the iust shall liue by faith haue no other meaning but this iustum secundum fidei norman vitam dirigere that the iust doth direct his life according to the rule of faith Contra. 1. He doth not place the words aright for thus are the words to be ioyned together the iust by faith shall liue so that by faith hath rather connexion with the first word the iust then with the last shall liue 2. the Apostle by life here vnderstandeth euerlasting saluation not our conuersion here as is said before v. 16. that the Gospell is the power of God to saluation to euerie one that beleeueth faith then bringeth to euerlasting saluation 2. The Rhemists haue this shift that faith together with workes must be here vnderstood to iustifie the Apostle saith not the iust shall liue by faith onely to this purpose also Bellarmine lib. 1. de iustificat c. 20. Contra. 1. If the whole life of the soule depended not vpon faith but partly vpon faith partly vpon workes then it might as well be said the iust shall liue by workes which were an absurd speach and not farre from blasphemie 2. the Apostle c. 3.28 excludeth works concluding that a man is iustified by faith without the workes of the lawe then to liue by faith is to liue onely by faith as we are iustified onely by faith without workes 3. Nowe although the iust liue by faith and not by workes yet faith liueth by workes it must be a liuely and effectuall faith working by loue by the which the iust man liueth and not a dead faith 3. Pererius here slyeth to their old distinction of iustification the first which is by faith the second is perfited by workes so faith is said to iustifie a man because it is exordium fundamentum radix iustificationis the beginning foundation and roote of iustification Perer. dâ—sput 8. in 1. ad Roman sect 46. Contra. 1. That which he calleth the second iustification is properly satisfaction which is the fruit of iustification as the Apostle saith Rom. 6.22 beeing now freed from sinne and made seruants vnto God you haue your fruit in holines and the end euerlasting life where the whole state of the faithfull man is diuided into these three parts his iustification and freedome from sinne which is by faith the fruit of his iustification which is holynesse and the ende or reward which is euerlasting life 2. to liue by faith sheweth that not the beginning but the perfection of our life is by faith and by nothing but faith as the Apostle saith the iustice of God is reuealed from faith to faith faith is the beginning and end of this iustice there is no time wherein saluation is giuen vnto any but by faith as Thomas expoundeth see before quest 42. 4. Bellarmine hath an other deuise he maketh this the meaning the iust shall liue by faith that is ex fide patienter expectare quae Deus promisit by faith he doth patiently expect those things which God hath promised So he would haue it vnderstood rather of patient wayting and expecting then of iustifying lib. 2. de effect sacram c. 9. Contra. This patient expecting of Gods promises is indeede a fruit of iustifying faith for it is the ground of things hoped for and he that is iustified by faith hath this grace also of patient expectation but to liue by faith comprehendeth more 2. and that by this phrase to liue by faith the Apostle vnderstandeth to be iustified by faith is euident Gal. 2.20 Thus I liue not I now but Christ liueth in me and in that I now liue in the flesh I liue by the faith if the Sonne of God c. 3. And whereas Bellarmine further obiecteth that the Prophets meaning from whom the Apostle taketh this saying is none other but to note their patience that waited for the Lords promises it hath beene shewed before qu. 44. that the Apostle keepeth the Prophets sense and doth most fitly apply this sentence to iustification by faith 5. But the Romanists against iustification by faith onely thus obiect 1. It seemeth a verie absurd thing to make men beleeue that they shall be iustified by faith onely without either satisfaction for their sinnes or the workes of righteousnesse by this meanes nothing could be easier then by faith to be saued 2. And this doctrine will make men presumptuous that they will care for no good workes and so there should be no more vse either of precepts to exhort them vnto the workes of pietie nor of threatnings to terrifie them from sinne Contra. 1. Though that faith neede no satisfaction for sinne in our selues nor good workes as helping vnto iustification yet it apprehendeth the satisfaction made by Christs suffering for our sinnes and workes are also necessarie as testimonies of our faith though not as helpes of our iustification neither is such a faith liuely and effectuall so easie a thing seeing man hath no power of himselfe to attaine vnto it vnlesse God doe giue it and to beleeue in Christ as a Christian ought is found to be the hardest thing in the whole world 2. Neither is this a doctrine of presumption nor yet doth it make voide precepts and comminations for faith though it require not workes as causes and helpes to saluation yet it cannot be without them as fruits and effects so that the lawe of faith establisheth the lawe of workes as the Apostle sheweth c. 3.31 doe we then make the lawe of none effect through faith God forbid yea we establish the lawe Pareus Controv. 17. How the Gospel is the power of God to saluation to everie one that beleeueth v. 16. This and such like places which ascribe iustification and saluation to faith as Ioh. 3.16 that whosoeuer beleeueth in him should not perish Act. 13.39 by him euerie one that beleeueth is iustified Bellarmine would thus elude 1. he saith that these Scriptures must be vnderstood negatiuely that without faith none are iustified not that onely by faith they are iustified 2. then by all are vnderstood all nations that there is no difference between Iew and Gentile but that one common way to saluation is propounded to them all 3. And it beeing applyed to euerie particular man the meaning is that not faith of it selfe alone but with other things as hope charitie iustifieth Bellar. lib. 1. de iustifie c. 22. Contra. 1. Yes these sayings hold affirmatiuely that faith is sufficient vnto saluation for our Sauiour saith Iohn 5. he that beleeueth c. hath euerlasting life and is passed from death to life that which giueth a man a present assurance and reall possession of euerlasting life is alone availeable to saluation 2. True it is that none of what nation soeuer are excluded but euerie one that beleeueth wheresoeuer is iustified this confirmeth the doctrine of iustification by faith that there is no other way to saluation either for Iewe or Gentile 3. And if the Gospell be the power of God to saluation
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.
that our loue toward those blessed spirits is not comprehended in the duties of the second table the subiect whereof is our brother whom we daily see 1. Ioh. 4.20 neither can any one of the precepts thou shalt not kill thou shalt not steale be referred to the Angels in any sense but like as man is not commanded to loue himselfe which that nature teacheth him for it followeth necessarily if a man loue his neighbour as himselfe he must needs loue himselfe first so the loue of the holy angels the ministers of God doth necessarily followe vpon our louing of God which though it be not commanded in the first table yet it followeth necessarily vpon it 3. Wherefore by our neighbour we vnderstand not those which are so in habitation or with whom we haue affinitie or from whom we haue receiued any benefit sed omnium hominum intelligi opertet we must vnderstand euery man in generall quia nemo est quo cum sit operandum malum because we ought not to worke euill with any or to offer wrong vnto any gloss ordinar sufficiat nobis quod homo sit c. let it suffice vs that he is a man and of one and the same nature who standeth in neede of our helpe and there is none that liueth that may not stand in neede of an others helpe as Xerxes that great King and commander of Persia that brought so many hundred thousand men in Grecia was same to escape in a fishers boat Quest. 22. How salvation is said to be nearer then when we beleeued 1. Lyranus referreth this time of beleefe to the old Testament when the father 's beleeued onely in Christ to come but they sawe nothing performed so also Erasmus Tolet but Beza refuseth this because S. Paul speaketh specially to the conuerted Gentiles among the Romanes and not to the Iewes onely who liued vnder the old Testament 2. Some giue this sense salvation is nearer then when we beleeued that is then a man would beleeue there was such an open doore of saluation made as one would hardly beleeue it Hugo but the words we when we beleeued not any other beleeued of vs. 3. An other hath this glosse it is nearer that is magis debita per bona opera more due vnto vs by good workes then when we beleeued hauing yet no good workes Gorrhan but a liuely faith is neuer without workes 4. Chrysostome vnderstandeth it of the ende of the world when the salvation promised shall be accomplished tempore peocedente futura secula proprius accedunt for as time weareth so the world to come draweth neerer 5. But the Apostle rather confert incrementa cum initijs fidei compareth the encreasing of faith with the beginning and this is an other argument which he vseth to stirre vs vp to newnes of life as before he mooued by the opportunitie of time that now we should awake from sinne as one when the day is come riseth vp vnto his worke so here he perswadeth ab vtili from that which is profitable iam proprius acessimus ad metam we are nowe come neerer the marke then when we beganne to beleeue and therefore it behoueth vs to be the more earnest like as they which are set to runne a race the nearer they come to the marke the faster they runne least any should outstrippe them this difference is made betweene a natural and violent motion this is more speedie in the beginning and it slacketh toward the ende but the naturall is slowe in the beginning and more quicke and speedie toward the ende so the faithfull that are truely called will still encrease more and more Origen toucheth both these last expositions there is adventus lucis generalis specialis a generall comming and approaching of this light which shall be at the comming of Christ and this euery day groweth nearer and there is a particular comming of this light to euerie one si Christus in corde est diem nobis facit if Christ be in our heart he bringeth day and light with him Quest. 