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
〈◊〉 〈◊〉 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
make them his Mediators but he came to his father and humbled himselfe vnto him Luk. 1. â— and so our Blessed Sauiour teacheth vs to pray Our Father c. and here the Apostle saith that by the spirit we crie Abba father See further of this matter Synops. Centur. 2. er 30. Controv. 11. That a strange tongue is not to be vsed in the seruice of God v. 15. Abba father It followeth not because that certaine straunge words are reteined in the Scriptures as Messiâ—s Cephas Maranatha Rabbi Osanna Alleluia Abba which words were naturally knowne vnto the Iewes that hence it followeth that the scriptures and prayers may be read and rehearsed in a strange language for these words by reason of the neere coniunction betweene the Gentiles and Iewes conuerted to the faith were well knowne and vnderstood of the Gentiles euen as the word Amen is now vsed and vnderstood of all from the vse of one or two words which are strange and yet vnderstood the argument followeth not for the vsing generally of a strange language and the same vnknowne See further also hereof Synops. Controv. 12. That euerlasting glorie cannot be merited v. 18. The afflictions of this present time are not worthie of the glorie c. notwithstanding the euidence of this place which ouercommeth the Popish doctrine of the meriting of heauen yet our aduersaries with tooth and naile as they say will hold their owne and thus take vpon them to prooue the merite of the actions and sufferings of the Saints 1. Stapleton thus reasoneth it is required as a condition of vs that if we suffer with Christ we shall be glorified with him but the condition performed the reward of necessitie followeth 2. The sufferings of Christ did merite vnto him heauen Phil. 2.7 therefore our sufferings also doe merite heauen for vs Staplet 486.489 3. The Rhemists here vrge that place 2. Cor. 4.17 Our light affliction worketh for vs an exceeding weight of glorie whence they inferre that our tribulations are meritorious 4. And whereas the Scripture setteth forth the mercie of God in the saluation of man which excludeth merit Stapleton answereth that the free mercie of God is seene in the remission of sinnes and about the first iustification not in giuing the reward of glorie Staplet ibid. 5. And to this place of the Apostle they make this answer 1. Lyranus saith that as our works proceede from our free will they merit not but as they are wrought in vs by the spirit so they merit of condignitie 2. to the same purpose Bellarmine saith that they are not meritorious of themselues ex natura sua of their owne nature sed ex dignitate principij of the worthines of the cause that is the grace of Christ which worketh them lib. 5. de iustific c. 14. ration 1. And the Rhemists are bold to adde further that the sufferings of Christ in themselues in respect of their greatnes were not meritorious but in respect of the worthines of his person 3. Thomas saith that although there can be no merit in men toward God secundum absolutam equalitatem in an absolute equalitie yet there may be secundum praesuppositionem diuina ordinationis the diuine ordinance beeing presupposed 4. Tolet annot and Pere disput 10. answer that the Apostle here speaketh not of the dignitie and merit of the sufferings of the Saints but sheweth that they being in themselues compared with the celestiall glorie are not proportionable either for the continuance or in the sense of sorrow now and of ioy afterward Contra. 1. The condition performed assureth vs of a reward but of grace not of merit for like as adoptiue sonnes among men are admitted to the inheritance by the grace and fauour of the adoptor not by their merit so much more is the euerlasting inheritance giuen by the grace of adoption 2. Concerning Christs meritorious sufferings 1. he merited not for himselfe but for vs for as he was not borne for himselfe so neither died he for himselfe as he did not rise for himselfe as Ambrose well saith fi nobis non resurrexit vtique non resurrexit c. if he rose not for vs he rose not at all for he had no reason to rise for himselfe de fide resurrect c. 24. And the Apostle Phil. 2. sheweth not the merit but the order and way how Christ after he had suffered was to enter into glorie as our Sauiour saith Luk. 24.26 Ought not Christ to haue suffered those things and enter into his glorie 2. Christs sufferings were vnlike ours for they were perfit and the redemption for sinne ours are either chasticements for our sinne or trials of our faith and so part of our obedience and therefore they cannot merit as Christs did 3. Our light and momentarie afflictions are said to worke our glorie not as meritorious causes but as preparatiues and as the way which God hath appointed vs to walke in And so Origen rehearsing here that place of the Apostle expoundeth it ex momentance leui tribulationum nostrarum labore semina quaedam collecta immensum nobis gloria pendus preparabunt certaine seeds gathered by the light and momentarie labour of our tribulations doe prepare for vs an exceeding weight of glorie c. but Origen in the same place vtterly reiecteth all meriting nihil dignum inveniri vel comparari ad futuram gloriam potest there can be nothing found worthie or to be compared vnto the glorie to come 4. The Scripture includeth merit not onely from the beginning but from the whole worke of our saluation as Tit. 3.4 Not by the workes which we had done but by his mercie he saued vs and seeing the reward and inheritance dependeth of our adoption and adoption of our election both which are of grace how is not the inheritance also of grace 5. None of these answers are sufficient to obscure the euidence of this place 1. seeing good workes proceed not of free will but are wrought by the spirit they therefore merit not for he that meriteth must merit of his owne 2. neither can good workes merite of grace for these are opposite one to the other that which is by workes cannot be by grace for then worke were no more worke neither that which is by grace can be by worke for then grace were no more grace as the Apostle reasoneth Rom. 11.6 therefore they vnskilfully confound them together grace and workes which the Apostle distinguisheth And to say that Christs passions were not meritorious in themselues is a blasphemous speach for his actions could not be seuered froÌ„ his person for otherwise they were not Christs actions therefore they were in themselues as they proceeded from Christ meritorious 3. It is Gods ordinance indeed that man should doe workes and suffer with Christ to shew their conformitie and obedience but not that they should merit thereby for as the same Thomas saith compensatio meriti est actus iustitiae c. the rewarding and compensation
the works of the law c. 3. And he sheweth directly c. 4.10 that Abrahams faith was imputed to him for righteousnes when as yet he was vncircumcised least his iustification might be thought to haue depended vpon his circumcision 4. Controv. Against the Marcionites which reiected the law of Moses These wicked heretikes too much depraued the law of Moses with the rites thereof as the other extolled it too much affirming that it was not appointed nor commanded by the good and gracious God but by the Prince of the darknes of this world But these also are sufficiently confuted in this epistle for S. Paul commendeth the ceremonies of the old Testament as fit for those times and figures of things to come as he calleth circumcision the seale of the righteousnes of faith c. 4.11 and this testimonie he giueth of the morall law Rom. 7.12 Wherefore the Law is holy and the commandement is holy iust and good c. 5. Controv. Against the Romanists which depraue the doctrine taught by S. Paul in this epistle Bellarmine in his controversies and Stapleton in his Antidotes doe apparantly impugne the holy doctrine of the Apostle in this epistle in diuers points 1. Iustification by the imputation and apprehension of faith which we call imputatiue iustice they condemne as a lie and vntruth whereas the Apostle directly teacheth c. 4.5 That to him that worketh not but beleeueth in him that iustifieth the vngodly faith is counted for righteousnes and v. 8. Blessed is he to whome the Lord imputeth not his sinne So that it is euident by the Apostle that our iustification before God is in the not imputing of sinne and in the imputing of Christs righteousnes by faith 2. The Romanists doe teach that a man as long as he liueth here can not be certen of faith whether he beleeueth of remission of sinnes whether he be iustified of reconciliation whether he be in the state of grace of adoption whether he be the child of God of life eternall whether he shall be saued Contrarie to the Apostle who sheweth that by faith we may be assured of all these as of remission of sinnes for otherwise we could not be at peace with God which we obtaine beeing iustified by faith c. 5.1 of adoption that by the spirit we can call God Abba father c. 8.15 of euerlasting saluation for there is no condemnation to them that are in Christ Iesus c. 8.1 3. Whereas the Apostle would haue euery soule subiect to the higher powers c. 13.1 they exempt all their Clergie from the power of the Magistrate and so in a manner the one halfe of the multitude for if their Cardinals Prelates Priests Monks Friers Pardoners with all their ministers be put together à media multitudinis puto vix aberit they will not want much of the halfe part Pareus in praefat But these controuersies shall more fully be handled when we come to deale with them afterward in particular 6. Controv. Against Socinus that blasphemously subuerteth the doctrine of our redemption by Christ and iustification by faith This blasphemous Socinus not many yeares since set forth a booke in Polonia wherein he maketh Christ no otherwise the Sauiour of the world then Moses in teaching the people by his example to liue well and so doing they shall inherit eternall life he further most impudently affirmeth that we haue no neede of any Reconciler or Redeemer with God but that he died for our sinnes no otherwise then the Martyrs not to make any satisfaction for vs but onely to giue vs example These and other such wicked assertions hath he published in that booke Pareus in praefat Thus this wicked heretike opposeth himselfe to the most holy doctrine of S. Paul who euidently teacheth that as faith was imputed to Abraham for righteousnes so is it to vs c. 4.24 and that when we were enemies we were reconciled vnto God by the death of Christ c. 5.10 and that by Christs obedience we are made righteous c. 5.19 But such wicked assertions neede no confutation it is sufficient to propound them for who can not that hath the least spark of grace but at the very first naming of them abhorre them 7. Controv. Whether Paul may be thought to haue beene married The Rhemists much mislike our English translation because we read Philip. 4.3 faithfull roake-fellow so translating the Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as though we thereby intended to prooue that S. Paul had a wife which they say is contrarie to the Apostles words 1. Cor. 7.8 where he wisheth the vnmarried to abide as he did Anxot Philip. 4.3 Contra. 1. The Protestants doe not much insist vpon it whether Paul had a wife or no neither doe they much vrge this place to that purpose yet Clemens Alexandrin out of this very place inferreth so much that the Apostle by yoake-fellow vnderstandeth his wife lib. 4. stromat Eusebius also is of the same mind that Paul was married ioyning him with Peter and Philip which were both married 2. Yet it followeth not because Paul was vnmarried when he writ vnto the Corinthians that he was so alwaies 3. And what though Paul were not married it is sufficient that he had libertie to take a wife as the other Apostles did 1. Cor. 9.5 Aretius But we will somewhat more distinctly yet consider of this question of S. Pauls mariage whereof there are diuers opinions 1. Some thinke that he was a perpetuall virgin and neuer maried of which opinion is Tertullian who calleth S. Paul Euangelicum spadonem custratum the Euangelicall Eunuch who had made himselfe chast and he saith further Petrum solum invento maritum I finde Peter onely of the Apostles to haue beene an husband lib. de Monogom So thinketh Hierome that Paul was a virgin epist. 22. And Epiphanius haeres 58. reckoneth among those qui perpetuo coluerunt virginitatem which were perpetuall virgins Helias in the old Testament and Paul in the new Ambrose likewise and Theodoret doe giue this reason that S. Paul before his conuersion was too young to be maried and after he was conuerted it is not like he desired mariage which he had neglected before Of the same iudgement are Theophylact Oecumenius Beda vpon the 7. c. 1. epist. ad Corinth The chiefe reason of Pauls virginitie they ground vpon these words 1. Cor. 7.8 I say vnto the vnmaried and vnto the widowes it is good for them if they abide euen as I. But this onely sheweth that S. Paul at that time was not maried not that he neuer had beene maried and that coniecture that Paul was not of age to be maried before he was conuerted hath no probabilitie seeing he was put in great authoritie by the high Priest of whome he receiued letters to persecute the Disciples at Damascus Act. 9.1 2. 2. An other opinion is that S. Paul had a wife both before his conuersion and after so Ignatius epist. ad Philadelphens Clemens Alexandr lib. 3. stromat Leo
Gospel himselfe so he insinuateth vnto them that they should not be ashamed to heare it Mart. 3. Chrysostome mooueth a question why S. Paul saith not here that he is not onely not ashamed but reioyceth also in the Gospel of Christ as he saith Gal. 6.14 God forbid that I should reioyce but in the crosse of our Lord Iesus Christ And thus he answereth that because the Romanes were lifted vp in their mind because of their honour riches and estimation in the world and Paul preached Christ Iesus who was crucified and counted as nothing in the world he therefore first of all would winne them not to be ashamed of the Gospel and then they would come also to glorie in it c. But S. Paul in effect faith as much as I glorie in the Gospel minus dicitur plus intelligitur lesse is spoken and more vnderstood Pareus Mart. Faius for the reason following for it is the power of God c. sheweth that he did euen glorie in it 4. But whereas two things might haue hindred Paul shame and feare of the two which feare seemeth to be the greatest pull-back for shame is de amissione honoris but for the losse of honour feare is de amissione vitae for the losse of life S. Paul yet saith rather he is not ashamed then he feareth not both because his not fearing had commended himselfe but his not beeing ashamed commendeth the Gospel as not beeing a vile and contemptible things as also persecution was not yet generally mooued among the Christians which the Apostle needed to feare but yet it was generally contemned Tolet. 39. What the Gospel or Evangel signifieth 1. Euangel um the Euangel is sometime taken for the sacrifice which vsed to be offered vnto the gods among the heathen for the bringing of good newes and tidings in which sense Cicero taketh it â suaves epistolas quibus Evangelaum de beri fateor ad Attic. O sweete epistles which I count worthie of an Evangel that is of such an offering or sacrifice 2. It signifieth the bringing of any good newes or tidings as Ior. 20.15 Cursed be the man that brought my father tidings saying A man child is borne vnto thee the word is bessar which the Septuagint doe translate by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring good newes 3. This word is appropriated to signifie the glad tidings of our redemption purchased by Christ as the Angels say vnto the shepheards Luk. 2.10 Behold I bring you tidings of great ioy the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rom. 10.15 Beautifull are the feete of them which bring glad tidings of peace and bring glad tidings of good things where the faine word is vsed in the Greeke but in Isa. 52.7 from whence that testimonie is taken the word is bissar which betokeneth the bringing of good newes or tidings some times formore euidence the word good is added as 2. Sam. 18.27 besarah tobah good tidings 40. Quest. Of the definition of the Gospel It is the power of God vnto saluation to euery one that beleeueth This definition consisteth of three parts 1. of the efficient cause the power of God 2. the ende to saluation 3. the forme to euery one that beleeueth 1. It is the power of God 1. The power of God is diuers there is his creating power whereby he made the world but this power is that which is ioyned with his loue and fauour in Christ whereby he wrought the redemption of man which is so much greater then the other because when he made the world none resisted him but Sathan opposeth himselfe in the worke of our redemption Faius 2. There is a power also of God vnto perdition and damnation but this is his power vnto saluation Chrysost. Origen 3. But how is the Gospel the power of God seeing it setteth forth the humilitie of Christ in his sufferings death and passion Answ. These were infirmitates voluntariè assumptae infirmities which our blessed Sauiour did voluntarily take vpon him and therein he most of all shewed his power in destroying the kingdome of Sathan by such meanes Hugo 4. Neither doe we here vnderstand the essentiall power of God but his organicall power Pareus or by a metonymie the declaration of his power whereby the preaching of the Gospel is made effectuall Faius 2. Vnto saluation 1. This saluation consisteth presently in the remission of sinnes and afterward in the inheritance of eternall life not like the saluation which is promised by men as by Magistrates to their subiects by Physitians to their patients but it is the euerlasting saluation of our soules Mart. 2. Though outwardly the Gospel appeare vile and contemptible yet it hath a secret vertue to work vnto eternall life As there be certaine naturall things which make no shew outwardly yet inwardly are full of vertue as pepper feeleth outwardly as cold but it is hoat in operation Theodor as a pill which the Physitian giueth though it seeme nothing yet it is of great efficacie to expell diseases Tolet. 3. The Gospel worketh to some vnto condemnation it is the sauour of death vnto death but that is not properly the effect of the Gospel which is giuen vnto saluation but by reason of mens incredulitie so the Gospel not by it owne proper effect but accidentally worketh vnto condemnation Marâ— 3. To euery one that beleeueth 1. The Gospel is offered vnto all but it onely profiteth vnto saluation vnto those that beleeue like as a medicine is onely effectuall to those that receiue it Pareus 2. Christ is the efficient cause of saluation but faith is organon appreâ—â—sivum c. the apprehending instrument like as the light is the cause of our seeing but the eye also must be rightly disposed which is the organs of seeing Aretius 3. Neither is this vnderstood of euery beleefe beleeuers are not here taken for such as to whom the historie of the Gospel is onely knowne but such as are sealed by the spirit of grace and are assured they are the sonnes of God and crie Abba father Rom. 8.15 Gryneus 4. And thus the Apostie falleth into the very cheife argument and scope of this whole Epistle that we are iustified by faith and not by the works of the law Gualter 41. Quest. Of the difference betweene the Law and the Gospel 1. In that the Gospel requireth beleefe vnto saluation therein it differeth from the law whose righteousnes is this not to beleeue but to doe those things which are therein commanded as the Apostle sheweth Rom. 10.5 Mart. 2. The Gospel is the power of God that is effectuall mightie liuely in operation but the law is weake and impotent Rom. 8.3 it was weake because of the flesh 3. The Gospel vnto saluation but the law is the ministerie of condemnation 2. Cor. 3.9 4. The Law was giuen onely to the people of Israel but the Gospel is proposed to all both Iew and Gentile 5. The Law consisted in observatione ceremoniarum externa cultu in
