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.
the last place according to the originall with reference as is said before 5 By whome we haue receiued grace and Apostleship for obedience to the faith that obedience might be giuen to the faith B. G. among all the Gentiles for his name that they may obey the faith of his name T. in his name among all heathen B.G. 6 Among whome ye are also the called of Iesus Christ the called in Iesus Christ. T. 7 To all that be at Rome B. you that be B. G. Be. V. they that be L. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing called to be Saints Grace be to you and peace grace with you T. from God our Father and from the Lord Iesus Christ. 8 First verily I giue thanks to my God I thanke my God B.G. but in the originall it is put in the dative to God thorough Iesus Christ for you all because your faith is published in the whole world not heard T. or renowned R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annuÌ„ciator published 9 For God is my witnesse whome I serue in my spirit with my spirit B. in the Gospel of his Sonne that without ceasing I make mention of you V.B.G.Be. make memorie of you R.L. which phrase is neither good in Latin or English 10 Alwaies in my prayer beseeching if by any meanes sometime at the length T.B.L. V. at one time or other B.G. I might haue a prosperous iourney by the will of God to come vnto you 11 For I long to see you that I might impart vnto you Be. L. bestow among you B.G. some spirituall gift that ye may be stablished Be. B. or confirmed T.V. to confirme you L. R. but the word is in the passiue 12 That is to be comforted together among you Be. in you L. R. with you B.G. to be exhorted together B. Par. but the Apostle was comforted rather then exhorted by their faith by our mutuall faith yours and mine 13 Now I would not haue you ignorant brethren Be. Par. l. Or. I would haue you know T.B. how that I haue oftentimes purposed to come vnto you but haue beene letted hetherto that I might haue some fruit also among you Be. Par. in you L. T.R. the Greeke preposition signifieth in properly but here it is taken for among as also among other Gentiles 14 Both to the Grecians and to the Barbarians both to the wise and vnwise am I a debter to euery man am I a debter to preach T. this is not in the originall 15 So that as much as in me is I am readie to preach the Gospel to you also that aâ—â— in Rome verbat that which is in me is readie to preach 16 For I am not ashamed of the Gospel of Christ for it is the power of God vnto saluation to euery one that beleeueth to the Iew first and also to the Grecian 17 For by it the righteousnes of God is reuealed from faith to faith as it is written But the iust shall liue by faith 18 For the wrath of God is reuealed from heauen against vpon L. all vngodlines and vnrighteousnes of men which withheld the truth in vnrighteousnes 19 Forasmuch as that which may be knowne of God Be. G.V.B. which is knowne of God L.R. the knowledge of God T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth that rather which may be known is manifest in them for God hath shewed it vnto them 20 For the inuisible things of him from the creation of the world or since the foundation T.L. Par. not thorough the creation of the world V.G.B. see qu. 51.2 beeing vnderstood by his works are seene both his eternall power and Godhead which words the Genevens transpose to the beginning of the verse that they should be without excuse T. not so that they are inexcusable L. R. B. or to the intent that they should be without excuse B.G. Par. see qu. 54. 21 Because that when they knew God they glorified him not as God neither were thankfull but became vaine in their imaginations and their foolish heart was darkned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be. L. blinded B. full of darknes G. 22 When they professed themselues to be wise B.G. saying themselues to be wise L.R. counting B. thinking T. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is better translated professing they became fooles 23 And they turned for they turned Be. G. but the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the glorie of the corruptible God into the similitude of the image by the similitude c. V. into the formed image Be. made after the similitude c. B. but in the original it is in the similitude of a corriptible man and of birds and of foure footed beasts and of creeping things 24 Wherefore God gaue them vp to their hearts lust vnto vncleannes not to vncleane lusts of their hearts T. or to vncleannes thorough the lusts of their hearts V.B. to dishonour or disgrace ignominia afficiant T.V.L. defile Be. B.G. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth to disgrace their owne bodies betweene themselues 25 Which turned the truth of God into a lie not his truth for a lie V.B. and worshipped and serued the creature beside the Creator or forsaking the Creator not aboue the Creator V. or more then the Creator B. or rather then the Creator the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside who is blessed for euer Amen For this cause God gaue them vp to vile affections for euen the women did change the naturall vse into that which is beside nature contrarie to nature L.B.G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prater and vsed that which is not of nature T. but here he interpreteth rather then translateth 27 Likewise the males the men B.G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 males left the naturall vse of the women and burned in their lust one toward an other and the males with males men with men B.G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 males wrought filthines and receiued in themselues such recompence of their error as was meete as they should L. as was according B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it beheoued or was meete 28 For as they regarded not to know God euen so God deliuered them to a reprobate minde G.V. rather then a leud minde B. reprobate sense L. vaine minde T. minde voide of iudgement B.P. the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprobate minde to doe those things which are not conuenient 29 Beeing full of all vnrighteousnes fornication wickednes couetousnes maliciousnes rather then iniquitie malice fornication wickednes L. B. for the order is inuerted for the most Greeke copies and the Syriak put fornication in the second place see qu. 73. following full of enure murder debate deceit euill conditioned V.B. taking things in the worse part G. full of euill thoughts T. malignitie L.Be. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 churlishnes morositie 30 Whisperers backbiters haters of God not hatefull to God L. for the
be lawfull to sweare and vpon what occasion 1. That it is lawfull to sweare thus it appeareth 1. Christ came not to dissolue the lawe Matth. 5.17 now the lawe not onely permitteth but commandeth to sweare where cause is Deut. 6.13 and 10.20 2. the Lord himselfe sweareth Psal. 110.4 Heb. 6.17 therefore it is not sinne to sweare 3. the holy Fathers and Patriarkes vsed to take an oath where it was lawfully required as Abraham Gen. 21.24 Iacob Genes 31.53 Dauid 1◠Sam. 24.23 2. But it will be thus on the contrarie obiected 1. Christ saith Sweare not at all neither by heauen for it is the throne of God c. Answear Christ forbiddeth not to sweare by God but not by creatures as by the heauen the earth by the Temple by the head 2. where he saith let your communication be yea yea nay nay Christ forbiddeth not the lawfull vse of an oath when there is iust cause but the often and vnnecessarie vsing of it in common talke where then it concerneth the saluation or edification of our brethren it is lawfull to take an oath as it was requisite that the Romanes should be well perswaded of S. Pauls affection toward them who had yet neuer seene them as Chrysostome saith quouiam neminem hominum animi sui testem sistere poterat c. because he could not set forth any man to be a witnesse of his minde he calleth vpon God who searcheth the heart 3. It will be againe obiected that in the Newe Testament an oath is not lawfull as it was in the olde Basil. in Psalm 14. Answear The abuse of an oath was vnlawfull both in the Old Testament and in the Newe But to take an oath lawfully is as well permitted to the Church of Christ nowe as it was to the Church of the Iewes As the Prophet Isaiah prophesieth of the Newe Church that they shall sweare by Iehovah Isay. 19.18 and c. 43.23 Ierem. 4.3 Quest. 30. How Paul is said to serue in the spirit 1. Chrysostome by the spirit vnderstandeth the holy Ghost omnia spiritus sancti imputat virtuti he ascribeth all to the vertue of the holy spirit nothing to his owne diligence But in that he saith in my spirit this interpretation is auoided Paul would not so call the holy Ghost my spirit 2. Theodoret by spirit thinketh to be meant the gift and grace giuen vnto Paul whereby he was furnished for his Apostleship whereof he spake before v. 5. by whom we haue receiued grace and Apostleship so also Oecumenius he is said to serue him in tradito sibi dono in the gift giuen vnto him but so much is expressed in the words following In the Gospell of his sonne that sheweth his ministerie and employment in the Gospell 3. some giue this sense whom I serue in the spirit that is not in the flesh non in carnalibus observantijs not in carnall obseruations such as were the ceremonies of the lawe gloss interlin so also Aretius I serue God non vt hypocritae ceremonijs not as hipocrites with ceremonies but the mentioning of the Gospel following excludeth all legall ceremonies 4. Origen here maketh a distinction betweene the soule and the spirit which he taketh for the superior and higher part of the soule wherein he serued God Ambrose also by the spirit vnderstandeth the minde which is true that inwardly he serued Christ in his spirit and mind but the faine not considered in the naturall condition thereof as Origen seemeth to haue relation thereunto but renewed and regenerate by grace 5. S. Paul then by his spirit vnderstandeth his ardent and earnest affection wherein he serued God most earnestly and zealously in the ministerie of the Gospel Beza The like saying the Apostle hath 2. Tim. 1.3 I thanke God whome I serue from mine Elders with a pure conscience he serued God with an vpright and innocent heart not in shew and oftentation and in this sense our Sauiour saith Ioh. 4.24 They that worship God must worship him in spirit and in truth Martyr 31. Quest. v. 10. What prosperous iourney the Apostle meaneth v. 10. That I might haue a prosperous iourney by the will of God 1. Paul simply praieth not for a prosperous iourney but according to the will of God there is a prosperitie not according to the will of God as the wise man saith Prov. 1.32 The prosperitie of fooles destroyeth them Gorrham But the Apostle esteemeth not of such prosperous things quae sine voluntate dei eveniunt which come to passe without the will of God Haymo 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth that I may haue a iourney giuen me according to my minde Erasm. in which desire the Apostle non deprecatur omnia pericula doth not pray against all perills and daungers for he suffered shipwracke and endured other casualties in his iourney to Rome but he counted it a prosperous iourney which howsoeuer might bring him vnto them to bestow some spirituall gift vpon them Aretius Such a prosperous iourney was that which S. Paul tooke into Macedonia where though he suffered imprisonment and were beaten with roddes yet his iourney prospered in respect of the good successe which he had in preaching of the Gospel Martyr 3. And this desire of Paul to see the Romanes might be one cause of his appeale which he made to Rome Act. 25. Lyranus 32. Quest. Whether S. Paul needed to be mutually strengthened by the faith of the Romanes v. 12. That I might be comforted through our mutuall faith both yours and mine 1. Chrysostome thinketh that Paul spake not this quod ipse illorum opus habeat auxilio as though he had neede of their helpe seeing he was a pillar of the Church but that he so saith to qualifie his former speach v. 11. because he had saide that I might bestow vpon you some spirituall gift to strengthen you 2. But although the Apostles modestie appeare herein that ioyneth himselfe with them as hauing neede of their mutuall comfort yet in truth he professeth himselfe not to be so perfect as though he needed no helps non ponit se in supremo gradu he doth not place himselfe in the highest degree for he other where doth acknowledge his imperfection both in knowledge 1. Cor. 13. and in the gifts of regeneration Rom. 7. Pareus like as a minister comming to visit one that is sicke to comfort him may be comforted againe by him Olevian to this purpose P. Martyr 3. This mutuall consolation Theophytact vnderstandeth of the alleviating of their afflictions by their mutuall comforts Tolet with others of the mutuall ioy which they should haue one in an others mutuall faith Lyranus that they should be comforted by faith which was common to him and them for there is but one faith But as Chrysostome saith here this consolation may be taken pro fider incremento for the encrease of faith for the faithfull mutuis exhortationibus in fide proficiunt by mutuall exhortations doe profit
the Syrian translatour placeth them so by nature must be ioyned to vncircumcision not to keeping the lawe and it is a description of the Gentiles which haue vncircumcision by nature Pareus 2. Obiect The words of the Apostle are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consummans as the Latine interpreter readeth perfecting the law which phrase Origen thus distinguisheth from the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keepe the lawe which the Apostle vseth v. 26. he that liueth according to the letter of the lawe is said to keepe it but he that keepeth it according to the spirituall sense is said to perfect or accomplish it Contra. But Beza here well obserueth that both these are here taken for one that the perfect keeping of the lawe is not here opposed to the imperfect keeping but the keeping and obseruing of the lawe is set against the not hauing care to keepe it but to rest onely in the outward signe and ceremonie Quest. 44. Of the explanation of certaine termes here vsed by the Apostle and of the letter and the spirit 1. v. 26. Where the Apostle saith if vncircumcision keepe the lawe by a Metonimie he vnderstandeth the vncircumcised the signe is taken for the thing signified but afterward it is taken for the signe it selfe 2. His vncircumcision shall be counted for circumcision that is it shall be as no circumcision Chrysostome readeth it shall be turned into circumcision it shall be all one as if he were circumcised 3. By the ordinances of the lawe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some vnderstand the ceremonies and rites of the law But rather the morall duties of the lawe are thereby signified which the Gentiles performed hauing not the written lawe otherwise the rites and ceremonies of the lawe they could not obserue without the knowledge of the written lawe 4. Shall iudge thee To iudge is taken three wayes 1. Personally as it is said the Saints shall iudge the world 1. Cor. 6. shall personally stand against them in iudgement 2. actually as to iudge may be taken to accuse or testifie against as it is said v. 15. their thoughts accusing them 3. or by example as it is said the Ninevites and the Queene of the South shall iudge the Israelites so is it taken here the Gentiles going beyond the Iewes in example of life shall condemne them that is shewe them to be worthie of iudgement for their euill life Mart. Calvin Pareus 5. What is meant by the letter and spirit there are diuerse expositions 1. Sometime Augustine by the letter vnderstandeth the litterall sense of the lawe by the spirit the spirituall sense exposit in epist. ad Roman so also Origen he transgresseth the lawe qui spiritualem eius non tenet sensum who keepeth not the spirituall sense but euen the spirituall sense of the lawe if it were apprehended onely and the heart not thereby circumcised and reformed was in the Apostles sense but literall 2. some by the letter vnderstand legem scriptam the lawe written as separate from the grace of Christ as the Syrian interpreter readeth scripturam the Scripture which is so called because it was written in tables of stone gloss interlin 3. But it is better here more specially applyed to circumcision so that the letter and circumcision are here taken pro literali circumcisione for litterall circumcision Calvin Pareus that is the externall signe and ceremonie of circumcision onely according to the letter of the lawe which was made literalibus cultris with literall that is externall knifes Gorrhan and by the spirit is not vnderstood the soule as Tolet following Chrysostome but the efficacie of grace wrought in the soule by the spirit of God and so Augustine taketh it els where thus describing the circumcision of the heart quam facit non litera legis docent minans sed spiritus Dei sanans adiuvans which not the letter of the law teaching and threatning but the spirit of God worketh healing and helping lib. de spirit liter c. 8. so then there is no difference quoad rem in respect of the thing which is propounded betweene the spirit and the letter sed quoad animi affectum but in respect of the affection of the mind and the inward operation of the spirit Mart. for euen he that heareth the Gospell but beleeueth it not may be said to be a Gospeller according to the letter not after the spirit 6. By transgressing the lawe is meant the voluntarie breaking thereof not the fayling therein thorough ignorance or infirmitie Mart. as Origen noteth Paul himselfe did not alwaies keepe the lawe non tamen fuit praevaricator legis yet he was not a prevaricator or transgressor of the lawe 7. v. 28. He is not a Iewe which is a Iewe outward here must be vnderstood the word onely he was not a Iewe indeed that was onely so outwardly And in this sense the Apostle saith els where he was not sent to baptize that is onely Martyr Quest. 45. Of two kinds of Iewes and two kinds of circumcision v. 28. v. 28. He is not a Iewe which is one outwardly c. 1. The Apostle here maketh a double comparison both of the persons setting a circumcised Iewe not keeping the lawe against an vncircumcised Gentile keeping of the lawe and of the things betweene inward circumcision of the heart and outward in the flesh onely Mart. 2. And here there is a fowrefold antithesis or exposition 1. From the formes the one is within the other without in outward appearance onely 2. from the subiect one is in the heart the other in the flesh 3. from the efficient one is wrought by the spirit the other is in the letter it consisteth in literall and ceremoniall observations 4. from the ende the one hath praise of God the other is commended onely of men Gryneus 3. Hence the Apostle prooueth by three arguments that the spirituall circumcision is better then the carnall 1. That is best which is in secret and in truth then that which is openly and in shewe onely 2. and that which is wrought by the spirit is more excellent then that which is in the letter 3. and that hath the preheminence whose praise is of God 4. This distinction of spirituall and morall circumcision S. Paul hath out of Moses Deut. 10.16 Circumcise the foreskinne of your heart Deut. 30.6 The Lord thy God will circumcise thine heart which the Apostle further describeth thus Coloss. 2.11 In whom yee are also circumcised with circumcision made without hands by putting off the sinfull bodie of the flesh thorough the circumcision of Christ. And as there are two kinds of circumcision so there is also a twofold vncircumcision as Burgens noteth addition 1. out of the Prophet Ieremie c. 9.26 All the nations are vncircumcised and all the house of Israel are vncircumcised in the heart there is then an vncircumcision of the heart and an other of the flesh 5. Yet this must not be so vnderstood as though there were
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
10. and in staying the insulting of the Gentiles ouer them c. 11. Lyran. and so he protesteth that he speaketh the truth from his heart as he was bound in conscience otherwise bearing a most louing affection toward his nation to this purpose Calvin Martyr Pareus Tolet annot 2. Quest. 2. Of the forme and words of the Apostles oath 1. I speake the truth in Christ c. Origen is here somewhat curious that there is some truth in Chrst some not in Christ as the Pythonisse that cryed after the Apostles that they were the seruants of the most high God Act. 16. and Caiphas that ignorantly spake the truth yet did not speake the truth in Christ. 2. but S. Paul here doth nothing els but call Christ to witnesse that he speaketh the truth and so he appealeth to three witnesses Christ his owne conscience and the Holy Spirit Theophyl Pareus 2. My conscience bearing me witnesse c. Origen againe here doth distinguish of the conscience for the Gentiles also had a conscience which did accuse or excuse them Rom. 2.15 but such a conscience that is a witnesse both of good and euill cannot be said to beare witnesse in the holy Ghost only the Apostles conscience vbi cogitatio non habet quod accuset where the thoughts haue nothing to accuse of is said to beare witnesse in the holy Ghost as Lyranus interpreteth a conscience bene ordinata rectified and well setled 3. I lie not 1. here are these two things seene in Paul which Aristotle requireth in a wise man which are non mentiri not to lie and the other mentientem manifestare to be able to detect a lyar and to manifest the truth as here S. Paul toucheth both Gryneus 2. and this is added because one may lie in telling the truth supposing it to be false so the Apostle ioyneth both together veritie in his words and sinceritie in his minde Pareus 3. and further it is the manner of the Hebrewe speach for more certaintie to denie the contrarie to that which is affirmed as 1. Sam. 3.18 Samuel told him euerie whit and bidde nothing from him and Ioh. 1.20 He confessed and denied not and so is it here Tolet â—â— commentar Quest. 3. Whether it were lawefull for Paul to grieue for the Iewes whose reiection was according to Gods appointment v. 2. I haue great heauinesse c. 1. That it is lawfull to mourne for the calamities that fall vpon those whom we wish well vnto appeareth 1. by the example of holy men that haue so mourned as Samuel for Saul Dauid for Absalom Ieremie for the captiuitie of his people our Blessed Sauiour for Ierusalem 2. Christians are not without naturall affection as to reioyce for prosperous things so to mourne for the contrarie and griefe ariseth à lasione rei amatae from the hurt of the thing beloued 2. But for the solution of this doubt two things are to be considered in respect whereof the minde is diuersly carried for in our griefe as we respect the calamitie which is befallen we doe mourne but looking vnto Gods prouidence we are well apayed and do moderate our passions submitting them to the will of God like as naturall men among the heathen did preferre the publike state of the commonwealth before their priuate calamities as Crassus when his sonne was slaine encouraged the souldiers to fight manfully for that chance onely concerned him And as a iudge in the execution of offenders though as a man he grieueth that they should be put to death yet he is well resolued and contented in the contemplation of iustice that the equitie of the lawe for the example of others should take place yea as God himselfe delighteth not in the death of any yet is well pleased in the punishment of the wicked according to the rule and course of his iustice So S. Paul here doth put on as it were two affections one was naturall of humanitie in pitying the fall of his nation the other was supernaturall in submitting himselfe and his will to the will and purpose of God Quest. 4. Of the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle vseth v. 3. 1. Concerning the two Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greeke letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budaeus maketh this difference betweene them he would haue the first to signifie the things themselues which are dedicated to sacred vses the other the persons that were deuoted to destruction and he deriueth them both from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hanging or setting vp that as the one were set vp in the temples so the others names were set vp in places of execution in hatred and detestation of them But Beza verie well obserueth that in the Scriptures they are both vsed in the same sense so also Tolet annot 3. 2. Chrysostome interpreteth anathema separatum separated from the common vse and it first was vsed of such things as for honour sake were separated and not to be touched then secondarily of such things as were separated and accused and worthie to be detested of all and this sense of the word is agreeable to the words of the Apostle as the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth from Christ as Beza well noteth here so then that was anathema which was so separate from common vse as it was not lawefull to be redeemed but it must be killed and some things were so separated for honour sake as the sacrifices some for horror and detestation as the leprous persons which were separated from the congregation Pareus and in this sense doth the Apostle vse the word anathema here which answeareth to the Hebrew word cherem which signifieth to bequeath to destruction 3. Whereupon Hierome will haue this word to signifie to kill and so he thinketh the Apostle speaketh of the killing of his bodie but cherem simply signified not killing but with horror and detestation as of a thing accursed 4. Some take the better sense of the word as it signifieth some precious thing and treasure whose opinion Chrysostome maketh mention of with some derision but that it cannot be so taken here it shall be shewed in the next question Quest. 5. Whether the Apostle did well in desiring to be separated from Christ from whome he knewe he could not be separated 1. Hierome to avoide the difficulties that might be here obiected thinketh that the Apostle speaketh onely of a temporall separation by death voluit perire in carne c. he would die in the flesh that others might be saued in the spirit epist. ad Algas quest 9. epist. ad Hedib qu. 10. so also Haymo But Chrysostome misliketh this sense vpon these reasons 1. both because S. Paul had made mention twice before of death that it could not separate him from Christ it had beene therefore superfluous and beside no great matter to speake of the same here againe 2. the
