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
two the Apostle manifestly distinguisheth Rom. 6.22 Beeing freed from sinne c. you haue your fruit in holines holines then and sanctitie is the fruit of our iustification whereby we are freed from sinne Againe Apoc. 23.11 He that is righteous let him be righteous still be that is holy let him be holy still here these two to be iust and holy are manifestly distinguished 16. Controv. Against the works of preparation going before iustification Pererius concerning the works and motiues of preparation tending to iustification hath these positions 1. There are sixe of these preparatiue motions faith the feare of God hope to obtaine pardon the loue of God the purpose of a new life repentance and sorrow for sinnes past thus he alleadgeth out of the Councell of Trent sess 6. can 6. so also Stapleton in Antidot 2. These works of preparation proceede partly from mans free will partly from the assistance of the spirit concurring and hereof it is that sometime the worke of our conuersion is ascribed vnto man as Ioel 2. Turne vnto me with your whole heart Iam. 4. Draw neere vnto God and he will draw neere vnto you sometime it is giuen vnto God as Ier. 31. Conuert vs and we shall be conuerted 3. These works of preparation though they doe not merit the grace of iustification â—â— condigno of condignitie yet de congruo by way of congruitie they may that is God seeth it to be meere and conuenient that such works of preparation should be rewarded with the grace of iustification following Perer. disput 7. Contra. 1. Concerning faith it is no where said in Scripture to prepare or dispose vnto iustification but in deede to iustifie by the imputation of the righteousnes of Christ and as for the other preparations they follow iustification they doe not prepare a way vnto it â— for good works follow iustification as the fruit and effect thereof Rom. 6.22 Beeing freed from sinne you haue your fruit in holines And againe there is no good worke or motion but it is commanded in the law seeing then that we are iustified by faith without such works they can not goe before iustification as preparatiues thereunto 2. The Scripture ascribeth euery good worke motion and thought of the minde vnto God for of our selues we are not able to thinke a good thought 2. Cor. 3.5 and our Sauiour saith Ioh. 15.5 Without me you can doe nothing wherein the Scripture exhorteth men to be conuerted and to draw neere vnto God that sheweth not this power to be in themselues but by these exhortations the spirit of God worketh in them and stirreth them vp that by grace they should seeke to doe that which they finde no strength in themselues to performe 3. But that distinction of merit of congruitie and condignitie is vaine and friuolous for in the matter of iustification there is no merit at all the whole worke is ascribed onely to grace Eph. 2.8 By grace are ye saued thorough faith not of your selues it is the gift of God not of works c. least any should boast if all boasting be taken away then there is no merit for of merits men may boast Augustine hath an excellent testimonie to this purpose Vocantis est gratia percipientis vero gratiam postea sunt opera bona c. Grace is of the caller and then good works belong vnto those which haue receiued grace quae non pariant gratiam sed quae à gratia pariantur c. which works doe not beget grace but are begotten of grace for the fire doth not burne thereby to waxe hoate but it is first hoat and then it burneth and the wheele therefore runneth not well that it may be round but it is first round and then it runneth well so nemo propterea bene operatur vt accipiat gratiam c. no man therefore worketh well to receiue grace but because he hath receiued grace by the saâ—â—e he worketh well lib. 1. ad Simplician qu. 2. no works then going before the grace of iustification haue any worthines in them at all to procure grace 17. Controv. What iustifying faith is Pererius that he may euery where shew some tricke of his Popish profession misliketh three things in that description of faith which is vsually receiued by Protestants for whereas we thus define faith that it is a confident assurance of the heart whereby we are perswaded of the remission and forgiuenes of our sinnes in Christ he taketh exception to these three points 1. He denieth that faith is any such confidence and assurance which he graunteth must be ioyned with faith but that faith is not such assurance and confidence he would thus prooue Eph. 3.12 the Apostle saith by whome we haue boldnes and entrance with confidence by faith in him here it appeareth that confidence is a distinct thing from faith Againe 1. Tim. 3.13 They that haue ministred well get themselues a good degree and great libertie as the faith here the Apostle sheweth that confidence is a diuers thing from faith and that it springeth from charitie and a good conscience Contra. 1. Pererius first argument is faith worketh confidence therefore it is not the same with confidence Answ. 1. This argument may rather be retorted faith worketh confidence therefore it is much more a kind of confidence for as the cause is so is the effect 2. faith is not the same with that confidence which it worketh but they are thus distinguished faith hath a generall assurance confidence in all Gods promises out of this fountaine doe proceede those speciall acts of confidence as to pray confidently to be confident in tribulation which are as little riuers running forth out of the same head and fountaine 2. His second argument is this confidence is wrought by charitie and a good conscience therefore not by faith Ans. The argument followeth not for there may be diuers causes of the one and the same thing faith worketh confidence and yet the same is more encreased and confirmed by a good conscience because the Sunne giueth heat doth it follow that the fire doth not heat also like as the warmth of the Sunne may be augmented by the heat of the fire so may the assurance of faith by charitie and a good conscience be encreased See further Synops. Centur. 4. err 48. 2. Pererius second exception is that the obiect of faith is not the assurance of remission of sinnes The Eunuch when he was baptised beleeued onely that Iesus Christ was the Sonne of God Act. 8. And Paul required none other faith of the keeper of the prison but that he should beleeue in the Lord Iesus and so he should be saued Act. 16. Abrahams faith was counted vnto him for righteousnes which was no other faith then to beleeue that in his seede that is in Christ all the nations of the world should be blessed of none of these was required such faith to beleeue their sinnes were forgiuen them to this purpose Pererius
euill but all good workes are of grace for God worketh in vs both the will and the deed Phil. 2.13 and that euen good workes which are of grace are excluded the Apostle sheweth elsewhere Ephes. 2.8 By grace are ye saued c. not of workes least any man should boast of himselfe for ye are his workemanship created in Christ Iesus vnto good workes c. 2. The Apostle indeed speaketh of the election of grace but yet the rule is generall that grace and workes in the matters of saluation cannot be matched together for he prooueth election to be of grace and not of workes by his generall axiome or proposition because that which is of grace cannot be of workes and if election be of grace and not of workes then euerlasting life also which dependeth of our election must of necessitie be of grace also Argum. 4. That which is of workes is by debt as the Apostle saith Rom. 4.4 To him that worketh the wages is not counted by fauour but by debt But God is endebted to no man therefore life eternall is not of workes because it is not by debt Answer Pererius here answereth by indistinction that there is a lawfull kind of meriting de condigno of worthines the one is perfect and absolute which presupposeth no gift of grace whereof it dependeth such were the workes of Christ which were absolutely meritorious ex rigore iustitiae euen according to the strict rule of iustice by the reason of the excellencie of his diuine nature beeing vnited in one person to his humanitie there is another kind of merit ex suppositione diuinae gratiae vpon the presupposall of diuine grace so the workes of men proceeding of grace and their free will working together are merita apud Deâ—â—â— merites with God like as naturall things though they haue that vertue and actiuitie from God are the true causes of their effects Pere disput 10. numer 53. Contra. 1. This answer ouerthroweth it selfe for if mens good workes proceed of the grace and gift of God then cannot God be any waies endebted for his owne as Dauid saith 1. Chron. 29.14 All things come of thee and of thine owne hand haue we giuen thee and the Apostle saith Rom. 11.35 Who hath giuen vnto him first and he shall be recompenced if then we might challenge any thing at Gods hands as a debt by way of recompence we must first giue vnto him 2. There is not the like reason of naturall and supernaturall things the naturall causes haue their vertue at once from God and then they afterward worke according vnto that nature and propertie wherewith they were once endued but in supernaturall the grace of God is necessarie ad omnes actus to euery act as the horse when he goeth of his owne accord is the naturall cause of his going but the order that directeth him is the cause of his going in the way and of his going to such a place so grace is the cause of our well doings we concurre indeed as naturall causes of the action but the goodnes of the action is onely from God 3. God then is not endebted vnto man for the merite of his worke neither in iustice in respect of vs is he bound to recompence vs but yet he is another way endebted in respect of his promise and so it is iust with him in regard of his word and promise to performe that which he hath promised which promise he made onely of his free grace and this point is touched also by Pererius praesertius vero adiuncta Dei promissione de remunerandis c. especially the promise of God being adioyned for the rewarding of the good workes of the righteous c. in regard of this promise we graunt which is meerely of grace not for the merite of the worke the Lord worketh himselfe a voluntarie debter of eternall life Argum. 5. The Apostle saith Rom. 8.18 That the afflictions of this present life are not worthie of the glorie which shall be shewed c. here he euidently sheweth that our workes are not meritorious or worthy of eternall life Answer Pererius here also thus distinguisheth that workes may three wayes be considered in respect of the naturall cause as they proceed from mans freewill in respect of the matter wherein they are expressed and the time of continuance which are but temporall and for a time and thirdly as they are wrought in vs by the grace of God in the two first respects they haue no cause of merit but in the third conuenientem habent proportionem equalitatis dignitatis c. they haue a fit proportion of equalitie and worthines with the reward of eternall life thus Pere disput 11. Contra. 1. The verie scope of the place taketh away this distinction for the Apostle v. 17. saith If we suffer with Christ c. he speaketh of such sufferings and afflictions as are endured for Christ which are the workes of grace for a man of himselfe without grace cannot suffer for Christ therefore euen good workes as they proceed in vs of grace are not meritorious or worthy of eternall life 2. Good workes are so farre from beeing meritorious causes of eternall life that they are not alwaies and in all causa sine qua non the cause without the which we cannot attaine vnto life as in infants and in them which are of yeares though without good workes they cannot be saued yet good workes are rather a beginning of eternall life then the cause thereof 3. To conclude this point therefore in a merit there must fowre things concurre 1. it must be a free seruice which we otherwise are not bound vnto 2. it must be of our owne 3. it must be perfect 4. it must be proportionable to the reward But our workes faile in all these 1. we can performe nothing vnto God but that we are alreadie bound to doe 2. neither haue we any good thing of our owne which we haue not receiued 3. and our best workes are imperfect 4. and betweene our temporall seruice and an euerlasting reward there is no proportion therefore we cannot merite See more hereof Synops. Centur. 4. er 79. 6. Morall obseruations Observ. 1. Of perseuerance v. 4. So we also walke in newnes of life Origen hence well collecteth that this newnes of life semel facta non sufficiat once done sufficeth not ipsa novitas innovanda est this newnes must still be renewed from day to day as the Apostle saith 2. Cor. 4.16 our inward man is renewed daily for as that which waxeth old is euery day oulder and oulder so that which is new must continually be renewed otherwise it ceaseth to be new so that we must walke on still perseuere and encrease in this newnes of life Observ. 2. Of the continuall strife with sinne v. 13. Neither giue your members weapons The Apostle vsing this phrase of weapons sheweth that there is a warre in vs some fight for sinne and make their members weapons
Obiect The Apostle saith v. 15. If ye liue after the flesh yee shall die but if ye mortifie the deedes of the bodie ye shall liue therefore mortification is the cause of life and saluation Contra. 1. Hence followeth that mortification is necessarie vnto saluation yet not as a cause but as a necessarie condition without the which there is no faith and consequently no saluation 2. eternall life is the gift of God c. 6.23 therefore not due vnto our merits euill workes are the cause of damnation because they iustly deserue it but it followeth not that good workes are the cause of saluation for they are both imperfect and so vnproportinable to the reward and they are due otherwise to be done and therefore merite not Controv. 4. Against the Arrians and Eunomians concerning the deitie of the holy Ghost v. 2. The law of the spirit of life c. hath freedome Chrysostome homil de adorand spirit from this place prooueth the deitie of the spirit against the Arrian and Eunomiâ—au heretikes who made great difference in the persons of the Trinitie the Sonne they affirmed to be a creature and much inferiour to the Father and the holy Ghost they made servum ministrum silij a seruant and minister of the Sonne Chrysostome confuteth them by this place for if the spirit be the author of libertie and freedome to others then is he most free himselfe and not a minister or seruant as the Apostle saith 2. Cor. 2.17 where the spirit of the Lord is there is libertie Controv. 5. Against the Pelagians that a man by nature cannot keepe and fulfill the law This error is confuted by the expresse words of the Apostle who saith that the law was weake by reason of the flesh and so not able to iustifie vs by the flesh the Apostle vnderstandeth not substantiam caruis the substance of the flesh as the Maniches were readie to catch at these and the like places to confirme their wicked opinion who held the flesh of man to be euill by nature nor yet the carnall rites and obseruations of the law which were not able to cleanse the obseruers of them as Origen here interpreteth and Lyranus following him But by the flesh we vnderstand with Chrysostome carnales sensus the carnall affections carnalitatem quae rebellabat the carnalitie of man which rebelled against the spirit gloss ordinar concupisentias carnis the concupiscence of the flesh Haymo prauitatem naturae the pravitie of nature Martyr which hindereth that none can keepe the law to be iustified by it This then manifestly conuinceth the Pelagians for if the flesh make the law weake and vnable to be kept then none by the strength of their nature and flesh can fulfill the law Controv. 6. The fulfilling of the law is not possible in this life no not to them which are in the state of grace 1. The Romanists out of these words of the Apostle v. 4. That the righteousnesse of the law may be fulfilled in vs which walke not after the flesh doe inferre that they which walke not after the flesh may fulfill the law so that either it must be denied that none in this life walke after the spirit or it must be graunted that by such the law may be fulfilled Pere disput 5. Bellarmine addeth that if the law cannot be fulfilled Christus non obtinuit quod vâ—luit Christ hath not compassed or obtained that which he intended for therefore he died that the iustice of the law might be fulfilled Contra. 1. Indeed Origen whose errors and erroneous interpretations our aduersaries themselues will be ashamed of sauing where they serue their turne first deuised this interpretation who by the law here vnderstandeth the law of the mind which is fulfilled quando lex peccati in membris c. when the law of sinne in the members resisteth it not and Haymo hath this glosse that we beeing redeemed by Christ might spiritually fulfill the workes of the law per cuius impletionem possumus iustificari by the fulfilling whereof we may be iustified But this place is better vnderstood of the obedience of Christ who fulfilled the law which is imputed vnto vs by faith and thus doe not onely expound our new writes Melancthon Bucer Hyperius Calvin Beza with others but some of the auncient expositors as Theophylact quae lex facere nitibatur ea Christus nostri gratia executus est those things which the law endeuoured Christ hath performed for vs so also Oecumenius scotus finis legis per Christum partus est exhibitus the scope and end of the law is obtained exhibited by Christ yet we must endeuour to keepe those things which are deliuered per conuersationem bonam fidem by a good conuersation and faith 2. And that this is the meaning of the Apostle 1. the phrase sheweth that the law might be fulfilled in vs he saith not by vs Beza 2. because there is none so perfect in this life that neither in thought word nor deed transgresseth not the law 3. The law was weake through the infirmitie of the flesh but the infirmitie and weakenes of the flesh remaineth still euen in the regenerate therefore neither in them the righteousnesse of the law can be fulfilled 4. To the contrarie arguments thus we answer 1. the Apostle saith not that they which walke after the spirit fulfill the law but the law is fulfilled in them that is imputed vnto them by faith in Christ. 2. though the faithfull cannot fulfill the law yet Christ performed what he intended that he might keepe the law for them and they be iustified by faith in him 3. this clause then which walke not after the flesh is added to shew who they are for whom Christ hath fulfilled the law and to what end namely to such as walke in newnes of life 5. Some doe thinke that the Apostle speaketh here of two kinds of fulfilling the law one imputatione by imputation of Christs obedience which is our iustification the other inchoatione by a beginning onely which is our sanctification begunne in this life and perfited in the next when it shall be fulfilled Martyr Pareus But the other sense is better for the Apostle speaketh of a present fulfilling of the law in them which walke according to the spirit not of a fulfilling respited and excepted in the next life which is most true but not agreeable to the Apostles meaning here 6. So the Apostle in this place setteth forth three benefits purchased vnto vs by Christ 1. remission of our sinnes in that Christ bare in himselfe the punishment due vnto our sins 2. then the imputation of Christs obedience and performing of the law 3. our sanctification that we by the spirit of Christ doe die vnto sinne and rise vnto newnes of life which our sanctification is necessarily ioyned with our iustification but no part thereof 1. because it is imperfect in this life it is perfect after a sort perfectione partium by
the perfection of the parts because regeneration is both in the bodie and soule but not perfectione graduum by the perfection of degree for so it is onely begunne here and shall be perfited in the next life 2. and sanctification followeth after iustification and so is no part of it for first we are iustified then sanctified Controv. 7. That not the carnall eating of Christs flesh is the cause of the resurrection but the spirituall v. 11. 1. The Apostle sheweth the cause of the resurrection of the Saints to be the inhabiting and dwelling of the spirit of God in them so that the spirituall communicating with the flesh and blood of Christ by faith is that by the vertue and power whereof our bodies shall be raised againe at the last day it is not the carnall eating of Christs flesh in the sacrament as the Romanists hold wherwith to the same end they housle the sicke that is in our bodies the seede of the resurrection for there may be a spirituall eating and drinking of Christs flesh and blood euen without the sacrament which is both necessarie and sufficient vnto life whereof our Blessed Sauiour treateth Ioh. 5.4 Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day Christ speaketh not here of the sacramentall eating and drinking but of his spirituall for the sacrament was not yet instituted 2. And that the carnall and corporall receiuing of Christs flesh is not possible neither yet requisite or necessarie to the resurrction of our bodies doth euidently appeare by these two reasons 1. because the Fathers that died before Christ was incarnate could not in that manner eate and drinke Christ and yet they died in the hope of the resurrection 2. infants are not admitted to the sacramentall eating and yet they shall rise againe at the latter day Martyr Controv. 8. Against merites v. 12. We are detters not to the flesh c. hence it followeth that we are detters to the spirit which part the Apostle suppresseth as beeing euident enough of it selfe out of the other 1. It is manifest then that whosoeuer seruice we doe performe vnto God it is ex debito a due debt we are endebted to God 1. by reason of our creation that he hath giuen vs these bodies and soules to the end that we should set forth his praise in the world 2. we are bound vnto God for our redemption by Christ our regeneration and sanctification by his spirit all which the Lord hath wrought for vs that we should performe him faithfull seruice 3. and likewise we are bound vnto God for the hope of our resurrection and glorification promised in his kingdome which the Apostle touched in the former verse 2. If then whatsoeuer seruice we doe vnto God we doe but our bounden dutie then there is no place for merits for our selues much lesse for works and merites of supererogation for others as the Romanists hold and teach for debitum meritum debt and merite doe one take away another as the Apostle sheweth Rom. 4.5 And whatsoeuer workes we do they are either according to the flesh or the spirit if after the flesh they are sinfull if according to the spirit they are of dutie 3. But they will thinke here to helpe themselues by a distinction that though our works merite not in the rigour of Gods iustice yet they merite ex acceptatione diuina through the diuine acceptance c. God indeed accepteth of our good workes in Christ yet not as merits but of grace and so in mercie rewardeth them Controv. 9. Whether in this life one by faith may be sure of salvation v. 16. The same spirit beareth witnesse with our spirit that we are the children of God Though this be an euident place to prooue the certaintie of saluation in the perswasion of the faithfull because the testimonie of the spirit is vnfallible yet the Romanists are not ashamed to denie that any such certaintie may be gathered from hence they say this testimonie of the spirit is nothing else but the inward good motions comfort and contentment of spirit which the children of God doe daily feels more and more c. Rhemist annot And Pererius it is but gustus quidum spiritualis praesentiae a kind of tast of the spirituall presence of grace and he consenteth vnto Thomas who thus interpreteth this testimonie of the spirit to be câ—â—iecturalem perswasioneÌ„ a coniecturall perswasion but infallibilis certitudo an infallible certaintie cannot be had citra specialem Dei reuelationem without the speciall reuelation of God their reasons are these 1. Thomas thus argueth a thing may be knowne either by speciall reuelation from God and so it may be reuealed vnto some that they are saued or a man may know somewhat in himselfe and that two waies certainely or coniecturally a thing is certainely knowne by the principles thereof as God is the beginning of grace but because God cannot perfitely be knowne none can attaine vnto this certaintie the coniecturall knowledge is by signes and effects as when a man doth perswade himselfe that because he feareth God and contemneth the world he is in Gods fauour but this knowledge is imperfect as S. Paul saith I know nothing by my selfe yet am I not thereby iustified 2. Pererius addeth this reason fowre waies may a thing certainely be knowen per lumen naturale c. by the naturall light of the vnderstandingâ— by the light of the Catholike faith by speciall reuelation per lumen fidei infusa by the light of faith infused but by none of these can one be assured of his saluation not by the first for it is a supernaturall light nor by the second for then all that beleeue the Catholike faith should haue this assurance neither hath euery Christian the third which is by special reuelatioÌ„ neither by the fourth can it be attained vnto for that perswasion riseth of two propositions the one apprehended by faith the other collected out of that by some naturall euidence and experience as faith reacheth vs that all which are truely contrite and penitent shall be saued then one out of his owne experience inferreth but I am contrite and penitent Ergo But this experience is vncertaine because that many actions proceeding from a man himselfe may carrie some semblance of those which are wrought by the spirit and a man may haue many sinnes which he knoweth not and so cannot repent him of them Contra. 1. To Thomas argument we answer 1. that two waies is a faithfull man perswaded and made certaine of his saluation both by the efficient cause the spirit of God which giueth such testimonie and assurance vnto them and by the signes and effects which are wrought in them 2. though God cannot here be perfitely knowne yet so much is knowne of God as may make a man sure of his saluation as we know by the Scriptures the great loue and mercie of God towards vs in
make them his Mediators but he came to his father and humbled himselfe vnto him Luk. 1. â— and so our Blessed Sauiour teacheth vs to pray Our Father c. and here the Apostle saith that by the spirit we crie Abba father See further of this matter Synops. Centur. 2. er 30. Controv. 11. That a strange tongue is not to be vsed in the seruice of God v. 15. Abba father It followeth not because that certaine straunge words are reteined in the Scriptures as Messiâ—s Cephas Maranatha Rabbi Osanna Alleluia Abba which words were naturally knowne vnto the Iewes that hence it followeth that the scriptures and prayers may be read and rehearsed in a strange language for these words by reason of the neere coniunction betweene the Gentiles and Iewes conuerted to the faith were well knowne and vnderstood of the Gentiles euen as the word Amen is now vsed and vnderstood of all from the vse of one or two words which are strange and yet vnderstood the argument followeth not for the vsing generally of a strange language and the same vnknowne See further also hereof Synops. Controv. 12. That euerlasting glorie cannot be merited v. 18. The afflictions of this present time are not worthie of the glorie c. notwithstanding the euidence of this place which ouercommeth the Popish doctrine of the meriting of heauen yet our aduersaries with tooth and naile as they say will hold their owne and thus take vpon them to prooue the merite of the actions and sufferings of the Saints 1. Stapleton thus reasoneth it is required as a condition of vs that if we suffer with Christ we shall be glorified with him but the condition performed the reward of necessitie followeth 2. The sufferings of Christ did merite vnto him heauen Phil. 2.7 therefore our sufferings also doe merite heauen for vs Staplet 486.489 3. The Rhemists here vrge that place 2. Cor. 4.17 Our light affliction worketh for vs an exceeding weight of glorie whence they inferre that our tribulations are meritorious 4. And whereas the Scripture setteth forth the mercie of God in the saluation of man which excludeth merit Stapleton answereth that the free mercie of God is seene in the remission of sinnes and about the first iustification not in giuing the reward of glorie Staplet ibid. 5. And to this place of the Apostle they make this answer 1. Lyranus saith that as our works proceede from our free will they merit not but as they are wrought in vs by the spirit so they merit of condignitie 2. to the same purpose Bellarmine saith that they are not meritorious of themselues ex natura sua of their owne nature sed ex dignitate principij of the worthines of the cause that is the grace of Christ which worketh them lib. 5. de iustific c. 14. ration 1. And the Rhemists are bold to adde further that the sufferings of Christ in themselues in respect of their greatnes were not meritorious but in respect of the worthines of his person 3. Thomas saith that although there can be no merit in men toward God secundum absolutam equalitatem in an absolute equalitie yet there may be secundum praesuppositionem diuina ordinationis the diuine ordinance beeing presupposed 4. Tolet annot and Pere disput 10. answer that the Apostle here speaketh not of the dignitie and merit of the sufferings of the Saints but sheweth that they being in themselues compared with the celestiall glorie are not proportionable either for the continuance or in the sense of sorrow now and of ioy afterward Contra. 1. The condition performed assureth vs of a reward but of grace not of merit for like as adoptiue sonnes among men are admitted to the inheritance by the grace and fauour of the adoptor not by their merit so much more is the euerlasting inheritance giuen by the grace of adoption 2. Concerning Christs meritorious sufferings 1. he merited not for himselfe but for vs for as he was not borne for himselfe so neither died he for himselfe as he did not rise for himselfe as Ambrose well saith fi nobis non resurrexit vtique non resurrexit c. if he rose not for vs he rose not at all for he had no reason to rise for himselfe de fide resurrect c. 24. And the Apostle Phil. 2. sheweth not the merit but the order and way how Christ after he had suffered was to enter into glorie as our Sauiour saith Luk. 24.26 Ought not Christ to haue suffered those things and enter into his glorie 2. Christs sufferings were vnlike ours for they were perfit and the redemption for sinne ours are either chasticements for our sinne or trials of our faith and so part of our obedience and therefore they cannot merit as Christs did 3. Our light and momentarie afflictions are said to worke our glorie not as meritorious causes but as preparatiues and as the way which God hath appointed vs to walke in And so Origen rehearsing here that place of the Apostle expoundeth it ex momentance leui tribulationum nostrarum labore semina quaedam collecta immensum nobis gloria pendus preparabunt certaine seeds gathered by the light and momentarie labour of our tribulations doe prepare for vs an exceeding weight of glorie c. but Origen in the same place vtterly reiecteth all meriting nihil dignum inveniri vel comparari ad futuram gloriam potest there can be nothing found worthie or to be compared vnto the glorie to come 4. The Scripture includeth merit not onely from the beginning but from the whole worke of our saluation as Tit. 3.4 Not by the workes which we had done but by his mercie he saued vs and seeing the reward and inheritance dependeth of our adoption and adoption of our election both which are of grace how is not the inheritance also of grace 5. None of these answers are sufficient to obscure the euidence of this place 1. seeing good workes proceed not of free will but are wrought by the spirit they therefore merit not for he that meriteth must merit of his owne 2. neither can good workes merite of grace for these are opposite one to the other that which is by workes cannot be by grace for then worke were no more worke neither that which is by grace can be by worke for then grace were no more grace as the Apostle reasoneth Rom. 11.6 therefore they vnskilfully confound them together grace and workes which the Apostle distinguisheth And to say that Christs passions were not meritorious in themselues is a blasphemous speach for his actions could not be seuered froÌ„ his person for otherwise they were not Christs actions therefore they were in themselues as they proceeded from Christ meritorious 3. It is Gods ordinance indeed that man should doe workes and suffer with Christ to shew their conformitie and obedience but not that they should merit thereby for as the same Thomas saith compensatio meriti est actus iustitiae c. the rewarding and compensation
visible Churches are now extinguished but we must distinguish betweene the externall and internall calling they which haue the first without the second may fall away but where the externall and internall are ioyned together as they shall concurre in the conuersion of the Iewes there they are vnchangeable 3. If that were the Apostles meaning that God repenteth not of his gifts bestowed vpon any because if they refuse them they may redound to the benefit of others this had bin very impertinent to the Apostles purpose who hereby intendeth to prooue the vocation of the Iewes because the Lord had so promised and purposed whereof he vseth not to repent 4. Wherefore I preferre herein the iudgement of Tolet a more worthie man both for his iudgement and dignitie in the Papall Church who thus interpreteth these gifts not to be repented of quia quos Deus his semel prosequi decrevit non deserit because whome God once decreed to bestow them vpon be forsaketh not so likewise Lyranus expoundeth this place the gifts and calling of God are without repentance that is sine mutabilitate c. without change or mutabilitie for with God there is no changing c. so also Haymo poenitentiaâ— pro mutatione accipitur c. repentance is taken in the Scripture for change as the Lord said to Samuel It repenteth me that I haue made Saul king c. igitur sine mutatione c. therefore without change are the gifts and calling of God in those things whereof we read before whome he hath predestinate he hath called c. not in them of whome it is said many be called few be chosen c. 18. Controv. Against election vpon the foresight of works and against merits Whereas the Apostle saith v. 35. who hath giuen vnto him first Calvin vrgeth this place against merits for if God should giue saluation vnto man for his good works homo prior daret bona opera Deo c. it would follow that man should first giue good works vnto God likewise Beza prooueth by this place that election is not vpon the foresight of faith or works for then we should giue vnto God first Pet. Martyr also doth applie this place both against merits and election by works But Pererius disput 4. numer 15. vpon this chapter chargeth Calvin and Beza either with ignorance or malice for this collection and to make his matter good he bringeth in this distinction that there is duplex salus hominis a twofold saluation of man one is begunne in this life the other is perfected in the next the first is conferred onely by the franke mercie and goodnes of God the other is giuen vpon respect of merits and yet though life euerlasting be merited man can not be said to giue vnto man first quia prior Deus gratiam dedit c. because God gaue vnto him grace first whereby he might merit likewise he distinguisheth of election there is one election ad primam gratiam to the first grace and that is without respect vnto works there is an other election vnto eternall life and thereof causa est praevisio honorum operum the cause is the foresight of good works Contra. 1. If good works are the gift of God and God must first giue grace to doe good works then can they not merit for he that meriteth must doe it ex proprio of his owne if it be not his owne then he can not challenge any merit as the Apostle saith 1. Cor. 4.7 what hast thou which thou hast not receiued if thou hast receiued it why reioycest thou as though thou hadst not receiued it c. 2. though God giue grace at the first yet if man after doe bring merits and then eternall life followeth he doth giue vnto God first in respect of the finall reward though not in respect of the precedent grace 3. The Apostle acknowledgeth but one kind of predestination whereupon vocation followeth and then iustification and last of all glorification Rom. 8.30 whence this argument may be framed that predestination which is vnto saluation is also vnto glorification but predestination vnto vocation which is vnto the first grace is by our aduersaries owne confession without respect of works therefore so is the predestination vnto glorification 19. Controv. Against vniversall grace Whereas the Apostle saith v. 32. God hath shut vp all in vnbeleefe that he might haue mercie on all c. the Patrons of vniuersall grace doe thus reason against particular election onely of some they whome God hath mercie on are elected not damned but God hath mercie vpon all therefore all are elected and none decreed to be damned Ans. 1. That all are not elected but onely a certaine number and the rest are reiected it is euident out of the Scriptures Rom. 9.18 He hath mercie on whome he will and whome he will he hardeneth therefore he hath not mercie on all and Rom. 11.7 Election hath obtained it and the rest haue beene hardened and againe many are called few chosen all then are not chosen for if God had elected all to saluation and yet all not saued it would argue either a change in Gods will or a want of power in God that he can not bring his purpose to effect and that the goodnes of his will should be ouercome by the malice of mans will but none can resist the will of God Rom. 9.19 2. Concerning the argument first the proposition is not true for there are certaine common mercies which God may shew euen toward those that are excluded from saluation it is true onely of those speciall mercies which belong vnto saluation but those are not extended vnto all 3. Neither is the assumption true in their sense God doth not shew mercie indifferently vpon all in calling them to saluation but this particle all must be vnderstood here distributive by way of distribution by all the Apostle meaneth both Iewes and Gentiles all kinds and sorts of men 6. Morall obseruations 1. Observ. Ministers must not leaue their calling v. 4. What saith the answer of God P. Martyr here noteth how the great Prophet Elias herein shewed his infirmitie that beeing wearied with the incredulitie and obstinacie of the people he desired to die and so would shake off his calling which infirmitie the Lord here correcteth in the Prophet whereby Ministers are taught that they should not be dismaied and discouraged to leaue their places notwithstanding the obstinacie of the people as long as there be any which will heare them Theodoret lib. 2. c. 31. maketh mention of one Molitius who did leaue a certaine Church in Armenia beeing offended with the frowardnes and disobedience of the people who afterward was chosen Bishop of Antioch and for defending the orthodoxall faith against the Arrians was banished which might be thought to haue happened vnto him as a chastisment from God because he forsooke his former charge Martyr 2. Observ. That we must wholly be addicted to the seruice of God v.