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
not so fit 2. this spirituall gift of prayer which Chrysostome vrgeth was not generall but giuen vnto few but here the Apostle speaketh of the generall supplie and helping of the infirmities of Gods children 3. and this is a perpetuall consolation of Christs Church to haue their infirmities supported in their praiers whereas that gift was miraculous and was to continue but for a time 2. Lyranus exposition is more vnfit who vnderstandeth the spirit to be the Angel which is giuen vnto euery one for his keeper which directeth him in his prayers but Angels are not the searchers of the hearts as this spirit is 3. Neither doe we with Ambrose take the spirit here pro gratia spirituali for the spirituall grace lib. de spirit sancti c. 12. the spirit here mentioned is the author and efficient cause of our comfort and helpe the spirituall grace is onely an effect of the spirit 4. Wherefore by the spirit here is better vnderstood the holy Ghost himselfe as Origen interpreteth and Ambrose in an other place epistol ad Horantion so also Martyr Beza Pareus Tolet Pererius And though the spirit be said afterward to make request for vs that must not be so taken as though the spirit were our mediatour vnto God but he is said to make request because he stirreth vs vp to make request as the spirit is said to crie Abba father Gala. 5.6 that is the spirit maketh vs to crie Abba father as the Apostle said before 〈◊〉 whereby we crie abba father Quest. 38. What infirmities the spirit helpeth in vs. 1. The spirit helpeth our infirmities of our vnderstanding for of our selues we know not what is good for vs what otherwise what to be followed what to be auoided 2. the infirmitie of our will is helped which is not of it selfe so setled on the desire of heauenly things as it ought to be 3. the infirmitie of our memorie is succoured to remember Gods benefits receiued iudgements infflicted precepts enioyned and our sinnes remitted 4. there is an infirmitie in our concupiscence in rebelling against the spirit 5. an infirmitie of impatience is murmuring against God when affliction is sent 6. there is a spirituall slouthfulnesse in beeing vnwilling to take in hand any difficult or laborious worke of vertue 7. And inconstancie beside in beeing wearie of weldoing and in not continuing and perseuering to the end 8. A speciall infirmitie in our prayer is to pray either ante tempus for things before the time or to aske contraria things contrarie to the will of God or modo indebito in asking them in vndue manner all these infirmities and specially the last are helped by the spirit Quest. 40. How we are said not to know how to pray as we ought v. 28. Augustine epist. 121. ad Probam mooueth this question how the Saints are said to be ignorant how to praie seeing they cannot be ignorant of the Lords prayer which containeth ◠〈◊〉 rule of all things meete to be praied for 1. Augustine answereth to this effect that the Lords prayer indeed prescribeth in generall what good things are to be desired and what euill things to be declined but the Apostle here is to be vnderstood to speake of temporall things as the desire of prosperitie and the turning aside of aduersitie which are in themselues indifferent and herein one may erre in his desire as he giueth instance in Saint Paul who desired the pricke of his flesh wherewith he was buffeted to be taken from him which was not graunted as not beeing meete for him and some haue their desire in temporall things to their hurt as the Israelites when they longed for flesh to this purpose also Pet. Martyr and Pererius that the Lords prayer is a rule not generall but yet in specialibus erramus we may faile and erre in the particular and the Lords praier is of things simply good to be praied for or simply euill to praied against but the Apostle speaketh here of things indifferent as of temporall blessings or temporall afflictions 2. But more particularly herein appeareth our ignorance in our praier 1. when we craue any temporall blessing which may be to our hurt as Sathan had his desire in afflicting of Iob but it was to his further confusion 2. when we pray against any affliction which is for the triall of our faith and so for our spiritual good as Paul would haue been deliuered from that strife and combate which he had with his flesh 2. Cor. 12. 3. when a good thing is asked but of an ambitious mind as the sonnes of Zebede ambitiously desired of Christ the cheefest places in heauen 4. so some thing may be craued of a preposterous zeale as Iames and Iohn would haue had fire come downe from heauen vpon the Samaritants Luk. 9.15 5. some thing may be asked vnseasonably and out of time as Marie spake to Christ to supplie the defect of wine before his houre was come Iob. 2. 6. yea we may faile in the desire of life eternall in respect of the manner though not for the thing because we know not whether it be better for vs through prosperitie or aduersitie to enter into Gods kingdome Quest. 41. How the spirit is said to make request with sighes that cannot be expressed 1. The spirit is said to make request for vs but in an other sense then Christ is said to make request for vs v. 34. for Christ maketh intercession vigore meriti by the vigor and vertue of his merite but the spirit is said to make request interpellere faciendo by causing vs and stirring vs vp to make request Pareus vnctione docet the spirit by the annointing teacheth vs how to frame and direct our praiers Gryneus 2. With sighes 1. Augustine epistol 121. c. 23. expoundeth it causally because the spirit maketh vs to sigh and he giueth instance of that place Deu. 13. the Lord tempteth you that he may know whether you loue him that is vt scire vos faciat to make you to know so also Gregorie lib. 2. moral c. 22. 2. Ambrose epist. 23. doth not expound it causally but figuratiuely as God is said in Scripture to be greeued to be angrie and such like things are ascribed vnto God which agree not to the diuine nature 3. some adde further that the spirit is said to sigh not onely causally because he maketh vs sigh but instrumentally because the spirit is said to doe that which he worketh by his instruments annot 26. but the first sense is most apt because to sigh and grone can no wise agree vnto the spirit in his person but in respect of the worke which is by the spirit effected in vs. 3. They are called gemitus inexplicabiles sighes which cannot be expressed 1. Origen referreth it to the spirit it selfe quomodo cuarrari potest c. how can that be vttered which the spirit speaketh vnto God so also Ambros. epist. 23. saith they cannot be vttered quia sunt gemitus spiritus
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
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.
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 Plinic 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 he 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 Pereus this solution followeth Augustine in his commentarie vpon the 116. Psalme Euery 2. This some expound of the absolute promises of God for some of his promises are absolute as those made to the fathers of the giuing of the lawe and of the câ—â—â—â—ing of Christ some were conditionall as that they should for euer inherite the land of Canaan if they walked in Gods commandements the first is called by the schoolemen propâ—esia predestinationis the prophesie of predestination the other the prophesie comminationis of commination and diuerse will haue the first kind to be here vnderstood as Lyranus Caietan Perer. Faius Pareus reiecteth this interpretation because all the promises of the Lawe and Gospel haue annexed the condition of obedience or faith 3. Some giue this sense by faith vnderstanding the beleefe of the faithfull reposed in Gods promises that the infidelitie of some could not evacuate the faith of others Origen but by the words following let God be true shew that the faith of God that is made by him not faith reposed in him is here signified 4. Some thus expound quantum ad Deum that God for his part is readie to keepe his promises if men performe the condition but if they by their infidelitie depriue themselues of the promise the fayling is in themselues and not in God Pareus dub 1. But this doth not fully satisfie for if the promises of God should haue beene altogether evacuated though not by any inconstancie in God but their infidelitie yet they should haue beene without effect which the Apostle denieth 5. Chrysostome thus inferreth that their incredulitie is so farre from laying any fault vpon God vt maiorem illius ostendat bonitatem that it more commendeth his goodnesse when he seemed to honour those which dishonoured him So also Beza the goodnesse of God is so much the more commendable quanto indigniores sunt quorum miseretur the more vnworthie they are that he hath mercie on But to the incredulous the promises of God were of no effect they were depriued Heb. 4.1 6. Therefore it must be obserued that the Apostle saith not all but some what though some did not beleeue Gualter they then which beleeued not non praeindicabant caeteris did not hinder or were preiudiciall to those which beleeued gloss ordinar he signifieth sempa mansisse quosdam c. that there were alwaies found among them in that nation that beleeued in Gods promises and therefore the promises of God are not evacuate Calvin like as though the Sunne seeme not to rise vnto those which are blind yet he doth rise vnto those that are of perfect sight Gryneus as then the Sunne should rise though no mâ—â— could see it yet God hath ordained both that the Sun should giue light and some should enioy it So God would shewe himselfe true and stedfast in his promises though all mâ—â— should fall away from him yet he hath ordained that as he keepeth truth in his promises so there should be alwaies some in the Church which should beleeue them Quest. 3. How God is said to be true 1. The vulgar Latine readeth God is true and so some of the fathers haue followed that reading as Cyprian epist. 55. ad Cornel. and Ambrose lib. 3. de side c. 3. and so the Syrian interpreter but in the originall Greeke it is in the imparatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let God be true which Origen thinketh must be vnderstood non praeceptive by way of precept but pronuntiative as pronouncing that God is true And here it is taken in the same sense as when we say in the Lords prayer let thy name be hallowed then siat let him be is here all one as manifestetur let him be manifested to be true sit nobis verax
onely contained the precept of works but gaue no power or grace to doe them as Tolet. annot 27. for neither doth the Gospel giue power by fulfilling of the law to attaine vnto saluation but it is called the law of works because it required works and keeping of the law vnto saluation for the Gospel also commandeth works but not with condition thereby to be saued it is called the law of faith because it requireth onely the condition of faith vnto saluation it saith beleeue and thou shalt be saued Faius And whereas it will be obiected that diuers had faith vnder the law the answer is that they had it not by the law but by the spirit of grace giuen vnto them Faius 7. And whereas the Apostle had said before v. 20. by the law commeth the knowledge of sinne it seemeth that euen reioycing is excluded by the law of works also which the Apostle denieth seeing the law doth not helpe to iustifie but condemneth But we must consider that here the Apostle speaketh of the law of works not in respect of our weaknes that are not able to keepe it but in regard of the institution thereof which promiseth life and saluation to those that keepe and obserue it Calvin the next verse beeing the 28. see handled at large with the questions thereout arising among the controv contr 14. to contr 22. 38. Quest. Of the difference betweene these two phrases of faith through faith v. 30. Whereas the Apostle saith it is one God which shall iustifie the circumcision of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the vncircumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith this difference of phrase is diuersly scanned 1. Origen thinketh the Iewes here called the circumcision to be said to be iustified of faith because initio ex fide sumpto c. they beginning of faith are perfected by the fulfilling of workes and the vncircumcised Gentiles are saide to be iustified through faith quia a bonis operibus exorsi because beginning with good workes they are perfected by faith But Origen is herein both contrarie to the Apostle who concluded that a man is iustified by faith onely without the workes of the law and to himselfe who had said a little before fidem solam sufficere ad salutem that faith onely sufficeth to saluation 2. Gorrhan sheweth a more reasonable difference that the Iewes are said to be iustified of faith the Gentiles through faith because vnto the Iewes faith is both terminus à quo adquem the terme where they begun their iustification and where they ende but in the Gentiles it is onely terminus ad quem the terme vnto the which they tend and where they ende and Calvin seemeth to say as much in effect that the Iewes nascuntur gratia haeredes are borne as it were the heires of grace but to the Gentiles it is adventitium foedus a couenant happening vnto them otherwise But in this sense of faith should be ioyned to circumcision not to iustified and if the Iewes were of faith then they needed not to be iustified againe through faith 3. Faius hath the like conceit that by the circumcised of faith the Apostle meaneth the beleeuing Iewes which are said to be of the faith and so he would haue this particle againe repeated that the vncircumcision of faith are both iustified through faith but then the sentence should be very imperfect and of faith must be ioyned to iustifie as appeareth v. 28. 4. Tolet thinketh that although sometime these prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of and through signifie the same thing yet here the Apostle giuing the one to the Iewes and the other to the Gentiles seemeth to make some difference betweene them least he should seeme to confound the Iewes and Gentiles together Tol. annot 28. But the Apostle in this matter of iustification maketh both Iewes and Gentiles equall how soeuer he otherwise denieth not vnto the Iewes their prerogatiues 5. Wherefore in this place it seemeth rather that the Apostle meaneth the same thing to iustifie of faith and through faith and by faith v. 28. as the Apostle saith c. 11.36 of him and through him are all things not insinuating by this diuersity of phrase any different thing in God and further as the circumcised Iewes are here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the faith so are the Gentiles Gal. 4.7 Thus much therefore the Apostle signifieth that as there is no difference betweene these two to be iustified of faith and through faith so neither in this behalfe is there any difference betweene the iustification of the Iew and Gentiles Calvin 6. Peter Martyr noteth here how the Grecians standing vpon the curious and nice distinction of these two prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if and per through dissented from the Latine Church about the proceeding of the holy Ghost they would haue the spirit to proceed ex patre per filium of the Father by and through the Sonne but the other to take away this difference affirmed that he proceeded ex patre ex filio both of the Father and of the Sonne 39. Quest. How the law is established by the doctrine of faith 1. Origen and Theodoret thinke that the law is established by faith because the law did write of Christ and commanded to beleeue in him as Deut. 18. A Prophet shall the Lord God raise from among your brethren like vnto me c. But the Euangelicall promises contained in the old Testament belong rather vnto the Gospel then the Law 2. Ambrose vnderstandeth it of the performing and fulfilling of the ceremonies mystica ceremoniala spiritualiter implentur the mysticall ceremonies of the law are spiritually fulfilled gloss ordinar to the same purpose Hierome the law is established when it appeareth that one Testament succeeded an other one circumcision an other and spirituall things succeed carnall c. But it is euident that the Apostle specially meaneth the morall law by the which commeth the knowledge of sinne v. 20. 3. Chrysostome giueth this sense quia fides voluntatem legis statuit because faith establisheth the will and intent of the law for the intendment of the law was to iustifie men by the works thereof now that which the law could not doe faith effecteth But in this point of iustification faith rather is contrarie to the law for the one requireth the condition of works the other onely of beleeuing 4. Beza and Pareus in these two points will haue the law established first because Christ satisfied the punishment of the law in dying for our sinnes according to the sentence of the law thou shalt die the death and in that Christ by his perfect obedience hath fulfiller the law But it seemeth that the Apostle speaketh in generall of the establishing of the law in all the members of Christ and not in Christ their head onely 5. Therefore in these two things rather is the law established because by it