herein a difference also is shewed that the Gospel is reuealed vnto some namely to such as beleeue but not vnto others it is hid to them which are lost 2. Cor. 4.3 Hyper. 2. From faith to faith 1. Origen and Chrysostome doe thus expound ex fide veteris Testamenti in fidem noui from the faith of the Old Testament to the faith of the Newe 2. Ambrose ex fide promittentis Dei in fidem hominis credentis from the faith of God promising to the faith of man beleeuing so also Aretius Gualter Martyr 3. Augustine ex fide praedicantium in fidem audientium from the faith of the preachers to the faith of the hearers 4. Anselme from the faith of one article to the faith of the rest but it can be no true faith vnlesse it beleeue all the articles 5. Theodoret ex fide praesentium in fidem futuruum from the faith of things present to the faith of things to come as of the resurrection life euerlasting But vnlesse these things be soundly beleeued there can be no faith at all 6. ex fide informi in fidem formatam from an imperfect faith without charitie vnto a perfect faith but the Apostle speaketh not at all of any such dead faith without charitie for that faith cannot iustifie 7. There remaine then these two expositions that this be vnderstood rather of the encrease of faith we must proceede from faith beginning to faith increasing as the like phrase is vsed Psal. 84.7 they goe from strength to strength Beza Hyper. Gualter and Iohn 1.16 Of his fulnesse haue we all receiued grace for grace Thus Clemens Alexandrin expoundeth stronsat 3. Apostolus vnicam tantum fidem annuntiat â—â— but of one faith which by encreasing commeth to perfection 8. And this meaning it hath withall from faith to faith to signifie that altogether by faith man is iustified and onely by faith Pareus Faius so also Thomas nulle tempore cuiquam nisi per fidem salus contiâ—â— that at no time saluation was attained vnto by any but by faith 3. And by faith here is not vnderstood 1. either obedience of life to liue as God hath commanded for faith is here opposed to workes 2. nor yet a bare and naked assent vnto the Gospel that it is true for such an historicall faith euen the deuills haue 3. but it is taken for a full assurance and confidence of the heart Heb. 10.22 Let vs drawe neere with a true heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the assurance of faith by such a faith are we iustified Beza Pareus Quest. 45. Whether the Apostle doth rightly cite this place out of the Prophet The iust by faith shall liue for the words 1. Obiect The Hebrewe word vsed by the Prophet Habuc 2.4 is beomunatho in his truth or integritie but the Apostle translateth it faith Answ. The Septuag doe translate this word by the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith and so the Hebrewe word cemunah signifieth not onely truth integritie but faith 2. Obiect In the originall it is by his faith which notwithstanding the Septuag doe thus interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by my faith the reason whereof Hierome coniectureth to be this they might mistake the letter vau for iod which onely differ in the length now Synomachus readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his faith according to the Hebrewe But S. Paul neither here nor Galat. 3.11 doth translate the Hebrewe pronoune but translateth onely the iust liueth by faith to this it may be answered 1. Hierome saith non erat ei cura de vorbis cum sensus esset in tuto he had no care of the words retaining the sense 2. And beside loquens eodem spiritu quo Prophetae sensum sumit speaking by the same spirit that the Prophets spake by he taketh the sense vsing his owne words gloss ordinar 3. These pronounes are easily vnderstood in the Greeke tongue though they be not expressed Beza 4. And without the pronoune the place as the the Apostle alleadgeth is sufficient to prooue his purpose that the iust liueth by faith Pareus 3. But the Latine translator here readeth amisse vivit liueth in the present tense whereas it is put in the future in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall liue 4. And the order of the words is to be considered the iust by faith shall liue not the iust shall liue by faith for this reading presupposeth that first he is iust and then liueth by faith whereas he is first iust by faith before he can liue vnto God Mart. Faius Innius in Paral. 5. And here by the way a slip of Chrysostoms may be noted who directly nameth in his commentary the Prophet Zephanie whereas this testimonie is taken from Habacuke which may be obserued to shewe that those auncient fathers though they were excellent men yet were but men and might sometime forget themselues As Ambrose handling that place a little before to the Iewe first thinketh that the Iewes were so called of Iudas Macchabeus whereas long before they were called by that name as is euident 2. king 25. Ierem. 40. Esther 1.3 Mart. This is no note to derogate from the credit of the fathers but to shew a difference between their writings and the holy Scriptures which are free from the least error of forgetfulnesse Quest. 46. Whether S. Paul in citing this saying followeth the Prophets sense 1. Some thinke that the Prophet there historically speaketh of the deliuerance of the people from the captiuitie of Nebuchadnezzar and therefore exhorteth the faithfull that with patience they would expect the promised deliuerance by which faith they should liue and be thereby refreshed and comforted but typically thereby is signified the deliuerance by Christ and so this sentence is accordingly applyed which typicall application the Apostle followeth of this opinion is Gualter 2. Pareus thinketh that the Prophet doth indeede comfort the people in captiuitie which was to come but not onely the Prophet doth leade the mindes of the godly to an higher matter to consider of their euerlasting deliuerance by Christ so he thinketh that both senses of their temporall and spirituall deliuerance are comprehended in this sentence 3. But this is rather the literall and proper sense of the Prophet specially to commend vnto the faithfull their faith and beleefe in the Messiah to come Thus Eusebius expoundeth 1.6 de demonst c. 14. and Hierome saith manifesta in his verbis de Christi aduentus prophetis est there is a manifest prophesie in these words of the comming of Christ And the Apostle so euidently applyeth it Heb. 10.35 Cast not away your confidence which hath great recompence of reward c. v. 37. For yet a verie little while and he that shall come will come and will not tarrie v. 28. now the iust by faith shall liue Perer. Hyper. 4. But it will be obiected that this sense agreeth not with the Prophets purpose who c. 1. complaineth of the enemies and
iudgements from heauen tanquam è sublimi loco as out of an high place in the sight of all Faius so manifest that no man can denie it Beza 7. But the best sense is that men shoud not thinke these plagues sent vpon the world to be ordinarie and naturall though God therein may vse naturall and secondarie causes sed à Deo inflicta but that they are inflicted of God Martyr Pareus 5. Vpon all vngodlinesse 1. Origen restraineth this clause that though the wrath of God be said to be reuealed against all impietie non tamen in omnes homines yet not against all men but onely against those among the Gentiles which had the knowledge of the truth such were their wise men and Philosophers 2. But Tolet by diuerse reasons sheweth that all the Gentiles are here comprehended whether the wise or vnwise 1. by the generalitie of the words against all impietie and vnrighteousnesse 2. because they all had the knowledge of God by the creatures 3. v. 26. the Apostle maketh mention of their women whom he would not haue counted among the Philosophers and wiser sort 4. the Apostles intent is to prooue that all the Gentiles were vnder the wrath of God and therefore also the knowledge of the Gospel and of faith in Christ was necessarie vnto all both the wise and vnwise 3. but as Tolet here reasoneth well so yet herein he is deceiued he thinketh as this sentence concerneth all the Gentiles so the former that the iust shall liue by faith he taketh to be meant onely of the Iewes whereas v. 17. the Apostle made euident mention both of Iew and Grecian that the Gospel was the power of God to saluation to euerie of them that beleeued Faius 6. All impietie and vnrighteousnesse 1. Tolet following Theodoret thinketh that these two are applyed to idolatrie which is both impietie because it denieth vnto God his worship and iniustice in giuing that which is due vnto God vnto idols 2. But the vsuall interpretation is better which Origen also hath impiet as peccare in Deum est iniquit as in homines impietie is to sinne against God iniquitie against men so also Chrysostome non de dogmatis tantum dicit sed de vita he speaketh not onely of the errors of doctrine but of the sinnes of the life c. So impietie comprehendeth the transgressions against the first table vnrighteousnesse against the second Pareus 3. some by all impietie c. vnderstand all impious and vnrighteous persons Perer. rather it signifieth super omnes impietatis partes c. vpon all the partes of impietie and vnrighteousnesse Gorrham whereof these two reasons may be yeelded 1. that none should be excepted though they seemed neuer so righteous they might haue some impietie in them Beza 2. and to shew the obiect of Gods wrath which was not properly men but the impietie and vnrightousenesse of men Pareus Quest. 48. What it is to withhold the truth in vnrighteousnesse v. 18. 1. Anselme vnderstandeth this of those qui veritatem id est Dei scientiam habent tamen male vivunt which haue the truth that is the knowledge of God but yet doe liue ill 2. Basil of those qui donis Dei ad proprias voluntates abutuntur which hauing the gifts of God doe abuse them to their owne pleasure But the first restraineth this word veritie or truth as though it onely concerned the knowledge of diuine things whereas there is a truth also in moral duties the second seemeth onely to include those which sinne malitiously and of set purpose whereas all the Gentiles were guiltie of this in detayning the truth in vnrighteousnesse 3. Oecumenius expoundeth it of those which did know the truth in themselues and did keepe it in ne alys splendeat that it should not appeare vnto others But in this sense onely the Philosophers and wise men among the heathen should be touched whereas S. Paul sheweth what was the condition of all the Gentiles in generall 4. Augustine Ambrose Chrysostome Hayme doe specially apply it to the knowledge of God which the Gentiles had by the creatures and abused it in leauing the Creator and worshipping the creature quod per opera Dei cognovisti per opera hominum perdidisti that which thou knewest by the works of God thou hast lost by the handieworke of men August serm 55. de verbo Domini secund Ioan. And Chrysostome thus resembleth it like as one hauing the kings treasure committed vnto him to bestowe in the kings affaires should spend it vpon harlots and other Iewde persons so also Tolet. Perer. But in this sense the Apostles reason should be too much restrained who spake before of all impietie and vnrighteousnesse both against God and man 5. By truth then we here better vnderstand veras notitias de Deo colendo proximo diligendo the true notice both of worshipping God and louing our neighbour such as the Gentiles had by the knowledge of nature which notice of the truth they by their owne concupiscence and vnrighteousnesse abused and did contrarie things to this their knowledge both in their duties toward God and their neighbours Pareus Martyr Hyperius And here the Apostle vseth a sic similitude taken from Tyrants who oppresse the innocent and imprison them so the Gentiles did as it were imprison the truth which they had by nature in their owne corrupt affections which were as setters gives vnto the truth which would haue shewed it selfe but was kept vnder 6. But seeing the truth is powerfull and prevalent why should it be kept vnder more at one time then at an other Ans. The truth is alwaies powerfull but the difference is not in the truth it selfe but in the instrument which we vse in apprehending it our naturall strength is of small force but when the grace of God assisteth vs then the truth breaketh forth and can be no longer kept vnder Martyr 49. Quest. What the Apostle meaneth by these words v. 19. That which may be knowe of God is manifest in them c. 1. The Apostle here preuenteth an obiection for whereas he had said that the Gentiles did hold the truth in vnrighteousnes it might be obiected that they had not the knowledge of the truth at all the Apostle therefore sheweth that they had the knowledge of God by the light of nature and by the sight of the creatures Pareus 2. Chrysostome Oecumenius likewise Ambrose Augustin this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be knowne of God they restraine vnto the knowledge of the creatures making the next verse an exposition of this the inuisible things c. are seene by the creation But the Apostle euidently distinguisheth this knowledge from that for this is saide to be manifest in them the other is without them here therefore he meaneth that naturall light and those principles of truth both concerning God that he is and what he is and touching morall equitie which are by nature imprinted in the minde Pareus
weakenesse came vpon them by their owne apostasie and falling away from God and that light which they had they depraued neither did they acknowledge their infirmitie but became vaine and foolish in the opinion of their owne strength neither is God debter or bound vnto any but bestoweth his graces freely 2. Pererius disput 16. insisteth onely vpon the first part of this answeare shewing that there is a double kind of ignorance vna est causa culpae one kind of ignorance is that which is the cause of fault or sinne and this excuseth there is an other cuius causa culpa est the cause whereof is our fault and this excuseth not and such was the ignorance of the heathen which was caused by their owne wilfull neglecting and abusing of the light of nature giuen vnto them 3. Peter Martyr hath yet a further answer he distinguisheth between the ignorance of the heathen and their imbecillitie or weakenesse this the heathen would not haue pretended because they ascribed all vnto freewill and therefore they would not haue complained of want of strength the Apostle then toucheth that which was most likely to haue beene obiected by thē namely their ignorance sheweth how euen in that behalf they were also inexcusable c. But seeing as is shewed before euē their natural knowledge was insufficient to saluation the same doubt remaineth stil therfore those two other exceptions concerning their imbecillitie which P. Martyr mentioneth as that it happened by their owne default and that they did not practise that little knowledge which they had but abused it may also be admitted touching their ignorance as before Pareus answeared sufficiently 4. Hereunto further may be added that distinction of ignorance which Gryneus borroweth from Augustine not eueris one which is ignorant is excused sed is solùm qui non habuit vnde disceret but he onely that had not whence to learne And therefore S. Paul excuseth himselfe by his ignorance that he persecuted Christ I did it ignorantly thorough vnbeleefe 1. Tim. 1.13 But such was not the ignorance of God which the Gentiles had hauing naturall meanes offred vnto them which they depraued and abused Quest. 59. v. 21. How the Gentiles are said to haue knowne God and yet glorified him not as God 1. Some thinke that in Scripture that ignorance which is caused by a mans owne fault when he may haue knowledge if he will himselfe it is called by the name of science and knowledge in Scripture as Ioh. 7.28 Christ saith to the Iewes ye both know me and whence I am because they might haue knowne if they would Iustin. resp 140. ad 44. Gentium so also Photius and Sedulius But this is not the Apostles meaning here for he saith not when they might haue knowne God but when they knewe God they therefore had some knowledge of him 2. Some thinke that they had the true knowledge of God but they against this knowledge malitiously and against their owne conscience worshipped other gods so Ambrose Anselm But 1. it cannot be shewed that any of the Philosophers no not they which come nearest vnto the truth had the true knowledge of God for euen Socrates Plato Seneca allowed the worship of the heathen gods and practised it as is before shewed qu. 57. and if any of them thought that the images were no gods yet those which they worshipped were either deuils or Angels as Athanas. sheweth orat cont idol 2. the Apostle here saith that they became vaine in their imaginations which sheweth that they were without the true knowledge of God Anselm answereth that they had once the true knowledge of God and afterward lost it But the Apostle saith otherwise that they did withhold the truth in vnrighteousnesse v. 18. they lost not that knowledge of the truth which they had but suppressed it and kept it vnder with their vaine imaginations 3. Origen seemeth to thinke that they were vtterly voide of all true knowledge of God dum formas imagines requirunt in Des in semetipsis imaginem Dei perdiderunt while they imagined formes and images to be in God they lost in themselues the image of God for there were some Philosophers which held God to be a spirit without any forme or image 4. Some whereas it is said Ioh. 1. the world knewe him not and yet here the Apostle saith when they knewe God c. giue this solution that the world knewe the onely God but not the Sonne Gorrham But the Apostle speaketh here onely of such knowledge of God as naturally may be attained vnto but the knowledge of the Trinitie exceedeth the strength of nature 5. Wherefore the Apostle is thus to be vnderstood that they knewe the true God in part but not perfectly they held some truths concerning the diuine nature but they mingled many vntruthes and falsities therewith they acknowledged a God but they either denied his prouidence and power or they communicated the duine honour vnto others which were not gods and thus they knewe him and yet knew him not In this sense Christ said to his Apostles Ioh. 14.4 Whether I goe ye knowe and the way ye knowe and yet Thomas saith immediately Lord we knowe not whether thou goest how then can we knowe the way So they knewe Christ because they sawe him and he was among them but yet they knewe him not perfectly his power they as yet did not fully vnderstand So the Gentiles knew God in some sort but such an one as he was they did not knowe Augustine to this purpose giueth instance in one of their chiefe Philosophers Hermes Trismigestus how he confesseth many things of the true God the maker of the world tamen obscuritate cordis ad ista delabitur c yet by the darkenesse of his heart he falleth to say that he would haue men subiect vnto those gods which are made by men Beda ex Augustin so they kept the truth as the same Augustin saith in doctrina multis falsitatibus permixta in doctrine mingled with many falshoods And though some among the heathen did hold certaine true principles of God yet there were others more grosse and foolish and were vtterly ignorant of the diuine nature taking the fire wind starres and such like to be gouernours of the world as it is in the booke of wisdome c. 13.1 2. see before of this matter quest 52. Quest. 60. v. 21. How the Gentiles did not glorifie God neither were thankefull but became vaine 1. Did not glorifie him as God this word to glorifie is taken two wayes either to conceiue an honourable opinion of God and to magnifie him and set forth his praise as Ioh. 11.4 this sickenesse is not vnto death but for the glorie of God that the Sonne of God may be glorified thereby or it signifieth the worship due vnto God as Isay. 43.23 Neither hast thou honoured or glorified me with thy sacrifices Theodoret so likewise Chrysostome and Origen seeme to take it in the first sense
the father Sonne and holy Ghost c. Therefore if no creature is to be worshipped much lesse an image which is the work of mans hands if not the liuing are to be adored much lesse the dead But here this obiection will be mooued if no creature is to be worshipped how then doe we adore Christ Chrysostome answeareth Nemo veneraturus regem dicit illi exuas purpuram c. no man comming to doe reuerence to the king saith put off thy robes So Christ beeing cloathed with our flesh is worshipped in and with our humanitie which is vnited vnto his Godhead in one person yet the originall and first cause of this adoration giuen vnto Christs humanitie proceedeth from his diuine nature adoration then beeing due vnto the person of Christ is yeelded vnto him both God and man Martyr Controv. 11. Of the vaine vse of popish pilgrimages v. 13. That I might haue some fruit Paul desireth to see Rome to the intent that he might receiue some fruit by them and they by him this was the ende of this his iourney and peregrination Much vnlike herein were the pilgrimages which in times past and now in many countreys are made to Rome Ierusalem and other places which are onely of a superstitious meaning to offer before some idol and to performe their vowes But the end of the travaile comming together of Christians should be for their mutuall edifying Mar. Controv. 12. None to be barred from the knowledge of Gods word v. 14. I am detter both to the Grecians and Barbarians seeing there was no nation so barbarous to whom the Apostle was not willing to impart the knowledge of the Gospell the Romanists are euidently conuinced of error that will not admit their lay people generally to the reading of the Scripture If the gospel of saluation must be communicated to all then the Scriptures also which containe the knowledge of saluation should be common to all Hyperius the booke â—â— the lawe was appointed to be read in the hearing of the people that they might learne and feare God Deuter. 31.12 see more Synops. Centur. 1. error 3. Controv. 13. Against diuerse hereticall assertions of Socinus touching the iustice of God v. 17. For by it the iustice of God is reuealed because in this place the iustice of God is taken for his benignitie and mercie shewed by Christ in the Gospell Socinus that blasphemous heretike taketh occasion thus to broach his errors 1. he saith that iustice beeing vndestood of God is neuer in Scripture set opposite to Gods mercie but the contrarie is euident Psal 5.6 thou shalt destroy them that speake lies here the Prophet speaketh of Gods reuenging iustice and in the next verse he compareth it with Gods mercie But I will come into thine house in the multitude of thy mercies 2. he affirmeth that that which is opposed to Gods mercie is not called the iustice of God but wrath indignation seueritie which is euidently refelled v. 31. they knowing the iustice of God that they which commit such things are worthie of death here the vengeance of God vpon sinners is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustice And yet more euidently Psal. 145.17 the Lord is iust in all his wayes and mercifull in all his workes here the iustice and mercie of God are compared together 3. further he saith that this iustice of God as it is set against his mercie is of two sorts there is one whereby he punisheth the wicked and obstinate sinners an other whereby he chasteneth euen those that are not altogether impenitent But herein is his error he maketh them two kinds of iustice which are but diuerse degrees of one and the same iustice for when God sheweth seueritie in punishing the wicked therein he exerciseth his strict and rigorous iustice and when he chastiseth sometime his owne children for their amendment he vseth the same iustice but in an other degree tempering his iustice with mercie and fauour Pareus Controv. 14 Against inherent iustice v. 17. The iustice of God is reuealed the Rhemistes apply this place against imputatiue iustice alleadging out of Augustine how it must be vnderstood of that iustice not which God hath in himselfe sed qua induit hominem but wherewith he endueth man when he iustifieth him Contra. 1. They doe not well translate the word induit which signifieth here not to endue but to cloath with and so man beeing iustified by faith is cloathed with Christs righteousnesse he is not iustified by any inherent righteousnesse in himselfe but by an imputed righteousnesse Rom. 4.6 2. And the Apostle doth expound himselfe Rom. 3.22 shewing that the iustice of God is by the faith of Iesus and Philip. 3.9 the Apostle renounceth his owne righteousnesse that he might haue the righteousnesse of God through faith Controv. 15. That the Sacraments doe not conferre grace Kemnitius out of this place v. 16. the Gospel is the power of God to saluation inferreth that the Sacraments doe no otherwise iustifie then the word preached that is excitando fidem by exciting and stirring vp our faith as in this sense the Gospell is said to be Gods power to saluation Bellarmine answeareth 1. that the Gospel is not here taken for the preaching of the Gospel but for the historie of the Gospel as of Christs incarnation and passion 2. if it be taken in the other sense it followeth not because the preaching of the word iustifieth onely by stirring vp faith that therefore the Sacraments iustifie the same way Bellar. lib. 2. de effect sacram c. 11. ration 4. Contra. 1. The Apostle speaketh not onely of the historicall narration of the Gospel but of preaching and publishing the same as it appeareth both by the words before going v. 15. I am readie to preach the Gospel to you that are at Rome and by the words following it is the power of God to saluation to euerie on that beleeueth but they cannot beleeue vnlesse they heare neither can they heare without preaching 2. the argument thus followeth from the greater to the lesse if that which is more principall in the worke of our saluation doe iustifie no otherwise then instrumentally in stirring vp faith namely the preaching of the word then that which is lesse principall cannot iustifie more but the word and preaching of the Gospell is the more principall for they beget faith which the Sacraments onely confirme and seale therefore the Sacraments doe not iustifie men us by conferferring of grace by the worke wrought Controv. 16. That faith onely iustifieth v. 17. The iust by faith shall liue out of this place where the verie iustice life and actiuitie of the soule is ascribed to faith we doe conclude that a man is iustified onely by faith for all is ascribed vnto faith Now the Romanists seeing this place of the Apostle to be so pregnant for iustification by faith onely seeke diuerse shifts to obscure the truth of this testimonie 1. Costerus Euchirid 170. saith that these words