23. How the night is said to be past the day at hand of the literall sense 1. The night is past or well spent The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth praecedo provehor to goe forward to proceede and so reade Chrysostome Theodoret the vulgar Latine readeth praecessit is gone before so Cyprian in the same sense transivit is passed and Hierome in c. 26. Matth. praeterijt is gone ouer but the other is the better reading both because of the proper signification of the word and for that it followeth the day is at hand but if the night were all past and not rather spent and some part thereof behind the day should not be at hand onely but it should be present this Metaphor the Apostle vseth because there remaineth with vs some ignorance and darkenes still euen after our calling and we haue not in this life a perfect knowledge of Christ neither is it full day with vs till the next life 2. By the workes of darkenes are vnderstood the workes of sinne both because they proceede from darkenes and ignorance of God and they which followe them delight in darkenes and hate the light as also the ende of such workes is euerlasting darkenes and to be depriued for euer of the light of Gods kingdome 3. We must cast them away Which signifieth 1. that we should not defer our repentance from dead works like as he which awaketh when it is day doth hastily put from him his night garments 2. as we must speedily put them off so cum detestatione we must doe it with a kind of hatred and detestation as a man casteth from him with disdaine that which he abhorreth 3. and we must procul abijcere cast them farre away from vs neuer to entertaine them againe 4. We are bid to put on which metaphor noteth three things 1. diligence like as he which putteth on his garments or armour doth not onely cloath or arme one part of his bodie but euerie one so it is not enough to follow one or two good workes but we must giue our selues to euerie good worke as we cloath euerie part of our bodie 2. we must do it with delight like as there is comelines in clothing the bodie wherein we delight 3. herein is expressed conscience that hauing put on these garments or armour wee should not suddenly put them off as it is said in the Cantic 4.3 I haue put off my coat how shall I put it on so after we haue put on our coat so we should not put it off 5. The armour of light 1. They are called armour in these two respects because they are defensiva both defensiue we thereby resist the temptations of Sathan hauing the brest-plate of righteousnes and they are offensiva offensiue whereby we driue away also the tempter from vs such is the sword of the spirit whereby we quench all the fierie dartes of
acception of the word hath no place here for this declaration of one to be iust by works is before men before God there neede no such declaration for he knoweth what is in man but this iustification is before God which the Apostle here speaketh of it is therefore iustification in deede and not the declaration of it onely 6. Some thinke that the Apostle speaketh of the legall iustification which is by works which if any could doe they should be iustified thereby but it is impossible for any to keepe the law Calv. Pareus Beza annotat But it is euident that the Apostle speaketh not here of a thing impossible to be done and of iustification vpon that supposall if any could be doers of the law but he setteth this downe affirmatiuely and positiuely that they which liued according to the law should be iustified as he said before v. 6. that God will reward euery one according to his workes And as the hearers of the law onely are not iustified so the hearers and doers are iustified but some heare the law in fact verily and in deede therefore some also were verily and in deede doers of the law 7. The meaning then of this sentence is the same with that v. 6. God will approoue iustifie reward them that doe the works of the law whether Iew or Gentile yet it followeth not that a man is therefore iustified by the workes of the law But God approoueth and rewardeth the workers not the hearers or professors so here the Apostle entreareth not of the cause of iustification which is faith without the works of the law but of the difference betweene such as shall be iustified and such as are not Faius they onely which haue a liuely faith which worketh and keepeth the law in part and supplieth the rest which is wanting in themselues by the perfect obedience of Christ they shall be iustified not those which onely professe the law and keepe it not the Apostle then here sheweth who shall be iustified not for what 8. But this place maketh nothing at all for iustification by works 1. if a man is iustified by doing the works of the law either he is iust before he doe the works or nor iust if he be iust then he is iustified before he doe those workes then is he not iustified by those workes if he be not iust then can he doe no good workes whereby he is made iust for the workes done before faith as Tolet himselfe confesseth non possunt iustum afficere can not make one iust Here the Romanists haue no better answer then to confesse fidem sine operibuâ— primaâ— efficere iustificationem that faith without workes doth effect the first iustification which is encreased by workes which they call the second iustification Tolet. ibid. And thus they are driuen to consent with Protestants that iustification is by faith without works as for that distinction of the first and second iustification the vanitie of it is shewed before 2. If workes did iustifie then it would followe that the iustice whereby we are made iust should be an actuall iustice not habituall because that is actuall which worketh the contrarie whereof is maintained by Bellarmine who prooueth by sundrie reasons that one is formally made iust not by an actuall but an habituall iustice wherewith the minde is endued lib. 2. de iustific c. 15. Controv. 8. That it is not possible in this life to keepe the lawe 1. Pererius disput 7. numer 55. taketh vpon him to prooue against Calviu legem divinam impleri posse that the lawe of God may be kept in this life he meaneth by a man in the state of grace 1. Otherwise Dauid had not said true Psal. 18.21 I kept the wayes of the Lord and did not wickedly against my God 2. S. Paul saith he that loueth his brother hath fulfilled the Lawe Rom. 13. 3. What wisedome were there in God to command things impossible vnto man or what iustice to punish him for not keeping of that which was not in his power 2. Contra. 1. Dauids keeping of the wayes of God must be vnderstood either of some particular act of his obedience wherein he behaued himselfe vprightly as Psal. 7.3 If I haue done this thing or if there be any wickednesse in mine hands or els it must be vnderstood of his faithfull endeauour as farre as he was enabled by grace for Dauids sinnes which are mentioned in the Scripture doe euidently shewe that he did not keepe all the wayes of God 2. If a man could perfectly loue his brother as he ought he might fulfill the lawe but so can no man doe and there is as Hierome distinguisheth 2. kinds of iustice or fulfilling the lawe there is a perfect iustice which was onely in Christ and an other iustice quae nostrae competit fragilitati which agreeth vnto our frailtie dialog 1. cont Pelagian and thus may the lawe be fulfilled 3. The commandements are not simply impossible for man in his creation had power to keepe them if he would Gods wisedome is seene in giuing his lawe vnto man beeing vnable in himselfe to keepe it that it might be a schoolemaster to bring him vnto Christ Galat. 3.19 and his iustice appeareth in punishing man for transgressing that lawe which sometime he was able as he was created of God to keepe and now may perfectly performe it by faith in the obedience of Christ who hath deliuered vs from the curse of the lawe 3. Now that it is not possible for a man no not in the state of grace to keepe the lawe of God it is thus shewed out of the the Scripture 1. S. Paul saith Rom. 7.19 To will is present with me but I finde no meanes to performe that which is good a man regenerate now can doe no more then S. Paul could who confesseth that he was vnable to doe that which was good and agreeable to the lawe 2. If a man by grace could keepe the law by grace he hath power to redeeme himselfe from the curse of the lawe for as he which keepeth not euerie thing contained in the law is vnder the curse so he that keepeth all things which the lawe commandeth is free from the curse but no man can redeeme himselfe from the curse of the lawe for Christ hath redeemed vs from the curse of the lawe Galat. 3.13 3. Further The lawe is not of faith Galat. 3.12 but if the lawe might be kept by grace and faith then should it be of faith 4. And if a man regenerate were able to keepe the lawe then it were possible for a man in this life to be without sinne for where no transgression of the lawe is there should be no faâ—e for sinne is the transgression of the law 1. Ioh. 3.4 see more hereof Synops. Centur. 4. â—rr 63. pag. 916. Controv. 9. Whether by the light of nature onely a man may doe any thing morally good Bellarmine hath this position that a man if no tentation doe vrge
any thing that is good Beza 5. To iustifie is taken three wayes first to make one actually and verily iust so if any man could perfectly keepe the lawe he should thereby get an habituall and inherent iustice secondly it signifieth to be counted and declared iust as wisedome is said to be iustified of her children and thirdly it signifieth to forgiue discharge and acquite sinnes and so is it taken here that no man is iustified by the workes of the lawe that is thereby findeth forgiuenesse of his sinnes and so is taken for iust before God but this iustification is by faith in Christ by whome we are acquited of our sinnes and cloathed with his righteousnesse Martyr 6. The Apostle addeth in his sight to shewe a difference betweene iustification and righteousnesse before men which may be attained vnto by workes and the perfect righteousnesse which God requireth sometime this phrase in Gods sight is vsed to shewe a difference betweene that righteousnesse which is but in shewe and hypocrisie and that which it in truth as in this sense Zacharie and Elizabeth are said to haue beene iust before God Luk. 1.6 sometime it distinguisheth betweene the righteousnesse euen of good men and the righteousnesse before God as the Apostle graunteth that Abraham had wherein to glorie before men in respect of his workes but not before God Rom. 4.1 and so the Apostle taketh it here It is Christ onely that maketh vs holy and vnblameable in the sight of God Coloss. 1.22 Beza And further these reasons may be yeelded hereof why none can be iustified by works in Gods sight though before men they may 1. in respect of the Maiestie of God and most perfect puritie of his nature before whom the verie Angels doe couer their faces and feete Isay 6. and the heauens are not cleane in his eyes how much more is man abhominable Iob. 15.15 2. God looketh not vnto the outward shew but to the inward disposition of the heart which is perfect in none 3. the lawe of God is spirituall and requireth exact obedience of Gods commandements so that he which offendeth in one is guilty of all Iam. 2.10 this perfection none can attaine vnto Pareus Quest. 