the same way of iustification which is of blessednesse and happinesse but we are counted happie by the not imputing and forgiuing of sinne v. 7 8. therefore so also are we iustified and consequently not by any of our owne workes 3. Argum. The father of those which beleeue and the children must be iustified after the same manner but Abraham the father of those which beleeue was iustified by faith and not by the workes of the lawe Ergo the proposition is insinuated v. 11. from the end why Abraham receiued circumcision as the seale of the righteousnesse of faith that he should be the father c. the father then and children must be iustified by one and the same way the assumption is thus prooued the first part thereof that he was the father of all the faithfull is prooued by a distributiō he was the father both of the vncircumcised which is shewed by the time v. 10. he was iustified by faith beeing yet vncircumcised and of the circumcised because he receiued circumcisiō v. 12. the other part that he was iustified by faith is proued by the effects because he receiued the promise not through the law but faith v. 13. 〈◊〉 otherwise the promise had bin of no effect if it had bin by the law which were absurd v. 14. 4. Argum. From the contrarie effects of the lawe and of faith the promise ought to be firme and sure vnto Abraham and his seede v. 16. but the lawe cannot worke any 〈◊〉 assurance but it rather causeth wrath because it discouereth transgression v. 15. 2. Then followeth a description of Abrahams faith 1. by the foundation thereof Go◠omnipotencie shewed by the effects v. 17. 2. the obiect of his faith to beleeue to be the father of many nations euen as the starres or sand in multitude v. 18. 3. the strength is his faith in ouercomming all impediments v. 19. 4. the qualitie it was without doubting v. 20. which wrought in him assurance v. 23. 5. by the effects it was imputed to him for righteousnesse v. 23. 3. The application of this example followeth 1. from the ende of the Scripture which was not written onely for Abraham but for vs. 2. from the description of faith 1. the foundation God 2. the obiect Christ Iesus crucified and raised vp 3. the end remission of sinnes and our iustification v. 25. 3. The questions and doubts discussed Quest. 1. Vpon what occasion Saint Paul bringeth in the example of Abraham 1. Chrisostome taketh this to be the occasion that now the Apostle intending to set forth how glorious and excellent iustification by faith is would shew it by the example of Abraham whose righteousnesse was most glorious But the Apostle insisteth yet in the proofe of his former conclusion that a man is iustified by faith not by works it had been yet vnseasonable for the Apostle to set forth the praise and commendation of iustification by faith and to stand vpon the glorie and excellencie of it the truth whereof the Iewes addicted to the works of the law were not yet thoroughly perswaded of 2. Anselme thinketh that whereas a double question was mooued in the beginning of the former chap. v. 1. concerning the preferment of the Iew touching circumcision as the Apostle answered to the former question in the third chapter so he commeth to the other here to treat of circumcision But both the Apostle had alreadie said much concerning circumcision c. 2. so that he needed not againe to fall into any speciall treatise thereof and beside if he should haue singled out the example of Abraham to that purpose the doctrine of iustification without all kind of workes as well ceremoniall as morall should not haue beene sufficiently prooued 3. Some thinke that whereas the Apostle had said c. 3.21 that the righteousnesse of faith had testimonie of the lawe and the Prophets that now the Apostle prooueth the same by the example of Abraham But that assertion of the Apostle went not immediately before many other things which concerne the principall argument of iustification by faith came betweene with the which this chapter rather must haue coherence 4. And therefore it is the opinion of others as of Origen Oecumen to whome consent Tolet Pererius that the Apostle directly by this example of Abraham goeth about to proue the generall argument that we are iustified by faith without works because Abraham was so iustified 5. But as we denie not but that the example of Abraham is very pertinent to that purpose to prooue iustification by faith without works yet beside this generall scope of the example of Abraham here produced there is this particular reason of the connexion and coherence that after the Apostle had concluded generally without exception that euery man must be iustified without works the Iewes might straitway haue obiected the example of Abraham whose memorie was honourable among them that at the least he and Dauid should seeme to be excepted out of this generall rule their works were renowned and glorious and somewhat must be yeelded vnto them The Apostle therefore here preuenteth this obiection and confesseth that Abraham was very glorious by his works among men yet before God he did not glorie by his works but it was his faith whereby he was approoued iust in Gods sight Thus Pareus Pellican Gryneus Quest. 2. Of the meaning of the first verse v. 1. What shall we say then that Abraham our father 1. The Apostle vseth an interogation both for the more full declaration of the thing in question and for more vehemencie sake ad struendam dictis fiduciam to win the more credit to his sayings as c. 3.1 6.1 2. The Apostle speaketh in the first person what shall we say and Abraham our father that he might the better insinuate himselfe Pareus 3. He vseth the name of Abraham not Abram because now it was the vsuall name whereby he was called though as yet his name was not changed when he was counted iust by faith for the which purpose S. Paul bringeth in his example Mart. 4. Concerning that addition after the flesh 1. Some doe ioyne vnto Abraham our father after the flesh to distinguish the carnall children of Abraham from the spirituall for he was the father of the Gentiles not according to the flesh but the spirit Chrysost. Theophy Oecumen Tolet But then the Apostle would haue said rather your father if he had spoken onely of the carnall generation Beza neither doth the Apostle seeme to derogate vnto the Iewes as hauing onely a carnall prerogatiue he would not therefore vse any such limitation as excluding them from beeing his spirituall children 2. Some doe ioyne it with the word hath found after the flesh as indeede the order of the words sheweth but then by flesh they vnderstand circumcision as Ambrose and the interlin glosse but the Apostle disputeth generally against all works of the law not the ceremonialls onely 3. Lyranus thinketh that according to the flesh is added
reasons may be yeelded 1. by that part of being the instrument of generation was signified the propagation of originall sinne that like as the circumcised parents did yet beget children with their vncircumcised part so the regenerate parents had children which had neede to be regenerate 2. it was a signe of Gods couenant both to them and their posteritie as the Lord promised to be their God and the God of their seed 3. Christ was thereby signified that he should come of the seede of Abraham 2. And though this seemed in it selfe a meane and base signe yet because it was instituted by God it is not to be basely esteemed of as prophane Celsus and Iulian scoffed because our first parents were forbidden to eat an apple so the Iewes and Gentiles derided the crosse of Christ as a weake meanes vnto saluation like as Naaman despised the Prophets counsell to be washed 7. times in Iordan but these considered not how that in all these things not so much the externall precept is to be respected as the institution of God 3. Now why circumcision was limited vnto the eight day Chrysostome rendreth these two reasons because the infant in his tender age facilius doloris circumcisionem sufferre possit can more easily beare the greife of circumcision and beside hereby he saith was signified nihil animae conducere that circumcision was not available any thing at all for the soule P. Martyr maketh this the reason thereof 7. dayes he would haue to signifie this present world and the 8. day the resurrection when all corruption of the flesh shall be laid aside which was signified by circumcision But of these three reasons the first is most probable other reasons there are which are more fully handled and discussed Hexapl. in Gen. c. 17. whether I referre the studious Reader Quest. 20. Certaine doubts remooued and obiections answeared concerning circumcision 1. It is doubted how circumcision was a peculiar marke of distinction for the Hebrewes seeing that other nations vsed circumcision as the Arabians Phenicians Aegyptians and at this day the Turkes to this it may be answeared that some nations among the Gentiles retained circumcision by an apish imitation of the Hebrewes but they did abuse it superstitiously and did not keepe the rite of institution as the Lord had appointed it 1. they did abuse it to superstition for they imagined that by the blood of the infant the euill spirits were chased away as Ambrose observeth lib. 2. de Abraham And the superstitious Iewes haue the like conceit at this day when the child is circumcised they hold vnder a vessel of earth into the which they cast the foreskinne that is cut off thinking thereby that the deuill hauing his foode because dust was appointed to be the serpents meate will depart from the child 2. The Egyptians vsed to circumcise the females among them as well as the males 3. the Hebrewes circumcised at 8. dayes old but the Egyptians at 14. yeares as doe the Turkes also 2. It is further obiected that circumcision was an imperfect signe because it was appointed onely for the males the females were not circumcised Answ. Yet the priuiledge and benefit of circumcision was extended also vnto the females which were counted with the men the vnmarried with their fathers the married with their husbandes 3. But further thus some obiect if the foreskinne be not according to nature why is it suffred to growe Answ. As though for the furthering of the spirituall man it be not lawfull to tame the flesh as is seene in fasting abstinence and other bodily exercises which serue for the strengthening of the inward man and so it is fit that in circumcision that part of the bodie should be vsed and employed for the seruice of the spirituall man Peter Mart. 4. Obiect By this hard ceremonie and rite of circumcision many were terrified from taking vpon them the profession of the Hebrewes beside it was dangerous for children and by this cutting off the foreskinne they were in perill of their liues Answ. 1. Circumcision was nothing so terrible as the sufferings of the holy Martyrs the shedding of their blood for the testimonie of Iesus was no hinderance or discouragement vnto men to become Christians but many were prouoked rather by their patience to embrace the Christian faith 2. It was fit that as infants were subiect to sinne so they should receiue the sacrament which was a remedie against it as Ambrose well saith vt omnis aetas est obnoxia peccato ita idonea est sacramento as euerie age is subiect to sinne so is it meere for the Sacrament And by this hard entrance into their profession they were admonished patiently to endure much for faith and not easily to giue it ouer God also by his prouidence so brought it to passe that verie fewe infants died of their circumcision Quest. 21. How Abraham is said to be the father of them which beleeue ver 11.12 1. The Apostle here affirmeth two things of Abraham that he was counted righteous by faith beeing yet vncircumcised and that he receiued afterward circumcision as a seale of the righteousnesse of faith and so accordingly he is said to be the father of all that beleeue both the vncircumcised because he was vncircumcised when he first beleeued and of the circumcised because he also receiued circumcision as a seale of his righteousnesse which was by faith 2. Now he is said to be the father of them which beleeue not effectiue as effecting in them faith and beleefe for so God onely is the father of beleeuers working in them faith and euery good gift by his spirit but he is their father onely analogice by a certaine analogie that as fathers doe transmit ouer their inheritance vnto their posteritie so Abraham should leaue one example of beleeuing for them to followe Pareus 3. And though many of the fathers also were beleeuers before Abraham yet none of them are said to be father of the faithfull as Abraham was because to none of them was made the like promise concerning their posteritie as to Abraham Tolet. 4. Now in that Abraham is said to be the father of them which beleeue thereupon the Apostle inferreth that they which are the children of faithfull Abraham must also be iustified by the same faith for the fathers doe leaue vnto their children their priuiledges and inheritance like as then Abraham left vnto his caranll seede his temporall inheritance namely the possession of the land of Canaan so vnto his spirituall children he bequeathed the spirituall inheritance of iustification by faith Quest. 22. How Abraham is said to be the father of circumcision ver 12. 1. Lyranus vnderstandeth the spirituall circumcision of the heart but by the words following not vnto them only which are of the circumcision but vnto them also that walk in the steppes c. it is euident that he speaketh here of the outward circumcision which is not sufficient vnlesse it be accompanied with the
Gods promises taketh him in effect not to say the truth and so dishonoureth him 5. Tolet nihil impossibile Deo credidit he beleeued that nothing was impossible vnto God 6. Lyranus he ascribed the promise not vnto his merit or worthinesse but vnto the goodnesse of God 7. But with Beza I ioyne all these together agnito collandato Deo c. he acknowledged and praised God that he is true and gratious so Bucerus illum verum omnipotentem credit illum invocat colit c. he beleeueth him to be both true and omnipotent and doth call vpon him worship and adore him Thus Abrahams faith is set forth quod credidit confidenter that he beleeued confidently He did not doubt of the promise of God thorough vnbeleefeâ— gratanter he beleeued thankefully because he gaue God the glorie and certainely he was fully assured Gorrhan Quest. 37. What was imputed to Abraham for righteousnesse v. 22. Therefore euen it was imputed to Abraham for righteousnesse 1. Tolet will haue this referred not simply vnto Abrahams saith to prooue that not his workes but his faith were imputed vnto him for righteousnesse but vnto the qualitie of his faith which was perfect because he was assured he beleeued confidently But seeeing the Apostle addeth that it was not written for Abraham onely but for vs also that faith should be imputed to vs for righteousnesse it is euident that the Apostle hath not relation vnto the particular qualitie of Abrahams faith but generally vnto the condition and nature of faith whereby all that beleeue are iustified for otherwise none should be iustified but they which haue the like perfect faith as Abraham had 2. Origens collection here also is not found that because the Greeke coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is here vsed inferreth that the like may be said of other his vertues as pietie mercie charitie quod reputata est ad iustitiam that it was reputed vnto him for iustice But this glosse is contrarie vnto the text which saith Abraham beleeued God and it was counted vnto him for righteousnesse this iustice is imputed vnto his faith not to any other of his vertues for it is the office onely of faith to beleeue and not of the rest now the Apostle inserteth the coniunction and because the sentence is so expressed by Moses which dependeth on the other clause Abraham beleeued God then it followeth and it was counted to him for righteousnesse Quest. 38. Of these words Now it is not written for him onely c. ver 23. 1. Here then is confuted their error who thinke that the Prophets did write vpon speciall and particular occasions onely for that age wherein they liued But the Apostle sheweth that this Scripture was written for our vse as he saith againe c. 15.4 Whatsoeuer is written is written for our learning Pareus 2. But all things which are written of Abraham are not written for our imitation as his arming of himselfe to recouer Lot that was taken captiue his offring vp of his sonne in sacrifice and such like acts for we must distinguish betweene the vniuersall or generall calling of those holy men which was to be worshippers of God and their particular which was for some speciall seruice in their generall calling the holy Patriarkes are by vs to be imitated and in such actions as thereunto belonged as Abraham is set forth to vs an example for beleeuing but the particular acts which they did by some speciall and extraordinarie direction of the spirit are not by vs to be imitated Martyr 3. Yet there is somewhat to be obserued euen in the singular and extraordinarie acts of the fathers worthie of our imitation As in Abrahams readinesse to sacrifice his sonne thus much we learne that as he preferred the commandement of God before the life of his sonne so we should preferre the will of God before all other things Martyr And so Origen here obserueth well est viri sapientis c. it is the part of a wise man to obserue quoâ—â—â—â— vnum quodque opus quod de Abrahame scribitur c. how euerie worke which is written of Abraham may be fulfilled in him 4. The same Origen also here hath an other good observation not onely the things written of Abraham are written for vs sed quae de Isaac scripta sunt similiter accipienda c. 〈◊〉 the things written of Isaac are so to be taken likewise and so of Iacob c. for the Apostles rule is generall as is alleadged before that whatsoeuer is written is written for our â—â—â—â—ing Quest. 39. How Abrahams faith is to be imitated by vs. v. 24. But also for vs to whom it shall be imputed c. 1. Here the Apostle sheweth that our faith must be answerable vnto Abrahams in these three things 1. first in the benefit of imputation of righteousnes as iustice came vnto Abraham by imputation so also it is giuen vnto vs the same kind of iustice before was alwaies in the Church from the beginning of the world to the ende 2. he sheweth to whom this benefit of imputation is imputed namely vnto beleeuers such as Abraham was vnbeleeuers then are excluded 3. what must be beleeued euen the same thing which AbrahaÌ„ beleeued of God that he was able to quicken the dead so we must beleeue in God that raised vp Iesus from the dead in which faith two things are contained the manner we must beleeue in God which noteth a firme and stedfast assurance and the matter which sheweth three things the author God that raised Iesus that is raised and the end in confessing him to be our Lord that is our Sauiour Mediator and Redeemer 2. But it will be obiected that Abrahams faith is inimitable because it was great and miraculous and a perfect faith Answ. 1. It was a perfect faith in comparison of ours but not perfect in it selfe for there is no mortall mans faith so perfect but it is mingled with some doubting 2. we are not required to imitate his faith in the quantitie and greatnesse thereof but in the qualitie that we beleeue in God as he did Faius and yet Abrahams faith was a great faith rather in respect of the fathers which liued vnder the old Testament then of the faithfull vnder the newe Quest. 40. Wherein Abrahams faith and ours differ and wherein they agree 1. They differ in promissionis specie in the kind and qualitie of the promise for Abraham was promised beside the spirituall blessing in the Messiah the possession of the land of Canaan the multiplying of his seede the victorie of his enemies the inheritance of the world to vs is onely promised the inheritance of the kingdome of God 2. in obiecto fidei in the particular obiect of faith Abraham beleeued in him which doth quicken the dead but we beleeue in him that raised Iesus from the dead which particular point of faith was not so plainly reuealed to Abraham 3. Abrahams faith was exemplarie for vs