of his goodnes L.V. A.B. or benignitie gentlenes T. Be. rather then bountifulnes G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and patience and long sufferance or long animitie not knowing that the goodnes or benignitie of God leadeth thee or bringeth thee R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repentance not to penance R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather repentance and change of the minde then outward penance 5 But thou after thine hardnes and heart that cannot repent dost treasure vp vnto thy selfe heapest vp L.B.G. gatherest to thy selfe V. but the word properly signifieth to stoare or treasure vp wrath in the day of wrath V.A.L. that is against the day of wrath Be. T.G. B. but in the originall it is in the day and of the reuelation T.A.L. declaration G. B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reuelation of the iust iudgement of God 6 Who will render to euery man reward euery man B.G. but it is put in the originall in the datiue according to his workes 7 That is to them which by continuance in good workes or in well doing B.G.V. but the word in the originall is good workes not according to patience in good workes L.R. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well perseuerance and continuance as patience nor which by perseuerance seeke the glorie of good workes Be. good workes is better referred to continuance seeke glorie honour and immortalitie eternall life 8 But vnto them that are contentious verbat of contention L R. and disobey the truth and obey vnrighteousnes not giue credit to vnrighteousnes L. R. for both the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobeying and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obeying are of the same deriuation shall be indignation and wrath V. A.B.G.Be wrath and indignation L. T. but the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excandescentis commotion or indignation is lesse then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrath rage 9 Tribulation and anguish shall be against the soule Be. V.A. vpon the soule B.G.L. to euery soule T. the first rather see before v. 2. of euery man that doth euill of the Iew first and of the Grecian not to the Iewes first and to the Gentiles T. 10 But glorie honour and peace to euery one euery man B. that doth good to euery one that doth good glorie honour c. G. but here the words are transposed to the Iew first and also to the Grecian not to the Gentiles T. 11 For there is no respect of persons V.B.G. acception of persons Be. L. R. with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acception of persons 12 For as many as haue sinned without the law not whosoeuer hath sinned L. B. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whosoeuer is put in the plural shall perish also without the law and as many as haue sinned in the law shall be iudged by the law 13 For not the hearers of the law are iust with God before God G.T. in the sight of God B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud with but the doers of the law shall be iustified 14 For when the Gentiles which haue not the Law doe by nature not naturally L. R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature the things of the Law contained in the law G. B. which are of the law but in the original it is the things of the law they hauing not the law are a law vnto themselues 15 Which shew the worke of the Law written in their hearts the effect of the law G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worke their conscience also bearing witnes not bearing them witnes L.T.B. for them is not in the original and their thoughts not of their thoughts L. for in the original it is put absolutely in the genitiue accusing one an other mutually or excusing 16 In the day at the day G.B. but in the original it is in the day when God shall iudge the secrets of men according to my Gospel by Iesus Christ. by Iesus Christ according to my Gospel B.G. but the words are here transposed 17 Behold thou art surnamed a Iew V.B.G.Be. not but if thou art surnamed L.R.T. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as though it were two words and restest in the law and gloriest in God makest thy beast of God B. but the preposition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 18 And knowest his will and triest the things that differ A. B. approouest the most profitable things L.T. approouest the more excellent things G.B. but the phrase is vsed in the first sense Philip. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth things differing beeing instructed by the Law 19 And art perswaded or confident V. Be A.G. beleeuest B. presumest L. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Paul vseth of himselfe Rom. 8.38 that thou art a guide of the blind a light of them which are in darknes 20 An instructer of them which lacke discretion B. G. T. of the foolish L. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without wit or discretion a teacher of the vnlearned V. B. G. of infants verbal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L.B.T. he meaneth such as were infants in knowledge hauing the forme of knowledge and of truth in the Law 21 Thou therefore which teachest an other teachest thou not thy selfe thou that preachest a man should not steale doest thou steale 22 Thou which saiest a man should not commit adulterie doest thou commit adulterie thou that abhortest idols committest thou sacriledge A. B.G.Be read these two verses with an interrogation V.T.L. read without and so the next verse also 23 Thou that gloriest in the Law thorough transgression of the law B.V. prevarication L. breaking of the law B. G 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression dishonourest thou God 24 For the Name of God thorough you is blasphemed among the Gentiles as it is written 25 For circumcision verily profiteth Be. V.G. auaileth B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profiteth if thou doe the law but if thou be a transgressor of the law thy circumcision is made vncircumcision 26 Therefore if the vncircumcision prepuce R. the word is praeputium in Latin but it can not be made an English word keepe the rites of the law Be. ordinances B. G. iustices L. A. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rites shall not his vncircumcision be counted for circumcision 27 And shall not vncircumcision by nature keeping the law not by nature keeping the law T. these words by nature are euidently ioyned with the first clause in the original iudge thee that by the letter and circumcision art a transgressor of the law 28 For not he that is in open shew outward B. G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in manifest in open shew is a Iew not that which is in open shew in the flesh is circumcision 29 But he that is in secret is a Iew he is a Iew which is one within B. G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the
did commit the same things themselues Theodoret. But the Apostles words beeing generall Thou art inexcusable O man whosoeuer thou art are not to be so restrained 3. Chrysostome thinketh the Romanes are here specially taxed who were the Lords of other nations and so tooke vpon them to iudge others But the Apostle hetherto in generall hath reasoned against all the Gentiles 4. Some thinke that the Apostle speaketh of the iudgement of the Philosophers such as were Socrates Cato who erred in the same things whereof they reprooued others Hyper. But the Apostle in generall speaketh to euery man whatsoeuer 5. Yea some doe make the Apostles speach yet more particular that he should specially meane Seneca with whome he was familiar But as yet S. Paul had not beene at Rome and therefore if Seneca were knowne vnto the Apostle this their knowledge beganne after the writing of this epistle 6. Wherefore I rather thinke with Pareus that the Apostle noteth all such in generall among the Gentiles who found fault with others beeing guiltie of the same faults themselues yet so as the Iewes be not excluded though principally the Gentiles be taxed see the analysis before he speaketh of a generall iudgement whereby one iudgeth an other that is subscribeth to Gods iudgement that they which doe such things are worthie of death so Chrysostome Vniuersi mortales licet non omnes thronos iudiciales c. for all mortall men though they haue not iudiciall thrones c. yet they iudge either in word or in the secret of their conscience Ambrose thinketh that the Apostle here preuenteth an obiection that whereas he had before noted such as committed sinne themselues and fauoured it in others they might thinke to be free which condemned it in others though they did it themselues therefore the Apostle sheweth that euen such could no way escape the iudgement of God 2. Quest. Whether one offend in iudging an other wherein he is guiltie himselfe It may be thus obiected that if a man make himselfe inexcusable in iudging an other for the same crime which he knoweth by himselfe then it is not safe for such an one to iudge an other as our Sauiour reprooueth those which brought the woman taken in adulterie because they themselues also were not without sinne Ioh. 8. Ans. 1. The iudge which condemneth an other is in the same fault either occultè in foro conscientiae secretly and in the court of their conscience and then they sinne not in iudging of an other or they are publikely detected of the same sinne and then they sinne not in that they giue iust sentence vpon other but in respect of the scandall and offence giuen to others Thomas non peccat quia reprehendit sed quia inordinatè reprehendit he sinneth not because he reprehendeth him but because he doth it inordinately Gorrh. 2. so that the power of the office must be distinguished from the vice of the person such a iudge neither offendeth against the lawes which command malefactors to be punished nor against the offendor which hath deserued that punishment but he sinneth in giuing offence to others Pareus 3. our blessed Sauiour misliketh not the action that they accused the adulteresse for he himselfe admonisheth her to sinne no more but the manner that they did it in hatred delighting in the punishment of an other and in hypocrisie not looking into themselues Martyr 4. Herein Dauid offended who pronounced sentence of death against the man of whome Nathan put the case in his parable not yet perceiuing that he himselfe was the man against whom he pronounced sentence Erasm. such many were there among the heathen Diogenes accused Grammarians which diligently sought out Vlysses faults and were ignorant of their owne and Musitians which tuned their instruments beeing themselues of vntuneable manners Astronomers for that they gazed vpon the starres and saw not the things before their owne feere Orators because they were carefull to speake iust things but not to doe them the common people praised them which contemned money and yet they themselues were addicted to the desire of money ex Gryn 5. Now whereas our Sauiour saith Iudge not that ye be not iudged Matth. 7. he speaketh not there against ciuill iudgement or brotherly admonition but against hastie and precipitate iudgement and vncharitable curiositie when men pried and searched into the faults of others not with a desire to amend them but to the end tha◠their faults might be rather excused with the multitude of otehr delinquents Martyr Quest. 3. Of these words v. 2. We knowe that the iudgement of God is according to truth 1. We knowe some will haue this principally referred to the Iewes we knowe by the Scriptures Tolet. we the Apostles and spirituall men Gorrh. we knowe both by the light of nature and by the testimonie of the word Pareus But the Apostle hauing here to deale against all men in generall doth vrge this naturall principle that God seeth more sharpely then men and therefore is a most iust iudge Beza so that he saith in effect we knowe that is it is certaine Osiander 2. The iudgement of God Chrysostome referreth this to the finall iudgement at the last day that howsoeuer some may escape vnpunished in this world yet the iudgement of the next world shall be according to truth so also Osiander but euen in this world the Lord also often sheweth his vpright and iust iudgement Ambrose maketh this the connexion of the sentence that if man iudge the sinnes which he seeth in another God shall much more But these words are rather a confirmation of the former sentence that he which iudged an other and yet committed the same things could not so escape for though he were blind in his owne iudgement God would finde him out his hypocrisie could not be hid 3. According to truth where the iudgement of God is opposed to the iudgement of man in these two things first mans iudgement is partiall he often iudgeth according to the person not the qualitie of the offence Calvin and againe there are many secret things which God will bring to light but man cannot iudge them Lyran. Socrates who publikely disputed of vertue yet priuately was an idolater Cato 2 Censor of others yet was an vsuter and did prostitute his wife these men though they seemed without reproofe vnto others yet the Lord that iudgeth according to truth would finde out their sinnes Beza 4. Origen here mooueth this question if God iudge according to the truth so that the euill receiue euill things and the good good things at the hands of God how then commeth it to passe that a man who hath liued wickedly and repenteth him findeth remission of sinnes and fauour with God and an other which hath liued well and afterward falleth into euill is punished the answer is that God iudgeth here according to truth for in the one ingressa piet as impietatem depellet godlinesse entreth and expelleth vngodlinesse and in the
entercourse is betweene God onely and his elect as Act. 13.48 thâ—â— beleeued as many as were ordained to eternall life God hath a speciall care of their saluation that are ordained vnto life 2. there is a mutuall relation betweene the faith of God and the elect the elect are by faith perswaded of the faith of God and the truth of his promises 3. on Gods behalfe there is offred his word on our part it is required that we should keepe that worthie thing which is committed vnto vs 2. Tim. 1.14 Gryneus Doct. 4. That the Sacraments depend not of the worthines of the Minister As the Apostle here saith shall their vnbeleefe make the faith of God without effect howsoeuer the minister be disposed the Sacraments want not their force and efficacie because they depend vpon the truth of God which the incredulitie or misbeleefe of man cannot make voide Martyr Doct. 5. There are alwaies some vnbeleeuers and incredulous persons in the Church Shall their vnbeleefe c. Then it followeth that as there were some vnbeleeuers euen among the Iewes so there are still such carnall men and hypocrites in the Church and yet it ceaseth not to be a Church we should not therefore be afraid when we see carnall men and euil liuers to remaine within the Church but consider that such there must be as the Apostle saith that they which are approoued may be knowne 1. Cor. 11.19 Pareus Doct. 6. Who shall iudge the world and how v. 6. Els how shall God iudge the world 1. Here we learne that God is the iudge of the world and he shall iudge the world by Iesus Christ Act. 17.31 2. and this iudgement of God consisteth both in his knowledge that nothing is hidde from him Eccles. 12.14 God will bring euerie work vnto iudgment and euerie secret thing and in his power whereby he now present both directeth ordereth and disposeth euery thing and afterward shal giue vnto euerie one according to his workes 3. God iudgeth two wayes 1. by his word reuealed which teacheth the true faith and worship of God and discerneth the true faith and doctrine from false so our Sauiour saith Ioh. 12.48 the word which I haue spoken shall iudge him This word then ought to be iudge of all controversies the Church cannot iudge because it is a partie as when the question is which is the true which the false Church here the Church is a partie therefore the word and not the Church must be iudge as the lawe is the iudge of ciuill controversies the Church notwithstanding is said to iudge but improperly when it searcheth out and pronounceth the sentence of the word 2. God iudgeth by his deed and worke both present in disposing euerie thing to that end which he thinketh best and in proposing examples of his iudgements euen in this life and therefore Dauid saith Psal. 9.5 thou sittest in the throne that iudgest right and by his iudgement to come in the finall execution of his sentence vpon all both good and bad wherein he shall reward euerie one according to his works ex Pareo Doct. 7. Our doctrine must be grounded vpon the Scriptures v. 10. As it is written hereupon Origen giueth this good note non nostras cum docemus sea spiritus sancti proferamus sententias let vs not bring forth our owne but the sentences of the spirit when we teach c. the Preacher of the truth must confirme his doctrine by the word of truth for faith must not be grounded vpon any mans word yea the Berrheans searched and examined the sermons of the Apostles by the Scriptures Act. 17.11 Therefore neither are such preachers to be commended which are verie rare in citing of Scriptures in their sermons but they are much more worthie of blame which are more frequent in the citing of prophane testimonies of Philosophers and Poets and such like then of the Prophets and Apostles Doct. 8. Of the corruption of mans nature v. 10. There is none righteous no not one 1. It is euident that mans nature is wholly corrupt as both the Scripture testifieth and daily experience sheweth 2. this corruption of nature is a generall deprauation and prauitie of nature beeing inclined vnto all euill and by this prauitie and euilnes it is made guilty of death 3. this corruption of mankind is not of God who created man good but of man himselfe through the instigation of the deuill 4. it is generall and vniuersall none are exempted from it there is none righteous v. 10. all haue sinned v. 13. 5. the knowledge thereof commeth by the lawe v. 20. 6. It must be knowne confessed and acknowledged of all that euerie mouth may be stopped v. 19. and God onely may haue the glorie 7. the remedie against this naturall prauitie and corruption is by the Redemption thorough Christ v. 24. Pareus Doct. 9. Of the difference of true and false religion v. 19. That euerie mouth may be stopped This is a true marke and touchstone whereby to discerne true religion from false for that religion which onely giueth honour vnto God and denieth all power vnto man to helpe toward saluation and so stoppeth mans mouth and taketh from him all ostentation and vaine glorie that is the true religion whereas on the contrarie that which giueth vnto man matter of ostentation and reioycing is to be suspected of falshood and hypocrisie such is the doctrine of Poperie which ascribeth much vnto mans free will and merits Doct. 10. Of true iustification by faith the manner propertie vse and end thereof v. 21. Now is the righteousnesse of God made manifest without the lawe c. from this place to the ende of the chapter S. Paul setteth forth the doctrine of iustification 1. how there is a right and true iustification which is by faith in Christ and a false iustification by the workes of the lawe 2. from the true iustification are excluded not onely the workes of the ceremoniall lawe and of freewill but all workes whatsouer for the lawe of faith is set against the lawe of workes in generall v. 27. 3. the first cause efficient of this iustification is the grace of God the next is redemption purchased by Christ v. 24. 4. the matter or obiect of iustification are all beleeuers v. 22. 5. the forme is the imputation and application of Christs righteousnesse obtained by his obedience and blood 6. the manner is through faith in his blood v. 25. 7. the ende is the declaration of the righteousnesse of God by the forgiuenesse of sinnes v. 25. 8. the effect thereof is our reconciliation with God v. 25. 9. it is reuealed in the Gospel v. 21. 10. and this iustification was not vnknowne vnto the faithfull vnder the lawe hauing testimonie of the lawe and the Prophets ver 21. Doct. 11. How God hath set forth Christ and to what ende v. 25. Whom God hath set forth to be a reconciliation 1. God hath set forth Christ to be our propitiator and reconciler
hath receiued saith if he liue we should call him iust if he liue euill c. lib. 83. quest quest 76. Controv. 21. How S. Paul and S. Iames are reconciled together Whereas S. Paul here saith v. 28. We conclude that a man is iustified by faith without the workes of the lawe but S. Iames affirmeth c. 2.24 You see then how that of workes a man is iustified and not of faith onely c. they may seeme at the first sight to be contrarie they are then thus reconciled 1. Not as Erasmus and Caietanus who doubt of the authoritie of the epistle of S. Iames for though it were a while doubted of yet was it at length receiued by a generall consent of the Church to be of Apostolik authoritie as it is acknowledged to be by Origen hom iâ— Ios. Cyprian in symbol Epiphan haeres 76. Augustine lib. 2. de doctrin Christ. c. 8. Daâ—â—as lib. 4. c. 8. and others 2. Not yet is the solution of the Romanists false and friuolous that S. Paul speaketh of workes going before iustification which are without faith and grace and S. Iames of the workes of grace which followe the first iustification for S. Paul euen excludeth the workes of Abraham which were workes of grace Rom. 4.2 3. The best solution then is this that the Apostles neither speake of the same kind of faith not yet of the same manner of iustifiying 1. S. Paul speaketh of the true liuely faith which iustifieth before God but S. Iames derogateth not from the true faith but from the faith which was in shewe onely which he calleth a dead faith and consequently no faith and such a faith as deuils may haue S. Paul then saying that a liuely faith iustifieth before God and S. Iames that a dead faith iustifieth not no not before men much lesse before God are not contrarie the one to the other 2. Neither doe the Apostles take the word iustifying in the same sense S. Paul speaketh of iustification before God but S. Iames of the declaration and shewing forth of our iustification by our workes before men as is euident thus the Apostle saith euidently v. 18. shewe thou me thy faith out of thy workes c. Againe he saith that Abraham was iustified by workes when he offred his sonne Izaak which must be vnderstood that his iustification was thereby testified manifested and declared for by faith before God he had beene iustified before as the Apostle alleadgeth in the same place v. 23. Abraham beleeued God and it was imputed to him for righteousnesse which testimonie is giuen of Abrahams faith before he offred vp his sonne So then S. Paul saying workes doe not iustifie before God and S. Iames that workes doe iustifie before men that is declare and testifie their iustification do not contradict the one the other 22. Controv. Against Socinus that Christ properly redeemed vs by paying the ransome for vs and not metaphorically 1. Argum. Impious Socinus as Pareus rehearseth his wicked opinion and confuseth it denieth that Christ died for vs or paied any ransome at all for our redemption but he is said to redeeme that is to deliuer vs without paying any price at all as Exod. 15.13 and in other places the Lord is saide to haue redeemed that is deliuered his people from the Egyptian seruitude Ans. 1. It followeth not because to redeeme is sometime taken in that sense that it should be so euery where 2. there is great difference betweene corporall and spirituall deliuerance the first was and might be done onely by the power of God without paying any price at all the other could not be compassed without paying of a price both because of Gods iustice that they which sinne should die Rom. 1.32 and the truth of his word because he had said to man that if he sinned he should die the death 2. Argum. Psal. 31.5 Dauid speaking of Christ saith Thou hast redeemed me O Lord God of truth here Christ is saide to haue beene redeemed but he was not redeemed with the paying of any price Ergo neither did he redeeme vs in that manner Ans. 1. If this Psalme be vnderstood of Christ we confesse that to redeeme is taken improperly in that sense but then it followeth not because it is vsed improperly in one place therefore it should be so in all 2. But if the Psalme be vnderstood of Dauid who was the type of Christ the word is taken properly for euen Dauid was no otherwise freed from his sinne then by the price of Christs death 3. Argum. The deliuerance of the Israelites by Moses from the bondage of Egypt was a type and figure of our spirituall deliuerance by Christ but that was done onely by the power of God without any price payed therefore so was the other Answ. 1. The argument followeth not for the figure and the thing figured agree not in all things there is more in the substance then in the type 2. There is great difference betweene Moses Christs deliuerance Moses was a meere man and a seruant of the house Christ was God and man the Lord of all Moses deliuered onely from corporall bondage and seruitude Christ from spirituall bondage vnder sinne from the wrath and curse of God Moses redeemed the Israelites without his own death or shedding of his blood but Christ our redeemer gaue his life and shed his blood for vs Moses gaue them the inheritance of the earthly Canaan Christ hath purchased for vs an euerlasting inheritance 4. Argum. Redemption is properly said to be from him of whom the captiues are holden but we are said to be redeemed either from our iniquities Tit. 2.14 or from our vaine conuersation 1. Pet. 1.18 or from the curse of the lawe Galat. 3.13 of the which we were not held captiue but no where are we said to be redeemed from God or from his iustice c. Answ. 1. Touching the proposition or first part of the argument 1. it is false that redeÌ„ption is onely from him that keepeth vs in bondage for although principally captiues are freed from him whose captiues they are yet they are deliuered also from their verie bands imprisonment and other such like instruments of their captiuitie such are our sinnes as the bands and fetters that kept vs in thraldome vnder the deuill 2. there is a difference betweene corporall and spirituall bondage for there the price is paid to the enemie as to the great Turke to get the captiues out of his hand but here the price is paied to God not to deliuer vs from him but to reconcile vs vnto him like as when a subiect rebelling against his Prince is imprisoned and condemned to die till some mediation and satisfaction be made for him then his sinne is pardoned and he is reconciled to his prince 4. Concerning the second part of the reason 1. it is false that we were not detained captiues by our sinnes for they are as the snare of the deuil 2. Tim. 2.26 2.
