deuill 2. Neither yet is it taken for fomes peccati the matter or occasion of sinne as Pererius which is the appetite or desire that stirreth vp to sinne Tolet misliketh this because sinne must be taken here in the same sense as it was vsed before in the ende of the former chapter where it is taken for sinne it selfe and Pet. Martyr addeth this reason because insulâ—â—â— peccati the assaults of sinne remaine still in the regenerate 3. but sinne is here taken for the corruption and depravation of our nature in the former chapter thereby was specially signified reatus the guilt of originall sinne deriued from Adam Beza for there are these two things in sinne the guilt deriued from Adam and the corruption of our nature which is the effect thereof Pareus Quest. 2. What it is to die vnto sinne v. 2. 1. The Apostle answeareth the former obiection negatiuely denying the consequent that it followeth not that because where sinne abounded grace abounded more that therefore we should sinne that grace may more abound and of this his answear the Apostle in this chapter giueth two reasons the one from the contraries that seeing we are dead vnto sinne we cannot still liue vnto it the other from the condition and propertie of seruants who must be wholly addicted to their seruice whose seruants they are then seeing we are the seruants of Christ we must no longer serue sinne v. 16. to the ende of the chapters 2. They are said to be dead vnto sinne that obey not the lusts thereof that are as dead men not to be mooued vnto sinne not to doe the workes thereof but this death of sinne is inchoatae onely begunne in this life it shall not be perfected till all corruption and mortalitie be taken away 3. There is great difference betweene these two phrases to die vnto sinne which the Apostle vseth here and to be dead in sinne Ephes. 2.1 the first is taken actiuely for the mortifying of sinne the other passiuely to be mortified in or by sinne and in this phrase the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in must be supplied as Coloss. 2.13 in the Latine tongue mori peccato to die to sinne is put in the datiue but mori peccato in the ablative signifieth to die with or by sinne Tolet And in this latter sense they are said to be dead absolutely without any other addition as v. 13. of this chapter and in other places Beza 4. Chrysostome here giueth this note that whereas sometime the Apostle saith sinne is dead here he saith we are dead to sinne quoniam auditorem excitare studet in illum transfert mortem because he could quicken the desire of the hearer he transferreth death to him that he beeing dead in sinne should abstaine therefrom Quest. 3. What it is to be baptized into Iesus Christ v. 3. 1. Origen thinketh that this is so said to make a difference betweene the baptisme of Christ wherewith we are baptized and the baptisme of Iohn which is not of Christ but of the lawe But seeing Iohn baptized in his name that was to come how was it not of Christ and if Iohns baptisme were of the lawe then Christ should haue beene baptized with an other kind of baptisme then his members which is not to be admitted 2. Some thinke as Ambrose in this place that the Apostles altered the forme of baptisme which was at the first prescribed to be done in the name of the Father Sonne and holy Ghost But it is not like that the Apostles would change that prescript forme which was appointed by Christ himselfe the Apostle maketh mention of Christ though he intend the whole Trinitie because as Origen saith whom Haymo followeth it was not convenient that the Apostle speaking of death vt nominaret vel patrem vel spiritum c. should name either the Father or the holy Ghost because the Sonne of God onely died for vs c. or rather mention is made onely of Christ because baptisme was of his institution and the benefits represented in baptisme were procured and purchased by Christ. 3. Some giue this sense to be baptized into Christ is to be baptized with that baptisme which hath the vertue and efficacie from Christ ex Tolet. Chrysostome vnderstandeth according to the similitude and example of Christ for that which the crosse and the grave were to Christ baptismus est factus nobis baptisme is become to vs. 4. Erasmus thus we are baptised into Christ that is in corpus eius mysticum into his mysticall bodie c. but the Apostle speaketh of Christ himselfe though it be true that they which are graft into Christ are also members of his mysticall bodie 5. The vulgar Latine readeth in Christo to be baptized in Christ not into Christ that is in fide Christi in the faith of Christ Lyran. or in institutione eius by his institution gloss interlin some also which followe the Greeke text and read into Christ doe thus interpret in nomine Christi in the name of Christ Mart. Pareus Faius But it is one thing to be baptized in Christ an other into Christ. 6. Wherefore by this phrase better is signified that we are by baptisme incorporated into Christ in Christo coalescentes we growe vp together with Christ Beza Genevens inâ—â—â—â—us Christum we put on Christ Calvin inserimur Christo we are graft into Christ Tolet. vt implantaremur that by baptisme we should be planted in Christ Osiander which phrase the Apostle vseth afterward v. 5. if we be grafted with him c. Quest. 