24. How the Apostle here denieth iustification by workes seeing he said before c. 2. v. 13. that the doers of the Lawe are iustified 1. The ordinar gloss giueth this solution secundum ceremonialia intellige vnderstand this according to the ceremonials he thinketh that the Apostle speaketh here of the ceremoniall workes of the lawe whereby none are iustified but in the other place of the morall workes which doe instifie But the Apostle here euen excludeth morall workes for of the morall lawe the words following are specially vnderstood by the lawe commeth the knowledge of sinne 2. Caietan thinketh that the Apostle speaketh here of iustification before God there of the iustice of workes before men but the verie words of the text doe ouerthrowe this interpretation for euen in that place the Apostle speaketh of those which are righteous before God which are not the hearers but the doers of the lawe 3. Ambrose to this purpose lex temporalem habet iustitiam fides aeternam the law may giue a temporall kind of iustice but faith an euerlasting be thinketh that men are said here not to be iustified by workes that is without faith but yet a temporall kind of iustice they might haue by the lawe without faith But the Apostle in both places as hath beene said speaketh of true iustice and righteousnesse before God 4. The moderne Papists tell vs here of two iustifications the first which is by faith onely without workes the second which is by workes which proceede of faith and grace of the first speaketh the Apostle here as they thinke and of the other in the former place Rom. 2.13 Perer. disput 8. to the same purpose Tolet that the Apostle speaketh here of workes going before faith which doe not iustifie there of workes which followe faith the other doe iustifie in encreasing iustification which was begunne before by faith annot 13. Contra. 1. This is but a Popish fiction of the first and second iustification the Apostle is saying Rom. 8.30 whom he iustified he glorified maketh but one iustification after the which followeth glorification 2. euen the Apostle excludeth here the workes of the regenerate which may appeare by these reasons 1. because there neede no question to be made of the workes of carnall men which are euill because they are without faith there can be no shewe at all that such workes should iustifie 2. the workes of Abraham were the workes of grace which the Apostle excludeth from iustification c. 4.2 3. This is the reason why workes cannot iustifie that all occcasion of reioycing may be taken away from men and euerie mouth may be stopped but now if men might be iustified by their works after they are called and haue faith they might glorie in such works by the which they say they doe merit and which in their opinion proceede in part from mans owne free will 5. Some thinke that the Apostle Rom. 2.13 speaketh ex hypothesi by way of supposition that the doers of the lawe shall be iustified that is if any could keepe and performe the lawe they should thereby be iustified But here he simply denieth iustification to workes because no man is able to keepe the lawe Pareus This is a good distinction and in other places it may well be receiued where the Scriptures seeme to attribute much vnto the law as he that doth these things shall liue thereby But here it is not so fit for in that place Rom. 2.13 the Apostle encreateth not of the causes of iustification but onely sheweth who they are which shall be iustified not hearers and professors but doers and followers 6. Peter Martyr saith that when iustification seemeth to be ascribed vnto workes it must be vnderstood in respect of faith and grace wherewith they are ioyned as a man is said to be a reasonable creature yet in respect of his soule onely though he consist both of soule and bodie yet it is faith properly that iustifieth and not workes which followe faith But the Apostle doth not at all in that place or any other ascribe iustification before God vnto workes 7. Wherefore the best solution is this that here S. Paul disputeth indeede of the proper and true causes of iustification which he simply denieth vnto workes and giueth vnto faith but there he sheweth who and vpon what condition men are iustified and who are not iustified namely such as hauing a liuely faith doe bring sorth the fruits thereof and doe their endeauour to keepe the lawe are iustified as the Apostle in the same sense had said before c. 2.6 that God will reward euerie man according to his workes And in the like sense Christ shall say vnto the righteous in the day of iudgement Matth. 25.34 Come ye blessed of my father inherite the kingdome
taketh this iustice to be Christ rather it signifieth the iustice or righteousnesse which is by faith to Christ so called both because of the efficient cause thereof namely God who worketh it in vs and in regard of the effect because it onely is able to stand before God Calvin 2. Without the Lawe 1. Origen here vnderstandeth the lawe of nature and giueth thiâ— exposition ad iustitiam Dei cognoscendam nihil opitulabatur lex naturae the law of nature did helpe nothing at all to the knowledge of the iustice of God but it was manifested by the written lawe of Moses but the Apostle excludeth not here the written lawe for them it were no consequent speach vnto the former where the Apostle denied iustification vnto all workes of the lawe in generall the same lawe then must be here vnderstood which he treated before that is generally both the naturall and written law 2. Augustine ioyneth this word without the lawe not vnto manifested but vnto righteousnesse so the righteousnesse without the lawe he expoundeth sine adminiculo legis without the helpe of the law lib. de spirit liter c. 9. but this sense first Beza confuteth by the order and placing of the words which stand thus without the lawe is righteousnesse made manifest not righteousnes without the lawe as S. Iames saith faith without works is dead not without works faith is dead for in this transposing of the words the sense is much altered Tolet addeth this reason that righteousnesse without the lawe that is the workes of the lawe was knowne euen vnto the faithfull vnder the lawe therefore the words without the lawe must be ioyned rather vnto manifested then to righteousnesse 3. But yet Tolet is here deceiued for he thus interpreteth absque lege without the lawe that is cossante lege the lawe ceasing and beeing abrogate the Euangelicall faith was manifested for although the workes of the morall law are commanded in the Gospel yet they bind not by reason of the legall bond or obligation but by vertue and force of newe institution thereof by Christ But our Sauiour faith directly that he came not to destroy the lawe and the Prophets Matth. 5.17 but if the morall lawe were first abrogated though it were againe reuiued by Christ it must first be dissolued 4. Ambrose well referreth without the lawe to manifested but he seemeth to restraine it to the lawe of ceremonies sine lege apparuit sed sine lege sabbati circumcisionis it appeared without the lawe but without the lawe of the Sabboth and circumcision and newe Moone c. But in all this disputation the Apostle chiefely entreateth of the morall lawe by the which specially came the knowledge of sinne 5. some referre this to the manifestation of the Gospel by the preaching of the Apostles when the Gentiles were called which had no knowledge of the lawe Mart. and many also among the Iewes which though they had not the lawe yet cared not for it as they say Ioh. 7.48 Doth any of the rulers or Pharisies beleeue in him but this people which knoweth not the lawe Gorrhan â—â— they vnderstand without the lawe that is without the knowledge of the lawe But the Apostle speaketh of that iustice which was manifested both to the Gentiles and the Iewes which had yet the knowledge of the lawe 6. Gryneus whereas the Apostle saith first that righteousnesse is reuealed without the lawe and yet immediately after he saith hauing witnesse of the law and the Prophets would reconcile them thus vnderstanding lawe in the first place of the letter of the lawe which doth not set forth the iustice of God by faith and in the other place the spirituall sense of the lawe 7. But the meaning rather of the Apostle is this that it is not the office of the lawe to teach faith and that beside the lawe there is an other doctrine in the Church concerning faith which doctrine of saluation and iustice by faith neither the naturall nor morall lawe can teach and though in the time of the lawe this doctrine of faith was taught the faithfull yet the knowledge thereof came not by the lawe And for the full reconciling here of the Apostle to himselfe three things are to be considered 1. that in the first place the lawe is vnderstood strictly for the doctrine of the morall lawe whether written or naturall which doth not properly teach faith in Christ afterward the lawe is taken for the bookâ— of Moses wherein many Euangelicall promises are contained beside the legall precepâ—â— Beza annot â—2 The lawe doth properly vrge workes it doth not professedly teach faith and yet it excludeth it not Pareus but accidentally it bringeth vs to Christ as forcing vs when we see our disease to seeke for a remedie 3. this doctrine of faith was manifested without the lawe that is more clearely taught and preached at the comming of Christ yet it was knowne vnto Moses and the Prophets though more obscurely for in that it is said to be manifested nor made or created it sheweth that it was before though not so manifest Perer. disput â—0 Faius So then those words but now doe both note the diuersitie of time and they are aduersatiue particulars shewing that our iustice is not reuealed in the lawe but otherwise and els where Quest. 27. How the righteousnesse of faith had witnesse of the lawe and the Prophets Fowre wayes are the law and Prophets found to beare witnesse and testimonie vnto the Gospell of faith 1. by the euident prophesies of Christ as our blessed Sauiour saith Ioh. 5.46 Moses wrote of me and S. Paul said before c. 2. Which he had promised before by his Prophets in the holy Scriptures and S. Peter saith Act. 10.43 To him also giue all the Prophets witnesse such euident testimonies out of the lawe and Prophets are these which are cited by the Apostles as that Rom. 10.6 The righteousnesse of faith speaketh on this wise say not in thy heart who shall ascend into heauen that is to bring Christ from aboue c. so the Apostle citeth an euident testimonie out of the 31. of Ieremie Hebr. 8.8 how the Lord would make a newe testament with the house of Iuda and many such testimonies in the newe Testament are taken out of the old 2. A second kind of testimonie were the types and figures which went before in the old Testament as the Paschal lambe the Manna the rocke the cloud did shadow forth Christ likewise some acts of the Patriarkes and Prophets did prefigure out Christ as Abrahams sacrificing of Isaac Salomons building of the Temple Ionas beeing in the bellie of the whale with such like 3. The sacrifices and oblations and the blood of rammes and goates did signifie the vnspotted lambe of God that should be slaine for the sinnes of the world Mart. 4. The lawe also by the effect thereof did beare witnesse vnto Christ as Augustine saith lex hoc ipso quod iubendo minando
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