truely redeemed vs by his blood which first appeareth both by euidēt testimonies of Scripture as Mark. 10.45 The Sonne of man came to giue his life a ransome for many Coloss. 1.14 In whom we haue redemption thorough his blood 1. Tim. 2.6 Who gaue himselfe a ransome for all men Apocal. 5.9 Thou hast redeemed vs vnto God by thy blood secondly all the parts requisite in redemption doe here concurre together 1. there must be captiues that are we 2. one to redeeme which is Christ. 3. a ransome must be paid that is Christs blood 4. and one to whom it must be paied that is God see further hereof in Pareus 〈◊〉 10. Controv. 23. That Christ truely reconciled vs by his blood against an other blasphemous assertion of Socinus v. 25. To be a reconciliation thorough faith in his blood against this Socinus obiecteth that Christ was no otherwise a reconciliation then the couer of the Arke in the old testament was called the propitiatorie not that thereby God was reconciled but that God shewed himselfe therein reconciled and appeased toward his people So also the sacrifices of the lawe are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reconciliation yet there was no satisfaction made vnto God by them to this purpose that impious Socinus part 2. c. 2. pag. 81.82 as he is cited by Pareus dub 11. Contra. 1. It is false that the Arke and sacrifices of the old Testament did reconcile as Christ hath reconciled vs for there is great difference betweene dumbe and senselesse ceremonies the blood of beasts and the most holy and liuely blood of Christ. 2. the Arke and the sacrifices though in themselues and their owne vertue they did not reconcile vnto God yet typically and sacramentally they did reconcile as beeing types and figures of the true reconciliation by Christ. 3. And that Christ was verily and properly our reconciler vnto God appeareth in that the Apostle addeth in his blood which he offred vp to God his father which to what ende was it so offred vp but to be a reconciliation thus much of the controversall questions out of this chapter 6. Morall observations v. 3. Shall their vnbeleefe make the faith of God of none effect c. Origen hereupon hath this note infidelitas eorum qui vel non accedunt ad fidem c. their vnbeleefe which either come not to the faith or fall away from it when they laugh vs to scorne in our fasting almes deeds and other workes of faith fidem quae in nobis est non evacuant doe not euacuate or make voide the faith in vs our faith and pietie is not hindred by other mans incredulitie and prophanenesse And in that the Apostle doth here preuent the cauills and obiections of the Iewes it teacheth that the minister of Gods word should so set forth the doctrine of the truth whether in Church or Schooles as that he may meet with all contrarie obiections made against the truth both to satisfie the mindes of them that are desirous to learne to deliver them from all scruple and doubting and to stoppe the mouth of gainesayers Pareus in v. 1. v. 4. Yea let God be true Seeing God is alwaies found true of his promise but men are liars and deceitfull we are taught that in all our trialls and tentations we should certainly ground vpon the promises of God and not be carried away or swayed by the promises or threats of men to let goe our confidence in Gods promises as Dauid in all his afflictions when he was chased vp and downe and persecuted of Saul staied himselfe vpon the truth of Gods promises v. 4. That thou mightest be iustified When as God doth correct vs his children for our sinnes or otherwise exerciseth his iudgements in the world we should not seeme to accuse God or murmure against him but confesse God in all his works and iudgements to be iust and our selues to be sinners as Dan. 9.8 to vs appertaineth open shame c. yet compassion and forgiuenesse is in the Lord. v. 3. What though some did not beleeue As the Oracles of God committed to the Iewes yet were not in vaine though some beleeued not so the Minister of Gods word must not be discouraged and giue ouer his calling because he seeth in some his labour to take small effect Martyr for euen our Blessed Sauiour in that his most heauenly sermon of the eating of his flesh and drinking of his blood was forsaken and left of many of his hearers yet many of his disciples went away in so much that he said vnto the twelue Will ye also goe away Ioh. 6.67 v. 9. Are we more excellent The Apostle that his reprehension might appeare more easie and tolerable ioyneth himselfe in the companie and maketh himselfe one of the number and indeed he was a part and member of Israel So the Prophets doe often ioyne thereselues with the rest of the people as partaking with their sinnes as Dan. 9.5 We haue sinned and committed iniquitie for like as the praise and commendation of the good and vertuous extendeth it selfe vnto all the congregation wherein there are notwithstanding some carnall men and hypocrites so the sinnes of the congregation doe euen touch and some way defile the godly because that they liuing among the wicked might offend in their connivence in not reproouing the sinnes of others as they ought or in not giuing themselues such good example of life as they should or some other kind of way might be touched v. 21. By the Lawe commeth the knowledge of sinne Then is the lawe first to be preached to make men to knowe themselues and to acknowledge their sinnes this was the course that Iohn Baptist tooke to preach repentance to the people and to bring them to confesse their sinnes and so to prepare a way for the Gospell of Christ for like as a wound cannot well be cured vnlesse first it be searched to the bottome so the heart must first be humbled before it can be truely capable of the comforts of the Gospel v. 31. Doe we then make the Lawe of God of none effect c. As the adversaries in S. Pauls time blamed his doctrine concerning iustification by faith onely as an enemie to the Lawe and good workes whereas the Apostle alwaies ioyneth sanctification with iustification workes with faith though he exclude workes in the act it selfe of our iustification So the aduersaries of the grace of God in these dayes the Papists and Romanists doe slaunder the doctrine of the Gospel which vrgeth iustification by faith onely as though it should beate downe and hinder the exercise of good workes But we say with the Apostle that by this doctrine of onely faith we doe not destroy the law but indeed establish it in as much as we hold faith without workes to be a dead and fruitlesse faith we do not separate work from faith though we exclude them from iustification faith which
sacraments are seales to assure vs of Gods promises made in Christ and that they serue for the strengthning and confirmation of our faith his best reason is this qualis obsecro fides est quae vacillat c. what manner of faith is that I pray you which wauereth and had neede to be confirmed if by faith we are assured of Gods promises what vse is then of the Sacraments to assure vs of that whereof we are by faith assured alreadie Perer. disput 4. numer 22. to the same purpose Staplet Antid pag. 225. Contra. 1. The truth of our opinion that the Sacraments are seales to assure vs and meanes to confirme our faith is euident both by the Apostles words who calleth circumcision not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signe but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seale which is more then a signe for a seale is added for confirmation secondly the same is prooued by the nature of signes giuen in couenants which is to assure the parties of the truth and constancie of the couenant made now circumcision was a signe of the couenant betweene God and his people and therefore a signe of assurance and certaintie 2. And although it be the speciall office of faith to assure vs of Gods promises which on Gods behalfe are most sure and neede no ratification yet because our faith is here weake and imperfect it hath neede of proppes to confirme and strengthen it Mart. Controv. 9. Whether circumcision were auayleable for the remission of sinnes 1. Diuerse of the auncient and learned fathers are of opinion that circumcision had no spirituall vse but onely serued as a marke of distinction to discerne Abrahams posteritie from other nations and to be a signe vnto them what faith Abraham was of whom they should imitate and of this opinion these reasons are yeelded 1. Iustinus Martyr dialog cum Tryphon and Epiphanius haeres 30. doe giue this reason why circumcision was not giuen ad iustificationem for iustification or sanctificationis gratiâ for sanctification because it was a signe giuen onely vnto the men and not to the women quicquid ad iustitiam virtutem pertinet c. whatsoeuer belongeth vnto iustice and vertue was giuen vnto women as well as men Iustine 2. Tertullian saith that circumcision was giuen as a signe for those times non in salutis praerogativum not to be a prerogatiue of saluation because Abraham ante placuerat Deo quam circumcideretur had pleased God before he was circumcised lib. aduers. Iudaeos 3. Chrysostome prooueth quod circumcisio nihil ad animae virtutem conduceret that circumcision did nothing avayle for any vertue of the minde by this reason because it was appointed to be ministred vnto infants vpon the eight day that it might thereby appeare that it did nihil animae conducere nothing profit the soule hom 39. in Genes 4. Theodoret saith corporalis circumcisio solius obtinet locum signaculi corporall circumcision is onely in stead of a seale his reason is that circumcision is called carnall and it was a corporall thing and therefore had no such spirituall vse 5. Vnto these reasons may be added that the Israelites were not circumcised for the space of 40. yeares in the wildernesse which sheweth that it was no spirituall remedie for then they should not haue beene suffered to want it so long 6. Beside Iosephus and Philo who haue written most diligently of the ceremonies of the Iewes and the signification thereof neither of them make mention of remission of sinnes signified thereby Contr. But these reasons are easily answeared 1. Though the women were not circumcised yet were they not therefore excluded from the couenant Pererius thinketh that there might be some other meanes prouided for the women but if there had beene any such thing prescribed to women such as circumcision was for men the Scripture would not haue beene silent therein Peter Martyr answeareth better that although circumcision were only enioyned vnto the men yet the vse and fruit thereof also was extended to the women because they were numbred and counted with the men the virgins belonged to their fathers and the married women to their husbands 2. True it is that Abraham pleased God and was iustified before he receiued circumcision this prooueth that Abraham indeede was not iustified by circumcision not that thereby was not sealed the remission of sinnes 3. And the circumcision ministred vnto infants vpon the 8. day doth not take away the spirituall vse thereof for then neither should baptisme haue any spirituall vse concerning the cleansing of the soule because infants which haue yet no discretion are baptized The Sacrament of circumcision then and of baptisme now is giuen vnto infants to consecrate them vnto God that thereby they may be put in minde of their profession when they come to yeares of discretion 4. And whereas S. Paul calleth it circumcision in the flesh he there speaketh of circumcision as separate from faith as it is onely vnto carnall men whereas the right circumcision beeing receiued according to the institution consisteth both of the carnall and externall circumcision of the flesh and of the internall and spirituall circumcision of the heart 5. The omitting of circumcision 40. yeares in the wildernesse sheweth that iustification and remission of sinnes was not tied to the signe that it was no signe of spirituall grace in the remission of sinnes it prooueth not for them which died in the wildernes vncircumcised it may be affirmed that they were in like case with those which died before circumcision was instituted or with children which died before the eight day of circumcision the want of the signe in these cases was not preiudiciall vnto them 6. Iosephus and Philo might conceale this secret that circumcision was a seale of remission of sinnes least the Gentiles into whose hands they knew their writings should come might thereby haue taken occasion to haue scorned and derided the mysteries which they vnderstood not 2. A second opinion is of the Romanists who make this difference betweene circumcision and other Sacraments of the old Testament and baptisme in the newe that in baptisme grace is conferred but in the other there was onely significatio gratiae non effectio a signifying onely not an effecting of grace so Pererius out of Thomas disputat 6. numer 32. Contra. But beside that we shewed before controv 7. that there was the same spirituall effect of the Sacraments of the old and newe Testament they differed onely in respect◠of the more cleare light and liuely representation in the newe Sacraments then in the olde there was more then a bare signification onely of spirituall grace in circumcision for it is called a seale not a signe onely 3. Yet some other of the Romanists as diuerse of their Schoolemen as Alexander Gabriel Bonaventure Scotus as they are cited by Bellarmine lib. 2. de effect Sacramentor c. 13. are of opinion circumcisionem ex opere operato contulisse iustificationem that circumcision by
against him such were the Angelâ— but it is not true of those whom God was offended with for their transgression and yet he loued them not onely as his creatures but as his children whom he purposed to redeeme in Christ 2. So then in a diuerse respect God both was angrie with them as sinners and yet he loued them vnder this condition that they should be saued by the redemption of Christ in him they were elected and beloued before the foundation of the world the argument then followeth not God loued them in sending his sonne to die for them and so reconcile them therefore it was needelesse that Christ should die for them which were beloued of God alreadie for God loued them in Christ whom he had ordained before to be their Mediator and Redeemer 2. Obiect As herein God shewed his loue toward vs so it would seeme a cruell part in God so to be delighted in the death of his sonne Answ. 2. God had no delight in his sonnes death in respect of his suffering and torments but as it was a satisfaction for the sinne of the world and the price of our redemption 2. and Christ the sonne of God was not forced hereunto but offred himselfe willingly of his infinite loue to die for man 3. Obiect It had beene a greater loue if the father himselfe had died for vs then in sending his Sonne thus Pareus reporteth how a Iewe obiected vnto him as he tooke his Iourney toward Silesia ann 78. Answ. First we must not curiously search into Gods secrets to knowe the reason of his will why the sonne of God rather then the father tooke our flesh and died for vs Secondly yet these reasons may be alleadged hereof 1. the father and sonne beeing but one God the father as God did worke with his sonne in finishing our redemption 2. because God was offended and it was God that must satisfie for none else could doe it therefore there must be one person in the Godhead that must satisfie namely the Sonne and one that must be satisfied namely the father 3. what greater loue could God the father shewe then in giuing his owne Sonne the most deare thing vnto him 4. It was the Redeemers and Sauiours part to restore vs vnto the dignitie of the sonnes of God vnto whom did this more properly belong then vnto the Sonne of God Controv. 8. That Christs death was a full satisfaction for our sinnes against Socinus his cauills Obiect If Christs death were a satisfaction vnto the iustice of God for the sinnes of the worldâ— then 1. it must haue beene performed by the same person that had offended 2. the iustice of God required a punishment equivalent to the offence namely euerlasting destruction and malediction which Christ sustained not 3. the Scripture no where speaketh of any such satisfaction for vs by the death of Christ. Answ. 1. As in humane Courts there is a double kind of iustice either strict or rigorous iustice or iustice moderated and tempered with equitie and clemencie as if a king inflict vpon a traytor either the punishment of death or the muâ—ct of ten thousand talents in the rigor of iustice he may exact either but if he shall in his clemencie accept an 100. talents of an other that shall vndertake for the offender here now is iustice tempered with mercie So is it with God he dealeth with some in strict iustice as with the reprobate Angels and reprobate men that doe despise Christ and his redemption but with his elect by dealeth in the other kind of tempered iustice accepting the satisfaction of Christ for them not a stranger from them but made man like vnto them 2. Though Christ suffred not eternall paines yet in respect both of the excellencie of his person that suffered and the bitternesse of that agonie which he endured did beare that punishment which in Gods gracious acceptance was equiualent vnto euerlasting paine 3. And though the Scripture vse not the verie tearme of satisfaction yet there are words of like fâ—â—ree and efficacie applyed to the death of Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ransome redemption and such like as Matth. 20.28 to giue his life for the ransome of many Rom. 2.14 are iustified c. by the redemption that is in Christ Iesus and in many such places thâ—â— like phrases are found Controv. 9. That Christs death was not onely satisfactorie but meditarious against Socinus Obiect 1. No satisfaction of a due debt hath merit in it for no more is paid then is due Christ then by his death merited not because he payed our due debt neither doth the Scripture ascribe any merit to Christs death Answ. 1. It is true that he which satisfieth for his owne debt therein doth not merit for he paieth but that he oweth but he that satisfieth for an others debt meriteth two waies first in respect of the debter in paying that he oweth not then in respect of the Creditor who by an agreement couenanteth to accept the satisfaction of the vndertaker not as a recompence onely for the debt but as a merit to deserue further grace and fauour for the debter So Christ hath truely merited in respect of vs in paying our debt for vs and in respect of God who accepteth the death of his sonne as truely meritorious of his grace and fauour for vs. 2. And further herein appeareth the merit of Christs death 1. in respect of the excellencie of the person that died 2. of the perfect obedience and fulfilling of the law 3. his great loue and willingnesse in suffring 4. and beside his satisfaction he was a faithfull martyr and witnesse of the truth Reuel 3.14 3. The Scripture though in direct tearmes it ascribeth not merit vnto the death of Christ yet it vseth words equivalent as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquisitio purchasing includeth merit as Act. 20.28 Christ is said to haue purchased his Church by his blood and Ephes 1.14 It is called the redemption of the possession purchased c. which is all one as if he had said merited See more in Pareus dub 7. Here followe certaine questions and controversies of waight touching originall sinne Controv. 10. That there is originall sinne in men by the corruption of nature against the opinion of the Hebrewes The Hebrewes doe reiect this saying of the Apostle that sinne entred into the world and death by sinne and they vrge vs to shewe some authorities out of the old Testament to prooue the propagation of Adams sinne to his posteritie Paulus Burgensis addit 2. thus consureth their opinion 1. That death which was inflicted vpon Adam for his transgression remaineth quoad 〈◊〉 as it is a punishment is euident by that place Genes 3.3 Dust thou art and to dust 〈◊〉 〈◊〉 returne which sentence of mortalitie is executed as we see by experience vpon all Adâ—â—s posteritie 2. Then he prooueth quod illud peccatum transijt ad posteras quoad culpam that 〈◊〉 sinne did
If it be decent for a Bishop to be the husband of one wife as Christ is of one Church why will they not then allow them to haue any wife at all 4. Christ indeede is the husband but of one Church at one time yet the Church of the old Testament and the Church of the new did one succeede an other so then this resemblance may hold very well if likewise a Bishop be the husband of one wife after an other Controv. 3. Whether the marriage bond be indissoluable before the one partie be dead 1. Pererius would prooue the negatiue that marrying cannot be dissolued quoad viâ—culum in respect of the bond if it be lawfully contracted but onely quoad torum in respect of their bedding and conuersing together no not for fornication but after death by this place of the Apostle v. 3. If while she liueth she take an other man she shall be called an adulteresse the Apostles words are generall that till death part them neither of them is free Contra. 1. The Apostle speaketh of marriage as it was instituted of God which by Gods ordinance was to continue as long as life lasteth for God appointed in the beginning that the man should cleaue vnto his wife here then the Apostle had no cause to speake of the cases wherein diuorce is admitted either civilly as the law of Moses permitted the men to giue a bill of diuorce to the women or by Christian libertie or immunitie as in the cases of fornication or desertion for when there happeneth any other separation of mariage then by death it falleth not out nisi per vitium but by the fault of the one as Chrysostome here obserueth for the Iewes were permitted to giue their wiues a bill of diuorce for the hardnes of their heart as our Sauiour saith Matth. 15. and either their wiues were in fault for the which cause they dismissed them or they were in fault in seeking to be rid of their wiues likewise in diuorce vpon fornication the partie diuorced was in fault but in the case of desertion the partie forsaking was in fault so none of these separations was without the fault of the partie but the Apostle speaketh of the institution of marriage according to Gods ordinance as it is found and entire without any such impediment or let comming betweene in which sense it is not dissolued but by death 2. Erasmus further answereth that the Apostle onely taketh his similitude from marriage and in a similitude it is not necessarie that euery thing should agree neither is it to be pressed in euery point 3. But that in two cases the mariage bond may be dissolued beside death by the fault of either partie delinquent namely for fornication and vpon wilfull desertion it is euident the first by the words of our Sauiour Matth. 19.9 Whosoeuer shall put away his wife vnlesse it be for whordome and marrie another c. committeth adulterie the other by that place of the Apostle 1. Cor. 7.15 if the vnbeleeuing depart let him depart a brother or sister is not in subiection in such things Pareus dub 1. see further else where Synops. p. 685. 687. Controv. 4. That the disparitie of profession is no cause of the dissolution of marriage v. 4. If the man be dead Gorrhan here putteth in a distinction of ciuill death which is by profession ante carnaletu copulam before carnall knowledge or naturall which is by death properly for it is the common opinion of that side that the man or woman hauing contracted matrimonie may either of them forsake the other before the consummation of marriage to take vpon them the profession of single life The Romanists also haue another opinion that marriage contracted in the time of infidelitie before baptisme is dissolued and made void if either of the parties afterward be conuerted to the Christian faith Bellar. de matrimon c. 12. But these two exceptions for the disparitie of religion or profession to dissolue matrimonie are contrarie to the rule of our Sauiour Matth. 19.9 who alloweth no marriage to be dissolued but for fornication and Saint Paul directly prescribeth that the woman should not forsake her vnbeleeuing husband if he be content to dwell with her 1. Cor. 7.13 See further hereof Synops. Centur. 3. er 82. er 95. Controv. 5. Whether the bill of diuorce permitted to the Iewes did lawfully dissolue matrimonie vnder the law This question ariseth by reason of the Apostles generall words here that if the woman take another man as long as the first liueth she is called an adulterer hence then this doubt is mooued what was to be thought of the men which dismissed their wiues vnder the law and married others and the woman likewise so dismissed married againe whether it were adulterie in them 1. Some are of opinion that by the bill of diuorcement giuen the verie bond of matrimonie was dissolued and that then it was lawful for either partie to marrie againe as Scotus Dorandus Poludanus in 4. Sententiar distinct 33. Caietanus in 24. Deuter. Abulens in c. 19. Matth. qu. 49. and Burgens against Lyranus in 24. Deuter. But the words of our Sauiour Christ make against them who saith that Moses permitted them so to doe for the hardnes of their heart Matth. 19.8 it was therefore tolerated onely and suffered because of their infirmitie it was not made lawfull and our Sauiour Christ addeth from the beginning it was not so this their instance then of distinguishing their wiues was a departing from the first institution 2. Wherefore their opinion is more sound which thinke that although because of the hardnes of their heart to auoid a greater mischeefe namely vxoricidium the murthering of their wiues they were permitted to send them away yet the marriage was not in truth dissolued they married againe sine poena legali without any legall punishment but yet non sine peccato not without sinne Thus Pererius shewing the same to be the opinion of Thomas Bonaventure Lyranus with others and before them Augustine lib. 19. cont Faustum c. 26. and Hierome in c. 2. Malach. And further Augustine sheweth that Moses intendment in graunting a dismission of the wife vpon a bill of diuorcement was to haue them reconciled that whereas onely the Scribes were to write the bills of diuorcement of purpose henc interposuit moram he put in this caution to delay the matter that while the man went vnto the Scribe while his bill was in writing his minde might be altered especially by the perswasion of the Scribe who in his discretion was not to write any such bill if reconciliation might otherwise be had So then of this libertie of the Iewes the like iudgement is to be giuen as of the polygamie or marriage of many wiues that neither was void of infirmitie which God did beare within those times but neither was euer simply lawfull the first institution beeing violated Controv. 5. Against the workes of propitiation v. 4. That we