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
Simon Magus seeing would by money haue purchased the like power Act. 8. 9. It was giuen them in all their doctrine to be free from error as Christ promiseth Ioh. 16.13 that the spirit should leade them in all truth 10. The Apostles in the knowledge of the mysteries and high things of the Gospel exceeded all other as S. Paul saith Ephes. 17. According to his rich grace whereby he hath beene abundant toward vs in all wisedome and vnderstanding 11. Two other prerogatiues Pererius addeth the one vncertaine the other false first he saith that the Apostles composed and framed the symbole containing the 12. articles of the faith commonly called the Apostles Creede which is not certaine both because some of the articles as that of the descension came in many yeares after the Apostles as is elsewhere shewed and if the Apostles had set downe this rule of faith it is not like that diuerse Churches would after them haue framed so many diuerse formes beside of the Creed 12. But the last priuiledge that the Apostles post acceptum spiritum sanctum fuerint impeccabiles quantum ad peccatum mortale after they had receiued the spirit were without sinne c. for 1. in this sense that distinction of veniall and mortall sinne is not to be allowed that some are veniall in their owne nature by the grace of God all sinnes were veniall to the Apostles and to all other beleeuers but in it owne nature euery sinne deserueth death and so is mortall Rom. 6.23 2. and that the Apostles were apt to sinne is euident by Peters ouersight for the which he was openly rebuked of S. Paul Gal. 2.11 where he saith he was to be blamed 10. Quest. How S. Paul is said to be set or put apart for the Gospel of God The word which the Apostle here vseth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated or set apart 1. Ambrose thinketh that here there is an allusion to the sect of the Pharisies whereof S. Paul was who were so called because they were in a more strict kind of liuing separated from others 2. Whereas S. Paul saith likewise Galat. 2.15 that God separated him from his mothers wombe some interpret ab vtero synagogae he was separate from the wombe of the Synagogue gloss interlin à doctrina Phariseorum from the doctrine of the Pharisies gloss ordinar but this S. Paul expresseth in the words following and called me by his grace Gal. 2.15 3. Hug. Cardin. segregatus à grege he is saide to be separated from the rest of the flocke but so were the other Apostles also 4. Oecumen alij ad alia ego ad Euangelium some were set apart for other things I for the Gospel but this was generall also to all the other Apostles 4. Anselmus he is said to be segregatus set apart prae caeteris discipulis c. in respect of other disciples which were with him then at Antioch when the Spirit said Separate me Barnabas and Saul Act. 13. but the Apostle speaketh of a separation euen from his mothers wombe as he expoundeth himselfe Gal. 2.15 5. As these haue speciall reference to Pauls actuall separation when he was called so others referre it to the electing and foreordaining Paul to this worke in the counsell of God But Origen and Sedulius ascribe this separation to Paul merits that the Lord foresaw his merits and labours which he should take in the Gospel and therefore elected him to be an Apostle But Tolet well confureth this because it is contrarie to S. Pauls owne doctrine Rom. 9. who ascribeth election to the mercie and grace of God and he himselfe professeth that he was called by the grace of God Gal. 2.15 therefore not by any merits 6. Chrysostome vnderstandeth this separation of his preordaining vnto the Apostleship as the Lord likewise saith to Ieremie c. 1.5 Before thou camest out of the wombe I sanctified thee and so inculcat divinam electionem he doth vrge his diuine election that his Epistle might be receiued with great authoritie so also Peter Mart. he sheweth his calling initium habuisse ex praedestinatione to haue taken beginning from Gods predestination which he maketh mention of to shew a difference betweene his calling to be an Apostle who was thereunto also elected and theirs which were called but not elected as was Iudas Hyperi◠And further apponit vitae priori he setteth this against his former life while he was a persecuter all that he did was per accidens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by the way and out of course but this was that whereunto he was ordained Aretius 7. But beside this eternall separation in Gods prescience here is somewhat noted quod Paulus ab alijs Apostolis habuit peculiare which Paul had peculiar euen from other Apostles he was appointed an Apostle to preach among all the Gentiles as it followeth v. 5. for the rest of the Apostles remaining in Iudea he first with Barnabas was separated to preach to the Gentiles Act. 23. Tolet. And so consequently his office was to preach to the Romanes among other Gentiles Aretius Here also he insinuateth his extraordinarie calling to be an Apostle diuers from the rest he was separate from them beeing an Apostle aboue the number of the twelue Mathias was chosen in the place of Iudas and so did but fill vp that number but S. Paul was ouer and aboue Tolet. so S. Paul was separate first vnto eternall saluation then vnto the knowledge of Christ and thereby to be an Apostle Faius 11. Quest. Of the description of the Gospel v. 1 2 3. v. 1. The Gospel of God which was promised c. 1. The Gospel is taken two waies either for the doctrine concerning Iesus Christ which containeth foure things 1. of the comming of Christ in the flesh which comprehendeth the whole historie of the incarnation of Christ and all his acts both his holy sermons and speaches and his holy and powerfull workes 2. the effects of his comming as the remission of sinne the subduing of the kingdome of Satan the reconciling vs to God opening the kingdome of heauen and the like 3. the third is the veritie of those things which in the Gospel are prescribed to be beleeued the holy doctrine and precepts of the Gospel 4. the obseruation of such things as Christ commanded Matth. 28.20 Teaching them to obserue all things which I haue commanded you Tolet. secondly the Gospel is taken for the publishing preaching and annuntiation of it in which sense the Apostle saith If our Gospel be hid it is hid to thē which are lost 2. Here all the parts of the Gospel are expressed 1. the efficient it is called the Gospel of God to shew that it was no humane inuention Gualter 2. the forme thereof it was promised before as the Apostle saith Gal. 3.23 Before faith came c. we were shut vp vnto the faith which should be reuealed Gryu which promises concerning Christ to come were made vnto the
appointed for generation so the Syrian translator re quae non est ex natura vsae sunt they vsed the thing both which was not of nature c. 3. So likewise the men with men wrought filthines actiuely in forcing vpon other vnnaturall acts of vncleannes and passiuely in suffering others to doe it this was the sinne of Sodome for the which they were destroied Socrates is noted among the Philosophers for masculine venerie which Plato condemneth And the Apostle may seeme to haue speciall relation here vnto the abominable vncleannes of the Romanes and specially 〈◊〉 who was a monstrous beast for such sinnes against nature Pareus Chrysostome 〈◊〉 elegantly sheweth how whereas by Gods ordinance in lawfull copulation by mariage two became one flesh both sexes were ioned together in one by this Sodomiticall vnâ—â—â—nnes the same flesh is diuided into two the men with men working vncleannes with women and so serue in stead of two sexes 68. Quest. How one sinne is punished by an other vpon these words And receiued in themselues such recompence of their error c. v. 27. 1. There are some sinnes which are as punishments of former sinnes which are non tormenta peccantium sed incrementa vitiorum not so much the torment of sinners as the encreasing of sinne as Augustine saith And here we may make a foure-fold distinction of sinnes 1. some are not onely sinnes but the causes also of sinnes following as Gregorie giueth instance of one giuen vnto riot and excesse in eating and drinking which causeth him through the lustines of his flesh to commit adulterie here his Epicures life is both a sinne and the cause of an other sinne namely adulterie 2. Some sinnes are both the cause of an other sinne following and the punishment of a former as if the adulterer proceed further to commit murther here adulterie is the punishment of his gluttonie and the cause of murther 3. And there is a sinne which is the punishment of a former sinne though it bring forth no new sinne as murther here is the punishment of adulterie 4. Some sinnes are neither the causes nor punishment of other sinnes but simply sinnes in themselues as namely when any one repenteth of his sinne and proceedeth no further 2. But here it will be obiected that euery sinne is voluntarie but the punishment of sinne is involuntarie how then can sinne be a punishment and euery punishment of sinne is iust and so of God but sinne is vniust and not of God therefore not a punishment To this obiection diuers answers are made 1. The master of the sentences lib. 2. distinct 36. giueth this solution that sinne is said to be a punishment not as it is a fault committed by the will but in respect of the effect which it worketh in the soule which is the corrupting of the minde and making it guiltie of damnation But in this sense euery sinne should be a punishment of sinne because the minde is thus corrupted and made guiltie euen by the first sinnes which one committeth 2. Therefore Thomas Aquinas addeth further that sinne in respect of the nature thereof because it is voluntarie is not a punishment but in respect of the cause which is the subtraction or remoouing of the grace of God whereby he falleth into further sinne And further he explaneth the matter thus that sinne is a punishment 3. waies either in respect of somewhat going before as the absence or subtracting of the grace of God or somewhat which accompanieth sinne either in the minde as the corrupting and polluting of it or without as crosses and troubles which are sent for sinne or els in respect of somewhat ensuing and following as the torment of conscience But all these the subtracting of grace outward trouble and remorse of conscience may concurre in the first sinnes which are not the punishment of any precedent sinnes therfore a further reason hereof is to be found out 3. Wherfore God in punishing one sinne by an other is to be considered as a iust Iudge that not onely by subtracting his grace as Pererius not by giuing Sathan power ouer sinners to draw them further into sinne as Hyperius but by the secret working of his iustice in ordering and directing all things according to his will he so disposeth and effecteth that the wicked are giuen ouer to greater impietie and iniquitie to commit sinne with greedines so then this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recompence hath neither reference vnto the sinners themselues who regard herein nothing but their owne inordinate pleasure not yet vnto Sathans worke who intendeth nothing but the contumely of God and the destruction of the vngodly but it is referred vnto God who in punishing sinne by sinne onely respecteth the due course of his iustice in thus recompencing their former error God then is no way accessarie to their sinnes but concurreth as a iust Iudge in punishing their former sinnes with greater following Pareus Faius here noteth well a difference betweene the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle here vseth which signifieth a iust and full recompence answering and correspondent vnto the merit of their sinne which word is onely vsed of euill works but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reward is giuen vnto good works as be conferred of grace not answering vnto any merit before going 3. As thus it hath beene shewed how sinne is the punishment of sinne so also one sinne may be the cause of an other and that either directly or indirectly directly when as a man by one sinne is inclined to commit an other and that three waies 1. in respect of the ende as when one through couetousnes committeth murther to enioy an others wealth 2. or by suggesting the matter of an other sinne as gluttonie bringeth forth adulterie 3. or in respect of the efficient and moouing cause as when one by practise and continuance in sinne is growne into an habit of sinning which still stirreth him vp to heape sinne to sinne Indirectly one sinne causeth an other by remoouing that which should keepe one from sinne as namely when the sinne first committed excludeth the grace of God whereby one should be preserued from sinne Thom. prim secund qu. 80. art 2. 69. Quest. How the Gentiles are said not to regard to know God v. 28. 1. Origen thinketh that the Apostle setteth downe here three kinds of impieties against God first of them which worshipped idols to v. 23. which was the generall sinne of the Gentiles secondly of those which worshipped the creature rather then the creator v. 25. such were the Philosophers and Astronomers which were skilfull in the obseruation of naturall things thirdly he thinketh heretikes here to be noted that regard not to know God But the Apostle seemeth still to continue in the same argument setting forth the sinnes of the Gentiles that as before he shewed how they polluted and defiled themselues so now he describeth other sinnes as fruits of their idolatrie namely such as are
quicken glorifie to raigne to be adored which things were performed in both his natures 2. some things are communicated really to his whole person which yet properly belong onely to one of his natures as Christ the Sonne of God in whole person is said to be made of the seede of Dauid but yet in respect onely of his humanitie according to the flesh these two communions there is no question made of 3. a third communion there is deuised by the Vbiquitaries whereby they really communicate the properties of one nature to an other as the flesh of Christ by reason of the vnion of the Godhead they call omnipotent knowing all things euery where present Pareus v. 8. I thanke my God c. 1. Here two kinds of prayer are expressed inuocation which is a requesting of some grace or benefit from God and giuing thanks for some benefit receiued 2. the requisite things in prayer are here shewed 1. that our praiers must be made to God not to any creature I thanke my God 2. we must pray with confidence my God 3. by Christ our Mediatour 4. not for our selues onely but our brethren Pareus v. 9. God is my witnes Hence the lawfulnes of a lawfull oath among Christians is warranted by the Apostles example against the Anabaptists Piscator v. 10. That by some meanes c. The Apostle then though he praied for a prosperous iourney yet neglected not the meanes against the Messalian heretikes who ascribed all vnto praier and in the meane time would doe nothing themselues Here also the doctrine of Gods prouidence is to be considered who many times worketh euen by contrarie meanes for S. Paul his bonds and imprisonment which might haue seemed like to hinder his iourney to Rome yet were meanes to bring him thither by his appeale Olevian v. 17. As it is written The Apostles alleadged Scripture not to confirme their doctrine for they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of themselues worthie to be credited but to shew the consent of the Prophets for the confirmation of others But the Pastors of the Church doe now alleadge Scripture for warrant of their doctrine Pareus v. 19. That which may be knowne of God The knowledge of God is generall either internall by the light of nature or externall by the view of the creatures or speciall which is peculiar to the Church which is either externall common to the whole visible Church as by the preaching of his word or internall by the inward operation of the spirit which is proper onely to the Elect. v. 23. They turned the glorie of the incorruptible God to the similitude c. An idol is whatsoeuer beeing not God is worshipped for God either inwardly or outwardly Idolatrie is of two sorts direct or indirect the first when the creature is worshipped the Creator beeing omitted and it is of two sorts internall when men set vp such an idole in their hearts or externall when diuine worship is giuen outwardly to a false god as the heathen worshipped the Sunne Moone and starres or to the image of a false god indirect idolatrie when the true God is worshipped but not after a due manner such as he hath prescribed Pareus 5. Places of controversie 1. Controv. Against the Manichees which refuse Moses and the Prophets v. 2. Which he had promised before by the Prophets Out of this place August lib. 5. cont haeres as he is cited by Beda conuinceth the Manichees I saith the Maniche neither receiue Moses not the Prophets quid ais de Apostolo Paulo c. what saiest thou then to the Apostle Paul who in the beginning of his epistle to the Romanes thus writeth Paul a seruant c. put a part for the Gospel of God which he had promised before by his Prophets c. then he inferreth thus audis quia evangelium per Apostolos non exhiberetur â—i ante per Prophet as promitteretur you heare that the Gospel should not haue beene exhited by the Apostles vnlesse it had beene promised before by the Prophets 2. Controv. Against election by the foresight of workes v. 1. Set apart for the Gospel of Christ. Origen and Sedulius following him thinke that Paul was separated in the counsell of God and ordained to be the Apostle of the Gentiles because God did foresee his merits and labour which he should take in the Gospel the same is the opinion of the Rhemists who affirme that Christ doth not appoint any by his absolute election without respect vnto their workes annotat Hebr. 5. sect 9. But Tolet. a champion of their owne confuteth this position by that place of S. Paul Gal. 1.15 But when it pleased God which had seperated me from my mothers wombe and called me by his grace to reueale his Sonne vnto me he ascribeth this his separation to the good pleasure and grace of God not to any merit foreseene in himselfe P. Martyr addeth further that if election were grounded vpon such foresight of workes it had not beene so hard a matter to find out the reason why the Lord electeth some and not others and the Apostle needed not thus to haue stopped the mouthes of those which complaine of Gods righteousnes O man who art thou which pleadest against God c. And the Apostle in the same place euidently saith It is not in him that willeth or in him that runneth but in God that sheweth mercie This doctrine of the free grace of God in electing his seruants hath a double vse 1. to make them confident and bold that seeing they are elected of God nothing can hinder or ouerturne their election whatsouer befalleth them in this life 2. as also to humble them that they should not ascribe their election to any workes of their owne but to the meere grace of God 3. Controv. Against the Nestorians and Vbiquitaries v. 3. Made of the seede of Dauid according to the flesh The Sonne of God not the Sonne of man is said to be made of the seede of Dauid and yet with this limitation according to his flesh that is his humane nature where first the heresie of the Nestorians is confuted who denied that Marie was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of God seeing the Apostle doth euidently affirme that the Sonne of God was made of the seede of Dauid so that because of the vnion of the two natures the humane and diuine in one person that is ascribed to the whole person which is proper but vnto one of his natures as the Sonne of God is saide to be borne and become man and to haue died for vs and so the Sonne of man is said to haue descended from heauen the Sonne of man which is in heauen Ioh. 3.13 which was onely true of his diuine nature yet is spoken of his whole person which there receiueth denomination of his humane nature 2. Beside as the Nestorians admit no communication at all of the properties which belong to each
for their person and the person is the state condition or qualitie of a thing now to knowe whether all accepting of the person be vnlawfull first the diuerse kinds of persons and qualities must be considered whereof there are 3. sorts 1. some personall conditions there are which are annexed to promises or comminations diuine and humane as faith obedience in the elect impenitencie impietie vnbeleefe in the wicked this accepting of persons is not vniust as Abraham was respected of God for his faith so also Dauid and Saul reiected for his hypocrisie 2. Some personall respects are so annexed to the cause as thereby it is aggravated or extenuated as he that striketh a magistrate is worthie of greater punishment then he that striketh an other and this respect of persons is also iust â—â— some personall respects are beside the cause as riches pouertie in the case of adulterie theft and such like and such accepting of the person is vniust Secondly the accepting â—â— persons is either in iudgement when it is in the two first senses lawfull but not in the thuâ—â— or extra iudicium out of iudgement and it is of three sorts 1. dilectionis of loue which in common duties is vnlawfull as when a rich man is preferred before a poore man for his riches which is condemned by S. Iames c. 2. v. 2.3 but in speciall and proper duties it is lawfull as in preferring the loue of our parents before others 2. electionis of election â—â— choice as when men of qualitie and gifts are advanced to places of office before them which are not so qualified this respect of persons is lawfull as beeing agreeable both vnto nature and to positiue lawes 3. donationis in matters of gift and donation as one for giueth his debt to one not to another this also is lawfull because here is no wrong done a man may dispose of his owne as it pleaseth him see more hereof before quest 23. 5. Places of controversie Controv. 1. Against the power of free will in good things v. 5. Thou after thine hardnesse and heart that cannot repent heapest vnto thy selfe wrath c. Pererius out of this place inferreth that it is in potestate hominis bene vel male agere in the power of man to doe well or euill for it should otherwise be vniust to punish a man for doing euill and for want of repentance whereas he can doe no other disput 2. in c. 2. numer 23. Answ. 1. That man hath free will to doe euill without any compulsion violence or constraint it is confessed of all but this is a freedome à coactione from compulsion or enforcing not à necessitate from necessitie a man cannot now chuse but sinne because his nature is enthralled by the fall of man yet he sinneth willingly no man compelleth him But vnto that which is good man hath no will or inclination of himselfe but by the grace of God as the Prophet saith Ierem. 4.22 They are wise to doe euill but to doe well they haue no knowledge and our Blessed Sauiour saith Ioh. 15.5 Without me ye can doe nothing 2. yet though man cannot repent of himselfe nor yet doe any good thing he is worthily punished because man by his voluntarie transgression when it was in his power not to haue transgressed did abuse his free will giuen in the creation vnto sinne and so enthralled him selfe and his posteritie Once therefore man had free will if he could haue kept it but now that is become necessarie to doe euill which was before free man therefore is iustly punished notwithstanding this necessitie of sinning because he lost this libertie and freedome by his owne default 3. And let it here further be obserued how Pererius beside the falsitie of his assertion is become a falsarie in charging vs with vntrue opinions such as Protestants hold not as first that we should say hominem ad vtrumque impelli à Deo c. that man whether to doe good or euill is compelled and enforced of God whereas we abhorre and detest that as a most wicked heresie that God is the author of any euill or the moouer stirrer or prouoker thereunto Againe he obiecteth that we hold that mans free will is velut quoddam inanime c. is a certaine dead thing without life that it doth nothing of it selfe but is a bare title without any matter whereas we affirme that man is not as a stocke or stone but hath a naturall power to will to elect to desire but to will or doe that which is good it hath no power man willeth desireth chooseth but to doe these things well it is of grace in respect of the generall inclination of the will vnto the obiect it is actiue but in respect of the goodnesse of the will in beeing mooued vnto that which is good it is meerely passiue see Synop. pag. 858. Controv. 2. Of iustification by the imputatiue iustice of faith Whereas the Apostle saith v. 2. We know that the iudgement of God is according to truth Bellarmine hence thus reasoneth against imputatiue iustice Gods iudgement is according to truth but so is not imputed iustice it is not verily and in deede and according to truth but the habituall infused and inherent iustice is according to truth lib. 2. de iustificaton c. 3. Contra. 1. Bellarmine doth mistake the Apostles meaning for according to the truth is not secundum realem existentiam according to the reall existence of a thing but secundum equitatem according to equitie 2. So then the iustice of Christ imputed by faith is according to truth that is the rule of iustice because thereby full satisfaction is made for sinne by faith in Christ but that habituall and inherent iustice is not according to the rule of iustice because it is imperfect and thereby Gods iustice cannot be satisfied Pareus 3. Controv. Against the merit of workes v. 6. Who will reward euery man according to his works out of this place the Romanists contend for the merit of good works the Rhemists vpon this place affirme that life euerlasting is giuen for and according to their good workes there reasons and arguments are these 1. The Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall render which signifieth a iust retribution and so it is taken Matth. 20.8 Bellar. l. 5. de iustificat c. 2. 2. Tolet. annotat 6. vrgeth that place Matth. 25.34 Inherit ye the kingdome prepared for you c. for I was an hungred and ye gaue me meate c. 3. Likewise it is thus obiected God shall reward the wicked according to the merit of their euill workes Ergo the righteous shall be rewarded according to the merit of their good workes Ans. 1. Tolet. annot 6. rehearseth fiue seuerall answers which he supposeth to be vsed by the Protestants 1. some he saith by his workes vnderstand Christs workes according to the which God should reward the righteous 2. some thus he shall render vnto euery man according
redemption remission of sinnes and iustification are in themselues and in the vse of them common and vndeuided and are indifferently sometime ascribed to Christs death and passion Rom. 3.24 Ephes. 1.7 and sometime to his resurrection Rom. 10.9 yet in respect of their proper causes they are discerned rather then distinguished as the remission of sinnes is properly referred to Christs passion iustification to his resurrection Pareus and the reason is yeelded by Thomas effectus habet aliqualiter similitudinem causae the effect hath in some sort the similitude of the cause our mortification in the remission of sinne answeareth to Christs death our iustification and spirituall life to Christs rising againe to life Mart. Thus the workes of our creation redemption sanctification are indifferently ascribed to the whole Trinitie as works of their deitie and yet are discerned in respect of their seuerall persons And this shall suffice of this intricate and difficult question 4. Places of doctrine Doct. 1. Iustification by workes sheweth pride and vaine-glorie v. 2. If Abraham were iustified by workes he hath wherein to reioyce or glorie c. It is euident then that for one to stand vpon the iustice of his workes it commeth of pride and vaine boasting it maketh a man to extoll and advance himselfe against the grace of God but God resisteth the proude and giueth grace to the humble the proud Pharisie was not iustified but the humble Publican then let proud Pharisies and vaine-glorious Papists knowe that as long as they stand vpon the merit of their workes they shall neuer be truely iustified But yet whereas the Apostle addeth he hath wherein to reioyce but not with God we learne that all reioycing in good workes and in the keeping of a good conscience is not denyed we may modestly professe and protest before men what the grace of God hath wrought in vs but we must not glorie therein as thereby iustified before God as the Apostle else where saith 1. Cor. 4.4 I knowe nothing by my selfe yet am I not thereby iustified Pareus Doct. 2. Of the nature and substance of the Sacraments v. 11. Circumcision is called the seale of the righteousnes of faith this is not proper and peculiar to circumcision but it sheweth the vse and end of all sacraments which is to seale confirme vnto vs the promises of God in Christ So here are collected all the causes of the Sacraments 1. the efficient cause and author is God onely because he onely is able to giue efficacie and vertue vnto the sacraments as God was the author of circumcision so of all other the Sacraments both of the old and newe Testament 2. the materiall cause is the visible and externall signe 3. the forme is the rite and manner of institution 4. the ende to seale vnto vs the promises of God for remission of our sinnes in Christ Faius pag. 238. Doct. 3. Of the baptisme of infants From the circumcision of infants in the old Testament is inferred the baptisme also of infants vnder the newe for there is the same reason of both the Sacraments and S. Paul doubteth not to call baptisme circumcision Col. 2.11 And if circumcision beeing graunted to infants then baptisme should be denied nowe this were to make God more equall vnto the Iewes and their seede which were the carnall offspring of Abraham then vnto beleeuing Christians which are the spirituall sonnes of Abraham If it be obiected that we knowe not whether infants haue rem sacramenti the thing represented in the Sacrament neither should we put to the signe we answear 1. that this were to reason against God for the same question may be mooued concerning circumcision 2. no more doth the minister know the minde and intention of all those which communicate in the Lords Supper 3. infants are baptized though they haue no vnderstanding as yet of the Sacrament to shewe that they belong vnto the couenant of grace whence their saluation dependeth and not of the outward signe and both presently the Church receiueth edifying when they see infants baptized and the children themselues are admonished and stirred vp when they come to yeares of discretion to learne the true signification and vse of their baptisme which they receiued in their infancie Peter Martyr Doct. 4. Of the vnitie of the Church and the communion of Saints v. 11. That he should be the father of all them that beleeue In that Abraham is called the father of all that beleeue whether of the circumcision or vncircumcision hence it is euident that there is but one Church and one way of iustification for all whether circumcised or vncircumcised vnder the Lawe or the Gospel and that there is a communion and common fellowship of all beleeuers as beeing all brethren and children of faithfull Abraham So the Apostle saith Ephes. 4.4 There is one bodie one spirit c. one Lord one faith one baptisme Doct. 5. Faith requisite in those which are made partakers of the Sacraments v. 11. The seale of the righteousnesse of faith which he had Circumcision profited not Abraham without faith neither can any Sacrament to them which are of discretion and able to vnderstand and discerne be of any force without faith and therefore S. Pauls rule is 1. Cor. 11.28 That a man should examine himselfe when he commeth to the Lords table and to this examination it belongeth to prooue whether they be in faith 2. Cor. 13.5 Doct. 6. The faithfull are the true owners and heares of the world the wicked are vsurpers v. 13. The promise to be heire of the world was made to Abraham thorough faith to them then that beleeue who are the right seede of faithfull Abraham doe the promises belong both of this life and of the next as the Apostle saith 1. Tim. 4.8 That godlinesse haue both the promise of this life and of that which is to come the faithfull then may vse the blessings of this life with a good conscience as pledges of the life to come but the wicked are vsurpers and therefore defile themselues in abusing the things of this life Gryneus Doct. 7. The difference betweene the true God and the false v. 17. He beleeued God who quickeneth the dead Hence are gathered three arguments of the Godhead 1. his omnipotencie both in giuing a beeing vnto things which are not be calleth the things that are not as though they were and in restoring vnto things the beeing which they had 2. his eternitie he is the first and the last both at the first he created all things and shall in the last day raise them vp to life againe 3. his omniscience he can foretell things to come in calling them that is giuing them a beeing which yet are nothing These things cannot idols doe nor any strange gods by these arguments the Prophet Isa confoundeth the Idols of the heathens shewing that they are not like vnto the true God Isa. 44.6 I am the first and the last and without me there is no
