him without faith or any speciall assistance from God may by his owne strength doe something morally good it a vt nullum peceatum in eo admittat so that therein he shall not commit any sinne lib. 5. iustificat c. 5. That the falsitie of this assertion may the better appeare 1. We must distinguish of the light that is giuen vnto man which is threefold 1. There is the light of nature which Christ giueth vnto euerie one that commeth into the world as he is their Creator Ioh. 1.9 this is giuen vnto all by nature they are endued with a reasonable soule and in the same by nature is imprinted this light 2. there is beside this naturall light an other speciall light and direction concurring with that naturall light which though it be not so generall as the other yet it is common to many vnregenerate men that haue not the knowledge of God as the Lord saith to Abimelech Gen. 20.6 I kept thee that thou shouldst not sinne against me this common grace many of the heathen had whereby they were preserued from many notorious crimes which other did fall into 3. There is beside these the grace of Christ whereby we are regenerate and enabled to doe that which is acceptable vnto God through Christ of this grace we meane that without it the light of nature is not sufficient to bring forth any good worke 2. Secondly we graunt that this light of nature beeing illuminated by the grace of Gods spirit and lightened and perfected by faith is able to bring men to performe good workes agreeable to the lawe As is euident in the fathers before the flood and after the flood in Noah Sem Abraham and other of the faithfull when as the lawe and Scriptures were yet vnwritten that by the grace of God which lightened their naturall vnderstanding they wrought righteousnesse and pleased God 3. But this must be receiued withall that Gods grace and the light of nature doe not concurre together as cooperators and fellowe workers but it is grace onely that worketh the nature of man is wrought vpon the spirit of God is onely actiue the power of nature is passiue in all good workes and therefore in this sense we mislike that position of Pereius legem naturalem Christi gratia illustratam valere ad piè vinendum that the lawe of nature lightened by the grace of Christ avayleth to liue well for thus the lawe of nature it made a ioynt worker with grace vnto godlinesse of life we say it is wrought vpon by grace it worketh not but onely as a naturall facultie and agent the spirituall goodnesse is all of grace 4. But that no vertuous act or morall good worke can be performed by the light of nature onely without grace it is euident out of these and such other places of Scripture Gen. 6.5 The imaginations of the thoughts of mans heart are onely euill continually Ioh. 3.6 That which is borne of the flesh is flesh Ioh. 15.5 Without me ye can doe nothing Rom. 14.23 Whatsoeuer is not of faith is sinne All these places euidently shewe that there is no actiuitie power abilitie or inclination to any thing by nature without grace see further Synops Centur. 4. err 43. pag. 845. Controv. 10. Of the imperfection of the vulgar Latine translation v. 15. Erasmus noteth a great defect of the Latine translation in the reading of this verse for whereas in the Greeke text it is put absolutely in the genetiue case their thought accusing one another or excusing which is expressed by the genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall because they want the ablatiue the Latine translator putteth it in the genitiue cogitationum of their thoughts accusing or excusing Gorrhan would thus helpe this matter that it must be referred to the word conscience going before their conference bearing witnesse that is not onely the conscience of their workes but euen of their thoughts but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and comming betweene them sheweth that these words doe not hang one vpon another he saith this is more Grecorum after the manner of the Greekes which vse the genitiue for the ablatiue but seeing the Latines haue their ablatiue cases wherein things absolutely spoken vse to be put the Latine interpreter should haue followed the vse of the Latine tongue therefore I say and conclude with Erasmus here they which thinke the Latine interpreter did not erre vnum bunc locum si possunt expediant let them free this place if they can Controv. 11. That the Sacraments doe not conferre grace v. 25. Circumcision availeth if thou keepe the lawe the opinion of the Romanists is that circumcision did actually conferre vpon infants remission of sinnes mundabat cos à peccato originali and did clense them from originall sinne Perer. disput 17. c. 2. numer 105. so also Gorrhan Contra. 1. But the contrarie is euident here for the Apostle saith If thou be a breaker of the lawe thy circmcision is made vncircumcision it was no more avayleable then if they had no circumcision at all But if they had actually receiued remission of sinnes in circumcision it must needs be better then vncircumicision whatsoeuer desert followed afterward 2. That which cleanseth the soule hath praise with God v. 19. now the circumcision of the flesh hath no praise with God but the circumcision of the spirit the circumcision then of the flesh doth not cleanse or purge the soule to this purpose Hierome invisibilia non indigent visibilibus visibibilia indigent invisibilibus eo quod visibilia sunt imago invisibilium invisibilia sunt veritas visibilium invisible things doe not neede visible but the visible haue neede of the invisible because the visible are the image of the invisible but the invisible are the veritie of the visible the circumcision then of the flesh needeth the circumcision of the heart but the circumcision of the heart needeth not the circumcision of the flesh for the truth hath no need of the image but the image hath need of the truth c. remission of sinnes then is not tied to the sacrament it may be conferred without it but the sacrament needeth the inward operation of the spirit to make it effectuall as the Apostle saith cleansing it by the lauer of the water in the word the water is the instrument of cleansing but the efficient and working cause is the word the sacraments then conferre not grace but the spirit in and with the Sacrament and also without it worketh grace Controv. 12. That the Sacraments depend not vpon the worthinesse of the Minister or receiuer This may be obserued against that paradox of the old Donatists who measured the sacraments by the worthines of the Minister vpon which ground they refused baptisme ministred by heretikes or euill liuers and after such baptisme they baptized againe the Donatists held baptisme ministred by schismatickes or heretikes to be no baptisme Augustin lib. 2. de baptis c.
done and the will of man doth it so homo iustificatur non per legis imperium sed per liberum arbitrium man is iustified not by the precept of the lawe but by free will this error Augustine confuseth by the Apostles words here who saith The righteousnesse of God is made manifest he saith not the righteousnesse of man or of our owne will but the righteousnesse oâ— God non qusa Dous iustus est sed qua induit hominem cum iustificat impium not theâ— whereby God is iust in himselfe but whereby he doth cloath man when he iustifieth the sinner Controv. 10. That the veritie of Christs death is indifferently extended both to sinnes before baptisme and after It is the opinion of the Romanists that sinnes before baptisme and after are not remitted after one and the same manner for the sinnes before baptisme are freely forgiuen by the merit of Christs blood both quoad culpam poenam omnem in respect of the fault and of all punishment due thereunto but for sinnes after baptisme other remedies are requisite they are remitted freely for the offence it selfe and the eternall punishment but the temporall punishment remayning must be purged by satisfactorie and penall workes Perer. disput 14. numer 63. they reason thus 1. Catharius vrgeth to this purpose this place of the Apostle v. 25. To declare his righteousnesse by the remission of sinnes past which he vnderstandeth to be the sinnes before baptisme 2. Pererius vrgeth the example of Dauid vpon whom though his sinne were remitted yet this was inflicted as a punishment that the child which was borne in adulterie should die 3. This course is held also among men who though they sometime are content to remit the offence yet wil impose vpon the offender some kind of punishment as Absalom though he were reconciled to his father and called home out of exile yet Dauid would not suffer him a good while to come into his presence Perer. disput 24. numer 65. 4. For these workes of penance and satisfaction the Councel of Colen in their antididugina doe produce these and the like places as 2. Cor. 2.12 this godlie sorrowe c. what great care hath it wrought in you yea what punishmeÌ„t they imposed a certaine punishment vpon themselues for their sinne Apocal. 2.5 repent and doe thy first works these were the works of satisfaction ex Martyr Contra. 1. It hath beene before shewed v. 34. that the Apostle by sinnes which are passed vnderstandeth not sinnes committed by any in particular before baptisme but generally all the sinnes of the faithfull which were done vnder the old Testament before the comming of Christ to that place I referre the Reader 2. That chasticement which befell Dauid after his sinne was remitted was inflicted not as a punishment of his sinne but both as a correction to make Dauid more circumspect afterward and for the example of others for that he had caused the enemies of God to blaspheme and so it is as Chrysostome well saith Deus imponit nobis poenam non de peccatis 〈◊〉 supplicium sed ad futura nos corrigens God imposeth punishment vpon vs not taking reuenge of our sinnes but correcting of vs for afterward homil de poeniten 3. If a man forgiue a trespasse and yet retaine a grudge in his minde still to watch the other a shrowd turne therein he sheweth his infirmitie and God is no wayes like vnto man Dauid kept Absalom from the Court that the young man might know himselfe and be thoroughly humbled he knewe him also to be of an aspiring and turbulent spirit and therefore did confine him but this was not imposed as any satisfactioÌ„ for his former sinne 4. The punishment which the Apostle speaketh of was that castigation which they inflicted vpon the incestuous young man in executing the Apostles sentence most seuerely against him it was not a punishment laid vpon the offender to satisfie the iustice of God for his sinne but to giue contentment and satisfaction to the Church whom he had offended And in this sense also a sinner may take punishment of himselfe and so preuent Gods iudgement as the Apostle saith 1. Cor. 11.31 if we would iudge our selues we should not be iudged not that by any satisfaction Gods wrath is appeased and his iudgement staid but God looketh vnto our repentance testified by this iudging of our selues and so in mercie stayeth his hand So also the Church of Ephesus is bid to repent and doe their first workes not as a satisfaction for their sinne but as signes of true repentance which is in vaine without amendement of life 5. But that we are purged from all sinne both before and after baptisme without any works of satisfaction in our selues the Scripture euidently testifieth Ioh. 1.7 The blood of Iesus Christ his Sonne clenseth vs from all sinne and Apoc. 1.5 And washed vs from our sinnes in his blood all our sinnes are equally indifferently purged by the blood of Christ there is no difference whether they be committed before or after baptisme sauing that the â—â—nnes committed after our calling as they are more grieuous so they require a more earnest repentance See of this controversie further Synops. Centur. 3. err 11. 11. Controv. That the beleeuing fathers before Christ were not kept in Limbo Pererius because the Apostle maketh mention onely of sinnes before passed and done thinketh this to be the reason thereof because the fathers that died before Christ though they obtained remission of sinnes by faith in Christ yet detinebantur in Limbo they were deteined in Limbus which they imagine to be a dungeon of darknes and a member of hel vntill they were deliuered thence by Christs descending thither Perer. disput 15. num 73. Contra. This Popish dreame fansie of this Limbus patrum may be easily ouerthrowne by the Scriptures 1. he that beleeueth hath euerlasting life Ioh. 5.24 the Patriarks beleeued they therefore had euerlasting life they were not then excluded heauen 2. they had the same spirit of faith with vs 2. Cor. 4.13 but by faith the Saints now departing are receiued into the kingdome of God therefore they also by faith entred into heauen 3. the faithfull then departing went to Abrahams bosome as is euident in the parable Luk. 16. but Abrahams bosome is in heauen it is a place of blisse and happines as our Sauiour saith Matt. 8.11 they shall sit downe with Abraham Izaak and Iacob in the kingdom of heauen Ergo. See more hereof Synops. Centur. 2. err 9. 12. Controv. Against the Marcionite heretikes v. 24. Thorough the redemption that is in Christ hence the old Marcionite heretikes obiected thus that man was not the workmanship or creature of God nemo enim emit quod suum est for no man vseth to buie that which is his owne alreadie But Origen taketh away this cauill hom 6. in Exod. omnes eramus Dei c. we were all sometimes belonging vnto God but we sold
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 obtrâ—denda 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 condemnaâ—on 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 condeÌ„nation 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.
Obiect The Apostle saith v. 15. If ye liue after the flesh yee shall die but if ye mortifie the deedes of the bodie ye shall liue therefore mortification is the cause of life and saluation Contra. 1. Hence followeth that mortification is necessarie vnto saluation yet not as a cause but as a necessarie condition without the which there is no faith and consequently no saluation 2. eternall life is the gift of God c. 6.23 therefore not due vnto our merits euill workes are the cause of damnation because they iustly deserue it but it followeth not that good workes are the cause of saluation for they are both imperfect and so vnproportinable to the reward and they are due otherwise to be done and therefore merite not Controv. 4. Against the Arrians and Eunomians concerning the deitie of the holy Ghost v. 2. The law of the spirit of life c. hath freedome Chrysostome homil de adorand spirit from this place prooueth the deitie of the spirit against the Arrian and Eunomiâ—au heretikes who made great difference in the persons of the Trinitie the Sonne they affirmed to be a creature and much inferiour to the Father and the holy Ghost they made servum ministrum silij a seruant and minister of the Sonne Chrysostome confuteth them by this place for if the spirit be the author of libertie and freedome to others then is he most free himselfe and not a minister or seruant as the Apostle saith 2. Cor. 2.17 where the spirit of the Lord is there is libertie Controv. 5. Against the Pelagians that a man by nature cannot keepe and fulfill the law This error is confuted by the expresse words of the Apostle who saith that the law was weake by reason of the flesh and so not able to iustifie vs by the flesh the Apostle vnderstandeth not substantiam caruis the substance of the flesh as the Maniches were readie to catch at these and the like places to confirme their wicked opinion who held the flesh of man to be euill by nature nor yet the carnall rites and obseruations of the law which were not able to cleanse the obseruers of them as Origen here interpreteth and Lyranus following him But by the flesh we vnderstand with Chrysostome carnales sensus the carnall affections carnalitatem quae rebellabat the carnalitie of man which rebelled against the spirit gloss ordinar concupisentias carnis the concupiscence of the flesh Haymo prauitatem naturae the pravitie of nature Martyr which hindereth that none can keepe the law to be iustified by it This then manifestly conuinceth the Pelagians for if the flesh make the law weake and vnable to be kept then none by the strength of their nature and flesh can fulfill the law Controv. 6. The fulfilling of the law is not possible in this life no not to them which are in the state of grace 1. The Romanists out of these words of the Apostle v. 4. That the righteousnesse of the law may be fulfilled in vs which walke not after the flesh doe inferre that they which walke not after the flesh may fulfill the law so that either it must be denied that none in this life walke after the spirit or it must be graunted that by such the law may be fulfilled Pere disput 5. Bellarmine addeth that if the law cannot be fulfilled Christus non obtinuit quod vâ—luit Christ hath not compassed or obtained that which he intended for therefore he died that the iustice of the law might be fulfilled Contra. 1. Indeed Origen whose errors and erroneous interpretations our aduersaries themselues will be ashamed of sauing where they serue their turne first deuised this interpretation who by the law here vnderstandeth the law of the mind which is fulfilled quando lex peccati in membris c. when the law of sinne in the members resisteth it not and Haymo hath this glosse that we beeing redeemed by Christ might spiritually fulfill the workes of the law per cuius impletionem possumus iustificari by the fulfilling whereof we may be iustified But this place is better vnderstood of the obedience of Christ who fulfilled the law which is imputed vnto vs by faith and thus doe not onely expound our new writes Melancthon Bucer Hyperius Calvin Beza with others but some of the auncient expositors as Theophylact quae lex facere nitibatur ea Christus nostri gratia executus est those things which the law endeuoured Christ hath performed for vs so also Oecumenius scotus finis legis per Christum partus est exhibitus the scope and end of the law is obtained exhibited by Christ yet we must endeuour to keepe those things which are deliuered per conuersationem bonam fidem by a good conuersation and faith 2. And that this is the meaning of the Apostle 1. the phrase sheweth that the law might be fulfilled in vs he saith not by vs Beza 2. because there is none so perfect in this life that neither in thought word nor deed transgresseth not the law 3. The law was weake through the infirmitie of the flesh but the infirmitie and weakenes of the flesh remaineth still euen in the regenerate therefore neither in them the righteousnesse of the law can be fulfilled 4. To the contrarie arguments thus we answer 1. the Apostle saith not that they which walke after the spirit fulfill the law but the law is fulfilled in them that is imputed vnto them by faith in Christ. 2. though the faithfull cannot fulfill the law yet Christ performed what he intended that he might keepe the law for them and they be iustified by faith in him 3. this clause then which walke not after the flesh is added to shew who they are for whom Christ hath fulfilled the law and to what end namely to such as walke in newnes of life 5. Some doe thinke that the Apostle speaketh here of two kinds of fulfilling the law one imputatione by imputation of Christs obedience which is our iustification the other inchoatione by a beginning onely which is our sanctification begunne in this life and perfited in the next when it shall be fulfilled Martyr Pareus But the other sense is better for the Apostle speaketh of a present fulfilling of the law in them which walke according to the spirit not of a fulfilling respited and excepted in the next life which is most true but not agreeable to the Apostles meaning here 6. So the Apostle in this place setteth forth three benefits purchased vnto vs by Christ 1. remission of our sinnes in that Christ bare in himselfe the punishment due vnto our sins 2. then the imputation of Christs obedience and performing of the law 3. our sanctification that we by the spirit of Christ doe die vnto sinne and rise vnto newnes of life which our sanctification is necessarily ioyned with our iustification but no part thereof 1. because it is imperfect in this life it is perfect after a sort perfectione partium by