4. Of the diuerse significations of the word baptisme and to be baptized 1. Haymo here maketh 4. kinds of baptisme 1. one with water onely such was the baptisme of Iohn that gaue not remission of sinnes 2. the baptisme of the spirit such was the baptisme of the Apostles in the day of Pentecost 3. the baptisme both with the spirit and water such as is now in vse in the Church 4. the baptisme of blood such as Martyrs are baptized with But 1. it is vntrue that Iohn onely baptized with water not with the spirit for he baptized for the remission of sinnes and when Christ was baptized the spirit descended in the likenesse of a doue 2. the other two baptismes of the spirit and the baptisme of blood are not properly baptismes but onely in a metaphoricall speach 2. This word baptisme is taken two waies either properly for the washing with water in the sacrament or figuratiuely as either for the receiuing of the gifts of the spirit as Acts 1.5 our Sauiour promiseth that his Apostles should be baptized with the holy Ghosts or as for the doctrine which accompanied Iohns Baptisme as Acts. 18.25 Apollos is said to haue knowne nothing but Iohns baptisme that is his doctrine Beza Acts 19.5 3. And as baptisme is diuersely taken so there are diuerse things in baptisme to be considered three visible three invisible the three visible the Minister that baptiseth
two kinds of circumcisions rather then two parts of one and the same circumcision which are sometime ioyned together both the inward and outward as they were in Abraham sometime separate one from the other and this separation is of two sorts it is either salutaris healthfull or not for when the inward circumcision is without the outward it is profitable as in Noah but when the outward is and not the inward it is vnprofitable as in Iudas Iscariot 6. Origens obseruation seemeth here to be somewhat curious thus distinguishing the circumcision of the flesh that because there is some part of the flesh cut off and lost some part remaineth still the lost and cut off part saith he hath a resemblance of that flesh whereof it is said all flesh is grasse the other part which remaineth is a figure of that flesh whereof the Scripture speaketh all flesh shall see the saluation of God But thus Origen confoundeth the circumcision of the flesh and the spirit making them all one Further to shewe these two circumcisions of the heart and spirit he alleadgeth how the Israelites were circumcised againe by Iosuah who was a type of Christ that circumciseth the heart who were circumcised before by Moses in the desert wherein Origen is greatly deceiued for it is euident by the text Iosuah 5.5 that they which were circumcised by Iosuah had not beene circumcised before 4. Places of doctrine 1. Doct. v. 1. In that thou iudgest another thou condemnest thy selfe he which doth giue sentence vpon another for that wherein he is guilty therein is a iudge against himselfe so Iuda did iudge Thamar for her incontinencie beeing in greater fault himselfe and Dauid pronouncing sentence of death against him that had taken away his poore neighbours sheepe did by his owne mouth condemne himselfe Piscator see further addition 1. following 2. Doct. v. 11. There is no respect of persons with God c. In that God freely without respect vnto any workes electeth some vnto eternall life it is done without respect of persons for though God decree vnequall things vnto those that are in equall case for all by nature are the children of wrath yet it followeth not that God hath respect of persons for he doth it not either against any law for God is not tied vnto any lawe nor yet vpon any finiâ—ter cause either for feare for there is none greater than God to be feared of him or sauour for there are no merits or deserts which God respecteth in his election And when God commeth to giue the reward then he distributeth vnto euerie man according to their workes see further addit 3. following 3. Doct. v. 16. At the day when God shall iudge here the certaintie of the day of iudgement is expressed with the manner thereof 1. who shall iudge God 2. whom men and what not their open and manifest workes onely but their secret things 3. by whome in Iesus Christ in his humane shape 4. According to what rule namely the Gospell is be saith Ioh. 12. that his word shall iudge them Gualter 4. Doct. v. 21. Thou which teachest another c. the carnall Iewe though he did not himselfe as he taught yet was not his teaching and doctrine therefore to be refused so our Sauiour saith Matth. 23.3 Whatsoeuer they bid you obserue and doe but after their workes doe ye not Mart. 5. Doct. v. 25. Circumcision is profitable c. Baptisme succeedeth in the place of circumcision as the Apostle sheweth Coloss. 