iustifieth cannot be without workes yet it iustifieth without workes it alone iustifieth yet it must not be alone The fourth Chapter 1. The text with the diuers readings v. 1. What shall we say then that Abraham our father hath found concerning the flesh 2 For if Abraham were iustified by works he hath wherein to glorie Be. to reioyce â—â— to boast he hath glorie L.T. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath matter of reioycing but with God 3 For what saith the Scripture but Abraham beleeued God Be. V.T. Abraham beleeued God L.B.G. but here the Greeke particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted and it was counted or repâ—ted L. to him for righteousnes 4 Now to him that worketh the wages reward B.R. but a reward may be of fauour so is not wages is not counted by fauour or of grace Be. but of debt dutie Be. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth debt 5 But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse according to the purpose of God L. this is not in the originall nor yet translated in the Syriake 6 Euen as Dauid declareth G. or pronounceth Be. or expresseth V. rather then teâ—â—meth R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith calleth the blessednesse of the man vnto whom God imputeth righteousnesse without workes 7. Blessed are they whose iniquires are forgiuen and whose sinnes are couered 8. Blessed is the man to whome the Lord not our Lord L. R. imputeth not sinne G. hath not imputed L.R. will not impute T. B. the word is in the future tense but according to the phrase of the Hebrew it is taken for the present 9 Came this blessednes G. Be. or belongeth it V. or befalleth B. better then abideth remaineth L. R. there is no word expressed in the originall it must be supplied and vnderstood vpon the circumcision onely or vpon the vncircumcision also the prepuce R. but that is no English word For we say that faith was imputed to Abraham for righteousnes 10 How was it then imputed when he was in circumcision when he was circumcised G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in circumcision or in vncircumcision not in the circumcision but in vncircumcision 11 And or after G. he receiued the signe of circumcision as the seale of the righteousnes of faith which he had in vncircumcision that he should be father of all them which beleeue in vncircumcision that is beeing not yet circumcised not by vncircumcision V. L. R. the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is better here translated in for by vncircumcision they did not beleeue that were to giue more vertue to vncircumcision then to circumcision that righteousnes might be imputed to them also 12 And the father of circumcision not vnto them onely which are of the circumcision but vnto them also which walke in the steppes of the faith which was euen in vncircumcision of our father Abraham 13 For not by the law was the promise giuen to Abraham or his seede that he should be the heire of the world but thorough the righteousnes of faith 14 For if they which are of the law be heires faith is in vaine B. or made void G. and the promise is made of none effect 15 For the law procureth or causeth G. worketh L. wrath for where no law is there is no transgression 16 Therefore the inheritance is of faith that it might be by grace that the promise might be sure to all the seede not to that onely which is of the law but also to that which is of the faith of Abraham who is the father of vs all 17 As it is written a father of many nations haue I appointed thee euen before God not according to the example of God V. whome he beleeued not whome thou didst beleeue T. L. or whome ye beleeued B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he beleeued who quickneth the dead and calleth those things which be not as though they were not as those things which are L. for the speaketh of the same things still which God causeth to be whereas they were yet nothing 18 Who contrarie to hope B.Be. L. aboue hope G. beside hope V. without hope the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken in the first sense for Abrahams hope was in deede beyond all expectation beleeued vnder hope that he should be the father of many nations according to that which was spoken to him So shall thy seede be as the starres of heauen and the sand of the Sea L.R. but these words are not in the originall 19 And he not weake in faith considered not his owne bodie he was not weake in faith when he considered his bodie T. but in the originall it is put negatiuely he considered not which was now dead beeing almost an hundred yeares old neither the deadnes of Saras tombe 20 Neither did he stagger or stirke L.V.T. doubt G. dispute B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is better taken here in the first sense at the promise of God thorough vnbeleefe but was strengthened in the faith and gaue glorie vnto God 21 Beeing fully assured G. or perswaded V. Be. certified B. rather then fully knowing L.R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not onely knowledge in the vnderstanding but assurance also in the heart that he which had promised was also able to doe it 22 And therefore it was imputed to him for righteousnes 23 Now it is not written onely for him that it was imputed vnto him for rightesounes L.G.T. but these words are not in the originall 24 But also for vs to whome it shall be imputed beleeuing in him which raised our Lord Iesus from the dead 25 Who was deliuered vp for our sinnes and was raised againe for our iustification 2. The Argument Method and parts THis Chapter hath three parts 1. the first is a proofe of the former proposition that we are iustified by faith without the workes of the lawe by the example of Abraham the testimonie of Dauid with some other arguments vnto the 17. verse 2. A commendation and description of the excellencie of Abrahams faith to â—â— 2. The third is the vse and explication of Abrahams imputatiue iustice In the first part the Apostle vrgeth 4. principall arguments to prooue that we are iustified by faith without workes 1. Argum. If any were iustified by workes most like Abraham But he was not iustified by workes but by faith Ergo the assumption is diuersely prooued 1. from the effects then Abraham should haue had wherein to glorie with God but he had not v. 2. from a testimonie of Scripture propounded v. 3. faith was counted to Abraham for righteousnesse then dilated and implyed by the contrarie that which is counted is of fauour and debtâ— 4. but Abrahams faith was counted his righteousnesse by fauour v. 5. therefore not by debts 2. Argum. From the testimonie of Dauid there is
other Apostles which were iudged to be Apochryphall bookes and of no authoritie 1. because in the writings of those which succeeded the Apostles no mention is made of them 2. the stile is diuerse from the stile of the Apostles 3. and the doctrine contained in those bookes dissenting from the doctrine of the Apostles 3. Beside these two latter sorts of bookes all the rest are vndoubtedly held to be Canonicall and of equall authoritie and therefore that distinction of Sixtus Senensis is to be taken heede of who calleth some bookes of the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 canonicall of the first sort some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 canonicall of the second sort which were sometime doubted of for by this meanes should they not be of equall and the like authoritie And beside he saith that these latter were held by some of the fathers to be Apochryphall bookes vnderstanding Apochryphal bookes for such as had an hid and vnknowne author But indeede the Apochrypha are so called not for that their author was vnknowne for then diuerse of the Canonicall bookes should be Apochrypha but because they were of an hid and obscure authoritie in which sense none of the fathers euer held any of the Canonical bookes of the New Testament to be Apochrypha 4. As the Heretikes brought in counterfeit bookes of their owne into the New Testament so they reiected diuerse parts of the Canonical bookes 1. Faustus the Manichie held diuerse things to be false in the New Testament Augustin lib. 33. cont Faust. c. 3. 2. The Ebionites receiued none but the Gospel according to Saint Matthew Iren. l. 1. c. 26. 3. the Marcionites onely allowed S. Lukes Gospel Epiphan haeres 42.4 the Acts of the Apostles and S. Pauls epistles the Tatiane and Seueriane heretikes reiected Euseb. l. 4. c. 29. 5. Marcion and Basilides the epistles to Timothie Titus and to the Hebrewes Hierom. praefat ad Titum 4. Places of doctrine in generall 1. Doct. Of the excellencie of the Newe Testament aboue and beyond the Old 1. It excelleth in the the matter and doctrine the law promiseth life onely to those that keep it the Gospel vnto those which beleeue in Christ Rom. 10.5 6. 2. In the subiect the lawe was written in tables of stone but the Gospel is written by the spirit of God in the fleshie tables of our hearts 2. Cor. 3.2 3. In the end the old Testament was the ministration of death and the killing letter the other is the ministration of the spirit which giueth life 2. Cor 3.6 7. 4. In the condition and qualitie the law imposed the hard yoke and seruitude of ceremonies which was impossible to be borne Act. 15.10 but Christs yoke is easie Math. 11. which of seruants adopteth vs to be the sonnes of God Rom. 8.15 5. In the minister Moses was the typical Mediator of the Olde Testament but Christ the Lord and builder of the house is the Mediator of the New Heb. 3.3 6. In the fruites and effects the Old Testament could not purge the conscience from sinne but the sprinkling of the blood of Christ purgeth the conscience from dead workes Heb. 9.13 14. 7. In the manner the old Testament was folded vp in types and figures as Moses vailed the glorie of his face but now we see the glorie of the Lord in the Gospell with open face 2. Cor. 3.18 8. In the ratification the old Testament was confirmed with the blood of beasts the New by the death of Christ quest 17.18 9. In the seales the old was attended vpon by bloodie sacrifices and other such like hard Sacraments as circumcision which was painefull to the flesh the New hath easie and vnbloodie sacraments as the seales neither so many in number namely Baptisme and the Eucharist 10. Another excellencie is in persons whom this New Testament concerneth which is not giuen onely to one people and nation as the old was but vnto the Catholike Church of God dispersed ouer the face of the earth as the Apostles are commanded to goe and teach all nations Matth. 28.19 In these respects the Apostle thus giueth preheminence to the New Testament before the old Heb. 8.6 he hath obtained a more excellent office in as much as he is the Mediator of a better Testament which is established vpon better promises Not that Christ was not Mediator also of the old Testament for without him neither can there be any Church nor couenant made with the Church but because Christ but shadowed forth in the old Testament is more fully reuealed and manifested in the New 5. Places of confutation 1. Controv. Against those which thinke it is against the nature of the New Testament to be committed to writing Of this opinion are certaine of a fantasticall spirit which to this purpose abuse that place of Ieremie 32.33 I will write my lawe in their hearts and that of S. Paul 2. Cor 3.3 You are our epistle written not with inke but with the spirit whence they would inferre that the Newe Testament is not to be written but that it consisteth in reuelation and the instinct of the Spirit Contra. 1. If the Newe Testament were not to be extant in writing then the Apostles had done a superfluous and vnnecessarie worke in writing the bookes of the Newe Testament whereunto they were directed by the spirit of God and S. Iohn is directly commanded to write Apocal. 14.13 and S. Paul saith that all Scripture is giuen by inspiration 2. Tim. 3.16 The spirit of God then mooued them to put in writing these holy bookes of the Newe Testament which are part of the Scripture 2. It followeth not because the Lord writeth the Gospel in our hearts by his spirit that therefore it is not to be written for by the writing thereof which is preached and read saith is wrought in the heart by the operation of the spirit as the Apostle saith Rom. 10.17 that faith commeth by hearing and hearing by the word And againe the Prophet there sheweth a difference betweene the lawe and the Gospell the law gaue Precepts but could not incline the heart to obedience but the Gospel doth not onely command faith but by the operation of the spirit worketh the same thing which it requireth 3. In the other place of the Apostle 1. they would make the Apostle contrarie to himselfe as though he should speak against the writing of Euangelical precepts whereas the Apostle did write that very epistle with inke 2. he speaketh not of the Gospel but of the Corinthians whom he calleth his Epistle 3. and by the latter in that place he vnderstandeth not the writing with inke or such like but the externall doctrine without the grace and life of the spirit such as the doctrine of the Law was 2. Controv. Against the Romanists which hold that the writing of the Gospel and other Scriptures is not simply necessarie to saluation First we will examine the arguments which are brought by them to confirme this their