not borne of his seede for any merit of his but of grace Haimo and because he vouchsafed to be borne of sinners to shew quod non dedignetur peccatores that he disdaineth not sinners Gorrham 14. Quest. How it can be shewed that Christ was borne of the seede and posteritie of Dauid Seeing both Matthew and Luke doe set downe the genealogie of Ioseph the reputed husband of Marie the question is how this concerneth the birth of Christ who onely tooke his flesh of Marie 1. Ambrose giueth a good reason why the genealogie is deriued by the man not by the woman because it is the manner of the Scripture to expresse the generation of men not of women secundum carnem natus vsum debuit sequi carnis he that is borne after the flesh was to follow the vse and custome of flesh which is to count the petigree by the men 2. Then the genealogie of Ioseph thus concerneth Christ because Ioseph beeing a iust man tooke a wife out of his owne tribe Origen also with Ambrose propoundeth this solution yet he insisteth not vpon it but runneth to allegories that Ioseph was not the naturall but spirituall father of Christ But it is euident that the Euangelists doe set downe the naturall generation and descent of Christ. The best solution then is the former that Ioseph maried with Marie beeing of his owne tribe and so they were both of Dauid and therefore they went both vp vnto Bethlem a citie of Dauid to be taxed Luk. 2.4 3. But where it wil be obiected that Elizabeth which was maried to Zacharie a Priest of Levi is called Maries cousin and therefore Marie is not like to haue beene of Iuda it is not sufficient to say with Origen that Elizabeth was Maries cousin not in respect of the tribe but the nation because they were both of Israel for so Elizabeth had beene no more her cousin then any other beside Theophylact in Luk. 1. thinketh that the kinred came in thus because Aaron married Elizabeth the daughter of Aminadab of the tribe of Iuda Exod. 6. and so this Elizabeth was descended of Iuda by her great grandmother Elizabeth But this kinred was too auncient and would haue growne in so many descents out of knowledge whereas it seemeth that Marie and Elizabeth were so of kinred that they were of acquaintance also for Marie went to visit Elizabeth Luk. 2.41 Augustine thinketh it might be thus that some woman of the tribe of Levi was maried into the tribe of Iuda and so Christ was descended not onely of the kingly but the priestly stocke also quaest super Iudic 47. But the best solution is that some rather of the tribe of Iuda was maried into the tribe of Levi for though the other tribes might not one marie within an other to auoide confusion yet the Levites might take their wiues out of any tribe for they had no inheritance and so there was no daunger of any such confusion So Iehoida the high Priest maried Iehosabath the daughter of king Ioram the sister of Ahaziah the king 2. Chron. 22. Pareus Genevens 4. Now as Matthew doth set downe the pettigree of Ioseph the reputed husband of Marie so Luke doth prosequute the genealogie of Marie for Heli whole sonne Ioseph is said to be was the father of Marie and father in law to Ioseph for sonnes and daughters in law in Scripture are called by the names of sonnes and daughters simply as Naomi calleth Ruth her sonnes wife her daughter Beza Pareus But Ambrose hath an other answer that Heli and Iacob were brethren and Iacob dying without children Heli according to the law tooke his wife and raised seede to his brother Ambr. lib. in Luc. 3. of these two the first solution is the best for Matthew saith that Iacob begat Ioseph Heli then begat him not but he was the naturall father of Marie 15. Quest. Whether Christ descended of Dauid by Salomon or Nathan But an other doubt there is about this genealogie for Matthew descendeth by Salomon Luke by Nathan Hereof a question ariseth of which of these Salomon or Nathan Christ came after the flesh 1. Eusebius thinketh that he was descended of Salomon which he would prooue by the 72. Psal. v. 1. Giue thy iudgement to the King and thy righteousnes to the kings sonne where by the king he thinketh Salomon to be vnderstood and by the kings sonne not Rehoboam but Christ which was to come of him Euseb. Demonstr l. 7. c. 7. Origen before approoued the same opinion who giueth this reason thereof because in Matthewes genealogie the word he begate is repeated still and so is it not in S. Lukes catalogue and therefore he thinketh that Christ came of Salomon whome Matthew maketh mention of not of Nathan whose generation S. Luke rehearseth Contr. 1. That Christ was not lineally descended of Salomon it is euident because all Salomons posteritie ended in Iechoniah as is euident Ierem. 22.30 Write this man destitute of children 2. In the place obiected out of the Psalme by the king is vnderstood Dauid by the kings sonne Salomon who was a figure of Christ. 3. Neither in Matthewes genealogie properly is euery one said to beget for Iechonias is said to beget Salathiel who was in deede the sonne of Neri as S. Luke setteth it downe in his genealogie but Iechonias dying without heire appointed Salathiel his next heire 2. Origen Ambrose Beda thinke that Christ came of Nathan both a Priest and Prophet but that can not be for it is certen Christ came of Iuda not of Levi Hebr. 7.14 It is euident that our Lord sprang out of Iudah and therefore Apoc. 7 he is called the lyon of the tribe of Iudah 3. Wherefore our Lord descended of Dauid by Nathan his sonne who is thought to haue beene brother vnto Salomon not onely by his father but by his mother also 1. Chro. 3.5 Damascen lib. 4. c. 15. Pareus 16. Quest. Of the meaning of these words v. 4 Declared mightily to be the Sonne of God c. 1. The vsuall interpretation is to gather from hence three arguments of Christs diuine nature 1. by the power of miracles 2. by the holy Ghost which he gaue vnto them which beleeued in him and specially in the feast of Pentecost 3. by the raising of himselfe vp from the dead to this purpose Chrysostome Hyperius Aretius with others But the better interpretation is this that here three things are expressed concerning Christ what he was declared to be the Sonne of God mightily or in great power by which nature namely his diuine by the spirit of sanctification wherby he sanctified his own flesh and his mysticall bodie the Church and by what argument namely by his resurrection from the dead wherein he manifestly shewed himselfe by his owne power beeing able to raise vp his owne bodie from the graue Beza Pareus But these three clauses declared mightily to be the Sonne of God according to the spirit of sanctification by
nature but doe so diuide and distinguish the natures as if they made two persons so the Vbiquitaries make a confused commixtion and communitie really attributing to one nature that which is proper to the other as though to ascribe any thing to the whole person were secundum vtramque neturam tribuere according vnto both natures to attribute it because Christs deitie is euery where and it is true of Christs whole person that homo Christus the man Christ is euery where yet it followeth not that his humanitie should be euery where so then we conclude against the Nestorians that Christus totus non dimià tus that Christ whole not halfe was made of the seede of Dauid and against the other that yet non secundum totum sus not according vnto his whole nature but his humanitie onely 4. Controv. Against the heresie of one Georgius Eniedinus a Samosatenian heretike in Transilvania v. 3. According to the flesh whereas we vnderstand this place of the Apostle of the two generations of Christ his humane in that he is said to be made of the seede of Dauid after the flesh his diuine in that he was declared to be the Sonne of God touching the spirit of sanctification this forenamed heretike affirmeth that Christ is said to be made of the seede of Dauid in respect of his carnall generation which is vulgar and common to all and that he is by his spirituall natiuitie the Son of God as other faithfull are Eniedin expl loc p. 226. 1. Concerning the first part of his wicked assertion that this clause according to the flesh doth here signifie the vulgar and common kind of natiuitie he would prooue it by the like places as Rom. 9.3 he calleth the Iewes his kinsmen according to the flesh and 1. Cor. 10.18 Israel after the flesh c. Contra. 1. It is not true that this clause according to the flesh no not in these places giuen in instance doth shew the common and vulgar generation but there is implied a difference and distinction betweene kinred according to the flesh and in the spirit and of Israel after the flesh and Israel after the spirit for otherwise in respect of their common natiuitie all Israel was after the flesh whereas some were the children of Abraham after the flesh some were the children of promise Rom. 9.8 2. The miraculous and singular birth of Christ is not insinuated onely by these words according to the flesh but in that he is saide to be made not borne for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it sheweth the extraordinarie making of his flesh as the Apostle saith in the same phrase Galat. 4.4 that he was made of a woman And this is of purpose obserued by diuers of the fathers to set forth the miraculous conception of Christ as by Tertullian lib. in praxeam Iren. lib. 3. c. 32. advers haeres Vigilius in Eutychet l. 5. August l. 2. de Trin. c. 5. whereby is conuinced the heresie of Hebian revived by this Transilvanian that Christs flesh was conceiued by humane seede 2. He thus obiecteth concerning the other generation of Christ. 1. that euery faithfull man likewise hath two natiuities one according to the flesh an other according to the spirit as Ioh. 1.13 which are not borne of blood nor of the will of the flesh nor of the will of man but of God Isaack is said to be borne according to the spirit Rom. 9.8 yet hereupon it followeth not that they had two natures diuine and humane Contra. There is great difference betweene the two generations of the faithfull and of Christ 1. for when they are said to be borne of the flesh and of the spirit not two natures are thereby signified but two beginnings of their diuers births but Christ is man according to his owne flesh and declared to be the Sonne of God according to his owne sanctifying spirit he is not saide to be borne of the spirit but to be declared to be the Sonne of God according to the spirit which sheweth not a diuers generation onely but a diuers nature 3. other faithfull are the Sonnes of God by adoption and grace Rom. 8.15 Ye haue receiued the spirit of adoption whereby we crie Abba Father But Christ is the true naturall Sonne of God Ioh. 1.18 The onely begotten Sonne which is in the bosome of his father Heb. 1.3 The brightnes of his glorie and the ingraued forme of his person 2. Obiect Christ is no otherwise the Sonne of God then because the Father sanctified him and sent him into the world Ioh. 10.36 Say ye of him whome the Father hath sanctified into the world thou blasphemest because I said I am the Sonne of God And thus others also are the Sonnes of God because they are sanctified by his spirit Contra. Christ maketh not his sanctification a cause of his Sonneship but he reasoneth from the effects which are set forth by an argument from the lesse to the greater that if the Scripture calleth civill Magistrates the Sonnes of God in respect of their office much more may Christ call himselfe the Sonne of God whome the Father had sanctified to be the Redeemer of the world and to be the chiefe gouernour thereof 3. Obiect By the spirit of sanctification the diuine nature of Christ can not be signified for Christ is thereby sanctified but that which sanctifieth is diuers frō that which is sanctified and the Apostle giueth this to be the cause of Christs beeing the Sonne of God namely his resurrection But his diuine nature rather should be the cause if it were here signified Contra. 1. It is true that which sanctifieth is diuers from that which is sanctified ◠and Christs humane nature which is sanctified is diuers from his diuine which sanctifieth 2. neither is the resurrection giuen as a cause of his beeing the Sonne of God but of his manifesting to be the Sonne there is one cause of the beeing of a thing an other of the manifestation ex Paraeo 5. Controv. Against the Marcionites that Christ had a true bodie v. 3. Made of the seede of Dauid Then the Marcionites heresie is hereby conuinced which imagine Christ to haue an inuisible bodie that could not be seene or touched though it were present from whose heresie they much differ not which include the bodie of Christ in the sacrament vnder the formes of bread and wine neither giuing vnto it place nor disposition of parts nor making it visible or palpable their heresie also is noted that affirme Christ to haue brought his bodie downe from heauen with him or to haue passed through his mothers wombe as water through a conduit for he was made of the seede of Dauid Gryneus 6. Controv. Against the Apollinarists that Christ had no humane soule v. 3. Made of the seede of Dauid If Christ had a true humane bodie made with parts organes and instruments of life and sense as other men haue then it followeth
said to be true 1. not onely effective because he effecteth his promises which he made to Abraham as concerning the land of promise and concerning Christ Haymo but essentialiter he is essentially true and constant in himselfe he can not lieâ— Man is saide to be true because he will not sometime lie though he may and can lie Bâ—â— God is so true that he can not lie neither doth this argue an impotencie of nature in God for as in a man posse mentiri to can or be able to lie argueth an infirmitie rather then power so in God it sheweth his power that he can not lie because it is contrarie to his 〈◊〉 Faius 4. It will be obiected that God sent a lying spirit into the mouthes of Ahabs false prophets how then is God true that sendeth forth a lying spirit Ans. Sathan was indeede the author of that lying and offered himselfe to goe God onely permitted and suffered him efficaciam erroris dedit and gaue way and efficacie of error and by his iust iudgement deliuered Ahab ouer to be deceiued and deluded by them God was no way accessarie vnto the act of lying Faius 5. This saying of the Apostle God is true though it be not cited out of any speciall text of Scripture yet it may be collected out of diuers places vnto the which it is agreeable as Numb 23.18 God is not as man that he should lie Psal. 85.15 God is great in kindnes and truth Psal. 36.6 Thy truth reacheth vnto the clouds Psal. 89.33 I will not falsifie my truth Ier. 10.10 The Lord is the God of truth he is the liuing God and an euerlasting king Out of all these places or any of them may this sentence be alleadged Pareus Perer. 4. Quest. How euery man is said to be a lyar 1. Foure waies is a man giuen to lying 1. by the circumstance of his nature because he is mutable and readie to alter and change his purpose 2. by the prauitie and peruersnes of his will in not keeping that which he hath promised 3. in the vanitie of his minde in delighting in lies and giuing eare vnto fables 4. in his malice in inventing and deuising lies many times to beguile and deceiue Gryneus Martyr 2. Hugo thus distinguisheth these kinds of lying there is triplex vanitas a threefold vanitie which a threefold lying followeth there is vanitas essentiae the vanitie of mans nature and essence which is to be mutable and changeable and this is common to man with all other creatures and hence is the first kind before spoken of then there is vanitas miseriae the vanitie of miserie and wretchednes which is incident to all liuing things such is the miserie of mans nature that neither he can doe what he would neither yet often will doe that which he can hence is the peruersnes of the will in not performing and keeping that which is promised which is the second kind before spoken of the third is vanitas culpae the vanitie of sinne which is proper onely to the reasonable creature hence are the two last kinds before spoken of either to giue eare vnto lies or to deuise them 3. But there is great difference betweene mentiri mendacium dicere betweene lying and telling of a lie one is said to lie when he doth it anima fallendi with a mind to deceiue one may tell a lie and yet not lie himselfe when he reporteth that which is false as many such false and fabulous things are found in Herodotus and Plinie Faius 4. Augustine distinguisheth a lie into three kinds there is perniciosum officiosum iocosuas a pernicious lie which is to deceiue and to doe hurt an officious lie which is made to preserue an others life and a lie made in merriment in sport none of these lies can be iustified but the first is the worst But here is no place at large to handle these things I referre the Reader to the questions vpon the 9. Commandement in Hexapla vpon Exodus chap. 20. 5. Quest. Whether euery man can be said to be a liar Origen here mooueth this doubt if euery man be a liar then Paul also was a liar and Dauid for they were men 1. Hierome vpon this place would haue this generall particle all to be restrained and to be taken for the most part as when S. Paul saith All seeke their owne and Psal. 14.5 All are gone out of the way But it is euident v. 12. of this chapter that the Apostle vnderstandeth all without any exception 2. Some by omnis euery one vnderstand the Iew or such as were incredulous gloss ordinar But Beza well maketh a difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient vnfaithfull which be affirmed onely of some and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a liar which he ascribeth to all without exception 3. An other answer is that in respect of God all men are said to be liars because God onely is immutable But in this sense not onely men but Angels should be said to be liars for they also are mutable and changeable beeing compared with the Creator 4. There are then two answers which will fully satisfie 1. the Apostle speaketh of men as they are in themselues by nature so euery one is apt and prone vnto lying not as they are regenerate and renewed by grace and speake by the spirit of God as Dauid and Paul did Pareus this solution followeth Augustine in his commentarie vpon the 116. Psalme Euery 4. It will be obiected that God sent a lying spirit into the mouthes of Ahabs false prophets how then is God true that sendeth forth a lying spirit Answ. Sathan was indeede the author of that lying and offered himselfe to goe God onely permitted and suffered him efficaciam erroris dedit and gaue way and efficacie of error and by his iust iudgement deliuered Ahab ouer to be deceiued and deluded by them God was no way accessarie vnto the act of lying Faius 5. This saying of the Apostle God is true though it be not cited out of any speciall text of Scripture yet it may be collected out of diners places vnto the which it is agreeable as Numb 23.18 God is not as man that he should lie Psal. 85.15 God is great in kindnes and truth Psal. 36.6 Thy truth reacheth vnto the clouds Psal. 89.33 I will not falsifie my truth Ier. 10.10 The Lord is the God of truth he is the liuing God and an euerlasting king Out of all these places or any of them may this sentence be alleadged Pareus Perer. 4. Quest. How euery man is said to be a lyar 1. Foure waies is a man giuen to lying 1. by the circumstance of his nature because he is mutable and readie to alter and change his purpose 2. by the prauitie and peruersnes of his will in not keeping that which he hath promised 3. in the vanitie of his minde in delighting in lies and giuing eare vnto fables 4. in his malice in inventing
intelligatur let him be true to vs that is be so taken and vnderstood to be Photius so also Basil lib. 4. cont Eunem 2. Now this difference is betweene veracitie and fidelitie the first is circa verba aboâ—â— words that no vntruth be vttered the other is circa pacta concerning couenants and premises in keeping and performing them faithfulnes and fidelitie alwaies includeth veritie but there may be veritie in speaking without fidelitie when as truth is onely vttered without any promise to performe any thing But here veracitie is taken for fidelitie as Psal. 86.15 the Lord is said to be great in kindnes and truth Tolet. 3. Now the Lord is said to be true 1. not onely effective because he effecteth his promises which he made to Abraham as concerning the land of promise and concerniâ—â— Christ Haymo but essentialiter he is essentially true and constant in himselfe he can not lie Man is saide to be true because he will not sometime lie though he may and can lie But God is so true that he can not lie neither doth this argue an impotencie of nature in God for as in a man posse mentiri to can or be able to lie argueth an infirmitie rather then power so in God it sheweth his power that he can not lie because it is contrarie to his naâ—â—â—â— Faius 4. It will be obiected that God sent a lying spirit into the mouthes of Ahabs false prophets how then is God true that sendeth forth a lying spirit Ans. Sathan was indeede the author of that lying and offered himselfe to goe God onely permitted and suffered him efficaciam erroris dedit and gaue way and efficacie of error and by his iust iudgement deliuered Ahab ouer to be deceiued and deluded by them God was no way accessarie vnto the act of lying Faius 5. This saying of the Apostle God is true though it be not cited out of any speciall text of Scripture yet it may be collected out of diuers places vnto the which it is agreeable as Numb 23.18 God is not as man that he should lie Psal. 85.15 God is great in kindnes and truth Psal. 36.6 Thy truth reacheth vnto the clouds Psal. 89.33 I will not falsifie my truth Ier. 10.10 The Lord is the God of truth he is the liuing God and an euerlasting king Out of all these places or any of them may this sentence be alleadged Pareus Perer. 4. Quest. How euery man is said to be a lyar 1. Foure waies is a man giuen to lying 1. by the circumstance of his nature because he is mutable and readie to alter and change his purpose 2. by the prauitie and peruersnes of his will in not keeping that which he hath promised 3. in the vanitie of his minde in delighting in lies and giuing eare vnto fables 4. in his malice in inventing and deuising lies many times to beguile and deceiue Gryneus Martyr 2. Hugo thus distinguisheth these kinds of lying there is triplex vanitas a threefold vanitie which a threefold lying followeth there is vanitas essentiae the vanitie of mans nature and essence which is to be mutable and changeable and this is common to man with all other creatures and hence is the first kind before spoken of then there is vanitas miseriae the vanitie of miserie and wretchednes which is incident to all liuing things such is the miserie of mans nature that neither he can doe what he would neither yet often will doe that which he can hence is the peruersnes of the will in not performing and keeping that which is promised which is the second kind before spoken of the third is vanitas culpae the vanitie of sinne which is proper onely to the reasonable creature hence are the two last kinds before spoken of either to giue care vnto lies or to deuise them 3. But there is great difference betweene mentiri mendacium dicere betweene lying and telling of a lie one is said to lie when he doth it anima fallendi with a mind to deceiue one may tell a lie and yet not lie himselfe when he reporteth that which is false as many such false and fabulous things are found in Herodotus and Plinir Faius 4. Augustine distinguisheth a lie into three kinds there is perniciosum officiosum iocosum a pernicious lie which is to deceiue and to doe hurt an officious lie which is made to preserue an others life and a lie made in merriment in sport none of these lies can be iustified but the first is the worst But here is no place at large to handle these things I referre the Reader to the questions vpon the 9. Commandement in Hexapla vpon Exodus chap. 20. 5. Quest. Whether euery man can be said to be a liar Origen here mooueth this doubt if euery man be a liar then Paul also was a liar and Dauid for they were men 1. Hierome vpon this place would haue this generall particle all to be restrained and to be taken for the most part as when S. Paul saith All seeke their owne and Psal. 14.5 All are gone out of the way But it is euident v. 12. of this chapter that the Apostle vnderstandeth all without any exception 2. Some by omnis euery one vnderstand the Iew or such as were incredulous gloss ordinar But Beza well maketh a difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient vnfaithfull which be affirmed onely of some and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a liar which he ascribeth to all without exception 3. An other answer is that in respect of God all men are said to be liars because God onely is immutable But in this sense not onely men but Angels should be said to be liars for they also are mutable and changeable beeing compared with the Creator 4. There are then two answers which will fully satisfie 1. the Apostle speaketh of men as they are in themselues by nature so euery one is apt and prone vnto lying not as they are regenerate and renewed by grace and speake by the spirit of God as Dauid and Paul did Pareus this solution followeth Augustine in his commentarie vpon the 116. Psalme Euery man is a lyar if man be considered in himselfe sed gratia Dei verax efficitur but by the grace of God he is made true and againe he alleadgeth that place in the Psalme I said ye are gods c. in tantum non erit homo mendax in quantum homines erunt dij as men are gods so they are not liars So before him Origen vrging those words of our Sauiour Ioh. 10.35 If he called them gods to whome the word of God was c. but the word of God came vnto Dauid and vnto Paul non vtique homines erant sed dij therefore they herein were not men but gods 2. This must be vnderstood of a generall pronenes and inclination by nature vnto lying not of the very act it selfe of lying It followeth because euery man is naturally a liar that therefore