is most probable and commeth nearest to the truth the former reasons may demonstrate to any of vnderstanding Quest. 35. How we are said to be saued by hope v. 24. 1. For the coherence of these words 1. Chrysostome thinketh the Apostle maketh mention of hope because he had spoken before of the excellent graces of the spirit which he called the first fruits ne omnia in hoc tempore quaereremus left we should make accouÌ„t of all things as present 2. some make this as a reason of the sighing and longing of the faithfull because they haue onely yet things in hope Tolet. 3. Martyr thinketh the Apostle answeareth an obiection how it may stand with the condition of children to sigh and grone because yet they haue their saluation but in hope 4. some make the obiection this how can it be said that we waile for our adoption seeing we are alreadie the adopted sonnes of God in Christ and so the answer shall be that we haue these things onely in hope Rolloch Piscator 5. But it is rather an other argument of consolation to moue the faithfull patiently to beare their tribulations from the nature of hope Pareus Gryneus 2. Hope is taken three waies in Scripture 1. it signifieth generally the doctrine of faith as 1. Pet. 1.15 be readie to giue an answer to euery man that asketh a reason of that hope which is in him 2. hope is taken for the obiect of hope the thing hoped for as Gal. 5.5 we wait for the hope of righteousnes through faith afterward in this place hope that is seene that is the thing hoped for is no hope 3. it betokeneth that godly affection of the mind in hoping for that which is promised and beleeued Gryneus 3. Saluation is taken sometime for iustification in this life Tit. 3.5 Not by the workes of righteousnesse c. but according to his mercie he saued vs But here it signifieth the perfection and happie estate both of soule and bodie in the kingdome of heauen Pere disp 16. 4. But these words of the Apostle must not be so taken as though we had onely things in hope and nothing in possession for we are now iustified by faith and sanctified by the spirit but the perfection and accomplishment of these things we haue onely in hope Martyr 5. And two conditions are considered in the things hoped for that it is both difficult for if it were easie and in our owne power we would not hope for it and beside though it be hard and difficult yet is it not impossible for then we should despaire altogether and neuer hope for it Martyr and hereunto adde a third qualitie required in hope it selfe that it is not wauering and doubtfull for that is contrarie to the nature of hope but it is certaine and firme and therefore is it called the ankor of the soule Heb. 6.19 6. We are saide to be saued by hope not efficienter not as though it were the cause of saluation but consequenter in respect of the sequele and consequent that after we haue patiently waited and expected by bope that the thing hoped for will certainely follow Quest. 36. Of the difference betweene faith and hope They differ three waies 1. ordine in order and prioritie 2. operatione in the worke and operation and obiecto in the obiect 1. Faith goeth before hope and begetteth hope as the Apostle defineth hope Heb. 11.1 it is the ground hypostasis or foundation of things hoped for for first we beleeue the things promised then we hope for them and in the third place followeth our loue and delight in them yet faith is not the efficient cause of hope the spirit of God is the author efficient and working cause of all these graces but the way and manner of working them is according to this order that first we haue faith then by faith the spirit bringeth vs to hope 2. The operation of them is diuerse for it is the proper effect of faith to iustifie vs and assureth vs of remission of sinnes in Christ but hope doth not iustifie vs it doth by patience vphold and support the soule in the expectation of the finishing of that which is begunne in vs by faith 3. The obiect of them both doth differ 3. waies modo gradu tempore in the manner the measure or degree and the time 1. in the manner for faith relyeth vpon the promise it selfe hope resteth in the thing promised 2. in the measure initium salutis fide habetâ—r complementum spe the beginning of saluation is had and obtained by faith the complement and perfection thereof by hope 3. in the time for faith apprehendeth the promise of remission of sinnes and iustification as present hope is exercised in the expectation of eternall life to come Quest. 37. Whether things hoped for cannot be seene It will be here thus obiected 1. we looke for heauens and earth in the next world but they are seene Origen answeareth that they are not these heauens and earth which are now visible which we looke for but other heauens and earth as Saint Peter saith we looke for new heauens and new earth 2. Pet. 3.13 for as touching these visible heauens and earth they shall passe away Matth. 5.18 2. Obiect Stephen saw the heauens open and Iesus sitting at the right hand of God Act. 7. he saw that which he hoped for Gorrhan answeareth he saw indeed gloriam Christi non suam the glorie of Christ but not his owne glorie hope is of those things which belong vnto a man himselfe he saw the glorie of Christ which shall be communicated to his members but his participation of that glorie he saw not but hoped for it 3. Obiect Saint Paul was taken vp into the third heauen and heard things not possible to be vttered and beeing there he likewise saw the glorie of Christ. Ans This was not any corporall sight but a spirituall vision and sight for Saint Paul determineth not whether his spirit were then in the bodie or out of the bodie when he was so taken vp 4. Obiect A man running in a race may set his eie vpon the price which he runneth for â—â— hopeth to obtaine Caietan answeareth that there are two things considered in that which is hoped for materiale the materiall part the thing it selfe and formale the formal part which is the possession and obtaining of it the first may be seene the second is not seene but onely hoped for Quest. 37. What spirit is said to helpe our infirmities v. 26. 1. Chrysostome by the spirit vnderstandeth the spirituall gift of prayer that whereas the Church was in heauines and much perplexed then he which had the gift of praier did rise vp and by framing of a praier shewed the people how and what they should pray for But thus it may be be excepted against this sense 1. the spirit is not thus taken throughout this Chapter and diuersely in the same place to vnderstand the same word is
exposition of the former 3. Now these were the things which the Iewes were offended at in Christ 1. at the vilitie and basenes of his person for they expected a glorious Messiah that should be of power and state in the world 2. at his conuersation because he did companie with sinners 3. at his doctrine because he reprooueth them for their corruptions of life and superstitious doctrines Martyr Pareus 4. They blasphemed both his humanitie in saying he was a man giuen to eating and drinking a companion of Publicans and sinners in blaspheming his diuine nature saying that he cast out deuils through Belzebub the prince of the deuils 4. But where it is said I lay in Sion a stumbling blocke fowre things are here obserued 1. who layeth this stone God 2. who was this stone Christ. 3. where layed in Sion in the Church of God among the Iewes to what end to stumble at yet this was not the principall end for Christ was appointed to be a precious and eiect stone but he is a stone to stumble at through the obstinaâ—ie and hardnesse of heart of vnbeleeuers both these ends are set forth by Simeon Luk. 2.34 This child is appointed for the fall and rising againe of many in Israel and by Saint Peter 1. ep c. 2.7 Vnto you which beleeue it is a precious stone c. and to those which are disobedient c. a stone to stumble at But the principall 〈◊〉 which the Lord intendeth is the building and raising vp of many by this stone the accidentall end is the falling and stumbling of many through their owne vnbeleefe Quest. 31. Of the meaning of these words he that beleeueth in him shall not be ashamed 1. The Apostle here followeth the translation of the Septuagint in the originall Isay. 28.16 the words are be that beleeueth shall not make hast Beza thinketh that the Septuagint for iachish which signifieth be made hast did read 〈◊〉 ashamed But allowing that the Septuagint did read the originall as now it is there is no great difference in the sense for that which the Prophet did expresse by metaphor the Septuagint doe mandate properly Tolet annot 35. or rather they put the consequent for the antecedent 〈◊〉 the effect for the 〈◊〉 because he which is rash and maketh hast is ashamed in the end and confounded him lib. 2. per act 15. 2. Touching the meaning of the Prophets words be that beleeuethâ— shall not make hast 1. Lyranus giueth this sense that in the prophets times the faithfull should with patience waite for the comming of the Messiah and not seeke to preuent the time and when the Messiah should come in the flesh they should not make hast in wishing his second comming before the time 2. Paulus Burgensis thinketh to mend this exposition and maketh it 〈◊〉 worse he vnderstandeth it of those which were not hastie to beleeue in Christ but yet at the length beleeued as Christ saith to his two Disciples Luk. 24.25 O slow of heart to beleeue all that the Prophets haue spoken But this was a rebuke vnto them whereas the other is a commendation of those which beleeue 3. Martyr better expoundeth it of the patience of the Saints which doe waite for the fulfilling of Gods promises in due time not hasting to vse vnlawfull meanes and more particularly the Prophet there reprooueth those which would not wait vpon God for his deliuerance but depended vpon present helpes Iun. annot as also it hath a spirituall application against those which made hast in endeuouring to be iustified by their owne workes and so preuented and forestalled their iustification by faith 4. And whereas the Apostle saith shall not be confounded some doe referre it to the day of iudgement when the faithfull shall not be confounded or ashamed cum venerit no futuro when Christ shall come in iudgement gloss interline Haymo But it is more generall shewing that the faithfull neither in the time present nor to come shall be ashamed and not to be confounded signifieth non frustrari not to be frustrate or disappointed of their hope Mar and here more is vnderstood then said he shall not be confounded that is shall be confirmed comforted established Faius so Dauid saith Psal. 25.1 In thee haue I trusted let me not be confounded Quest. 32. Whether it be the propertie of faith to make one not to be ashamed which is ascribed to hope c. 5.5 This doubt is easily remooued for though hope haue this propertie that he which hath a stedfast hope in the end is not ashamed because he is made partaker of his hope whereas he which hath a vaine confidence is abashed and ashamed when he seeth himselfe deceiued and disappointed yet this propertie hope hath because it is grounded vpon faith which is by the Apostle called the ground of things hoped for Heb. 11.1 therefore this effect not to be ashamed is ascribed also to faith because it is alwaies accompanied with hope and hope is included in faith Martyr 4. Places of Doctrine Doct. 1. Concerning oathes v. 1. I say the truth in Christ I lie not 1. hence it is euident that it is not lawfull to sweare by any creatures but onely by God for whereas an oath is nothing else but an appealing vnto the testimonie and iudgement of God who both searcheth the heart and punisheth periurie for the confirmation of the truth in a doubtfull matter and so two things are requisite in him whom we sweare by both knowledge to discerne the heart and power to iudge because both these are peculiar to God to be a searcher and knower of the heart and to be able to punish therefore it followeth that God onely is to be called to witnesse in an oath and beside it is a part of inuocation which onely belongeth vnto God 2. hence also we haue an euident argument of the diuine nature of Christ because the Apostle here sweareth by his name 3. As also here we learne how oaths may be distinguisheâ— and the diuers kinds of them as there is an oath called promissorium a promising oath which is of the time to come when one promiseth and vndertaketh by his oath to doe this or that as Eliah sware vnto Obadiah that he would shew himselfe that day vnto the King 1. king 18.15 there is assertorium an affirming oath which is of the time present or past as when one sweareth that such a thing was done or not or such a thing is true and this kinde of oath is either iudiciale in publike iudgement when an oath is required of the parties or voluntarium when one taketh a voluntarie oath such is the Apostles here Doct. 2. Of the moderation to be vsed by Preachers v. 2. I haue great heauines c. S. Paul thought in this chapter he be to entreate of the reiection and reprobation of the Iewes for their vnbeleefe yet he first sheweth his louing affection vnto them neither concealing the truth for affection not yet
name of his father quia per cum sicut per nomen notificatur because by him as by a name the father is made knowne 6. But that other glosse of Origens here is verie corrupt that whereas he mooueth this question where the Apostle 1. Cor. 12.3 writeth to the Church at Corinth with all that call vpon the name of the Lord Iesus whom the Apostle should meane hereby as though these were not of the Church he resolueth that these which are said to call vpon c. are those which beleeue in Christ but yet are not fully sanctified nor ioyned to the Church but are but beginners and novices as it were in the faith whereas the Apostle in that addition meaneth those faithfull brethren which were in other parts of Achaia to whome he writeth as well as to the church of Corinthus as it appeareth in the inscription of his second epistle to the Corinthians c. 1.1 Quest. 19. Of the gradation here vsed by the Apostle v. 14. and the occasion thereof 1. Whereas the Apostle riseth vp by decrees they which doe invocate God must beleeue and beleefe presupposeth hearing and hearing preaching and preaching sending Chrysostome thinketh that hereby the Apostle intendeth to discouer the ignorance and incredulitie of the Iewes that it was their fault that they beleeued not on Gods behalfe there was no want and so he would haue it a proofe of his former charge that the Iewes were ignorant of the righteousnesse of God But if the Apostle directed his speach against the Iewes onely it should haue no coherence with that which went before where he shewed there was no difference betweene the Iew and Grecian 2. Neither yet as Lyranus saith arguitur hic infidelitas non credentium doth the Apostle in generall reprooue the infidelitie of those which beleeued not among the Gentiles he rather sheweth the contrarie that God was beleeued vpon among the Gentiles because he was there called vpon 3. Osiander taketh it that the Apostle by certaine degrees commeth to set forth the necessitie of the ministerie of the Gospell to make a difference betweene those among the Gentiles which truely invocate the name of God which cannot be where the ministerie of the Gospel is not and those which boast that they are the worshippers of God as the Turks but yet receiue not the ministerie of the Gospell 4. Gryneus following Beza maketh this the scope of the gradation that as invocation is a testimonie of faith faith of vocation vocation of election and saluation so invocation is a sure note of saluation and so they would haue it a proofe of the former proposition Whosoeuer calleth vpon the name of God shall be saued 5. Pareus thinketh the order to be this that as hitherto the Apostle had set forth the doctrine of iustification by faith and the difference betweene it and the iustice of the lawe so now he sheweth the meanes how this iustifying faith is obtained which is by hearing of the word preached by those which are sent thereunto 6. As this is true that the ordinarie meanes to beget faith is the preaching of the word so the Apostle hereby sheweth how the Gospel was to be preached vnto the Gentiles as well as to the Iewes because God had appointed them to beleeue in his name because his name should be called vpon among the Gentiles which could not be without faith nor faith without preaching nor preaching without sending and thus Saint Paul doth together iustifie the vocation of the Gentiles and his Apostleship and sending to preach among them to this purpose Calvin Martyr Hyperius Faius with others Quest. 20. Of these words v. 15. How bewtifull are the foete c. whether it be rightly cited out of the Prophet 1. The Apostle here leaueth the Septuagint and followeth the Hebrew text yet with some omission and alteration the Septuagint read thus adsum tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in montibus I am present as pleasantnes or bewtie in the mountaines c. for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hora with an aspiration signifieth time opportunitie and bewtie and without an aspiration ara carefulnes the Apostle here rather followeth the Hebrew originall leauing the vulgar translation of the Septuagint 2. But he omitteth some things as these words vpon the mountaines because this did specially concerne the situation of Ierusalem but the Apostle applieth this text to the solemne embassage of the Apostles to the whole world and yet euen that part also of the prophesie was fulfilled in the Apostles who were first sent to preach the Gospel in Iudea which was a countrie full of hills and so discurrebant per montes they did goe vp and down vpon the hills And whereas the Prophet Isai 52.7 whence this place is taken doth speake in the singular number how beautifull are the feete of him that bringeth glad tidings the Apostle doth vse the plurall therein expressing the force of the Hebraisme which by the singular vnderstandeth the plurall 3. The Prophet in that place speaketh of the deliuerance of the people from the captiuitie of the Assyrians but because all those particular and temporal deliuerances were grounded vpon the spirituall deliuerance by Christ that place specially intendeth the spirituall ioy which the Church of God should haue in the message of their spirituall deliuerance Mar. Origen vpon this place and Cyrill vpon Isay likewise Ambrose epistol 11. doe interpret that place and applie it vnto Christ whom the Prophet speaketh of in the next verse before behold it is I that doe speake But seeing Saint Paul doth directly applie it to the preaching of the Apostles no other sense is to be followed and so also Tertullian lib. 3. cont Marcion expoundeth it of the Apostles 4. Their feete are said to be bewtifull 1. not as Origen in an allegoricall sense quia ambulabant per viam vitae because they did walke in the way of righteousnesse for this was not peculiar to the Apostles but common to all the faithfull 2. nor as Haymo because the Lord had washed their feete for Saint Pauls feete were not then washed 3. wherefore here by a figure membrum a part is put for the whole person Vatab. the message of the Apostles was welcome and their feete are named because they trauailed preaching the Gospel Par. and thereby is also signified that the Gospel should not be propagated by force and strength sed humili praedicatione but by a lowly and humble kind of preaching 4. and their feete are said to be bewtifull both in respect of the manner of their teaching which was alluring and delighting in respect of their sweete exhortations and holy life Tolet and the powerfull demonstration of the truth by miracles Martyr but especially in respect of the message it selfe which was the preaching of redemption by Christ. 5. But whereas the word vsed by the Prophet bashur signifieth simply to declare publish or bring tidings the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