2.11 In whom ye are circumcised c. thorough the circumcision of Christ in that yee are bound in him thorough baptisme c. then like as infants were circumcised so are they now to be baptised but baptisme is not now tied vnto the eight day as it was then for by the libertie of the Gospell are we deliuered from the obseruation of the circumstances of the time and place 6. Doct. v. 28. Neither is that circumcision which is outward in the flesh as these were not two diuerse circumcisions but two acts of the one and same circumcision the internal and externall so there are two acts in one and the same baptisme there is the baptisme of the spirit and the baptisme of water which both are ioyned together in the lawfull vse they haue the baptisme of the spirit to whom the Sacrament is vpon vrgent necessitie denied but infidels vnbeleeuers and euill liuers haue onely the baptisme of water for he that beleeueth not shall be condemned Pareus 7. So likewise in the Eucharist there is an externall act of eating and an internall the vnworthie receiuers haue onely the latter the faithfull when they communicate haue both and in case the Sacrament be denied they may spiritually eat Christ without the Sacrament our Sauiour saith Ioh. 6.54 Whosoeuer eateth my flesh and drinketh my blood hath eternall life And though they doe spiritually eate Christ before they receiue the Sacrament for otherwise they would not desire it yet the Sacrament also must be celebrated for their further comfort and strengthening and the testifying of their faith Gryneus Certaine additions to the former doctrines Addit 1. Concerning the iudgement which a man giueth against himselfe which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus much may further be obserued out of the 1. verse 1. What it is namely the testimonie of ones conscience of his owne guiltinesse before God 2. Whence it is partly by the prouidence of God which striketh into a mans conscience this sense of sinne partly by the force of the conscience it selfe conuincing one of sinne 3. Of whom it is namely of all men 4. It is necessarie and profitable to diuerse ends 1. to humble vs in respect of Gods iudgement for if our conscience condemne vs God can much more who is greater then our conscience 1. Ioh. 3.20 2. It is for our comfort working in vs bouldnesse if our hearts condemne vs not 1. Ioh. 3.21 3. it will make vs not to be too seuere in iudging of others our owne heart condemning vs. Addit 2. Out of the 5. v. concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hardnesse of the heart we are to consider 1. What it is namely the contumacie and rebellion of the heart against the lawe of God 2. Whence it is originally by the corruption of mans nature Sathan concurreth as the efficient the occasion are the externall obiects and God by his secret iudgement yet most iust hath an ouerruling hand herein 3. the effect is the treasuring vp of the wrath of God 4. it is curable not by mans free will for it is not subiect to the lawe of God neither can be Rom. 8.8 but by the grace of Gods spirit as Dauid prayeth Psal. 51.12 Create in me a newe heart Addit 3. The accepting or respect of persons called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when things equal are giuen to them which are vnequall or contrariwise things vnequall to them which are equall onely
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.
6. and the heretikes called Apostolin denied that wicked men could minister the Sacraments Bernard serm 66. in Cantic Contra. 1. This place of the Apostle that circumcision profiteth if one keepe the lawe doth not fauour any such opinion for the Apostle speaketh not of the dignitie and worthinesse of the sacraments which dependeth vpon the institution sed de fructu but of the fruit thereof Mart. Gualt 2. neither the vnworthinesse of the minister maketh the sacrament voide for Iudas baptized with the rest of the Apostles nor yet of the receiuer for he that eateth and drinketh vnworthily shall be guilty of the bodie and blood of the Lord if his vnworthinesse made it no Sacrament he should not be guilty of so great a sinne But the vnworthinesse both of the one and the other maketh the sacrament void and without fruite vnto themselues Controv. 13. Against the Marcionites and other which condemned the old Testament and the ceremonies thereof The Marcionites among the heathen reiected circumcision and condemned the author of the old Testament for the same and the Stoiks among the heathen denied the same as beeing an invention not beseeming God who thus obiected as Origen sheweth in this place 1. It was not a thing answearable to the clemencie and goodnesse of God to command infants so to be wounded and cruelly handled in their infancie 2. If the foreskinne of the flesh be a superfluous part why was it made if it be not why should it be cut off 3. by this meanes many were terrified from taking vpon them that religion which God desired to be propagated both for the shame and painfulnesse of circumcision and so it fell out to be impedimentum religionis non insigne an impediment rather then an argument and cognizance of religion These obiections are thus sufficiently answeared by Origen 1. He sheweth against the Gentiles that circumcision was had in honour euen amongst them and therefore they had no reason to scorne and deride that as a thing dishonest among the people of God which was of great estimation among them for among the Egyptians who were most addicted of all other people to superstitious rites and from whom all other nations borrowed their ceremonies there was none giuen to the studie of Astrologie Geometrie but was circumcised so were all their Priests and Ministers of sacred things 2. Against those which professed Christ and yet refused the old Testament with all the rites thereof he sheweth the conueniencie of circumcision that seeing we were to be