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Antâ—dot 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 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 â—â— 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 saâ—â—e 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
vndoubted assent vnto the promises of God Mart. Origen giueth this reason those things are said to be firmer which are by grace then those things which are by the law quia illa extra nos sunt haec intra nos c. because those things are without vs written in tables of stone these are within vs vero spiritu Dei inscripta beeing written by the verie spirit of God 3. But it will be thus obiected against this assurance and certaintie 1. Obiect Gods promises as likewise his menasings are conditionall as that of Ionah that Nineveh should be destroyed within fortie dayes and that pronounced by Isay to king Hezekiah that he should die 2. No man is sure of perseuerance and continuance to the ende 3. Vnlesse a man were sure to be without sinne which is impossible in this life he cannot be certaine of his saluation 4. There is not the perfectest man but sometime he feeleth his mind to be full of doubting Contra. 1. Some promises and threatnings of God are conditionall and they hold not the condition not beeing kept such are these giuen in instance but some are without condition of our obedience but are of Gods meere grace which require nothing but a liuely faith to apprehend it 2. The faithfull doe pray for perseuerance in all their prayers but prayer as S. Iames sheweth must be made without hesitation or doubting therefore the faithfull may be in time and in the ende are assured of their perseuerance to the ende 3. Not the assurance to be without sinne but that our sinnes are forgiuen vs is required for then neither S. Paul who was not without sinne could haue beene assured of Gods fauour in Christ as he was 4. There may rise doubts in the minds of the faithfull from the weaknes and infirmitie of the flesh and yet they may notwithstanding haue a perswasion for these doe arise and spring of diuers causes and beginnings the infirmitie of the flesh may cause one sometime to doubt and yet the spirit of grace may worke assurance in the minde which in the ende preuaileth and ouercommeth all doubts Like as reason doth tell a man that the Sunne is bigger then the whole earth and yet his sense may cause him to doubt of it Martyr Origen in this purpose vpon these words v. 19. and he not weake in faith c. inferreth that there may be then an infirmitie and weaknes in faith quod si est infirmitas est sine dubio ibi sanitas and if there be infirmitie there is also health and sanitie Now this doubting which riseth in the minde proceedeth not from the nature of faith but from man's infirmitie like as there is nothing more certaine in any science then the principles and axiomes in the Mathematicks yet one may doubt thereof not of any defect in the art but thorough his owne vnskilfulnes so a faithfull man may doubt not because in faith there is any vncertentie but it is raised by his owne infirmitie which infirmitie is of two sorts either when one is perswaded of that which he knoweth but there remaine yet other things to be knowne which he comprehendeth not or when he knoweth and beleeueth the things which are set before him but thorough his weaknes can not giue full assent vnto them the first of these is a fayling in his vnderstanding the second in his heart and affection But the spirit of God subdueth at the last all these defects and doubting and worketh a full perswasion in the heart The argument then followeth not a faithfull man may sometime cast doubts in his minde therefore by faith he can not be assured for neither doth a faithfull man doubt totaliten wholly dubitatio proficiscitur ex infirmitate his doubting proceedeth of his infirmitie certitudo ex fide but his assurance is of faith not yet finaliter this his doubting is not finall at length by faith he ouercommeth all such infirmities Martyr 13. Controv. Whether faith be an act of the vnderstanding onely Bellarmine vpon these words v. 19. not considering his owne bodie and v. 21. plenissime scitus fully knowing inferreth that faith is not a certaine fidence confidence or assurance but onely an act of the vnderstanding for to consider belongeth to the vnderstanding and so doth a full and firme knowledge Bellarm. lib. 1. de iustificat c. 6. Contra. 1. In that Abraham considered not his bodie it sheweth that his faith ouercame all impediments yea it euen preuailed against his naturall reason this maketh rather against Bellarmine for here an act of the vnderstanding which is to haue considered the weaknesse of his bodie is denied he considered not and yet if this prooued any thing it sheweth onely that faith ioyned with the consideration and vnderstanding of the minde not that it consisteth onely of it 2. Concerning the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is better translated beeing fully assured and perswaded then fully knowing perswasion is not onely a certaine knowledge and apprehension of the minde but a full assent also of the will grounded vpon the firme and resolute iudgement of the vnderstanding and in this sense doth the Apostle vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certentie full perswasion 1. Thess. 1.5 where he saith our Gospel was not vnto you in word onely c. but in the holy Ghost and much assurance as he deliuered vnto them the most euident and certaine doctrine of the Gospel so it wrought in them a steadfast and setled assurance of their saluation 3. And that this perswasion which Abraham had was ioyned with a confidence and assurance the words euidently shew v. 20. Neither did he doubt of the promise through vnbeleefe which the Latine translator readeth non haesitavit he staggered or stucke not And that faith hath alwaies assurance and confidence ioyned with it Saint Iames also testifieth chap. 1.6 Let him aske in faith and wauer not see more hereof Synops. Centur. 4. nr ◠45 14. Controv. That iustifying faith is not a generall apprehension or beleeuing of the Articles of faith but an assurance of the remission and forgiuenes of sinnes in Christ. Bellarmine further collecteth vpon this place v. 20. Beeing fully perswaded that he which had promised was able to doe it c. that this faith whereby Abraham was iustified was not any assurance of the remission of sinnes but fides dogmatica vel historica a dogmaticall or historicall faith a beleefe of the omnipotencie of God Bellar. lib. 1. de iustif c. 11. to the same purpose the Rhemists giue here the like note that Abrahams faith was a beleefe of an article reuealed vnto him from God and so inferre that it shall be sufficient for vs to beleeue the articles of Christs death and resurrection without any scuh confidence which they call a found faith Contra. 1. That Abrahams faith was not onely a generall beleefe or assent that Gods speach was true and that he was able to effect that which he
to the second or next vnderworking cause as the Apostle saith of beneficence or liberalitie that it worketh or causeth thanksgiuing vnto God sometime the effect is ascribed by this word vnto the instrumentall cause as Rom. 4.15 the lawe is said to worke or cause wrath and our light and momentanie afflictions are said to cause or worke vnto vs an exceeding weight of glorie 2. Cor. 4.17 because they are meanes to withdrawe our mindes from earthly things and to stirre vp faith in vs So tribulation worketh patience not as the efficient cause but as the organe and instrument whereby the spirit worketh patience in vs it procureth patience not sicut causa effectum c. as the cause the effect as Caietan but eam exercendo augendo ostendendo in exercising encreasing and shewing forth our patience Gorrh to the same purpose Pererius exercendae patientiae materia occasio est tribulation is the matter and occasion of exercising our patience This then is to be vnderstood according to the phrase of Scripture which doth vse to pronounce that of the signe and instrument which is proper vnto the thing as when it speaketh of the Sacraments for of it selfe tribulation worketh not patience as is seene in the wicked who thereby are driuen to impatience and despaire here then is no place to prooue any merit in the afflictions of the faithfull Controv. 5. That we are not iustified by the inherent habite of charitie Whereas the Apostle saith v. 5. The loue of God is shed abroad in our hearts c. Pererius vnderstanding the Apostle to speake here of that loue and charitie which is infused as an habite into the minde whereby we loue God setteth downe here certaine positions concerning this inherent charitie 1. he affirmeth that this charitie is that iustice whereby we are formally made iust and righteous before God disput 2. numer 10. 2. this charitie whereby we are iustified he affirmeth esse donum omnium donerum maximum to be a gift farre exceeding all other gifts 3. this charitie re non distingui à gratia gratum faciente is not indeede distinguished from grace making vs acceptable vnto God 4. Against the opinion of Caietane Scotus Gabriel he holdeth that there is in those which are iustified the habite of charitie permanent and remaining when the act ceaseth whereby they are formally made iust before God otherwise they should not be helde to be iust before God in their sleepe or when they cease to worke disput 3. numer 17.18 Contra. Although all these questions are here impertinent because the Apostle treateth not here of the charitie or loue which is in man toward God but of Gods loue toward vs as hath beene shewed at large before quest 7. yet it shall not be amisse briefly to counterpoise these erroneous assertions with the contrarie true and sound positions 1. An inherent righteousnesse and infused charitie in the faithfull we denie not but not such as whereby we are formally made righteous and iustified before God both because all our righteousnesse is as a stayned cloth Esay 64. it is imperfect and weake and therefore not able to iustifie vs and for that the Scripture testifieth that it is the righteousnesse of Christ which is applyed by faith whereby we are iustified before God as the Apostle calleth it The righteousnesse of God thorough the faith of Christ Rom. 3.22 Philip 3.9 2. Charitie is not simply the greatest of all other gifts and so absolutely preferred before faith but onely wherein they are compared together namely in respect of the continuance because faith and hope shall cease when we enioy those things which are beleeued and hoped for but loue shall remaine still so Chrysostome expoundeth the Apostle 1. Cor. 13.13 Thus Hugo saith well that charitie is said to be the greatest quia non excidit because it falleth not away but otherwise faith is the greater in quantum est cognitio generans omnes alias virtutes as it is a knowledge and engendreth all other vertues 3. The Thomists are herein contrarie to the Iesuite who affirme that gratia gratum faciens grace which maketh vs acceptable to God is in respect of charitie as the soule is to the powers and faculties which proceede from it And so indeede the grace that maketh vs acceptable vnto God is the loue and fauour of God in Christ which is as the efficient cause of that other loue and charitie which is infused into vs and wrought in vs by the holy Ghost And that our loue of God maketh vs not first acceptable vnto him the Apostle euidently testifieth 1. Iob. 4.10 Herein is loue not that we loued him but that he loued vs we were first then accepted and beloued of God before we could loue him againe 4. We graunt that faith hope and charitie are habits of the minde infused by the spirit and permanent in the soule for as the wicked doe attaine vnto euill habites of vice and sinne so the faithfull haue the habite of vertue but this is the difference that an euill habite is acquisitus gotten by euill custome but the good habites of the intellectuall vertues of faith loue hope are iufusi infused and wrought in vs by the spirit But we denie that by any such inherent habite we are made formally iust they are not causes of our iustification but rather the fruits and effects we haue the habite of faith because the spirit of God worketh in vs beleefe and we loue God because he loued vs first and gaue vs his spirit which worketh this loue in vs Faius So then the faithfull euen in their sleepe are iustified not by any inherent habit but because they are accepted of God in Christ as the Apostle saith Christ died for vs that whether we wake or sleepe we should liue together with him Controv. 6. Against the heresie of impious Socinus who denieth that Christ died for our sinnes and payed the ransome for them Whereas the Apostle here saith v. 8. that Christ died for vs we according to the Scriptures so vnderstand it that he offered a sacrifice for our sinnes Heb. 10.12 that he as our high Priest offred himselfe for our redemption Heb. 7.27 that he was our suretie and paied our ransome for vs Heb. 7.22 and saued vs from our sinnes in bearing the punishment due vnto the samâ—â—nd so he died for vs that is in our place and stead and so purchased our redemption 〈◊〉 wicked Socinus thus wresteth and misconstrueth these words that Christ died no 〈◊〉 wise for vs then for our profit and benefit in confirming by his death his doctrine and example of life by the which he saith he brought saluation vnto the world and not by dying for vs as in our stead or to pay by his death our ransome his wicked obiections are these 1. Obiect The Apostle saith 1. Ioh. 3.16 He laid downe his life for vs and we ought to lay downe our liues for the brethren Christ died for
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 dudâ—â— 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 sâ—ote 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 fâ—rgula 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
tooke away the handwriting of the lawe which was against vs Calvin so Oecumen by the bodie of Christ pro nobis interemptum slaine for vs so also Ambrose tradens corpus suum Servator mortem vicit peccatum damnavit our Sauiour deliuering vp his bodie ouercame death and condemned sinne c. So we are dead vnto the lawe in the bodie of Christ because he in his body was made a curse for vs to redeeme vs from the curse of the law Par. Quest. 7. Of the meaning of these words v. 6. beeing dead vnto it There are 3. readings of these words 1. some reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are deliuered from the law of death so the vulgar Latine and Ambrose with Anselme Haymo and Origen also maketh mention hereof though he approoue an other reading But the morall lawe is not properly called the law of death which title better agreath vnto sinne which indeed is the law of death Beza obserueth that no Greek copie but one which he had seen so readeth 2. Some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being dead in the nominative which some expound thus in the which we were held as dead Origen but here is a traiection or transposing of the words which stand thus in the originall dead wherein c. not wherein we were dead some vse a harder kind of traiection we which are dead are deliuered whereas the order of the words is this we are deliuered from the lawe beeing dead c. some vse no traiection at all but supply the pronounc it or that dead vnto it wherein c. and they vnderstand the lawe Theophylact Erasmus Bucer Calvin P. Mart. 3. But the better reading is in the genetive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some ioyne it with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawe the lawe beeing dead wherein c. but it is rather put absolutely and the pronoune that or it must be supplyed that beeing dead wherein we were holden not in Oecumenius sense who vnderstandeth it actiuely we are dead by sinne but passiuely with Chrysostome that beeing dead namely sinne wherein we were holden id quod detinebat peccatum c. that which did hold vs namely sinne hath now nothing to hold vs with Quest. 8. What is meant by the newenesse of the spirit and the oldnesse of the letter 1. Origen vnderstandeth by the oldnes of the letter the ceremonies of the lawe as circumcision the Iewish Sabbaths by the newenesse of the letter the spirituall and allegoticall sense so also Haymo saith he serueth God in the newenes of the spirit that spiritually practiseth the circumcision of the heart not the carnall obseruation of the ceremonies But S. Paul treateth here of the morall not the ceremoniall lawe as Tolet well obserueth annot 18. 2. Chrysostome and Theophylact following him vnderstand the oldnes of the letter of the externall obedience which was practised vnder the law the newenesse of the spirit they expound to be the inward obedience of the heart wrought in vs by the spirit of Christ But we must here take heede that we doe not so thinke that the literall sense of the lawe onely concerned outward obedience for it required the perfect loue of God and our neighbour and restrained the verie inward concupiscence Neither must we imagine that all they which liued vnder the lawe onely serued God in the oldnes of the letter yeelding onely externall obedience as Chrysostome seemeth to insinuate that they were commanded onely to abstaine from murther adulterie and such like but we are restrained from anger wantonnes the inward motions for many of the holy men vnder the lawe had the newenesse of spirit in the renovation of their inward desires as the faithfull haue vnder the Gospell 3. Some by the oldnesse of the letter vnderstand sinne which was not reformed by the letter of the lawe by the newenesse of the spirit the fruits of righteousnesse as Hierome epist. ad Hedib quest 8. vivamus sub pracepto qui prius in modum brutorum c. let vs liue vnder the precept which before as bruite beasts said let vs eate and drinke c. so also Tolet annot 8. but if by the oldnes of the letter we vnderstand sinne how can any be said to serue God in sinne 4. Ambrose by the newenesse of the spirit doth vnderstand legem fidei the lawe of faith by the oldnes of the letter the law of works but the Apostle here speaketh of our obedience and sanctifie which is the fruits indeede of iustification rather then iustification it selfe 5. Wherefore the Apostle rather by the oldnes of the letter vnderstandeth the outward and externall obedience onely ot iosam legis notitiam the idle and fruitlesse knowledge of the lawe without the true conuersion of the heart the newenes of the spirit is the true sanctitie both of bodie and soule wrought in vs by the spirit of God which is called newe compared with our former state and condition vnder the old man and in respect of our newe mariage with Christ Pareus so Calvin non habemus in lege nisi externam literam c. we haue not in the lawe but onely the externall letter which doth bridle our outward actions but doth not restraine our concupiscence so Pet. Martyr vnderstandeth quoddam obedientia genus a certaine kind of outward obedience but not such as God requireth to the same purpose Osrander the newenes of the spirit is when we serue God move spontaneo spiritu with a readie and willing spirit they serued God in the oldnes of the letter that is indignabundo spiritus with an vnwilling mind And the law as Beza well noteth is called the letter quia surdis canit because it speaketh as vnto deafe men till they be regenerate and renewed by the spirit of grace 6. So here are three things set one against the other solutio contra detentionem libertie or freedome against detayning or holding the newenesse against the oldnes the spirit against the letter Gorrhan Quest. 9. How S. Paul beeing brought vp in the knowledge of the law could say I knew not lust 7. and I was aliue without the law v. 9. 1. The occasion of this question is because elswhere the Apostle professeth his integrity as Philip. 3.6 touching the righteousnesse which is in the law I was vnreproouable and Act. 23.1 he saith I haue in all good conscience serued God vnto this day how then could he be ignorant of the law or be without the law Ans. 1. It may be answered that either S. Paul spake of his first age in the time of his childhood when he knew not the law or he speaketh figuratiuely in the person of an other But neither of these is likely not the first for the things which the Apostle here toucheth show the law wrought in him all manner of concupiscence are not incident into the age of children or vnexperienced young men nor the other for thoroughout this whole chapter the