purpose alleadge Augustine who vnderstandeth here the loue non qua ipse nos diligit sed qua facit nos dilectores sui not wherewith God loueth vs but whereby he maketh vs louers of of him c. and he would prooue the same by the Apostles phrase absurdissime dicitur c. that is most absurdly said to be shed in our hearts quod extra nos est c. which is without vs onely in God Contra. 1. Against Oecumenius we set Chrysostome an other Greeke father who vnderstandeth the Apostle to speake of the loue of God toward vs dilectioni Dei rem omnem acceptam fert he ascribeth the whole matter vnto the loue of God 2. Augustine shall answear Augustine who elsewhere interpreteth this place of the loue of God toward vs as where he thus saith ipse spiritus sanctus dilectio est non enim habet homo vnde Deum diligâ—â— nisi ex Deo vnde Apostolus the holy spirit himselfe is this loue for man cannot tell how to loue God but from God whereupon the Apostle saith the loue of God is shed abroad c. 3. And in this verie place of Augustine he speaketh of such loue of God in vs whereby the Lord maketh vs loue him so that he includeth also the loue of God first toward vs whence issueth our loue toward him 4. And the loue of God in God toward vs may without absurditie at all be said to be shed abroad in our hearts as in true friendship the loue of a friend may be said to be shedde on him whom he loueth so Gods loue is shed forth in vs by the fruits and effects which it worketh in vs Pareus dub 4. 2. Some thinke that both the loue of God toward vs and our loue toward God are comprehensive in the Apostles speach as Origen vpon this place alloweth both so also Gorrhan and Pererius disputat 2. numer 9. who hereupon inferreth that there may be more literall senses then one of one place of Scripture Contra. One Scripture may haue one generall sense which may comprehend diuers particulars or it may haue one literall sense with diuers applications as typicall or tropologicall figuratiue or morall but it can not haue more then one literall sense or exposition specially one beeing different from the other not any scales included in it or inferred or diducted out of it for then the spirit in the Scripture should speake doubtfully and ambiguously like vnto the oracles of Apollo which were so deliuered as that they might be taken in a diuers yea a contrarie sense See further of this point Synops. Centur. 1. err 7. But that the loue wherewith man loueth God is not here at all vnderstood it shall appeare by diuers reasons here following 3. The best interpretation then is that the Apostle speaketh here of the loue of God wherewith we are beloued of him in Christ. 1. Beza vrgeth this reason because afterward v. 8. the Apostle speaketh of that loue God setteth forth his loue toward vs c. and in both places mention is made of the same loue of God the ground and foundation whereof is Christ that was giuen to die for vs. 2. Pareus insisteth vpon this reason the loue of God here spoken of is alleadged as the cause of our reioycing and of the steadfastnes of our hope but our loue of God beeing weake and imperfect can not be that cause 3. Peter Martyr and Pareus doe further presse the scope of the place the Apostle assumeth this as an argument of our hope because Christ was giuen to die for vs which proceeded not from the loue of vs toward God but from his loue toward vs. 4. Faius vrgeth the force of the Apostles phrase this loue is said to be shed abundantly in our hearts but our loue toward God is not such an abundant and surpassing loue it is a slender scant and weake loue he meaneth then the superabundant loue of God toward vs which as the Apostle saith Phil. 4.7 passeth all vnderstanding 5. I will adioyne also Tolets reason annot 5. in c. 5. the charitie and loue whereby we loue God is but one grace and vertue but the Apostle speaking of the shedding forth of this loue by the holy Ghost meaneth the effusion and powring out of all the graces which are wrought in vs by the spirit he meaneth then the loue of God toward vs from which fountaine issue faith all the graces and gifts of the spirit 6. Adde hereunto the consonant exposition of many of the Fathers as of Chrysostome cited before of Hierome who thus writeth quomodo Deus nos diligat ex hoc cognoscimus c. how God loueth vs we know by this that he hath not onely by the death of his Sonne forgiuen our sinnes but hath also giuen vs the holy Ghost c. Likewise Ambrose pignus charitatis Dei bohemus in nobis c. we haue the pledge of the loue of God by the holy spirit giuen vnto vs c. Theophylact also interpreteth de charitate Dei quam erga nos ostendit c. of the loue of God which he sheweth toward vs c. Likewise expound Theodoret Sedulius with others 8. Quest. Why the loue of God is said to be shed abroad in our hearts 1. Some doe giue this sense effusa est sicut oleum c. this loue is shed abroad like oyle 〈◊〉 cor occupando in possessing and occupying the whole heart according to that saying Matth. 22. Thou shalt loue the Lord thy God with all thy heart Gorrh. but the loue of 〈◊〉 is not here taken actively for that loue whereby we loue God as is shewed in the former question 2. Tolet thus expoundeth it abundantissime facti sunt amici Dei they are not sparingly but abundantly made the sonnes of God likewise the ordinarie glosse referreth it to the greatnes of Gods loue late nos diligit he doth loue vs largely that is greatly 3. Some referre it to the cleare manifestation of the loue of God in our hearts clare nobis manifeâ—â—ta sicut cum lux diffunditur c. the loue of God is clearely manifested to vs as when the â—ight is spread and dispersed abroad Gorrhan 4. But hereby rather is expressed the abundance of those graces which are powred vpon vs by the spirit so Chrysostome non moâ—ce nos honoravit c. he hath not sparingly honoured vs but he hath shed forth vpon vs his loue as the fountaine of all good things so also Oecumenius quia vbere datus est c. because the spirit is plentifully giuen vs and in the same sense the Prophet saith Ioel 2. I will powre out my spirit vpon all flesh Faius 9. Quest. Why it is added by the holy Ghost which is giuen vs. 1. The spirit of God is mentioned as the efficient cause of this worke the loue of God is said to be shed in our hearts by the holy Ghost because the spirit of God beareth witnes
vnto our soules that we are the sonnes of God Rom. 8.16 Osiand Pareus facit nos intelligere charitatem Dei c. the spirit of God maketh vs to vnderstand and feele the loue of God toward vs. 2. And this worke is ascribed to the spirit not excluding the Father and the Sonne to whome this loue toward mankind is common but the Apostle obserueth the propertie of their persons because as election is giuen vnto God the father and Redemption to the Son so loue is the proper worke of the spirit both to cause vs to feele the loue of God and to make vs to loue God againe 3. And here we are not to vnderstand onely the gifts of the spirit but the spirit it selfe which dwelleth in vs not in his essence which is infinite but by his power illuminating directing conuerting vs Faius so Tolet well saith that the spirit non solum dona sua nobis communicat sed per ea in nobis inhabitat c. doth not onely communicate his gifts vnto vs but also by them dwelleth in vs. 4. In that the holy Ghost is said to be giuen vs thereby is signified quod non proprijs viâ—tutibus c. that we haue obtained the spirit not by our owne vertue but by the free loue of God Oecumen and the person of the holy Ghost is noted in that he is said to be giuen and the giuers are the Father and the Sonne Hug. Card. 10. Quest. How Christ is said to haue died according to the time v. 6. 1. Some doe referre these words to the former clause and read thus when we were yet weake according to the time that is we were weake in the time of the law when grace yet appeared not so Chrysost. Theodor. and Erasmus thinketh this is added as a mitigation of their infirmity but it is against the Apostles vse to qualifie the corruption euilnes of mans nature and he speaketh to the Gentiles that had not the law as well as to the Iewes 2. The most doe applie it vnto the latter clause that Christ died in his time and here there are diuers opinions 1. Some vnderstand it of the short time which Christs death continued namely but three daies Ambrose so also Lyran. but that time beeing assigned see Christs resurrection is not fitly expounded of his death 2. Sedulius thus interpreteth quâ—â— in vltimo mundi tempore mortuus est because he died in the last time or age of the world 3. According to the time that is he died temporally in the flesh which is mortall for eternitie knoweth no time Haymo 4. Hierom. epist. ad Algas referreth it to the opportunitie of time Christ died in a fit time when the world stood most in neede of his redemption 5. But the best exposition is that Christ died in the fulnes of time as the Apostle speaketh Gal. 4.4 the time decreed and appointed of his father thus expoundeth Theodor. and Theophyl tempore decenti destinato in a meete time and appointed of God so also Beza Par. Tol. with others 11. Quest. Of the meaning of the 7. v. One will scarce die for a righteous man c. 1. The Syrian interpreter readeth in the first place scarce will any die for the wicked which reading Beza seemeth not to mislike but that all the Greeke copies are otherwise and Iunius thinketh that here one word by the writers was taken for an other because of the neere similitude in the Syrian tongue and thinketh it should rather be read according to the Greeke copie for the righteous not for the wicked 2. Some doe take here these two the righteous and the good to be one and the same and some confounding these two doe not vnderstand these words of the person of the iust and good man but of the cause Hier. epist. ad Alg. and so this should be the sense that although scarce and sieldome yet sometime one may be found to die for a iust and good cause some likewise taking these two for one applie it vnto the person of the righteous and good man Chrysost. Lyran. Tolet. Par. Faius But the Apostle first saying negatiuely one wilâ— scarce die c. and afterward vsing a kind of correction that one may die for a good man doth euidently distinguish these two clauses 3. The most then doe diuide these two and take the iust and righteous and the good to be diuersly taken by the Apostle 1. Wicked Marcion as Hierome reporteth by the iust did vnderstand the God of the old Testament for whome fewe offered themselues to death by the good the God of the new Testament that is Christ for whom many are found readie to die But this opinion beside the blasphemie thereof in making two diuers Gods and authors of the Old and new Testament containeth apparant absurditie and falshood for both many gaue their liues in the old Testament in defence of the law of God as the three children Dan. 3. and many in the time of Antiochus Epiphanes as the historie of the Macchabees testifieth and beside many thousand Martyrs are found to haue died for Christ whereas the Apostle speaketh of very few that will die for a good man 2. Arrius contrariwise by the iust vnderstandeth Christ and by the good the Father of whome Christ testifieth that none is good but God But if Christ be this iust one for whom so many thousand Martyrs willingly gaue their liues how saith the Apostle that scarse any will die for a iust man 3. Eucherius by the iust interpreteth the Law and old Testament by the good Christ and the new Testament for few Martyrs are found in the old Testament and many in the new But beside that it is against the scope and mind of the Apostle to vnderstand this of dying for Christ who by this comparison setteth forth the loue of Christ who died for euill men euen for his enemies whereas few are found readie to die for the righteous and good the words of the Apostle will not beare this sense who in saying for a good man it may be that one dare die noteth the paucitie and fewnes of them whereas many thousands haue died for Christ in the New Testament 4. Some by the iust vnderstand the vertuous by the good the innocent for whome one may die in commiseration and pitie toward him Haymo Thom. Aquin. Gorrhan or because innocencie is fauoured of men iustitia habet aliquid severitatis iustice hath some rigour and seueritie in it Hug. Cardinal But a man can not be iust but he must also be innocent these two then are not thus distinguished 5. Caietane vnderstandeth by the iust an ordinarie vertuous or righteous man by the good some excelling in the works of supererogation for such one perhaps dare die But such works of supererogation we acknowledge not all that a man hath is too little for himselfe he hath no superfluitie to supererogate to an other 6. Osiander and Emmanuel Sa doe vnderstand in both
is soule of my soule as he saith bone of my bones flesh of my flesh 2. Gen. 46.26 it is said that 66. soules came out of the loines of Iacob Answ. here the soule is taken for person and by a synecdoche the whole man is vnderstood by a part and that is said of the whole because of the vnitie of the person and the neare coniunction of the soule and bodie which is true onely in the one part namely the bodie which onely came out of the parentes loines in the same sense Marie is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of God because Christ both God and man was borne of her and yet he was borne onely as man 3. If the soule be not propagated by generation but created in the bodie then it would follow that God on the seauenth day had not made an end of the creation Answ it followeth not God ceased from creating any new kind but now the inspiring of the soule is but a continnuing of that way of the soule which God in the first creation made for it The better opinion then is animas creando infundi infundendo creari that the soules are infused by creation and created by infusion the reasons of which opinion are these 1. the direct words of Scripture Zacha. 12.1 God is said to haue formed the spirit of man within him And Hebr. 12.9 he is called the father of spirits 2. an other ground of this opinion is taken from the nature and condition of the soule it is a spirituall and immateriall essence immortall and incorruptible and therefore cannot come of corruptible and corporall seed 3. Christs soule came the same way which other mens soules doe for otherwise he should not be like vs in all things sinne excepted but his soule was not propagated from Marie for if he had both his bodie and soule from her he might as well be said to haue beene in the loines of Abraham when he paied tithes to Melchisedech as Levi Hebr. 7.10 and yet though Leui had his bodie onely not his soule from the loines of Abraham he is said to be in his loines because he came from thence by the ordinarie and common generation but so did not Christ seeing then this opinion is refused of the generation and derivation of the soule we also reiect this answer concerning the propagating of originall sinne 4. This then is our more full answer vnto this obiection of the Pelagians 1. although we can not giue a sufficient reason of this how originall sinne should be propagated yet it is enough for vs that it is so that we are all by nature the children of wrath 2. it is not true that onely the flesh and bodie of man is propagated from the parents for then man should conferre lesse in his generation then brute beasts from whom not the bodies onely but the spirits doe issue in the generation of their kind so then totus homo ex toto homine nascitur whole man is generated of whole man and anima licet non materialiter tamen originaliter the soule though not materially yet originally is taken from Adam Pareus we doe not say that the soule of man is deriued from the soule of the father yet man consisting of bodie and soule is begotten of his father the Lord beeing the father of spirits concurring in that naturall act of carnall generation 3. it is denied that the soule onely is the feate of sinne it is the corruption of the whole man consisting both of bodie and soule the whole man then is corrupted and so the feate and place of sinne Pareus and how the soule beeing created pure commeth to be infected with sinne Lyranus wel sheweth sicut liquor bonus inficitur ex corruptione vasis c. as a good liquor is infected by the corruption of the vessell so originall sinne provenit ex carne causaliter sed tamen in anima est subiective formaliter commeth of the flesh as the cause but it is in the soule as the subiect and formally like as sickenes and infirmitie commeth of corrupt and vnholesome meats as the cause but the meate is not capable of sickenes as the subiect the bodie is the subiect of sickenes to this purpose Lyranus Faius expresseth it by this similitude the pure soule is infected with the contagion of impute seed sicut manu immunda flos insignis polâ—â—â—tur c. like as a faire flower is polluted with vncleane hands Pet. Martyr yet more distinctly sheweth the manner how this pollution entreth into the soule corporis impuritate imbecillitate sua by two waies the impuritie of the bodie and it owne weaknesseâ— for both the soule is weake and not able to resist the corrupt inclination of the flesh it is not created in such strength and perfection as Adams soule was and the bodie is vnapt and vnfit for any spirituall worke and this may suffice for an answer vnto this obiection of the Pelagians concerning the originall of the soule Controv. 13. Against the Pelagians and Papists that originall sinne is not quite taken away in baptisme 1. The Pelagians obiect further that there is no originall sinne propagated vnto Adams posteritie or at the least remaining in them for that which is taken away and blotted out remaineth not now originall sinne is taken away in baptisme and therefore it is no more extant Answer There must be two things considered in sinne the act thereof as the matter and the guilt now there is herein a great difference betweene originall and other actuall sinnes for in those the act is transitorie and remaineth not and the guilt is remitted by faith in Christ in originall sinne though the guilt thereof be remitted in baptisme yet the matter thereof which is the corruption and deprauation of mans nature remaineth it passeth not away as the transitorie act of other actuall sinnes and for the more full demonstration hereof Augustine vseth two similitudes like as the corne is sowen without chaffe or straw and yet the corne that springeth of the seed hath both and as they which were circumcised beget children that are vncircumcised and had neede of a new circumcision so the fathers beeing regenerate by a new birth yet doe beget vnregenerate children the sanctitie of the parents no more passeth to their children then their knowledge and other vertues Mart. 2. The Romanists denie not but there remaineth a corruption of nature still in the children of God after Baptisme but they say it remaineth vt poena exercenda vertâ—tis materia not as a fault but as a punishment and matter or occasion for the exercising of vertue Lyran. And it was concluded in the Councell of Trent in baptisme tolli omne illud quod veram habet propriam rationem peccati all that to be taken away which hath the proper and true nature of sinne Concil Trident. sess 5. the Rhemists also affirme that children baptized haue neither mortall nor
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