Deum qui spiritus est sine dubio sanctus according vnto God who is a spirit and without all doubt holy 19. Quest. Of those words by the resurrection of the dead 1. Because it is said of the dead not from the dead Origen vnderstandeth it of those which were raised with Christ in his resurrection But his power was more seene in raising himselfe which neuer any did beside then in raising others which euen the Prophets did though not by the like power 2. Augustine following the vulgar Latin which readeth the dead of Iesus Christ our Lord applieth it vnto the faithfull which are called the dead of the Lord Christ to distinguish them from the infidels which were dead in exposition inchoat But the words following of Iesus Christ our Lord are rather referred to the beginning of the third verse concerning his Sonne c. and then all the rest followeth enclosed in a parenthesis which was made of the seede of Dauid c. euen Iesus Christ our Lord. Chrysostome thus readeth because Iesus Christ rose from the dead but the Greeke construction will not beare it Iesus Christ beeing put in the genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Tolet interpreteth post resurrectionem after the resurrection when as Christ by the manifold graces of the spirit declared himselfe to be the Sonne of God but then it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the resurrection whereas the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the resurrection 4. Some by the dead vnderstand such as were raised by the first resurrection from the dead works of sinne vnto newnes of life Hugo Cardin. but that had not beene so euident a signe of the diuine power 5. Wherefore by the resurrection of the dead the resurrection of Christ from the dead is signified for in Scripture the resurrection of the dead is so taken for the resurrection from the dead as 1. Cor. 15.42 Hebr. 6.2 Beza Perexius and Pareus obserueth well that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted because it was vsed before that it should not be twice repeated so he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the resurrection of the dead for from the dead By this his glorious resurrection Christ manifested himselfe to be God in the flesh as Ioh. 5.26 As the Father hath life in himselfe so he hath giuen vnto the Sonne to haue life in himselfe and againe Ioh. 9.19 Destroy this Temple and in three daies I will raise it vp againe Thus Chrysostome expoundeth this place ex resurrectione per quam mortis evici◠tyrannidem by the resurrection whereby he ouercame the tyrannie of death likewise Oecumenius vnderstandeth the resurection qua ipse Dominus Iesus exurrexit whereby the Lord Iesus himselfe rose againe Quest. 20. Of these words v. 5. By whom we haue receiued grace and Apostleship 1. By whom that is as Origen Ambrose Lyranus expound per Christum Mediatorem by Christ the mediator of God and man and make this the sense that he was called of God to be an Apostle by the mediation of Christ But Chrysostome better vnderstandeth Christ here as the principall author of his calling which is indifferently sometime ascribed vnto Christ sometime vnto the holy Ghost as Act. 13.2 The holy Ghost said Separate me Barnabas and Saul And hereby S. Paul sheweth a difference betweene his calling and of others that he was immediately constituted an Apostle by Christ himselfe and not by men Beza annot 2. By grace and Apostleship 1. Theodoret vnderstandeth two distinct things by grace the gifts of the holy Ghost wherewith he was furnished and by Apostleship his vocation it selfe so also Lyranus concedens dignitatem apostolicam simul dat gratiam ad exequendum graunting vnto him the Apostolike dignitie he also giueth grace to execute it 2. Origen interpreteth grace to be the fruit of patience whereby he indured so many labours in the Gospel 3. Ambrose taketh it to be the grace of remission of sinnes common withall other faithfull so also Gorrham 4. some vnderstand gratiam conuersionis the grace of his conuersion Tolet. Pareus 5. Gryneus of the gift in fructu Evangelizandi of preaching the gospel with profit and good successe 6. But hereby better is vnderstood the grace of his Apostleship as S. Paul himselfe expoundeth Ephes. 3.8 Euen vnto me the least of all Saints is this grace giuen that I should preach anong the Gentiles c. Beza so also Chrysostome and Oecumenius vnderstand it of his Apostleship which he receiued not by his merits or worthinesse but by the grace of God as he saith 1. Cor. 15.8 I am the least of all the Apostles which am not worthie to be called an Apostle c. but by the grace of God I am that I am Gualter And though it be said grace and Apostleship yet it followeth not as Tolet obiecteth that they should be two distinct things but the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is put by way of exposition grace that is Apostleship Beza or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolatus the grace or gift of the Apostleship Faius and so it is taken pr◠Apostolatu gratis collati for his Apostleship freely bestowed or conferred Hyperius 3. In his name or for his name 1. Ambrose expoundeth it vice eius in his stead as the Apostle saith 2. Cor. 5.20 We are embassabours for Christ so also Pareus 2. Chrysostome readeth de nomine eius of his name that is that they might beleeue in his name and so Hyperius taketh it for the matter of his preaching that he should publish the benefits receiued by Christ and therefore Act. 9.15 Christ saith to Ananias He is a chosen vessel to beare my name among the Gentiles Beza Faius 3. But it rather sheweth the ende of S. Pauls preaching for his name that is pro Christi gloria to set forth the glorie and praise of Christ Gualter Lyranus yet both these last interpretations may well stand together Quest. 21. Of the persons whom the Apostle saluteth to all you that be at Rome c. There are three parts of this salutation he describeth them 1. by the place to all at Rome 2. by the cause and fountaine of their vocation and calling beloued of God 3. the end called to be Saints that they should be holy he writeth not generally to all at Rome but with a restraint he writeth fidelibus non alijs to the faithfull not to any other Gorrham and writeth vnto all the faithfull without any respect of persons siue essent ex primatibus consulibus whether they were of the chiefe men or consuls or priuate and poore men Chrysost. and he writeth not onely to those which were Romanes by nation but euen vnto the strangers at Rome also which were conuerted to the faith so that they are deceiued which thinke that this epistle was written in the Romane tongue because it is written to the Romanes there were Grecians and of other
to their faith which sheweth it selfe by their works 3. some he saith thus interpret he shall render according to their workes that is post opera sua after their works 4. some say they shall be rewarded according to their works but with the temporall blessings in this world not with life eternall 5. some graunt that the righteous shall be rewarded according to their workes if any could be found that had such workes which are worthie of reward the like answers Pererius imagineth to be made by the Protestants numer 39. but neither of them name what Protestants they are that thus answer we insist vpon none of these solutions 2. But we can otherwise satisfie all these reasons obiected 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render signifieth not onely a iust retribution but a gift of fauour as in that place giuen in instance Matth. 20.8 the reward is said to be rendred not onely to them which had laboured first which might seeme to haue deserued it but vnto those that came at the last houre to whome it was giuen of fauour and therefore simply v. 14. it is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to giue 2. In that place Matth. 25. it is shewed to whome not for what the reward shall be giuen good works are required as a condition in those which are to be saued not as a meritorious cause of their saluation Pareus for in the same place our Sauiour sheweth the originall and fountaine of their saluation Come ye blessed of my father inherit the kingdome prepared for you from the foundations of the world their saluation then dependeth vpon the free and gratious election of God not vpon their works Faius 3. The argument followeth not from the merit of euill workes to the merit of good workes for there is great difference in the way of meriting betweene them 1. good works are the gifts of God and proceede from him but euill workes haue their beginning from man 2. good works are imperfect and therefore merit not euill workes are perfectly euill and therefore are worthie of punishment 3. good works are commanded and so it is our dutie to doe them and therefore thereby we doe not merit but euill workeâ— are forbidden and there is no dutie but rather the transgression of dutie in doing them Gryneus 4. And concerning this place it prooueth no merit of workes the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter opera for workes so that this sheweth the measure rather then the merit of workes As this phrase is taken Matth. 9.29 according to your faith be it vnto you and Matth. 