〈◊〉 〈◊〉 is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much as 2. Thess. 1.6 dwelleth in you but if any haue not the Spirit of Christ the same is not his 10 And if Christ be in you the bodie is dead because of sinne but the Spirit is life because of righteousnes for righteousnes sake B.G. 11 But if the Spirit of him that raised vp Iesus from the dead dwell in you he that raised Christ from the dead shall also quicken your mortall bodies by his spirit because of his Spirit V.L.S.B. but the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put to a genitiue case rather signifieth by that dwelleth in you 12 Therefore brethren we are debters not to the flesh to liue after the flesh 13 For if ye liue after the flesh ye shall die but if ye mortifie the deedes of the bodie flesh L. by the Spirit ye shall liue 14 For as many as are led driuen V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Spirit they are the sonnes of God 15 For ye haue not receiued the spirit of bondage againe vnto feare but ye haue receiued the spirit of adoption of Sonnes S. of the Sonnes of God L. add whereby wherein L. we crie Abba father 16 The same spirit beareth witnesse with our spirit that we are the sonnes of God 17 If we be sonnes children G. we are also heires euen the heires of God and ioynt heires heires annexed G. partakers of the inheritance of S. coheires Be. V. with Christ if so be we suffer together with him that we may be also glorified together with him 18 For I count that the afflictions of this present time are not answerable or meete V. Be. S. worthie L. B. G. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthie beeing construed with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather taken in the first sense to the glorie which shall be reuealed vnto vs. 19 For the earnest expectation B. fervent desire G. expecting with lifting vp the head Be. or fastening of the eyes S. as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth of the creature the created world Be. waiteth when the sonnes of God should be reuealed 20 Because the creature the created world Be. is subiect to vanitie not of it owne will but by reason of him which hath made it subiect subdued it vnder hope G.B. but these words vnder hope are better referred to the next verse B. S. 21 Vnder hope that the creature also shall be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God 22 For we knowe that euerie creature the world created Be. all the creatures S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 groaneth together or sigheth and trauaileth in paine together with vs vnto this present 23 And not onely the creature but we also which haue the first fruits of the spirit euen we doe sigh groane L. V. mourne B. in our selues waiting for the adoption of the sonnes of God L. ad euen the redemption of the bodie 24 For we are saued by hope but hope that is seene is not hope for that which one seeth why not how G. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should he hope for 25 But if we hope for that we see not we doe with patience abide it expect it Be. 26 Likewise the spirit also helpeth our infirmities for this what we should pray for as we ought we knowe not but the spirit it selfe maketh intercession maketh request L.G. with sighes groanes B.S.V. which cannot be expressed 27 But he that searcheth the hearts knoweth what is the meaning sense Be. vnderstanding S. desire L. affection V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sense meaning of the spirit for he maketh intercession for the Saints according to God that is according to his will S. G. according to his pleasure B. 28 Also we knowe that to those which loue God all things work together God helpeth them in euerie thing S. ad for the best vnto good Gr. euen vnto them which are called of his purpose predestinate to be called S. called to be Saints ad of his purpose L. 29 For those whom he knewe before he also predestinate to be like fashioned or conformable to the image of his sonne that he might be the first borne among many brethren 30 Moreouer whom he predestinate them also he called and whom he called them also he iustified and whom he iustified them also he glorified 31 What shall we then say to these things if God be for vs on our side B. G. who can be against vs 32 Who spared not his owne Sonne but gaue him vp for vs all how shall he not also with him giue vs all things 33 Who shall lay any thing to the charge or put in any accusation against Be. of Gods chosen it is God that iustifieth 34 Who is he that condemneth who shall condemne det G. it is Christ which is dead or rather which is risen againe who is at the right hand of God and maketh intercession B. Be. L. maketh request G. for vs. 35 Who shall separate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednes or perill or the sword 36 As it is written For thy sake are we killed all day long we are counted as sheepe for the slaughter 37 Neuerthelesse in all these things we are more then conquerors we doe ouercome L. S.V.B. but the compound word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more then simply to ouercome thorough him that loued vs. 38. For I am perswaded am certaine V. B. that neither death nor life nor Angels nor principalities nor powers not things present nor things to come nor strength ad L. 39. Nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. 2. The Argument Method and Parts In this Chapter the Apostle concluding the doctrine of iustification remooueth and taketh away the impediments 1. the reliques remainder of sinne in the sonnes of God doe not hinder their iustification to v. 17.2 neither are their afflictions an impediment which he exhorteth them by diuerse reasons patiently to suffer to v. 31.3 then he concludeth with the certaintie of saluation in the elect v. 31. to the end 1. The first impediment that the reliques of sinne which remaine in the seruants of Christ whereof the Apostle gaue instance in himselfe in the former Chapter doe not hinder their saluation he taketh away but with a double limitation if they be in Christ and doe not walke after the flesh both which are propounded v. 1. and afterward amplified and handled more at large The first limitation he setteth forth 1. by the fruites and effects of the spirit in the faithfull in freeing them from sinne and so from death and condemnation whereof he giueth instance in himselfe v. 2. from the end of Christs incarnation and death which was to destroie sinne and fulfill righteousnesse which the law could
proceede from the pravitie of the flesh 2. And the Apostle saith is enmitie not an enemie as the Latine readeth for then it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the feminine and here the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the accent in the first syllable which signifieth enmitie not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accented in the last syllable which is the adiective in the femine gender enemious and the Apostle speaketh in the abstract not by the figure Metalepsis taking it for the concrete enmitie for enemie the substantiue for the adiectiue as Pareus nor yet doth he so speake vt vehementior fit oratio to make his speach more vehement and forcible Martyr but hereby is expressed the irreconciliable enmitie betweene the flesh and the spirit for that which is an enemie may be reconciled as Esau was to Iacob but enmitie can neuer be reconciled Faius 3. Now the Apostle here giueth a reason of the former verse why the wisdome of the flesh is death because it is enmitie with God from whome commeth life but yet the wisdome of the spirit is not so the cause of life and peace with God as the wisdome of the flesh is of death for this is the meritorious cause of the one so is not the wisdome of the spirit that is regeneration of the other but it is as the meane and way whereby we are assured of saluation and to haue peace with God but that which procureth and worketh it is faith in Christ Rom. 5.1 therefore here the Reader must take heede of a corrupt note of Lyranus that the confidence of the spirit meretur vitam gratiae in prasenti c. doth merit the life of grace in this present and the peace of glorie in the next 4. And as the wisedome of the flesh is enmitie with God so the wisdome of the spirit is enmitie and freindship which is defined to be a mutuall goodwill which is declared by freindly partes and offices for vertues sake thus then Aristotles rule is found to be false inter valide in aequales non dari amicitiam that there cannot be freindship betweene such as are much vnequall for in the beginning there was freindship betweene the creator and his creature and this auncient amitie is renewed and restored by Christ who vouchsafeth to call his Apostles freinds Ioh. 15.14 5. But by flesh 1. neither with the Manichees must we vnderstand the substance of the flesh for by flesh he meaneth the prauitie and corruption of the flesh 2. nor yet with Chrysostome doe we interpret it to be carnalem vitam onely a carnall life which onely sheweth the corrupt actions but it signifieth the prauitie of our nature 3. neither doe we with Ambrose onely referre it to the vnderstanding quae non potest capere divina which is not capable of diuine things for here the continuance rather and rebellion of the flesh is signified then the impotencie and weaknes of it 4. nor yet by the flesh is vnderstood onely the sensuall part and by the spirit rationabilitas mentis the reasonablenes of the soule but euen the minde also is carnall as Theophylact calleth it carneam mentem a carnall mind as v. 9. if any haue not the spirit of Christ but their owne naturall spirit they alwaies haue 6. And whereas it is said it is not subiect to the law of God neither can be 1. neither is it to be restrained to that particular law of the Gospel of rendring good for euill which carnall men transgresse that render euill for euill as Haymo 2. not yet because they thinke God can doe nothing beside that which is to be seene and found in nature gloss ordinar for this but one particular act of carnalitie 3. nor yet is it to be vnderstood with this limitation â—â—m eo perseueret if a man continue in the flesh he cannot so long be subiect vnto the law of God Oecumen for the Apostle speaketh of the wisedome of the flesh it selfe not of those that are in it which can neuer be changed to become subiect vnto God but they which are in the flesh may cease to be in the flesh and so please God 4. and this doth manifestly conuince the Pelagians of error which hold that a naturall man might fulfill the law of God and of the Popish schoolmen who affirmed that a man without grace might keepe the law quoad substantiam operis in respect of the substance of the worke though not ad intentionem legis after the intention of the law Quest. 10. How they which are in the flesh cannot please God v. 8. 1. Not they which follow the law secundum literam according to the letter as Origen the Apostle speaketh generally of all as well Iewes as others that are in the flesh 2. Neither as the Maniches by the flesh is vnderstood the bodie for so none in this life should please God 3. Nor yet as Hierome in his passionate and too much loue of virginitie and partiall and preiudicate opinion of marriage that they which inseruiunt officio coniugali serue the marriage duties were in the flesh and thus also Pope Syricius did descant vpon these words applying them against marriage epistol ad Himmer Tarracon but they are said to be in the flesh qui post concupiscentias eunt which follow the lust and concupiscence of the flesh 4. But this must be vnderstood with a limitation quamdiu tales fuerint as long as they are such as Theophylact with other Greeke expositors as Augustine doth set it forth by this example as the same water may be both frozen with cold and be made hoate with the fire so the same soule of man may be first subiect to the flesh then to the spirit Quest. 11. Of the dwelling of the spirit of God in vs v. 9. Seeing the spirit of God dwelleth c. not if the spirit as the vulgar latine hath it and so the Romanists read and so Lyranus expoundeth the former words yee are not in the flesh i. esse non debetis ye ought not to be for so Chrysostome and Oecumenius well obserue non â—â—a ponit vt quidubitet he saith not thus as doubting but certainely beleeuing that they had the spirit 2. And in that he saith the spirit dwelleth 1. he sheweth that the spirit is otherwise in them then in other things for he is euery where and in all things immensitate essentia in his infinite essence but he is in the faithfull praesentia efficacia gratia by the presence and efficacie of his grace 2. in that the spirit is said to dwell thereby is signified that he is not in vs tanquam hospes as a straunger but indigena perpetuus an indweller for euer as Iob. 14.16 he shall abide with you for euer Pareus 3. and as a dweller in an house doth not onely occupie it but also in ea imperat doth command and beare rule and sway in
it so the spirit dwelleth in the faithfull as the ruler and commander in the house the spirit and the flesh may be in the same house together if the flesh be as the seruant and the spirit as the master but if the flesh haue the masterie the spirit departeth like as where extreame cold hath taken possession there can be no heate at all but if the extremitie of cold be abated then there may be place for heate Martyr 4. And here we must distinguish as Origen well doth between the extraordinarie gifts of the spirits such as the Prophets and Apostles had when the spirit came vpon them in the likenes of fierie tongues and the ordinarie gifts for where the spirit is those extraordinarie graces alwaies follow not but those which the Lord seem to be conuenient for God giueth vnto euery one as he will 2. Cor. 12.11 3. And whereas the Apostle saith he that hath not the spirit of Christ is not his Origen well thus expoundeth creatura eius est sed non discipulus he is his creature still as all other things are but he is not his Disciple nor a member of his mysticall bodie 12. Quest. Of the meaning of these words v. 10. The bodie is dead because of sinne the spirit is life c. 1. Origen vnderstandeth the two parts of man the bodie and the soule and he giue in this sense the bodie is dead because of sinne mors imponitur ne peccet death is imposed vpon the bodie that it should not sinne alwaies remembring the ende and so the spirit vivit ad faciendam institiam liueth to worke righteousnes but the Apostle sheweth the cause of death in the one namely sinne and of life in the other namely righteousnes rather then the ende of both 2. Ambrose seemeth by the bodie to vnderstand the whole man that is dead because of sinne and by the spirit the holy Ghost â—â— author of life because he is giuen to iustifie vs so also Chrysostome will haue the holy Ghâ—â—t to be vnderstood which onely is not life in himselfe but giueth life vnto others so also Martyr but the other opposite part of the bodâ—â— sheweth that the spirit hath relation also vnto man 3. Some vnderstand the first clause of mortification as if the Apostle should say the â—â— die is dead quantum attinet ad peccati operationem in respect of the operation of sinne Oecumen Piscat but in this sense the same thing should be expressed in both clauses the mortifying of sinne and liuing vnto righteousnes which the opposition betweene the contraâ—â— parts of the bodie and spirit wil not heare 4. Calvin and so Osiander will haue the bodie to signifie the vnregenerate part the spirit the spirituall and regenerate but in this sense the Apostle vseth to oppose the flesh in the spirit not the bodie and the spirit 5. Wherefore by bodie we may better vnderstand that mortall part of man which is subiect to death and by the spirit the inward part of man namely his soule regenerate which liueth by faith Beza thinketh that the life of the soule is here vnderstood when it is separate from the bodie Chrysostome referreth it to the life of the resurrection Lyranus to the life of grace now in present But we may better comprehend both that both now for the present the spirit of man liueth by grace as the iust is said to liue by faith and that also is a pledge of life euerlasting afterward And this sense is most agreeable to the scope of the Apostle for hitherto he hath shewed how the spirit of Christ hath freed vs from the law of sinne in the flesh now he commeth to set forth the other part of our libertie which is from death and first presently in the spirit we liue by faith and then afterward the bodie also shall liue in the resurrection by the spirit of Christ which the Apostle sheweth in the next verse Quest. 13. How the quickening of the dead is ascribed to the spirit of Christ seeing all both good and bad shall rise 1. M. Calvins opinion is here refused who thinketh that the Apostle doth not here speake of the last and finall resurrection sed de continua spiritus operatione but of the continuall working of the spirit in vs in mortifying the reliques of sinne so also Piscator vificabit corpora vestra ad sanctificationem shall quicken your bodies vnto sanctification c. But in that sense our bodies are said to be mortua dead not mortalia mortall and the Apostle speaking of the time to come pointeth at the resurrection which shall be not that which is present in rising vnto newnes of life 2. There are three arguments of the resurrection here expressed by the Apostle the first from the power of God he that raised Christ from the dead shall also raise vs vp secondly from the correspondencie of Christ with his members as Christ was raised from the dead so shall we that are his members thirdly from the office of the spirit who shall raise vs vp that are his temples wherein he dwelleth Pareus 3. As God is said to haue raised Christ vp by his spirit so Christ raised vp himselfe by his eternall spirit omnia quippe divina pâ—â—er per Filium in Spiritu Sancto operatur all diuine things the father worketh by the Sonne in the holy Ghost Oecumen 4. Although our redemption purchased vnto vs by Christ was sufficient at once to haue redeemed both our soules and bodies tamen ordinate nobis datur it is giuen vnto vs in order and by degrees that as Christ had first a passible bodie before he had a glorious bodie so our bodies must first be mortall before they can haue immortalitie Lyran. 5. Now although the members of Christ shall be raised vp by his spirit yet the wicked also which haue not the spirit of Christ shall also rise againe but vnto iudgement they shall be raised vp by the omnipotent power of God but the righteous shall be raised by the spirit of Christ and therefore it is not said he shall raise but vinificabit he shall quicken your mortall bodie quod ipsa resurrectione maius est c. which is a greater worke then the resurrection and onely graunted to the righteous Chrysostome whom Martyr and Pareus followe Quest. 14. What it is to be lead by the spirit of God 1. There are two kind of actions of the spirit generall wherbey all things mooue liue and haue their beeing and speciall whereby the Lord worketh in the hearts of his children such is the worke of sanctification Calv. 2. And in that they are said to be lead we must not thinke that any are compelled by the spirit but this signifieth vehementem inclinationem non coactionem a vehement inclination not coaction Gorrhan God by his spirit ex nolentibus volentes facit of vnwilling maketh vs willing so he draweth vs volentes willing consequenter not antecedenter we are willing
4. Haymo thinketh this inward testimonie of the spirit riseth of our good workes so also Gorrhan cum spiritus noster per spiritum sanctum bona agit when our spirit by the spirit of God doth the things which are good it beareth witnesse that we are the sonnes of God 5. Most vnderstand this testimonie of the crie in our hearts when we call God our father which the Apostle spake of before Tolet. annot 14. Martyr Osiander clamor iste testimonium est this crying in our hearts is the testimonie Faius But Chrysostomes reason before alleadged reiecteth all these there is difference betweene the testimonie of the spirit it selfe and the effects and operations thereof and first the spirit inwardly perswadeth vs that we are the sonnes of God and then it maketh vs also in our hearts to crie Abba father 6. Theodoret vnderstandeth this testimonie of the spirit to be sacram doctrinam the sacred truth and doctrine which confirmeth vs to be the sonnes of God and so Lyranus interpreteth it de veritate catholicae fidei of the veritie of the catholike saith confirmed by the spirit by signes and miracles whereby we are adopted but the Apostle speaketh of an internall testimonie not of externall doctrine though by the preaching of the truth the testimonie of the spirit is wrought in vs. 7. Lyranâ—â— â—eside hath an other interpretation of the speciall reuelations which S. Paul and some othâ—â— had But the Apostle speaketh of that generall testimonie of the spirit of God which is wrought in the hearts of all the faithfull 8. Therefore this testimonie of the spirit is that inward assurance of the spirit of God in our hearts whereby we are assured that we are the sonnes of God as Sedulius vnderstandeth here the spirit it selfe which is giuen as an earnest pennie in our hearts 1. Cor. 2.22 perhibet testimonium in cordeper occultam inspirationem it giueth testimonie in our heart by secret inspiration Haymo and as Oecumenius non solius charismatis vox est sed donantis spiritus it is not onely the testimonie or voice of the graces of the spirit but of the spirit the giuer for first our spirit is assured by our faith loue godly life prayer invocation which are the fruites of the spirit then the spirit it selfe concurring with this testimonie of our heart sealeth it vp and maketh it sure these two testimonies must not be seuered for he that relyeth vpon the immediate testimonie and revelation of the spirit without this other testimonie deceiueth himselfe Pellican Quest. 20. Whether the testimonie of the spirit and of our spirit be one and the same 1. Some reading thus the spirit beareth witnes to our spirit are of opinion that this testimonie is but one the spirit of God testifieth and the spirit of man is testified vnto 〈◊〉 Ambrose expoundeth that this testimonie of the spirit is redditum spiritui nostro giâ—â— vnto our spirit but the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beareth witnes together with our spirit rather then to our spirit as doe reade L.G.B.V. for in this latter sense the word needed not to be compounded with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together or with 2. Some will haue the spirit of God and our spirit here both to giue testimonie but in one and the same thing as this clamor crie which the Apostle spake before of whereby we call Abba father is the testimonie of the spirit and of our heart together Tolet Faius so also Chrysostome ipse nos charismate suo nos loqui docuit he taught vs so to speake by his gift in vs so they will haue the meaning to be this that this calling Abba father is both the testimonie of our heart and of the spirit whence it proceedeth but the crying Abba father is the effect of the testimonie of the spirit it is not the testimonie it selfe for first the spirit obsignat c. sealeth in our hearts that we are the sonnes of God then apperit os it openeth our mouth Beza 3. Pererius reporteth the opinion of some which make the testimonie of the spirit to be the generall promise sealed in the Scriptures that God loueth those which beleeue in him and the testimonie of our spirit to be that particular apprehension which euerie one hath as that he loueth God and beleeueth in him and so the testimonie of the spirit should frame the proposition in generall and the testimonie of our spirit should inferre the assumption but this testimonie of the spirit whereof the Apostle speaketh is not the externall and generall promise but the particular euidence which euerie one hath in himselfe that he is the Sonne of God 4. So then here are two testimonies the one is of our owne spirit which by the peace of conscience faith and other graces of the spirit in vs doth assure vs that we are the sonnes of God Mart. and of this testimonie the Apostle speaketh 1. Ioh. 3.21 that if our owne heart condemne vs not we haue bouldnes with God but this must be the spirit of a man regenerate not the naturall soule of man as Origen here well obserueth a difference betweene the soule and the spirit as the Apostle doth distinguish them 1. Cor. 2.11 2. Thess. 23. Pareus the other testimonie is of the spirit of God that confirmeth this testimonie of our heart which of it selfe is but weake if it were not supported by the spirit then seeing the testimonie of our owne spirit is weake it pleaseth God for our further confirmation to ioyne thereunto the testimonie of his spirit Mart. like as in battell they are called syâ—machi striuers together which doe one helpe the other so the spirit of God and our owne spirit regenerate by grace doe witnes and testifie together that we are the sonnes of God Erasmus Beza Caiet Mart. Pareus Faius all these make here two testimonies of the spirit of God and our owne spirit Quest. 21. How we are said to be heires and what our inheritance is v. 7. If we be children then also heires 1. Chrysostome here well observeth the Apostles wisdome who while he spake of heauie things as what they should suffer if they liued after the flesh v. 13. passed it ouer quickly but now treating of the priuiledges of the faithfull and of the good things which are giuen vnto them he amplyfieth his speach that they are Sonnes and not onely so but heires and heires of great things euen of God and ioynt heires with Christ. 2. Origen also here noteth that the Apostle still ex consequentibus syllogismum nectit doth frame a syllogisme by the consequents as ye haue receiued the spirit of adoption therefore ye are sonnes if sonnes ye are heires for the servant expecteth a reward the sonne looketh for the inheritance and if heires then the heires of God and heires of glorie 3. But there is great difference betweene this inheritance and the inheritances of men 1. Origen noteth that with men all sonnes