redeemed by the blood of Christ before that price was paid for our redeemption it was necessarie for them which were instructed in the lawe vnumquemque pro se velut ad imitationem quandam futurae redemptionis sanguinem suum dare euerie one for himselfe to giue his blood in imitation of the redemption to come but now seeing the blood of Christ hath beene offered for vs it is not now necessarie that euerie one for himselfe should offer the blood of circumcision 3. Then he commeth to answear the particular obiections 1. If you blame God for imposing so hard a thing vpon infants why also doe ye not finde fault that Christ was circumcised the 8. day vulnera passionis excepit was wounded in his passion and shed his blood 2. And if this bloodie Sacrament terrified men from their religion then exempla martyrum prohibebant homines accedere ad fidem by the same reason the example of martyrs much more should haue hindered men from comming to the faith 3. And though there had beene no other mysterie in circumcision it was fit that the people of God should carrie some badge and cognizance to discerne them from other people and if the amputation or cutting off some part of the bodie were requisite what part was more fit then that quae obscaena videbatur which seemed to be obscene 4. And whereas they obiect if it be not a necessarie part it should not haue beene created if necessarie it should not be cut off they may be answeared by the like they will not denie but that the procreation of children is necessarie then by this reason virgins and all vnmarried persons and such as haue made themselues chast for the kingdome of God should be blamed quia necessariâ—s naturae officijs non ministrant because they doe not giue their seruice to the necessarie offices of nature 5. And so he concludeth thus As there were many washings and baptismes in the lawe before the baptisme of Christ many purifyings before the purifying by the spirit many sacrifices before that alone sufficient sacrifice was offred vpon the crosse so multorum sanguinis effusio processit the shedding of the blood of many went before vntill the redemption of all came by the blood of one And here the Apostle stoppeth their mouthes saying that circumcision was profitable how then doe they reiect it as a thing vaine and vnprofitable to this purpose Origen vpon this place Controv. 14. Against the Anabaptists which reiect the Sacraments of the newe Testament Whereas the Apostle saith v. 28. Neither is that circumcision which is outward in the flesh the Anabaptists take occasion by these and such like words to condemne all the Sacraments of the newe Testament and the outward ministerie thereof in like manner S. Paul saith 1. Cor. 7.19 Circumcision is nothing nor vncircumcision but the keeping of the commandements But their obiection may be answeared out of this place where the Apostle had said a little before v. 25. Circumcision is profitable if thou doe the lawe The Apostle then condemneth not outward circumcision simply but if it be externall onely and not ioyned with the inward circumcision Mart. Controv. 13. That the want of baptisme condemneth not v. 29. Seeing the Apostle saith that the outward circumcision is not that which hath praise of God but the inward in the spirit and the like may be said of baptisme which succeedeth in the place of circumcision then it followeth that like as many circumcised in heart were saued without the circumcision of the flesh so also many hauing the spirituall baptisme of the soule by faith in Christs blood may be saued the outward sacrament beeing not by them contemned or neglected but by some vrgent necessitie denied as Ambrose saith concerning Valentinian the younger Emperor who deceased without baptisme Christus te baptizavit quia humana officia defuerunt Christ baptized thee where other humane offices were wanting c. and againe detersa labe peccati ablutus ascendit quem sua fides lauit he is ascended to heauen beeing washed from his sinne whom his owne faith washed Ambros. tom 5. de obit Valentin The like may be affirmed of infants the seede of the faithfull that they dying without baptisme Christ baptizeth them they are within the couenant of grace and so stand according to Gods promise I will be thy God and the God of thy seede Gen. 17.7 Like as then the want of circumcision was
in the first the reason is not shewed why we are said to be graft into Christ but onely the similitude explained how he is said to be graft and we also 5. Erasmus because the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planted together referreth it to the planting of the Iewes and Gentiles together into one bodie But Tolet well obserueth annot 5. that the Apostle speaketh of our planting into Christ not of one into an other 6. The meaning then of this phrase is this that Christ is the vine and we the branches as our Sauiour sheweth Iob. 15. and so we are by faith whereof baptisme is the Sacrament and seale planted and graft into Christ and doe receiue of his grace and spirit as the branches receiue the iuyce of the tree and as the tree and branches die together and growe together so Christs death causeth vs to die to sinne and his resurrection maketh vs to rise vnto newnesse of life Pareus But as similitudes must not be vrged in euerie point so must not this for betweene the naturall grafting of plants and our supernaturall and spirituall planting into Christ there is great difference for in the one the stocke for the most part is the worst but the science or plant is of a better kind and correcteth the euilnes of the stocke but here it is farre otherwise for we are of our selues wild plants and the stocke into the which we are planted is good and full of sappe Martyr Quest. 