promised but that he had also a particular confidence of his acceptance with God and remission of his sinnes in the Messiah promised doth euidently appeare by these two arguments 1. The Apostle saith that Abraham was partaker by faith of that blessednesse which the Prophet Dauid speaketh of v. 7. Blessed are they whose iniquities are forgiuen then it followeth ver 9. Came the blessednesse vpon the circumcision or vpon the vncircumcision 2. the like faith was imputed to Abraham for righteousnesse which is imputed to vs v. 23. but our faith is to beleeue that Christ was put to death for our sinnes and rose for our iustification v. 25. therefore Abrahams faith was an assurance of remission of his sinnes in Christ. Controv. 15. That faith doth not iustifie by the merit or act thereof but onely instrumentally as it applyeth and apprehendeth the righteousnesse of Christ. Bellarmine hath an other sophisticall collection vpon these words v. 22. therefore it was imputed to him for righteousnesse here saith at the Apostle rendreth the reason why faith was imputed to Abraham for righteousnesse because he in beleeuing gaue glorie vnto god therefore he was iustified merito fidei by the merit or worthinesse of faith which notwithstanding was his grace and gift Bellar. lib. 1. de iustif c. 17. Contra. 1. Abraham was not iustified because he in beleeuing gaue glorie vnto God that indeede was an act and fruit of his faith but it was his faith onely for the which he was iustified as the Apostle saith afterward v. 24. it shall be likewise imputed to vs for righteousnes which beleeue c. 2. the Apostle saith to him that worketh not but beleeueth c. faith is counted for righteousnesse then it will followe that where faith is counted or imputed for righteousnesse there is no worke faith then iustifieth not as a worke by the act of beleeuing for then faith should not iustifie without works which is the scope of all the Apostles discourse that by faith righteousnes is imputed without workes v. 6. faith then doth not iustifie actiuely as it is a worke but passiuely as it apprehendeth the righteousnesse of Christ. 3. If faith be the gift of God as Bellarmine confesseth then can it not merit for he that meriteth must merit of his owne where there is grace and fauour as in the bestowing of gifts freely there is no merit v. 4. 4. I will here oppose against Bellarmine the iudgement of Tolet and so set one Iesuite against an other and a Cardinall against his fellowe he thus ingeniously writeth vpon these words non existimes Paulum merito fiderascribere iustitium c. thinke not that Paul ascribeth righteousnesse to the merit of faith as though because he beleeued he was worthie of the righteousnesse of God but he signifieth Deum ex gratia acceptare fidem nostram in iustitiam that God of grace and fauour accepteth our faith for righteousnesse Controv. 16. The people are not to be denied the reading of the Scriptures v. 23. Now it is not written for him onely but for vs c. Hence it is euident that the Romanists offer great wrong vnto the people of God in barring them from the reading of the Scriptures for they are to be admitted to the reading of the Scriptures for whom they are written but they are written for all that beleeue in Christ the reading then of the Scripture serueth to coÌ„firme our faith therfore they belong generally vnto the faithfull Par. But it will be obiected that the vnlearned doe not vnderstand the Scriptures and therefore they are to depend vpon the fathers of the Church for the vnderstanding of them and not to venture vpon them themselues Answ. 1. Nay the sense of the Scripture is most safely taken from the Scripture which is the best interpreter of it selfe 2. the Fathers and expossitors are to be heard and consulted with so farre forth as they agree with the Scriptures but the sense of the Scripture 〈◊〉 not depend vpon their fancies which haue no warrant by Scripture as Hierome vpon theâ— 23. chap. of Mathew giueth instance of a certaine interpretation of one of the Fatherâ— that Zacharias the sonne of Barachias mentioned there v. 35. to haue beene slaine betweene the Temple and the Altar was Zacharie the father of Iohn Baptist And Hierome searching out which of the Fathers had made this interpretation found that it was Basil and then he concludeth this seeing it hath no warrant out of the Scriptures eadem facilitate contemnitur qua probatur is as easily reiected as it is affirmed See further of the vulgar reading of Scripture and of the manner of interpreting the same Synops. Centur. 1. err 3. and err 9. Controv. 17. Against the heretikes which condemned the old Testament and God the author thereof v. 24. Which beleeued in him that raised vp Iesus c. Origen very well inferreth vpon these wordes that seeing the God whom Abraham beleeued was able to quicken the dead was the same that raised Iesus from the dead non erat alius Deus legis alius Domini nostri Iesu Christ. c. there was not then one God of the law and another of our Lord Iesus Christ c. But there was the same God of the old and new Testament which is obserued by Origen against the wicked Marcionites and Manichies who condemned the old Testament and the author thereof So also whereas the same heretickes vrged these wordes of the Apostle v. 15. where no law is there is no transgression and thereupon inferring the contrarie where there is a law there is transgression would thereby conclude that the law is the cause of transgression and so condemne the law Origen doth thus returne this their collection vpon themselues that as where the law is there is transgression of the law so where faith is there is transgression against faith but as faith is not the cause vt quis praeuaricetur à fide that one transgresse against faith neither shall the law be the cause of transgression against the law Controv. 18. Whether iustification consist onely in the remission of sinnes v. 25. Who was deliuered to death for our sinnes and is risen againe for our iustification Pererius taketh occasion here to inuergh against Protestants thus affirming of vs qui â—â—â—â—em vim iustificationis ponunt in sola remissione peccatorum donationem vero iustitiae c. which doe place all the force of iustification onely in the remission of sinnes but the donation of iustice whereby the minde is rectified and newenesse of life wrought in vs they do reiect and abandon Perer. disput 10. err 49. and to the same purpose Bellar. lib. 2. de iustif c. 6. and the Rhemists take vpon them to confute the Protestants because they hold iustification to be onely remission of sinnes and no grace inherent in vs annot in 4. ad Rom. Sect. 6. Contra. 1. It is a false imputation that we place iustification onely in the remission of
but onely of those which are criminall such as S. Iohn speaketh of c. 5. there is a sinne vnto death I say not that thou shouldest pray for it c. for the Apostle speaketh there of sinne against the holy Ghost which shall neuer be forgiuen for the which it is in vaine to pray If the Apostle there should meane all criminall sinnes then it would follow that we should not pray for the conuersion of heretikes adulterers murtherers and such like We confesse that there are some mortall sinnes some veniall but not in their nature to the faithfull and penitent all sinnes are veniall to the vnbeleeuers and impenitent sinnes are morttall it is the mercie of the forgiuer not the qualitie of the sinne that maketh it veniall yet this taketh not away the difference of sinnes as though they were equall for small sinnes are more easily pardoned and great sinnes where they are forgiuen are more hardly pardoned where they be not they are more or lesse punished according to the greatnes of the sinne see further of this point Synops. Centur. 4. er 6. Controv. 18. That euerlasting life cannot be merited by good workes Arg. 1. v. 23. But the gift of God is eternall life The Apostle in chaunging and inuerting the order of his speach whereas he had said the stipend of sinne is death faith not the stipend of righteousnes is eternall life but the gift of God c. euidently sheweth that euerlasting life is not due as a reward merited by our workes but as a gift of grace through Christ Iesus Thus Chrysostome expoundeth this place he saith not merces benefactorum vestrorum vna aeterna sed donum Dei life eternall is the reward of good workes but it is the gift of God Theodoret non dixit eam esse mercedem sed gratiam c. he saith not eternall life is a reward but grace or fauour Nam licet quis summam absolutam iustitiam praestiterit for although one could performe a perfect iustice yet temporall things are not correspondent to eternall Theophylact non quasi retributionem laborum dat eam Deus sed ex gratia per Christum qui hac omnia nobis promeruerit God giueth not eternal life as a recompence of our labour but by grace through Christ who hath merited all these things for vs. Answ. Our aduersaries-doe all here concur in this answer that euerlasting life is therfore called a grace quia bis meritis redditur quae gratia contulit because it is rendred for and vnto those workes which were wrought in vs by grace so Pererius eternall life though it be due vnto good workes yet it is giuen freely nam merita illa principaliter à Dei gratia profecta sunt for these merites to which it is due doe principally proceed from the grace of God c. Pere disput 7. numer 42. so also Tolet in his annotat and the Rhemistes vpon this place also Stapleton hath the same answer which they all would seeme to take from Augustine who saith the Apostle might haue said the stipend of our iustice is eternall life but he called it the grace of God that we should vnderstand ipsa bona opera quibus vita eterna redditur ad Dei gratiam pertinere that good workes themselues to the which eternall life is giuen doe belong vnto the grace of God August de grat liber 8.9 Contra. 1. Whereas Augustine saith recte potuisse dicere the Apostle might haue well said otherwise it is enough for vs that the Apostle did not in this place say otherwise and as Pet. Martyr saith by this meanes most euident places of Scripture might be auoided if we may say aliter potuisset dici it might otherwise thus or thus haue beene said 2. but for the thing it selfe Augustine is so farre from approouing the merite of workes to eternall life that he maketh the good workes themselues to belong vnto grace as he saith else where pro hac gratiam qua ex fide viuimus accepturi sumus aliam gratiam in qua sine fine in calis vinimus for this grace wherein we liue by faith we shall receiue an other grace and fauour wherein we shall liue without end in heauen in Psal. 14.4 3. for how can God be a debter to vs to bestow a second grace because he conferred an other grace before we are endebted to God for the former grace he is not a debter to vs to bestow a second grace as Bearnerd well saith merita omnia Dei dona sunt ita homo magis propter ipsa Deo debiter est quam Deus homini our merits are Gods gifts and so for them man is more debted to God then God to man de annunt Mar. serm 1. Argum. 2. Where the crowne is of mercie it is not of merite but the crowne of euerlasting life is in mercie Psal. 103.4 which crowneth thee with mercie and compassions Answ. Pererius hath here two answers 1. that either by mercie we may vnderstand Gods protection in this life whereby he compssaeth his children as with a crowne 2. or if we take it for the crowne of euerlasting life it is called a mercie because the merites for the which it is rendred promanant principaliter ex gratia per misericordiam data doe principally flow forth from grace giuen them in mercie Pere disput 9. Contra. 1. If Gods protection in this life be of mercie without our desert then much more euerlasting saluation is of mercie which is lesse merited 2. the other is a meere cauill for what graces soeuer any haue receiued in this life how perfect soeuer they be here they shall haue need of mercie in the day of iudgement as the Apostle saith 2. Tim. 1.18 the Lord graunt that he may finde mercie with the Lord at that day c. beside the mercies receiued in this life he wisheth he may also finde mercie then so Augustine collecteth vpon these words Iam. 2.13 there shall be iudgement mercilesse to him that sheweth no mercie that they which haue liued well shall haue iudgement cum misericordia with mercie they which haue liued euill shall haue iudgement without mercie where then there is need of mercie there is no standing vpon merite Argum. 3. That which is of grace cannot be also of works as the Apostle reasoneth Rom. 11.6 if it be of grace it is no more of workes or else grace were no more grace c. but eternall life is of grace Ergo not of workes Answer 1. The Apostle may either here speake of the naturall workes of men and so such workes do destroie grace not of the workes of grace which are indeed meritorious of eternall life 2. the Apostle speaketh of election which is of grace non propter hominum opera prvoisa not vpon the foresight of mans workes Thus Pererius disput 8. numer 48. Contra. 1. The Apostle excludeth euen the workes of grace for the question is of good workes not of
of merit is an act of iustice and iustice is a kind of equalitie where there is no equalitie there is no iustice and so no merit Thom. in 1. secund qu. 114. ad 1. 4. If the sufferings of this life are neither in quantitie nor qualitie proportionable to the glorie which shall be reuealed then can they not be meritorious for betweene the merite and reward there must be a proportionable equalitie and an equall proportion Notwithstanding then all these cauillous answers this place of the Apostle that the sufferings of this time present are not worthie of the glorie is verie pregnant to ouerthrow the merite of the sufferings and other workes whatsoeuer of the Saints in respect of the reward of euerlasting life Controv. 13. That hope iustifieth not v. 24. We are saued by hope by this place both the Rhemists here in their annotations and Pererius numer 82. doe inferre that faith doth not onely iustifie but that hope and charitie doe iustifie as well as faith as here the Apostle saith we are saued by hope Contra. This cauill may diuersely be remooued 1. by beeing saued the Apostle vnderstandeth not to be iustified for our iustification is presently had and possessed but by saluation he signifieth the perfection and accomplishment of our redemption and adoption in Christ therefore they would deceiue vs by the homonymie and diuerse takings of the word to be saued sometime signifieth to be iustified Tit. 3.5 but so it is not here 2. We must vnderstand the Apostle to speake of hope as ioyned with saith hope hath relation to faith by the which we are iustified freely D. Fulk And when as these things as our iustification saluation are ascribed to hope or charitie we must so take it that the manner of our iustification is shewed not by the causes but by the effects like as then in the will we looke to the foundation in a tree to the roote so when the Scripture setteth forth any commendation of hope and loue we must looke vnto faith from whence they spring and without the which they cannot stand Mar. 3. The Apostle doth not here treat of the cause of iustification sed quo fulcro in ea iustitia sustentemur quae nobis per fidem obtingit but by what prop we are sustained and vpheld in that righteousnesse which happeneth vnto vs by faith Gualter so that hope is not the cause of saluation but it is as the way and meanes whereby saluation begunne in vs by faith is brought vnto perfection Controv. 14. Whether hope doth relie vpon the merite of our workes The Master of the sentences affirmeth lib. 3. sperare sine meritis non spem esse sed praesumptionem that to hope without merits is not hope but presumption so also Gorrhan illud quod ex meritis patienter expectatur c. that which is patiently expected by merits is most certainely had and obtained of God they reason thus Argum. 1. S. Paul affirmeth that patience bringeth forth experience or triall or probation and experience hope Rom. 5.4 if hope then arise of our patience and experience it hath dependance of our workes Ans. 1. It is euident that Saint Paul doth not in that place make his gradation by the causes for tribulation is not the cause of patience seeing many by tribulation are driuen to despaire but the Apostle onely setteth downe the order of those instruments which the spirit of God vseth to worke hope in vs thereby 2. and properly hope causeth patience not patience hope for the Martyrs if they were not thereto enduced by hope could neuer endure such vnspeakeable torments like as the Marchant would neuer put himselfe into such daungers by Sea if the hope of gaine mooued him not thereunto and so S. Iames sheweth that the probation and triall of our faith bringeth forth patience c. 3. faith beeing tried and prooued by affliction worketh patience and faith bringeth forth hope 3. yet we denie not but that as hope originally causeth patience so by our patience and experience our hope is also the more strengthened and confirmed Now on the contrarie that it is but a weake and indeed a false hope which dependeth vpon workes it is thus euident 1. because by this meanes hope should be contrarie to faith which iustifieth a man freely without relation to his workes if hope then should be tied to the condition of workes it should be opposite to faith 2. our workes are imperfect if hope be built vpon an imperfect and vncertaine ground it can haue no certaintie in it selfe 3. Some are conuerted to God hauing no good workes as the theefe vpon the crosse yet he had hope in Christ praying vnto him to be remembred in his kingdome Controv. 15. Against the naturall power and integritie of mans will v. 26. We know not what to pray as we ought this ouerthroweth that error of the Pelagians who ascribed vnto man power by nature to keepe the law of God but how can this be seeing a man cannot tell how to pray as he should if he be not ayded by the grace of Gods spirit he must needes come short of keeping the law that faileth in this principall part of Gods seruice namely prayer for if a man know not of himselfe how to pray and so cannot serue God as he ought he faileth in a cheef part of the law of God And wheras there are three degrees in the proceeding of euery action the thought conceiueth the wil consenteth the act work persiteth none of al these are in mās power not the first we are not able of our selues to thinke any thing and it is God which worketh both the other namely the will and the deed Phil. 1.13 And as these places doe exclude this heresie of the Pelagians who extoll the power of nature altogether so also they ouerthrow the error of the Semipelagians the Papists who ioyne freewill and grace as workes together Controv. 16. That predestination dependeth not vpon the foresight of faith or good workes v. 16. Those whom he knew before he also predestinate Chrysostome and other Greeke expositors following him as Theophylact Theodoret Oecumenius hence inferre that Gods prescience is the cause of predestination praeuidet Deus c. God first foreseeth who are meete and worthy to be called and then he doth predestinate them so also Ambrose and Heirome in their Commentaries vpon this place doe interpret that to be the purpose of God whereby he decreed to call vnto the faith those whom he foresaw would beleeue Lyranus saith that Gods prescience is praeambulum ad praedestinationem a preamble and as an inducement to predestination The Lutherans doe somewhat incline vnto this opinion as Osiander in his annotation here quos antequam nascerentur c. praeuidit c. whom in his infinite wisedome he foresaw such as should please God c. The moderne Papists are not here all of one opinion The most learned among them doe affirme election by grace ante
omnium operum prouisionem before the foresight of any workes Bellar. lib. 2. de grat c. 10. and Pererius is of the same iudgement disput 22.23 vpon this chapter but our Rhemists are more grosse in this point they say that Christ hath not appointed men by his absolute election c. without any condition or respect of their workes Hebr. c. 5. sect 7. Now this opinion that predestination is grounded vpon the foresight of faith or good workes is thus euidently confuted Argum. 1. That which is Gods worke in man is no cause in mans behalfe why he should be elected but faith and to beleeue is the worke of God Ioh. 6.29 This is the worke of God that yee beleeue c. Ephes. 2.8 By grace are ye saued through faith not of your selues it is the gift of God therefore the foresight of faith is not the cause of election 2. Argum. That which is the effect of predestination is not the cause but faith and good workes are the fruit and effect as Act. 13.48 As many as were ordained to eternall life beleeued he saith not as many as were foreseene to beleeue were ordained c. Eph. 2.4 He hath chosen vs that we should be holy it is the end and fruit of our election our holines therefore not the procuring or inducing cause 3. Argum. There is one and the same reason and manner and cause of election vnto all but some are saued without prouision or foresight of their workes as infants which die in their infancie for their good workes which are not could not be foreseene it cannot be here answered that their good workes are foreseene which they would haue done if they had liued for if one may be elected for the foresight of good workes which he might haue done by the same reason one might be condemned vpon the foresight of euill works which he might haue committed but this standeth not with the iustice of God 4. Argum. First the end is propounded then the meanes are thought of as tending to that end the meanes are no inducement to decree or set downe the end of a thing life eternall is the end the meanes and way thereunto are faith and vertuous workes these then foreseene of God could not be a motiue to decree the end 5. Augustine was sometime of opinion that although God hath not chosen the good workes of men in his prescience elegit tamem fidem in praescientia yet in his prescience he made choice of faith in exposition huius epistol But afterward Augustine retracteth this opinion lib. 1. Retractat c. 23. ingeniously confessing nondum diligenter quaefieram c. quaenam sit electio gratiae I had not diligently enquired not found out what is the election of grace which is no grace si vlla merita praecedant if any merits goe before 6. Some Popish writers haue deuised how to reconcile Augustine with the rest of the fathers and they haue found out this distinction that there are two kinds of predestination one ad gratiam to receiue grace and this they say is without any foresight of faith or works and the other is ad gratiam vnto glorie and life eternall which proceedeth from the foresight of faith and workes of this kind of predestination speake the Greeke fathers and Augustine of the other Thus Ruard Tapper Dryedon Gabriel Vasquez as they are cited and approoued by Parerius disput 24. Contra. 1. Augustine euidently speaketh of predestination to eternall life where he deliuereth his first opinion of the foresight of faith for these are his words Quid elegit Deus in eo what did God elect in him whom he did predestinate vnto life eternall 2. That is a vaine and idle distinction for predestination comprehendeth both the ende and the meanes thereunto as the Apostle saith Ephes. 1.11 in whom we are chosen when we were predestinate c. that we which first trusted in Christ should be to the praise of his glorie here both the meanes to beleeue or trust in Christ and the end euerlasting glorie are both comprehended vnder predestination 3. in this distinction there is a vaine and absurd tautologie for who would aske this question whether the foresight of grace and faith in a man were the cause that God ordained him to haue grace and faith 7. Tolet to helpe out this matter saith that the foresight of faith as a motiue vnto election and the election by grace may well stand together for here faith foreseene is not considered as a merit but as causa sine qua non a cause without the which God hath purposed not to call those which shall be saued but notwithstanding it is bene placitum the good pleasure of God not the merit of man annot 31. Contra. In this question of predestination we must distinguish betweene the decree it selfe and the execution of the decree in the execution good workes are required not as a meritorious cause of life eternall but onely as such a cause without the which life eternall cannot be â—â—ad and this we graunt but if Gods decree should arise of any such foresight it is now an inducement and motiue not a cause onely sine quae non without the which not and so Gods good pleasure should not be the first cause higher then the which the Apostle goeth not Ephes. 1.5 if the foresight of faith or good workes should induce the Lord to elect for now election should not stand vpon the will and pleasure of God but vpon the will and inclination of man Controv. 17. Against the opinion of Ambrosius Catharinus concerning predestination This Popish writers opinion is that God hath ordained all men vnto eternall life yet with this difference Some he hath absolutely appointed vnto saluation without any condition whose head is Christ and then the blessed Virgin Marie the number of those thus predestinate is certaine and none of them can perish there is an other sort of men which are ordained vnto saluation not absolutely but vnder condition of their obedience vpon the foresight of their merits and some of those come vnto eternall life some doe not of this opinion Sixtus Senensis Catharinus scholar professeth himselfe to haue beene Biblioth lib. 6. annot 248. and that he preached it for tenne yeares together and in diuerse cheefe cities of Italie till he saw the inconuenience and manifold difficulties that would follow vpon that doctrine and then he gaue ouer Contra. This opinion hath diuerse absurdities 1. it alloweth some to be saued which are not predestinate vnto life contrarie to the Scripture which onely promiseth euerlasting deliuerance and saluation vnto them which are written in the booke of life Dan. 12.1 Reuel 17.8 c. 20.12 2. It maketh Gods ordinance and decree to be vncertaine that many whom he appointeth to saluation yet are not saued 3. it maketh a diuersitie in the ordinance of God to saluation that some are absolutely elected some vpon condition onely whereas there is one end and the
Pet. 1.10 2. for one to be a reprobate and yet to repent are contraries for he that is a reprobate can neuer haue grace to repent and he that hath grace truely to repent may be assured he is no reprobate Obiect 9. But if God haue foreseene the sinnes of the reprobate and that which God foreseeth must needs come to passe then the reprobate sinne of necessitie they cannot doe otherwise how then can they be iustly punished for that which they cannot auoid Ans. There is a double kind of necessitie the one is called antecedens necâ—â—â—â—â—tas an antecedent necessitie or going before which proceedeth from necessarie and working causes as when a thing is forced by violence and strength as a stone out of the hand it is necessarie it should goe there is consequens necessitas a following necessitie or by way of consequent which is vpon supposition of the effect as when we see one fit this beeing supposed that we see him fit it is now necessarie beeing done and yet he was not forced to fit so it is in this case the reprobate doe sinne necessarily not by a necessitie forcing their will but an infallible necessitie following the effect for they therefore sinne not because God did foresee they would sinne but therefore God foresaw it because they would sinne The reprobate then do sinne freely without any compulsion and therein are guiltie though they were foreseene to sinne and because of the corruption of their nature could doe no other And thus is this doctrine deliuered from all those cauils and obiections and man iâ— found onely to be the cause of his owne ruine and destruction but the beginning of our saluation is from God according to that saying of the Prophet Hoshea c. 13.9 perditio tâ—â— ex te Israel salus ex me thy perdition O Israel is of thy selfe thy salvation of me and so I ende and conclude this point with that saying of Tertullian Deus de suo optimus de nostro iustus c. God is good and mercifull of his owne and iust in that which is ours c. lib. de resurrect that is the originall of mercie is from God but the occasion of his iustice is from sinne which is of our selues Controv. 11. Of the difference betweene the decree of election and reprobation and of the agreement betweene them Whereas in both these there are two things to be considered the decree and the execution thereof here are diuerse opinions Some will haue a correspondencie in election and reprobation in both and these also are deuided Some only in the former that is the decree Some will haue a difference in both as well in the manner of the decree as in the execution 1. Of the first opinion were the Pelagians and some of the Romanists which hold that both the decree of election is grounded vpon the foresight of faith and the good vse of freewill as also the execution of that decree in the giuing of eternall life they will haue procured by good works as reprobation both in the decree and execution proceedeth from sinne and the foresight thereof So the whole worke of election they will haue to take beginning from man as reprobation doth Thus the Rhemists hold that election is not without the condition and respect to workes annot Heb. c. 5. sect 7. Becanus the new diuinitie Reader in Mentz hath this assertion that predestination is ex praescientia conditionata c. of a conditionall prescience whereby God foresaw that one would well vse the grace offered and not an other c. 1. de praedestinat loc 5. But herein other Romanists do dissent from them as Bellarmine Tolet Pererius as hath beene shewed before controv 7. 2. Other Romanists will haue an agreement both in the decree and execution but after an other manner as Pererius following Thom. Aquin. disput 5. numer 34. disput 12. numer 66. saith that God is the cause of reprobation as well as election quantum ad duo principium terminum in respect of these two the beginning and the ende concerning the beginning which is the decree he saith there is nulla causa meritoria ex parte hominis no meritorious cause of either on mans behalfe but in respect of the last effect there is a meritorious cause in man both of his good works vnto eternall life and of euill workes to condemnation But Pererius in two points is farre wide both in making good workes meritorious of eternall life which is the free gift of God Rom. 6.23 and in assigning the beginning or first cause of reprobation and so of condemnation in the will of God and not in the sinne of man contrarie to that saying of the Prophet alleadged before Hos. 13.9 Thy perdition is of thy selfe O Israel as their Latine text readeth 3. Some doe make great difference in the execution of these decrees for good workes are not meritorious of saluation as euill workes are of damnation the reason of which difference is because euill workes are perfitly euill but our good workes are imperfect and so not proportionable to the most excellent and perfect reward and good workes are not our owne nor of our selues as euill workes are and therefore they merit not but the decree as well of election as reprobation they hold to be alike without any relation vnto workes good or euill thus worthie Calvin Beza Martyr with other of our learned new writers 4. But it is the safer way thoroughout from the beginning of the decree to the execution to hold a perpetuall difference betweene election and reprobation that we are elected freely without respect vnto faith or workes for otherwise we should haue chosen God first and not he vs and so we are also saued freely not for our workes and yet neither without them But in the way of damnation neither were the wicked decreed to be condemned neither yet shall they actually be condemned but for their sinne and the foresight thereof 1. because the beginning of damnation is from man but the decree of reprobation is the beginning of damnation therefore that decree must proceed from the foresight of something worthie of damnation in man 2. that for the which God condemneth man he decreed him to be condemned but for sinne is man condemned 3. otherwise if it it were Godâ— absolute will to reiect more then he electeth his iustice should exceede his mercie see before contr 10. Controv. 12. Whether mercie be a naturall propertie in God or an effect onely of his will against Socinus v. 18. He hath mercie on whom he will Socinus that blasphemous heretike lib. 1. c. 1. by occasion of these words goeth about to prooue that Mercie is not a naturall propertie in God but a voluntarie act 1. Because the Apostle saith He hath mercie on whom he will 2. God alwaies vseth his naturall properties but mercie he alwaies sheweth not as toward impenitent sinners 3. Contrarie properties are not naturally in God but his mercie
some of his people are cast off as the Apostle sheweth v. 7. the rest haue beene hardened c. therefore some whom he knewe before may be cast away Answ. 1. Whereas it is said he knewe his people before it must be vnderstood in sensit diviso non composito in a deuided sense and distributiuely not in a compounded sense for not the whole people of God were so foreknowne but onely that selected part of the people which belonged to Gods election 2. yet the vniuersall nation was called externally to the couenant but then the Argument concludeth not for such as belong onely to the externall and visible couenant may fall away 3. But that none of the elect can fall away it is euident by the Apostle here v. 2. God hath not cast away his people whom he knewe before and v. 7. election hath obtained it and the rest haue beene hardened and v. 29. the gifts and calling of God are without repentance c. Controv. 2. Whether the complaint of Elias of the paucitie of true worshippers be well applyed by Protestants to the decay of religion vnder the Pope at the time of the first reformation 1. Stapleton antidot p. 783. taketh these exceptions to this application 1. The nation of Israel was then no part of the Church where Elias complaineth of that paucitie and smalnes of number 2. and those 7000. reserued were in Iudah not in Israel 3. neither can there be the like decay of religion in the whole world as to be brought to a fewe professors as Wicliffe Husse Luther Calvin as then when the visible Church was tied vnto the nation 4. neither were there 7000. of their mind scarce 7. could be found Contra. 1. Israel as well as Iudea was a part of the Synagogue though at that time verie corrupt for otherwise the Prophets Elias Elisha would not haue there preached 2. these 7000. are vnderstood to haue beene in Israel for otherwise the Prophet knewe that there were many in Iudea that professed the true worship of God 3. yea vnder the Gospell religion may be driuen into corners and be found onely in a few that are knowne t is why should our Sauiour say Luk. 18. Thinke yee that the Sonne of man shall finde faith in the earth 4. Not onely seuen but many thousands more consented vnto them who in the middes of Poperie misliked their grosse superstitions though they were not publikely knowne as it may appeare by those which entertained and receiued the doctrine of Wickliffe in England of Husse in Bohemia Luther in Germanie And beside many thousands there were in Grecia Armenia and other countryes which neuer acknowledged the Pope of Rome 5. so then this example notwithstanding any thing that can be obiected is fitly applyed to shewe the generall decay of religion and the paucitie of zealous professors in those last times of reformation as it was in the dayes of Elias and Paul 2. Our English Papists the Rhemists also in their annotations here doe obiect in like manner that this place is impertinently alleadged by Protestants to shew that the Church of Christ may sometime be secret and vnknowne vnto the world for 1. at this time there were many knowne worshippers of God in Iuda in so much that the souldiers alone were numbred to tenne hundred thousand 2. Chron. 17.2 and yet the Church of Christ none resteth vpon better promises then it then did 3. and it were an hard matter to prooue that Luther had 7. thousand of his opinion or seuen that were in all points of the same beleefe Contra. 1. They may as well say that this place was impertinently alledged by the Apostle to prooue a remnant of grace vnknowne to the world and though in Iuda there was at this time a visible Church yet because the Israelites also belonged vnto the couenant and yet the Church was driuen into corners among them by the same reason also in other places the visible Church might decay and therefore this place is both pertinently alleadged by the Apostle then and by Protestants now 2. other times may be assigned when the visible Church both in Israel and Iuda was banished and driuen into corners as in the dayes of idolatrous Ahaz and of Ammon Manasseh when all Israel fell to idolatrie what was become of the visible Church then 3. Neither is there any such promise in the newe Testament that the Church of Christ should alway be visible to the world but the contrarie as Revel 12. the woman which signifieth the Church is constrained to flee from the dragon into the wildernes and yet the Iewes had as ample promises for the continuance of the Church among them till the Messiah came as the Church of God hath now till the second comming of Christ. 4. It is well knowne that there were many thousands of Luthers opinion both then and before time which were called by the names of Weldenses pauperes Lugduno Leonistae Lollardes and opprobrious names as the Augronians in their supplication to the Duke of Savoy doe affirme that they professed the religion of their auncestours for certaine hudnred yeares Foxe Martyrolog p. 982.5 and that is but a simple evasion that in all points they were not of the same beleefe it was sufficient that they agreed in the chiefe points of their profession and though they differed in some small matters yet that letteth not but that they may be counted of the same profession as there was difference betweene Anicetus and Polycarpus Ireneus and Victor Chrysostome and Epiphanius Hierome and Augustine Theodoret and Cyril yet were they counted of the same Church and in the Popish Church much difference there is in opinion betweene the Scotists and Thomists Dominicans and Fransiscans Iesuites and Priests and yet I thinke they hold them all verie sound members of their Church Controv. 3. That workes are excluded both from election and iustification Whereas the Apostle saith v. 6. If it be of grace it is no more of workes c. Stapleton Antid p. 706. thinketh thus to avoide this place by a distinction of the first and second grace he saith that the merit of workes is excluded from election to the first grace in our vocation and calling but not from the second in our sanctification and glorification which may be merited The Rhemists also in their annotations here exclude the workes of nature but not Christian workes from the merit of saluation Contra. 1. The Apostles reason is generall taken from the opposition betweene grace and workes and merits if of grace then not of workes for then grace were no more grace whereuppon this argument may be framed the election of grace excludeth works but the election vnto the first and second grace and consequently vnto glorie is of grace Ergo and so Haymo well expoundeth these words els grace were no more grace si aliter salvi facti sunt if they are saued any other way which cannot be but by grace c. to