their employments about things of the world Theodoret and Ambrose doe vnderstand part to be spoken of the sensible and visible creatures vnto the 22. v. where because the Apostle addeth a terme of vniuersalitie euery creature groneth here they also include the Angels who as they are said to reioyce ouer them that repent so they are greeued at the vngodly But Augustine reiecteth this interpretation vpon this reason because the Apostle saith that the creature is subiect to vanitie and shall be deliuered from the bondage of corruption and groneth which things de excellentibus illis virtutibus credere nefas est to beleeue of those excellent vertues and powers were a wicked thing yet Augustine endeth with a quaere whether these things may in any good sense be vnderstood of the Angels as they doe helpe our infirmitie and so may be said to be like affected with vs Augustine in hanc epistol numer 50. But Thomas absolutely refuseth this interpretation vpon this reason because in the next world the Saints shall be like the Angels and therefore the Angels cannot in any sense be said to be subiect to vanitie or to grone seeing we when we shall be like the Angels shall be exempted and free from all such things 3. A third exposition there is by the creature to vnderstand man and either the righteous and iust man onely or man in generall both righteous and vnrighteous the first sense followeth Gregorie nolens seruit mutabilitati corruptionis he against his will is subiect to this mutable and corruptable estate wayting with patience vntill the time come when he shall be deliuered from the bondage of corruption Greg. lib. 4. moral whom Caietanus and Catharinus follow So also Hugo Card. Gorrhan But the Apostle saying afterward and not onely the creature but we also which haue the first fruits of the spirit doe sigh in our selues so that the Apostle distinguisheth the creature wherof he speaketh from the sonnes of God which haue the first fruits of the spirit neither will it satisfie to say that the Apostle maketh two degrees of righteous and iust men one that hath attained a more excellent degree which haue receiued the first fruits of the spirit and are called the sonnes of God such as the Apostles were the other which are not so perfect yet they also shall be deliuered from the bondage of corruption as well as the other Haymo for the Apostle by the Sonnes of God generally vnderstandeth all the faithfull so many as shall be heires of saluation as he inferreth v. 17. If children then also heires 4. Augustine vnderstandeth by euerie creature man in generall that partaketh with the nature of euerie creature he hath vnderstanding with the Angels sense with bruit beasts and hath a vegetatiue life with plants and man as he is taken naturally shall be deliuered from the bondage of corruption that is such as doe not yet beleeue shall be called to the faith and they shall also be the sonnes of God to this purpose Augustine lib. 83. quest c. reuealing of the sonnes of God as the Apostle saith here of the creature v. 19. 5. The most generall and receiued interpretation is by the creature to vnderstand corporalia irrationalia things corporall vnreasonable comprehending the heauen and stars with the earth together with living creatures of all sorts trees and plants Thus Ambrose vpon this place epist. ad Horontion to him consent M. Calvin interpreting this place depecudibus plantis of beasts and plants with other creatures so also Pet. Martyr Faius Pererius But this exception may be taken against this sense because the bruit creatures which now onely serue for our necessarie vse shall not be partakers of the glorie of the Sonnes of God there shall then be no vse of them probabile est abolendas esse it is probable that they shall be abolished 6. Therefore it remaineth that we vnderstand here by the creature onely in animata insensata the things without life and sense as the heauens and elements and the earth with the things therein Chrysostome so Oecumenius also vnderstandeth sensu carentem creaturum the creature that wanteth sense so Beza saith that by the creature is signified mundi machina coelesti elementari regione constans the frame of the world consisting of the celestiall and elementarie region so also Rollach Bucanus loc 37. quest 8. Pareus seemeth also to include the bruit beasts yet he thinketh they shall be abolished Tolet also vnderstandeth sensibiles vniversi partes the sensible parts of the whole world the heauens the starres the elements and earth of the same opinion with Chrysostome are Ireneus lib. 5. c. 36. and Hilarius lib. 12. de Trinitat And in this sense all things will agree that these creatures are subiect to vanitie and doe as it were groane vnder the bondage of corruption and shall be restored to the glorious libertie of the sonnes of God the onely doubt is because afterward v. 22. the Apostle addeth a particle of vniuersalitie euerie creature and so it should seeme that the Apostle excludeth no creatures at all But why the Apostle there saith euerie creature shall be shewed qu. 33. following Quest. 28. Of the servitude of corruption whereunto the creature is subiect and wherefore 1. Their observation is somewhat curious that take this to be the vanitie and mutabilitie to the which the heauens are subiect because whereas in the beginning the Sunne was to keepe his course in the equinoctiall onely for then there should haue beene a continuall spring and indifferent temper without either parching heate or pinching cold now the Sonne hath changed his course and runneth in the oblique circle of the Zodiake c. But this is not so for seeing the Sunne and Moone were appointed in the creation to distinguish the seasons and times of the yeare this could not be if the Sunne in following the declining circle of the Zodiake by approaching and remoouing did not make some inequalitie of daies and difference of seasons Faius 2. Chrysostome sheweth how the earth is now cursed to bring forth thistles and the heauens also shall waxe old as doth a garment Psal. 102. and shall be changed into a better mould whereunto further may be added that the Sunne and Moone haue their eclipses the skie is cast ouer with clouds the starres with euill influences doe infect the ayre the ayre is oftentimes vnholsome and pestiferous the earth is stricken with barrennes and becommeth vnfruitfull Pareus adde hereunto that demonstration of the Preacher Eccles. 1. how he giueth instance of the vanitie of all things in the Sunne that riseth and setteth and runneth about where he beganne the winds goe in a circuite from the South to North and thither againe so the riuers runne into the Sea and out of the Sea to their springs and fountaines againe And thus the creatures are in continuall labour as Elihu saith to Iob c. 37.11 He maketh the clouds to labour or he
as hath beene also shewed before qu. 28.5 4. The ordinaire gloss thus obserueth the Apostle saith euery creature noting not singula generum sed genera singulorum not the particular of euery kind but the kinds of the particulars But if the Apostle meane euery particular creature before and here the kind then euery creature should not be as much as the creature which was spoken of before 5. Wherefore with Chrysostome and Theophylact I thinke the Apostle speaketh here of creatures without life as before but he saith all that is structura mundi the frame of the world which Beza interpreteth totum mundum conditum the whole created world to shew the consent of them together and he saith all ad maiorem expressionem sententiâ— more expressely signifying his meaning and because the principall partes of the world perpetuâ— sunt are continued and ioyned together Tolet yet vnder the continent may be insinuated the things contained and so all creatures in the continent of the world do communicate with vs in this groning Quest. 33. Whom the Apostle vnderstandeth v. 23. we which haue the first fruits of the spirit 1. We neither vnderstand with Origen primitias spiritus the first fruites of the spirit to be the spirit it selfe which is called the first fruites that is the cheefe and more excellent spirit aboue all other for the spirit is one thing and the fruits that is the gifts of the spirit an other 2. Nor yet with Augustine by the creature is vnderstood the soule and the bodie wherein man communicateth with other creatures and by the spirit the spirituall part of man which is offered as the first fruits vnto God Augustine lib. 83. quest c. 67. for the Apostle speaketh here of man sanctified by the spirit diuerse from the creatures before mentioned 3. Nor yet are the Apostles here vnderstood onely which had receiued the excellent and miraculous gifts of the spirit as Origen also hath this other exposition which Ambrose followeth epistol 22. Anselme Lyranus Thomas gloss interlin Gorrhan Perer. disput 15. Haymo Gualter 4. But the common exposition is to be preferred which Chrysostome and Theodoret follow that the faithfull are here insinuated which haue receiued the grace of iustification so also Calvin Martyr Beza Pareus Osiander for though the Apostles had more excellent gifts then others yet here they are not compared with other faithfull but the other faithfull are compared with the creatures before spoken of that if they sigh and grone then we much more that haue receiued the first fruits of the spirit which doe shew that as we haue but the beginning now so we shall haue the perfection and accomplishment afterward in the kingdome of God Gryneus as the first fruits in the law spem faciebant futurae messis did giue certaine hope of the haruest to come Pareus 5. And whereas the Apostle addeth wayting for the adoption euen the redemption of our bodies he must be vnderstood to speake of the perfection of our adoption and redemption now begunne in our soules and bodies in part but then perfited when our bodies shall be freed from corruption And Origen giueth a good satisfaction here because the Apostle saith we are saved by hope we are now then adopted redeemed in hope but when these things shall be perfited and finished we shall haue râ—m not spem the thing not the hope And another doubt also may be answeared that although saluation and sighing cannot stand together for a man cannot sigh for that he hath yet because he saith we are saued in hope we may sigh for the accomplishment of that which we hope for Gryneus so then the Apostle speaketh of our adoption and redemption as it shall be perfited and consummate in the next life not as it is inchoate and begunne here in this for we are now redeemed and now are we the sonnes of God by adoption as the Apostle said before v. 15. But yet we haue not full possession of our inheritance as Saint Iohn saith 1. epist. 3.2 We are now the sonnes of God yet it appeareth not what we shall be our adoption is taken three waies in Scripture 1. one is of our election as the Apostle saith Ephes. 2.3 We are predestinate to be adopted in Christ. 2. the second is of our vocation whereof the Apostle spake before v. 19.3 and there is an adoption in our glorification when we shall haue a full and perfect fruition of eternall glorie which the Apostle meaneth in this place Pareus 6. Origen by the bodie here vnderstandeth the Church but the Apostle the redemption of our bodie now the Church is not our bodie but Christs The Apostle meaneth then that when our mortall bodie shall be deliuered from corruption then shall our adoption be perfect which now the Saints doe sigh and long for Quest. 34. That no liuing creatures shall be restored in the next world but onely man v. 23. Because the Apostle saith of the faithfull wayting for the adoption the redemption of the bodie here it may be inferred because other creatures are not partakers of adoption therefore neither of the redemption of their bodies to immortalitie for the more explication hereof three things shall be breefely touched 1. what creatures shall remaine after the resurrection 2. to what vse 3. what creatures shall not be restored 1. Concerning the first it hath beene shewed before qu. 28.6 that the creatures which shall be restored into the glorious libertie of the Sonnes of God shall be the heauens and earth and the elements betweene them for so the Lord promiseth by Isaiah 65.17 Saint Peter beleeueth the same according to Gods promise 2. ep 3.13 S. Iohn in vision seem the same accomplished Reuel 21.1 what shall be the forme and fashion of the new heauens and earth is not expressed in Scripture and it were curiositie for vs to enquire but new heauens and earth we are certaine by the Scriptures that there shall be which Chrysostome well expresseth by this similitude que madmodum nutrix regium puerum educans c. like as a nurse that bringeth vp a Kingâ— sonne when he commeth to his kingdome she also is made partaker of his preferment so the creatures as the heauens and earth which are now our preseruers and nourishers after that man is brought to his glorie shall be glorified also with him 2. Concerning the vse first for the heauens 1. they shall not then serue for mans necessitie as now for he shall not need the Sunne to giue light nor the clouds to raine 2. neither to informe and instruct man touching his creature for we shal then know as we are knowne 3. nor yet shall the Sunne then runne his course as now for there shall be no time Reuel 10.6 which is measured by the course of the Sunne neither any more generation of things which is now procured by the heate and motion of the Sunne 4. yet though it be probable that the Sunne shall haue
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 accouÌ„t 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 habetâ—r 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 â—â— 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
sancti because they are the sighes of the spirit 2. August epist. 121. c. 15. saith they cannot be expressed because we desire that we know not so also Anselme and the ordinarie gloss that cannot be expressed which we know not 3. Lyranus referreth is to the vnspeakeable desire of the Angels concerning mans saluation 4. some giue this sense they are vnspeakeable in respect of the obiect because they are de re inenarrabili of a thing not to be vttered that is eternall life Gorrhan 5. Pererius vnderstandeth it of the vnspeakable worke of the spirit in the heart of man which is such as cannot be vttered 6. Tolet thus annot 27. because the spirit after an vnspeakeable manner praieth for vs with sighes when we seeme to aske the contrarie as when Ieremie and Iob complained and were impotent in their praiers and in their heate and passion seemed to aske one thing yet the inward intention meaning sighing and groning of the heart obtained an other 7. But we neede not goe farre for the meaning of these words they haue relation to the greatnes of the troubles and afflictions of the Saints which are such as cannot be vttered and expressed by words but onely by inward sighes and grones facit gemere plus quà m dici possit c. the spirit causeth to sigh and grone more then can be expressed gloss ordinarie when as the tongue verbum proferre nequit cannot bring forth a word but the heart sigheth within Pareus Quest. 42. Of these words v. 27. He that searcheth the hearts knoweth what is the meaning of the spirit c. 1. Chrysostome vnderstandeth it as before de corde spirituali of the spirituall heart endued with the gift of praier not of the holy Ghost for then the Apostle would haue said he that knoweth the spirit not he which searcheth the heart But if the Apostle should speak here of spirituall man that hauing the gift of prayer prayeth for the congregation his sighs are not such as cannot be expressed for he vttereth them by prayer 2. the Apostle maketh mention of the heart because the spirit immediatly maketh not request but by the moouing and stirring of the heart 2. Origens exposition also is somewhat strange who interpreteth these words he maketh request according to God of the diuine nature that the spirit maketh request not according to the flesh but according to God whereas Christ died not according to God that is as he was God but according to the flesh and he maketh an other difference betweene the interpellation of the spirit and our redemption by Christ for Christ died for the vngodly as Saint Paul saith but the spirit maketh request onely for the Saints These are dangerous and violent expositours according to God here signifieth nothing else but according to the will of God as Haymo saith ea facit nos postulare quae Deo placent the spirit maketh vs to aske those things which are pleasing vnto God 3. Here then are three reasons couched together to assure vs of the efficacie and fruite of our prayers 1. from the nature and propertie of God who although the inward sighes of the heart cannot be expressed by vs nor made knowne vnto man yet God knoweth the meaning of the spirit which mooueth vs to sigh and make inward requests from the manner and matter of our praiers that are according to the will of God as the spirit teacheth and directeth vs 3. from the obiect of our prayers which are made for the Saints for such as are sanctified by the spirit of God and so acceptable vnto him in Christ. Quest. 43. Of the nature condition and propertie of a true and liuely prayer out of v. 27. In this one verse are expressed 1. the efficient cause of prayer which is the spirit of God which is said to make request that is to stirre vs vp vnto prayer 2. the obiect of our praiers to whom they must be directed onely to God the searcher of the heart 3. The forme of our prayer which must be made according to the will of God 4. The instrument and organe of the spirit is the inward meaning sighing and sobbing of the heart and inward man although there be no vow at all expressed 5. The helping and vnderworking causes are the Saints so then impious and prophane persons cannot truly pray for they are not guided by the spirit of grace who is the author of praier in vs and the moouer of vs to euerie good worke Gryneus Quest. 44. How all things make together for the best to those that loue God 1. Caietanus because the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worketh together is in the singular number he referreth it vnto God and putteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in the accusatiue not in the nominatiue case that it is God which worketh all things for the best vnto his seruants But the vsuall reading is better that all things worke together c. for God is not so fitly said to worke together with his creatures 2. And they are said to worke together 1. either among themselues as Origen saith collaborant they labour together 2. or in respect of the Saints themselues which aske these things of God they worke together with them Haymo 3. or rather they doe concurre or worke together cum causa piorum salutem operante with the cause which worketh their saluation namely God Pareus and before him Haymo cooperatur Deus God worketh together in fulfilling all things belonging to their saluation 4. but Pererius sense we refuse they are said to worke together quia concurrere debet bonus vsus liberi arbitrij because the good vse of our freewill must concurre c. for what is mans freewill without the spirit of grace it is able to doe no good thing of it selfe as the Apostle said before v. 26. that the spirit helpeth our infirmities for we know not what to pray as we ought 3. All things 1. which is either to be taken so generally as Origen comprehendeth euen the spirit also that helpeth our infirmities for the Apostle would not so shuffle together the Creator and the creature 2. neither yet is Augustines exposition so fit that extendeth it â—â—o the sins of the Saints which also profit vnto their saluation quia inde humiliores rediunt doctores because after their repentance and rising againe they returne more humble and better instructed lib. de corr grat c. 9. so also Lyran. who addeth further that the remembrance of their former sins maketh for their glorie as the scarre of the soldiers wound setteth with his valure But this is not agreeable to the Apostles mind who speaketh not here of the sinnes but of the sufferings of the Saints 3. As these make the Apostles words too general so Haymo doth too much restraine them to the prayers of the Saints that if they chaunce to aske vnaduisedly yet God turneth it to their good either in not graunting that they aske or