8. What resurrection the Apostle speaketh of v. 5. 1. There is some difference in the reading of the words Chrysostome who thinketh that the Apostle speaketh here de futura resurrectione of the resurrection to come will not haue the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similitude supplyed non subiunxit similitudini resurrectionis the Apostle added not and to the similitude of the resurrection But then the Greeke construction cannot hang together if for of the resurrection beeing in the genitiue case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graft in which before is ioyned with a datiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the similitude Haymo will haue it put in the datiue to the resurrection but in the originall it is in the genetive Therefore the word similitude must be supplied that as he said before we are graft into the similitude of his death so we shall be to the similitude of his resurrection and so Origen also readeth 2. Concerning the meaning of these words Chrysostome Origen Tertullian Haymo with others vnderstand them of the second resurrection and they vrge this reason because the Apostle putteth the word in the future erimus we shall be Chrysostome and whereas else where the Apostle speaketh in the time past hath raised vs vp together Ephes. 2.5 but here in the future Origen thereupon inferreth that there are two resurrections one of the mind in this life the other of the bodie in the next But this is no argument taken from the time for the Apostle speaketh in the future tense because our renouation is not perfect in this life but we must daily rise from the dead workes of sinne to the newnes of life Beza 3. The Apostle then here specially intendeth the first resurrection vnto newenesse of life as he said before as Christ was raised vp from the dead by the glorie of the father not to the glorie of the father as Beza and the Syrian interpreter for the praeposition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per thorough yet it signifieth that Christ beeing raised vp by the glorious power of the Godhead for he hath one power with his father was raised vp to liue in glorie as the Apostle faith afterward v. 10. he liueth vnto God so we should walke in newenesse of life 4. Yet from hence also we haue an assurance of the resurrection of our bodies Calvin that by Christs resurrection we now are raised vp to the life of righteousnesse and afterward to the life of glorie as the Apostle ioyneth them both together Coloss. 2.3 for yee are dead and your life is hid with Christ in God when Christ which is our life shall appeare then shall yee also appeare with him in glorie Mart. Quest. 9. What is vnderstood by the old man v. 6. 1. The old man some take for the bodie the newe for the soule as Haymo alleadgeth out of Augustine but euen the prauitie of the affections and mind are part of this old man and therefore the Apostle saith Ephes. 4.23 be renewed in the spirit of your minde 2. Neither is the old man here taken for mans nature but the corruption thereof as Theodoret veterem hominem non naturam appellat sed pravam mentem the old man he calleth not our nature but the depraued minde and in that he saith our old man he distinguisheth the old man from our selues then we our selues are not this old man but it is aliqâ—â—d nostrum something of ours Pareus 3. Now it is called the old man in two respects first as Adam the old man is compared with the latter Adam and from Adam is deriued originall sinne which bringeth forth such euill fruites in vs before we are regenerate secondly in respect of our selues because our former conuersation is old beeing compared with our renovation and regeneration Beza the first both is according to the first Adam in sinne our second and new birth is according to the latter Adam in holines and righteousnesse 4. To this our state in the old man belong these three things 1. the guiltines of sinne 2. the custome and continuance in sinne 3. fomes peccati the occasion procurement enrising vnto sinne which proceedeth from the sinne of our parents ex Thom. 5. But whereas the ordinar gloss giueth this note that whereas the oldnes of our nature consisteth in two things in culpa poena in the fault and punishment Christus sus simpla vetustaie duplicem nostram consumpsit Christ by his single oldnes that is his death hath taken away both ours c. this can no way agree with the scope of the Apostle for if the old man be of Adam and we are made newe in Christ then cannot the old man be said to be in Christ. Quest. 10. What is meant by the bodie of sinne v. 6. that the bodie of sinne might be destroyed 1. Haymo propoundeth this interpretation among others that as Christ is the head of the elect and they with all their vertuous actions are his bodie so the deuill is as the head of sinne and the vngodly with all their sinnes are his bodie so that this bodie of sinne should haue relation vnto the deuill as the head but this bodie of sinne the Apostle called before our old man it hath relation to our selues not vnto the deuill 2. Some do take this bodie for our flesh in qua peccatum haeret whereto sinne cleaueth Beza Genevens and before them Theodoret but this cannot agree with the phrase which the Apostle