he hath some good thing in him which is temporally rewarded in this life therefore all that the wicked and infidels doe is not sinne To this purpose Pererius disput 5. in 14. c. Contra. 1. We denie not but that the wiser sort of the Gentiles might doe some externall workes agreeable to the lawe in outward appearance but they were farre from the perfection and internall obedience required by the lawe and therefore could not be voide of sinne 2. Those ciuill duties of rendring loue for loue which belong vnto common ciuilitie as they are not simply condemned yet our Sauiour in requiring greater perfection in his disciples sheweth that those duties were spotted with Pharisaicall leauen and were not approoued in Gods sight as good workes 3. If man had kept that perfection wherein he was created he might haue beene sufficiently directed by the rule of reason but now his reason is not right it is corrupted and obscured by sinne and therefore can give him no direction to that which is truely and properly good as other creatures know naturally what is good for their life so man by nature knoweth what is naturally good for himselfe but it followeth not that he should therefore by nature doe any thing morally good 4. That saying of Gregorie beeing allowed it is not to the purpose for that rich man might haue some knowledge of God whereby he might be directed beside the helpe of nature and yet it followeth not that euerie one which enioyeth the temporall things of this life should be temporally rewarded for his good parts for we see that many in this world which haue least parts of morall and ciuill goodnes haue a better earthly portion then those in whom more goodnesse appeareth And yet further this temporall recompence onely sheweth that their acts are not truely good and in the sight of God for then they should not onely haue a temporall but an eternall reward Now on the other side it shall be prooued that all the actions of infidels and wicked persons that haue no ture faith what goodly shew soeuer they make in the world are no better before God then sinfull workes 1. Our blessed Sauiour saith Matth. 7. an euill tree cannot bring forth good fruite but they which haue no faith are euill trees Ergo. 2. Likewise Ioh. 13. our Sauiour saith without me ye can do nothing therefore without faith no good thing can be wrought 3. And in this place the Apostle saith Whatsoeuer is not of faith is sinne 4. Further no worke can be accepted of God vnlesse the person that worketh it be first accepted but none can please God without any faith Heb. 11.6 Againe Augustine saith finibus non officijs virtutes à vitijs discernendae sunt vertues must be discerned from vices by the endes not by the offices and actions but the infidels doe nothing to a right end 5. Augustine in many places condemneth the workes of infidels how good soeuer they appeare as in Psal. 21. Let no man account any worke good before faith vbi fides non erat bonum opus non erit bonum enim opus intentio facit intentionem fides derigit c. for where no faith is there is no good worke an intention maketh a good worke and the intention is directed by faith Pererius to these arguments by certaine distinctions 1. that no infidel ratione infidelitatis as his workes proceede from his infidelitie can doe any good thing but he hath bona naturae some good things by nature by the which he may doe some things that are good 2. Or some things are simply good and worthie of eternall life and are acceptable to God such good things cannot be done without faith but notwithstanding some morall good things may 3. Or it is so said that the workes of infidels are sinne because vt plurimum for the most part they are such not all 4. And there is a double kind of intention a generall and particular though the generall intention be euill yet in some particular action an infidel may haue a good intention as to giue almes in meere commiseration and though they look not vnto God as the supernaturall ende yet they may be by nature guided to make God the naturall ende of their actions as by nature they know there is a God 5. And sine generali concursu without Gods generall assistance man indeede can do nothing either naturally or morally good but Gods speciall assistance is onely required vnto those workes which are acceptable to God and worthie of life eternall Contra. 1. We graunt that by naturall helpes man may doe things naturally good but no vertuous action can proceede from an infidel because all his actions sauour of infidelitie 2. No not the best workes of the faithfull are in themselues meritorious and worthie of eternall life because they are imperfect they are crowned of grace not for merit neither is there any worke truely good but it is thorough Christ acceptable vnto God that is good if it be not pleasing vnto God it is not good 3. Not onely some but all the workes of infidels are sinfull for whatsoeuer is not of faith is sinne the sentence is generall 4. It is not enough to haue a particular intention but it must ayme at the generall ende of all which is the glorie of God and though by nature men are taught that there is a God yet can not they referre their actions to him as the generall end without faith 5. This generall concurrence is not sufficient to bring forth a good worke but speciall grace in Christ the Mediator is necessarie so our blessed Sauiour saith without me that is the Mediator Sauiour of the world not cōsidered only as the Creator you can do nothing Now concerning this question that the workes of infidels are sinne these things may further be remembred 1. that among the auncient writers Origen and Augustine are directly of opinion that an infidel can doe no good worke as Origen saith speaking of infidels and heretikes videndum est ne forte si aliquid boni operis apud illos geri videatur quia non sit ex fide convertatur in peccatum it is to be considered if that whatsoeuer good worke seeme to be done among them because it is not of faith it be turned into sinne Augustines opinion is shewed before And though Pererius take vpon him by certaine querkes to shift off Augustines testimonies yet Tolet ingeniously confesseth that both Origen and Augustine so affirme annot 15. 2. The Romanists themselues are here diuided in opinion for Gregorius Ariminens Capreolus Catharinus with other of that side are confuted by Pererius for thus affirming with the Protestants Perer. 4. disput ad 8. 3. Yet doe we not say as the Rhemists charge vs here annot 4. that it was sinne in the heathen to honour their parents to releeve the poore to doe iustly the actions in the substance thereof were not sinne but in respect of
Gentiles hope saith here the God of hope if it had beene said before in whome the Gentiles shall beleeue he would haue said here the God of faith or beleefe thus the Apostle doth inferre one thing out of an other that the whole epistle may seeme to be linked together with a golden chaine so before v. 4. hauing said that by patience and consolation of the Scriptures we might haue hope he addeth in the next verse the God of patience and consolation giue you that ye be like minded c. 2. He is called the God of hope both obiective because he is the onely obiect of our hope as 1. Tim. 6.17 rich men are charged not to put their trust in vncertaine riches but in the living God and effective because God onely is the author and worker of hope in vs 1. Pet. 1.4 which hath begotten vs to a liuely hope c. Fill you with all ioy and peace 1. Origen mooueth a question how the Apostle should wish vnto them all ioy seeing he himselfe did know but in part and prophesie in part and he maketh this answer that then a man is filled with all peace si in plenitudine crediderit Trinitatis when he beleeueth in the fulnesse of the Trinitie beeing by faith in Christs blood reconciled to God the father and ioyned to the holy Ghost beeing purged from his sinnes 2. but by all ioy and peace the Apostle meaneth rather solid and perfect ioy which alwaies remaineth it can neuer be taken from them it endureth all times as the Apostle saith Philip. 4.4 Reioyce alwaies in the Lord and againe I say reioyce 3. and here the Apostle aliudeth to that former saying c. 14.17 The kingdome of God is not meate and drinke but righteousnes ioy and peace and so here he wisheth the same things true ioy which ariseth of a conscience iustified by faith and peace both in their owne conscience and with their brethren that there be no longer any variance or dissension among them and then he addeth in beleeuing 1. whereby he signifieth the righteousnes of faith which is the cause of the other two ioy and peace 2. some vnderstand it otherwise gaudium de suscepta fide ioy for the faith receiued Tolet. 3. Haymo thus vt credentes c. sius pacifici that beleeuing in Christ who hath reconciled vs ye may be at peace among your selues but the first sense is the best to shew that faith is vinculum concordiae the bond of peace Calvin 4. so here he wisheth these three graces ioy in our selues peace toward our brethren and faith toward God with these three the minde is filled gaudio concupiscibilis pace irascibilis fide rationalis the concupiscible or desiring facultie of the minde with ioy the irascible angrie or incensing facultie with peace the reasonable with faith Gorrhan That ye may abound in hope 1. He simply doth not wish vnto them hope but to abound in hope that like as if one abound in treasure he may draw out thence for all occasions so this abounding hope serueth for all necessitie 2. some by this abounding in hope vnderstand the hoping for of all things needefull both for the bodie and soule as if a Christian doe want money wherewith to maintaine himselfe iubetur sperare he is bid to trust in God and though he see nothing in himselfe but sinne yet he is bid also to hope for saluation Pellican but it rather signifieth the certentie of hope de vita aeterna habenda of hauing and enioying eternall life gloss ordin 3. and this is put after ioy and peace in faith because where the peace of conscience iustified by faith is not there is no hope but plaine desperation for faith is the ground of things hoped for Hebr. 11.1 and hope is put in the last place because it is tanquam signaculum as the seale of all other Christian vertues which maketh sure our saluation Par. Through the power of the holy Ghost c. 1. Chrysostomes glosse is here to be taken heed of that the Apostle saith not simply by the holy Ghost sed si simul quae nostra sunt attulerimus but if we bring somewhat of our owne as if we beleeue and abound in good works that we shall draw vnto vs the spirit if we haue good workes we shall also haue the spirit and if we haue the spirit we shall also haue good works that is encrease and goe forward in them to this purpose Chrysostome as though we could doe any good works at all without the spirit as the Apostle saith Euery good giuing c. commeth downe from the father of lights Iam. 1.17 2. The vulgar Latine readeth in the vertue of the holy Ghost which the ordinarie glosse interpreteth in fortitudine bona operationis that ye abound in the strength of good works which are wrought by the spirit Lyranus vnderstandeth by abounding cumulum meritorum the heape of merits which are principally the worke of the spirit Tolet interpreteth this abounding in the vertue of the spirit of encreasing in the graces and gifts of the spirit but in the originall though the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vertue yet there is no coniuuction as the Latin readeth in the hope and in the vertue but this that ye abound in hope in the vertue c. which is better interpreted by the vertue or power of the holy Ghost as the Syrian interpreter readeth it so also Vatablus giuing this annotation vpon it which hope concipitur in nobis per potentiam c. is conceiued in vs by the power of the holy Ghost so also Origen if he which beleeueth virtute spiritus sancti munitur be armed by the strength of the spirit he is sure to haue the fulnesse of ioy and peace likewise Haymo though he read in virtute in vertue as Origen doth yet he interpreteth it per virtutem by the vertue and power the same sense followeth Chrysostome erit bec ex spiritu sancto this is of the spirit and Theophylact spes ista à spiritu sancto stabilitur this hope is established by the spirit thus also Beza Martyr Pareus Osiander some by this vertue of the spirit vnderstand charitie which is shedde abroad in our hearts by the spirit but faith not charitie is the meanes to worke this peace and ioy in vs. 3. So euery way here is fulnes in the giver the God of hope fill you in the gift with all ioy in the ende that you may abound in the manner by the power of the holy Ghost Gorrh. 18. Quest. Why the Apostle doth thus insinuate himselfe that he was perswaded of the Romanes that they had such excellent gifts v. 14. I am perswaded 1. Two reasons may be yeelded why the Apostle giueth this singular commendation of the Romanes one is as Chrysostome saith quia sermonem multis locis asperiorem fererat c. because he had in diuers places spoken sharply vnto them he now vseth
that this Epistle was written by Paul and is of diuine authoritie by the epistle it selfe 2. contr That S. Pauls epistles are not so obscure that any should be terrified from the reading thereof 3. contr Against the Ebionites which retained the rites and ceremonies of Moses 4. contr Against the Marcionites that reiected the lawe of Moses 5. contr Against the Romanists which depraue the doctrine taught by S. Paul in his Epistle 6. contr Against Socinus that blasphemously subverteth the doctrine of our redemption by Christ and iustification by faith 7. contr Whether Paul may be thought to haue beene married Controversies vpon the 1. Chapter 1. contr Against the Manichees which refuse Moses and the Prophets 2. contr Against Election by the foresight of workes 3. contr Against the Nestorians and Vbiquitaries 4. contr Against the heresie of one Georgius Eniedinus a Samosatenian heretike in Transilvania 5. cont Against the Marcionites that Christ had a true bodie 6. contr Against the Apollinaâ—â—sts that Christ had no humane soule 7. contr That the Romane faith is not the same now which was commended by the Apostle 8. contr That the Pope is not vniversall Bishop 9. contr Against the Popish distinction betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue v. 9. whom I serue in my spirit 10. contr That God onely spiritually is to be serued and worshipped 11. contr Of the vaine vse of Popish pilgrimages 12. contr None to be barred from the knowledge of Gods word 13. contr Against diuerse hereticall assertions of Socinus touching the iustice of God 14. contr Against inherent iustice 15. contr That the Sacraments did not conferre grace 16. contr That faith onely iustifieth 17. contr How the Gospel is the power of God to salvation to euerie one that beleeueth 18. contr Of the difference between the law and the Gospel 19. contr Whether by naturall meanes the Gentiles might haue attained to the knowledge of the onely true God without the speciall assistance of Gods grace 20. contr Against some Philosophers that the world is not eternall 21. contr Against the adoration and setting vp of images in Churches and places of prayer v. 23. they turned the glorie of the incorruptible God to the similitude of an image 22. contr Of the corrupt reading of the vulgar Latine translation v. 32. 23. contr Against the Popish distinction of veniall and mortall sinnes Controversies out of the 2. Chapter 1. contr Against the power of freewill in good things 2. contr Of iustification by the imputatiue iustice of faith 3. contr Against the merit of workes 4. contr Which are to be counted good works 5. con Whether any good works of the faithfull be perfect 6. contr Whether men ought to doe well for hope of recompence or reward 7. contr Against iustification by workes vpon these words v. 13. Not the heares of the lawe but the doers shall be iustified 8. contr That it is not possible in this life to keepe the lawe 9. contr Whether by the light of nature onely a man may doe any thing morally good 10. contr Of the imperfection of the vulgar Latine translation 11. contr That the Sacraments do not conferre grace 12. contr That the Sacraments depend not vpon the worthines of the Minister or receiuer 13. contr Against the Marcionites and other which condemned the old Testament and the ceremonies thereof 14. contr Against the Anabaptists which reiect the Sacraments of the newe Testament 15. contr That the want of Baptisme condemneth not 16. contr That the wicked and vnbeleeuers eate not the bodie of Christ in the Sacrament Controversies vpon the 3. Chapter 1. contr That the Sacraments of the old Testament did not iustifie ex opere operato by the work wrought and so consequenly neither the newe 2. contr Of the Apochryphall Scriptures 3. contr That the wicked and vnbeleeuers doe not eate the bodie of Christ in the Eucharist 4. contr That the Romane Church hath not the promise of the perpetuall presence of Gods spirit 5. contr The Virgin Marie not exempted from sinne 6. contr The reading of the Scripture is not to be denied to any 7. contr Against the adversaries of the law the Marcionites and other heretikes 8. contr Against the counsels of perfection 9. contr Against the Pelagians which established free-will 10. contr That the vertue of Christs death is indifferently extended both to sinnes before baptisme and after 11. contr That the beleeuing fathers before Christ were not kept in Limbo 12. contr Against the Marcionite heretikes 13. contr Against the Novatian heretikes 14. contr Against inherent iustice 15. contr Against the Popish distinction of the first and second iustification 16. contr Against the works of preparation going before iustification 17. contr What iustifying faith is 18. contr What manner of faith it is that iustifieth 19. contr Of the manner how faith iustifieth 20. contr Whether faith alone iustifieth 21. contr How S. Paul and S. Iames are reconciled together 23. contr Against Socinus that Christ properly redeemed vs by paying the ransome for vs and not metaphorically 23. contr That Christ truely reconciled vs by his blood against an other blasphemous assertion of Socinus Controversies out of the 4. Chapter 1. contr That the Apostle excludeth all kind of workes from iustification 2. contr Whether blessednes consist onely in the conversion of sinners v. 7. 3. contr Whether sinne is wholly purged and taken away in the iustification of the faithfull 4. contr Against workes of satisfaction 5. contr Of imputatiue iustice against inherent righteousnes 6. contr That the Sacraments doe not conferre grace by the externall participation onely 7. contr That there is the same substance and efficacie of the Sacraments of the old and newe Testament 8. contr That circumcision was not onely a signe signifying or distinguishing but a seale confirming the promise of God 9. contr Whether circumcision were availeable for the remission of sinne 10. contr Of the presumptuous titles of the Pope calling himselfe the father and head of the faithfull 11. contr Against the Chiliasts or Millenaries that hold that Christ should raigne a 1000. yeares in the earth 12. contr Of the certaintie of faith v. 16. that the promise might be sure 13. contr Whether faith be an act of the vnderstanding onely 14. contr That iustifying faith is not a generall apprehension or beleeuing of the articles of the faith but an assurance of the remission and forgiuenesse of sinnes in Christ. 15. contr That faith doth not iustifie by the merit or act thereof but onely instrumentally as it applyeth and apprehendeth the righteousnesse of Christ. 16. contr The people are no to be denied the reading of the Scriptures 17. contr Against the heretikes which condemned the old Testament and the author thereof 18. contr Whether iustification consist onely in the remission of sinnes 19. contr Against Socinus corrupt interpretation of these words v. 25. was deliuered vp for our sinnes 20. contr Piscators
in faith Pareus 4. And although S. Paul had giuen such excellent commendation before of their faith yet they might notwithstanding haue neede to be strengthened as Peter when he beganne to sinke in the waters had faith when he cried to Christ Saue me or els I perish yet Christ saith vnto him Why didst thou doubt O thou of little faith his faith had neede to be encreased 5. So here are three reasons of the Apostles desire to see them 1. that he might bestow vpon them some spirituall gift 2. to confirme and strengthen them 3. to be mutually comforted with them Aretius 33. Quest. Of the impediments whereby S. Paul was letted to come vnto the Romanes v. 13. I haue oftentimes purposed to come vnto you but haue beene let hitherto 1. Chrysostome thinketh he was hindred and letted by the Lord and so also Theophylact Dei iussis prohibeor I am inhibited by the commandement of God as Origen giueth instance of that place Act. 16.7 where Paul was not suffered by the spirit to goe into Bithynia 2. But Basil thinketh he was hindred by Satan as the Apostle saith he was letted by Sathan to come vnto the Thessalonians 1. Thessalon 2.18 where is to be considered a double difference betweene Gods hindering and Sathans first Sathan may hinder the outward actions but the inward purpose and desire he can not let but God can stay both secondly when Sathan hindereth it is by Gods permission for otherwise he could doe nothing but God often hindereth without the ministerie of Sathan at all Now in this place the first opinion is more agreeable because he entreated of God by prayer that he might haue a prosperous iourney therefore it seemeth that he letted him vnto whome he praied that he might haue opportunitie giuen him Tolet. 3. Origen ioyneth both together that he might be hindered first in the Lords purpose and then impediments might be cast in his way by Sathan so also Pareus Genevens and Aretius But for the former reason the first opinion is rather to be receiued 4. It beeing resolued vpon that God staied S. Pauls comming yet there is some diuersitie concerning the causes why the Lord should thus let him â—â— Sedulius thinketh that God saw not the hearts of the Romanes yet prepared to beleeue and therefore the Lord sent Paul then and not before quando praescâ—â—t eos creditâ—nos when he foresaw that they would beleeue But Sedulius is herein deceiued thinking that it was in the Romanes free-will to prepare their owne hearts to beleeue whereas euery good gift is of God Sam. 1.17 And if it were in mans power to beleeue every one might attaine vnto faith that would but the Apostle saith 2. Thess. 3.2 all men haue not saith And againe seeing the Apostle giueth such commendation of the Romanes saith there is no doubt but God had prepared their hearts 2. Hugo thinketh that Saint Paul was prohibited propter peccata Romanorum because of the sinnes of the Romanes This indeede sometimes is a let as Paul and Barnabas did shake off the dust of their feete against the Iewes and would no more preach vnto them because of their obstinacie and wilfull refusal Act. 13.51 Hyperius But this seemeth not to haue beene the cause here seeing the Apostle giueth such commendation of their faith v. 8. and of their goodnes c. 15.14 and obedience to the faith c. 16.19 3. There are also externall lets and impediments as his bonds imprisonment persecution Tolet. and he suffered by the way shipwracke and other casualties Aretius 4. But the most likely reason why the Lord staied S. Pauls comming to Rome was the necessitie of other Churches which the Lord would haue first established Gregorie teacheth this reason lib. 21. Moral c. 13. that God therefore letted him that he might more profit those Churches where he remained and S. Paul himselfe rendreth this reason Rom. 15.20 Therefore I haue beene oft let to come vnto you but now seeing I haue no more place in these quarters and also haue beene desirous many yeares againe to come vnto you c. his employment in other Churches deferred his comming to Rome Beza annot 34. Quest. Why S. Paul expresseth not the cause in particular which letted him 1. Gualter giueth this reason why the Apostle hauing diuers lets as namely new occasions continually offered in preaching the Gospel and beside his persecutions and afflictions and manifold troubles yet he maketh mention of none of these quia de his non poterat sine iactantiae suspicione because he could not speake of these things without suspition of boasting 2. But I rather approoue Chrysostomes reason non scrutatur Dominipropositum the Apostle doth not search into Gods purpose why such an Apostle was kept so long from such a famous citie when there was great hope of winning many vnto Christ it was sufficient that he was letted he is not curious to know the cause teaching vs thereby ne factorum rationem vnquam à Deo exigamus that we neuer require a reason of Gods works 3. And indeede Gods secret counsell herein is diuers waies vnsearchable 1. in respect of the teachers why sometime God sendeth many sometime few why some and not others why some are true pastors some wolues some true teachers some false 2. in regard of them which be taught why God sendeth preachers to one place and not vnto an other why Christ wrought miracles in Corazin and Bethsaida not in Tyrus and Sidon to bring them to repentance Matth. 11.21 3. and for the places why the Spirit suffered not Paul to preach in Asia and Bithynta Act. 16.6 7. And why in our daies in some certaine cities as at Constance God suffered the preaching of his Gospel to be intermitted 4. for the time why the Gospel is preached in some age and not in an other and some enioy it long some but a short time 5. for the manner why sometime the Gospel is preached obscurely and darkely sometime openly and manifestly why some preach it of enuie some of sincerities All these considerations doe set forth vnto vs how the iudgements of God are hid and vnsearchable Gryneus 4. And by this reason may the like obiection be answered why the Apostle was letted seeing his purpose was good that he might haue some fruite among them Because the Apostle beeing the Lords minister was not to prescribe the times and occasions fittest for the worke of the Gospel but to depend vpon God therein who best knewe how to sort out the best time for euerie purpose Quest. 35. Whether S. Pauls desire to goe to Rome beeing therein letted were contrarie to Gods will and so sinned therein 1. S. Pauls desire was not absolute but conditionall if it were the will of God for so he saith that I might haue a prosperous iourney by the will of God to come vnto you 2. But here we must consider of the will of God as it is secret and hid and as it is manifest and
the obseruation of ceremonies and externall worship the Gospel in interiori cultu fidei in the inward worship by faith so that the law was lex puerorum the law of children which were kept vnder it as a schoolemaster but the Gospel is lex virorum the law of men come to ripe age August lib. de spirit lit 6. They differ also in the manner that which was couertly and darkely shadowed in the law is manifestly and apertly set forth in the Gospel 7. In the time they differ the law promised things to come the Gospel presently performed that which was in the law promised is Ignatius epist. ad Philadelp quod supra legem pracipuum habet Euangelium nempe praeseâ—tiam adventus Salvatoris what hath the Gospel aboue the law euen the presence of Christs aduent and comming 42. Quest. Why the Iewes are named before the Grecians v. 16. To the Iew first and also to the Grecian c. 1. Here by the Grecians generally all the Gentiles are vnderstood because they of all other nations seemed to be the wisest and therefore speciall instance is giuen in them that they also haue neede of the preaching of the Gospel Tolet. and at that time almost all nations vsed the Greeke tongue and therfore they are called by the name of Grecians Gualter especially when they are set against the Iewes Beza 2. Chrysostome thinketh that the Iew is named first not for any other excellencie or prerogatiue sed in hoc solo honoratur quod primus illam accepit but he is honoured onely in this because he first had the Gospel preached so he giueth onely vnto the Iew the prioritie of other 3. Origen thinketh that the Iew is set first because that like as the Grecian preferred himselfe before the Barbarian because of their lawes and ciuill life whereas the Barbarians liued without law so the Iew hath preheminence before the Grecian because they receiued their lawes from God 4. Lyranus giueth this reason the Iewes had a better preparation vnto the Gospel by the knowledge of the law and the Prophets then the Grecians who onely had the light of nature and the knowledge of the creatures 5. But the Iew hath a preheminence before the Gentile in respect of the prerogatiue which was giuen them of God vnto their fathers were the promises made and of them was descended the Messiah according to the flesh so that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first doth not so much signifie ordinem temporis the order of time as ordinem dignitatis the order of dignitie as when Christ saith Seeke ye first the kingdome of God Matth. 6.33 that is chiefly and most of all Tolet. Pareus This order our blessed Sauiour obserued both in himselfe saying he was sent onely to the lost sheepe of Israel and gaue the like charge when he sent out his Apostles that they should not goe the way of the Gentiles Matth. 10.5 yea and at his ascension he appointed his Apostles to be his witnesses first in Iudea Ierusalem Samaria and then to the vttermost part of the earth Act. 1.8 This order the Apostles accordingly kept Act. 13.46 It was necessarie that the word of God should first haue him spoken vnto you 43. Quest. v. 17. The iustice or righteousnes of God is reuealed what iustice the Apostle meaneth 1. There is a iustice of God wherein he is righteous and iust in himselfe as Psal. 11.7 The righteous Lord loueth righteousnes but this the Apostle speaketh not of the essentiall iustice of God is not communicated to vs by faith 2. There is a iustice distributiue in God whereby he rendreth vnto euery man according to his works Origen vnderstandeth this iustice of God but this is not the iustice whereby a man is iustified to saluation for if the Lord should marke what is done amisse no man should be able to abide it Psal. 130.3 3. The iustice of God signifieth his veritie and truth in keeping his promises so Gorrham taketh it here true it is that God graciously performeth whatsoeuer is promised in Christ but yet his mercie must goe before in promising 4. Theodoret vnderstandeth the perfect iustice of Christ whereby he satisfied the wrath of God for our sinnes and accomplished our redemption and this perfect iustice of Christ is reuealed in the Gospel but the Apostle speaketh euidently of such iustice whereby a man is iustified before God which is not that perfect iustice inherent in Christ but the applying thereof vnto vs by faith 5. Therefore Chrysostomes exposition is the best who Homil. 3. taketh this for that iustice which is communicated and infused vnto vs by that iustice of Christ and so Augustine vnderstandeth that iustice not whereby God is iust in himselfe seâ qua hominem induit cum eum iustificat but wherewith he endueth man when he instifieth him lib. de spirit liter cap. 9. of this the Apostle speaketh chap. 3.28 We conclude that a man is iustified by faith without the workes of the Lawe 6. But this iustice is not an habite infused into the mind whereby a man is made apt to exercise good workes as Pererius saith that this iustice comprehendeth two things remissionem peccatorum the remission of sinnes animi rectitudinem c. and the vprightnesse of the minde whereby it is now acceptable vnto God and is exercised in good workes for the Apostle saith of this iustice of God that it is Made manifest without the lawe by the faith of Iesus c. c. 3.21 But this infused habite which is charitie and the exercising of good workes is not reuealed without the lawe for the lawe requireth and commandeth charitie This iustice then consisteth onely in the remission of sinnes and in imputing vnto vs the righteousnesse of Christ by faith c. 4.5 Blessed is the man to whom the Lord imputeth not sinne Pareus 7. It is called the iustice of God both because it is giuen vs from God not procured by our owne workes and for that we thereby are made righteous not before men but in the sight of God Tolet. 8. And this iustice is sometime called the righteousnes of God Phil. 3.9 because he is the author thereof sometime of Christ he is our righteousnesse 1. Cor. 1.30 because by his obedience we are iustified sometime of faith Philip. 3.9 because faith is the instrument whereby Christs righteousnesse is applyed vnto vs Gryneus Quest. 44. Of the meaning of these words v. 17. is reuealed from faith to faith 1. Is reuealed 1. Which sheweth a double preheminence of the Gospel in respect of the matter it sheweth such things as cannot be otherwise knowne then by reuelation from God whereas the lawe of the Iewes and the Philosophie of the Gentiles treateth of common and knowne things and for the manner that which was obscurely set forth in the law is plainely declared in the Gospel Pareus 2. and it is so reuealed that it is not onely made knowne but indeede exhibited Beza 3. And