100. wherein he crosseth the iudgement of his fellowe Iesuite Tolet who denieth that this word doth belong at all vnto approbation and dilection which are the acts of the will but onely vnto the knowledge in the vnderstanding 6. So then here the Apostle setteth sorth these three mysticall acts of the Blessed Trinitie before the world was created the purpose of God which is generall to saue some and condemne others then the foreknowledge and approbation of God in electing of some and refusing of others thirdly predestination in appointing vnto the elect both the ende of eternall life to the which he decreed to bring them and in ordaining the way and means thorough faith in Christ to atchieue that ende Gryneus Quest. 46. Wherein our conformitie to the image of Christ consisteth v. 29. To be made like to the image of his Sonne 1. Caietans observation is somewhat curious that in the originall the word image is put in the genitiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the image not to the image to shewe that this our conformitie is not mediately referred to Christ immediately to his image but that we must directly imitate Christ in bearing his similitude and image for the Greeke construction of the word signifying similitude requireth a genetive case and it is all one in effect to say conformes imaginis as the Latine interpreter readeth or conformes imagini as Beza likenesse of the image or to the image 2. Athanasius epist. ad Serapion Basil lib. 5. cont Eunom doe take the spirit of God to be the image of the Sonne to the which image we are made conformable in holinesse and puritie 3. Origen referreth it to the soule of Christ which was endued with all graces of the spirit wherein consisteth our conformitie to imitate those vertues and spirituall graces which were in Christ. 4. Theodoret placeth this conformitie in beeing made like vnto the glorious bodie of Christ. 5. Chrysostome Theophylact herein will haue this conformitie to consist because that as be is the Sonne of God so we are by grace the adopted sonnes of God so also Lyranus filiatio adoptiva est quaedam similitudo filationis naturalis the adoptiue sonneship is a similitude of the naturall sonneship of Christ. 6. But to speake more distnictly this conformitie to the image of Christ is not in the essence of the divine nature but in diuine qualities and graces in which sense S. Peter saith we are partakers of the diuine nature in fleeing the corruption which is in the world 1. Pet. 1.4 that is in holines and puritie we must be like vnto God This conformitie is either inchoate and begunne in this life or perfect in the next in this life it is either a principall conformitie vnto Christ in holines and righteousnesse as Ephes. 4.23 We must put on the newe man which after God is created in righteousnesse or it is accidentall in beeing made partakers of Christs suffrings 1. Pet. 4.13 our perfect conformitie in the next life is to be made like vnto Christ in glorie 1. Ioh. 3.3 When he shall appeare we shall be like him Gryneus Quest. 47. How Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first borne among many brethren 1. This is added by the Apostle as a limitation of our conformitie vnto Christ though there be a likenes in vs and a similitude vnto Christ yet not an equalitie he still retaineth the dignitie of the first borne so this conformitie vnto Christ is not an authenticall proportion in making vs equall but in a geometricall reseruing the preheminence vnto Christ the naturall Sonne of God 2. Christ is called the first borne two wayes first equivoce improperly as he is the Sonne of God by nature but we are onely sonnes by grace and so we are sonnes as he is but in the same kind then vnivoce more properly he is called the first borne as he is man who hath receiued in his humane nature the plenitude and fulnesse of grace and communicated it vnto the faithfull whom he vouchsafeth to call his brethren Dominic Sotus in hanc epist. 3. Haymo sheweth how Christ may be said to be vnigenitus and primogenitus the onely begotten and first begotten Sonne of God both in his diuine and humane nature in the diuine he is the onely begotten because he is onely the sonne of God by nature and so hath no brethren he is also the first begotten because he was ante omnem creaturam non factus sed natus he was before euerie creature not made but borne and so S. Paul calleth him the first borne of euerie creature Coloss. 1.15 As he is man he was the onely begotten Sonne of Marie and the first begotten because he first arose from the dead first ascended into heauen and so he is called the first borne of the dead Coloss. 1.18 4. Yet to speake more properly and distinctly he is said to be the onely begotten Sonne as he is God and the first begotten as he is man Chrysost. Theophyl 5. Now herein consisted the prerogatiue of the first borne 1. in the preheminence of birth they were the first 2. in their office and anthoritie they were the rulers of the house after the father and the Priests of the familie before the Leviticall orders were established 3. in their inheritance they had a double part to the rest of their brethren and they did keepe and nourish the familie as Ioseph did who had Rubens birthright So Christ is more excellent then his brethren 1. in his nature both diuine wherein none of his brethen can partake with him and humane which he onely tooke without sinne 2. in his offices he exceedeth beeing anointed both to be our Prophet to reueale vnto vs his fathers will and our Priest in offring vp himselfe in sacrifice for vs and now in beeing the Mediator of our prayers and our king in gouerning vs by his holy spirit and by the scepter of his word 3. he also hath the preheminence in his glorious inheritance he is glorified aboue all creatures and is of all euen of the Angels adored which glorie he imparteth vnto his faithfull members in measure Quest. 48. Of certaine doubts out of the 30. verse whom he predestinate them also be called Origen here noteth certaine doubts 1. Obiect Whereas it is said whom he knewe before he predestinate hence it wil followe that God did not foreknowe or foresee those whom he did not predestinate Answ. Origen here giueth good satisfaction shewing that according to the phrase and vse of Scripture God is said to knowe or foreknowe some that is in affectum recipere sibi sociare to affect them and associate them to himselfe as in this sense Adam is said to haue knowne his wife that is ioyned her in societie vnto him And thus only they are foreseene and foreknowne of God that is beloued approoued whom he predestinate vnto life 2. Obiect The Apostle saith whom he calleth he iustifieth and yet there
discriâ—iâ—â— all perills which put the life in danger Mort. omnia extrema secunda adversa and â—ll exceeding great prosperitie or adversitie 2. Angels principalities powers 1. Origen vnderstandeth onely the euill Angels and adversarie powers so Osiander also 2. Chrysostome onely the good Angels and Hierome so also Lyranus and they vnderstand it by way of supposition that if the good Angels should seeke to withdraw vs from Christ which is impossible yet we should not giue 〈◊〉 vnto them so the Apostle hath the like supposition of the good Angels Galat. 1.8 Calv. 3. But we may better vnderstand the Angels good and bad Mart. Gryn Pareus who by principalities and powers vnderstandeth the kingdomes and commanders of the world but they are titles rather giuen to the Angels as Ephes. 1.21 Gryneus following Chrysostome 3. Things present nor things to come 1. Not in this world and the next as Origen 〈◊〉 hath a speculation of the passage of the soule out of the bodie which in that instant is many times seduced and deceiued by the euill spirits 2. But he meaneth the dangers of this life present or to come Mart. Par. 3. he maketh no mention of the things past for they are ouercome alreadie Lyran. and as for our sinnes past they are forgiuen vs in Christ Gryn 4. Neither height nor depth 1. Origen vnderstandeth it of the spirits in the ayre and in the deepe 2. Lyranus of the depth and profunditie of Sathan 3. Gorrhan of the height and depth of humane wisedome so also Mart. 4. Osiander of the diuerse kinds of death as by hanging aloft and beeing drowned in the deepe 5. Chrysostome and Theophylact better vnderstand things in heauen and earth the elements aboue and belowe Pareus ret sâ—premas infernas things aboue and beneath Bulling 6. Theodoret vnderstandeth heauen and hell 7. Oecumenius prosperitie and adversitie 5. Or any other creature 1. not beside those which are visible Origen for he had spoken of invisible things before 2. nor a newe creature beside those which God made as Ambrose as equus hipes an horse with two legges and such like gloss ordinar Hugo Gorrhan 3. But the Apostle absolvit inductionem doth make an ende of his induction because it had beene infinite to reckon vp all the creatures Martyr so Chrysostome if there be any other creature of what manner soeuer how great soeuer 4. Places of Doctrine Doct. 1. How the same worke may be both good and sinnefull as it proceedeth from God the deuill and man v. 3. Sending his Sonne c. God in sending his Sonne and giuing him vp vnto death onely intented his owne glorie and the salvation of man but Sathan stirred vp the Iewes of envie and malice to put that holy and Iust one to death so the same action as it proceeded from God was good as it came from Sathan man was euill So that God is no way the author of euill though he be author of that thing which is abused vnto euill Mart. This further is euident in the affliction of Iob which as God was the author worker of it tended to Gods glorie and the triall of Iobs faith but as Sathan had his finger in it he would thereby haue supplanted the faith of Iob. Doct. 2. Of the causes of saluation v. 3. Here all the causes of our saluation are expressed 1. The author and efficient cause is God who sent his Sonne to redeeme vs. 2. the materiall cause is Christ who came in the similitude of sinful flesh not that he had not true flesh as Marcion the heretike said but it was true flesh yet without sinne so in that behalfe like vnto sinfull flesh as hauing the true nature of our flesh but not the sinfull qualitie thereof 3. the forme is also set forth he condemned sin in the flesh that is suffred the punishment due vnto our sinne in his flesh 4. the impulsiue or motiue cause was the imbecilsitie weaknes of the law for if the law could haue saued vs Christ needed not haue died 5. the finall causes were these two 1. for sin that is he came to expiate purge and take away sinne 2. and that the lawe might be fulfilled and the righteousnesse of the lawe fulfilled by Christ imputed to vs by faith v. 4. Doct. 3. That the holy Ghost is God v. 9. The spirit of God dwelleth in you Hence Didymus inferred well that the holy spirit is God because he dwelleth in all the faithfull this infinitenes and immensitie of the spirit sheweth that he is God for who but God can dwell in so many temples at once and beside in that he is called the spirit of God that also prooueth him to be God for the spirit of God is of the same nature and substance with God Doct. 4. That the three glorious persons of the Blessed Trinitie are of one efficacie and power v. 11. The raising vp of the dead is a worke of Gods omnipotencie but God the Father the Sonne and the Holy Ghost doe all raise vp the dead as God is said to raise vp our dead bodies because his spirit dwelleth in vs God the father then raiseth and his spirit also raiseth and quickeneth the dead and Christ also raiseth the dead because the same spirit is here called the spirit of God and of Christ so Ioh. 6.54 He that eateth my flesh c. I will raise him vp at the last day Doct. 5. Of euerlasting glorie v. 18. Not worthie of the glorie which shall be reuealed in vs Thomas Aquin. obserueth 4. necessarie points out of these words concerning euerlasting life 1. it is called glorie to shew the excllencie of it for in this life noble wittes are desirous of nothing more then glorie it is set forth by the name of that thing which is most desired 2. it shall be which sheweth the eternitie of it for that which is now present is but short and momentarie 3. reuealed the glorie to come then is of it selfe invisible but God shall so illuminate our minds as that he himselfe will be seene of vs. 4. this glorie shall be shewed in vs which signifieth the stabilitie of this glorie it shall not depend of externall things as riches honour but within vs it shall be and possesse and replenish both our bodies and soules Doct. 6. Of the nature and properties of hope v. 24. Hope that is seene is no hope 1. the author and efficient cause of hope is God Rom. 15.13 The God of hope c. 2. the subiect is the faithfull heart 3. the obiect things which are not seene 4. the forme thereof is with patience to abide 5. the effect thereof is ioy in the spirit Rom. 1â— 1â— reioycing in hope 6. the ende is our saluation we are saued by hope 7. the contrarie to all is despaire and diffidence ex Gryneo Doct. 7. Of true prayer that consisteth not in the sound of the voice but in the sighes of the heart v. 26.
the perfection of the parts because regeneration is both in the bodie and soule but not perfectione graduum by the perfection of degree for so it is onely begunne here and shall be perfited in the next life 2. and sanctification followeth after iustification and so is no part of it for first we are iustified then sanctified Controv. 7. That not the carnall eating of Christs flesh is the cause of the resurrection but the spirituall v. 11. 1. The Apostle sheweth the cause of the resurrection of the Saints to be the inhabiting and dwelling of the spirit of God in them so that the spirituall communicating with the flesh and blood of Christ by faith is that by the vertue and power whereof our bodies shall be raised againe at the last day it is not the carnall eating of Christs flesh in the sacrament as the Romanists hold wherwith to the same end they housle the sicke that is in our bodies the seede of the resurrection for there may be a spirituall eating and drinking of Christs flesh and blood euen without the sacrament which is both necessarie and sufficient vnto life whereof our Blessed Sauiour treateth Ioh. 5.4 Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day Christ speaketh not here of the sacramentall eating and drinking but of his spirituall for the sacrament was not yet instituted 2. And that the carnall and corporall receiuing of Christs flesh is not possible neither yet requisite or necessarie to the resurrction of our bodies doth euidently appeare by these two reasons 1. because the Fathers that died before Christ was incarnate could not in that manner eate and drinke Christ and yet they died in the hope of the resurrection 2. infants are not admitted to the sacramentall eating and yet they shall rise againe at the latter day Martyr Controv. 8. Against merites v. 12. We are detters not to the flesh c. hence it followeth that we are detters to the spirit which part the Apostle suppresseth as beeing euident enough of it selfe out of the other 1. It is manifest then that whosoeuer seruice we doe performe vnto God it is ex debito a due debt we are endebted to God 1. by reason of our creation that he hath giuen vs these bodies and soules to the end that we should set forth his praise in the world 2. we are bound vnto God for our redemption by Christ our regeneration and sanctification by his spirit all which the Lord hath wrought for vs that we should performe him faithfull seruice 3. and likewise we are bound vnto God for the hope of our resurrection and glorification promised in his kingdome which the Apostle touched in the former verse 2. If then whatsoeuer seruice we doe vnto God we doe but our bounden dutie then there is no place for merits for our selues much lesse for works and merites of supererogation for others as the Romanists hold and teach for debitum meritum debt and merite doe one take away another as the Apostle sheweth Rom. 4.5 And whatsoeuer workes we do they are either according to the flesh or the spirit if after the flesh they are sinfull if according to the spirit they are of dutie 3. But they will thinke here to helpe themselues by a distinction that though our works merite not in the rigour of Gods iustice yet they merite ex acceptatione diuina through the diuine acceptance c. God indeed accepteth of our good workes in Christ yet not as merits but of grace and so in mercie rewardeth them Controv. 9. Whether in this life one by faith may be sure of salvation v. 16. The same spirit beareth witnesse with our spirit that we are the children of God Though this be an euident place to prooue the certaintie of saluation in the perswasion of the faithfull because the testimonie of the spirit is vnfallible yet the Romanists are not ashamed to denie that any such certaintie may be gathered from hence they say this testimonie of the spirit is nothing else but the inward good motions comfort and contentment of spirit which the children of God doe daily feels more and more c. Rhemist annot And Pererius it is but gustus quidum spiritualis praesentiae a kind of tast of the spirituall presence of grace and he consenteth vnto Thomas who thus interpreteth this testimonie of the spirit to be câ—â—iecturalem perswasioneÌ„ a coniecturall perswasion but infallibilis certitudo an infallible certaintie cannot be had citra specialem Dei reuelationem without the speciall reuelation of God their reasons are these 1. Thomas thus argueth a thing may be knowne either by speciall reuelation from God and so it may be reuealed vnto some that they are saued or a man may know somewhat in himselfe and that two waies certainely or coniecturally a thing is certainely knowne by the principles thereof as God is the beginning of grace but because God cannot perfitely be knowne none can attaine vnto this certaintie the coniecturall knowledge is by signes and effects as when a man doth perswade himselfe that because he feareth God and contemneth the world he is in Gods fauour but this knowledge is imperfect as S. Paul saith I know nothing by my selfe yet am I not thereby iustified 2. Pererius addeth this reason fowre waies may a thing certainely be knowen per lumen naturale c. by the naturall light of the vnderstandingâ— by the light of the Catholike faith by speciall reuelation per lumen fidei infusa by the light of faith infused but by none of these can one be assured of his saluation not by the first for it is a supernaturall light nor by the second for then all that beleeue the Catholike faith should haue this assurance neither hath euery Christian the third which is by special reuelatioÌ„ neither by the fourth can it be attained vnto for that perswasion riseth of two propositions the one apprehended by faith the other collected out of that by some naturall euidence and experience as faith reacheth vs that all which are truely contrite and penitent shall be saued then one out of his owne experience inferreth but I am contrite and penitent Ergo But this experience is vncertaine because that many actions proceeding from a man himselfe may carrie some semblance of those which are wrought by the spirit and a man may haue many sinnes which he knoweth not and so cannot repent him of them Contra. 1. To Thomas argument we answer 1. that two waies is a faithfull man perswaded and made certaine of his saluation both by the efficient cause the spirit of God which giueth such testimonie and assurance vnto them and by the signes and effects which are wrought in them 2. though God cannot here be perfitely knowne yet so much is knowne of God as may make a man sure of his saluation as we know by the Scriptures the great loue and mercie of God towards vs in