afterward not before Pareus 3. And although men are so led by the spirit as that they followe his direction willingly yet they followe also necessarily this leading and moouing of the spirit is effectuall and cannot be resisted Melancth yet this taketh not away the libertie of the will in it selfe like as a blind man followeth his leader willingly though it be not free for him to goe which way he will the will of man remaineth free in it selfe as when one is set in two wayes he may take which he will yet by an accident the will may notwithstanding it is free in it selfe be determined and limited certainely to one thing as a blinde man by his leader is directed to take one certaine way so the spirit of God directeth and guideth the will vnto that which is good and the corruption of our nature to that which is euill 4. Chrysostome here further noteth that it is not said they which liue by the spirit and Theophylact they which haue receiued the spirit but they which are lead by the spirit to shew that the spirit must be the guide and ruler of our life quemadmodum navigij nauclerus as the Pilot is of the ship and the rider of the horse hereby then is expressed the continuall actiuitie and operation of the spirit in vs. 5. And this similitude may be taken either from those which are guided and directed as the blind man in the way or from them which wanting strength of their owne are borne and carried of others and so we are both wayes lead by the spirit for we neither can see the way vnto that which is good vnlesse the spirit direct vs neither haue we power and strength to followe it vnlesse the spirit drawe vs. Quest. 15. What is vnderstood by the spirit of bondage 1. Not the euill spirit namely Sathan by whom they are lead which walke after the flesh as Augustine vpon this place for the Apostle speaketh not of two diuerse spirits but diuerse effects of one and the same spirit working feare and bondage by the lawe and freedome by the Gospell 2. Neither yet is this spirit the soule of man which sometime is in the seruitude of sinne sometime it enioyeth the libertie of the spirit for v. 16. the Apostle maketh a manifest difference betweene this spirit and our spirit 3. Nor yet is this spirit not the holy Ghost but the lawe so called because it was giuen by the spirit as Chrysost. for euen the fathers vnder the law had the spirit of God as shall be shewed in the next question 4. But by the spirit the holy Ghost is signified which by the lawe worketh feare by the Gospell confidence and assurance Quest. 16. Whether the fathers vnder the lawe had onely the spirit of seruitude 1. Chrysostome hath here many strange assertions of the people of the Iewes that liued vnder the lawe as 1. Spiritum sanctum non acceperant c. the people of the Iewes had not receiued the holy spirit the lawe is called spirituall so also the manna which they did eate and the rocke whereof they dranke are called spirituall quia supra naturam perfecta erant they were perfect aboue nature And to make this his assertion good he saith that they opere tenus continebantur were restrained onely by the lawe from the outward act we from the verie inward thoughts they onely vsed corporall purgations and had a promise onely of temporall blessings as of a land that flowed with milke and honie Contra. 1. The Scripture euidently testifieth that Moses and the rest of the Prophets were endued with the spirit of God and it is said of Saul the spirit of God departed from him then he had it before and seeing they receiued Christ when they did eate manna and drinke of the rocke they had also his spirit for without Christs spirit they could not spiritually eate or drinke Christ. 2. and that the lawe of Moses restrained not the outward act onely but the heart and affections our Blessed Sauiour sheweth Matth. 5. where he deliuereth not a newe exposition of the lawe but he doth cleare it from the corrupt glosses of the Iewes 3. and though they had many more carnall rites then we haue yet euen in those externall ceremonies spirituall graces were represented as the Apostle saith that circumcision was the seale of the righteousnesse of faith Rom. 4.11 4. yea and vnder those temporall promises they looked for celestiall as the Apostle sheweth that they sought an heauenly countrey Heb. 11.16 2. Some thinke that here two diuerse states are not compared together of the fathers that liued vnder the lawe and of vs that are vnder the gospell but onely two diuerse degrees of our conversion as first by the lawe we are made to knowe our selues and thereby terrified and afterward we finde Evangelicall comfort by faith in Christ Martyr and so M. Calvin thinketh that the things themselues the ministerie and operation of the lawe and of the Gospell are here set one against an other rather then the persons 3. But here is both an opposition of the persons and things together as Origen doth illustrate this place by that Galat. 4. where they which were vnder the lawe are likened vnto children which were vnder tutors and gouernors and we in the Gospell are like the heire that is come to age and hath no more neede of tutors but yet our state is not set as opposite to theirs as though they had onely the spirit of bondage onely they differ in degrees for they also had the spirit of Christ but not in that euident and conspicuous manner which we haue Pareus And here we may deuide the Iewes into 3. sorts some were altogether carnall which had no knowledge of Christ such onely had the spirit of bondage some were perfect and spirituall as Moses and the Prophets who had the spirit of Christ though for the time they serued vnder ceremonies some were weake yet hauing knowledge of the Messiah they receiued also of his spirit though not in the same degree with the other Martyr Quest. 17. Of the diuerse kinds of feare v. 15. Ye haue not receiued the spirit of bondage to feare 1. There are two kinds of feare a seruile feare when one is mooued onely by the feare of punishment and so kept in awe and obedience and there is filialis timor a filiall feare such as is in children when one feareth to offend God not so much because of punishment as because he findeth the Lord gracious and good vnto him of this feare the Prophet speaketh when he saith the feare of God endureth for euer of the other S. Iohn perfect loue excelleth feare Angustine thus resembleth these two kind of feares the seruile feare is like as an adulterous woman is afraid of her husband least he should come and finde her in her wickednesse the other feare is seene in a chast wife who feareth to offend her husband least he should depart
without any merit of ours but we are not giuen vnto Christ freely he hath purchased vs with his blood Quest. 52. How nothing can be laid to the charge of the elect 1. Lyranus referreth this to the finall iudgement when none shall dare to say any thing to the charge of Gods chosen but the consolation is more generall euen in this life is the comfort of Gods children that no accusation laid in against them can doe them hurt though Sathan accuse them the lawe condemne them yet God is greater that doth iustifie them 2. Augustine lib. 3. de doctrin Christian. c. 3. whom Haymo followeth doth reade all with an interogation Who can lay any thing to the charge c. God which iustifieth and then the answear must be supplyed no so also the next clause who shall condemne shall Christ but the better reading is in both clauses onely to read the first part interrogatiuely and then the answear followeth containing the reason why none can accuse the Lords elect because God doth iustifie them nor any can condemne them because Christ died for them so Chrysostome and Hilarie lib. 10. de Trinitat 3. Two reasons are giuen why no accusation can take place against the elect because they are elected and so Gods purpose cannot alter or change toward them and Christs redemption is sufficient to deliuer them which is set forth in fowre degrees he died for the expiation of our sinnes rose againe for our righteousnes is ascended and sitteth at the right hand of God from whence he sent his spirit and he maketh intercession for vs whereby his merits are effectually applyed vnto vs. 4. But Origen giueth here a corrupt glosse vpon this word elect nisi electus fueris nisiâ— omnibus te probabilem exhibueris c. vnlesse thou be an elect and choise one and approoue thy selfe in all things thou shalt haue thine accuser and Chrysostome likewise interpreteth this election of the present state of integritie which euerie one is found in and he vseth this similitude like as a breaker of horse pullos eligit c. maketh choise of the best colts which he seeth to be meetest and fittest to runne so God maketh choice of soules true it is that God electeth none but holinesse and integritie of life doth follow and accompanie them yet is it not their owne integritie but the righteousnesse of Christ which doth free them from accusation in this world and from condemnation in the next as the Apostle sheweth v. 34. that none can condemne vs seeing Christ hath died for vs. Quest. 53. How Christ is said to make request for vs. 1. Chrysostome vnderstandeth this interpellation and making of request of the loue of Christ toward vs and the care of his Church which he still hath and otherwise he thinketh he maketh not intercession so also Theophylact the Apostle hereby sheweth nothing els quà m summam eius in nos charitatem then his exceeding great loue toward vs. 2. Theodoret and Oecumenius interpret it of the representation of Christs humanitie and the exhibiting of his glorious bodie in the sight of his father so also gloss interlin he maketh intercession representatione humana by the representing of his humane nature the sight whereof is a continuall postulation or request for vs. 3. Rupertus lib. 9. de dinin offic c. 3. referreth this intercession to the sacrifice of Christ vpon the crosse the efficacie and vertue whereof still remaineth and cryeth vnto God for mercie for vs to this purpose also Haymo Lyranus addeth further yet speaking therein without any good warrant that Christ doth make request for vs ostendendo latus vulnera by shewing his side and wounds Calvin saith that Christ is not to be imagined to be â—â— a suppliant petitioner for vs but he appeareth by the vertue of his death and resurrection quae vivae orationis efficaciam habent which haue the efficacie of a liuely prayer 4. Ambrose thinketh that Christ doth still preces fundere powre out prayers vnto God as he is man euen in the proper signification of the word so also Gregor Nazian â—rat 4. Theolog. and Origen he thinketh further that Christ still offereth prayers cum luctu lachryma with wayling and teares hom 7. in Lev. which are not seemely for that place of glorie And that Christ still offereth vp vocall prayers Tolet is of opinion annot 35. whose reason is because euen the Saints beeing in glorie doe now offer vp prayers Pet. Martyr also thinketh that Christ doth now fundere preces powre out his prayers for vs because he still is our high Priest for euer 5. Cyril cited by Oecumenius taketh this making of request for vs to be that vehement and earnest prayer which our Blessed Sauiour made in the daies of his flesh the force effect and efficacie whereof remaineth still 6. Now then out of all these to take somewhat this interpellation or request which our Sauiour maketh is performed 1. both by appearing now in the sight of God for vs Heb. 9.24 2. by the euer enduring force and efficacie of his blessed sacrifice once offred vpon the crosse Heb. 10.19 with one offring hath he consecrated for euer them that are sanctified 3. by his will and desire that the elect should be alwayes acceptable to his father in him Heb. 10.10 by which will we are sanctified 4. by the vnchangeable loue of God toward Christ beeing well pleased alwayes in his Sonne and assenting vnto his holy will and desire This is my beloued Sonne in whom I am well pleased Matth. 3.17 Pareus 7. But that it is not necessarie that Christ should make any vocall or formall prayers it may be thus shewed 1. Chrysostome thus reasoneth si cadem cum patre potestate c. if he by one and the same power with the father doth raise and quicken the dead and doe all other things quomodo precatione opus habet c. how hath he neede of praying to helpe vs 2. an other reason he taketh from the greater to the lesse that seeing Christ hath propriâ— potestate c. by his owne power deliuered vs from condemnation made vs the Sonnes of God and performed all other necessarie things for our redemption naturamque nostram iâ— regali throne constitutam ostentat c. and now sheweth in heauen our nature placed in a Princely throne ad facilia illa minuta hath he now neede of prayer to finish those small things which are behind 3. As the Sonne is said to make request for vs so God is said to â—â—create and beseech vs 2. Cor. 5.10 and the holy Spirit also maketh request for the Saints Rom. 8.27 yet neither God the Father nor the holy Spirit do these things otherwise then by their instruments and effects we must not imagine any formall prayers to be made we must not conceiue any thing to be done quod maiestate illa sit indignum which is vnmeete and not beseeming the diuine maiestie so Christ is said
discriâ—iâ—â— all perills which put the life in danger Mort. omnia extrema secunda adversa and â—ll exceeding great prosperitie or adversitie 2. Angels principalities powers 1. Origen vnderstandeth onely the euill Angels and adversarie powers so Osiander also 2. Chrysostome onely the good Angels and Hierome so also Lyranus and they vnderstand it by way of supposition that if the good Angels should seeke to withdraw vs from Christ which is impossible yet we should not giue 〈◊〉 vnto them so the Apostle hath the like supposition of the good Angels Galat. 1.8 Calv. 3. But we may better vnderstand the Angels good and bad Mart. Gryn Pareus who by principalities and powers vnderstandeth the kingdomes and commanders of the world but they are titles rather giuen to the Angels as Ephes. 1.21 Gryneus following Chrysostome 3. Things present nor things to come 1. Not in this world and the next as Origen 〈◊〉 hath a speculation of the passage of the soule out of the bodie which in that instant is many times seduced and deceiued by the euill spirits 2. But he meaneth the dangers of this life present or to come Mart. Par. 3. he maketh no mention of the things past for they are ouercome alreadie Lyran. and as for our sinnes past they are forgiuen vs in Christ Gryn 4. Neither height nor depth 1. Origen vnderstandeth it of the spirits in the ayre and in the deepe 2. Lyranus of the depth and profunditie of Sathan 3. Gorrhan of the height and depth of humane wisedome so also Mart. 4. Osiander of the diuerse kinds of death as by hanging aloft and beeing drowned in the deepe 5. Chrysostome and Theophylact better vnderstand things in heauen and earth the elements aboue and belowe Pareus ret sâ—premas infernas things aboue and beneath Bulling 6. Theodoret vnderstandeth heauen and hell 7. Oecumenius prosperitie and adversitie 5. Or any other creature 1. not beside those which are visible Origen for he had spoken of invisible things before 2. nor a newe creature beside those which God made as Ambrose as equus hipes an horse with two legges and such like gloss ordinar Hugo Gorrhan 3. But the Apostle absolvit inductionem doth make an ende of his induction because it had beene infinite to reckon vp all the creatures Martyr so Chrysostome if there be any other creature of what manner soeuer how great soeuer 4. Places of Doctrine Doct. 1. How the same worke may be both good and sinnefull as it proceedeth from God the deuill and man v. 3. Sending his Sonne c. God in sending his Sonne and giuing him vp vnto death onely intented his owne glorie and the salvation of man but Sathan stirred vp the Iewes of envie and malice to put that holy and Iust one to death so the same action as it proceeded from God was good as it came from Sathan man was euill So that God is no way the author of euill though he be author of that thing which is abused vnto euill Mart. This further is euident in the affliction of Iob which as God was the author worker of it tended to Gods glorie and the triall of Iobs faith but as Sathan had his finger in it he would thereby haue supplanted the faith of Iob. Doct. 2. Of the causes of saluation v. 3. Here all the causes of our saluation are expressed 1. The author and efficient cause is God who sent his Sonne to redeeme vs. 2. the materiall cause is Christ who came in the similitude of sinful flesh not that he had not true flesh as Marcion the heretike said but it was true flesh yet without sinne so in that behalfe like vnto sinfull flesh as hauing the true nature of our flesh but not the sinfull qualitie thereof 3. the forme is also set forth he condemned sin in the flesh that is suffred the punishment due vnto our sinne in his flesh 4. the impulsiue or motiue cause was the imbecilsitie weaknes of the law for if the law could haue saued vs Christ needed not haue died 5. the finall causes were these two 1. for sin that is he came to expiate purge and take away sinne 2. and that the lawe might be fulfilled and the righteousnesse of the lawe fulfilled by Christ imputed to vs by faith v. 4. Doct. 3. That the holy Ghost is God v. 9. The spirit of God dwelleth in you Hence Didymus inferred well that the holy spirit is God because he dwelleth in all the faithfull this infinitenes and immensitie of the spirit sheweth that he is God for who but God can dwell in so many temples at once and beside in that he is called the spirit of God that also prooueth him to be God for the spirit of God is of the same nature and substance with God Doct. 4. That the three glorious persons of the Blessed Trinitie are of one efficacie and power v. 11. The raising vp of the dead is a worke of Gods omnipotencie but God the Father the Sonne and the Holy Ghost doe all raise vp the dead as God is said to raise vp our dead bodies because his spirit dwelleth in vs God the father then raiseth and his spirit also raiseth and quickeneth the dead and Christ also raiseth the dead because the same spirit is here called the spirit of God and of Christ so Ioh. 6.54 He that eateth my flesh c. I will raise him vp at the last day Doct. 5. Of euerlasting glorie v. 18. Not worthie of the glorie which shall be reuealed in vs Thomas Aquin. obserueth 4. necessarie points out of these words concerning euerlasting life 1. it is called glorie to shew the excllencie of it for in this life noble wittes are desirous of nothing more then glorie it is set forth by the name of that thing which is most desired 2. it shall be which sheweth the eternitie of it for that which is now present is but short and momentarie 3. reuealed the glorie to come then is of it selfe invisible but God shall so illuminate our minds as that he himselfe will be seene of vs. 4. this glorie shall be shewed in vs which signifieth the stabilitie of this glorie it shall not depend of externall things as riches honour but within vs it shall be and possesse and replenish both our bodies and soules Doct. 6. Of the nature and properties of hope v. 24. Hope that is seene is no hope 1. the author and efficient cause of hope is God Rom. 15.13 The God of hope c. 2. the subiect is the faithfull heart 3. the obiect things which are not seene 4. the forme thereof is with patience to abide 5. the effect thereof is ioy in the spirit Rom. 1â— 1â— reioycing in hope 6. the ende is our saluation we are saued by hope 7. the contrarie to all is despaire and diffidence ex Gryneo Doct. 7. Of true prayer that consisteth not in the sound of the voice but in the sighes of the heart v. 26.