all that are baptized into the death of Christ are regenerate but all that are baptized into Christ are baptized into his death therefore all that are baptised are regenerate and so the verie sacrament doth by the externall act conferre grace to this purpose the Romanists Contra. 1. The conclusion should be all that are baptized into Christ are regenerate and that we grant all they which receiue baptisme aright that is by faith apprehend the promise of remission of sinnes either then as they which are of yeeres or after as infants when they come to yeeres of discretion they are regenerate so the conclusion is true of all the faithfull that are baptized for the Apostle speaketh here onely of such including himselfe in the number so also he saith Galat. 3.27 All yee that are baptized into Christ haue put on Christ but they onely are baptized into him that by faith are graft into him and made liuely members of his mysticall bodie And thus much Lombard lib. 4. distinct 4. affirmeth out of Hierome in Ecclesia qui plena fide non accipiunt baptisma c. in the Church they which with a full faith doe not receiue baptisme doe take the water not the spirit c. 2. And these reasons may be alleadged hereof 1. iustification doth often goe before baptisme as Abraham first beleeued and then was circumcised and Cornelius after he had shewed his faith was baptized by S. Peter Act. 10. 2. Origen doth inferre as much out of the Apostles words here because the Apostle saith we are buried with him by baptisme into his death docens per hoc quia si quis prius mortuus est peccato is necessariò in baptisme consepultus est Christo he teacheth hereby that if one be dead before vnto sinne then of necessitie he is buried with Christ in baptisme but if any before doe not die vnto sinne he cannot be buried with Christ nemo enim aliquando vivus sepelitur c. for no man is at any time buried aliue c. thus Origen and before him Tertullian lib. de poenitent Dieu baptized non vt delinquere desinamus sed qua desivimus c. he bid to be baptized not that we should leaue off to sinne but because we had left alreadie c. Tolet here answeareth that his meaning is that they which are to be baptized must come with a purpose amplius non peccaâ—â—i not to sinne any more and further to Origen though he name him not he maketh this answear that we are said to be buried in baptisme not because we first die vnto sinne before we are baptized but for that baptisme signifieth that we are dead to sinne as the graue sheweth that they which are buried are dead non solum id significat sed efficit and it doth not onely signifie it but effecteth what it signifieth c. Tolet. annot 3. Contra. 1. Tertullian saith more then so they which come to be baptized corde iam lati sunt c. are alreadie washed in heart but their hearts cannot be washed and cleansed without remission of their sinnes 2. The graue signifieth in deed that they which are buried are dead but they were dead before neither doth the grave make them dead it receiueth them first beeing dead so then if we be buried in baptisme it sheweth that a spirituall death must goe before as the people which came vnto Iohns baptisme confessed and repented of their sinnes Matth. 3. yet this death to sinne is encreased ratified and confirmed in baptisme 3. But if iustification and remission of sinnes goe often before baptisme it will be demanded to what ende we are then baptised We answear 1. because God hath so commanded and therfore it were great contempt not to obey the Lords commandement 2. the benefits receiued before by those visible signes are enlarged and encreased 3. and although they are iustified before God yet it is not knowne vnto the Church into the fellowship whereof they are receiued by that outward Sacrament 4. baptisme also sealeth the assurance of the kingdome of God which they receiue in their iustification but it is sealed confirmed and ratified by the sacrament of baptisme like as Princes gifts after they are granted doe passe vnder the great seale Martyr See more of this controversie Synops. Centur. 2. err 96. Controv. 4. That baptisme serveth as well for the remission of sinnes to come as of sinnes past v. 3. We haue beene baptized into Iesus Christ Baptisme then is a seale of our vniting graffing and incorporating into Christ by faith by whom we haue remission of all our sinnes past present and to come and therefore the vse of baptisme extendeth it selfe vnto the whole life of man that by the effectual and liuely remembrance thereof he is confirmed and strengthened in the hope of the remission of all his sinnes in Christ so Chrysostome well saith vpon the 5. verse non ad hoc tantum valet baptismus quod prior a delicta deles sed quod ad futura cauenda monet baptisme onely avayleth not hereto that it blotteth out our sinnes past but armeth vs to take heede of sinnes to come c. Contrarie vnto this truth is the Popish doctrine that baptisme is prima tabula post â—â—fragium c. the first table as they call it after shipwrack and penance is the second table so that they will haue baptisme serue onely for the remission of sinnes past This conceit of baptisme beganne to be taken vp long agoe this made Constantius deferre his baptisme til he was old and the like is reported of Nazianzen in his life and hereupon grewe that common error that before baptisme men tooke vnto themselues a greater libertie to sâ—â—â— as in Augustines time they vsed to say sine illum facere nondum est baptizatus let him alone he is not yet baptized See also further of this point Synops. Centur. 