c. a deuout mind is not by any precepts so much framed to the obedience of God as by a serious meditation of his mercie as the Apostle saith Tit. 2.11 The grace of God c. teacheth vs to denie vngodlines 2. Doctr. Of the threefold will of God v. 2. What is the good will of God acceptable and perfect Paulus Burgens addit 2 hath this distinction of the will of God which is taken here for voluntas signi his signified or reuealed will that is the will of God for the thing willed which is prohibitionis praecepti consilij in forbidding commanding or counselling as if a man abstaine from euill which is forbidden therein he doth well but if he doe also the thing commanded now he doth also that which is pleasing vnto God if further he proceed vnto the counsels then he is perfect as our Sauiour said Matth. 19.21 to the young man If thou wilt be perfect goe and sell all thou hast c. This distinction may be admitted with this caution if counsels be vnderstood of things indifferent as for a man wholly to leaue the world and to giue all or halfe to the poore as Zacheus did and such like not to merit thereby but to shew our obedience and thankfulnes to God in such there must be needs acknowledged a greater degree of perfection 3. Doctr. Against curious questionists v. 3. The Apostle forbiddeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vnderstand aboue or beyond that which is meet to be vnderstood which may be vrged against curious and vnnecessarie questions of matters concerning religion such it seemeth the Church was much troubled with in S. Pauls time in so much that in sixe seuerall places in his two Epistles to Timothie he giueth him charge touching such contentious questions and vaine disputations 1. Ep. 1.4 c. 4.7 c. 6.5.20 2. Ep. 1.16.23 where he styleth such needlesse questions with the tearme of old wiues fables vaine disputations prophane bablings foolish and vnlearned questions Much like was that curious and needlesse endeauour of the schoole-Diuines in reducing all Diuinitie to intricate questions and idle and vaine speculations wherein I condemne not their commendable paines in the debating of doubtfull points fit to be discussed but in finding out new tricks and deuises and excogitating distinctions to obscure and corrupt the truth 4. Doctr. That no man must forsake his Ecclesiasticall function nor aspire aboue his reach Pet. Martyr applieth the former text against those which in times past did refuse or forsake the Ecclesiasticall functions to the which they were called who vnder pretense that they had not gifts sufficient but indeede either for feare of the troubles incident to those places or for loue of their own ease or pleasure did draw their necks out of the collar these he saith non sapere vt oportet they did not vnderstand as they ought But in these daies there is an other extreame which is admitted when men doe presume ambitiously vnto places aboue their reach and for the which they are in respect of gifts vnmeete neither doe these sapere vt oportet they are not wise vnto sobtietie neither doe keepe themselues within their line and compasse 5. Doctr. That the holy Ghost is God v. 3. As God hath dealt to euery man c. That which here is ascribed vnto God is elsewhere said to be the worke of the spirit 1. Cor. 12.11 All these things worketh the selfe same spirit distributing to euery one as he will seeing then it is God that distributeth these seuerall gifts and graces and it is the Spirit that so distributeth them it doth necessarily follow that the Spirit is God 6. Doctr. The Scriptures are the rule of faith from the which we must not swarue v. 6. Prophesie according to the analogie or proportion of faith c. This proportion or rule of faith is to be taken onely from the Scriptures as our Sauiour biddeth vs search the Scriptures Ioh. 5.39 to them as the line of truth must we haue recourse in all our teaching and preaching not one iot to decline the same as the Prophet Isai saith c. 8.20 to the law to the testimonie if they speake not according to this word there is no truth in them so Hierome saith quod non discendit de monte Scripturarum eadem facilitate contemnitur qua approbatur that which floweth not downe from the mountaine of the Scriptures is as easilie refused as approoued c. in c. 23. Matth. Doct. 7. That Christian religion expelleth not humane affections but onely directeth them v. 9. Hate that which is euill c. A Christian may retaine hatred but it must be exercised against that which is euill it is not then as the Stoicks were of opinion that in a wise man there are no passions or affections there are without question but tempered and qualified by grace that like as in an harpe when time and tune is applyed to the instrument consisting of wood or some such like thing and strings there is made pleasant harmonie so humane affections ruled by grace doe make a sweete consent Doct. 8. Of the order and degrees in the Church and commonwealth v. 10. In giuing honour goe one before another Among Christians then there are which must giue honour and some are to be honoured Christ will haue order kept in his Church God is not the author of confusion 1. Cor. 14.33 the inferiours must yeeld honour to the superiours the scholars to the teachers the people to their pastor they which are ruled to their governours this maketh against the Anabaptisticall confusion which taketh away the ciuill superioritie of one aboue another Doct. 9. That the Church of God shall neuer want enemies to persecute it v. 14. Blesse them which persecute you c. Then the godly shall neuer want persecutors to exercise their patience there are two things which the world hateth vnitie and pietie and all persecutions in the world are either for the truth or godlinesse sake wherefore seeing such is the lot of the Church of God in this world they must arme themselues with patience as the Apostle saith Heb. 10.36 You had neede of patience that after you haue done the will of God yee might receiue the promise Doct. 10. How and wherein we should loue our enemies v. 19. Auenge not your selues c. We must thus be affected toward our enemies 1. in louing them as Christ loued vs when yet we were enemies Rom. 5.10 2. in procuring their conversion as Ananias did Sauls Act. 9. 3. in praying for them as Stephen did for the Iewes 4. in taking heede of giuing them offence for which cause Iacob went away from Esau Gen. 27. 5. in bearing their wrongs as the Apostles did Act. 5. 6. in molifying them with gentle words as Abigail did Dauid 1. Sam. 25. 7. in ministring necessarie things vnto them as Elisha did to the armie of the Syrians 1. King 6. 8. in shewing compassion in their miseries as Dauid
as a support and supply of the manifold charges which the Prince is put vnto in maintaining his officers and Ministers in founding and raising Churches schooles hospitals in waging battell and such like our Blessed Sauiour refused not to pay poll money to the officers Matth. 17. Doct. 5. A Christian is bound to pay his debts v. 6. Owe nothing to any man c. Though charitie require that no extremitie should be vsed in rigorous exacting of debts yet euerie one that is endebted ought to haue a care of discharging his debts as Christian religion doth not ouerthrowe the generall policies of states and commonwealths so neither doth it dissolue priuate contracts and couenants the Prophet did by a miracle bring vp the axe that was fallen into the water to restore it againe to the owner of whom it was borrowed 2. King 6.5 Doct. 6. That Christian religion taketh not away the obedience of subiects This euidently appeareth out of the whole chapter wherein the Apostle sheweth fowre speciall bands of obedience 1. the authoritie of God who instituted magistrates 2. the feare and awe of conscience which is more then the feare of any humane lawes 3. the dutie of charitie which is to yeeld vnto euery one their owne 4. the puritie of Euangelicall doctrine which forbiddeth all vice and commandeth vertue Therefore the Romanists doe cause the Gospell of Christ to be slaundered so much diminishing and empayring the authoritie of Magistrates by exemption of Ecclesiasticall and other priuiledged persons But Tolet annot 12. here telleth vs that notwithstanding some persons are exempted yet for all this the Ecclesiasticall state doth confirme and corroborate the secular obedience as by the Magistrates authoritie is diminished in some sort the particular power of parents ouer their children of Masters ouer their seruants and yet also their authoritie is confirmed and strengthened by the care and prouision of the superiour Magistrate and so is the secular state confirmed by the Eccesiasticall though it seeme in some respect to be empayred Contra. 1. The example is not alike for the lawe commandeth obedience of children to their parents of seruants to their Masters it exempteth them not as they free Ecclesiasticall persons altogether yet in case the parent or master may command any thing against the state for then they are not to be obeyed neither is the ciuill Magistrate to require any thing against God 2. the Ecclesiasticall state by preaching confirmeth obedience to the Prince and the Prince by his authoritie countenanceth the Ministers but when as subiects are so freed that the Prince hath no power ouer thē it is a manifest empairing of their authoritie 5. Places of controversie Controv. 1. Whether the Pope and other Ecclesiasticall persons ought to be subiect to the Ciuill power This doctrine is agreeable to the rule of truth the word of God that all persons as well Ecclesiasticall as temporall ought to be subiect and obedient to the Ciuill power both touching their causes and persons which is denied by the Romanists whose obiections to prooue the exemption and immunitie of both are these 1. Obiect The superiour ought not to be subiect to the inferiour but the Ecclesiasticall power is superious vnto the Ciuill as beeing occupied in a more excellent matter about spirituall things therefore it ought not to be subiect and Bonifacius the 8 in the extravagant which beginneth vnum sanctum inferreth as much out of this place v. 1. the powers that be are ordained of God that there are degrees and order between the powers themselues some are superiour to others Contra. 1. We graunt that wherein the Ecclesiasticall function is superiour as in the preaching of the word and administration of the Sacraments therein it is not subiect to the Ciuill power to receiue direction from them but from the word of God but yet in other things which appertaine vnto the bodily life and concerne ciuill subiection and obedience they ought to be subiect 2. And yet euen in things meerely Ecclesiasticall the Prince hath a compulsiue power to see that the Ministers of the Church doe their duties and that they preach no false doctrine and to remooue such as are scandalous either by doctrine or life 3. there is no such matter of order or difference betweene the powers themselues gathered out of this place their ordaining hath relation to God by whom they were instituted not to any such distinction and order among themselues 2. Obiect The Imperiall constitutions doe exempt Cleargie men from the iudgement of secular Courts Novel 79.83.123 Contra. 1. Then their immunities such as they are they enioy onely by humane priuiledge not by diuine right 2. neither are they by the lawe exempted from the ciuill power in criminall causes but onely in certaine ciuill for the lawe saith omnes secundum leges vivant etiamsi ad diuinam abmum pertineant let all liue according to the lawes though they belong vnto the house of God lib. 10. de mandat princip 3. though Princes of their munificence graunted certaine immunities and priuiledges to Clergie men as to free them frō personall seruice as to goe to warre to watch to ward and such like and from base and servile workes as to digge to plowe to cart as also from extraordinarie taxes and burthens yet they are not for all this discharged of their ciuill obedience these freedomes were giuen them that they might better attend vpon their Ecclesiasticall function not to the preiudice of the secular power 4. and although Princes should wholly exempt the Clergie from the Civill power the question is not what they haue done but what they may do for Princes haue not power vt rescindant leges Dei to cut off the lawes of God which do subiect all soules vnto the higher powes Mart. neither can Princes free any from the naturall and diuine bond to the which they are obliged as to exempt the child from the obedience of the father and the wife from her husband and so consequently the subiect from the Prince the seruant from the Master 5. adde hereunto that some of these priviledges which are thus vrged are conficta forged some malis artibus extenta extented by cunning Gualter 3. Obiect It is not fit that the sheepe should iudge the sheepeheard Princes are as sheepe vnto their ecclesiasticall Pastors therefore they ought not to iudge them Contra. 1. Princes are not to iudge them concerning their doctrine and the word of God in respect whereof they are fed and feede not but in all other ciuill things the Magistrate is as a Pastor and sheepehead himselfe and therefore in these things he hath a command ouer ecclesiasticall persons 4. Obiect Ministers are the seruants of the most high God and chiefe king of the world therefore it is not fit that a terrene gouernour should iudge them Contra. The Prince also is the seruant of God and is in Gods place in earth to iudge other seruants of God like as a
the Ecclesiasticall gouernors whose speciall charge is about religion to bring in their owne inuentions as Aaron sinned in setting vp a golden calfe much lesse may the Ciuill powers presume that way Three things are signified vnder the name of religion and religious matters 1. the doctrine of the Church 2. the discipline and gouernment in generall that there should be Pastors and teachers in the Church neither of these are to be swaied by the Prince but they are to be directed by the word 3. but the speciall oeconomie of the Church as touching the number of the Pastors and who ought to be appointed thereunto this appertaineth to the care and office of the Magistrate 6. Princes are bound to haue the ministers and Pastors of God in reverence because they are the Embassadors of Christ 2. Cor. 5.20 and to see them sufficiently maintained because the labourer is worthie of his hire and it concerneth the spirituall good of these subiects that sufficient Pastors should be prouided for them to minister vnto them spirituall foode and besides they must submit themselues to the doctrine precepts and exhortations deliuered by the Pastors out of Gods word as Dauid gaue eare vnto Nathan and suffered his reprehension and our blessed Sauiour saith he that heareth you heareth me c. All these propositions are not at all controverted betweene our adversaries the Papists and vs thus then standeth the state of the question 7. The office of the Prince is as in Ciuill matters to prouide all things concerning the ciuill good of the subiect to see that right and equitie be maintained so also to take care touching their spirituall good that true religion be continued and taught in the Church according to the word of God vnto the which care and charge belong these particulars 1. The Prince in himselfe and for his particular is to take knowledge and to vnderstand true religion to be able to discerne it from error and false worship and to this ende to be exercised himselfe in the law and word of God Deut. 17.19 2. Then it is his part to cause to be set downe a perfect forme of religion and Ecclesiasticall gouernment squared out according to the line of truth and rule of Gods word and by godly lawes to establish the same as Iosias did 2. king 23.3 3. He must also see that sufficient and able Pastors be prouided for the Church which may instruct the people in the waies of God as Iehosaphat did 2. Chron. 19.8 4. Further the Princes care must be to see that these Pastors doe their dutie in preaching true and sound doctrine and in administring discipline vprightly as Dauid appointed the Levites their offices 1. Chron. 16. 5. And the Prince is also to remooue ignorant erroneous and delinquent Pastors and to see vice duly punished as Salomon remooued Abiathar from the priesthood to appoint Councells and Synods to that ende for the redresse of enormous faults The state of the question beeing thus propounded we will first see how it is impugned by our adversaries and examine some of their arguments 1. Stapleton thus prooueth that the Prince hath no power in Ecclesiasticall matters because the sheepe haue no iurisdiction ouer the Pastor but the Magistrate is of the number of the sheepe Ergo. Ans. 1. There is a double Ecclesiasticall powers one is properly and simply so called which consisteth meerely in Ecclesiasticall matters as in preaching the word administring the discipline of the Church this power belongeth onely to Ecclesiastikes there is an Ecclesiasticall power improperly so called which is ciuilly exercised about Ecclesiasticall persons and causes and this is in the Ciuill magistrate so Constantine said vos estis Episcopi in ecclesia ego extra ecclestam sum Episcopus à Deo constitutus ye are Bishops within the Church I also without the Church am a Bishop appointed of God Euseb. lib. 4. c. 24. de vit Constantin 2. As Princes are sheepe to be ordered and directed by the word of God so they haue an Ecclesiasticall power but they are Pastors also in regard of their gouernment and the Ministers as subiects and so sheepe also vnder the magistrate and thus Princes haue an Ecclesiasticall power 2. Argum. That which neither the Emperors would euer assume vnto themselues nor the Church giue vnto them no way belongeth vnto them but to be Iudges of Ecclesiasticall matters neither they challenged nor the other yeelded Ergo for proofe of the precedent part is alieadged how Theodosius the Emperor said illicitum esse Imperatorem se interserere ecclesiasticis tractatibus that it is not lawfull for the Emperor to enterpose himselfe in Ecclesiasticall affaires Cyril tom 4. epist. 17. Hilarius writ to Constantine the Emperor vt indices non vsurpent cognoscere causas Clericorum c. that the Iudges vsurpe not vpon thē to take cognizance of the causes of Clergie men c. Ambrosius refused to dispute with Auxentius the heretike before Valentinian the Emperor of the orthodoxall faith c. Ans. 1. It is vntrue that the Emperors assumed no such Ecclesiasticall power to themselues for Constantinus both called together the Bishops to that great assembly of the Nicene Councell prescribed them a rule of their conference to decide all controversies by the Scriptures and he himselfe sate among them and iudged the causes with the rest and did by his lawes establish and command to be obeied the things there agreed vpon as Eusebius witnesseth lib. 3. c. 12. Theodosius must be vnderstood to speake of matters meerely and absolutely Ecclesiasticall as of the doctrine of faith and therein the Ciuill power is not to giue rules of faith so also must Hilarie be vnderstood if he meane otherwise Chrysostomes iudgment is to be preferred who subiecteth euen Apostles Prophets Bishops to the Ciuil power that of Ambrose was a matter of fact and concludeth not 3. Argum. If Princes should make Ecclesiasticall laws the vnitie of faith could not be kept because in euery seuerall kingdome there would be a seuerall religion Ans. 1. The argument followeth not for religion is not to depend vpon the opinion or will of the Prince but it must be squared out by the word of God which Princes following can not differ in the substance of religion though they may varie in some circumstances and externall rites but if Princes will not be ruled by Gods word but follow other directions then they may frame vnto themselues diuers religions so then it is not the fault of the power but the abuse thereof and the personall fault of Princes if by this meanes a varietie of religion be brought in 2. neither if this power be denied vnto kings and the whole authoritie of Ecclesiasticall lawes were onely in men of the Church if they refuse to be guided by the word is this inconvenience helped for in Moses absence the whole power beeing in Aarons hand yet a different worship in setting vp a golden calfe from that which Moses
existimaret least any should thinke that he did glorie plus quam veritas facti exigebat more then the truth of the thing required the Apostle sheweth that what he glorieth in was truely effected Tolet but the force lieth not in the word wrought as shall be shewed afterâ—ard 4. Origen placeth the force in this word by me as it hath relation vnto others quae loquor non sunt alieni operis verba what I speake are not the reports of other mens labours and this sense Erasmus approoueth as best agreeable to that which followeth v. 20. that he did not build vpon an others foundation but still this fitteth not the Apostles purpose here who intendeth onely to shew how he had wherein to glorie in Christ not comparing himselfe to others 5. Chrysostome in an other sense interpreteth these words by me of his owne workes omnia Dei esse ostendit nihil suijpsius he sheweth that all was of God and nothing of himselfe so Pet. Martyr nolle de 〈◊〉 rebus gloriari he will not boast of his owne doings nequid de seipso dicere ausit that he dare not speake any thing of himselfe whereof Christ was not author 6. Theophylact putteth both these last senses together non insolens praedico quod ipse non gesserim quin potius nil ipse confeci I doe not insolently publish that which I haue not done my selfe or rather it is not I that haue done it but God vsing me as the instrument 7. As this last sense is not much to be misliked yet the greatest emphasis lieth in Christ what Christ hath not wrought by me for the Apostles purpose is not so much to shewe by what instrument Christ wrought as by him not by others by him assisted by grace not working of himselfe as who it was that wrought all things in him namely Christ. So then as in the former verse he shewed in whom he gloried namely in Christ and in what or for what things belonging to God so now he proceedeth to prooue both these first who it was that wrought in him Christ and then what things he wrought by him as it followeth in the next verse Pareus Quest. 24. Of the things which Christ wrought by S. Paul as signes wonders how they differ v. 19. In word and deede c. These words must not be ioyned with the obedience of the Gentiles but with the former words which Christ hath not wrought by me c. in word and deede 1. the latter Chrysostome vnderstandeth of S. Pauls conuersation that both by his doctrine and life he converted the Gentiles 2. the most by deeds vnderstand his miracles as Origen opere signorum by the worke of signes Haymo factis miraculorum by the deeds of miracles so also Lyranus Tolet and of our writers Martyr Osiander Hyperius with others but the Apostle speaketh of signes and wonders afterward 3. Gualter vnderstandeth by deed indefessam industriam assiduos labores his neuer wearied industrie his continuall labours his trauailes imprisonment and other afflictions for the preaching of the Gospel 4. Pareus better comprehendeth both as by word are vnderstood not onely his publike preachings but his priuate exhortations also and his epistles and writings so by the deede or fact both are signified his great labours and trauails as also his example of godly life Pet. Martyr refuseth this sense because these labours were common to the Apostle with others so was also his preaching but these notwithstanding were more excellent in the Apostles then in others and therefore are fitly alleadged by him as arguments of his Apostleship v. 19. With the power of signes and wonders c. 1. Some take signes to be the generall word for all these things here rehearsed by the Apostle as the first signe they make to be his excellent gift of teaching the second the holy actions of his life the third his miracles the fourth the power of the holy Ghost Hyperius but the Apostle ioyning signes and wonders together doth euidently distinguish them from word and deed before mentioned 2. Origen thus distinguisheth signes and wonders the signes are wherein beside some wondrous thing done aliquid futuurm ostenditur somewhat to come is signified but prodigia wonders wherein mirabile tantum aliquid onely some wondrous thing is shewed but he confesseth that alwayes this distinction holdeth not and that in Scripture sometime oâ—â— is taken for an other 3. Haymo somewhat differeth here from Origen a signe he thinketh to containe both quiddam mirabile quiddam futuri some strange thing and it sheweth also somewhat to come but a wonder he taketh to be that wherein onely something is shewed that is to come and therefore he thinketh they are called prodigia as if one should say porrodigia or porrodicentia telling things a farre off Hugo Cardinal giueth an other notation of the word as if it should be said procul à digito farre off from the finger such a thing as was neuer seene 4. Lyranus gloss interlin Gorrhan vnderstand signes to be minima miracula the lesse miracles and wonders to be maiora the greater and so to differ only in degree 5. Tolet taketh those to be signes which though they are supernaturally done yet may be done also in some sort by naturall meanes as the healing of sickenesses and infirmities but wonders doe altogether exceede the power and worke of nature as is the raising of the dead the healing of them that are borne blind so also Faius 6. But howsoeuer there may be some difference in other places betweene signes and wonders yet here they are taken for one and the same namely the great works which were done by the Apostles as Haymo confesseth for all the miracles which the Apostles wrought were signes quibus veritas praedicationis probabatur whereby the truth of their preaching was confirmed Martyr they were also wonders for the strangenes of the â—orke which drewe men into admiration By the power of the spirit of God c. 1. which is added to shewe a difference between true and false miracles which as they differ in the end the one beeing to confirme the truth the other to deceiue so they haue diuerse beginnings for the true miracles are wrought by the spirit of God the false by the working of Sathan 2. Thess. 2.9 2. Origen also obserueth an excellencie betweene the miracles of S. Paul and the other Apostles who converted many nations vnto God and the miracles of Moses and Aaron who did convert thereby verie few of the Egyptians 3. and whereas these things are said here to be done by the power of the spirit which elswhere are ascribed vnto God Heb. 2.4 God bearing witnes by signes and Mark 16.17 in my name saith Christ they shall cast out deuils therein manifestly is prooued the diuinitie of Christ and the holy Ghost and the vnitie of essence of the Blessed Trinitie 4. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power vertue is taken here two waies