22.3 according to their workes doe not And this phrase is thus expounded Revel 22.12 My reward is with me to render vnto euery one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as his worke is Pareus so then according to their workes noteth the qualitie not the merit of their worke that is good workes shall be recompensed with reward and euill workes with punishment Faius And mention is made here of works that God shall iudge according as he findeth mens works to shew that he is no accepter of persons neither regardeth the outward appearance but that which is in truth Gualter And that it is not one and the same thing to reward for works and according to works Gregorie well sheweth in Psal. 149. v. 9. aliud est secundum opera reddere aliud pâ—â—pter ipsa opera reddere in eo enim quod secundum opera dicitur ipsa operum qualitas intell giuer c. it is one thing to render according vnto works an other for works for in that it is said according vnto works the qualitie of the worke is vnderstood that whose works appeare to be good his recompence should be glorious c. Pererius thus answereth to this place of Gregorie that he speaketh of the substance quantitie and qualitie of works in themselues which beeing compared with the celestiall glorie are not worthie thereof but as they are considered in Christ by whose vertue and merit they are made meritorious so are they worthie of that euerlasting reward to the same purpose also Tolet. annotat 6. Contra. But Gregorie must be vnderstood to speake of the works of the faithfull which receiue all their actiuitie worthines and acceptance from Christ and the Apostle likewise speaketh of the faithfull Rom. 8.18 I account that the afflictions of this present time are not worthie of the glorie which shall be shewed vs euen then the works and sufferings of the faithfull are excluded from meriting Faius 3. Now further that no works of the Saints are meritorious it may further be shewed by these reasons 1. there must be a proportion betweene the merit and the reward but betweene our works and the euerlasting reward there is no proportion the reward by many degrees exceeding the worthines of the best works 2. there are no good works without faith for without faith it is impossible to please God Heb. 11.6 wherefore whatsoeuer is promised to works per fidem consequimur we doe obtaine by faith 3. that which a man meriteth must be of his owne not of his of whome he meriteth now our good works are of God they are not of our selues and therefore by them we can not merit at Gods hand 4. that wherein men are endebted vnto God can not merit for then be should be endebted vnto vs not we vnto him for the wages is not of fauour but of debt Rom. 4.4 But all which we can doe is no more but our dutie we owe our best seruice vnto God as our blessed Sauiour saith When ye haue done all those things which are commanded you say we are vnprofitable seruants we haue done that which was our dutie to doe Luk. 17.10 But here some will answer that we are said to be vnprofitable seruants onely in respect of God because he is not profited or furthered by our seruice but yet good works are profitable to our selues Contra. True it is that good works are profitable because thereby we testifie our faith we doe good vnto others and make our owne saluation sure but it followeth not because they are profitable that therefore they merit eternall life Martyr they are as Bernard saith via regui non causa regnandi the way vnto the kingdome not the cause of the kingdome 4. Controv. Which are to be counted good workes v. 7. Which by continuance in good works seeke c. The Romanists doe not hold those onely to be good works which are commanded by God but such also as are enioyned by the Church and the gouernors thereof Concil Tridentiâ— sess 6. c. 10. And according to this rule they count the saying and hearing of Masse going in pilgrimage inuocating of Saints praying for the dead offering vnto images good works Contra. There are two euident rules to examine good works by 1. because God onely is good and the fountaine and author of
deuill 2. Neither yet is it taken for fomes peccati the matter or occasion of sinne as Pererius which is the appetite or desire that stirreth vp to sinne Tolet misliketh this because sinne must be taken here in the same sense as it was vsed before in the ende of the former chapter where it is taken for sinne it selfe and Pet. Martyr addeth this reason because insulâ—â—â— peccati the assaults of sinne remaine still in the regenerate 3. but sinne is here taken for the corruption and depravation of our nature in the former chapter thereby was specially signified reatus the guilt of originall sinne deriued from Adam Beza for there are these two things in sinne the guilt deriued from Adam and the corruption of our nature which is the effect thereof Pareus Quest. 2. What it is to die vnto sinne v. 2. 1. The Apostle answeareth the former obiection negatiuely denying the consequent that it followeth not that because where sinne abounded grace abounded more that therefore we should sinne that grace may more abound and of this his answear the Apostle in this chapter giueth two reasons the one from the contraries that seeing we are dead vnto sinne we cannot still liue vnto it the other from the condition and propertie of seruants who must be wholly addicted to their seruice whose seruants they are then seeing we are the seruants of Christ we must no longer serue sinne v. 16. to the ende of the chapters 2. They are said to be dead vnto sinne that obey not the lusts thereof that are as dead men not to be mooued vnto sinne not to doe the workes thereof but this death of sinne is inchoatae onely begunne in this life it shall not be perfected till all corruption and mortalitie be taken away 3. There is great difference betweene these two phrases to die vnto sinne which the Apostle vseth here and to be dead in sinne Ephes. 2.1 the first is taken actiuely for the mortifying of sinne the other passiuely to be mortified in or by sinne and in this phrase the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in must be supplied as Coloss. 2.13 in the Latine tongue mori peccato to die to sinne is put in the datiue but mori peccato in the ablative signifieth to die with or by sinne Tolet And in this latter sense they are said to be dead absolutely without any other addition as v. 13. of this chapter and in other places Beza 4. Chrysostome here giueth this note that whereas sometime the Apostle saith sinne is dead here he saith we are dead to sinne quoniam auditorem excitare studet in illum transfert mortem because he could quicken the desire of the hearer he transferreth death to him that he beeing dead in sinne should abstaine therefrom Quest. 3. What it is to be baptized into Iesus Christ v. 3. 1. Origen thinketh that this is so said to make a difference betweene the baptisme of Christ wherewith we are baptized and the baptisme of Iohn which is not of Christ but of the lawe But seeing Iohn baptized in his name that was to come how was it not of Christ and if Iohns baptisme were of the lawe then Christ should haue beene baptized with an other kind of baptisme then his members which is not to be admitted 2. Some thinke as Ambrose in this place that the Apostles altered the forme of baptisme which was at the first prescribed to be done in the name of the Father Sonne and holy Ghost But it is not like that the Apostles would change that prescript forme which was appointed by Christ himselfe the Apostle maketh mention of Christ though he intend the whole Trinitie because as Origen saith whom Haymo followeth it was not convenient that the Apostle speaking of death vt nominaret vel patrem vel spiritum c. should name either the Father or the holy Ghost because the Sonne of God onely died for vs c. or rather mention is made onely of Christ because baptisme was of his institution and the benefits represented in baptisme were procured and purchased by Christ. 3. Some giue this sense to be baptized into Christ is to be baptized with that baptisme which hath the vertue and efficacie from Christ ex Tolet. Chrysostome vnderstandeth according to the similitude and example of Christ for that which the crosse and the grave were to Christ baptismus est factus nobis baptisme is become to vs. 4. Erasmus thus we are baptised into Christ that is in corpus eius mysticum into his mysticall bodie c. but the Apostle speaketh of Christ himselfe though it be true that they which are graft into Christ are also members of his mysticall bodie 5. The vulgar Latine readeth in Christo to be baptized in Christ not into Christ that is in fide Christi in the faith of Christ Lyran. or in institutione eius by his institution gloss interlin some also which followe the Greeke text and read into Christ doe thus interpret in nomine Christi in the name of Christ Mart. Pareus Faius But it is one thing to be baptized in Christ an other into Christ. 6. Wherefore by this phrase better is signified that we are by baptisme incorporated into Christ in Christo coalescentes we growe vp together with Christ Beza Genevens inâ—â—â—â—us Christum we put on Christ Calvin inserimur Christo we are graft into Christ Tolet. vt implantaremur that by baptisme we should be planted in Christ Osiander which phrase the Apostle vseth afterward v. 5. if we be grafted with him c. Quest. 4. Of the diuerse significations of the word baptisme and to be baptized 1. Haymo here maketh 4. kinds of baptisme 1. one with water onely such was the baptisme of Iohn that gaue not remission of sinnes 2. the baptisme of the spirit such was the baptisme of the Apostles in the day of Pentecost 3. the baptisme both with the spirit and water such as is now in vse in the Church 4. the baptisme of blood such as Martyrs are baptized with But 1. it is vntrue that Iohn onely baptized with water not with the spirit for he baptized for the remission of sinnes and when Christ was baptized the spirit descended in the likenesse of a doue 2. the other two baptismes of the spirit and the baptisme of blood are not properly baptismes but onely in a metaphoricall speach 2. This word baptisme is taken two waies either properly for the washing with water in the sacrament or figuratiuely as either for the receiuing of the gifts of the spirit as Acts 1.5 our Sauiour promiseth that his Apostles should be baptized with the holy Ghosts or as for the doctrine which accompanied Iohns Baptisme as Acts. 18.25 Apollos is said to haue knowne nothing but Iohns baptisme that is his doctrine Beza Acts 19.5 3. And as baptisme is diuersely taken so there are diuerse things in baptisme to be considered three visible three invisible the three visible the Minister that baptiseth
in the first the reason is not shewed why we are said to be graft into Christ but onely the similitude explained how he is said to be graft and we also 5. Erasmus because the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planted together referreth it to the planting of the Iewes and Gentiles together into one bodie But Tolet well obserueth annot 5. that the Apostle speaketh of our planting into Christ not of one into an other 6. The meaning then of this phrase is this that Christ is the vine and we the branches as our Sauiour sheweth Iob. 15. and so we are by faith whereof baptisme is the Sacrament and seale planted and graft into Christ and doe receiue of his grace and spirit as the branches receiue the iuyce of the tree and as the tree and branches die together and growe together so Christs death causeth vs to die to sinne and his resurrection maketh vs to rise vnto newnesse of life Pareus But as similitudes must not be vrged in euerie point so must not this for betweene the naturall grafting of plants and our supernaturall and spirituall planting into Christ there is great difference for in the one the stocke for the most part is the worst but the science or plant is of a better kind and correcteth the euilnes of the stocke but here it is farre otherwise for we are of our selues wild plants and the stocke into the which we are planted is good and full of sappe Martyr Quest. 8. What resurrection the Apostle speaketh of v. 5. 