Mart. cognitionem sui naturaliter inseuit exterius per opera adiuvit God both hath naturally graft in man a knowledge of himselfe and he doth helpe the same by his works without Gorrham 3. That which may be knowne 1. which is not set against the knowledge of the essence of God which can not be comprehended of any creature as gloss ordinar but against those things which are not knowne without reuelation as the mysterie of the Trinitie of the incarnation of Christ the redemption of the world that therefore is here vnderstood quod ductu rationis nosciâ—ile est which may be knowne by naturall reason as that God is that he is but one Gorrham and his essentiall attributes as his goodnesse wisedome power Lyran. 4. Is manifest in them 1. not among them as Perer. nor in them that is in the crearutes Hugo but in them that is in their hearts Anselm as the Apostle interpreteth c. 2.15 Pareus Beza 2. not that indeed God was thus manifested and made knowne vnto them but they had the way and meanes giuen them by nature whereby they might haue attained to the true knowledge of God Tolet. 3. P. Martyr by in them vnderstandeth the Philosophers to whom this naturall knowledge of God was reuealed which they kept hid among themselues and would not make it common to others as appeareth in an epistle which Aristotle sent vnto Alexander wherein he writeth that his physickes were so set forth that is in such obscure manner as though they were not set forth at all But it is euident that S. Paul convinceth here all the Gentiles in generall that they hold the truth in vnrighteousnesse as is shewed before qu. 48.5 4. For God hath shewed it vnto them 1. Ambrose expoundeth it thus faciendo opus per quod possit agnosci that God manifested it by the workes which he did whereby he might be knowne so also Hugo manifesta â—â—it per creaturas he did manifest it by the creatures but the Apostle here speaketh euidently of a manifestation in them not without them 2. And he saith he hath manifested not revelâ—eâ— ne lumen gratiae immiserat that it should not be taken for the illumination of grace Perer or that he did manifest it per inspirationem by inspiration gloss interlin 3. Some vnderstand it of the naturall infusion of those principles and notions of God imprinted in the minde Martyr Pareus But these seeme to be two distinct things to be manifest in them and God hath manifested to them 4. Therefore hereby the Apostle signifieth thus much that beside that naturall instinct and light of the minde God did concurre withall as Augustine saith not onely naturall reason did herevnto profit sed Deus continuo adiuvit ne sola natura sufficere videretur but God did also continually helpe that nature alone should not seeme to be sufficient ex glos ord so they had divinuÌ„ concursum mediante lumine naturali they had concurring the diuine helpe together with this naturall light Perer. Catharinus thinketh that God did per Angelos illuminare illuminate their minds by the operation of the Angels But the Apostle saith that God not Angels did manifest it vnto them This then is added least any man should solis rationis viribus to the strength onely of reason ascribe whatsoeuer knowledge of God Gualter for though men haue this naturall instinct yet by the corruption of their nature and by the subtiltie of Sathan it might be so obscured that it should helpe them very little and therefore it was necessarie that the diuine assistance should concurre together with this naturall direction Quest. 50. Of the wayes and meanes whereby the Lord doth manifest himselfe vnto men These wayes and meanes of the manifesting of God are 1. reduced to these three kinds they are either such as are in this life either naturall by the creatures and the instinct of nature or supernaturall by faith and these are imperfect And there is an other manifestation of God in the next life which is called visio beatifica the blessed sight of God when we shall see him as he is Tolet. 2. Now the meanes whereby God is manifested in this life are diuerse 1. per naturalem rationem by naturall reason 2. per creaturarum considerationem by the consideration of the creatures 3. per Scripturarum inspectionem by the inspection of the Scriptures 4. per gratiae infusionem by the infusion of grace 5. per angelicam reuelationem by Angelicall reuelation 6. per humanam eruditionem by humane instruction 7. per miraculorum operationem by humane operation Gorrham 3. But the naturall means of manifestation which the Apostle speaketh of here are thus distinguished they are either within vs or without vs within vs there are 1. the naturall principles which are imprinted in the mind both touching diuine things as that there is a God that he is omnipotent eternall good and gracious and concerning morall duties 2. The naturall reason of mans mind whereby he discourseth and concludeth vnto himselfe that there is a God by his effects and works in the world 3. There is also diuinus concursus a diuine concurring of God in helping our naturall weakenes and in giuing efficacy vnto these naturall faculties and powers the naturall meanes without vs are the knowledge sight obseruation and experience of Gods creatures whereby the invisible things of God are made knowne vnto vs which the Apostle sheweth in the next verse 51. Quest. What inuisible things of God the Apostle speaketh of and how they are made knowne vnto vs. v. 20. The invisible things of him c. 1. Origens conceit here hath no probabilitie who by these inuisible things vnderstandeth the Angels for 1. the Apostle saith the inuisible things of him that is of God as he said before v. 19. that which may be knowne of God 2. and he doth distinguish here manifestly betweene the inuisible things of God and the works of God seeing then the Angels are comprehended in the workes of God they are not these inuisible things Tolet. 3. Theodoret by these inuisible things vnderstandeth the creation of the world the diuine prouidence his iustice and gouernment of the world 4. Lyranus by these inuisible things interpreteth the essentiall attributes of God and so he maketh it a distinct thing from the eternall power and Godhead which afterward the Apostle mentioneth whereas the Apostle interpreteth himselfe the inuisible things of God that is his eternall power and Godhead 5. Gorrham the inuisible things of God interpreteth inuisibilis Deus the inuisible God but there is great difference betweene God and the things of God 6. Therefore the Apostle doth best shew his owne meaning the inuisible things of God that is his eternall power and deitie wherein notwithstanding all his other attributes his wisdome iustice goodnes are vnderstood Pareus for as Calvin noteth his deitie nisi cum singulis Dei virtutibus nequit consistere can not stand but
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
of his goodnes L.V. A.B. or benignitie gentlenes T. Be. rather then bountifulnes G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and patience and long sufferance or long animitie not knowing that the goodnes or benignitie of God leadeth thee or bringeth thee R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repentance not to penance R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather repentance and change of the minde then outward penance 5 But thou after thine hardnes and heart that cannot repent dost treasure vp vnto thy selfe heapest vp L.B.G. gatherest to thy selfe V. but the word properly signifieth to stoare or treasure vp wrath in the day of wrath V.A.L. that is against the day of wrath Be. T.G. B. but in the originall it is in the day and of the reuelation T.A.L. declaration G. B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reuelation of the iust iudgement of God 6 Who will render to euery man reward euery man B.G. but it is put in the originall in the datiue according to his workes 7 That is to them which by continuance in good workes or in well doing B.G.V. but the word in the originall is good workes not according to patience in good workes L.R. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well perseuerance and continuance as patience nor which by perseuerance seeke the glorie of good workes Be. good workes is better referred to continuance seeke glorie honour and immortalitie eternall life 8 But vnto them that are contentious verbat of contention L R. and disobey the truth and obey vnrighteousnes not giue credit to vnrighteousnes L. R. for both the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobeying and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obeying are of the same deriuation shall be indignation and wrath V. A.B.G.Be wrath and indignation L. T. but the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excandescentis commotion or indignation is lesse then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrath rage 9 Tribulation and anguish shall be against the soule Be. V.A. vpon the soule B.G.L. to euery soule T. the first rather see before v. 2. of euery man that doth euill of the Iew first and of the Grecian not to the Iewes first and to the Gentiles T. 10 But glorie honour and peace to euery one euery man B. that doth good to euery one that doth good glorie honour c. G. but here the words are transposed to the Iew first and also to the Grecian not to the Gentiles T. 11 For there is no respect of persons V.B.G. acception of persons Be. L. R. with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acception of persons 12 For as many as haue sinned without the law not whosoeuer hath sinned L. B. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whosoeuer is put in the plural shall perish also without the law and as many as haue sinned in the law shall be iudged by the law 13 For not the hearers of the law are iust with God before God G.T. in the sight of God B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud with but the doers of the law shall be iustified 14 For when the Gentiles which haue not the Law doe by nature not naturally L. R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature the things of the Law contained in the law G. B. which are of the law but in the original it is the things of the law they hauing not the law are a law vnto themselues 15 Which shew the worke of the Law written in their hearts the effect of the law G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worke their conscience also bearing witnes not bearing them witnes L.T.B. for them is not in the original and their thoughts not of their thoughts L. for in the original it is put absolutely in the genitiue accusing one an other mutually or excusing 16 In the day at the day G.B. but in the original it is in the day when God shall iudge the secrets of men according to my Gospel by Iesus Christ. by Iesus Christ according to my Gospel B.G. but the words are here transposed 17 Behold thou art surnamed a Iew V.B.G.Be. not but if thou art surnamed L.R.T. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as though it were two words and restest in the law and gloriest in God makest thy beast of God B. but the preposition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 18 And knowest his will and triest the things that differ A. B. approouest the most profitable things L.T. approouest the more excellent things G.B. but the phrase is vsed in the first sense Philip. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth things differing beeing instructed by the Law 19 And art perswaded or confident V. Be A.G. beleeuest B. presumest L. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Paul vseth of himselfe Rom. 8.38 that thou art a guide of the blind a light of them which are in darknes 20 An instructer of them which lacke discretion B. G. T. of the foolish L. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without wit or discretion a teacher of the vnlearned V. B. G. of infants verbal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L.B.T. he meaneth such as were infants in knowledge hauing the forme of knowledge and of truth in the Law 21 Thou therefore which teachest an other teachest thou not thy selfe thou that preachest a man should not steale doest thou steale 22 Thou which saiest a man should not commit adulterie doest thou commit adulterie thou that abhortest idols committest thou sacriledge A. B.G.Be read these two verses with an interrogation V.T.L. read without and so the next verse also 23 Thou that gloriest in the Law thorough transgression of the law B.V. prevarication L. breaking of the law B. G 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression dishonourest thou God 24 For the Name of God thorough you is blasphemed among the Gentiles as it is written 25 For circumcision verily profiteth Be. V.G. auaileth B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profiteth if thou doe the law but if thou be a transgressor of the law thy circumcision is made vncircumcision 26 Therefore if the vncircumcision prepuce R. the word is praeputium in Latin but it can not be made an English word keepe the rites of the law Be. ordinances B. G. iustices L. A. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rites shall not his vncircumcision be counted for circumcision 27 And shall not vncircumcision by nature keeping the law not by nature keeping the law T. these words by nature are euidently ioyned with the first clause in the original iudge thee that by the letter and circumcision art a transgressor of the law 28 For not he that is in open shew outward B. G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in manifest in open shew is a Iew not that which is in open shew in the flesh is circumcision 29 But he that is in secret is a Iew he is a Iew which is one within B. G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the
occasion by Gods patience and forbearance to continue in their sinnes and so the Lord may be said to harden the heart because the wicked abuse that occasion which is sent of God thus Origen lib. 3. periarchor Basil in his oration wherein he prooueth that God is not the author of euill but in this respect man rather should be said to harden his owne heart in abusing the occasion then God in giuing it 2. Augustine taketh this induration of the heart to be said of God when he withdraweth his grace as discedente sole aqua obduratur by the departure of the sunne the water is congealed and hardened serm 88. de tempor 3. But beside the subtracting and withholding of Gods grace he concurreth as a iust iudge by his secret power so working that both the inward suggestions of Sathan and the externall obiects doe all make together for the further hardening of their heart see before c. 1. qu. 63. Quest. 9. Whether hardnes of heart and finall impenitencie be a speciall kind of sinne 1. Pererius seemeth to collect so much by these two reasons 1. because here the Apostle ioyneth hardnesse and impenitencie of heart together that as hardnesse of heart is a speciall sinne so should the other be also 2. here is a speciall and most grieuous punishment inflicted the heaping and treasuring vp wrath But neither of these reasons conclude for both the hardnesse of heart is rather the generall effect of sinne and a perpetuall companion of an habite and custome in sinne then a speciall sinne and the punishment here described is against not one but all their sinnes wherein they continue without repentance 2. Vega lib 13. c. 20. super decret Trident. de iustificat sheweth that in these two cases impenitencie doth assume a newe kind of peculiar malice that is either in receiuing of the Sacraments for then especially men are commanded to prepare their hearts by repentance so that herein the commandement of God is transgressed and at the houre of death for then a man not repenting is accessarie to his owne death and so transgresseth that commandement thou shalt not kill But neither of these reasons are sufficient 1. when one commeth to the sacrament without due preparation and so receiueth it vnreuerently and profanely there is a newe sinne indeede committed which is profanenesse and contempt of sacred things but this is the fruit and effect of his impenitencie a newe sinne is added to his impenitencie rather then impenitencie it selfe is changed into a speciall sinne 2. And so likewise when one thorough impenitencie is carelesse of his saluation beeing at the point of death this carelesnes is also a fruit of impenitencie 3. Thomas thus decideth this questiō that if impenitencie be taken simply for perseuerance and continuance in sinne it is not a speciall sinne but a circumstance rather of sinne but if there be beside praepositum non poenitendi a purpose not to repent now impenitencie is become a speciall sinne Thomas 2.2 qu. 14. articl 2. But this seemeth to be no perfect distinction for wheresoeuer impenitencie is there is a purpose and resolution not to repent as long as the heart remaineth impenitent Thus much then may be added for the discussing of this question that impenitencie is two wayes to be considered either in respect of the obiect which is sinne that one hath committed and so it is a circumstance that accompanieth sinne or as it is ioyned with profanenes contempt of God and vacuitie of his feare and so it may haue toward God the nature of a speciall sinne Quest. 10. Whether it stand with Gods iustice to punish twice for the same sinnes Seeing that the Gentiles were punished before beeing deliuered vp to their vile affections c. 1.26 how then are they reserued here to a greater punishment against the day of wrath for the Prophet Nahum saith c. 1.9 non consurget duplex tribulatio double affliction or tribulation shall not rise vp Answ. 1. This is not the meaning of the Prophet that God cannot punish twice for the same sinne but there he speaketh of the destruction of the Assyrians that it should be at once God should not neede the second time to come vpon them which was fulfilled in the euersion and ouerthrowe of Nineueh it was at once destroyed for euer 2. This rule well holdeth in the course of iustice that one be not punished twice for the same sinne 1. if by that one punishment full satisfaction be made for sinne but the wicked by their temporall punishment cannot fully satisfie Gods iustice for their sinne 2. punishment begunne in this life and eternall punishment afterward are rather diuerse degrees of the whole punishment due vnto sinne then diuerse punishments as here in the course of humane iustice a malefactor may be both put to the racke to the wheele hanged and quartered and all these shall make but one condigne punishment for his offence Par. 3. and when one punishment worketh vnto amendement then a second is needlesse as the righteous onely are chastened in this life but the wicked because they profit not by temporall punishment vnto repentance haue their punishment begun in this life and finished in the next as the old world and Sodomites were both temporally and eternally punished Quest. 11. Whether euerie one shall be rewarded according to his workes ver 6. Against this saying of the Apostle v. 6. Who will reward euerie man according to his workes it will be obiected that they which repent them in their last houre and so are saued haue no time to shewe good workes and likewise infants therefore it appeareth not how they should be iudged according to their workes Answ. 1. They which haue grace to repent them in their last houre are not voide of good workes as the theife vpon the crosse shewed these good fruits of his faith he confessed Christ acknowledged his sinne reprooued the vnbeleeuing theife and prayed earnestly for euerlasting saluation And if he had liued longer he had no doubt a full purpose of heart to haue expressed his faith by his godly workes the like may be said of those which are at the point of death called to repentance 2. Concerning infants there is an other reason for either they be saued according to the grace of Gods free election or some are damned being left in their owne nature the children of wrath Now the Apostle speaketh not of infants here but of such as are of yeares to commit euil or doe good Pareus Quest. 12. How it standeth with Gods goodnesse to punish euill with euill It may be thus obiected that sinne is committed three wayes either in rewarding evill for good or euill for euill or in not recompensing good for good But God cannot sinne therefore it should seeme to be against the nature of the diuine goodnesse to punish sinne with eternall damnation and it is against Christs rule who commandeth that we should doe good against euill Answer 1. Two wayes may euill
be rendred for euill ve libidine vindictae vel amore iusticiae either with desire of reuenge and so it is sinne or for loue of iustice and so it is not sinne for then it should not be lawfull for Magistrates to inflict punishment vpon malefactors 2. in this life also God sometime doth send euill for good vpon his owne children as when he afflicteth them but it is for their greater good as to encrease their faith and augment their reward Hugo but in the next world he neuer rendreth euill for good but either euill for euill as to the wicked because he is iust or good for euill as to infants because he is good and gracious or good for good as to his faithfull seruants because he is both iust and good and gracious Gorrhan Quest. 13. Of the true reading of the 7. verse 1. Some doe thus read To them which by continuance in well doing seeke eternall life he shall render glorie honour immortalitie thus Oecumenius Ambrose Gregorie lib. 28. moral c. 6. Haymo Pererius But in this reading there is a manifest inverting of the order of the words which stand thus in the originall to them which by patience in well doing seeke glorie honour immortalitie eternall life that is God will giue eternall life vnto such whereas then the sense may be found out without any such inversion the best way is to keep the due order of the words 2. some doe thus reade to them which by patience the glorie of good workes honour immortalitie seeke eternall life Beza Gryneus Aretius that is God will giue the glorie honour immortalitie due vnto their good workes vnto them which continue to the ende in seeking eternall life this reading agreeth with the former in transposing of the words sauing that they ioyne good workes to the words following glorie honour c. which is better annexed to the former word patience and perseuerance as appeareth v. 10. To euerie one that doth good shall be glorie honour c. where these words glorie honour are seuered from the former as it must be so here also 3. Therefore the best reading of these words is this To them which by perseuerance in well doing seeke glorie honour immortalitie eternall life that is God shall render eternall life vnto such the word render must be supplyed out of the former verse who will render vnto euerie man c. and the word is beter ioyned with eternall life then with the former words glorie honour immortalitie because the words neede not be transposed or put out of their place in this reading as in both the former Thus Origen Chrysostome Theophylact doe interpret this place and the Syrian interpreter Calvin Pareus Faius with others Quest. 14. What the Apostle meaneth by patience of good workes v. 7. 1. Some referre this patience vnto God whereof the Apostle spake before ver 4. Despisest thou the riches of his bountifulnesse and patience c. and they giue this sense that they which abuse not the patience of God but thereby are stirred vp vnto good workes shall haue eternall life thus Ambrose But this exposition cannot stand for the Apostle vseth here a diuerse word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patience perseuerance from the former v. 4. which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-suffering forbearing and there the Lord spake of the sinners and impenitent which abused Gods longanimitie but here of the faithfull that continue in well doing 2. some vnderstand the patience of men whereby they endure affliction which might otherwise turne them aside from well doing Ansel. and Caietan much to the same purpose vnderstandeth here patience of good workes not obiectiue by way of obiect for the obiect of patience is euill and not good but causaliter causually because good workes giue occasion of persecution which many times followeth good workes 3. but the word here vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth as well signifie perseuerance and continuance as patience the meaning then is that they which perseuere and continue in good workes So S. Luke saith c. 21.19 By your patience possesse your soules which Matthewe rehearseth thus c. 24.13 He that endureth to the ende shall be saued likewise the Apostle to the same purpose Heb. 10.36 Ye had neede of patience that after ye haue done the will of God ye may receiue the promise the Apostle there vseth the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in this sense Hierome taketh patience here in his commentarie vpon this place so also Pareus Beza with others Quest. 15. What glorie honour and immortalitie the Apostle speaketh of v. 7 1. Some doe vnderstand them pro vitae piae sanctae studio for the studie and desire of a godly and holy life Faius and hereby Tolet would haue signified honorum operum qualitat the qualitie of good workes for true honour commeth of vertue but it is euident by the word following immortalitie that the Apostle here hath relation vnto the eternall glorie of the next life Pareus 2. Glorie by glorie is vnderstood that glorious state of the Saints both in their bodies and soules when as the Scripture saith the iust shall shine as the Sunne in the kingdome of the father Matth. 13. and honour is that dignitie which the Lord shall giue vnto the Saints placing them at his right hand honouring them in the sight of the world which before condemned them Faius These two Adam was funished with in his creation as it is said Psal. 8.5 Thou hast crowned him with glorie and honour he was created glorious in the gifts of his bodie and minde and honourable because he had the dominion of all other creatures and so was preferred before them but this glorie and honour which Adaâ— lost by his fall as Origen to this purpose alleadgeth that place Psal. 49.12 Man did not continue in honour shall more abundantly be restored in the resurrection 3. He addeth incorruption to shewe that this glorie and honour were not such as the Gentiles sought who made terrene and earthly glorie the scope of their actions but eternall and euerlasting in heauen which should neuer fade Origen seemeth here to vnderstand the spirituall incorruption of the soule in this life contrarie to which is the corruption of the minde from the simplicitie of faith in Christ per hanc observantia incorruptionem c. by this incorruption in the obseruance of faith we attaine vnto the incorruption of our bodies in the resurrection Gryneus vnderstandeth the incorruptible state both of the bodie and soule in the next life As the bodies shall be freed from corruption so mentes non labâ—rabunt vanitate their minds shall be free from vanitie But Chrysostome better 〈◊〉 it to the incorruptible state of the bodie aditum facit ad resurrectionem corporum c. the Apostle maketh a way to the resurrection of the bodie and he ioyneth glorie and honour with incorruption omnes resurgemus incorrupti sed non omnes ad gloriam c. for we
iudged in this that he beleeued not though for other things which he doth he shall not be iudged as it is said he that beleeueth shall not be iudged or condemned that is he shall not be iudged secundum hoc quod credit in that that he beleeueth yet in other things he shall be iudged 2. Such an one not beleeuing in Christ yet doing well though he haue not eternall life yet gloria operum poterit non perire by the glorie of his workes he may be kept from perishing to this purpose Origen lib. 2. in c. 2. ad Roman 2. Contra. 1. The first position of Origen that any thing done without faith can be acceptable to God is contrarie to the Scripture Heb. 11.6 Without faith it is impossible to please God neither doth that argument followe from the contrarie for one euill worke is sufficient to condemne a man but one good worke is not sufficient to obtaine reward for he that doth one good worke may haue many euill workes beside for the which he deserueth to be punished that other glosse of his of the iudging of beleeuers and the not iudging of vnbeleeuers is coÌ„futed by the words of our Sauiour Ioh. 5.24 he that beleeueth hath euerlasting life and shall not come into condemnation he is not freed then from iudgement onely in part because he beleeueth but simplie he shall neuer enter into condemnation for he which hath a liuely faith which is effectuall working by loue hath not onely a naked faith but is full of good workes and where he is wanting his imperfect obedience is supplied by the perfect obedience of Christ apprehended by faith 2. Neither doth the Scripture allowe any third place beside heauen and hell after this life that any not hauing eternall life should be preserued from perishing for they which are not counted among the sheepe at the right hand of Christ for whom the kingdome is prepared they belong vnto the goates at the left hand and shall goe into euerlasting fire prepared for the deuill and his Angels 3. This straight and inconuenience Origen is driuen vnto because he taketh these Iewes and Grecians to be vnbeleeuers whereas the Apostle vnderstandeth such among the Gentiles as beleeued in God and liued thereafter such were they which liued with Melchisedek Iob the Niniuites Cornelius as Chrysostome vpon this place sheweth whom Faius followeth 22. Quest. Of the diuerse acceptions of the word person v. 11. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either giuen vnto God or to creatures and the same either without life or to such as haue life as to man 1. It is attributed to God three wayes 1. the face of God signifieth his iudgement against sinners 1. Pet. 3.12 the face of God is against those which doe euill 2. it is taken for the spirituall presence of Christ 2. Cor. 2.10 I forgaue it for your sakes in the sight or face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ. 3. it is taken for the diuine hypostasis in the Trinitie as Christ is said to be the engraued forme of the person of his father Heb. 1.3 2. Things without life are said to haue a certaine face as Luke 12.56 the face of heauen 3. Properly this word face is giuen vnto man and it 1. either signifieth his countenance as Iesus is said to haue fallen vpon his face Matth. 26.39 2. or the bodilie presence as the Apostle saith he was kept from the Thessalonians concerning his face but not in heart 1. Thessal 2.17.3 or it is taken for some respect of the gifts of bodie minde or some externall condition as of honour riches or such like in this sense it is said of Christ Mark 12.14 thou carest not for the person of any and S. Iude saith of certaine false teachers that they haue mens persons in admiration for aduantage sake Iud. v. 16 and in this sense it is taken here Gryneus 4. The person then of man betokeneth some qualitie or condition in him for the which he is respected either naturall as the gifts of the minde sharpnes of wit memorie vnderstanding or of the bodie as strength come lines beutie or such as are attained vnto by labour and industrie as learning knowledge of arts wisdome or externall in worldly respects as if he be rich honourable of authoritie or such like 5. Further some respect of persons is necessarily ioyned with the cause as a fault in an aged man or minister or one that hath knowledge is greater then a slippe of a young man or one that is ignorant some respect of persons is diuided from the cause as whether he be rich or poore honourable or base and in this sense persons are not to be respected Martyr 23. Qu. How God is said not to accept the persons of men The Apostle hauing made mention of the equall condition of the Iewes and Gentiles both in punishment and reward addeth this as a reason because God is no accepter of persons in respect of their nation and kinred So S. Peter saith God is no accepter of persons 〈◊〉 in euery nation he that feareth God c. is accepted with him Act. 10.34 35 here the respecting of persons is vnderstood of the nation or countrey likewise S. Paul saith Gal. 3.28 that in Christ There is neither Iew nor Grecian bond nor free male nor female that is in Christ there is no respect of persons Deut. 16.19 Thou shalt not accept any person neither take any reward to preferre any for gifts or rewards beside the merit of his cause is to haue respect of persons God then accepteth no mans person he preferreth not any for his riches countrey honour strength or any other such qualitie but iudgeth euery man as his cause is and aâ— his works are But thus it will be obiected on the contrarie 1. Obiect Moses entreateth the Lord to spare his people for Abraham Isaak and â—â—kobs sake Exod. 32. herein then the Lord had respect of persons Ans. Some giue this answer that in temporall things such as was the forbearing to punish the people God may haue respect to persons but not in eternall Mart. But it may be better answered that God had not respect to the persons of these Patriarks but to his gracious promise which he had made vnto them as there Moses saith Remember Abraham c. to whome thou swarest by thy selfe c. 2. Obiect S. Paul would haue vs doe good to all but specially to the houshold 〈◊〉 faith Gal. 6.10 here the person is respected Ans. The person is not respected here but the cause for the faithfull are preferred in respect of their faith which is the cause why they haue the preheminence 3. Obiect But God doth elect some vnto saluation some are reiected whereas all by nature are the children of wrath and in the same common condition to giue then vnequall things as life or death to those which are in the same equall condition seemeth to be done with respect of persons Ans. 1.