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
that they put not downe the high places yet his heart was vpright with the Lord all his daies yet was he an enemie to idolatrie so might Salomon be after his repentance idolatrie could not be purged out all at one time 3. For matters of fact the argument followeth not negatiuely it is not in the Scripture mentioned therefore it was not done though in matters of doctrine it concludeth well for no mention is made of Daniels refusall of Nabuchadnezzers odors and sacrifices Dan. 2.46 and yet it is certaine he did refuse them And yet notwithstanding Salomons repentance may be found in Scripture the booke of Ecclesi istes was made after his fall as a monument of his repentance See more hereof Synops. Papis p. 3. Controv. 21. That the elect by faith may be assured of euerlasting saluation v. 38. I am perswaded c. The Romanists to elude this so euident a place for the certaine and sure perswasion which the elect haue by faith of their saluation doe frame vs diuerse answers 1. that Saint Paul had this by speciall reuelation it is not generally giuen to all beleeuers 2. in generall we are certaine that all the elect shall be saued but in particular it is not knowne 3. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am perswaded signifieth a morall kind of assurance not certitudinem fidei a certaintie or assurance of faith as the Apostle vseth the same word Heb. 6.9 we are perswaded better things of you Rom. 15.14 I am perswaded of you that you are full of goodnes but Paul could not beleeue these things of others by a certaintie of faith to this purpose Bellarmine lib. de iustificat c. 9. Pererius disput 28.4 for Paul himselfe was not certaine of his election thus writing 1. Cor. 9.27 I doe beate downe my bodie c. left when I haue preached to others I my selfe should be a reprobate Staplet Antidot p. 503. Contra. 1. The Apostle such things as he had by reuelation faith could not be vttered 2. Cor. 12.4 they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things not to be spoken but this thing touching the certaintie of saluation he vttered it was not therefore any of those secrets which were reuealed and 2. Tim. 4.8 the Apostle sheweth how he came to be assured of a crowne of righteousnesse euen by keeping the faith and faith it was not laid vp onely for him but for all other that loued the appearing of Christ. 2. This assurance was not in generall but in particular Christ gaue himselfe for me Gal. 2.10 and a crowne of righteousnesse is laid vp for me 2. Tim. 4.8 3. There is a double kind of perswasion persuasio fidei the perswasion of faith such as this of the Apostles was grounded vpon Gods promises which was most certaine there was persuasio charitatis a perswasion of charitie which S. Paul had of others this was not so certaine as the other yet neither of them was coniecturall for S. Paul who had the gift of discerning of spirits and could pronounce of the election of others that their names were written in the booke of life Philip. 4.4 had more then a coniecturall gesse of their estate and yet it followeth not one can not be certainly perswaded of an others saluation therefore not of his owne 4. To that place we answer 1. that S. Paul speaketh not there of his eternall election or reprobation but saith in effect that if his life and doctrine agreed not which he preached to others he might be worthily reprooued of men 2. and yet if it were admitted that Saint Paul should meane his reprobation with God it followeth not by this speech that be doubted of his saluation but was sollicitous and careful to doe nothing which might hinder it a godly care bringeth them to a greater certentie for it is a liuely and proper fruit of their election 3. Origen vpon this place expoundeth it of S. Pauls state in time past aliquando â—etuit c. he sometime feared his flesh but the former answers are better 4. howsoeuer the Apostle doth not there doubt of his saluation beeing most certainly perswaded here See more Synops. Centur. 4. err 21. 6. Morall obseruations Observ. 1. Sanctification must not be seuered from iustification v. 1. There is no condemnation c. which walke not after the flesh c. The Apostle here euidently sheweth that they which walke after the flesh are not in Christ Iesus not iustified by him and freed from condemnation although our sanctification be not any meritorious or efficient cause of saluation yet it is such a cause as sine qua non without the which there is no saluation 1. because regeneration is inseperably ioyned with iustification 2. sanctification is a testimonie and euidence of our faith without the which it is dead 3. it is a fruite of the spirit 4. and it doth necessarily follow true repentance Observ. 2. Sinne maketh vs enemies to God v. 7. The wisedome of the flesh is enmitie We see how Sathan hath poisoned the whole nature of man by sinne not onely the sensuall and carnall parts but euen the mind wisedome and vnderstanding that euery part of man by nature is rebellious vnto God so that iustly by nature we are the children of wrath for how can the Lord else doe but shew his anger and indignation vpon his enemies the consideration therefore hereof should worke in vs a detestation of sinne Observ. 3. The sonnes of God must be like their heauenly father v. 14. As many as are led by the spirit are the sonnes of God the Apostle vseth this as a forceable motiue to perswade vs to holinesse and pietie because we are the sonnes of God as children doe beare the image of their parents so the sonnes of God must expresse the image of their heauenly father in holines and righteousnesse their children men are whose workes they doe if they doe not the workes of God but of Sathan Gods children they are not but Sathans Ioh. 8.44 Observ. 4. Of the contempt of all worldly things v. 17. If children then also heires c. If we then doe hope for such a glorious inheritance in the kingdome of life we should contemne and trampie vnder our feete the glorie and pompe of the world vnlesse onely vsing them as transitorie things for our necessarie vse as S. Paul counted all things as dung in comparison of Christ. Phil. â— 8 Observ. 5. No suffering in this world can be answerable to the glorie to be reuealed v. 18. I count that the afflictions c. This difference there is betweene the sufferings of Christians and the labours which the heathen endured for their countrie their labours were greater then the end which they propounded Brutus killed his owne sonnes for the libertie of his countrie Torquatus put his owne sonne to death for transgressing militarie discipline Curtius cast himselfe into the pit for the safetie of his countrie these by their vtmost daungers onely sought the
mouthes and nothing els doth God require vnto saluation so Chrysost. in ore corde tuo salutis causa in thy heart and mouth is the casue of saluation so Oecumen brevis salus nihil indigens externis laboribus saluation hath but a short cut it needeth not externall labour facile credere animo ore confiteri potes c. thou mayest easily beleeue with thy minde and confesse with thy mouth by the operation of the spirit Calvin and it seemeth to be a proverbiall speach to shewe the readines and facilitie of that which is in the heart and mouth as it is said Psal. 81.10 Open thy mouth wide and I will fill it Faius so Lyranus ostenditur iustitiae per fidem Christi facilitas the facilitie of righteousnesse by the faith of Christ is shewed And here Origens distinction may be receiued who saith that two waies is Christ neere vs possibilitate in possibilitie and so he may be neere vnto vnbeleeuers for they may haue grace to beleeue and efficacia in efficacie and power and so he is neere vnto those which actually by the spirit doe beleeue with the heart and confesse to saluation 4. But where the iustice of faith is said to be easier then the iustice required by the law that is not vnderstood in regard of the beginning and efficient cause of faith for man hath no more power to beleeue of himselfe then to doe good workes for it is God that worketh iâ— vs both the will and deede Philip. 2.13 but the righteousnesse of faith is easier in regard of the manner of the work because the law requireth the obedience thereof to be performed by our selues but faith referreth vs for the performing of the lawe vnto Christ Neither doth our saluation depend vpon the force and efficacie of faith but vpon the worthines and vertue of Christ apprehended by faith as when a sicke man walketh leaning vpon his staffe it is his staffe that stayeth him not his hand which onely layeth hold vpon the staffe The iustice of the law is as if a weake and sicke man should be enioyned to stand by himselfe without a staffe but faith sheweth how our weakenes is propped and held vp by other helps â—s when a sicke man layeth his hand vpon a staffe Quest. 14. How Moses that preached the law is alleadged for iustification by faith Ob. The obiection is made out of that place Ioh. 1.17 The lawe was giuen by Moses but grace and truth came by Iesus Christ c. but if Moses also taught iustification by faith then grace also came by him Answ. 1. Pet. Martyr answeareth that Moses is said to giue the law because his principall intendment was to propound the law yet he giueth testimonie also to the Gospell because Christ was the ende of the lawe as the Apostles in the new Testament preach repentance which belongeth to the law but their principall scope and intent is to set forth the faith of the Gospell 2. Hereunto for more full answear may be added that the lawe giuen by Moses is taken two wayes either strictly for the precepts of the morall law and so Moses was the minister of the lawe onely and not of grace or for the whole doctrine deliuered by Moses wherein also Euangelicall promises are contained Quest. 15. How Christ is to be confessed v. 9. If thou shalt confesse with thy mouth c. 1. S. Paul here placeth the confession of the mouth first both because he followeth that order which Moses did who nameth it first and for that we doe not knowe the faith of others that beleeue in Christ but by their confession Mart. Pareus 2. By confession is vnderstood not a bare and naked acknowledgment of Christ but the invocation of his name beleeuing in him giuing praise vnto him and whatsoeuer belongeth vnto his worship and this must be such a confession as is ioyned with the beleefe of the heart and not with a generall and historicall beleefe onely such as the deuills haue but a confident trust in Christ in beleeuing him to be our redeemer and Sauiour 3. Here we are to consider of fowre sorts of men 1. some neither confesse Christ nor beleeue and they are atheists 2. some beleeue and confesse not they are timorous and fearefull as Peter when he denied his Master 3. some confesse and beleeue not such are hypocrites 4. some both confesse and beleeue and they are right Christians 4. The Apostle maketh speciall mention of the raising of Christ from the dead 1. because this was the most doubted of his death the Iewes and Gentiles confessed but his resurrection they would not acknowledge Mart. 2. and vnlesse Christ had risen againe all the rest had profited vs little because in his resurrection he obtained a perfect victorie ouer death hell and damnation Calvin 3. and this article of Christs resurrection praesupponis alios articulos presupposeth other articles of the faith and taketh them as graunted as if he rose he died and his death presupposeth his birth Gorrhan Quest. 16. How Christ is said to be raised by God 1. By God in this place is not necessarie to vnderstand the person of the father but the power of the Godhead in the whole Trinitie whereby Christ as man was raised vp So Christ as man was raised vp by the power of his father but as he is one God with his father so he is said to raise vp himselfe Iohn 2.18 Christ is also said to be raised by the spirit of sanctification Rom. 1.4 so then Christ is here considered three wayes as beeing one God with his father as the second person in the Trinitie and as he was man as he is God he onely raiseth is not raised as he is man he is onely raised and raiseth not as he is the Son of God he both raiseth himselfe and the father raiseth him the father raiseth the Sonne by the Sonne and the Sonne raiseth himselfe by the spirit of sanctification whereby he was declared to be the Sonne of God Rom. 1.4 Pareus annot in v. 9. 2. And generally concerning the workes of the Trinitie there is a threefold difference to be obserued for there are some workes wherein the Blessed Trinitie doe concurre together both in their diuine essence and persons and they are ioynt workers as all those which are called extra workes without them as all things now ruled and gouerned by Gods prouidence are so gouerned by the whole Trinitie as Ioh. 5.17 My Father worketh hitherto and I worke and the spirit of God also worketh Psal. 104.30 If thou send forth thy spirit they are created some workes are proper and peculiar vnto the glorious persons of the Trinitie as those which are called ad intra the inward workes as the father begetteth the Sonne is begotten the holy Ghost proceedeth these are so peculiar vnto each of them that what is proper to one agreeth not vnto an other and thirdly some works there are wherein the Blessed
words depth and riches are two names added to expresse the excellencie of Gods wisedome and knowledge so also Beza Gryneus Faius taking riches here for abundance likewise Pererius Gorrhan would prooue it by the like place Coloss. 2.3 in whome are hid the treasures of wisedome and knowledge and so the Apostle saith here the riches of the wisedome and knowledge 2. But Origen referreth this deepenesse to all three O the deepenes of the riches and of the wisedome and of the knowledge of God so also Theophylact whom Erasmus and Tolet follow the reasons are these 1. because as Erasmus obserueth there is a comma or distinction in all the copies that he saw betweene riches and wisedome which sheweth that one hangeth not on an other 2. Tolet addeth that the coniunction and betweene riches and wisedome doth shew them to be two distinct things 3. likewise the three clauses following who hath knowne his minde who was his counsellor who hath giuen to him first are answerable vnto these three knowledge wisdome riches 4. And else where these three are distinguished Ephes. 2.17 The riches of his grace c. in all wisedome and vnderstanding 5. This is most agreeable to the scope of the Apostle who immediately before made mention of the mercie of God which here he vnderstandeth by the depth of his riches as Ephes. 2.7 That he might shew in the ages to come the exceeding riches of his grace Though either of these readings may indifferently be followed and Haymo and Pet. Martyr doe propound both yet the former seemeth to be the fitter because of that place Coloss. 2.3 where they are called the treasures of wisedome and knowledge as here the riches the Greeke coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well both as and and where the Apostle saith v. 35. who hath giuen vnto him first it is another reason to stay mens murmuring against God as here he perswadeth thereunto by the vnsearchable depth of Gods iudgements so there from Gods all sufficiencie that he giueth freely to all and none to him Quest. 33. How the iudgements of God are said to be vnsearcheable v. 33. 1. Some thinke that the Apostle expresseth the same thing by this ingemination of words vnderstanding one and the same thing by the iudgements and waies of God Calvin but they are better distinguished Haymo by the iudgements would haue vnderstood Gods iust proceedings both against Angels and men Iewes and Gentiles in electing some and reiecting others and by his waies his passage from the Gentiles to the Iewes and from the Iewes to the Gentiles but they are better referred the iudgements to the decree and purpose of God which belonged to his knowledge and the waies to the meanes whereby God executeth and bringeth his purpose and counsell to passe wherein his wisedome is seeme as Gods counsell and iudgement was to preferre Ioseph and exalt him aboue his brethren the way was in bringing this to effect by the selling of him into captiuitie by his brethren Tolet so also Martyr 2. Where the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not to be traced out the vulgar latine readeth investigabiles in a quite contrarie sense to be paced or traced out which as Tolet coniectureth might be the error of the writer leauing out in for he should haue said in investigabiles as Erasmus noteth out of Hilarie lib. 8. de Trinit who hath that word But Chrysostome here well obserueth whome Bucer followeth that hereby in that the iudgements of God are said to be vnsearchable is signified quòd non solùm cognosci neqâ—â—ant sed nec quaeri they can not onely be knowne but they are not to be searched so also Bucer well noteth that the first word signifieth that inveneri non possunt they can not be loued out of vs and the other quod pervestigari curiosius non debeant they must not be curiously sought out 3. Origen also putteth in this exception that this must be vnderstood of the creature that to them the iudgements of God are vnsearchable the blessed Trinitie is excepted for both the Sonne knoweth the father and the holy Spirit searcheth the hid things of God but the creature of it selfe is not able to find them out 4. P. Martyr hath an other exception that this must be vnderstood of the secrets of God hid and not reuealed but the will of God reuealed in Scripture it is lawfull for vs to search and we are commanded so to doe Ioh. 5.39 5. Pareus also addeth an other caution that the iudgements of God are vnsearchable of the creature of it selfe but by the spirit of Christ they may attaine to the knowledge of them in part as here the Apostle saith Who hath knowne the mind of the Lord as he likewise saith 1. Cor. 2.16 Who hath knowne the mind of the Lord that he might instruct him and then it followeth but we haue the mind of Christ. In Christ then the will of God is reuealed to vs as it is said Ioh. 1.16 No man hath seene God at any time but the onely begotten Sonne hath declared him c. 34. Quest. How those words must be vnderstood Of him through him and for him are all things c. 1. The Arrians as Theodoret here testifieth doe vnderstand all this to be spoken onely of God the father to confirme their heresie in making the Sonne inferiour to the father and onely as the instrument not the efficient cause of creation but the Apostle els where directly saith of Christ by whome are all things and we by him 1. Cor. 8.9 as here he saith of him and through him are all things 2. Some doe interpret all this of God the Sonne onely as Basil lib. de spirit and Ambrose lib. 4. de fide c. 6. and whereas it may be obiected that the father knoweth the minde of the Sonne whereas the Apostle saith who hath knowne his mind Basil answeareth that the Apostle onely thereby signifieth not all to be excluded because the father knoweth the mind of the Sonne but onely that few can attaine to it and whereas againe it might be obiected if this be vnderstood onely of the Sonne that it can not be said of him who hath giuen vnto him first because he receiued his essence of his father Ambrose answeareth that the father gaue vnto the Sonne but not first for one is not before the other But as was before obserued out of Origen the Trinitie is excepted here the Apostle speaketh onely of the creatures that none of them know the mind of God or first gaue vnto him neither is this to be restrained to the person of the Sonne but must be vnderstood of the Godhead in generall whose waies are vnsearchable 3. Some doe distinguish these three and appropriate them to the three persons of the Trinitie as of the father through the Sonne and in the holy Ghost all things are said to be so Origen vpon this place Gregor homil 16.