Christ and his constancie and immutabilitie that whom he loueth he loueth to the end all which tend to make vs sure of our election and saluation in Christ. 3. Saint Paul did not thinke himselfe to be iustified by the peace of his conscience for that is a fruite of iustification not the cause thereof But Saint Paul knew himselfe to be iustified by faith and thereof was assured the testimonie of the conscience which ariseth of our good fruits is an argument of our liuely faith whereby we are iustified 4. we confesse that none in this life can attaine to a perfect assurance without some doubting but there is difference betweene an infallible and certaine assurance and a perfect assurance this sheweth the degree the other the kind and manner 2. To Pererius we answer that we are assured by the light of faith infused that we are saued and his exceptions we except against 1. it is not naturall sense and experience that assumeth I am saued but this is the particular act or sense of faith relying vpon Gods promises there is a generall assent vnto and apprehension of Gods promises which maketh the proposition he that beleeueth in Christ shall be saued then is there a particular application which is the speciall act of faith but I beleeue which a man is assured of by his workes then the conclusion followeth I shall be saued the propositions beeing grounded vpon the promise of God is the obiect of faith the assumption inferred out of the proposition is the act of faith Therefore that is a friuolous obiection that the assumption I doe beleeue is not de fide of faith and it hath not the expresse word of God for fides non creditur sed sentitur faith is not beleeued but it is felt and perceiued it apprehendeth the generall promises of God and particularly applieth them 2. It is vntrue that the actions proceeding of the spirit and such as come from man himselfe are aliue for there is no good thing in vs which the spirit worketh not naturall ciuill workes haue a semblance indeede and shew of goodnes but there is not any true goodnes in them 3. but this is not to the purpose for though a man haue many sinnes which he knoweth not and his workes be imperfect this in a faithfull man hindreth not the assurance of his saluation which is not grounded vpon his workes but vpon his faith indeed if a man were iustified by workes he could neuer attaine vnto any securitie or certaintie of saluation but it is faith that layeth hold on the perfect obedience and righteousnesse of Christ that bringeth vs to this assurance 4. And as for their speciall reuelation whereby they pretend that Saint Paul and other holy men were made sure of their saluation the Apostle taketh away this pretext in making his case common herein with other faithful men saying that there was not a crowne of righteousnesse laid vp onely for him but for all them that loue his appearing 2. Tim. 4.8 a more excellent degree of assurance the Apostle had but the diuersitie of degree taketh not away the truenes of the thing a true assurance of saluation all the faithfull haue though not in the like degree measure Now on the contrarie side that it is possible for a Christian by faith to assure himselfe of his euerlasting saluation and that de facto in very deed euery faithfull man is so assured we prooue it by these testimonies of Scripture As Rom. 8.16 The spirit beareth witnesse with our spirit that we are the children of God 1. Cor. 2.12 We haue receiued the spirit of God that we may know the things that are giuen vs of God 2. Cor. 13.5 Know ye not your owne selues that Iesus Christ is in you vnlesse ye be reprobates and such other places many might be produced which shew that we haue a certaine knowledge and assurance by faith of heauenly things Pererius answereth 1. that either these places must be vnderstood of a morall coniecturall and humane kind of certitude assurance not diuine and infallible as in the first place though the testimonie of the spirit be most certaine in it selfe yet we onely by coniectures gather that it is the testimonie of the spirit 3. or the Apostle speaketh of that speciall assurance by reuelation which the Apostles had in those daies as in the second place 3. or he meaneth the knowledge onely of the doctrine and principles of faith not of beeing in the state of grace as in the third Pere disput 8. Contra. 1. The Apostle speaketh not simply of the testimonie of the spirit as it is in it selfe but as it is to vs it beareth witnesse with our spirit that we are the children of God and thereby we crie Abba father like as then children doe call vnto their fathers with a confident assurance not a coniecturrall opinion the like certaintie haue the faithfull that they are the sonnes of God and that he is their father 2. the Apostle speaketh not of the Apostles and teachers onely of those times but generally of all the faithfull which haue not receiued the spirit of the world but the spirit of God 3. And the Apostle in the third place expressely mentioneth such a knowledge which the reprobates haue not and they which haue it are not reprobates but the knowledge of the doctrine of faith euen the reprobates haue but it is not sanctified vnto them 4. Now then to conclude this point there is a threefold kind of certitude there is one in opinion onely when a man deceiueth himselfe in his perswasion and thinketh that to be which is not there is an other certaintie in the truth of the thing as the Deuils know the truth of the articles of faith though they haue no comfort in them and there is an assurance as well of the truth of the thing as in perswasion and assent of him which beleeueth such is the assurance of faith the first is onely in the will and affection without any ground the second in the intellectuall part onely the third is in both So then in a faithfull man both his vnderstanding is illuminate to perceiue celestiall things and his heart and affection is inclined firmely to beleeue and applie them to himselfe 5. Some of the Romanists doe not much differ from vs in this point of the certaintie of saluation as Pererius disput â— alleadgeth Vega and Ricuram Tapperus who affirme that a man may be so certaine of grace vt omnicareat formidine haesitatione that he may be without all feare and doubting See further of this Controversie Synops. Centur. 4. er 20. Controv. 10. Against the invocation of Saints v. 15. Whereby we crie Abba father Hence Bucer well obserueth that the spirit of God teacheth vs to call vnto God and crie in our hearts Abba father the spirit sendeth vs not vnto Saints the prodigall child comming home to his father wâ—nâ— not to any of his fathers seruants to
signifieth of it selfe to evangelize that is so bring good tidings so that the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 abūdantly 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
is subsequens gratia subsequent or following grace whereby the Lord assisteth those which are called as Augustine saith gratia praevenit vt velimus subsequiâ—â—â—â— frustrà velimus grace preuenteth vs that we may be willing and it followeth vs that our will be not in vaine 3. the cause of the grace of God is his owne mercie the Apostle saith here v. 35. who hath giuen vnto him first the internall motiue is the free loue of God the externall impulsiue and moouing cause is the merit of Christ. 4. the effects of the grace and fauour of God are either externall as election predestination or such as are brought forth in time as vocation iustification sanctificatioÌ„ 5. the graces in the second sense which are the gifts of the spirit are either salutis the graces belonging to saluation as knowledge faith hope or they are vocationis such as appertaine vnto our vocation and calling which are either extraordinarie as were the miraculous and propheticall gifts which the Prophets and Apostles had or ordinarie as are the knowledge of arts the gift of vtterance and such like which now are attained vnto by diligent labour and industrie Doct. 5. Concerning good workes the qualitie and kinds thereof the causes and effects v. 6. But if of workes c. 1. The works of men are either naturall as to sleepe or ciuill as to buy to sell which are indifferent or they are morall which are either good or evill 2. the efficient cause of good works is first God moouing by his spirit then the will of man converted and prepared by grace the helping causes are instruction exhortation faithfull endeauour prayer 3. the matter of good works is the internall and externall act of the will and mind heart and bodie the forme is the consent and agreement with the lawe of God 4. the effects of good works are toward God our obedience which in Christ is pleasing and acceptable to him in our selues the fruits and testimonie of our faith toward our brethren their edification they are stirred vp by our good conuersation to glorifie God Doct. 6. We must compare the present state of the Church with the times past v. 5. Euen so now at this present time As S. Paul compared the estate of the Church then present with the times of Elias so we are taught to comfort our selues in the afflictions of the Church of God in these dayes with looking backe into the times past for God doth after the same manner gouerne his Church So Origen well obserueth sicut factum est sub Helsa c. as it was vnder Helias so it was in the comming of Christ and in S. Pauls time c. like as the small number of true professors was then no preiudice to the truth no more ought it to be now Doct. 7. Of the priviledge of the seede of the faithfull v. 16. If the first fruits be holy so is the whole lumpe like as the Iewes which were descended of Abraham were within the couenant and so vnto them belonged circumcision the signe of the couenant the paschal lambe the Temple and sacrifices vnto the which the seede of the Gentiles which were not of Abraham had no right so now the seede and ofspring of Christians are counted holy vnto them belongeth baptisme and other Sacraments and rites of Christian profession for they are an holy seede as the Apostle saith 1. Cor. 7.14 Els were your children vncleane but now are they holy Doct. 8. How the Church or a righteous man is resembled to a tree v. 16. If the roote be holy so are the branches c. 1. a iust man is resembled to a tree 1. propter pedis i. fidei immobilitatem for the stedfastnes of his foot that is his faith v. 20. thou standest by faith 2. propter stipitis i. spei erectionem c. for the erecting of the stalke or truncke which signifieth hope and therefore Iob saith 19.10 he hath remooued my hope like a tree 3. the roote is charitie Eph. 4. beeing rooted and grounded in loue 4. The branches are his vertues Hosh. 14.7 His branches shall spread and his beautie shall be as the olive tree 5. the bloomes and blossomes are his sweete manners 6. the leaues his gracious words 7. the fruit good workes 8. the shadowe of the tree is his mercie Hosh. 14.7 They that dwell vnder his shadowe shall returne Gorrhan Doct. 9. The old Testament and the newe one and the same in substance v. 18. Thou bearest not the roote but the roote thee c. There was then the same roote both of the Iewes and beleeuing Gentiles the same faith the same Mediator the same substance efficacie and force of the Sacraments though the externall rites and symboles were diuerse Martyr so S. Paul Ephes. 4. There is one bodie one spirit c. one Lord one faith c. Doct. 10. Of Gods omnipotencie v. 23. God is able to graffe them in againe The Apostle prooueth the returne and graffing in of the Iewes by the power of God though simply and generally this is no good argument God can doe it therefore it shall be yet here is a sufficient reason because there was no doubt of Gods will seeing the Iewes were his people of old otherwise Gods power is not limited to his will for he can doe more then he will it is contrariwise with man who willeth many things that he cannot effect and so his will is larger then his power Martyr Doct. 11. Christ prooued to be God by the remission of sinnes v. 27. This is my couenant when I shall take away their sinnes c. This sheweth Christ to be God who onely is able to forgiue sinnes men may remit the punishment that it be not inflicted but the guilt of sinne is onely purged by God the keyes are indeede committed to the Church in the preaching of the word but they are the instruments onely whereby God forgiueth sinnes the Ministers are onely the proclaymers of Gods will herein they cannot remit sinnes but onely ministerially as the instruments Doct. 12. Of the excellencie of the knowledge of God v. 33. O the depth of the riches of the wisedome and knowledge of God c. Gods knowledge is excellent 1. for the largenes of it in knowing all things 2. the perfection of it he knoweth all things perfitly 3. the manner he needeth no meanes of his knowledge but himselfe 4. the celeritie of it he knoweth all things in a moment 5. the certaintie of it it cannot be deceiued 6. the eternitie it was from the beginning 7. the efficacie it is the cause of all things 8. the secunditie of it all things are lightened by his knowledge 5. Places of controversie Controv. 1. That none which are elected can finally fall away v. 2. Whereas the Apostle saith God hath not cast away his people which he knewe before c. Hence it may be obiected thus God knewe his people before that is elected them vnto saluation but
vnto euery one Thou shalt not c. and therefore the Scriptures is not onely a generall iudge but in particular doth confound all such impudent gainsayers 12. Controv. Against the Popist vncertentie and doubtfulnes of saluation v. 20. Thou standest by faith be not high minded but feare c. Stapleton Antidot p. 725. and Bellarmine likewise lib. 3. de iustificat c. 12. doe inferre vpon this place that faith bringeth no firme perswasion or certentie of saluation because where feare is there is no certentie but doubtfulnes but faith is ioyned with feare as here the Apostle sheweth and where he saith Philip. 2.12 worke out your saluation with feare and trembling Ans. To remooue this sophisticall cauill certaine distinctions must here be admitted 1. first of faith 2. then of those which haue faith 3. and of feare 4. of such as stand by faith 5. of the diuers respects to be had in the faithfull 1. Faith is taken diuersly as it sometime signifieth the externall profession of faith which the hypocrites may haue as Simon Magus Act. 8. sometime it is taken for the bare knowledge and apprehension of faith as it is comprehended in the articles of the faith there is also faith of miracles and there is a true liuely saith which is a sure perswasion and firme apprehension of the promises of grace in Christ. Augustine distinguisheth betweene fides quae creditur the faith which is beleeued which is onely a knowledge of the things beleeued and fides qua creditur faith whereby we beleeue the first faith bringeth no certentie but the second doth 2. There are some which onely in externall profession are counted among the beleeuers and haue a temporarie faith as many hypocrites and of such the Apostle speaketh here be not high minded but feare for the true beleeuers are so guided by Gods grace that they shall not be carried away with pride that they neede to feare finally to fall away But Stapleton here obiecteth that the Apostle speaketh onely of true beleeuers such as stand by saith but hypocrites doe not stand by faith and againe the Apostle would not haue saide well but rather that he had euill spoken if he meant such as had onely a shew of faith Ans. Yes such as did communicate onely in the externall profession might be said to stand by such faith as they had not by a true faith and beleefe of the heart but by an outward confession of the faith with the mouth And the Apostle might and did say well that such were indeede graft in into the outward societie of the Church in stead of the Iewes though they were not truly by faith graft into Christ. 3. There are also two kinds of feare there is a seruile and slauish feare which indeede is full of doubtfulnes and perplexitie and there is a filiall feare which is nothing els but a carefulnes to please God and to take heede not to offend and this feare may be in the faithfull but the other can not stand with faith 4. And the Apostle speaketh not here of the faithfull in particular for they are without feare of falling finally but generally of the whole bodie of the beleeuing Gentiles concerning the which these three things might be feared 1. that all among them were not true beleeuers but many hypocrites might be mingled among the rest 2. though there is no feare of the vniversall Church that it can euer decay yet particular Churches may faile as where the seauen famous Churches of Asia sometime were there is no visible Church now to be seene 3. we may be afraid of our posteritie least they should fall away from the faith of their fathers wherefore of the generall bodie of a particular Church it may be vnderstood thou also shalt be cut off v. 22. not of the faithfull in particular who can not finally fall away 5. A faithfull man must be considered as consisting both of a spirituall and regenerate part and of a carnall then as in respect of the goodnes of God apprehended by faith in our inward man we haue assurance not to fall yet the flesh continually suggesteth doubtfull thoughts and our carnall infirmitie putteth vs in feare which notwithstanding is subdued by the strength of faith like as when one is set in the toppe of an high tower and looketh downeward he can not but feare but yet considering the place where he standeth which keepeth him from falling he recouereth himselfe and ouercommeth his feare so faith doth preuaile against carnall infirmitie and maketh vs in the end to be out of doubt of our saluation Martyr And thus those sophisticall cauills are sufficiently answeared Now on the contrarie side that the faithfull are sure of their perseuerance and continuance to the ende and so are without doubt and feare of saluation it is thus made manifest out of Scripture 1. The gifts of God are without repentance v. 31. but faith is the gift of God therefore God repenteth him not to whomsoeuer he giueth faith faith then remaineth to the ende if it be saide that God repenteth him not in taking away faith but man in casting away faith I answer that none cast away faith but those that are forsaken of the grace of God but the elect are neuer forsaken totally or finally Heb. 13.5 I will not faile thee nor forsake thee 2. Gods loue is immutable and vnchangeable Ierem. 31.3 with an euerlasting loue haue I loued thee Ioh. 13.1 whome he loueth he loueth to the end but they which are thus beloued of God can not fall they are sure to perseuere 3. That which God vpholdeth is sure to stand but God vpholdeth the faithfull 1. Pet. 1.5 They are kept by the power of God through faith vnto saluation Psal. 37.24 Though he fall he shall not be cast off for the Lord putteth vnder his hand 4. The praier of Christ is effectuall he is alwaies heard of his father but he praieth that his seruants may be kept from euill Ioh. 17.15 therefore they are sure to be kept from euill and to perseuere to the ende as S. Paul saith confidently 2. Tim. 4.18 The Lord will deliuer me from euery euill worke and will preserue me to his heauenly kingdome 5. Eph. 1.14 the Apostle saith Ye are sealed with the spirit of promise which is the earnest of our inheritance vntill the redemption of the possession purchased c. if the spirit be an earnest vntill we haue possession of our inheritance then are the faithfull sure to continue to the ende 6. He that falleth from faith sinneth vnto death but the faithfull are borne of God and can not sinne vnto death because their seede remaineth in them 1. Ioh. 3.9 they therefore can not fall finally from the faith 7. The Lord hath promised that the faithfull shall not be tempted aboue that they are able but he will giue an issue together with the temptation 1. Cor. 10.13 therefore the faithfull are sure that their faith shall
to vnderstand v. 3. 1. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sauour or vnderstand is sometime taken in the worst part as Matth. 16.23 to sauour the things which are of men not the things which are of God sometime it is vsed in the better sense as in this place to vnderstand according to sobrietie 2. Here diuerse interpretations are brought of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vnderstand aboue or beyond that which is meete to be vnderstood and what it is to vnderstand according to sobrietie 1. Origen vnderstandeth here the generall vertue of temperance that a measure is to be kept in euerie vertue as if a man exceede in iustice he becommeth cruell if in fortitude he is audacious and rash and thus a temper and measure must be kept in euerie action but the words following as God hath dealt to euerie one the measure of faith c. doe not fauour this interpretation 2. and Hierome likewise is more deceiued who lib. 1. contra Iovinian doth apply this place to the commendation of virginitie and so he readeth here sapere ad pudicitiam to be wise vnto chastitie but the words following do ouerthrow this sense also 3. Ireneus lib. 5. c. 20. doth vnderstand this place of the curious enquirie and search after the mysteries of religion so also Hilarie de Trinitat l. 10. Erasmus misliketh this sense because he thinketh the Apostle here speaketh not of the knowledge but of that opinion which a man hath of himselfe but this may verie well be here comprehended as a part of the Apostles meaning to condemne curiositie so Martyr Pareus this fault is committed when men doe vpon confidence of their owne wit seeke out those things quae investigari sequeant which cannot be sought out 4. Tolet most approoueth Basils sense regul brev respons 264. then a man doth vnderstand more then it meete when he doth leaue his owne calling se ingerit rebus alienis and doth intermeddle with things belonging to other callings as Vzzia the king of Iudah that would haue vsurped the Preists office so that here the fault called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to be a busie-bodie in other mens matters should be touched by the Apostle 5. Chrysostome vnderstandeth the Apostle to speake against the elation and arrogancie of the minde when men doe arrogate all to themselues and detract from others this best liketh Erasmus Beza Osiander and this arrogancie is of two sorts when men doe either arrogate to themselues that they haue not or are proude of that which they haue Beza this pride and selfe loue hath beene the mother of all heresies when men not content with the simplicitie of truth nor to keepe in the beaten tract haue invented new doctrines Haymo Faius 6. All these then may well be receiued that exceedeth the bounds of sobrietie who either diueth curiously into Gods secrets or is drunken with an ouerweening conceit of himselfe or intrudeth into other mens gifts and office which last seemeth to be most agreeable to that which followeth because euerie man hath receiued a certaine measure of faith a portion of gifts wherewith he must rest contented by sobrietie then as Chrysostome saith the Apostle vnderstandeth modestie and he thus deriueth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sobrietie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because such haue their minds sound and in a good temper so he meaneth the soundnes of the minde not of the bodie for he that is arrogant and hath no modestie neque mente valere queat hath a distempered minde and this as Chrysostome sheweth is worse then for one to be naturally a foole naturae stulium fieri nihil habet criminis for one to be a foole by nature is without his fault but for one through an ouerweening wit to exceed the bounds of modestie and sobrietie venia priuat it deserueth no pardoÌ„ Quest. 11. What is vnderstood by the measure of faith v. 3. As God hath dealt to euerie one the measure of faith c. 1. Concerning the words 1. the vulgar Latine addeth and to euerie one c. which maketh the sentence imperfect 2. Origen will haue somewhat to be supplyed to make vp the sentence custodiat let him keepe as to euery one c. so Pet. Martyr concurring with him would haue somewhat supplied as neque sibi plus arroget neither let him arrogate more to himselfe c. 3. Erasmus thinketh the sentence to be imperfect and that the Apostle respected the sense rather then the words which stand thus in the originall to euerie one as God hath distributed but here is an euident traiection of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as which is put after to euerie one which is familiar with the Apostle as 1. Cor. 3.5 to euerie one as God hath giuen so that the sense is full enough without any supply as Beza well obserueth 2. By faith 1. Some vnderstand iustifying faith faith working by loue which faith is giuen not to all alike but in measure to euerie one gloss interlin But Pet. Martyr refuseth this because many had these gifts and graces which had not iustifying faith as they which in the day of the Lord shall say haue we not in thy name prophecied and cast out deuills Matth. 7. and yet shall be refused 2. Chrysostome taketh this to be vnderstood causally as faith for the gifts of faith whereby miracles are wrought so also Origen vnderstandeth the graces of the spirit obtained by faith 3. Tolet by faith vnderstandeth fidelitie which euerie one must vse in the exercising of his gift but fidelitie is not the cause of the measure of graces which are giuen freely 4. faith then here is both taken by a meâ—onymie for the gifts and effects of faith as Mart. as also Beza it comprehendeth by a Synecdoche the knowledge of Christ whereof the habite of iustifying faith is a fruite and effect as also the gifts and graces of the spirit which were conferred vpon the faithfull Beza Pareus and so the Apostle here meaneth no other thing by faith then the gifts and graces of the spirit conferred vpon the faithfull that beleeued in Christ neither iustifying faith is excluded not yet onely here included the like saying to this the Apostle hath Eph. 4.7 To euerie one of vs is giuen grace according to the measure of the gift of Christ so here by faith we are to vnderstand the gifts of faith either because faith is the gift of God by which other graces are obtained as Chrysostome doni causa fides faith is the cause of the gift or because these gifts are giuen habentibus fidem to those which haue faith Haymo 3. So here there are as many arguments as words to perswade vnto a sober vse of the gifts receiued dantis immensitas the greatnes of the giuer which is God dandi liberalitas the liberalitie in giuing he hath distributed according to measure doni excellentia the excellencie of the gift which is faith