Some giue this solution that there is no acception of persons in donis gratuitis in gifts of gratuitie and freely bestowed as election vocation are of the free gift of God he calleth and electeth whome he will but a person may be accepted in the distribution of that which doth of right appertaine vnto one and so the Lord accepteth no ma◠person but rewardeth euery one according to his worke Peter disput 6. numer 42. 2. Beza thus answereth that in the decree of election there can be no acception of persons when God electeth some before they haue any beeing and so are yet no person at all 3. But this answer is more full and sufficient there are three things to be considered in the accepting of persons 1. when some externall condition is respected beside the merit of the cause 2. and this is done contrarie to the law of equitie 3. and not without iniur◠done vnto an other when of partiall affection that is taken from one which is his right and adiudged to an other But none of these are seene in Gods election 1. he respecteth not any condition or qualitie in them which are elected but he maketh choice of them of his owne good pleasure 2. he is not tied to any law and so transgresseth no law 3. he doth not wrong vnto any in exempting some from destruction which in the rigour of his iustice is due vnto all like as Augustine putteth the case of two debters if the Creditour doe forgiue his debt vnto one and exact it of an other he doth no wrong it is free for him to doe what he will with his owne Matt. 20.15 Pareus Faius so as Augustine well determineth ibi acceptio personarum recte dicitur vbi ille qui iudicat relinquens causae meritum c. there acception of persons is rightly saide to be when he that iudgeth leauing the merit of the cause doth finde somewhat in the person for the which he giueth sentence with one against an other c. lib. 2. ad 2. epist. Pelagian c. 7. But to doth not God for he findeth no difference in the persons but all beeing in the same cause of damnation he of his owne free will forgiueth his debt vnto some and requireth it of others 4. Obiect But it is an accepting of persons as well cum aequalibus in aequalia tribnuntur c. when vnequall things are giuen to those which are equall in cause as when all are guiltie and yet one is saued an other condemned as when the persons are vnequall as the innocent condenmed and the guiltie freed God seemeth in the first kind to haue respect vnto persons freeing some from condemnation which belongeth in the rioour of Gods iustice to all Answ. 1. It is not simply an accepting of persons to giue vnequally where the cause is equall but when this is done with respect vnto some qualitie in the person as because he is rich or honourable or such like and the other is not But God doth not so he electeth some before other not for any respect to their persons but of his meere grace and fauour 2. betweene the decree of Gods election and the execution thereof there commeth the faith and pietie of the elect which maketh a manifest difference betweene them and the reprobate which freeth God from all partialitie who iudgeth men according to the qualitie of their workes See more afterward 3. addition to the places of doctrine 24. Quest. Of the meaning of these words v. 12. As many as haue sinned without the law shall perish without the law 1. Ambrose exposition here seemeth somewhat strange who vnderstandeth this not of the law of nature but of the law of Moses to the which the Gentiles were bound to giue assent and therefore duplici nomine sunt rei they are guiltie two waies because they did not giue assent vnto the law giuen by Moses nor receiued Christ c. Pererius refelleth this interpretation because the law of Moses did onely bind the Hebrewes neither were any of the Prophets commanded to publish the law of Moses to the Gentiles as afterward the Apostles were commanded to preach it to the Gentiles But Tolet somewhat qualifieth and excuseth Ambrose making this his meaning that he speaketh onely of the Gentiles who liued after the publishing and preaching of the Gospel who then were bound to beleeue and to receiue the writings of Moses and the Prophets which prophesied of Christ yet in this sense he thinketh that Ambrose expresseth not the Apostles full meaning who speaketh generally of the Gentiles both before and at the comming of Christ. 2. Chrysostome whome Anselme followeth doth interpret this to be iudged without a law levius puniri to be more easily punished for the Gentile hauing not the law as the Iew had is thereby somewhat excused But the Apostles purpose is not to shew any inequalitie of punishment betweene the Iew and Gentile but onely howsoeuer they are vnequall in knowledge yet because they are equall in sinne they shall both indifferently be punished 3. Some contrariwise doe make the case of the Gentiles more grieuous they shall perish without the law meaning the written law but the Iewes shall be iudged onely that is not punished eternally but for a time who afterward shall be saued this opinion is imputed to Origen hom 3. in Levit. and he insinuateth as much in his commentarie vpon this place Augustine reselleth this opinion concion 25. in Psal. 118. And it is euidently confuted by the saying of our Sauiour Matth. 11. that it shall be more easie for the Sodomites in the day of iudgement then for the vnbeleeuing Iewes Perer and they that haue done euill whether Iew or Gentile shall goe into euerlasting fire Matth. 25.46 Here then iudgement is taken for condemnation as it is vsuall in the Scripture as Ioh. 5.29 They that haue done euill shall come forth to the resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of iudgement that is condemnation Tolet. 4. Pererius here maketh mention of the like opinion of certaine of their Catholikes who by iudging here vnderstand certaine transitorie paines in purgatorie which such shall endure but they shall not finally perish because they hold the foundation namely faith in Christ But Pererius confuseth them because the Apostle speaketh of such Iewes as beleeued not in Christ and therefore did not hold the foundation 5. Gregorie hath this obseruation vpon those words he maketh two degrees of those which shall be saued in the day of iudgement and two likewise of them which shall be condemned first alij iudicantur regnant some shall be examined first for their life and afterwards enter into Gods kingdome such as repented them of their former sinnes and did good workes such Christ shall say vnto for I was hungrie and ye gaue me meate c. alij electorum non iudicantur reginant others of the elect should not be iudged at all but presently reigne with Christ such are they
that are perfect as namely the Apostles who are promised to fit vpon twelue feares and iudge the twelue tribes of Israel So likewise for them that shall be condemned some sine iudicij examine condemnabuntur shall be iudged without any examination or iudgement such are the infidels which shall rise againe non ad iudicium sed ad tormentum not vnto iudgement but vnto torment as it is saide in Psal. 1. The wicked shall not stand vp in iudgement and here the Apostle saith of such they shall perish without the law But they which professed the faith and yet liued not thereafter redarguentur vt pereant shall first be iudged and reprooued and then perish like as in a commonwealth the Prince aliter punit civem delinquentem aliter hostem rebellantem punisheth a citizen offending one way examining his offence according to the law and an enemie rebelling an other way he vseth martiall law against such giuing sentence presently to condemne them But this obseruation of Gregorie seemeth somewhat curious the Apostle intendeth not here any such thing to shew any difference in the processe of iudgement betweene the Iewes and Gentiles but that they both beeing in the same cause of transgression shall be partakers of the same punishment And that there shall be but one manner of proceeding in iudgement both in rewarding the righteous and in condemning the wicked it is euident by that description of Christs comming to iudgement Matth. 25.31 6. Augustine here propoundeth this doubt that whereas the Apostle saith Rom. 4.15 Where there is no law there is no transgression how then can the Gentiles be found to be transgressors without the law for answer hereunto he maketh three kind of lawes one is the written law which is giuen vnto the Iewes not to the Gentiles and of this law speaketh the Apostle here that they sinned without the law and so shall perish without the law that is the written law of Moses there is beside the law of nature whereof the Apostle speaketh afterward v. 14. They hauing not the law are a law vnto themselues against this law the Gentiles sinned and by this law they shall be iudged the third law is that which was giuen vnto Adam in Paradise by which not onely he but all his posteritie are found to be transgressors and in respect of this law euen infants are found trespassers because of originall sinne to this purpose Augustine in the place before cited 25. Quest. Of the occasion of these words v. 13. The hearers of the law are not righteous before God but the doers shall be iustified 1. Some take this to be a new argument to conuince the Iewes that they could not be iustified by the law because the keeping and fulfilling of the law is required to make one iust which no man can doe and so consequently beeing not iustified by the law they must seeke to be iustified by faith Calv. Pareus But as yet the Apostle is not entred into that matter to prooue iustification by faith and not by the law he hetherto laboureth to conuince both Iewes and Gentiles that they are vnder sinne 2. Some take this to be the order that the Apostle prooueth both Iewes and Gentiles to be equall both quo ad naturam in nature for God hath no respect of persons v. 11. they are all alike by nature and quoad poenam in their punishment they are equall the one shall perish without the law the other shall be iudged by the law v. 12. then quoad culpam they are equall in the fault because neither of them are doers of the law Gorrhaen 3. Some thinke that here the Apostle meeteth with an obiection of the Iewes who seeing the Apostle to equalize them with the Gentiles might haue obiected that they had the law and so had not the Gentiles the Apostle then answereth that this did not helpe them because they were hearers onely of the law and not doers Martyr Gryneus 4. Tolet thinketh that this sentence is brought in as a probation of the 10. verse the glorie shall be to euery one that doth good otherwise that part should be passed ouer without proofe and so he thinketh this clause not specially to be meant of the Iewes but of the Gentiles also because it is said the doers shall be iustified which was common both to the Iewes and Gentiles not the hearers and doers which was proper to the Iewes who had the law written which was read vnto them and they heard it Faius also thinketh this to be a proofe of the tenth verse Contra. 1. But if S. Paul should prooue here that glorie shall be to euerie one that doth good and he immediately inferreth that the Gentiles doe by nature the things of the lawe it would follow that by nature they might doe good and so by their naturall workes obtaine glorie which is not to be admitted 2. that part concerning glorie to them which did good had not so much neede of proofe as the other because there were verie fewe found among the Gentiles that did such good workes as should be recompensed with glorie and honour and the Apostles principall intendment is to conclude both Iewes and Gentiles to be vnder sinne 3. and further that the Apostle speaketh of the written lawe here it is euident because that onely was heard neither needed he againe to repeate hearers of the lawe and doers it beeing mentioned before 5. Wherefore this rather is the coherence of this verse that whereas S. Paul in the former verse had shewed first the Gentiles without the lawe and the Iewes vnder the lawe to be sinners he prooueth the latter part first that the Iewes should be iudged by the law because as long as they were hearers and not doers it could not helpe them they should not thereby be approoued and iustified and in the next verses following he sheweth how the Gentiles should perish without the law because although they had not the written law yet they had the lawe of nature imprinted in them which guided them to doe some things agreeable to the lawe and so made them inexcusable And thus this whole disputation of the Apostle hangeth well together Bucer Aretius Quest. 26. Of the meaning of these words Not the hearers of the Lawe c. but the doers shall be iustified ver 13. 1. There are two kind of hearers some onely heare with the eare but vnderstand not Matth. 13.13 they hearing heare not neither doe vnderstand and there is an hearing ioyned with vnderstanding v. 15. least they should heare with their eares and vnderstand with their hearts of the first kind of hearing speaketh the Apostle here 2. Doers of the lawe the lawe is fulfilled two wayes one is in supposition that if a man could by his owne strength keepe the lawe he should thereby be iustified there is another fulfilling which is by the perfect obedience of Christ imputed to vs by faith whereof the Apostle speaketh Philip. 3.9 Not hauing mine
other vnto it which bodie notwithstanding is farre from perâ—â—â— health though the smaller infirmities are not felt where a greater disease hath takeÌ„ possessiâ—â— 5. Now if our nature be vnsufficient to produce any good morall worke much lesses it able to direct a man vnto godly liuing for the truth onely maketh one free Ioh. 8.32 vnto such godly works we had neede to haue the grace of God to direct vs Psal. 4.6 maâ— say who will shew vs any good but Lord lift thou vp the light of thy countenance vpon vs. 34. Qu. Of the testimonie of the conscience and the accusing or excusing of the thoughts v. 16. Their conscience also bearing witnes and their thoughts c. 1. Faius thinketh thâ— three effects of the conscience are here expressed the first to testifie that is to propose the things done vnto the minde then to accuse and thereby to defend or excuse But rather theâ— first is the generall to testifie and beare witnesse which is expressed afterward in these two particulars that according as the things committed are good or euill so the conscienceâ— beareth witnesse by accusing or defending Gorrhan Pareus 2. Their thoughts are said â—â— accuse one an other 1. non cogitationibus inter se digladiantibus not as though the thoughtâ— did at the same time striue together about the same fact that some thoughts accused aâ—â— other excused 2. not yet is it meant of diuers men as that the thoughts accused the vnbeleeuers and excused the beleeuers gloss interlin Gorrh. or the accusing thoughts conceiued puniendos such as were to be punished the excusing servandos such as were to be saued Graeca caten 3. but in one and the same man as his facts were euill his conscience accused and as they were wel done his conscience excused him Par. Tol. 4. Some think that wheâ—â— in euery iudgement there must be three actor retis index â—he actuarie the guiltie person and the iudge that in diuers respects the conscience is all these the conscience accusing is thâ— actor the conscience accused is the guiltie partie and the iudge also is the conscience Faius But the partie accused is rather the man himselfe whome his conscience accuseth or excuseth and the conscience is the witnes the iudge supreame is God sitting in the conscience and the subalternate iudge is the light of nature imprinted in the heart which Lyranus calleth naturale indicatorium hominis the naturall iudgement place of man All these are here expressed by the Apostle he saith the effect of the law is written in their heart the iudgement seate is the heart the iudge the naturall law their written then the partie accused or defended are themselues and the witnesse and giuer of euidence is the conscience 5. Photius ex Oecumen here noteth that the conscience is not said to iustifie or condemne but onely to accuse or excuse sententiam iudex ipse fert the sentence the iudge himselfe giueth c. which is now for the present the euidence of naturall light in the soule but the superiour iudge is God himselfe in the day of iudgement 6. Here Origen disputeth very curiously what this conscience should be and he resolueth that the spirit of the conscience is an other thing beside the soule beeing ioyned vnto it as an inseparable companion in the bodie but if the soule of man be not ruled by it it shall be separated from the soule afterward and the spirit shall returne to God and the soule shall goe to torment to this purpose he expoundeth these words of the vnfaithfull seruant Matth. 24.51 He will separate him and giue him his portion with hypocrites as though the soule and the spirit should be separated a sunder Contr. True it is that there are two faculties in the soule there is in the minde the notion and apprehension of the naturall principles which are graft in vs by nature and then the conscience in the heart Pareus but that these should be diuers in substance and that one may be separated from the other is a strange conceit for the very spirits and soules of the wicked shall be tormented in hell not their soules onely as S. Peter speaketh of the spirits in prison which were disobedient in the daies of Noah 1. Pet. 3.19 by separating in that place our Sauiour meaneth the cutting such off and separating of them from the liuing 35. Qu. Why the Apostle maketh mention of the day of iudgement v. 16. 1. Some ioyne this verse with the 13. Not the hearers of the law but the doers shall be iustified in the day c. and all the rest comming between they enclose in a parenthesis so Beza Pareus and the Greeke catena Beza giueth this reason because if it should be referred to the next words before their thoughts accusing one an other or excusing which is spoken onely of the Gentiles this generall iudgement should be supposed to be onely for the Gentiles But the same inconuenience will follow if it be ioyned to the 13. v. which is specially meant of the Iewes that the day of iudgement would be thought onely to concerne them it is therefore no good consequent because the Gentiles are mentioned before that this iudgement should be onely for them for how followeth it the conscience of the Gentiles shall in that day accuse or excuse them therefore no mans conscience els 2. Wherefore this verse is better annexed to the next words before then to the other words so farre off to the which they can not well be ioyned without great divulsion of the sentence and suspending of the sense the meaning then is this not that the conscience accuseth not or excuseth none till that generall day of iudgement but 1. it is felt now sed tum maxime omnium sentietur but then it shall be felt most of all Osiand so also Lyran. 2. And now many men beeing carried away with the delights of this life present cogitationes accusatrices non audiunt doe not heare or regard their thoughts accusing them but in that day they shall be brought to light euery mans conscience shall touch him Mart. 3. Hactenus occultus est testis hetherto the conscience is but a secret witnes onely knowne to him that hath it but then omnibus apparebunt they shall be made manifest and apparant to all Tolet. 4. and by this the Apostle sheweth ne morte cas extingui that such accusing or excusing thoughts are not extinguished no not by death And Origen here well noteth that the thoughts shall accuse or excuse them in the day of iudgement not which they shall haue then but which they haue now for cogitationum malaruÌ„ quaedam notae certaine marks of euill thoughts doe remaine in the soule which shall be manifested then Origen ficut stile en cera nota imprimitur as a seale leaueth a print in the waxe Haymo 36. Qu. Why it is called the day and of the application of other words v. 16. 1. At the day
the vertue and faith of the parents But although the beleeuing parents may obtaine graces by their faith for others yet formally none are iustified before God but by their owne faith or some grace infused by the spirit of God for as the parents sinnes cannot condemne the child so the parents faith cannot saue the infant 2. Gorrhan thinketh that circumcision herein was avayleable quia peccatum originale delebat because it blotted out originall sinne But it is euident by this place that the circumcision of the flesh did not outwardly conferre grace for then circumcision could neuer be turned to vncircumcision that is to be of no more force without keeping of the law then if they had not beene circumcised at all 3. Augustine as Pet. Martyr alleadgeth him not citing the place reporteth the opinion of some which affirmed that a man beeing once baptized though he were an euill liuer yet in the ende should be saued but should suffer many things in this life the like opinion the Iewes might haue of their circumcision and so it might be profitable to infants but more profitable to those that also kept the law But the Apostle denieth circumcision to be profitable any thing at all without keeping the law because it is turned into vncircumcision it is no more availeable then if they were not circumcised at all 4. Wherefore the best solution is that the Apostle speaketh not here of infants sed de adultis but of those which were of yeares and discretion that circumcision did not profit them vnlesse they kept the law as baptisme now is not any helpe vnto saluation to Christians that lead an euill life As for infants they were then saued by the couenant of grace sealed in circumcision as now in baptisme 43. Quest. What vncircumcised the Apostle here speaketh of whether such of the Gentiles as were conuerted to the faith and what keeping of the law he meaneth 1. Calvin thinketh that the Apostle saying v. 26. if the vncircumcision keepe the ordinances of the law speaketh ex hypothesi by way of supposition if any such could be found that did keepe the law which no man could so also Pareus de obedientia plena loquitur ad quam obligabat circumcisio he speaketh of the full and perfect obedience of the law vnto the which circumcision did bind and he speaketh ex hypothesi by supposition if the vncircumcision keepe But it is euident that the Apostle speaketh not by way of supposition as of a thing impossible to be done but supposing if it were done for then it would follow that circumcision were not profitable at all because he saith circumcision is profitable if thou keepe the lawe if the Apostle should speake of the perfect keeping of the lawe which is impossible then all profitable vse is denied to circumcision but he â—ealed not so much detract from that holy institution of God circumcision indeede did bind them to keepe the whole law but it did profit them if there were an endeauour in them and care to keepe the lawe though they perfectly keepe it not 2. But Lyranus here hath a verie vnfound assertion that the Apostle should here speake of such vncircumcised Gentiles which did the workes of the Lawe ex rationis naturalis dictamine erant Deo accepti by the direction onely of naturall reason and were acceptable to God which cannot be that any not hauing faith by the light onely of nature should be accepted of God for without faith it is impossible to please him Heb. 11.6 3. The interlinearie glosse hath an other exposition by the ordinances of the law vnderstanding fidem Christi the faith of Christ whom the lawe did foretell should come for our iustification but faith in Christ is no worke or ordinance of the lawe for the Apostle concludeth that a man is iustified by faith without the workes of the lawe Rom. 3.28 which were no good conclusion if faith in Christ were a worke of the lawe yet I denie not but the Apostle speaketh of such keeping of the lawe as proceeded from faith 4. Wherefore the Apostle here vnderstandeth such Gentiles as were conuerted to the faith as Origen expoundeth qui ex praeputio ad Christi fidem venerunt which came vnto the faith of Christ from vncircumcision for the idolaters among the Gentiles beeing not conuerted vnto Christ could not doe the workes of the lawe fayling in the first commandement which forbiddeth idolatrie such faithfull therefore among the Gentiles are vnderstood which had the knowledge of God Faius such as Iob was and to fulfill or keep the lawe here is taken pro legis seruandae studio for the studie and endeauour to keepe the law Faius so also Gryneus he saith in effect si Ethnicus aliquis fidei obedientiam praestaret if any Ethnicke or Gentile should performe the obedience of faith he should condemne a Christian that onely is baptized and performeth not such obedience But here it will be thus obiected on the contrarie 1. Obiect The Apostle saith v. 27. If vncircumcision by nature keepe the lawe shall it not iudge thee the Apostle then meaneth those which by the light of nature onely keepe the lawe Answ. 1. Some doe thus expound ex natura per gratiam reparata by nature repaired by grace gloss interlin so also Gorrhan saith that this keeping of the law is vnderstood to be by faith which is of nature preparative by way of preparation but of grace completive by way of perfection for the illumination of the soule is of grace the consent is of the will reformed by grace Contra. 1. It is an erroneous assertion that faith is partly of nature partly of grace it is wholly the worke of the spirit 1. Cor. 12.9 the will indeede consenteth yet not by it owne naturall power God as Augustine saith ex nolentibus volâ—tes facit of nilling maketh vs willing and the will concurreth not actively in any good worke or formally but passiuely and materially as not working but beeing wrought vpon 2. If nature should here be so taken restoared by grace there should be no difference in this behalfe betweene the Gentile and the Iewe for euen the Iewe also by grace illuminating his nature was enabled to keepe the Lawe though imperfectly but the Apostle seemeth here to speake of somewhat peculiar to the vncircumcised Gentiles 2. The Syriake interpreter in his annotations thinketh that by nature is here onely opposed to the lawe and the letter not excluding all other helpes beside nature but onely the helpe of the written law but then one that worketh by grace may be said to worke by nature which are opposite the one to the other c. 11.6 if by grace then not of workes that is naturally done without the helpe of grace 3. Wherefore the words are thus rather to be placed and that which is by nature vncircumcision keeping the Lawe as the words stand in the originall not thus vncircumcision which by nature keepeth the lawe as
goodnes therefore nothing can be good but that which is according to his will which is no where reuealed but in his word then no worke can be good vnlesse it be wrought according to the prescript of Gods word 2. there can come no good worke from man who is prone to euill and to nothing but euill by nature vnlesse then a man be regenerate and borne a new which is by faith in Christ be can doe no acceptable worke Both these are euident out of Scripture 1. that without faith it is vnpossible to please God Hebr. 11.6 and whatsoeuer is not of faith is sinne Rom. 14.23 2. and that by faith we are regenerate and made the sonnes of God Ioh. 1.12 As many as receiued him to them he gaue power to be the sonnes of God euen to them that beleeue in his name All such workes then as haue neither warrant out of Gods word not yet proceede from faith such as all superstitious works are so much commended and commanded in Poperie are not to be counted good works Gualter 5. Controv. Whether any good workes of the faithfull be perfect 1. The Romanists doe hold that some workes of the righteous are so perfect that they be not sinne so much as venially in them they haue no blemish at all Concil Tridentin can 25. de iustificat Pererius vrgeth that act of Abrahams obedience in sacrificing his sonne which was not onely omnis peccati vacuum c. void of all sinne but it was perfectly good as appeareth by that excellent promise which the Lord made thereupon to Abraham so it is said of Dauid that he was a man according to Gods owne heart disput 4. in c. 2. numer 33. Contra. 1. That act of Abrahams obedience was not rewarded for the perfection of the worke but because it proceeded from faith he beleeued God and therefore it was counted vnto him for righteousnes 2. And it is hard to say whether Abraham did not cast some doubts in his mind when he was first commanded of God to sacrifice his onely sonne there might be some naturall reasoning within him which notwithstanding he did ouercome by faith Ambrose thinketh lib. 1. de Abrah c. 8. that when Abraham said to his seruants Tâ—rie you here with the asse for I and the child will goe yonder and worship and come againe to you captiose loquebatur c. spake cunningly or captiously least his seruants should perceiue whereabout he went 3. And as for Dauid he had many infirmities and imperfections from some of which euen his best works might not be free he was said to be according to Gods heart both comparatiuely in respect of Saul and others and because he fought God vnfainedly not in shew and hypocritie as Saul did otherwise that he was not imply according to Gods heart the great sinnes wherein he fell doe declare 2. But that there is some blemish imperfection and defect euen in the best works of the Saints though we affirme not as Pererius slandereth Luther that all the workes of the regenerate are sinne it is thus made euident out of the Scripture 1. The Prophet Isai saith c. 64.6 All our righteousnes is as stained clouts euen their best actions were defiled and polluted to this place diuers answers are found 1. Pererius out of Augustine thus interpreteth that iustnia nostra diuine comparata iustitiae c. out righteousnes beeing compared to the diuine iustice is like vnto a filthie and menstrâ—â—â— cloath this is then spoken comparatiuely to this purpose August serm 43. Contra. And we herein concurre with Augustine that although the worke of the Saints seeme 〈◊〉 perfect and excellent before men yet in regard of that perfection which God requireth of vs they are found to come farre short so that if they be compared with the iustice of God not which he hath in himselfe but which he commandeth and requireth of vs our best works will appeare to be imperfect and full of wants 2. He vrgeth Hieromes exposition who applieth this place to the incredulous Iewes after the comming of the Messiah whose sained legall holines was as vncleane thing in the sight of God because they beleeued not in Christ exhibited to the world Contra. It is euident by the text it selfe that be Prophet speaketh of that age then present v. 10. Zion is a wildernes Ierusalem is a deseâ— 3. Therefore Pererius insisteth vpon this third inpretation that the Prophet speaketh of the hypocrites among the Iewes and of their legall righteousnes which was an vncleare thing beeing not sanctified by the spirit of God and the Prophet speaketh in the first person as including himselfe as the manner of the Prophets is for humilitie sake condescending vnto the infirmitie of the people and therein also shewing his charitable affection and compassion toward them Contra. It is euident 1. that the Prophet speaketh not onely of their legall obseruations but of all their morall obedience whatsoeuer for the words are generall All our righteousnes is as a stained clout 2. neither doth he meane the hypocrites onely but he comprehendeth all the people excluding no not the better sort as he saith v. 8. But now O Lord thou art our father and v. 9. Lowe beseech thee behold we are all thy people but the wicked and hypocrites are not alone Gods people neither is God said to be their father for the godly and faithfuls sake among them they may be so counted but not alone by themselues 2. To this purpose may be vrged that place Psal. 143.2 Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified c. Hence it is euident â—hat no not the iust in their best works are iustified in the sight of God but the Lord can finde sufficient matter against them euen in their most perfect works as Iob saith c. 9.30 If I wash my selfe with snow water c. yet shalt thou plunge me in the pit c. Pererius here sheweth fiue reasons why the iust desire that God would not enter into iudgement with them 1. because of the vncertentie of their election and present iustice 2. many of them may fall into deadly and great sinnes which they are not sure whether they be remitted 3. yea and the best men haue their veniall faults which can not altogether be taken heed of in this life 4. and euen in their best works plures negligentiae immiscentur many negligences and scapes are intermingled 5. their good workes are of God and not of themselues and therefore they can not in the rigour of iustice expect a reward at Gods hand Perer. disput 4. numer 37. Contra. 1. Of these fiue causes some are false some are impertinent and some directly make against him 1. That the righteous and faithfull are not certaine of their election nor of remission of sinnes is false and contrarie to the Scriptures for S. Paul was both sure of his election desiring to be dissolued and to be