a tradition Apostolicall therefore necessarie to be oserued and kept Ans. We graunt that the free vse of fasting to be ioyned as an helpe vnto praier was taken from the Apostles but not this necessarie kind of fasting tied vnto certaine daies which may thus appeare 1. Eusebius lib. 5. c. 24. sheweth the libertie and varietie of fasting in the Church and maketh mention how Irenaeus reprooued Victor Bishop of Rome for excommunicating the East Churches for obseruing an other kind of forme in celebrating of the Pasch and in fasting 2. Sozomen lib. 7. c. 19. declareth how at Rome they fasted onely three weekes before the Pasch in Greecia six and Telesphorus in his decretall ordained the fast of seauen whole weekes it was not then an Apostolike tradition 3. Chrysost. hom 47. in Matthew denieth the Lenton fast to haue beene instituted by Christ non dicit ieiunium suum esse imitandum c. he saith not his fasting is to be imitated though he might haue propounded his fourtie daies fast but he saith Learne of mee for I am humble and meeke c. Argum. 4. In the new Testament there is no other abstinence from meates forbidden but the legall and Iudiciall Ans. 1. The argument followeth not it is not forbidden therefore it is a part of the diuine worship the contrarie is inferred therefore it is no part of the diuine worship beeing neither commanded nor forbidden for all necessarie parts of the worship of God is prescribed in the word if then it were not forbidden it should remaine free and therefore is not to be imposed as a necessarie thing 2. the antecedent is false for not onely the Iewish abstinence but all other superstitious kindes of fasting and abstinence are forbidden Coloss. 2. 1. Tim. 4. and if such abstinence as was sometime commanded by the law by the libertie of the Gospel be taken away much more such as is the meere invention of man 5. Argum. The taming and mortifying of the flesh is a necessarie thing but abstinence from flesh doth helpe to the taming and subduing of the flesh Ergo c. Ans. 1. The continuall mortifying of the flesh is a necessarie thing which is to be practised all the life long but to tame and subdue the flesh for a time as in fasting certaine daies is but a superstitious and hypocriticall mortification which is reprooued by the Prophet Isai. 58.5 Is it such a fast that I haue chosen that a man should afflict his soule for a day and to bow downe his head as a bulrush c. 2. neither by such Popish abstinence is the flesh â—amed when they abstaine from fleshmeate and eate of other confected meates as of marmaled and sucker and such like things and drinke wine which doe more inflame and instigate the flesh then the eating of flesh-meates Thomas answer is ridiculous that flesh doth increase the humors of the bodie which are of long continuance wine doth but nourish the spirits which doe soone passe away for the Phisitians will refute him who affirme that as meate doth engender the solid nutriment of the bodie so drinke doth encrease the liquide nutriment which in effect is all one Arg. 6. The abstinence of the Rechabites by the coÌ„mandement of their father pleased God in so doing as a part of his worship much more abstinence which is inioyned by our mother the Church Ans. 1. The argument followeth not for there is great difference betweene the abstinence of the Rechabites and the ceremoniall abstinence 1. in the matter that was not from flesh egges and such like but from wine tillage dwelling in cities 2. in the forme they abstained all their life time and with a libertie in time of necessitie for in Ieremies time they dwelt in Ierusalem because of the warre Ierem. 35.11 3. and further by the law the parents might either confirme or disanull the vowes of their children Num. 30. but now vnder the Gospel such legall rites are ceased 2. The antecedent is false for they did not keepe their fathers precept as an act of religion but for some politike and morall respects as they are forbidden inhabiting in cities least they might be corrupted with the vices thereof and were commanded to dwell in tents to put them in minde that they were straungers beeing descended of the Kenites these and such other arguments are produced by Bellarmine lib. 4. de verb. Dei c. 3. lib. 2. de bonis operib c. 71. c. 11. Now on the contrarie against such superstitious abstinence vrged by the Papists as a necessarie part of Gods seruice the same meritorious some of our arguments are these 1. Argum. The Apostle saith c. 14.17 The kingdome of heauen is not meate nor drinke and Heb. 13.9 It is good to haue the heart established with grace and not with meates which haue not profited them that haue bin occupied therein therfore to be occupied in abstinence froÌ„ meats is a thing indifferent not in it selfe meritorious or a part of Gods worship 2. Argum. That which God hath purified and made cleane no man must pollute Act. 20.15 but he which for religion and conscience sake maketh meates vnlawfull which God hath made cleane doth pollute them Ergo. 3. Arg. All will worship is no part of Gods seruice but the choice of meates touch not tast not handle not is a voluntarie and will worship Coloss. 2.21.23 therefore no part of Gods seruice Bellarmine answeareth that the Apostle doth not speake against all ecclesiasticall abstinence but onely the Iudaicall or the Philosophicall abstinence which was practised among the heathen Contra. The Apostles reason is generall against all choice of meates and other humane inuentions which are according to the doctrines of men v. 22. but this ecclesiasticall and Popish canonicall fast is an humane invention meerely and according to the doctrines of men therefore euen against such speaketh the Apostle 4. Argu. Our Blessed Sauiour saith that which entreth in by the mouth defileth not the man Matth. 15.17 therefore flesh at all times eaten and entring in by the mouth is lawfull in it selfe because it defileth not so it be done without scandale and offence our Blessed Sauiour giueth a generall rule as well against Pharisaicall traditions as all other invented by man that the conscience before God is not defiled with the breach thereof 5. Argu. The doctrine of Deuils is no part of the diuine worship but the forbidding of meates is the doctrine of Deuils 1. Tim. 4.3 Ergo. Bellarmine telleth vs that the Apostle there noteth such heretickes as the Manichees Tatians Eucratites which condemned flesh as euill and so did dishonour the Creator Contra. The Apostle onely noteth not those heretickes but euen the Papists which should forbid meates for he prophecieth of the latter times and not onely they which simply condemne meates but doe place an holinesse in merite in some meates rather then others are these forbidders of meates and how doe not they condemne meates which thinke
Gentiles hope saith here the God of hope if it had beene said before in whome the Gentiles shall beleeue he would haue said here the God of faith or beleefe thus the Apostle doth inferre one thing out of an other that the whole epistle may seeme to be linked together with a golden chaine so before v. 4. hauing said that by patience and consolation of the Scriptures we might haue hope he addeth in the next verse the God of patience and consolation giue you that ye be like minded c. 2. He is called the God of hope both obiective because he is the onely obiect of our hope as 1. Tim. 6.17 rich men are charged not to put their trust in vncertaine riches but in the living God and effective because God onely is the author and worker of hope in vs 1. Pet. 1.4 which hath begotten vs to a liuely hope c. Fill you with all ioy and peace 1. Origen mooueth a question how the Apostle should wish vnto them all ioy seeing he himselfe did know but in part and prophesie in part and he maketh this answer that then a man is filled with all peace si in plenitudine crediderit Trinitatis when he beleeueth in the fulnesse of the Trinitie beeing by faith in Christs blood reconciled to God the father and ioyned to the holy Ghost beeing purged from his sinnes 2. but by all ioy and peace the Apostle meaneth rather solid and perfect ioy which alwaies remaineth it can neuer be taken from them it endureth all times as the Apostle saith Philip. 4.4 Reioyce alwaies in the Lord and againe I say reioyce 3. and here the Apostle aliudeth to that former saying c. 14.17 The kingdome of God is not meate and drinke but righteousnes ioy and peace and so here he wisheth the same things true ioy which ariseth of a conscience iustified by faith and peace both in their owne conscience and with their brethren that there be no longer any variance or dissension among them and then he addeth in beleeuing 1. whereby he signifieth the righteousnes of faith which is the cause of the other two ioy and peace 2. some vnderstand it otherwise gaudium de suscepta fide ioy for the faith receiued Tolet. 3. Haymo thus vt credentes c. sius pacifici that beleeuing in Christ who hath reconciled vs ye may be at peace among your selues but the first sense is the best to shew that faith is vinculum concordiae the bond of peace Calvin 4. so here he wisheth these three graces ioy in our selues peace toward our brethren and faith toward God with these three the minde is filled gaudio concupiscibilis pace irascibilis fide rationalis the concupiscible or desiring facultie of the minde with ioy the irascible angrie or incensing facultie with peace the reasonable with faith Gorrhan That ye may abound in hope 1. He simply doth not wish vnto them hope but to abound in hope that like as if one abound in treasure he may draw out thence for all occasions so this abounding hope serueth for all necessitie 2. some by this abounding in hope vnderstand the hoping for of all things needefull both for the bodie and soule as if a Christian doe want money wherewith to maintaine himselfe iubetur sperare he is bid to trust in God and though he see nothing in himselfe but sinne yet he is bid also to hope for saluation Pellican but it rather signifieth the certentie of hope de vita aeterna habenda of hauing and enioying eternall life gloss ordin 3. and this is put after ioy and peace in faith because where the peace of conscience iustified by faith is not there is no hope but plaine desperation for faith is the ground of things hoped for Hebr. 11.1 and hope is put in the last place because it is tanquam signaculum as the seale of all other Christian vertues which maketh sure our saluation Par. Through the power of the holy Ghost c. 1. Chrysostomes glosse is here to be taken heed of that the Apostle saith not simply by the holy Ghost sed si simul quae nostra sunt attulerimus but if we bring somewhat of our owne as if we beleeue and abound in good works that we shall draw vnto vs the spirit if we haue good workes we shall also haue the spirit and if we haue the spirit we shall also haue good works that is encrease and goe forward in them to this purpose Chrysostome as though we could doe any good works at all without the spirit as the Apostle saith Euery good giuing c. commeth downe from the father of lights Iam. 1.17 2. The vulgar Latine readeth in the vertue of the holy Ghost which the ordinarie glosse interpreteth in fortitudine bona operationis that ye abound in the strength of good works which are wrought by the spirit Lyranus vnderstandeth by abounding cumulum meritorum the heape of merits which are principally the worke of the spirit Tolet interpreteth this abounding in the vertue of the spirit of encreasing in the graces and gifts of the spirit but in the originall though the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vertue yet there is no coniuuction as the Latin readeth in the hope and in the vertue but this that ye abound in hope in the vertue c. which is better interpreted by the vertue or power of the holy Ghost as the Syrian interpreter readeth it so also Vatablus giuing this annotation vpon it which hope concipitur in nobis per potentiam c. is conceiued in vs by the power of the holy Ghost so also Origen if he which beleeueth virtute spiritus sancti munitur be armed by the strength of the spirit he is sure to haue the fulnesse of ioy and peace likewise Haymo though he read in virtute in vertue as Origen doth yet he interpreteth it per virtutem by the vertue and power the same sense followeth Chrysostome erit bec ex spiritu sancto this is of the spirit and Theophylact spes ista à spiritu sancto stabilitur this hope is established by the spirit thus also Beza Martyr Pareus Osiander some by this vertue of the spirit vnderstand charitie which is shedde abroad in our hearts by the spirit but faith not charitie is the meanes to worke this peace and ioy in vs. 3. So euery way here is fulnes in the giver the God of hope fill you in the gift with all ioy in the ende that you may abound in the manner by the power of the holy Ghost Gorrh. 18. Quest. Why the Apostle doth thus insinuate himselfe that he was perswaded of the Romanes that they had such excellent gifts v. 14. I am perswaded 1. Two reasons may be yeelded why the Apostle giueth this singular commendation of the Romanes one is as Chrysostome saith quia sermonem multis locis asperiorem fererat c. because he had in diuers places spoken sharply vnto them he now vseth
pro benedictione eleemosynam intelligere you may vnderstand for blessing almes c. but they adde further this aboundance of blessing to be vniuersa bona all good things digna benedictione i. laude worthie of blessing that is praise so they vnderstand blessing of the praise and commendation which their vertues were worthie of not actiuely of the blessing which the Apostle should conferre vpon them so also the Greeke scholiast I shall finde you omnibus bonis ornatos furnished with all good things M. Calvin also followeth this sense that the Apostle at his comming should reioyce quod spiritualibus Euangelij divitijs affluerent that they abounded in all spirituall riches of the Gospel But it is euident by the text it selfe that the Apostle saying I shall come in the aboundance of blessing that it sheweth rather what the Apostle shall bring with him then what he should there finde 3. Some referring it to S. Paul doe vnderstand this aboundance of blessing of the gift and power of miracles whereby the Apostle should come furnished to confirme the Gospel among them Ambrose so also Hugo miracula multa mihi dabit facere inter vos God shall giue me power to worke many miracles among you but in this sense this blessing should be too much restrained 4. Theodoret applyeth it to the many troubles and afflictions out of the which the Lord had deliuered Paul and so aboundantly blessed them but he speaketh of such blessing as he should receiue to bestow vpon them as Origen well saith venieutis gratia suscipientium merita pariter designantur both the great grace of the commer and the worthines of the receiuer is expressed 5. So then the Apostles meaning is that he should so come vt benedictione Evangelij impleam that I shall fill you with the blessing of the Gospel Oecum that he should come in abundantia honorum spiritualiuos in the aboundance of spirituall grace Lyran. he should afferre copiam spiritualium honorum bring then aboundance of spirituall things Martyr he hopeth adventum suum fore frugiferum that his comming vnto them shall be fruitfull Beza and Haymo well expound it by that place c. 1.11 I long to see you that I might bestowe vpon you some spirituall gift 6. Origen here further obserueth that the Apostle spake thus by the spirit and by the gift of prophesie supra hominem namque est haec scire de futuris for it is aboue mans teach to knowe concerning things to come that he should not onely come vnto them but come in the aboundance of blessing And indeede the Apostles going to Rome was reuealed by the spirit as S. Luke testifieth Act. 19.20 that he purposed by the spirit after he had bin at Ierusalem to see Rome also but his other purpose of going into Spaine was not by diuine reuelation but humane disposition and therefore it is probable he failed in the one as hath beene shewed before though not in the other Quest. 