3. error 11. Controv. 5. Whether in baptisme our sinnes be cleane taken away v. 6. Knowing that our old man is crucified with him c. Hence Pererius with other Romanists would inferre in baptismo tolli deleri penitus peccata c. that in baptisme our sinnes are wholly remooued and blotted out that those sinnes which were before baptisme are after baptisme none at all and not as the heretikes say so the Romanistes blaspheme the Protestants that sinnes remaine after baptisme but they are not imputed to this purpose Pere disput 2. annot 9. Contra. 1. Pererius with the rest of that sect doe misreport our opinion for we doe not say that in baptisme our sinnes are onely hid and not imputed and yet remaine still but we hold that our sinnes are blotted out and remooued for euer quoad culpam reatum poenam in respect of the fault guilt and punishment but there remaineth macula a blot still and staine of sinne the corruption and imperfection of our nature with some reliques and remainder of sinne doe still remaine
410 14. the wind 50. raptum 413.6 Iphicrate 414.46 all sinne 415 9 strong 418.6 should haue 420.50 in duritie 430. curiously f. earnestly 440.20 wherefore f. whereas 441.31 is f. of 442 56. Thus then f Then seeing 459 39 circumcision 465. bashar f. bashur 466. operation f. expectation 469 of â—ne f. Ive Centur. 5. f. 3.470 tobel f. tobel 471.53 which is f. with it is 478.13 mind f. word 479.25 whence f. where 38. safe f. sure 482.23 with f. which 485.32 titulare 488.37 any f. a. 489.30 ascribeth it not 490. impetum 492.6 Sidoniniaus f. Sodomites 497.27 exp to and. 499.30 interpretation 502.25 nation f. nature 41. Gentiles f. Iewes 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 503.42 a reason f. occasion 504. they f. their 506.25 of grace 507. fractorum 509.38 find out 40 infiltando 43. referreâ— 512 â— â—â—â—sion 51â— 4 impenitienda 11. repented of 49. explication 515. iniecerit 519.56 eternall 531. contribuo 537. saguina f. sanguina 539.11 conscilarium 540.37 clause 542.14 that he 544. on teaching 549.50 fratrem f. proprium 55◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 551.28 in obâ—â—â— 554.1 Psalliaâ— 3. fall f. fault 555.19 communicate 32 yea the. 567 44. mal ficij 18 non sua c perdunt 577.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35. provision 580. emanavit 581.35 causes f. clauses 587 30 debitum f delictum 596.18 hunc 45 exp that 50 omnem hominum 597.57 constancie f conscience 601.32 doe f may v 33 exp for 602 23 extorta extorted by c 604 2 decipere 8 directiva 609 8 exercise f excuse 32 exp rather 615 11 Iudis 619 43 were not 620 9 liberalitie 623 5 beloued 25 itineribus pedestribus 625.50 〈◊〉 641.44 could f. would 643 18 not now 48 over f euen 646 44 ipsa 649 30 feret f. fecerit 37 ends f. orders 65â— 48 Cleâ—â—â— f. Clemen 656 34 constituti 663 44 vnionis adoptionis 664 5 mercatur 668 24 time f. tearme 669 20 simplicitie 671 35.3 f. 5.673 â—0 numbring f. maintaining 675 46 world 57 crosse f. curse 654 49 fâ—cerat 690 41 Act 9 f. 29 691 46 acervos â—â—3 6 〈◊〉 693 8 misericordiam expectant 704 8 felicitas 723 18 whence f when 722 50 in f. a 724 17 annotation 725 4 Pallis 5 haue f. of 724 50 irreprehensibilis f. irreprehensibili 727 3 censetur 729 2 permanenduâ—â— â—6 them f. thence 43 but f. by 735 â—4 preferre 737.5 secula 20. velati 738.55 massas 740.34 is to be Non potest quisquam mare navigare increpidus nisi qui ante in fluminibus navigarit Ambros de Abraham lib 4. Sicut frumentú gemino molarum opere curatum niteâ—cir Hierome 〈◊〉 Prophetis Euangelio non tria sed vnum tabernaculum hom 5. in Leuit. Mark 14.15 Diuinae Scripturae triplicem habent gratiam deliciotae ad faporem solidae ad nutrimentú efficacesad medecinam in Cantic ser. 67. In Scripturis tibi loquitur Deus non minore fide quam si tibi ore ad os loqueretur de duplic Martyr Ecclesiae victoria est vos aperte dicere quod sentitis c sententias vestras prodidisse superasse est Hierome ad Cresiphon Zachar. 4.7 9. Nondum vindicatus est qui vindicat qâ—t in coeliâ— adoratur nondum vindicatur in terti de bon pattent Ille haereticum interficit qui haeriticum non patitur nostra autem correctio viuifecatio est lib. 3. â—on Pâ—lag Ingemui tantá nobis in esse negligentiam vt nec veritatem possemus astrucre cum alij valeant pro veritate inculcare mendacium de vir perfect Tanta debet esse merces euangelizantis regnum qua neque contristetur neque txtollatur in 1. Tim. 3 Illam stellam seruantes quae Magos perduxit ad Christum Act. 10.15 2. Pet. 3.15 1. Cor. 3.2 de sanct ser. 2â— in cap. 1. epist. ad Roman morali 2. Thess. 