Sathan fall from heauen like lightening Luk. 10. herein appeareth also the mercie of God in calling the barbarous nations to the knowledge of â—is truth and withall his iustice and seueritie is manifested toward these nations that are for their vnthankfulnes now depriued of the Gospel of Christ for where the Gospel was sometime preached and professed now the Turkish Alcaron is taught Doct. 10. Of the difference betweene the calling of the Apostles and ordinarie Pastors v. 19. The Apostles charge was to be witnesses of Christ vnto the ende of the world and to the vtmost parts of the earth Act. 1.9 which commission was giuen vnto them vpon necessitie for the planting of Churches and converting of nations and in regard of the excellencie of their gifts who were furnished also with the power of miracles to confirme their doctrine and for getting more authoritie vnto the doctrine of the Gospel it beeing preached first by them which had seene and heard Christ and had their calling immediatly from him But other ordinarie Pastors are tied to their charges and vnto them belongeth that exhortation of S. Paul to the Pastors of Ephesus Act. 20.28 Take heede vnto your selues and to the flocke ouer the which the holy Ghost hath made you ouerseers Pastors then which are set ouer their speciall flocks must not hinc inde discurrere runne vp and downe without the speciall calling of the spirit as Chrysostome well reprooued Epiphanius the Bishop of Cyprus for busying himselfe out of his owne charge and entermedling in Church-affaires at Constantinople 11. Doct. That the Pastors and Ministers of the Gospel ought to be sufficiently maintained v. 27. Their debters are they for if the Gentiles be made partakers of their spirituall things their dutie is also to minister vnto them carnall c. The same reason the Apostle vrgeth for the maintenance of the Ministers of the Gospel 1. Cor. 9.12 so our Sauiour saith The labourer is worthie of his hire Matth. 10.10 yea and many great promises are made to them which performe this dutie that they shall receiue the reward of a Prophet of a righteous man of a disciple Matth. 10.42 and contrariwise many iudgements doe fall vpon the people for the neglect of this dutie as Hagg. 1.9 because they suffered Gods house to be wast prohibiti sunt coeli ne darent rorem prohibita est terra ne daret gramen the heauens were restrained from yeelding raine â—nd the earth was restrained from yeelding grasse And where there is not sufficient maintenance for the Ministers these two mischiefes doe follow that both for the present the people want instruction and the meanes of provision is cut off for future times also that learning and religion will decay ea res minatur interitum vniversae religionis which thing threatneth the ruine of all religion to this purpose Melancthon grauely by occasion of these words 12. Doct. That the meanes working vnder Gods prouidence are not to be neglected v. 30. That you would striue with me by praier c. Origen well obserueth here that though the Apostle were assured he should come to the Romanes with abundance of blessing nihilominus tamen in his quae manifeste futura cognoverat sciebat orationem esse necessariam yet he knew praier to be necessarie euen in those things which he knew would certenly come to passe c. the meanes then must be vsed for as it is a carnall confidence to relie vpon the meanes altogether leauing Gods providence so it is presumption and a tempting of God to rest immediatly vpon his prouidence without the means S. Paul knew when he suffered shipwrack that all should be saued yet he saith Vnlesse these stay in the shippe ye can not be saued Act. 27.30 so the fruits of the earth are Gods blessing yet the husbandman must labour God is the author of all good gifts yet are they obtained by praier 13. Doct. The faithfull haue their infirmities v. 31. That my seruice may be accepted of the Saints S. Paul calleth them Saints and yet he feareth least his seruice in bringing them almes from the Gentiles by reason of some suspitions conceiued and sinister rumors raised of him should not be accepted for euen the godly are many times deceiued in humane matters by reason either of want of iudgement in themselues or that they are seduced by others euen the most holy men in Scripture are set forth with infirmities as we read of Moses doubtfulnes at the waters of strife of Elias impatience when he wished to die of Paul and Barnabas falling out We should not then condemne Christians and censure them as carnall men and hypocrites for some small infirmities 14. Doct. The faithfull haue their passions and affections v. 32. That I may come vnto you with ioy S. Paul beeing an holy and sanctified man yet had his passions sometime of griefe sometime of ioy for these affections are naturall and are not euill in themselues nay often they are the instruments of vertuous actions the holy Prophets and Patriarks had their affections nay our blessed Sauiour had his affections of anger griefe ioy The opinion then of the Stoikes is wide who would haue a wise man like a stone without any passions at all for Cato Vâ—icensis a professed Stoike in his life that seemed to be mooued with nothing yet was so faint hearted at his death that attempting to kill himselfe least he should fall into the hands of Cesar he could not enter his sword deepe to make a deadly wound and then struggling and wrastling his bodie falling from his bedde ouerthrew a great presse or cupboard standing in the way 5. Places of controversie 1. Controv. Whether Saint Peter were iustly reprehended of Saint Paul for refusing to eate with the Gentiles Gal. 2.14 This question ariseth because S. Peter there might seeme to haue respect to the infirmitie of the Iewes according to the rule here giuen by S. Paul v. 1. We which are strong ought to beare the infirmities of the weake and if it were so S. Paul should seeme to haue reprooued Peter causles for doing that which S. Paul himselfe here aduiseth to be done This question was long since controverted and notably handled betweene Hierome and Augustine Hierome was of opinion that either S. Pauls reprehension was onely in shew and as it were by agreement betweene them or els not iust Augustine maintaineth the contrarie that it was in truth and most iust Hieromes arguments for his opinion are these 1. It is said in the text that Paul reprehended Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to the face but in speciem in shew for so also the word signifieth it was as agreed betweene them that S. Paul should rebuke Peter for withdrawing himselfe from eating with the Gentiles and that Peter should seeme to beare it patiently to content both the Gentiles and the Iewes that neither of them should thinke any meates to be vncleane Ans. But this phrase 〈◊〉 〈◊〉
v. 5. he was wounded for our transgressions and it followeth he was broken for our iniquities and againe the chasticement of our peace was vpon him and with his stripes are wee healed verse 6. the Lord hath laied vpon him the iniquities of vs all verse 8. For the transgression of my people was he plagued v. 10. he shall make his soule an offering for sinne v. 11. he shall beare their iniquities v. 12. he bare the sinnes of many and praied for the transgressors what could be more euidently expressed or how in more full and effectuall tearmes could the force and efficacie of Christs death redeeming and iustifying vs from our sinnes be described 3. Controv. Against the enemies and adversaries to the Scriptures the Marcionites Libertines with others v. 4. Whatsoeuer is written c. Those heretikes which impugne the Scriptures doe either condemne them as vnnecessarie or of no vse or reiect them as superfluous for such as are perfect or hold them as defectiue and imperfect and such as haue neede of other helps and supplies the first are the Manichees and Marcionites which condemne the bookes of Moses and the old Testament the second the Libertines which doe cleaue vnto their fantasticall dreames which they call revelations and say the Scriptures are onely for such as are weake the third are the Romanists which doe beside the Scriptures receiue many traditions which they call verbum Dei non scriptum the word of God not written which they make of equall authoritie with the Scriptures 1. Against the first Origen in his commentarie here sheweth how the things written aforetime in the old Testament were written for our learning and giueth instance of these places Thou shalt not muzle the mouth of the oxe c. which S. Paul applieth to the Ministers of the Gospel 1. Cor. 9. and that allegorie of Abrahams two sonnes the one by a free woman the other by a bond which S. Paul expoundeth of the two testaments Gal. 4. and that of Manna and the rocke which signified Christ 1. Cor. 10. by this induction Origen confuteth those heretikes which refused the old Testament 2. The Libertines also and Anabaptists are confuted which thinke the Scriptures serue onely for the weake seeing the Apostle who counteth himselfe among the strong v. 1. here saith whatsoeuer is written is written for our learning the Apostle confesseth that he among the rest receiued instruction and learning from the Scriptures Those then are impudent and shamelesse creatures which doe take themselues to be more perfect then S. Paul as needing not the helpe of the Scriptures 3. Our adversaries the Papists are here in an other extreame for as the Libertines allow the Scriptures onely for the vse of the simple so they contrariwise denie them to the simple and vnlearned and challenge a propertie in them onely to themselues that are professed among them of the Clergie and to such other to whome they shall permit the reading of the Scriptures But S. Paul here writing to the whole Church of the beleeuing Romans both learned and vnlearned both Pastors and people saith generally they are written for our learning and so our blessed Sauiour speaking vnto the people of the Iewes saith Search the Scriptures Ioh. 5.39 And as for that other part of Pharisaicall leauen in adding vnwritten traditions beside the Scriptures it is also reiected by warrant of the Apostles words here whatsoeuer things are written are written for our learning things then not written are not for our learning as hauing no certentie nor foundation And S. Paul els where setting forth the manifold vse and profit of the Scriptures addeth That the man of God may be absolute and made perfect c. 1. Tim. 3.17 if perfection of knowledge and to euery good worke may be attained vnto out of the Scriptures all other additions are superfluous See further hereof Synops. Centur. 1. err 12. 4. Controv. Of the authoritie of the Scriptures that it dependeth not vpon the approbation or allowance of the Church Whatsoeuer is written c. From hence also may be confuted an other point of Popish doctrine that the Scriptures receiue their authoritie and allowance from the Church for the word of God in the Scriptures is sufficient of it selfe and we doe beleeue the Scriptures because we are perswaded by the Spirit of God speaking in the Scriptures that they are the word of God 1. For if the Scriptures should receiue their authoritie from the Church then it would follow that God must submit himselfe to the iudgement and approbation of men and the Prophet Dauid saith Euery man is a lyer can they then which are natura mendaces lyers by nature giue approbation and authoritie to the truth and further seeing faith commeth by hearing of the word of God Rom. 10.17 and the faithfull are begotten by the immortall seede of Gods word as the holy Apostle Saint Peter saith how can they that are begotten beget credite and authoritie vnto that which first begat them 2. We graunt that there are certaine motiues and externall inducements to prepare vs to this perswasion of the Scriptures that they are the word of God as 1. That they were written by Prophets which were stirred vp of God and inspired with his spirit for how otherwise could plaine and simple men as Amos that was a keeper of cattel the Apostles that were fisher men be made able to such great workes 2. they were confirmed by miracles 3. the predictions of the Prophets as of Daniel and the rest were fulfilled in their time and place but God onely can foretell and foreshew things to come 4. Beside the Scriptures haue beene miraculously preserued as the bookes of the Law in the time of the captiuitie and vnder the tyrannie of Antiochus that committed them to the fire so since both the old and new Testament haue beene by impious Tyrants as Iulian the Gothes and Vandales sought for to be vtterly extinguished but yet God hath preserued them whereas many humane writings of Philosophers Historiographers and others haue perished by fire as when Ptolomes librarie was burned at Alexandria and by other casualities 5. adde hereunto the consent of all nations that haue receiued the Christian faith who with one consent haue acknowledged the Scriptures for the word of God All these and such other motiues may be inducements vnto vs at the first to receiue the Scriptures but the full perswasion is wrought in vs by the spirit of God in the reading and learning of the Scriptures themselues that we may say touching these motiues as the Samaritanes did vnto the woman that called them to see Christ that they beleeued him not so much vpon her report as for that they had heard him themselues Ioh. 4. 3. But that saying of Augustine will be obiected Evangelio non crederem nisi Ecclesiae Catholicae me commoverit authoritas I had not beleeued the Gospel if the authoritie of the Catholike Church had not mooued mee I answer
lawe it selfe and the Prophets require Chrysost. and beside this is added ne Evangelium quasi novum à veteri lege dissidens least the Gospel should be suspected as newe and dissenting from the lawe At the commandement of the eternall God 1. Haymo referreth it to the commandement of Christ giuen to his Apostles goe and preach the Gospel to euery creature but it signifieth more the euerlasting ordinance and appointment of God aeternaliter disposuit qua fierent in tempore he disposed from euerlasting the things which should be done in time Lyran. so Chrysost. olim praefinitum erat nunc autem apparuit it was appointed before but appeared now 2. so here the Apostle curiosis quaestionibus ianuam claudit doth shut a doore against all curious questions least any man should enquire why the mysterie of the Gospel was kept secret and hid so long the Apostle sendeth vs to the secret counsell and determination of God 3. God is called eternall as a title peculiar vnto himselfe that is truly eternall which is without beginning and ende and whereas other things are immortall as Angels and the soule of man yet this difference there is it is one thing non mutari cum possit mutari not to be changed when it hath yet a possibilitie to be changed an other non posse prorsus mutari not to haue any possibilitie to be changed at all which onely belongeth vnto God to be of an immutable nature gloss ordinar 4. The ende followeth for the obedience of faith 1. Chrysostome obserueth here fides obedientiam exigit non curiositatem faith exacteth obedience not curiositie we must not curiously inquire and aske a reason of that which is commanded but willingly yeeld our obedience 2. there are two acts of this obedience the one is to receiue the faith without exception or gainsaying the other to bring forth the fruits of this faith by good workes 3. and the Apostle by pressing this end the obedience of all nations here also comprehendeth the Romanes non solum tu ita credis sed tecum vniversus etiam orbis but all the world also with thee Chrysost. Quest. 25. Of the doxologie it selfe to God onely wise c. 1. It is not said to God onely wise as though the Sonne were excluded sed ad discretionem vniuersae creaturae but to distinguish all creatures from the creator he onely compared to the creatures is alone wise Chrysost. for the Apostle saith not to the father onely wise but to God onely wise which one God is the Father Sonne and holy Ghost 2. Origen noteth further that God is not said to be wise as though by wisedome he is made wise as men are but he is the fountaine of wisedome non enim ex sapientia sapiens Deus sed ex sapiente Deo sapientia procedit for God is not wise by wisdome but wisdome proceedeth from God who is wise 3. Glorie 1. Lyranus readeth honour and glorie which he thus distinguisheth that honour is a reuerence exhibited as a testimonie of ones vertue but glorie is an honour exhibited coram multis before many but here there is no vse of this distinction for in the originall there is found onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glorie 2. this ascribing of all glorie vnto God signifieth a threefold act one in respect of God to glorifie him in his wisedome in wondring at the depth thereof glorificat illum denuo stupefactus he doth glorifie him beeing againe astonished at these incomprehensible mysteries Chrys. as S. Paul crieth out in admiration of the vnsearcheable depth of Gods wisedome Rom. 11.33 then in our selues there is our reioycing and thanksgiuing vnto God glorie is clara cum laude laetitia a cleare kind of reioycing with praise gloss as the Apostle saith Rom. 7.25 I thanke my God c. the third act is in respect of others that they may come to the knowledge of the Gospel and so set forth the glorie of God as the Apostle saith Eph. 3.10 That by the Church may be knowne the manifold wisedome of God 4. Thorough Iesus Christ. 1. which some referre to the former words to the onely wise God that is to Iesus Christ gloss interlin but Iesus Christ is here distinguished from the onely wise God as beeing a distinct person 2. Origen referreth it to the eternall generation of Christ because God the Father genuerit sapientiam Iesum Christum hath begotten the true wisedome Iesus Christ and so he declareth God to be onely wise 3. Hugo referreth it to the preaching of Iesus Christ and those things which were done by him in the flesh by the which he declareth God to be onely wise 4. Haymo because by Christ manifestatum est mysterium Trinitatis the mysterie of the Trinitie was manifested 5. Chrysostome ioyneth it to the first words v. 25. to him that is able to establish you c. by Iesus Christ c. 6. But it is better coupled with the words following be glorie whereby the Mediatorship of Christ is commended that we are by his Mediation made partakers of those benenefits Calvin and beside our praise and thanksgiuing cannot be accepted of God but thorough Christ Osiander as the Apostle vseth to say I thanke my God thorough Iesus Christ Rom. 1.8 chap. 7.25 5. For euer 1. the vulgar Latin readeth in secula seculorum for euer and euer but in the originall it is onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in secula for euer though the Syrian reade it as the Latine doth 2. but the sense is the same and howsoeuer here the Greeke so readeth not yet in other places as Rev. 5.13 we find the word doubled in seculo seculorum for euer euer or for age after age as we say world without end as Origen saith it is the maner of scripture immensitatem temporum per hoc designare thus to set forth the immensitie and infinitenes of time and it is all one as if the Apostle should haue said in omnia futura secula for all the ages to come honour and glorie be giuen vnto God Haymo 3. And as this glorie praise is here set forth by the immensitie of time it neuer shall haue end so two other circumstances of the like infinitenesse and immensitie are elswhere added as Reuel 5.13 all creatures in heauen and earth do ioyne together to giue praise vnto him that sitteth vpon the throne and they giue praise honour glorie power that is all and all manner of praise Quest. 26. Of the vse of the word Amen v. 27. Amen 1. This word Amen as Augustine obserueth is neither Greeke nor Latine but an Hebrewe word and signifieth truth or it is true which word is retained in all languages as Augustine coniectureth ne vilesceret nudatum that it should not being made bare by interpretation become more vile and therefore the interpreter keepeth the originall word vt honorem haberet velamenti secreti to giue honour to the vailed secret other reasons also may