with Christ Phil. 1.23 and of the remission of his sinnes saying I was receiued to mercie 1. Tim. 1.13 2. That the righteous may at other times fall into other sinnes is not the point in question but whether they may faile in their best workes neither is it to the matter whether the goodnes of their worke be from God or themselues for no not from God haue they receuied any perfection of goodnes in this life 3. And in that he confesseth many negligences to be intermingled in the good works of the faithfull he graunteth as much as we desire that the faithful are defectiue euen in their good works 6. Controv. Whether men ought to doe well for hope of recompence or reward v. 7. Which by continuance in well doing seeke glorie It is not to be doubted but that the faithfull may encourage themselues in their well doing by looking vnto the reward set before them as it is said of Moses Heb. 11.26 He had respect to the recompence of reward and S. Paul saith I follow hard toward the marke for the price of the high calling of God in Christ Phil. 3.14 and the same Apostle thus stirreth vp seruants to doe their duties to their masters Knowing that of the Lord ye shall receiue the reward of inheritance Coloss. 3.29 But here two things are to be considered first that men doe not onely or chiefly looke toward the reward but the principall ende of their well doing which they must propound vnto themselues must be the glorie of God secondly they must haue an eye vnto the reward not as wages deserued but as a gift of fauour Thus to expect a reward as a due and deserued recompence is mercenarie which seemeth to be the opinion of the Tridentine Synod sess 6. c. 11. and can 31. and of Bellarm. lib. 5. de iustificat c. 8. and of the Rhemists annot Heb. 11. 26. though Pererius would distinguish here betweene amor mercedis amor mercenarius the loue of the reward and a mercenarie loue But if they propound vnto themselues the reward as merited and deserued by their works it is a mercenarie loue and so derogatorie to the glorie of God who crowneth our good workes in mercie in himselfe not of merit in them Chrysostome here saith oportebat omnia propter Christum facere non propter mercedim we ought to doe all things for Christs sake not for the reward serm 5. See more of this question Synops. Centur. 4. err 66. 7. Controv. Against iustification by works vpon these words v. 13. Not the hearers of the law but the doers shall be iustified This place because it seemeth in shew to be contrarie to these places Gal. 2.16 That a man is not iustified by the workes of the law and Gal. 3.11 No man is iustified by the law diuers expositions are framed of these words which are much vrged by the Romanists to prooue their iustification by workes 1. Ambrose thus interpreteth these words the doers of the law shall be iustified that is they which beleeue in Christ whome the law of Moses promised and in whome it commanded them to beleeue for nemo facit legem nisi qui credit legi no man doth the law but he which beleeueth the law and therefore our Sauiour saith Ioh. 5. If ye had beleeued Moses you would haue beleeued me for he wrote of me But against this exposition it may be thus excepted 1. the Scripture so vseth not to speake to doe the law that is to beleeue in Christ for by this meanes the law of faith and beleefe and the law of works should be confounded whereas the one is opposite to the other 2. the Apostle is not yet entred into the disputation of saith 3. and he speaketh generally of keeping the whole law not of that part onely which prophesied of Christ. 2. Tolet here maketh mention of an other exposition of some of their Catholikes that the Apostle here meaneth a certaine morall or ciuill iustice in keeping of the law which may be found in an vnbeleeuer But he reiecteth this by the Apostles words righteous before God which sheweth that he speaketh of true and perfect iustice in the sight of God 3. Now whereas iustification and to iustifie may be taken three waies either when a man before vniust is made iust or when he is made more iust or declared to be iust as it is said Wisdome is iustified of her children that is declared to be iust Augustine taketh it here in the first sense and he maketh this to be the meaning not that men are made iust by keeping of the law but first beeing iustified by God then they are enabled and made fit to keepe the law as he maketh it to be like vnto this speach homines creaâ—tur men are created not that they were first men and then created but they are created to be men so for the doers of the law to be iustified what is it els but they that are iust by faith are iustified and made able to keepe the law to this purpose Augustine whome Anselms and Thomas followeth But this exposition seemeth not to be agreeable vnto the scope of the Apostle who goeth not about to prooue that men must first be iust before they can keepe the law but that they are approoued before God in doing according to the law in not professing but practising it 4. In the second sense the Rhemists in their annotation here doe take it for the encrease of iustice which they call the second iustification the first iustification is by faith without works the second is by workes But Pererius râ—iâ—cteth this glosse as beeing not consonant vnto the scope of the Apostle here for he speaketh not of the encrease of iustification but simply of iustification But beside this is a new deuise of the first and second iustification the Scripture acknowledgeth but one iustification Rom. 8.30 Whome he iustifieth he glorifieth after iustification followeth glorification that iustification then which glorification followeth is one whole and sufficient iustification there commeth none other betweene 5. Some take iustifying in the third sense for declaring to be iust as the word is sometime taken as Prov. 17.15 He that iustifieth the wicked and condemneth the iust euen they both are an abomination to the Lord to iustifie the wicked here is to declare him to be iust so the doers of the law shall be iustified that is declared and pronounced iust in the day of the Lord in the presence of God and all his holy Angels thus Perer. numb 52. Tollet annot 13. so also Bellarmine in divino iudicio iusti iudicabuntur they shall be adiudged to be iust in the diuine iudgement lib. 2. de iustificat c. 15. Contra. 1. Let it be obserued here that the Romanists approoue that interpretation of this word which is vrged by Protestants where S. Iames saith c. 2. that Abraham was iustified through workes that is declared to be iust 2. but yet this
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
him without faith or any speciall assistance from God may by his owne strength doe something morally good it a vt nullum peceatum in eo admittat so that therein he shall not commit any sinne lib. 5. iustificat c. 5. That the falsitie of this assertion may the better appeare 1. We must distinguish of the light that is giuen vnto man which is threefold 1. There is the light of nature which Christ giueth vnto euerie one that commeth into the world as he is their Creator Ioh. 1.9 this is giuen vnto all by nature they are endued with a reasonable soule and in the same by nature is imprinted this light 2. there is beside this naturall light an other speciall light and direction concurring with that naturall light which though it be not so generall as the other yet it is common to many vnregenerate men that haue not the knowledge of God as the Lord saith to Abimelech Gen. 20.6 I kept thee that thou shouldst not sinne against me this common grace many of the heathen had whereby they were preserued from many notorious crimes which other did fall into 3. There is beside these the grace of Christ whereby we are regenerate and enabled to doe that which is acceptable vnto God through Christ of this grace we meane that without it the light of nature is not sufficient to bring forth any good worke 2. Secondly we graunt that this light of nature beeing illuminated by the grace of Gods spirit and lightened and perfected by faith is able to bring men to performe good workes agreeable to the lawe As is euident in the fathers before the flood and after the flood in Noah Sem Abraham and other of the faithfull when as the lawe and Scriptures were yet vnwritten that by the grace of God which lightened their naturall vnderstanding they wrought righteousnesse and pleased God 3. But this must be receiued withall that Gods grace and the light of nature doe not concurre together as cooperators and fellowe workers but it is grace onely that worketh the nature of man is wrought vpon the spirit of God is onely actiue the power of nature is passiue in all good workes and therefore in this sense we mislike that position of Pereius legem naturalem Christi gratia illustratam valere ad piè vinendum that the lawe of nature lightened by the grace of Christ avayleth to liue well for thus the lawe of nature it made a ioynt worker with grace vnto godlinesse of life we say it is wrought vpon by grace it worketh not but onely as a naturall facultie and agent the spirituall goodnesse is all of grace 4. But that no vertuous act or morall good worke can be performed by the light of nature onely without grace it is euident out of these and such other places of Scripture Gen. 6.5 The imaginations of the thoughts of mans heart are onely euill continually Ioh. 3.6 That which is borne of the flesh is flesh Ioh. 15.5 Without me ye can doe nothing Rom. 14.23 Whatsoeuer is not of faith is sinne All these places euidently shewe that there is no actiuitie power abilitie or inclination to any thing by nature without grace see further Synops Centur. 4. err 43. pag. 845. Controv. 10. Of the imperfection of the vulgar Latine translation v. 15. Erasmus noteth a great defect of the Latine translation in the reading of this verse for whereas in the Greeke text it is put absolutely in the genetiue case their thought accusing one another or excusing which is expressed by the genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall because they want the ablatiue the Latine translator putteth it in the genitiue cogitationum of their thoughts accusing or excusing Gorrhan would thus helpe this matter that it must be referred to the word conscience going before their conference bearing witnesse that is not onely the conscience of their workes but euen of their thoughts but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and comming betweene them sheweth that these words doe not hang one vpon another he saith this is more Grecorum after the manner of the Greekes which vse the genitiue for the ablatiue but seeing the Latines haue their ablatiue cases wherein things absolutely spoken vse to be put the Latine interpreter should haue followed the vse of the Latine tongue therefore I say and conclude with Erasmus here they which thinke the Latine interpreter did not erre vnum bunc locum si possunt expediant let them free this place if they can Controv. 11. That the Sacraments doe not conferre grace v. 25. Circumcision availeth if thou keepe the lawe the opinion of the Romanists is that circumcision did actually conferre vpon infants remission of sinnes mundabat cos à peccato originali and did clense them from originall sinne Perer. disput 17. c. 2. numer 105. so also Gorrhan Contra. 1. But the contrarie is euident here for the Apostle saith If thou be a breaker of the lawe thy circmcision is made vncircumcision it was no more avayleable then if they had no circumcision at all But if they had actually receiued remission of sinnes in circumcision it must needs be better then vncircumicision whatsoeuer desert followed afterward 2. That which cleanseth the soule hath praise with God v. 19. now the circumcision of the flesh hath no praise with God but the circumcision of the spirit the circumcision then of the flesh doth not cleanse or purge the soule to this purpose Hierome invisibilia non indigent visibilibus visibibilia indigent invisibilibus eo quod visibilia sunt imago invisibilium invisibilia sunt veritas visibilium invisible things doe not neede visible but the visible haue neede of the invisible because the visible are the image of the invisible but the invisible are the veritie of the visible the circumcision then of the flesh needeth the circumcision of the heart but the circumcision of the heart needeth not the circumcision of the flesh for the truth hath no need of the image but the image hath need of the truth c. remission of sinnes then is not tied to the sacrament it may be conferred without it but the sacrament needeth the inward operation of the spirit to make it effectuall as the Apostle saith cleansing it by the lauer of the water in the word the water is the instrument of cleansing but the efficient and working cause is the word the sacraments then conferre not grace but the spirit in and with the Sacrament and also without it worketh grace Controv. 12. That the Sacraments depend not vpon the worthinesse of the Minister or receiuer This may be obserued against that paradox of the old Donatists who measured the sacraments by the worthines of the Minister vpon which ground they refused baptisme ministred by heretikes or euill liuers and after such baptisme they baptized againe the Donatists held baptisme ministred by schismatickes or heretikes to be no baptisme Augustin lib. 2. de baptis c.
to himselfe thereby to set forth God iustice but this euent followed this word that doth not then shewe the cause but the order rather and euent of the thing Perer. where is not relation to Dauid that he did it to this end but vnto God who turned this euill vnto good 2. or these words that thou maist be iustified are not to be referred to the words immediately going before but to the 3. verse I knowe mine iniquities Dauid therefore sheweth not quo sine prius fecerit mal◠with what intent he did euil before sed quo fine nunc faciat bonis but with what end he now did well in confessing his sinne namely that God might receiue glorie thereby 3. Vatablus also referreth these words vnto the 2. verse where he saith wash me thoroughly from my sinnes and then these words in sense are to be annexed that thou maist be iustified c. this was not then sinis peccati sed precationis not the ende of Dauids sinne but of his prayer that God in forgiuing his sinne might appeare to be iust and true of his promises in forgiuing the sinnes of the elect Quest. 11. Of the meaning of the 5 6 7 8. verses 1. Now followeth the third obiection issuing out of the former for if Gods iustice and truth in keeping his promises doe appeare in remmitting the sinnes of the faithfull that notwithstanding their sinnes yet he is faithfull in performing his promises then it would followe that our vnrighteousnesse commendeth the iustice of God and hereupon ensue three other inconueniences 1. That God should be vnrighteous in punishing that which maketh for his glorie 2. nay he should not be said to be so much as a sinner by whom the the glorie of God is promoted v. 7. Why am I yet comdemned as a sinner 3. and it would followe that if by our sinnes the iustice of God were set forth we should still commit sinne and doe euill that good might come thereof the setting forth of Gods glorie Gorrhan 2. Whereas the Apostle saith according to the Greeke text I speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to man Origen seemeth to approoue and followe another reading as though it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against man for the Greeke preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accusatiue case signifieth according but with a genitiue against and so he would ioyne it to the former words is God vnrighteous which inferreth or inflicteth punishment against man But there is an other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I speake which should be quite cut off in this sense beside this phrase I speake according to man is vsuall with the Apostle which he vseth vpon diuerse occasions 1. to decline envie when he is forced to speake of himselfe and his owne doings he thus speaketh according to the wisedome of men 1. Cor. 15.31 2. Cor. 11.16 2. sometime he vseth this forme of speach when he taketh somewhat from the common vse of men for a more liuely demonstration of that which he hath in hand Rom. 6.19 1. Cor. 9.8 3. sometime according to man is as much as according to the flesh and after the guise of carnall men and so the Apostle here speaketh in the person of a carnall man Beza annot 3. But whereas v. 7. the Apostle saith why am I yet condemned as a sinner the most interpreters agree to make it a part of the same obiection that God should seeme vniust in punishing sinners by whom his glorie is set forth Tolet maketh it rather an answear to the obiection that S. Paul prooueth by two arguments that God is not vnrighteous one by his office that he is iudge of the world the other by the execution of his iustice that if God were not iust I should not be punished as a sinner but the former words going immediately before if the veritie of God hath more abounded thorough my lie vnto his glorie sheweth that it is part of the obiection which also is continued still in the verse following And c. why doe we not euill c. 4. By veritie here v. 7. is not vnderstood the veritie of doctrine and by a lie erroneous and false doctrine as Origen here sheweth by diuerse particular instances of the false positions of the Philosophers how the veritie and truth of God hath thereby more manifestly appeared But by vertue rather the iustice of God and constancie in keeping his promises is vnderstood and by a lie the perfidiousnesse of men whereof the Apostle spake before v. 3. 5. Now to this obiection the Apostle maketh 4. answers 1. he reiecteth this impious calumniation as blasphemous and absurd thinking it worthie of no better answer saying God forbid 2. he addeth a reason taken from Gods office he is the iudge of the world both present and to come who doth both gouerne the world in equitie and shall as the supreame iudge giue vnto euerie man according to his workes he therefore cannot be vniust 3. to the last part of the obiection he saith first that they doe blaspheme the Apostle v. 8. in raising such a slaunder of him as though he should teach any such doctrine that men should doe euill that good may come thereof 4. then he saith their damnation is iust which words some doe vnderstand actiuely that the Apostle condemned such positions referring whose to the obiections but it is better vnderstood passiuely of their persons that for this their blasphemie they deserue to be condemned of God Pareus 6. Thus the Apostle answeareth pithily to these cauills and obiections repelling them that howsoeuer men may imagine yet God is most iust in punishing of sinners though thereby his glorie is set forth So that thus much is insinuated in the Apostles answer that it followeth not that God should therefore forbeare the punishment of the wicked because by their iniquitie his iustice and goodnesse is more set forth because it is not of their sinne that any good commeth thereof but of Gods goodnesse they per se by themselues are no causes of the setting forth of Gods glorie but per accidens by an accident God thereby taketh occasion to manifest his iustice in their condigne punishment as he did in the destruction of Pharaoh his wisedome as he did vse the malice and envie of Iosephs brethren to effect his purpose in bringing him to honour his clemencie in doing good to his Church as by Iudas treacherie Christ was deliuered vp to death for the redemption of the world But therefore none of their sinnes were excused because they had no such intent to set forth Gods glorie but God who brought light of darknesse was able by their works of darkenesse to manifest the light of his truth Pareus Like as when the Iudge condemneth a malefactor his vprightnesse appeareth in his iust condemnation and the greater the disease is the more commendable is the skill of the Physitian in healing it yet no thankes is due either to the malefactor for
holy men are reported to haue beene iust in their time 1. Origen thinketh that whereas the Scripture saith in thy sight shall no man liuing be iustified it is spoken by way of comparison that none compared to God are iust and so Lyranus thinketh it is vnderstood de iustitia perfecta of perfect righteousnes there may be iustitia politica a politike and ciuill iustice in liuing according to the rule of nature and iustâ—â—â—â— legalis a legall iustice in keeping Moses ordinances but no perfect iustice Contra. If this were the meaning then they which are iustified by faith in Christ should be here also included for they beeing compared to Gods perfect and exact iustice can not be said to be iust but the Apostle speaketh not of faith he sheweth onely what men are by nature 2. And by the same reason doe we also reiect an other interpretation of Origen that no man liuiâ—â— here is iustified before God that is in this life none can be pronounced to be iust But although in the next world our iustice shall be perfected yet it is begun here otherwise wâ— should neuer come there 3. Chrysostome vnderstandeth this to be spoken onely of the Iewes which are noted of three things 1. that they all had transgressed 2. they onely committed euill and wrought no good 3. they did it with all vehemencic and endeauour so also Anselme thinketh that Paul speaketh of the Iewes 4. Some vnderstand contrariwise onely the Gentiles and vncircumcised Greeke schol and Theodoret thinketh that Psal. 14. there is speciall reference to the rayling of Rabsacah which is declared Isa. 36. But the words of the Prophet are generall and he intendeth by this Scripture to prooue that all both Iew and Gentile were vnder sinne 5. Ambrose and Augustine thinke that these words are vttered onely of the euill and wicked sort not of the righteous so also glosse ordinar But the Apostle generally concludeth of all that they are vnder sinne and that they had neede of the grace of God 6. Pererius mentioneth an other exposition that some would haue it vnderstood of veniall that is the smaller offences which no man liueth without but euery one is subiect vnto But the Apostle reckoneth vp afterwards many grieuous sinnes as their throat is an open sepulchre their feete are swift to shed blood c. these were not small offences but most grieuous and grosse sinnes 7. Pererius thinketh that this is spoken by an hyperbole none are saide to be iust that is the most so that a few onely are excepted 8. But the Apostle vnderstandeth vniuersally all men that there is none iust as afterward he concludeth v. 19. that all the world be culpable before God and whereas some men are called and counted righteous that is ex gratia by grace but yet by nature all both Iewes and Gentiles are sinners that they can not by their owne works be iustified but onely by grace and faith in Christ. Faius Tolet. annot 10. 9. Origen here maketh a question how it could be saide that there was none neither among the Iewes nor Gentiles that did any good seeing there were many among them which did cloath the naked feede the hungrie and did other good things he hereunto maketh this answer that like as one that laieth a foundation and buildeth vpon it a wall or two yet can not be saide to haue built an house till he haue finished it so although those might doe some good things yet they attained not vnto perfect goodnes which was onely to be found in Christ. But this is not the Apostles meaning onely to exclude men from the perfection of iustice for euen the faithfull beleeuers were short of that perfection which is required he therefore sheweth what men are by nature all vnder sinne and in the state of damnation without grace and faith in Christ if any performe any good worke either it is of grace and so not of themselues or if they did it by the light of nature they did it not as they ought and so it was farre from a good worke in deede Perer. num 37. Tolet. annot 10. 19. Quest. Of the particular explication of the sinnes wherewith the Apostle here chargeth both Iewes and Gentiles v. 10. There is none righteous in the Psalme it is there is none that doth good but the sense is the same for he that is righteous doth that which is good he that doth not good is not iust or righteous so he proueth the antecedent by the consequent No not one though this be not in that place of the Psalme according to the Hebrew it is added for a more full explanation to shew that none are excluded some vnderstand this of iustification by faith in Christ there was none which beleeued in him gloss interlin Gorrhan but the Apostle sheweth what euery one was by nature otherwise there were alwaies some in the world to whome the Lord gaue faith and beleefe in him v. 11. There is none that vnderstandeth the Apostle here omitteth some words of the Psalme for there it is set downe affirmatiuely the Lord looked downe from heauen whether any would vnderstand but S. Paul keeping the sense Beza expresseth it by a negation Pareus The Apostle condemneth them all of ignorance which is the mother of prophannes Tolet vnderstandeth this peculiarly of the Gentiles who were idolaters and had not the right knowledge of God some doe specially refer it to their ignorance concerning Christ that they did not know him to be God gloss interlin Gorrhan But it is more generall they had no knowledge of God at all no true and effectuall knowledge which might bring them to the seruice and obedience of God Mart. There is none that seeketh God This Tolet specially vnderstandeth of the Iewes who though they knew God yet they did not seeke him to liue according to his commandement but it is more generall comprehending both Iewes and Gentiles some haue particular reference to Christ that they did not seeke to know him whome they might haue found out to be God by his miraculous workes gloss interl But the Apostle comprehendeth more times then that onely wherein Christ liued Lyranus hath here a corrupt glosse they did not seeke God per opera meritoria by the merit of their works but so God shall neuer be fouÌ„d the prophannes then of men in general is here set forth that had no care to seeke vnto God and to depend vpon him but they were addicted to themselues and their owne lusts conforming themselues vnto this present world Rom. 12.2 Gryneus v. 12. They haue all gone out of the way They fell away beeing destitute of grace from the way which leadeth vnto life vnto the broad way that bringeth vnto euerlasting destruction Gryneus and they became vnprofitable beeing cut off from God as the branch from the vine they could bring forth no fruit Tolet. the Hebrew word signifieth to rot and corrupt so they became as rotten and
law written Contra. 1. The Apostle inferreth not that euery mouth is stopped by the written testimonies but that generall word is vsed least the Iewes should thinke themselues excluded so then not that writing but the thing written that all men are sinners serueth to stoppe all mens mouthes and especially the Iewes it conuinceth both Iewes and Gentiles the Iewes both for the manner because the written law was giuen vnto them and for the matter also they were sinners the Gentiles it conuinceth for the matter they were guiltie of all these sinnes 2. Though law be there taken generally both for the naturall and written law by the which came the knowledge of sinne and yet both Cain and Iosephs brethren had beside the naturall law instructions receiued from their fathers yet in this place it is euident that the Apostle meaneth the written and speaking law whatsoeuer the law saith 2. Origen beside hath here an other strange conceit he thinketh that not onely men but Angels and spirits are here saide to be vnder the law because they also haue a law and rule giuen them to be ordered by but seeing the Angels are not saued by faith in Christ which the Apostle treateth of here he saith directly that by the works of the law no flesh shal be iustified in his sight the angels can not be said to be vnder the law for they are not in the flesh 3. Theodoret here hath this distinction that the law saith thus to them which are vnder the law seà non de ijs but not onely of them for the Prophets haue many comminations concerning the Egyptians Babylonians and other nations Pererius also hath this obseruation that wheÌ„ as any prophesie is directed against other nations they are touched by name but those things which are set downe in generall and absolutely without any such particular direction doe properly appertaine vnto those who are vnder the law c. And although the Scripture make mention of other nations yet the speciall intent thereof is to profit the Church of God Faius 4. Now the occasion of these words of the Apostle is this the Iewes hearing these generall sentences setting forth the iniquitie of the world might thinke that the Gentiles were specially meant and so shift them off from themselues Therefore the Apostle sheweth that these things were specially directed to the Iewes and that by these three arguments 1. from the relation which the law hath to them to whome it is giuen it seemeth specially to concerne them therefore because the Scriptures wherein these things were found written were giuen vnto the Iewes to them they were specially directed 2. from the end that euery mouth should be stopped if the Gentiles should be vnderstood and not the Iewes also then they might haue somewhat to glorie in and to exalt themselues against God therefore that all occasion of boasting should be taken away euen the Iewes are conuinced by these testimonies to be sinners 3. an other ende is that not onely all occasion of boasting should be taken away but that the whole world should be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guiltie and culpable before God Chrysostome by this word vnderstandeth him qui sibi ipsi aâ— defensionem non sufficit who is not sufficient or able to defend himselfe but it signifieth more one that is guiltie and subiect to condemnation Pareus 5. Tolet thinketh not this to be the occasion to meete with such a secret obiection of the Iewes for they could not be ignorant saith he but that whatsoeuer was written in the Scriptures was spoken to them but rather to shew the reason why they could not be iustified by the law because the law which was giuen vnto them condemned them annot 11. Contra. The Iewes did know that the Scriptures did speake vnto them but not of them they might flatter themselues as though such things were vttered against the Gentiles and therefore as Augustine saith in Iudaeis confringenda erat superbia c. the Iewes pride was to be taken downe exposit epist. ad Galat. and both these may very well stand together that an obiection of the Iewes is met withall and a reason also shewed that the law which condemned them could not iustifie them 6. But the Psalme whence the Apostle alleadgeth his first words toucheth those which said there is no god Psal. 14.1 but so did not the Iewes Hierome answereth they did confesse God with their mouth sed factis negabant but denied him in their works 23. Quest. How no flesh is iustified by the workes of the law v. 20. 1. By the works of the law in that he decreeth iustification to the very workes not to the persons or workers onely it is euident that the places before alleadged as v. 10. there is none righteous no not one are to be vnderstood generally of all and not of the most although some should be excluded that did some good workes either among the Iewes or Gentiles for euen the workes of the law which they did were not able to iustifie them Melancthon 2. By the workes are not here vnderstood those quae praecipiuntur which are commanded and required by the law for if a man could performe those works he should finde life thereby but such quae praestantur which are performed of men Beza either before grace which can not iustifie because they can not be good or acceptable to God without faith or in the state of grace which can not iustifie neither because they are imperfect Pareus 3. By the law here he vnderstandeth both the natural whereby the Gentiles were conuinced and the written law giuen to the Hebrewes for the Apostle disputeth generally against both the Gentiles and Hebrewes proouing them both to be transgressors of the law and so not able to be iustified thereby Pareus and by the works of the law are vnderstood not onely the ceremonials and iudicials as the ordinarie gloss but the morall works which the Gentiles did by the light of nature for otherwise the Iewes onely should be excluded whereas the disputation of the Apostle is generall both against Iewes and Gentiles Pareusâ— Tolet. 4. The word flesh is diuersly taken in Scripture it signifieth the humane nature of man as Ioh. 1.6 the word was made flesh or the corruptible and mortall state of man as wheâ— the Apostle saith flesh and blood can not inherit the kingdome of God or the sinfull state and condition of man in which sense it is saide they that are in the flesh can not please God in which sense Origen would haue it taken here that they which are carnall not spirituall aâ—â— denied iustification by works but in this sense the meaning of the Apostle should be much peruerted who generally affirmeth that there is no iustification for any by the works of the law but by faith but yet the Apostle vseth this word flesh to put man in minde of his fresh condition and state beeing not apt of it selfe to bring forth