39. Of the Apostles request that they would ioyne in prayer with him v. 30. I beseech you by our Lord Iesus c. 1. It appeareth how much the Apostle was troubled in spirit vsing this vehement obtestation as to entreate them by the Lord Iesus and by the holy spirit not that the Apostle was so carefull for his life but because Ecclesia periculum in eo agisciebat he knewe nothing could happen vnto him without great danger of the Church 2. the force of this obtestation lieth herein that if they did not pray for him it would redound much to the dishonour of Christ and of the holy Ghost for â—o entreat one by a thing is to insinuate that the thing which is most deare vnto them will thereby receiue hurt or be wronged if he prevaile not in his request Pareus or he entreateth them by the ende which he propounded it was the cause of Christ which they ought to further by their praiers and the by efficacie of charitie whereby they were bound to performe this dutie toward him Tolet and in effect be chargeth them by the loue of Christ wrought in them by the holy Ghost to ioyne in prayer with him as if he should haue said si in eum creditis if ye beleeue in him if there be in you any charitie gloss interlin as the Apostle Phillip 2.1 more at large vseth the like obtestation if there be any consolation in Christ if any comfort of loue if any fellowship of the spirit if any compassion and mercie fulfill my ioy so that he presseth and vrgeth them three wayes by this vehement obtestation both in respect of their loue vnto Christ whom they should seeme to neglect in respect of the Apostle to whom they were bound in charitie and in regard of themselues who should be found not to haue those graces of the spirit in truth not bringing forth the fruit of them 2. For the loue of the spirit 1. Chrysostome obserueth that the Apostle naming Christ and the spirit and not the father doth insinuate that we should not be troubled when in like manner he nameth the Father and the Sonne without the spirit or the father alone because non semper eodem modo ponit sanctam Trinitatem he doth not alwaies in one and the same manner set downe the Trinitie 2. Chrysostome further taketh the loue of the spirit actiuely for the loue whereby the spirit hath loued vs for as the Father and the Sonne loued the world so likewise the holy Ghost but rather that loue and coniunction is here signified which is wrought by the holy Ghost in the members of Christ Martyr will haue the loue of the spirit to be taken for the spirit of loue as c. 9.31 the law of righteousnes is put for the righteousnesse of the lawe but this inversion of the words is not here necessarie 3. To striue with me by prayers 1. certamen vocat ferventem orationem he calleth a feruent prayer a strife he would haue them pray for him earnestly 2. and they must pray with feeling and compassion for they which pray eorum in se recipiunt personam c. doe as it were take their person vpon them for whom they pray Calvin and make their case their owne 3. and hereby is signified that maximum praesidium fidelis oratio that a faithfull prayer is the cheifest defense against the spirituall adversaries Bucer 4. Origen obserueth further that the Apostle vseth this word of striuing together in prayer because of the resistance of the spirituall adversarie obsistunt enim daemones in oratione c. for the euill spirits doe resist in prayer first that one be not found such as the Apostle speaketh to lift vp pure hands without wrath and if one doe obtaine so much as to pray without wrath vix est vt effugiat esse sine disceptatione t. sine superfluis cogitationibus yet that will hardly scape him to pray without doubting that is without vaine and idle cogitations for
thereby we are exhorted to beneficence 2. Cor. 8.9 to mutuall forgiuing one an other Ephes. 4.32 to loue Ephes. 5.23 to humilitie and modestie Philip. 2.5 to constancie in our profession 1. Tim. 6.13 2. Tim. 2.8 to faithfulnesse in our calling Heb. 3.7 to patience vnder the crosse Heb. 12.2 to meekenes 1. Pet. 2.21 3.18 so that we finde that saying to be most true omnis Christi actio nostra instructio euery action of Christ is our instruction Doct. 2. Of the manifold vse and profit of the Scriptures v. 4. That we through patience and consolation of the Scriptures might haue hope c. Like vnto this place is that 2. Tim. 3.16 where the Apostle maketh a fowrefold vse of the Scriptures it is profitable to teach to improoue to correct and instruct in righteousnesse the first two concerne doctrine the teaching of the truth and the convincing of error the other two belong vnto manners the correcting of vice and the instruction and edifying vnto holines so here the Apostle expresseth fowre benefits that come by the Scriptures doctrine patience consolation hope so Tertullian speaking of the manifold vse of the Scriptures coimus ad literarum divinarum commemorationem c. we runne together to the rehearsing of the diuine Scriptures as the condition of the present times doth giue vs occasion to remember them certe fidem sanctis vocibus pascimus spem erigimus fiduciam figimus disciplinam praeceptorum inculcationibus densamus truely we doe nourish our faith with holy sayings erect our hope fasten our trust strengthen discipline by inculcating the precepts Doct. 3. The promises made vnto the Fathers in the old Testament were spirituall v. 8. Christ was the Minister of circumcision c. to confirme the promises made to the Fathers Then were not these promises onely or chiefely of temporall things but vnder them were shadowed spirituall for Christ did not by his comming restore vnto the Iewes any outward temporall blessings for at his comming they had other Lords to rule them the Romanes were their gouernours and immediately after our Blessed Sauiours death their countrey commonwealth and citie were destroyed The promises then made to the fathers as to Abraham concerning his seed and to Dauid for the continuance of the kingdome in his line and the rest were spirituall and by the Messiah spiritually to be performed and so all the promises of God in him were yea and Amen as S. Paul saith 2. Cor. 2.20 This may be obserued against those which thinke the bookes of the old Testament to be superfluous and vnnecessarie as containing nothing but terrene and temporall promises Doct. 4. Of the diuine nature and power of Christ. v. 12. He shall rise to raigne ouer the Gentiles and in him shall the Gentiles trust c. The Prophet in these words ascribeth diuine power vnto Christ for he is not visible in the world and yet he shall raigne among the nations yea they shall trust in him then he consequently must be able both to heare and helpe them God onely must be trusted in and be beleeued vpon as our Sauiour himselfe saith Ioh. 14.1 Ye beleeue in God beleeue also in me Doct. 5. That Christians in this life are kept vnder hope they haue not full fruition of that which they hope for In him shall the Gentiles hope or trust We then in this world liue onely by hope as the Apostle saith Rom. 8.24 We are saued by hope hope that is seene is not hope non ergo in praesenti seculo faelicitatas nostra quaeri debet our happines thē is not to be sought in this life Gualter but we hope for things which are not seene which hope of ours is supported by faith and our faith preserued and vpheld by the spirit who is the earnest of our saluation Doct. 6. The holy Ghost prooued to be God v. 13. That ye may abound in hope thorough the power of the holy Ghost In that God is said to fill them with ioy thorough the power of the holy Ghost it followeth euidently that the holy Ghost is God for the God of hope worketh hope in the power of the spirit not that the holy Ghost is the organe or instrument of God but that there is one and the same power of God the father and of the holy spirit for the spirit distributeth to euerie one as he will 1. Cor. 12.11 but this is a diuine power to giue vnto euery one as he will so then in that God is said to worke in and through the power of the spirit it sheweth a diuersitie of person but not a difference of power Doct. 7. Of the dutie of Ministers in preaching the Gospel v. 16. Ministring the Gospel of God The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly labouring in holy things whereby is set forth what the speciall dutie of the ministers of the word is to labour in the word and doctrine it is not to sacrifice in the Masse as Popish Priests nor to medele in worldly affaires leauing the preaching of the Gospel as many Pastors of the Church doe but their calling is to minister in the Gospel Gualter here noteth well Nec pro fidis Christi ministris haberi possunt qui post habita verbi praedicatione circa alia negotia occupantur c. they are not to be counted for the faithfull ministers of Christ which leaving the preaching of the word are occupied about other affaires which doe not edifie the Church and doe call them from their dutie c. Ministers then as Gods souldiers should not entangle themselues with the affaires of this life 2. Tim. 2.4 Doct. 8. What the Ministers conversation ought to be Origen vpon these words ministring the Gospel c. obserueth well that as the Priests in the law did provide that the sacrifice which they offered was without blemish that it might be accepted so they which preach the word must haue care ne quod in docendo vitium ne quae in ministerio culpa nascatur sed sua primum vitia iugulet vt non solum doctrina sed vitae exemplo discipulorum salutem oblationem suam acceptam faciat Deo that there be no fault committed in teaching nor any offence in his Ministrie but that he first doe slay and mortifie his owne sinnes that not onely by doctrine but by example of life he may make his oblation the saluation of his disciples acceptable vnto God c. for Ministers are like a citie set vpon an hill that cannot be hid Matth. 5.14 Doct. 9. That the course of the Gospel cannot be hindered v. 19. From Ierusalem round about to Illyricum I haue caused to abound c. Herein appeareth the singular power of God who by the preaching of S. Paul conuerted so many idolatrous nations to the knowledge of Christ which worke Satan by all his malice could not hinder as our Blessed Sauiour said when he had sent forth his disciples to preach that he sawe
spirit of Christ seeing all both good and bad shall rise 14. qu. What it is to be lead by the spirit of God 15. qu. What is vnderstood by the spirit of bondage 16. qu. Whether the fathers vnder the law had onely the spirit of seruitude 17. qu. Of the diuers kinds of feare 18. qu. Why the Apostle ioyneth together two words of the same sense Abba father 19. qu. Of the testimonie of the Spirit what it is 20. qu. Whether the testimonie of the Spirit and of our spirit be one and the same 21. qu. How we are said to be heires what our inheritance is 22. qu. How these words are to be vnderstood If so be you suffer with him 23. qu. How we are said to suffer together with Christ. 24. qu. Of the meaning of these words of the 18. v. I count that the afflictions c. 25. qu. Wherein the sufferings of this life are not proportionable and so not worthie of the glorie to come 26. qu. How the creatures are said to waite and to be subiect to vanitie and to be deliuered and to grone v. 19. v. 23. 27. qu. What creatures the Apostle here speaketh of 28. qu. Of the seruitude of corruption whereunto the creature is subiect and wherefore 29. qu. Whether the heauens and earth are corruptible and shall perish in the end of the world 30. qu. How the creature shall be deliuered c. into the glorious libertie 31. qu. To what ende the new heauens and new earth shall serue in the next world 32. qu. Why the Apostle saith euery creature v. 22. hauing hitherto named the creature without any other addition 33. qu. Whome the Apostle vnderstandeth v. 23. We which haue the first fruits of the spirit 34. qu. That no liuing creatures shall be restored in the next world but onely man 35. qu. How we are said to be saued by hope v. 24. 36. qu. Of the difference betweene faith and hope 37. qu. Whether things hoped for cannot be seene 38. qu. What Spirit is said to helpe our infirmitie v. 36. 39. qu. What infirmities the Spirit helpeth in vs. 40. qu. How we are said not to know how to pray as we ought v. 28. 41. qu. How the Spirit is saide to make request with sighs that cannot be expressed 42. qu. Of the meaning of these words v. 27. He that searcheth the hearts knoweth what is the meaning of the spirit c. 43. qu. Of the nature condition and propertie of a true and liuely prayer out of vers 27. 44. qu. How all things make together for the best to those that loue God 45. qu. Of the meaning of these words v. 29. Those whome he knew before he also predestinate 46. qu. Wherein our conformitie to the image of Christ consisteth 47. qu. How Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first borne among many brethren 48. qu. Of certaine doubts out of the 30. v. Whom he predestinate thē also he called 49. qu. Of the difference betweene the purpose or counsell of God his prescience and predestination 50. qu. Of these words v. 31. If God be on our side who can be against vs 51. qu. Of those words v. 32. which spared not his owne Sonne 52. qu. How nothing cā be laid to the charg of the elect 53. qu. How Christ is said to make request for vs. 54. qu. Whether Christs intercession and interpellation for vs doe extenuate the merit of his death 55. qu. What charitie the Apostle speaketh of from which nothing can separate vs. 56. qu. Of these words v. 36. for they sake are we killed all the day long 57. qu. Wherein the faithfull are compared vnto sheepe we are counted as sheepe for the slaughter v. 36. 58. qu. How the faithfull are said to be more then conquerours 59. qu. Of the diuerse interpretation in generall of the 38. 39. verse I am perswaded that neither life nor death c. 60. qu. Of the diuers interpretations in particular Questions vpon the 9. Chapter 1. qu. Why the Apostle beginneth his treatise with an oath I speake the truth in Christ c. 2. qu. Of the forme and words of the Apostles oath 3. qu. Whether it be lawefull for Paul to griue for the Iewes whose reiection was according to Gods appointment 4. qu. Of the meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle vseth 5. qu. Whether the Apostle did well in desiring to be separated from Christ from whō be knewe he could not be separated 6. qu. How Moses wished to be blotted out of the booke of life 7. qu. Whether in matters of salvation our kinred after the flesh ought to haue any prioritie before others 8. qu. The causes which made the Apostle to be so much grieued for the Iewes 9. qu. Of the excellencie of the Israelites and of true nobilitie 10. qu. Of the meaning of these words v. 5. Who is God ouer all blessed for euer 11. qu. Of the meaning of these words v. 6. all they are not Israel which are of Israel 12. qu. Of the meaning of these words v. 10. and not onely c. but also Rebeccah c. 13. qu. Whether these examples concerne tēporall or eternall election and reprobation 14. qu. How this saying of the Prophet Esau haue I hated agreeth with that Wis. 11.25 thou hatest nothing which thou hast made 15. qu. Of the meaning of these words I will haue mercie on whom I wil haue mercie 16. qu. How it is said It is not in him that willeth nor in him that runneth but in God that sheweth mercie 17. qu. How the Lord is said to haue raised or stirred vp Pharaoh v. 17. 18. qu. How the Lord is said to harden whō he will v. 18. 19. qu. Of the obiection propounded v. 19. thou wilt say why doth he yet complaine 20. qu. Of the Apostles answer to the former obiection Who art thou O man that pleadest v. 20. 21. qu. How the similitude which the Apostle bringeth in of the potter is to be vnderstood 22. qu. What the Apostle meaneth by the same lumpe or masse v. 21. 23. qu. Of the 22. v. what if God would 24. qu. In what sense the vessels of wrath are said to be prepared to destruction v. 21. 25. qu. Of the testimonie cited v. 21. out of the Prophet Hosea 26. qu. What is meant by the short summe or account which God shall make in the earth 27. qu. Why God is called the Lord of Hosts 28. qu. What is vnderstood by seede 29. qu. How the Gentiles obtained righteousnes that sought it not and the Iewes missed of it that sought it 30. qu. How Christ is said to be a stumbling stone and rocke of offence v. 33. 31. qu. Of the mening of these words he that beleeueth in him shall not be ashamed 32. qu. Whether it be the propertie of faith to make one not to be ashamed which is ascribed vnto hope c. 5.5 Questions vpon the 10.