1. There is some difference in the reading of the words Chrysostome who thinketh that the Apostle speaketh here de futura resurrectione of the resurrection to come will not haue the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similitude supplyed non subiunxit similitudini resurrectionis the Apostle added not and to the similitude of the resurrection But then the Greeke construction cannot hang together if for of the resurrection beeing in the genitiue case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graft in which before is ioyned with a datiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the similitude Haymo will haue it put in the datiue to the resurrection but in the originall it is in the genetive Therefore the word similitude must be supplied that as he said before we are graft into the similitude of his death so we shall be to the similitude of his resurrection and so Origen also readeth 2. Concerning the meaning of these words Chrysostome Origen Tertullian Haymo with others vnderstand them of the second resurrection and they vrge this reason because the Apostle putteth the word in the future erimus we shall be Chrysostome and whereas else where the Apostle speaketh in the time past hath raised vs vp together Ephes. 2.5 but here in the future Origen thereupon inferreth that there are two resurrections one of the mind in this life the other of the bodie in the next But this is no argument taken from the time for the Apostle speaketh in the future tense because our renouation is not perfect in this life but we must daily rise from the dead workes of sinne to the newnes of life Beza 3. The Apostle then here specially intendeth the first resurrection vnto newenesse of life as he said before as Christ was raised vp from the dead by the glorie of the father not to the glorie of the father as Beza and the Syrian interpreter for the praeposition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per thorough yet it signifieth that Christ beeing raised vp by the glorious power of the Godhead for he hath one power with his father was raised vp to liue in glorie as the Apostle faith afterward v. 10. he liueth vnto God so we should walke in newenesse of life 4. Yet from hence also we haue an assurance of the resurrection of our bodies Calvin that by Christs resurrection we now are raised vp to the life of righteousnesse and afterward to the life of glorie as the Apostle ioyneth them both together Coloss. 2.3 for yee are dead and your life is hid with Christ in God when Christ which is our life shall appeare then shall yee also appeare with him in glorie Mart. Quest. 9. What is vnderstood by the old man v. 6. 1. The old man some take for the bodie the newe for the soule as Haymo alleadgeth out of Augustine but euen the prauitie of the affections and mind are part of this old man and therefore the Apostle saith Ephes. 4.23 be renewed in the spirit of your minde 2. Neither is the old man here taken for mans nature but the corruption thereof as Theodoret veterem hominem non naturam appellat sed pravam mentem the old man he calleth not our nature but the depraued minde and in that he saith our old man he distinguisheth the old man from our selues then we our selues are not this old man but it is aliqâ—â—d nostrum something of ours Pareus 3. Now it is called the old man in two respects first as Adam the old man is compared with the latter Adam and from Adam is deriued originall sinne which bringeth forth such euill fruites in vs before we are regenerate secondly in respect of our selues because our former conuersation is old beeing compared with our renovation and regeneration Beza the first both is according to the first Adam in sinne our second and new birth is according to the latter Adam in holines and righteousnesse 4. To this our state in the old man belong these three things 1. the guiltines of sinne 2. the custome and continuance in sinne 3. fomes peccati the occasion procurement enrising vnto sinne which proceedeth from the sinne of our parents ex Thom. 5. But whereas the ordinar gloss giueth this note that whereas the oldnes of our nature consisteth in two things in culpa poena in the fault and punishment Christus sus simpla vetustaie duplicem nostram consumpsit Christ by his single oldnes that is his death hath taken away both ours c. this can no way agree with the scope of the Apostle for if the old man be of Adam and we are made newe in Christ then cannot the old man be said to be in Christ. Quest. 10. What is meant by the bodie of sinne v. 6. that the bodie of sinne might be destroyed 1. Haymo propoundeth this interpretation among others that as Christ is the head of the elect and they with all their vertuous actions are his bodie so the deuill is as the head of sinne and the vngodly with all their sinnes are his bodie so that this bodie of sinne should haue relation vnto the deuill as the head but this bodie of sinne the Apostle called before our old man it hath relation to our selues not vnto the deuill 2. Some do take this bodie for our flesh in qua peccatum haeret whereto sinne cleaueth Beza Genevens and before them Theodoret but this cannot agree with the phrase which the Apostle
discriâ—iâ—â— all perills which put the life in danger Mort. omnia extrema secunda adversa and â—ll exceeding great prosperitie or adversitie 2. Angels principalities powers 1. Origen vnderstandeth onely the euill Angels and adversarie powers so Osiander also 2. Chrysostome onely the good Angels and Hierome so also Lyranus and they vnderstand it by way of supposition that if the good Angels should seeke to withdraw vs from Christ which is impossible yet we should not giue 〈◊〉 vnto them so the Apostle hath the like supposition of the good Angels Galat. 1.8 Calv. 3. But we may better vnderstand the Angels good and bad Mart. Gryn Pareus who by principalities and powers vnderstandeth the kingdomes and commanders of the world but they are titles rather giuen to the Angels as Ephes. 1.21 Gryneus following Chrysostome 3. Things present nor things to come 1. Not in this world and the next as Origen 〈◊〉 hath a speculation of the passage of the soule out of the bodie which in that instant is many times seduced and deceiued by the euill spirits 2. But he meaneth the dangers of this life present or to come Mart. Par. 3. he maketh no mention of the things past for they are ouercome alreadie Lyran. and as for our sinnes past they are forgiuen vs in Christ Gryn 4. Neither height nor depth 1. Origen vnderstandeth it of the spirits in the ayre and in the deepe 2. Lyranus of the depth and profunditie of Sathan 3. Gorrhan of the height and depth of humane wisedome so also Mart. 4. Osiander of the diuerse kinds of death as by hanging aloft and beeing drowned in the deepe 5. Chrysostome and Theophylact better vnderstand things in heauen and earth the elements aboue and belowe Pareus ret sâ—premas infernas things aboue and beneath Bulling 6. Theodoret vnderstandeth heauen and hell 7. Oecumenius prosperitie and adversitie 5. Or any other creature 1. not beside those which are visible Origen for he had spoken of invisible things before 2. nor a newe creature beside those which God made as Ambrose as equus hipes an horse with two legges and such like gloss ordinar Hugo Gorrhan 3. But the Apostle absolvit inductionem doth make an ende of his induction because it had beene infinite to reckon vp all the creatures Martyr so Chrysostome if there be any other creature of what manner soeuer how great soeuer 4. Places of Doctrine Doct. 1. How the same worke may be both good and sinnefull as it proceedeth from God the deuill and man v. 3. Sending his Sonne c. God in sending his Sonne and giuing him vp vnto death onely intented his owne glorie and the salvation of man but Sathan stirred vp the Iewes of envie and malice to put that holy and Iust one to death so the same action as it proceeded from God was good as it came from Sathan man was euill So that God is no way the author of euill though he be author of that thing which is abused vnto euill Mart. This further is euident in the affliction of Iob which as God was the author worker of it tended to Gods glorie and the triall of Iobs faith but as Sathan had his finger in it he would thereby haue supplanted the faith of Iob. Doct. 2. Of the causes of saluation v. 3. Here all the causes of our saluation are expressed 1. The author and efficient cause is God who sent his Sonne to redeeme vs. 2. the materiall cause is Christ who came in the similitude of sinful flesh not that he had not true flesh as Marcion the heretike said but it was true flesh yet without sinne so in that behalfe like vnto sinfull flesh as hauing the true nature of our flesh but not the sinfull qualitie thereof 3. the forme is also set forth he condemned sin in the flesh that is suffred the punishment due vnto our sinne in his flesh 4. the impulsiue or motiue cause was the imbecilsitie weaknes of the law for if the law could haue saued vs Christ needed not haue died 5. the finall causes were these two 1. for sin that is he came to expiate purge and take away sinne 2. and that the lawe might be fulfilled and the righteousnesse of the lawe fulfilled by Christ imputed to vs by faith v. 4. Doct. 3. That the holy Ghost is God v. 9. The spirit of God dwelleth in you Hence Didymus inferred well that the holy spirit is God because he dwelleth in all the faithfull this infinitenes and immensitie of the spirit sheweth that he is God for who but God can dwell in so many temples at once and beside in that he is called the spirit of God that also prooueth him to be God for the spirit of God is of the same nature and substance with God Doct. 4. That the three glorious persons of the Blessed Trinitie are of one efficacie and power v. 11. The raising vp of the dead is a worke of Gods omnipotencie but God the Father the Sonne and the Holy Ghost doe all raise vp the dead as God is said to raise vp our dead bodies because his spirit dwelleth in vs God the father then raiseth and his spirit also raiseth and quickeneth the dead and Christ also raiseth the dead because the same spirit is here called the spirit of God and of Christ so Ioh. 6.54 He that eateth my flesh c. I will raise him vp at the last day Doct. 5. Of euerlasting glorie v. 18. Not worthie of the glorie which shall be reuealed in vs Thomas Aquin. obserueth 4. necessarie points out of these words concerning euerlasting life 1. it is called glorie to shew the excllencie of it for in this life noble wittes are desirous of nothing more then glorie it is set forth by the name of that thing which is most desired 2. it shall be which sheweth the eternitie of it for that which is now present is but short and momentarie 3. reuealed the glorie to come then is of it selfe invisible but God shall so illuminate our minds as that he himselfe will be seene of vs. 4. this glorie shall be shewed in vs which signifieth the stabilitie of this glorie it shall not depend of externall things as riches honour but within vs it shall be and possesse and replenish both our bodies and soules Doct. 6. Of the nature and properties of hope v. 24. Hope that is seene is no hope 1. the author and efficient cause of hope is God Rom. 15.13 The God of hope c. 2. the subiect is the faithfull heart 3. the obiect things which are not seene 4. the forme thereof is with patience to abide 5. the effect thereof is ioy in the spirit Rom. 1â— 1â— reioycing in hope 6. the ende is our saluation we are saued by hope 7. the contrarie to all is despaire and diffidence ex Gryneo Doct. 7. Of true prayer that consisteth not in the sound of the voice but in the sighes of the heart v. 26.