3.1 Hâ—mil de princip Apost rom 3. edit Parisien whether S. Paul wrote any Epistle to the Laodiceans lib. de Monog lib. 1. contr Iovinian lib. de oper Monach. initio coÌ„ment in epistol ad Titum see Synops. pag. 2055. edit 3. lib. 25. Moral cap. 17. 1. Doct. Of diuerse kindes of seruice 2. Doct of diuerse kindeâ— of callings 3. Doct. Of the difference betweene Apostles and other Pastors 4. Doct. The Father Sonne and holy Ghost one God 5. Doct. Christ God 6. Doct. Of the Gospel and the nature thereof 7. Doct. Christ God and man 8. Doct. Of the vnion of Christ 〈…〉 9. Doct. Of the 〈…〉 of the properties of Christs diuine and humane nature 10. Doct. Of prayer how it ought to be made 11. Doct. It is lawfull to take an oath 12. Doct. Meanes must be ioyned with prayer 13. Doct. Gods prouidence worketh by contrarie meanes 14. Doct. How the Apostles alleadged Scriptures 15. Doct. Of the diuers kindâ— of the knowledge of God 16. Doct. Of the diuers kindes of Idolatrie He that is guilty of the same sinnes 〈◊〉 condemn another but therein he also iudgeth himselfe No respect of persons with God in the elecâ—â—on of his Of their sinne of the last iudgment True doctrine not to be condemned for euill life Of the baptisme of infants Of the baptisme of the flesh and of the spirit Perer. disput 15. numer 73. 1. Obser. Some mens vnbeleefe hurteth not the faith of others 2. Obser. He that teacheth the truth must meet with the obiections of the aduersaries 3. Observ. We must trust God of his word 4. Observ. Not to accuse God but our selues 5. Obser. Ministers must not giue ouer though in some their labour be in vaine 6. Obser. How the Minister sometime in his discretion must make himselfe as one of the number 7. Observ. The lawe first to be preached 8. Observ. That the doctrine of iustification by faith onely is not enemie to good works 1. Observ. That our sinnes hinder our beatitude 2. The hope of our celestiall inheritance should qualifie our outward wants in this world 3. Neuer to cast off our hope â— to distrust in God 4. We must giue glorie and praise to God for all his benefits 5. The Scriptures are diligently to be searched of all 6. Our true consolation is that our sinnes are pardoned in Christ. 7. Christ dying for sinne doth teach vs to die vnto sinne Augustin de spirit liter c. 31. lib. 15. de Trinit cap. 16. Hier. epist. 151. lib. 13. de ciuit Dei c. 23. August lib. 4. cont 2. epist. Pelag. c. 4. lib. 3. de remission peccat c. 123. Bellar. lib. 4. de amiss grat c. 15. lib. de amist grat c. 10. com 3. lib. de correct grat c. 13. disput 1. num 2. Bernard serm de fallac pres vitae Calvin slaundered by Pererius August de nat grat 14. Hierom. lib. 2. contr Iovin Whether Salomon was a reprobate homil 2. de fest omnium sanct Matth. 5. â—â—â— Hexapl. in Exod in c 32. v. 31. lib. quis rerum divinarum fit haeres Ad Simplic lib. 1. qu. 2. Bellar. lib. 1. de amiss grat c. 12. in fine Bellarm. lib. 2. de amiss grat cap. 13. de natur Sâ—gâ— cap. 12. Hug. de S. Vict. lib. 1. de sacram par 5. c. 27. lib. 3. cont 2. epist. Pelag. c. 7. lib. 1. cont 2. epist Pelag. c. 21. lib. 2. de grat liber c. 17. Synops p 822. lib. de praedest grat c. 16. de persever lib. 2. c. 11. pag. 356. Wherein the Blessed Trinitie worketh ioyntly wherein seuerally lib. 4. de iustificat c 7. The Gospell to the world within the space of 20. or 30. yeares lib 3. cont 2. ep Pelag c. 7. serm de confes fidei Whom the Apostle meaneth by the God of this world 2. Cor. 4.4 The Gentiles should haue beene called though the Iewes had 〈◊〉 beene 〈◊〉 Origen confuteth one error by an other lib. 13. de Trin. cap. 2. Sermon 66. Commentar 2d Galat. 2. â—â—qui â—â—r Ambros de primatu ordiâ—as non potestatis Ad Salvinam In 16 c. ad Rom. 〈◊〉 catalog 1 a. dâ—spâ—â— c. 16. De sanct ser 26. In 16. c. ad Rom. moral vltiâ—n De diuers serum 41. 1. Cor. 15.10 Philip. 2.17 De sanct ser. 28. epist. 243. Cyprian de singularit Clerie cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comment in 16. ad Roman Ephes. 4.23 Whether the offices of Pastors and Doctors ought necessarily and perpetually to be distinguished in the Church Of hope and the nature thereof Of patience Reasons moouing vnto patience Of praier What it is to pray continually Why the Lord deferreth the requests of his children Heb. 13.4 in diatrib advers Luther Whether it be lawfull for one vniustly imprisoned to breake prison Why the Gentiles made the gods the authors of their lawes What is to be required in iudgement Of the excelleÌ„cie of lawes How war is to be enterprised The Ministers of the Church are not to attempt any thing by the sword Kings may be admonished of thâ—â—â— faults so it be done with reuerence Ministers of the Church 〈◊〉 not bound to 〈◊〉 unicate holy things to Tyrants * Heb. 13.17 Kings are not to be censured by excommunication Princes excommunicate by the Pope are notwithstanding to be obeyed of their subiects Whether the lawe commandeth vs to loue the Angels The Magistrates authoritie is empayred not confirmed by the exemption of Ecclesiasticall persons Stapl. repetit schol contr 2. qu. 5. art 1. How farre the Ecclesiasticall persons may deale in ciuill matters Why the Lord would not haue Dauid to build him an house Whether penll lawes bind in conscience Whether Christ be to be imitated in all his workes Difference betweene a weak faith and a false faith August epist. 19. ad Hieron