be yeelded hereof as herein the consent of nations is testified in the worship of God and beside this remainder of the holy tongue all nations speaking the language of Canaan as it is prophesied Isay 19.18 is a pledge vnto the Gentiles of the calling and reuniting of that nation from whence they receiued their first faith namely the Iewes 2. Haymo thinketh that this word is iuramentum vel affirmatio an oath or affirmation but the first it is not it is onely a constant and earnest asseveration of the truth it were hard to say that our blessed Sauiour when he vsed to say Amen Amen as he did often did sweare or take an oath 3. There was a double vse of this word Amen for it either sheweth the approbation of the iudgement that the things spoken are true as Origen saith here vera fidelia esse signat quae scripta sunt it sheweth the things to be faithfull and true which are said and in this sense the Apostle saith that all the promises in Christ are yea and Amen 2. Cor. 1.23 or it sheweth the desire of the heart and consent of the will vnto the prayers and blessings pronounced as the people vsed at the giuing of thaÌ„ks to say Amen in the Primitiue Church 1. Cor. 14.16 as Iustinus also testifieth in the ende of his second apologie for the Christians and so also Hierome praefat in 2. lib. epist. ad Galat. saith that in the Churches at Rome audiri veluti coelesti tonitru populum reboantem Amen that the people is heard founding Amen as a thunder from heauen and Chrysostome more particularly sheweth the manner how they said Amen illud in seculo seculorum qui finis precum est audiens Amen non dicit the people hearing these words for euer and euer which is the end of the prayers cannot say Amen if he vnderstand not so Amen was added in the ende of their prayers and thanksgiuing to expresse the common voices and desires of the people and their hartie consent to that which was prayed for so Calvin observeth well vpon that place 1. Cor. 14.14 this word Amen est nota confirmationis tam asserendo quam optando is a note of confirmation both in affirming and in wishing and it sheweth that the prayer conceiued by the minister whereunto the people answear Amen omnium esse communem to be common to all 4. Hugo Cardinal hath a prettie obseruation vpon that place that Amen in the lawe was answeared vnto the maledictions and curses pronounced Deut. 27. v. 15. to the ende but not to the blessings as may be seene Deut. 28. v. 1. to v. 8. but in the Gospell Amen is said to blessings and not to curses 5. But that is a ridiculous obseruation of the Carnotensian Canons that vpon that place of the Apostle where it appeareth that it belonged onely vnto the idiore and vnlearned to say Amen hereby they would confirme their blind custome that none say Amen because their Church in the beginning consisted of noble and learned persons there was none vnlearned among them to the which it may be answeared that there Church could not be more perfect then the Primitiue Church wherein the people said Amen and how perfect soeuer a Church is there must be order that one pray in the name of the people and the rest say Amen and Hugo saith well modo videtur quod satis possunt illud resumere per contrarium but now it seemeth that they may rather resume and take vp the contrarie custome c. to say Amen his meaning is because there are none but vnlearned there Quest. 27. Of the postscript or date of this epistle whether it were written from Corinth and sent by Phebe 1. It must be obserued that these postscripts of the Epistles are no part of the Apostles writings but were added afterward by others neither are they generally true for in the end of the first epistle to the Corinthians it is said to be written from Philippi whereas it was written and sent from Ephesus as doth diuersely appeare the Apostle saith v. 5. of the last chapter I will come vnto you after I haue gone thorough Macedonia for I will passe thorough Macedonia he was not then yet come into Macedonia where Philippis was again he saith I will tarrie at Ephesus vntill Pentecost and v. 19. the Churches of Asia salute you and Aquila and Priscilla he was then at this time in Asia and at Ephesus where Saint Paul left Aquila and Priscilla Act. 19. â—9 he was not then at Philippis in Macedonia which is in Europe 2. But yet this epistle is dated right froÌ„ Corinth the hauen of which citie or port towne was called Cenchris this is the opinion of Origen Hierome with others yet Haymo thinketh it was dated from Athens and Lyranus to reconcile them thinketh that S. Paul beganne his epistle at Athens and finished the rest at Corinth But this is a meere coniecture for it is euident that the Apostle was not at Athens but at Corinth when he wrote this epistle because he maketh mention of Cenchris c. 16.1 from whence this epistle is supposed to be sent and he sendeth salutations from Gaius ver 23. who was his host at Corinth 1. Corin. 1.14 3. Whether this epistle were sent by Phebe or not see diuerse opinions before qu. 3. as it is like shee was the messenger because she was now going to Rome c. 16.1.2 Erasmus by the way hath a glaunse at the ambitious statelines of the Popes Embassadors now a dayes seeing the Apostles vere maximi pontifices the great Bishops of the world did vse such messengers as S. Paul writeth of great and deepe matters per mulierculam by a silly woman and here an ende of these questions 4. Places of Doctrine Doct. 1. That women doe belong vnto the kingdome of Christ. 1. Phebe my sister This woman is highly commended by S. Paul as a necessarie member of the Church who had done much good vnto many so godly women though they are not admitted to the office of publike teaching yet by priuate exhortation vertuous education of children charitable releefe of the poore may edifie much so as S. Paul saith there is in Christ Iesu neither bond nor free male nor female ye are all one in Christ Iesus Gal. 3.28 Doct. 2. Religion taketh not away the offices of humanitie v. 1. I commend S. Paul in sending commendations in saluting and sending salutations of the brethren one to an other which he doth thoroughout this chapter sheweth that humanitie curtesie gentlenes may verie well stand with Christianitie against the opinion of those hypocrites as here Melancthon calleth them that allowe of nothing but austeritie or rather curiositie which was the fashion of the Scribes and Pharisies Matth. 6. to haue fowre lookes but gentlenes lenitie benignitie goodnes are the fruites of the spirit Galat. 5. and it is specially required of a Bishop to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easie
order of placing the Epistles and why this to the Romanes is set first 20. qu. Vnto whome this Epistle to the Romanes was written and from whence 21. qu. Of the excellencie and worthines of this Epistle Questions vpon the first Chapter Quest. 1. Why Paul setteth his name before this Epistle 2. qu. Of the two names of the Apostle Saul and Paul what they signifie 3. quest Vpon what occasion the name Saul was turned to Paul 4. qu. At what time the Apostles name beganne to be called Paul 5. qu. In what sense Paul calleth himselfe the seruant of Iesus Christ. 6. qu. How Paul calleth himselfe a seruant seeing Christ saith I will not call you seruants Ioh. 15.15 7. qu. How S. Paul saith called to be an Apostle 8. qu. Of the office and calling of an Apostle what it is 9. qu. Diuers points wherein consisteth the excellencie of the Apostleship 10. qu. How S. Paul is said to be set or put apart for the Gospel of God 11. qu. Of the description of the Gospel 12. qu. Whether the Gospel be comprehended in the old Testament 13. qu. How Christ is saide to be made of Dauid after the flesh 14. qu. How it can be shewed that Christ was borne of the seede and posteritie of David 15. qu. Whether Christ descended of David by Salomon or Nathan 16. qu. Of the meaning of these words v. 4. declared mightily to be the Sonne of God c. 17. qu. Of the meaning of these words declared to be the Sonne of God in power 18. qu. Of these words according to the spirit of sanctification v. 4. 19. qu. Of these words by the resurrection of the dead 20. qu. Of these words v. 5. By whome we haue receiued grace and Apostleship 21. qu. Of the persons whome the Apostle saluteth To all you that be at Rome c. 22. qu. What the Apostle vnderstandeth by grace and peace v. 7. 23. qu. Of Pauls giuing of thankes for the faith of the Romanes which was published abroad v. 8. 24. qu. How the faith of the Romanes was published through the world 25. qu. Of the singular faith of the Romans 26. qu. Whether the Church of Rome were first founded by S. Peter 27. qu. The place Act. 28.21 reconciled 28. qu. Whether this be an oath God is my witnesse v. 9. 29. qu. Whether it be lawfull to sweare and vpon what occasion 30. qu. How Paul is said to serue in the spirit 31. qu. What prosperous iourney the Apostle meaneth v. 10. 32. qu. Whether S. Paul needed to be mutually strengthened by the faith of the Romanes 33. qu. Of the impediments whereby Saint Paul was letted to come vnto the Romans 34. qu. Why S. Paul expresseth not the cause in particular what letted him 35. qu. Whether Saint Pauls desire to goe to Rome beeing therein letted were contrarie to Gods will and so sinned therein 36. qu. How S. Paul was a debter vnto all v. 14. 37. qu. Whom S. Paul vnderstandeth by the Grecians and Barbarians 38. qu. How Paul is not ashamed of the Gospel v. 16. 39. qu. What the Gospel or Evangel signifieth 40. qu. Of the definition of the Gospel It is the power of God vnto saluation to euery one that beleeueth 41. qu. Of the difference betweene the Law and the Gospel 42. qu. Why the Iewes are named before the Grecians v. 16. 43. qu. The iustice or righteousnes of God is reuealed what iustice the Apostle meaneth 44. qu. Of the meaning of these words v. 17 is reuealed from faith to faith 45. qu. Whether the Apostle doth rightly cite this place out of the Prophet The iust by faith shall liue 46. qu. Whether S. Paul in citing this saying followeth the Prophets sense 47. qu. How the wrath of God is saide to be reuealed from heauen against all vnrighteousnes 48. qu. What it is to withhold the truth in vnrighteousnes v. 18. 49. qu. What the Apostle meaneth by these words v. 19. That which may be knowne of God is manifest in them 50. qu. Of the waies and meanes whereby the Lord doth manifest himselfe vnto men 51. qu. What invisible things of God the Apostle speaketh of and how they are made knowne vnto vs. 52. qu. Of the knowledge which the Philophers had of God and by what meanes they attained vnto it 53. qu. How other Scriptures that denie all knowledge of God vnto the wicked agree with this place of S. Paul 54. qu. Of the meaning of these words that they should be inexcusable v. 20. 55. qu. Whether there is any naturall knowledge of God in man 56. qu. Whether the naturall knowledge which the Heathen had of God was sufficient vnto saluation 57. qu. Whether any of the Philosophers were saued by that naturall knowledge which they had of God 58. qu. Seeing that the naturall knowledge which the Heathen had was not sufficient vnto saluation how are they thereby made inexcusable 59. qu. v. 21. How the Gentiles are said to haue knowne God and yet glorified him not as God 60. qu. v. 21. How the Gentiles did not glorifie God neither were thankefull but became vaine 61. qu. How the Gentiles changed the glorie of God into the image of men and beasts v. 23. 62. qu. Of the diuers kinds of idolatrie among the heathen in worshipping the images of men and beasts v. 23. 63. qu. Of the grosse idolatrie of the heathen in worshipping the images of men beasts v. 23. 64. qu. How God is saide to haue deliuered them to their owne hearts lusts v. 24. 65. qu. How the Gentiles are saide to defile their bodies in themselues 66. qu. How they worshipped the creature rather then the Creator 67. qu. Of the vnnaturall sinnes of the heathen 68. qu. How one sinne is punished by an other vpon these words And receiued in themselues such recompence of their error c. v. 27. 69. qu. How the Gentiles are said not to regard to know God v. 28. 70. qu. What it is to be deliuered vp to a reprobate minde 71. qu. Generall obseruations out of the Catalogue of the sinnes of the heathen reckoned vp by the Apostle v. 29 30. 72. qu. Of the order obserued by the Apostle in the particular enumeration of the sinnes of the Gentiles 73. qu. Of the particular sinnes of the Gentiles here rehearsed by the Apostle 74. qu. Of the true reading of the last vers 31. and the meaning thereof 75. qu. What a dangerous thing it is to be a fauourer and procurer of sinne in others 76. qu. How one may be accessarie to an others sinne 77. qu. Whether all the Gentiles were guiltie of the sinnes which are here rehearsed by the Apostle Questions vpon the second Chapter 1. qu. To whome the Apostle here speaketh Wherefore thou art inexcusable O man 2. qu. Whether one offend in iudging an other wherein he is guiltie himselfe 3. qu. Of these words v. 2. Wee know that the iudgement of God is according to truth 4. qu.
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.
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
of predestination c. 8.30 whereupon iustification by faith is grounded he in this Chapter doth handle at large this mysterie of Gods free and gracious election and the Chapter consisteth of three parts 1. because he was to treat of the reiection of the Iewes and calling of the Gentiles be doth first vse a pathetical insinuation protesting his desire toward the saluation of the Iewes to v. 6. 2. Then he handleth the mysticall doctrine of election remooving diuerse obiections to v. 24. 3. then he declareth the vse of this doctrine in the vocation of the Gentiles and the reiection of the Iewes 1. In the insinuation 1. the Apostle setteth forth his griefe the truth of it v. 1. the greatnes v. 2. 2. then his desire v. 3. euen to be separated from Christ for the saluation of the Iewes with the reasons thereof 1. because they were his kinsmen after the flesh v. 3. 2. they were the people of God which he prooueth by fiue priuiledges and immunities v. 4. 3. of them were the fathers of whom Christ descended 2. The mysterie of the doctrine of predestinaion is handled by remoouing certaine obiections which are three 1. Obiect Is propounded v. 6. if the Iewes be reiected and become an anathema to whom Gods promises were made it would followe that God should be mutable and inconstant in his promises Answ. 1. He denieth the consequent it followeth not if many of the Israelites be reiected that therefore God should faile in his word v. 6. 2. he sheweth the reason the promise was made onely vnto the true seede of Abraham but all which are carnally descended of Abraham are not his seede but the elect onely Ergo this is affirmed v. 6. 7. then it is prooued first by the example of Izaak that he onely was the true seede of Abraham and not Ismael which is prooued 1. by a direct testimonie of Scripture v. 7. 2. by this argument the children of the promise are the true seede v. 8. but Izaak onely was the promised seede v. 9. Ergo Secondly the same is confirmed by the example of Iacob and Esau Iacob onely was the true seede this is amplyfied 1. by remoouing the supposed causes of this difference betweene Iacob and Esau which was neither their carnall generation because they were conceiued by one and at the same time nor yet their workes for when as yet they were vnborne and had done neither good nor bad sentence was giuen of them which he sheweth by two testimonies of Scripture v. 12.13 2. he setteth downe the true causes the efficient the election and vocation of God the finall that the purpose of God might remaine firme v. 11. 2. Oiection is propounded v. 14. and it riseth out of the former for if God elect some and reiect others before they haue done either good or euill he should seeme to be vniust Answ. 1. He answeareth negatiuely it followeth not that God should be vnrighteous 2. then he giueth a reason of his answear taken from Gods absolute power and right in the creature he sheweth mercie and hardeneth whom he pleaseth this is propounded v. 18. and it is handled before by parts first that he hath mercie on whom he will v. 15. which is amplified by the contrarie it is not in the willer or runner but in God that sheweth mercie v. 16. secondly the other part is prooued by the particular example of Pharaoh which is amplyfied by shewing the ende of his reiection the setting forth of Gods glorie v. 17. 3. Obiect v. 19. If God doth according to his owne will elect some and reiect others and his will cannot be resisted nor hindered it would seeme a cruell and vniust part to condemne those which cannot helpe it Answ. The Apostle answeareth negatiuely not denying that it is Gods will that some should be elected some reiected but that it followeth not hereupon that God should be cruell or vniust which he sheweth 1. by the vnsearcheable wisedome and iustice of God which man is no more to finde fault with then the clay with the potter 2. by Gods absolute power which he hath ouer his workemanship as the potter ouer the clay v. 21. 3. by the effects that howsoeuer Gods decree standeth concerning the reprobate yet they worthily deserue to be cast off because of their sinne wherein God vseth long suffring toward them v. 22. 4. by the ende of the reiection of the one to shewe Gods iustice and power v. 22. and of the election of the other to declare the riches of his mercie v. 23. 3. The third part containeth an application of this generall doctrine of Gods election to the present state of the Gentiles and Iewes wherein 1. he sheweth how the elect and called both among the Gentiles shall be saued which he prooueth by two testimonies out of the Prophet Osee v. 25.26 and among the Iewes which should not be saued but onely a selected remnant which he prooueth by 3. testimonies out of the Prophet Esaias v. 27.28.29 2. he inferreth hereupon the vocation of the Gentiles shewing the cause thereof the embracing of the righteousnesse of faith v. 30. and the reiection of the Iewes v. 31. which he amplyfieth by shewing two causes thereof the following of the workes of the lawe and the stumbling at Christ v. 32. which he confirmeth by a testimonie of the Prophet which concludeth the cause both of the reiection of the Iewes and the taking offence at Christ and of the vocation of the Gentiles namely their faith and beleefe v. 33. 3. The questions and doubts discussed Quest. 1. Why the Apostle beginneth this treatise with an oath I speake the truth in Christ c. 1. Hugo Cardinal referreth it to the former doctrine of the certaintie of predestination because he had said nothing could separate him from the loue of God in Christ. 2. Origen and Chrysostome haue relation to the Apostles extraordinarie wish v. 3. that he wisheth to be seperated from Christ for his brethrens sake which because it might seeme strange and incredible and contrarie to the Apostles confidence vttered before that nothing could seperate him from Christ he therefore vseth this vehement asseueration to shew that he spake from his heart 3. Gryneus thinketh that the Apostle by this vehement speach doth purge himselfe from those cauills and suspitions which were taken vp of him as that he was an innouator of the law a pestilent and seditious fellow 4. Haymo thinketh that the Apostle hereby doth confirme his loue toward his nation sheweth his greefe and sorow for them as it followeth in the next verse 5. But the verie occasion indeed why the Apostle breaketh out into this speach is because he was to entreate of the reiection of the Iewes and vocation of the Gentiles which left it might seeme to proceed from the hatred of his nation he protesteth his loue toward them both by shewing his sorrowe for their hardnesse of heart c. 9. and by his prayer for their conuersion c.
exasperating them with rigorous speach so the Preachers of the word should vse such moderation that neither in their silence and forbearing to speake the truth they should incurre the iust suspition of flatterie nor yet in their sharpe invectiues against those whom they doe reprooue they should be iustly blamed for their vndiscrete seueritie Mar. Doct. 3. That Christ is God and man v. 5. Who is God ouer all c. 1. Christ is God because the Apostle sweareth by his name v. 1. and he is called God blessed ouer all c. 2. he is also perfite man because he is said to come of the fathers concerning the flesh c. 3. and yet these two natures concurre to make but one person because it is said of Christ who is God ouer all blessed for euer c. Doct. 4. Of the diuerse kindes of diuine promises v. 8. Children of promise c. some promises are generall to all as that the world should no more be destroied with water that the seasons of the yeare as seede time and haruest and the rest should continue or peculiar to the Church of God which are either concerning things temporall comprehended vnder the name of bread in the Lords praier which the Lord promiseth so farre sorth as he seeth it to be meete and conuenient or spirituall which are either peculiar vnto some speciall callings as were the gift of tongues knowledge of secrets elocution and vtterance to the Apostles or generall belonging to the whole Church and the same externall as the promise of the word and Sacraments or internall as of faith hope iustification remission of sinnes The Apostle speaketh here of spiriuall and speciall promises which were shadowed forth in those times by temporall blessings Doct. 5. Of election v. 11. That the purpose of God might remaine according to election c. Concerning election these points are hence concluded 1. that God hath decreed some to be elected vnto saluation before the beginning of the world 2. That the decree of election is the purpose of God to shewe mercie on some in bringing them vnto glorie 3. that the free and gracious purpose of God is onely the cause of election without the foresight of faith or workes 4. that it is certaine and immutable 5. the effects thereof are vocation iustification sanctification c. 8.30 whom he predestinate them he called c. 6. the ends two the happines of the elect and the glorie and praise of God in the setting forth of his mercy Doct. 6. Of reprobation v. 18. Whom he will he hardeneth Concerning reprobation these points also are here set forth 1. that some are reprobate from the beginning as God hated Esau before he was borne 2. what reprobation is the purpose of God in leauing some in the masse of corruption and in ordaining them to be damned for their sinnes 3. the cause of reprobation is the purpose of God to leaue some in their naturall corruption 4. the effects are desertion hardening of heart the subtraction of the grace of God 5. the ends the iust condemnation of the wicked and the demonstration of the power of God See more hereof among the Controv. following Doct. 7. Of scandals and offences v. 33. Rocke of offence 1. A scandale is any thing done or said whereby one is made the worse either of himselfe or by some accident 2. it is of two sorts giuen iustly or vniustly taken as the offence at Christ was taken and not giuen 3. the cause of offences is first the malice of Sathan and obstinacie of vnbeleeuers and the iust iudgement of God concurring there withall as the Iewes by their owne blindnes stumbled at Christ and receiued that as a punishment of their vnbeleefe 5. Places of controversie Controv. 1. That succession of Bishops is no sure note of the Church of Christ. v. 5. Of whom came the fathers 1. Though the Iewes might alleadge that they had the fathers yea they could shewe a perpetuall succession of high Priests from Aaron vntill the times of our blessed Sauiour yet for all this they were reiected and not acknowledged for the Church of God In like manner the Romanists pleading for themselues by succession of Bishops doe but build vpon a weake ground vnlesse they could also shewe a continuall succession of true doctrine together with an outward succession of persons and pace 2. Our Blessed Sauiour was a Priest after Melchisedech without any such continued succession and the Apostles the first planters of the Gospel could shew no succession from the high Priests neither is it necessarie in these times where religion is corrupted and the Church deformed to expect a locall succession for the restoring of religion 3. Yet the succession of godly Bishops is much to be accounted of where the true faith is continued withall and for this reason did the fathers Tertullian Irenaeus Augustinae ascribe so much to the succession of Christian Bishops who transmitted vnto their successors true and found doctrine together with their place See more of succession Synops. Centur. 1. err 20. 2. Controv. Against the old heretikes the Manichees Arrians Nestorians confuted out of the 5. v. 1. Where the Apostle saith of whom came Christ according to the flesh the Manichees are confuted which denied Christ to haue any true flesh but onely in shewe whereas the Apostle saith that Christ came of the Israelites concerning the flesh he therefore had true 〈◊〉 because he tooke his nature of them Likewise their heresie is confuted that thinke Christ brought his bodie from heauen and tooke it not of the Virgin Marie for then how could it be true that Christ according to the flesh came of the fathers 2. The Arrians also are confuted who denied Christ to be God but onely affirmed him to be a creature for the Apostle saith of Christ who is God blessed for euer as Athanasius epist. ad Epictet vrgeth this place against those which denied the humanitie of Christ so Tertullian lib. de Trinit Hilar. lib. de Trinit Theophylact vpon this place doe alleadge it against those which impugne the diuine nature of Christ. 3. The Nestorians also which denied the vniting of Christs two natures into one person but onely affirmed it to be by grace are here refelled for the Apostle speaketh of one and the same Christ which according to the flesh came of the fathers yet was God aboue all blessed for euer Ireneus lib. 3. cap. 18. applieth this place against such a like heresie of those which diuided Iesus from Christ and affirmed Iesus to be one and Christ an other 3. Controv. Against the prophane and impious collections of Eniedinus and Socinus late heretikes Whereas the Apostle expressely saith of Christ who is God ouer all blessed for euer c. these two forenamed heretikes contend by their impious cavills to shew that Christs diuine nature is not prooued out of this place 1. This phrase who is blessed for euer is alwaies in Scripture giuen vnto God the