mourned for Saul 9. in receiuing them to mercie when they returne to grace as Ioseph did his brethren 5. Places of controversie Controv. 1. Concerning the power of free-will 1. Wherea◠〈◊〉 Apostle in this 12. chapter beginneth to giue precepts of righteousnes and to exhort 〈◊〉 holinesse hence the enemies to the garce of God take occasion to establish their opinion concerning free-will that a man assisted by Gods grace is able to performe all these precepts Stapletons reasons are these Antid p. 777. 1. The precepts of the morall lawe are agreeable to the lawe of nature and to the lawe of nations therefore they haue not such difficultie but that they may be kept 2. All things are possible to the grace of God which grace of God is had and obtained by prayer 3. God commandeth in vaine if his precepts cannot be performed so also Erasmus praecepta frigent si nihil tribuitur voluntari the precepts are cold if nothng be yeelded to the will of man c. 4. Either God is vniust in commanding that which cannot be performed or imprudent in requiring such obedience which he thought might be performed and cannot 5. And men herein haue an excuse of their disobedience because it is not in their power to doe that which they are bidden Contra. 1. The perfect obedience which the lawe requireth farre exceedeth that righteousnesse which the Lawe of nature and of nations exacteth for that onely requireth an externall discipline but the morall lawe prescribeth a perfect conformitie of the creature with the Creator 2. To the grace of God giuen in perfection nothing is hard and impossible but so is it not giuen to any in this life but in a certaine measure and degree the regenerate by grace are made able in some measure to keepe Gods commandements but not perfectly 3. Neither are the precepts of God in vaine though men are vnable to keepe them for there are diuerse other ends as the vnregenerate are either thereby stirred vp and called or are made inexcusable the regenerate by such precepts are raised vp from negligence and slouthfulnesse haue a rule giuen them to followe and doe see their owne weakenesse and are encouraged and prouoked to goe on still vnto perfection to attaine as neere it as they can 4. God is neither vniust in so commanding for the creature is bound to yeeld perfect obedience to the Creator and the creature both once had receiued strength in the creation which through wilfull transgression was lost and now a way is shewed by restauration in Christ how the will of God may be fulfilled neither is God imprudent for he is not deceiued in those ends which he propoundeth to himselfe in giuing such precepts vnto men 5. Man can haue no excuse for his disobedience seeing once he had receiued strength to performe the Creators will which was lost by mans willing transgression and because he seeketh not to haue his disobedience satisfied by the perfect obedience of Christ and so he contemneth grace offered 2. Now touching the doctrine of truth concerning freewill this we affirme that man by nature hath no power or actiuitie at all vnto that which is good but is altogether a seruant to sinne and that without grace in Christ no man can choose and followe that which is good this is euident by these texts of Scripture Genes 6.5 all the imaginations of the thoughts of mans heart are onely euill continually if all are euill and onely and continually what place or time is left here to that which is good in mans corrupt heart Math. 7.18 a corrupt tree cannot bring forth good fruit it is against the nature of things for euill to bring forth good or good euill euerie thing bringeth forth by nature that which is like vnto it Rom. 6.20 Ye were seruants of sinne Eph. 2.5 we were dead by our sinnes seruants are not freemen neither can the dead doe any worke of the liuing no more can a man by nature doe any thing that is good 1. Cor. 2.14 the naturall man perceiueth not the things of the spirit of God if he perceiue not nor knowe them he cannot choose to doe them for there is nothing in the election of the will which is not first in the conception of the vnderstanding But it will be obiected 1. Then is not the will of man free if it haue not power indifferently to good or euill Answ. The will of man is free from coaction and compulsion but not from necessitie for the determination of the will to one thing taketh not away the libertie and freedome thereof for the will of God by the perfection of nature is enclined onely to that which is good in the Angels by the perfection of grace and to euill the will is onely inclined by the peruersnesse of the will either simply and vnchangeably as in reprobate Angels and men or for a time and in some sort though not simply as in the vnregenerate yet in all these the will worketh freely without any forcing 2. Obiect Though a man without grace can doe no good thing yet his will assisted by grace is enabled to euerie good thing Answ. 1. That good thing which is wrought in the regenerate by the grace of Christ proceedeth not at all from their owne freewill grace worketh the will is wrought vpon for Christ saith without me ye can doe nothing Ioh. 15.5 2. this grace worketh not perfitly in any in this life but is begun onely here for the Apostle saith if we say we haue no sinne we deceiue our selues and the truth is not in vs 1. Ioh. 1.8 See further hereof Synops. Centur 4. err 42. to err 45. Controv. 2. Whether the Masse be a sacrifice properly so called The Romanists would prooue it out of this place v. 1. because the Apostle exhorteth to giue vp our bodies a liuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice 1. hence they reason thus Christians haue a sacrifice properly so called which is the oblation of some externall and sensible thing vnto God by the lawfull Minister but there is no such externall sacrifice to be found among Christian saving the Masse it remaineth then that the Masse is that externall sacrifice 2. Euerie Priest must haue a sacrifice to offer but there is no other sacrifice offered vp by the Priests of the newe testament but the Masse Ergo to this purpose Bellarm. lib. 1. de Miss cap. 2. 15. Contra. 1. Christians neede not any externall sacrifice to offer vnto God such as were the legall sacrifices of beasts but they haue a true sacrifice though not to offer vp daily themselues which was once killed and sacrificed vpon the crosse which now is not daily to be offered vp but the memorie of that sacrifice is to be reuiued by the celebration of the Sacrament as our Sauiour saith this doe in remembrance of me And beside this sacrifice once offered for all there are other sacrifices not properly so called but
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
opinion examined that our sinnes are remitted onely by Christs death not for the the obedience and merit of his life Controversies vpon the 5. Chapter 1. contr Whether a good conscience and integritie of life be the cause of peace with God 2. contr Against invocation of Saints 3. contr Of the certaintie of salvation and of perseverance 4. contr That the tribulation of the Saints is not meritorius though it be said to worke patience 5. contr That we are not iustified by the inherent habite of charitie 6. contr Against the heresie of impious Socinus who denieth that Christ died for our sinnes and payed the ransome for them 7. contr Against other obiections of Socinus and other impugning the fruit and efficacie of Christs death in reconciling vs to God his Father 8. con That Christs death was a full satisfaction for our sins against Socinus his cauils 9. contr That Christs death was not onely satisfactorie but meritorious against Socinus Certaine controversies touching Originall sinne 10. cont That there is originall sinne in men by the corruption of nature against the opinion of the Hebrewes 11. contr That Adaws sinne is entred into his posteritie by propagation not imitation onely against the Pelagians 12. contr Of the manner how originall sinne is propagated against the Pelagians where it is disputed whether the soule be deriued from the Parents 13. contr Against the Pelagians and Papists that originall sinne is not quite taken away in Baptisme 14. contr What originall sinne is against the Romanists and some some others and specially against them which hold it to be Adams sinne imputed onely to his posteritie 15. contr That originall sinne is not onely the privation of originall iustice 16. contr Of the wicked heresie of Marcion and Valentinus with the blasphemous Manichees 17. cont That all sinnes are mortall and worthie of death by nature 18. contr That Henoch and Elias are not yet aliue in the bodie 19. contr The Virgin Marie conceiued in originall sinne 20. contr Againe meritts 21. contr That the punishment of originall sinne is euerlasting death 22. contr That Christs essentiall iustice is not infused into vs. 23. contr Against the Patrons of vniuersall grace 24. contr Against the Popish inherent iustice 25. contr That we are iustified both by the actiue and passiue obedience of Christ. 26. contr Against the Philosophers who placed righteousnes in their owne workes 27. contr Against the Manichees and Pelagians the one giuing too much the other too little to the lawe 28. contr Of the assurance of salvation 29. contr Of the diuerse kinds of grace against the Romanists Controversies out of the 6. Chapter 1. contr Against the administring of the Sacraments in an vnknowne tongue 2. contr Concerning inherent iustice 3. contr That the Sacrament of Baptisme doth not conferre grace by the outward worke 4. contr That Baptisme serueth as well for the remission of sinnes to come as of sinnes past 5. contr Whether in Baptisme our sinnes be cleane taken away 6. contr Of the baptisme of infants 7. contr Of the assurance of salvation 8. contr That Christ shall not die in the next world againe for those which were not healed here 9. contr Against the Sacrifice of the Masse 10. contr Concerning freewill 11. contr That concupiscence remaining in the regenerate is properly sinne 12. contr Whether a righteous man may fal into any mortall or deadly sinne 13. contr Against the Manichees 14. contr Concerning inherent iustice 15. contr Against the power of freewill in the fruits of righteousnesse 16. contr Whether all death is the wages of sinne 17. contr Against the distinction of veniall and mortall sinnes 18. contr That everlasting life cannot be merited by good workes Controversies vpon the 7. Chapter 1. contr Against Purgatorie 2. contr Of the lawfulnes of second marriage 3. contr Whether the marriage bond be indissoluable before the one partie be dead 4. contr That the disparitie of profession is no cause of the dissolution of marriage 5. contr Whether the bill of diuorce permitted to the Iewes did lawfully dissolue matrimonie vnder the Law 6. contr Against the workes of propitiation 7. contr Against the Heretikes which condemned the Lawe 8. contr That we are freed by grace from the strict and rigorous observation of the lawe 9. contr That concupiscence though it haue no deliberate consent of the will is sinne forbidden by the commandement 10. contr That the commandement thou shalt not lust is but one 11. contr Against freewill Controversies out of the 8. Chapter 1. contr That concupiscence remaining euen in the regenerate is sinne and in it selfe worthie of condemnation 2. controver That none are perfect in this life 3. controver That regeneration is not the cause that there is no condemnation to the faithfull 4. contr Against the Arrians and Eunomians concerning the dietie of the holy Ghost 5. contr Against the Pelagians that a man by nature cannot keepe and fulfill the lawe 6. contr The fulfilling of the lawe is not possible in this life no not to them which are in the state of grace 7. con That not the carnall eating of Christs flesh is the cause of the resurrection but the spirituall v. 11. 8. contr Against merits 9. contr Whether in this life one by faith may be sure of salvation 10. contr Against the invocation of Saints 11. contr That a strange tongue is not to be vsed in the seruice of God 12. contr That euerlasting glorie cannot be merited 13. contr That hope iustifieth not 14. contr Whether hope relie vpon the merit of our workes 15. contr Against the naturall power and integritie of mans will 16. contr That predestination dependeth not vpon the foresight of faith or good workes 17. contr Against the opinion of Ambrosius Catharinus concerning predestination 18. contr That election is certaine and infallible of grace without merit and of some selected not generally of all 19. contr That the elect cannot full away from the grace and fauour of God and be wholly giuen ouer vnto sinne 20. contr Whether a reprobate may haue the grace of God and true iustice 21. contr That the elect by faith may be assured of euerlasting salvation Controversies out of the 9. Chapter 1. contr That succession of Bishops is no sure note of the Church of Christ. 2. contr Against the old heretikes the Manichees Arrians Nestorians confuted out of the 5. ver 3. contr Against the prophane and impious collections of Eniedinus and Socinus late heretikes 4. contr That the water in baptisme doth not sanctifie or giue grace 5. contr Against the vaine observation of Astrologers in casting of nativities 6. contr That the soules had no beeing in a former life before they came into the body 7. contr Whether the foresight of faith or workes be the cause of election 8. contr That not onely election vnto grace but vnto glorie also is onely of the good will of God 9. contr That the Apostle treateth as well of