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 haâ—h taken you but such as appertaineth to man 2. we must consider that nothing falleth out without Gods prouideÌ„ce 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 Dâ—â—iel praied thrice in a day 4. Pellican vnderstandeth that place 2. Thess. 5.17 pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
from this vniuersalitie he that attempteth to except you goeth about to deceiue you Gregor lib. 4. epist. 31. acknowledgeth Mauritius the Emperour his Lord c. 5. To conclude reason it selfe perswadeth thus much that all the citizens as parts and members of the Commonwealth should be subiect to the head and gouernor thereof Ecclesiasticall persons then if they be citizens and members of the Commonwealth must be in subiection to the Ciuill head not onely decretiva sed coactiva obligatione not onely to receiue direction but by a coactiue bond and obligation for otherwise they are not parts and members of the Ciuill bodie See further hereof Synops. Cent. 1. err 98.100 2. Controv. Whether the Pope haue a spirituall power aboue Kings and Princes The Pope is not contented to exempt himselfe and his Clergie from the command of the Ciuill Magistrate but he arrogateth vnto himselfe a superior power to be aboue Emperors and Kings Innocentius 3. decret 1. titul 33. de maiorit C. solitae thus decreeth Imperium non praeest Sacerdotio sed subest the Empire is not superior to the Priesthood but vnder it and Bonifacius 8. extrav de maiorit C. vnam sanctam decreeth thus that omnes Christi fideles de necessitate salutis c. all the faithfull of Christ vpon necessitie of saluation are subiect to the Romane Bishop qui vtrumque gladium habet c. who hath both swords and iudgeth all and himselfe is iudged of none And in the same place he compareth the Ecclesiasticall and Ciuil power to the two great lights which God made and there is as great difference betweene them as betweene the Sunne and Moone Bellarmine though in words he denie the Pope to haue vllam temporalem iurisdictionem directe any temporall iurisdiction directly yet he hath power indirecte indirectly to dispose of temporall things yea of Princes kingdomes and dominions in ordine ad bonum spirituale as it serueth for the promoting of the spirituall good and so in effect the Pope shall haue absolute power of temporall things to dispose at his will and pleasure as he seeth to make for the maintenance of his iurisdiction which they vnderstand to be this spirituall good Some and the chiefe of their arguments for this vnreasonable opinion are these 1. The Pope hath both the swords the spirituall and the materiall sword as the Apostles said Luk. 22. behold two swords and Christ answered it is enough he is therefore aboue the Ciuill power which hath but one sword Ans. 1. Bellarm. lib. 5. de Rom. Pont. c. 7. disclaimeth this argument and sheweth that there is no such meaning in that place by the two swords to vnderstand a double power of the Pope but they were two materiall swords in deede which were shewed vnto Christ. 2. and this beeing but a deuised allegorie not expressed in Scripture is of no force to proue any doctrine 2. Bonifacius further vrgeth in the saide place that the Church is superior to the Ciuill state because they receiue tithes of them Ans. 1. We graunt that the Church which giueth spirituall things and receiueth temporall is superior and more worthie in respect of the spirituall things which it giueth but it is not therefore superior in temporall dominion 2. neither were they in the law alwaies superior which receiued tithes for beside the tithes which were giuen to the Levites the rich also reserued a tith for the poore and strangers Deut. 14.28 3. and though this be admitted that the paiment of the ceremoniall tith was a signe of subiection as the Apostle reasoneth for the preheminence of Melchisedeck Heb. 7.5 because that tith was giuen vnto the Levites in the Lords right who were then a type and figure of Christ yet now all ceremonies beeing ceased tithes are giuen vnto the Church not in the name of the Leviticall tenths but as the salarie and stipend of the ministers for their maintenance so that now they are no signe of such superioritie for the hire is giuen to the labourer as well by those that are superiors as inferiors 3. Argum. The Bishops doe annoint kings at their inauguration and doe blesse them but the lesse is blessed of the greater Heb. 7. therefore the Ecclesiasticall state is greater Ans. 1. By this meanes not the Pope onely but euery Bishop which doth annoint the Prince at his coronation should be greater then the Prince 2. he that blesseth by a Propheticall benediction as did the Prophets and Priests which was by the special appointment of God was greater but euery one that ordinarily blesseth is not greater for the subiects vse to blesse their Prince in their vsuall acclamations and this is but benedictio ritualis a kind of rituall no reall blessing which is vsed in such inauguration as an externall complement and matter of solemnitie as so is the annointing which argueth no more a superioritie then the receiuing of the sword from the high Marshall and of the great seale from the Chancelor as the vse was in Princes coronations 4. Argum. The Lord said to Ieremie chap. 1.10 I haue set thee ouer nations and kingdomes to pull vp and destroy which Ieremie was not of the princely race but of the stocke of the Priests therefore the Ecclesiasticall power is aboue kings Ans. 1. The particular and extraordinarie example of one Prophet can be no rule to the Pope 2. and his power was spirituall not in the actuall deposing of kings but in prophecying of their ruine 5. Argum. The Apostle saith 1. Cor. 2. that the spirituall man iudgeth all things but he is iudged of none this spirituall man is the Pope c. Ans. 1. The Apostle speaketh not there of a spirituall man by calling or profession but of one illuminate by the spirit and he is set against the carnall and naturall man such a spirituall man beeing guided by the spirit is able to iudge and discerne all things and he himselfe can not be iudged of those which are carnall 2. such a spirituall man the Pope is not but the man of sinne who sauoureth not the things of the spirit of God but of the flesh 6. Argum. The power of binding and loosing is the greatest power in earth but this power was giuen vnto Peter and his successors therefore the Pope hath the greatest power in earth Ans. 1. The power of binding and loosing by the word of God is the greatest power in spirituall things but not in temporall 2. the Pope hath not this power he bindeth not by the word but by his bulls booke bell and candle 3. if he had this power he should not haue it alone for it was not giuen onely to Peter but to all the Apostles and their successors the Pastors of the Church to whome it is said Matth. 18. Whatsoeuer yee loose in earth c. 7. Argum. Bellarmine thus reasoneth 1. the superior power may command the inferior therefore the Ecclesiasticall beeing superior may command the Politike state 2. and
act but the Emperor Otho then brother german to the Pope established it neither is that custome and order continued by the Popes authoritie but by vertue of the golden bull of Charles the 4. made ann 1356. for neither Ferdinand Maximilian nor Rodolphus now Emperor receiued their Imperiall crowne from the Pope And some thinke that this constitution of Electors was not begun by Gregorie the 5. but before was brought in by Charles the great who appointed 4. Electors ex Pareo Arguments against the Lordship per amount of the Pope aboue Kings and Princes 1. Our blessed Sauiour doth restraine his Apostles from all worldly gouernment Matth. 20.25 Luk. 22.25 The kings of the nations haue dominion ouer them c. but it shall not be so with you c. If no Lordly dominion be permitted them ouer others much lesse ouer Princes Bellarmine answereth that he doth not simply forbid them to beare rule but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tyrannize or beare vnlawfull rule Contra. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other compound are vsed by the Euangelists in the same sense the simple verb S. Luke hath the compound S. Matthew therefore all kind of temporall rule is simply forbidden them 2. As our blessed Sauiour by precept restraineth all worldly dominion in his Apostles and their successors so by his owne example he confirmeth the same When he was asked concerning his kingdome he answered it was not of this world Ioh. 18.36 when he was desired by certaine brethren to diuide their inheritance he saide Who made me a Iudge among you Luk. 12. when they sought him to be a king he fled into the mountaine Ioh. 6. of the which fact of our blessed Sauiour Tertullian thus writeth de Idolol c. 18. quae noluit reiecit quae reiecit damnavit in pompa diaboli deportavit c. what he would not haue he reiected what he reiected he condemned and counted the deuills pompe c. Bellarmine answereth that Christ tooke vpon him onely the person of an Ecclesiasticall not of a temporall Prince Contra. If Christ then assumed not the person and office of a temporall Prince in earth what warrant hath the Pope who challengeth to be Christs Vicat in earth to arrogate more then Christ himselfe tooke vpon him 3. S. Peter alloweth not Pastors to be Lords ouer Gods heritage 1. Pet. 5.3 that is the Church of God ouer the which they are set then much lesse ought they to be Lords ouer kings and Princes vnto whome they should be subiect 4. S. Paul forbiddeth the Pastors to encumber themselues with the affaires of this world as he saith 2. Tim. 2.3 No man that warreth entangleth himselfe with the affaires of this life but for the Pope and his Bishops to domineere in temporall things were more then an entangling of them it maketh them madde and drunken with worldly ambition Ergo. Bellarmine hath here a very simple euasion that by the affaires of this life the Apostle meaneth busines about victuall Contra. The soldiers did thus busie themselues in prouiding victuall and S. Paul also laboured with his hands for his liuing this then is not the encumbrance or entangling here spoken of 5. This hath beene the consonant doctrine of the auncient Fathers that the Ecclesiasticall Pastors should not arrogate to themselues any temporall or civill Dominion Tertullian saith lib. de idol c. 8. Christus gloriam seculi sibi suis alienam esse iudicavit Christ iudged the glorie of the world not to be meete for him or his Hilarie ad Auxent Oro vos Episcopi c. anne aliquam sibi è palatio assumpserunt dignitatem I pray you Bishops c. did the Apostles assume vnto themselues any dignitie of the palace c. Chrysost. hom 42. in Ioan. Christus fugit vt ostenderet suum regnum nullis secularibus rebus indigere Christ fled to shew that his kingdome needeth no secular matters Ambros. in 2. Timoth. 2.4 non convenit vnum duplicem habere professionem c. it is not fit that one man should haue a double profession Bernard de considerat lib. 2. c. 4. The Apostles were forbidden to beare rule ergo tu vsurâ—ore audes aut Dominus Apostolatum aut Apostolicus Dominatum plane ab vtroque prohiberis si vtrunque simul habere voles perdes vtrunque c. wilt thou vsurpe then either a Lord to be an Apostle or Apostolike to be Lordly thou art forbidden both if thou wilt haue both thou loosest both See further of this Controv. Synops. Papism Centur. 1. err 51. 3. Controv. That the tyrannie and idolatrie of the Pope may be gainsaid and resisted In the deciding of this Controversie three kind of persons must be considered the priuate the publike which are Ecclesiasticall as Pastors and Ministers and the publike Ciuill the Magistrate 1. Concerning priuate persons 1. they may and must resist the idolatrous proceedings of the Pope by denying their obedience as when he commandeth and enioyneth any thing in the seruice of God contrarie to his word or forceth men to subscribe and consent to his abominations in this case the rule and practise of the Apostles is to be followed it is better to obey God then man Act. 4.19 2. they may also escape by fleeing from the Popish tyrannicall persecutions if they be not otherwise tied by the necessitie of their calling for so our blessed Sauiour gaue his Apostles libertie if they were persecuted in one citie to flee vnto an other 3. but yet it is not lawfull for priuate men to vse resistance by the sword and force of armes where Poperie is maintained by the Ciuill authoritie for this were to vsurpe vpon the office of the Magistrate but where Poperie is not countenanced by the ciuill power priuate men may vse resistance 2. Concerning the dutie of Pastors and Ministers it is their part to resist the Popes tyrannie not by armes and the sword which is not committed vnto them but by the preaching of the Gospel in setting forth the truth conuincing the gainsayers of error and in exhorting the people to beware of the false doctrine of Antichrist 1. Pastors are the shepheards of the flocke they must take heede vnto it to keepe away the wolues Act. 20.28 but the Pope is a wolfe and seeketh to deuoure Christs sheepe 2. the preaching of the word is that meanes which God hath appointed to confound Antichrist with euen with the spirit of his mouth 2. Thess. 2.8 and the two witnesses which shall prophesie against Antichrist are the faithfull preachers which should restoare the light of the Gospel 3. Touching the authoritie of Princes It is their part and office to resist the Popes tyrannie by the sword in rooting out idolatrie weeding out his Seminaries and seedes-men and in restoaring true religion and the Church of God to her former integritie and libertie 1. for so their calling is to be a terror vnto euill works and a praise vnto good but the works of
whereby Christ ruleth in our hearts by his spirit Par. via ad regnum the way vnto the kingdome Sa this kingdome of God is gratia qua Deo reconciliamur the grace whereby we are reconciled vnto God Tolet the meaning then is that this kingdome of grace consisteth not in these externall things as in meates and drinks God is not thereby worshipped neither doth the observation of such things make vs acceptable vnto God 1. Cor. 8.8 5. Augustine epist. 86. maketh mention of one Vibicus who by this text would prooue that Christians were to fast vpon the saturday which was the Iewes Sabbath because the kingdome of God is not meate and drinke but Augustine there answeareth then at other times as vpon the Lords day and when els we fast not non pertineamus ad regnum Dei belike we should not belong vnto the kingdome of God the Apostle then excludeth not the vse of meates and drinkes simply but the placing of religion in them 6. But it will be obiected is not a man bound to eate and drinke to sustaine nature for otherwise he should be guiltie of his owne death and is it not acceptable vnto God to fast from meates for the subiugation of the flesh how then doe not these things belong to the kingdome and seruice of God Answ. Meates and drinkes of themselues belong not to the kingdome of God which is spirituall but as they are referred and doe helpe toward the spirituall good as they may be an obiect of our patience in the want of them and of our temperance in vsing them soberly when they abound but then not the vse of the things themselues but our obedience to the ordinance of God in vsing them for our necessitie and refraining as occasion serueth doth commend vs vnto God 33. Quest. Of righteousnes peace and ioy in the holy Ghost 1. But righteousnes now the Apostle sheweth wherein the kingdom of God consisteth he reckoneth not vp all those spirituall things wherein the kingdome of God standeth but giueth instance in some for the rest Hyper. Here 1. Chrysostome by iustice or righteousnes vnderstandeth vita virtutis studio commendata a life studious of vertue 2. Haymo the iustice of the next life where one shall not hurt an other 3. some that particular iustice which is to giue euery man his owne Gorrh. Perer. 4. some the iustice obtained by the death of Christ and giuen vnto those which beleeue Piscator 5. but it both comprehendeth the iustice of faith and the fruits thereof in our regeneration Martyr Pare so Lyranus iustitiam per fidem formatam iustice formed by faith 2. Peace 1. Haymo vnderstandeth the perfect peace which the Elect shall haue with God and his Angels in the next world 2. Chrysostome pacificus convictus cum fratre peaceable liuing with our brethren 3. but beside the externall peace it signifieth the inward peace of conscience betweene God and vs which is a speciall fruit of iustification by faith Rom. 5.1 beeing iustified by faith we are at peace with God 3. And ioy 1. Haymo expoundeth it to be ineffabile gaudium ex visione Dei the vnspeakable ioy by the sight of God in the next life 2. some gaudium de fraterna pace the ioy that springeth of brotherly peace gloss ordinar 3. gaudium de bonis spiritus sancti ioy arising of the gifts of the spirit in receiuing them thankfully Hugo 4. some referre it to the manner how the workes of iustice should be done that is prompte chearefully readily Perer. numer 17. 5. But this ioy is taken generally for the spirituall ioy which the faithfull haue in God which ariseth partly of the expectation and hope of the reward to come and of the present feeling of Gods fauour in Christ in the remission of sinnes Mart. and this ioy maketh the faithfull to be ioyous in tribulation as the Apostle saith Iam. 1. Count at exceeding ioy when ye fall into diuers tentations this ioy proceedeth partly ex spe futuri praemiij out of the hope of the reward to come partly ex dilectione Dei out of the loue of God for that which one loueth he reioyceth and delighteth in Tolet. 4. The Apostle addeth in the holy Ghost 1. to shew the author and efficient cause of those graces which is the spirit of God as S. Paul saith Galat. 5.22 The fruit of the spirit is loue ioy peace Pareus 2. as also to shew a difference betweene ciuill and worldly ioy and spirituall for concerning worldly ioy our blessed Sauiour faith Woe vnto you that now laugh for ye shall waile and lament Luk. 6.25 but of the other ioy he saith Your ioy shall no man take from you 3. he sheweth also the forme and manner of these good things that they are spirituall not carnall as consisting in meate and drinke and such outward things Quest. 34. Of these words he which in these things serueth Christ is acceptable to God c. v. 18. 1. The vulgar Latine readeth he which serueth in this that is in the spirit as Origen and Ambrose interpret but in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these things and so translateth the Syrian interpreter and so also the sense is better to shew that the kingdome of God consisteth in righteousnesse peace and ioy because they which are exercised in these things are pleasing vnto God and they which please God shall enter into his kingdome the like saying the Apostle hath 1. Tim. 4.8 bodily exercise profiteth little but godlines is profitable to all things c. 2. In these things that is in righteousnesse peace and ioy better then by these things as Beza Martyr Erasmus for he sheweth the manner how we serue Christ not the cause Pareus 3. Serveth the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruing so that we see that distinction betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 service not to be perpetuall the first whereof the Papists take for that adoration which is peculiar to God the other to be that which may be yeelded vnto Saints 4. Here is no place for merite for the Apostle speaketh not here of externall workes but of internall wrought in vs by the spirit and so Lyranus well interpreteth he that serveth interius in mente inwardly in his mind therefore that is but a corrupt glosse of Gorrhā he that pleaseth God meretur regnum aeternum meriteth eternall life for he pleaseth God not by his owne merite but because he serueth Christ as Origen well saith qui servit Christo in quo complacuit Deus placet Deo he which serueth Christ in whom God is well pleased pleaseth God 5. Is accepted of men 1. That is but a curious distinction which the ordinarie glosse hath he pleaseth God secundum gaudium in respect of his ioy for God loueth a cherefull giuer and is accepted of men in respect of iustice and peace but in all these rather he that serueth Christ is approoued