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
men by their sinne are strangers and as banished men from God and his kingdom which is not recouerable by mans workes neither is there any way to come vnto God and euerlasting saluation but onely by faith in Christ So that all religions whatsoeuer are condemned beside the Christian faith as not beeing able to bring vs vnto God Pareus Quest. 30. Of iustification freely by grace v. 24. 1. Here the Apostle expresseth all the causes of our iustification 1. the efficient which is the grace of God that is not the doctrine of the Gospel freely reuealed as the Pelagians vnsterstand it nor the graces of the spirit infused as the Romanists but by the grace of God we vnderstand the free mercie and goodnesse of God toward mankind 2. the formall cause and manner is in that we are freely iustified without any merit of our owne the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely is sometime taken in an other sense as Galat. 2.22 if righteousnesse were by the law then Christ died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without cause but here it signifieth firely 3. the meritorious and working cause is Christ Iesus who hath redeemed vs and the instrumentall cause is faith 4. the ende in respect of vs is our saluation and iustification in respect of God the manifestation of his righteousnes to his glorie 2. Thorough the redemption 1. This word is taken improperly for any deliuerance out of daunger as God is said to haue redeemed his people out of the thraldome and captiuitie of Egypt but properly it signifieth such deliuerance as when any thing beeing in an others occupying is freed and exempted by paying the price and such redemption is either corporall as when men are deliuered from externall and corporall bondage or spirituall such is our redemption by Christ whose death the price of our redemption was in respect of the deede corporall beeing historically done but in regard of the effect and fruit it was spirituall in redeeming vs from the spirituall bondage of sinne the deuill and hell 2. This redemption is taken two waies either properly for the very worke of our redemption purchased by the death of Christ or for the effect thereof the consummation of that worke of our redemption in euerlasting life as it is taken Rom. 8.22 Pareus 3. But it will be obiected that we are not freely iustified seeing that Christ hath paied the ransome for vs how then is that said to be freely done where a price is paied Answ. It is free ex parte hominū on mans behalfe because no price for their redemption is exacted of them but ex parte Christi on Christs part it was not free because he paied a most sufficient and exact price for our redemption So the Prophet saith Come buie without money Isa 55.1 they are saide to buie saluation because it is bought for them by Christ and yet without money because Christ paied the debt for them Tolet. So in the worke of our redemption are seene both the iustice and free mercie of God the first in that Gods wrath was so testified by the death of Christ the other toward vs in that God hath giuen his sinne freely to die for vs. 31. Quest. How God is said to haue proposed or set forth Christ to be our reconciliation 1. Whome God hath set forth or proposed Ambrose readeth disposed and some vnderstand it of the publike exhibiting and proposing of Christ in the preaching of the Gospel Tolet. but this word rather sheweth the euerlasting purpose and decree of God from the beginning of the world to giue his sonne for our redemption so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken Rom. 8.28 euen to them that are called of his purpose Faius And hence may two obiections be answered 1. how it might stand with the iustice of God that his most innocent Sonne should die for others Answ. This was Gods purpose from the beginning of the world it was the decree of the whole Trinitie that the Sonne of God should be the Redeemer of the world yea and Christ also offered himselfe 1. Tim. 2.8 Faius 2. Some obiect how the death of Christ and whence it should haue vertue to reconcile vs vnto God what proportion is there betweene the infinite sea of mens sinnes and the short death of Christ that was not extended beyond three daies Answ. The vertue of Christs death dependeth of the purpose of God he so appointed decreed and purposed that by this meanes the world should be redeemed the Lord in his infinite power could haue appointed other meanes but he thought none fitter for the recouering of our decaied estate Pareus 2. Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reconciliation which some thinke may be taken in the masculine gender that he is our reconciliator Tolet. annot 21. where there is a manifest allusion vnto the propitiation of the Arke which was called cappareth the propitiatorie Christ was then signified by that golden propitiatorie which couered the Arke from whence the Lord deliuered his oracles Origen is here somewhat curious in his typicall applications by the gold vnderstanding the puritie of Christ by the length breadth his diuinitie and humanitie but I omit them as too curious obseruations Beza thinketh that the Apostle in saying whome God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath proposed alludeth vnto the propitiatorie which was then kept within the vaile but now is publikely proposed and exhibited that vaile beeing remooued but the Apostle in this word proposed hath reference rather to the purpose and counsell of God as is before shewed 3. Through faith in his blood 1. by blood is vnderstood by a synecdoche the whole sacrifice of Christ which was the consummation of his obedience And he saith in his blood that is by his blood as the instrument of our redemption for there are two instruments of our redemption one on Christs part his death and shedding of his blood the other on ours which is our faith Mart. these words in his blood some doe referre vnto the word reconciliation Theodoret Anselme Tolet some vnto the next words before through faith as the Syrian interpreter But it may very well be ioyned with both that our reconciliation was purchased by Christs blood and Christs blood can not profit vs vnlesse we beleeue it to haue beene shedde for vs. Pareus 32. Quest. How we are said to be iustified freely seeing faith is required which is an act in the beleeuer 1. This obiection may further be vrged thus that is freely bestowed which is conferred without any helpe or worke in the receiuer seeing then a man must bring faith which is a worke of the will how is he said to be iustified freely Ans. 1. Tolet first hath this answer that we are said to be iustified freely through faith because faith is the free gift of God and it is giuen vs freely to merit our saluation by faith But he himselfe misliketh this answer for to be iustified freely and by the merit
onely contained the precept of works but gaue no power or grace to doe them as Tolet. annot 27. for neither doth the Gospel giue power by fulfilling of the law to attaine vnto saluation but it is called the law of works because it required works and keeping of the law vnto saluation for the Gospel also commandeth works but not with condition thereby to be saued it is called the law of faith because it requireth onely the condition of faith vnto saluation it saith beleeue and thou shalt be saued Faius And whereas it will be obiected that diuers had faith vnder the law the answer is that they had it not by the law but by the spirit of grace giuen vnto them Faius 7. And whereas the Apostle had said before v. 20. by the law commeth the knowledge of sinne it seemeth that euen reioycing is excluded by the law of works also which the Apostle denieth seeing the law doth not helpe to iustifie but condemneth But we must consider that here the Apostle speaketh of the law of works not in respect of our weaknes that are not able to keepe it but in regard of the institution thereof which promiseth life and saluation to those that keepe and obserue it Calvin the next verse beeing the 28. see handled at large with the questions thereout arising among the controv contr 14. to contr 22. 38. Quest. Of the difference betweene these two phrases of faith through faith v. 30. Whereas the Apostle saith it is one God which shall iustifie the circumcision of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the vncircumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith this difference of phrase is diuersly scanned 1. Origen thinketh the Iewes here called the circumcision to be said to be iustified of faith because initio ex fide sumpto c. they beginning of faith are perfected by the fulfilling of workes and the vncircumcised Gentiles are saide to be iustified through faith quia a bonis operibus exorsi because beginning with good workes they are perfected by faith But Origen is herein both contrarie to the Apostle who concluded that a man is iustified by faith onely without the workes of the law and to himselfe who had said a little before fidem solam sufficere ad salutem that faith onely sufficeth to saluation 2. Gorrhan sheweth a more reasonable difference that the Iewes are said to be iustified of faith the Gentiles through faith because vnto the Iewes faith is both terminus à quo adquem the terme where they begun their iustification and where they ende but in the Gentiles it is onely terminus ad quem the terme vnto the which they tend and where they ende and Calvin seemeth to say as much in effect that the Iewes nascuntur gratia haeredes are borne as it were the heires of grace but to the Gentiles it is adventitium foedus a couenant happening vnto them otherwise But in this sense of faith should be ioyned to circumcision not to iustified and if the Iewes were of faith then they needed not to be iustified againe through faith 3. Faius hath the like conceit that by the circumcised of faith the Apostle meaneth the beleeuing Iewes which are said to be of the faith and so he would haue this particle againe repeated that the vncircumcision of faith are both iustified through faith but then the sentence should be very imperfect and of faith must be ioyned to iustifie as appeareth v. 28. 4. Tolet thinketh that although sometime these prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of and through signifie the same thing yet here the Apostle giuing the one to the Iewes and the other to the Gentiles seemeth to make some difference betweene them least he should seeme to confound the Iewes and Gentiles together Tol. annot 28. But the Apostle in this matter of iustification maketh both Iewes and Gentiles equall how soeuer he otherwise denieth not vnto the Iewes their prerogatiues 5. Wherefore in this place it seemeth rather that the Apostle meaneth the same thing to iustifie of faith and through faith and by faith v. 28. as the Apostle saith c. 11.36 of him and through him are all things not insinuating by this diuersity of phrase any different thing in God and further as the circumcised Iewes are here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the faith so are the Gentiles Gal. 4.7 Thus much therefore the Apostle signifieth that as there is no difference betweene these two to be iustified of faith and through faith so neither in this behalfe is there any difference betweene the iustification of the Iew and Gentiles Calvin 6. Peter Martyr noteth here how the Grecians standing vpon the curious and nice distinction of these two prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if and per through dissented from the Latine Church about the proceeding of the holy Ghost they would haue the spirit to proceed ex patre per filium of the Father by and through the Sonne but the other to take away this difference affirmed that he proceeded ex patre ex filio both of the Father and of the Sonne 39. Quest. How the law is established by the doctrine of faith 1. Origen and Theodoret thinke that the law is established by faith because the law did write of Christ and commanded to beleeue in him as Deut. 18. A Prophet shall the Lord God raise from among your brethren like vnto me c. But the Euangelicall promises contained in the old Testament belong rather vnto the Gospel then the Law 2. Ambrose vnderstandeth it of the performing and fulfilling of the ceremonies mystica ceremoniala spiritualiter implentur the mysticall ceremonies of the law are spiritually fulfilled gloss ordinar to the same purpose Hierome the law is established when it appeareth that one Testament succeeded an other one circumcision an other and spirituall things succeed carnall c. But it is euident that the Apostle specially meaneth the morall law by the which commeth the knowledge of sinne v. 20. 3. Chrysostome giueth this sense quia fides voluntatem legis statuit because faith establisheth the will and intent of the law for the intendment of the law was to iustifie men by the works thereof now that which the law could not doe faith effecteth But in this point of iustification faith rather is contrarie to the law for the one requireth the condition of works the other onely of beleeuing 4. Beza and Pareus in these two points will haue the law established first because Christ satisfied the punishment of the law in dying for our sinnes according to the sentence of the law thou shalt die the death and in that Christ by his perfect obedience hath fulfiller the law But it seemeth that the Apostle speaketh in generall of the establishing of the law in all the members of Christ and not in Christ their head onely 5. Therefore in these two things rather is the law established because by it
entercourse is betweene God onely and his elect as Act. 13.48 thâ—â— beleeued as many as were ordained to eternall life God hath a speciall care of their saluation that are ordained vnto life 2. there is a mutuall relation betweene the faith of God and the elect the elect are by faith perswaded of the faith of God and the truth of his promises 3. on Gods behalfe there is offred his word on our part it is required that we should keepe that worthie thing which is committed vnto vs 2. Tim. 1.14 Gryneus Doct. 4. That the Sacraments depend not of the worthines of the Minister As the Apostle here saith shall their vnbeleefe make the faith of God without effect howsoeuer the minister be disposed the Sacraments want not their force and efficacie because they depend vpon the truth of God which the incredulitie or misbeleefe of man cannot make voide Martyr Doct. 5. There are alwaies some vnbeleeuers and incredulous persons in the Church Shall their vnbeleefe c. Then it followeth that as there were some vnbeleeuers euen among the Iewes so there are still such carnall men and hypocrites in the Church and yet it ceaseth not to be a Church we should not therefore be afraid when we see carnall men and euil liuers to remaine within the Church but consider that such there must be as the Apostle saith that they which are approoued may be knowne 1. Cor. 11.19 Pareus Doct. 6. Who shall iudge the world and how v. 6. Els how shall God iudge the world 1. Here we learne that God is the iudge of the world and he shall iudge the world by Iesus Christ Act. 17.31 2. and this iudgement of God consisteth both in his knowledge that nothing is hidde from him Eccles. 12.14 God will bring euerie work vnto iudgment and euerie secret thing and in his power whereby he now present both directeth ordereth and disposeth euery thing and afterward shal giue vnto euerie one according to his workes 3. God iudgeth two wayes 1. by his word reuealed which teacheth the true faith and worship of God and discerneth the true faith and doctrine from false so our Sauiour saith Ioh. 12.48 the word which I haue spoken shall iudge him This word then ought to be iudge of all controversies the Church cannot iudge because it is a partie as when the question is which is the true which the false Church here the Church is a partie therefore the word and not the Church must be iudge as the lawe is the iudge of ciuill controversies the Church notwithstanding is said to iudge but improperly when it searcheth out and pronounceth the sentence of the word 2. God iudgeth by his deed and worke both present in disposing euerie thing to that end which he thinketh best and in proposing examples of his iudgements euen in this life and therefore Dauid saith Psal. 9.5 thou sittest in the throne that iudgest right and by his iudgement to come in the finall execution of his sentence vpon all both good and bad wherein he shall reward euerie one according to his works ex Pareo Doct. 7. Our doctrine must be grounded vpon the Scriptures v. 10. As it is written hereupon Origen giueth this good note non nostras cum docemus sea spiritus sancti proferamus sententias let vs not bring forth our owne but the sentences of the spirit when we teach c. the Preacher of the truth must confirme his doctrine by the word of truth for faith must not be grounded vpon any mans word yea the Berrheans searched and examined the sermons of the Apostles by the Scriptures Act. 17.11 Therefore neither are such preachers to be commended which are verie rare in citing of Scriptures in their sermons but they are much more worthie of blame which are more frequent in the citing of prophane testimonies of Philosophers and Poets and such like then of the Prophets and Apostles Doct. 8. Of the corruption of mans nature v. 10. There is none righteous no not one 1. It is euident that mans nature is wholly corrupt as both the Scripture testifieth and daily experience sheweth 2. this corruption of nature is a generall deprauation and prauitie of nature beeing inclined vnto all euill and by this prauitie and euilnes it is made guilty of death 3. this corruption of mankind is not of God who created man good but of man himselfe through the instigation of the deuill 4. it is generall and vniuersall none are exempted from it there is none righteous v. 10. all haue sinned v. 13. 5. the knowledge thereof commeth by the lawe v. 20. 6. It must be knowne confessed and acknowledged of all that euerie mouth may be stopped v. 19. and God onely may haue the glorie 7. the remedie against this naturall prauitie and corruption is by the Redemption thorough Christ v. 24. Pareus Doct. 9. Of the difference of true and false religion v. 19. That euerie mouth may be stopped This is a true marke and touchstone whereby to discerne true religion from false for that religion which onely giueth honour vnto God and denieth all power vnto man to helpe toward saluation and so stoppeth mans mouth and taketh from him all ostentation and vaine glorie that is the true religion whereas on the contrarie that which giueth vnto man matter of ostentation and reioycing is to be suspected of falshood and hypocrisie such is the doctrine of Poperie which ascribeth much vnto mans free will and merits Doct. 10. Of true iustification by faith the manner propertie vse and end thereof v. 21. Now is the righteousnesse of God made manifest without the lawe c. from this place to the ende of the chapter S. Paul setteth forth the doctrine of iustification 1. how there is a right and true iustification which is by faith in Christ and a false iustification by the workes of the lawe 2. from the true iustification are excluded not onely the workes of the ceremoniall lawe and of freewill but all workes whatsouer for the lawe of faith is set against the lawe of workes in generall v. 27. 3. the first cause efficient of this iustification is the grace of God the next is redemption purchased by Christ v. 24. 4. the matter or obiect of iustification are all beleeuers v. 22. 5. the forme is the imputation and application of Christs righteousnesse obtained by his obedience and blood 6. the manner is through faith in his blood v. 25. 7. the ende is the declaration of the righteousnesse of God by the forgiuenesse of sinnes v. 25. 8. the effect thereof is our reconciliation with God v. 25. 9. it is reuealed in the Gospel v. 21. 10. and this iustification was not vnknowne vnto the faithfull vnder the lawe hauing testimonie of the lawe and the Prophets ver 21. Doct. 11. How God hath set forth Christ and to what ende v. 25. Whom God hath set forth to be a reconciliation 1. God hath set forth Christ to be our propitiator and reconciler
done and the will of man doth it so homo iustificatur non per legis imperium sed per liberum arbitrium man is iustified not by the precept of the lawe but by free will this error Augustine confuseth by the Apostles words here who saith The righteousnesse of God is made manifest he saith not the righteousnesse of man or of our owne will but the righteousnesse oâ— God non qusa Dous iustus est sed qua induit hominem cum iustificat impium not theâ— whereby God is iust in himselfe but whereby he doth cloath man when he iustifieth the sinner Controv. 10. That the veritie of Christs death is indifferently extended both to sinnes before baptisme and after It is the opinion of the Romanists that sinnes before baptisme and after are not remitted after one and the same manner for the sinnes before baptisme are freely forgiuen by the merit of Christs blood both quoad culpam poenam omnem in respect of the fault and of all punishment due thereunto but for sinnes after baptisme other remedies are requisite they are remitted freely for the offence it selfe and the eternall punishment but the temporall punishment remayning must be purged by satisfactorie and penall workes Perer. disput 14. numer 63. they reason thus 1. Catharius vrgeth to this purpose this place of the Apostle v. 25. To declare his righteousnesse by the remission of sinnes past which he vnderstandeth to be the sinnes before baptisme 2. Pererius vrgeth the example of Dauid vpon whom though his sinne were remitted yet this was inflicted as a punishment that the child which was borne in adulterie should die 3. This course is held also among men who though they sometime are content to remit the offence yet wil impose vpon the offender some kind of punishment as Absalom though he were reconciled to his father and called home out of exile yet Dauid would not suffer him a good while to come into his presence Perer. disput 24. numer 65. 4. For these workes of penance and satisfaction the Councel of Colen in their antididugina doe produce these and the like places as 2. Cor. 2.12 this godlie sorrowe c. what great care hath it wrought in you yea what punishmeÌ„t they imposed a certaine punishment vpon themselues for their sinne Apocal. 2.5 repent and doe thy first works these were the works of satisfaction ex Martyr Contra. 1. It hath beene before shewed v. 34. that the Apostle by sinnes which are passed vnderstandeth not sinnes committed by any in particular before baptisme but generally all the sinnes of the faithfull which were done vnder the old Testament before the comming of Christ to that place I referre the Reader 2. That chasticement which befell Dauid after his sinne was remitted was inflicted not as a punishment of his sinne but both as a correction to make Dauid more circumspect afterward and for the example of others for that he had caused the enemies of God to blaspheme and so it is as Chrysostome well saith Deus imponit nobis poenam non de peccatis 〈◊〉 supplicium sed ad futura nos corrigens God imposeth punishment vpon vs not taking reuenge of our sinnes but correcting of vs for afterward homil de poeniten 3. If a man forgiue a trespasse and yet retaine a grudge in his minde still to watch the other a shrowd turne therein he sheweth his infirmitie and God is no wayes like vnto man Dauid kept Absalom from the Court that the young man might know himselfe and be thoroughly humbled he knewe him also to be of an aspiring and turbulent spirit and therefore did confine him but this was not imposed as any satisfactioÌ„ for his former sinne 4. The punishment which the Apostle speaketh of was that castigation which they inflicted vpon the incestuous young man in executing the Apostles sentence most seuerely against him it was not a punishment laid vpon the offender to satisfie the iustice of God for his sinne but to giue contentment and satisfaction to the Church whom he had offended And in this sense also a sinner may take punishment of himselfe and so preuent Gods iudgement as the Apostle saith 1. Cor. 11.31 if we would iudge our selues we should not be iudged not that by any satisfaction Gods wrath is appeased and his iudgement staid but God looketh vnto our repentance testified by this iudging of our selues and so in mercie stayeth his hand So also the Church of Ephesus is bid to repent and doe their first workes not as a satisfaction for their sinne but as signes of true repentance which is in vaine without amendement of life 5. But that we are purged from all sinne both before and after baptisme without any works of satisfaction in our selues the Scripture euidently testifieth Ioh. 1.7 The blood of Iesus Christ his Sonne clenseth vs from all sinne and Apoc. 1.5 And washed vs from our sinnes in his blood all our sinnes are equally indifferently purged by the blood of Christ there is no difference whether they be committed before or after baptisme sauing that the â—â—nnes committed after our calling as they are more grieuous so they require a more earnest repentance See of this controversie further Synops. Centur. 3. err 11. 11. Controv. That the beleeuing fathers before Christ were not kept in Limbo Pererius because the Apostle maketh mention onely of sinnes before passed and done thinketh this to be the reason thereof because the fathers that died before Christ though they obtained remission of sinnes by faith in Christ yet detinebantur in Limbo they were deteined in Limbus which they imagine to be a dungeon of darknes and a member of hel vntill they were deliuered thence by Christs descending thither Perer. disput 15. num 73. Contra. This Popish dreame fansie of this Limbus patrum may be easily ouerthrowne by the Scriptures 1. he that beleeueth hath euerlasting life Ioh. 5.24 the Patriarks beleeued they therefore had euerlasting life they were not then excluded heauen 2. they had the same spirit of faith with vs 2. Cor. 4.13 but by faith the Saints now departing are receiued into the kingdome of God therefore they also by faith entred into heauen 3. the faithfull then departing went to Abrahams bosome as is euident in the parable Luk. 16. but Abrahams bosome is in heauen it is a place of blisse and happines as our Sauiour saith Matt. 8.11 they shall sit downe with Abraham Izaak and Iacob in the kingdom of heauen Ergo. See more hereof Synops. Centur. 2. err 9. 12. Controv. Against the Marcionite heretikes v. 24. Thorough the redemption that is in Christ hence the old Marcionite heretikes obiected thus that man was not the workmanship or creature of God nemo enim emit quod suum est for no man vseth to buie that which is his owne alreadie But Origen taketh away this cauill hom 6. in Exod. omnes eramus Dei c. we were all sometimes belonging vnto God but we sold
soule as the Apostle also saith I liue by faith in the Sonne of God Galat. 2.20 then is it not a disposition onely for a disposition vnto life is not life but faith is the life of the soule 2. whereas Pererius obiecteth these places Galat. 5.5 By the spirit thorough faith we waite or expect the hope of righteousnesse whereupon he would inferre that faith worketh the hope rather of righteousnesse then righteousnesse it selfe and so prepareth rather and disposeth to iustification then iustifieth to this we answear 1. that by the hope of righteousnesse may be vnderstood the reward of righteousnesse hoped for hope is taken for the thing hoped for Beza 2. or by the hope of righteousnesse is signified perseuerance and continuance in this hope Calvin 3. or rather these words must not be taken in sensu diuiso sed composito not in a diuided but an whole sense that we must not ioyne only to expect and waite with faith but rather thus to put them together We waite for the hope of righteousnesse by faith Genevens 2. Againe the Romanists affirme that faith is said to iustifie because it is the roote onely foundation and beginning of iustification and whereas the Apostle notwithstanding saith Ephes. 3.17 beeing rooted and grounded in loue he saith the Apostle speaketh not of the foundation of iustification simplie but as it is complet and perfit and meritorious of euerlasting life and so charitie is the foundation because it formeth and perfecteth all other vertues and it is that whereby we are formallie and actually iustified Pererius disput 18. numer 88. Contra. 1. Faith is not the beginning onely of iustification but the verie perfection thereof for beeing iustified by faith we are at peace with God but an imperfect and begunne onely iustification could not worke peace in vs. 2. The Apostle speaketh in that place of the loue of God toward vs in Christ which he calleth the loue of Christ v. 19. not of the charitie and loue which is wrought in man and that loue indeede is the verie foundation of our hope 3. but it is vntrue that charitie formeth all other vertues or that thereby we are formally and actually iustified for it is faith that giueth life vnto other vertues which without faith cannot be acceptable vnto God whom it is impossible to please without faith Heb. 11.6 and not charitie but faith is the forme of iustification for the life of the soule is ascribed vnto faith Galat. 2.20 3. They say further that faith doth not iustifie passiuely as it is an instrument to apprehend Christs righteousnesse but by the dignitie worthinesse and meritorious worke thereof Bellar. lib. 1. de iustificat c. 17. Contra. 1. The contrarie is euident out of Scripture that faith iustifieth not as it is an act or worke for how then should faith iustifie without workes if it selfe did iustifie as a worke or act If here it be answered that the Apostle excludeth onely the works of the law such as faith is not the Apostle els where excludeth all workes in generall as Ephes. 2.8 by grace are ye saued thorough faith c. not of workes c. 2. faith then iustifieth relate by way of relation to Christ as Rom. 5.19 By the obedience of one shall many be made righteous and organice as it is an hand to lay hold of and apprehend the righteousnesse of Christ as the Apostle againe saith Rom. 5.17 Much more shall they which receiue the abundance of grace and the gift of righteousnesse raigne in life thorough one c. iustification then is a gift receiued and apprehended by faith In this sense then it is said faith iustifieth as an organe instrument and hand apprehending receiuing and applying the righteousnesse of Christ like as the plough is said to make a man rich beeing the iustrument of his labour whereby the earth is tilled and made fruitfull 3. And here I will oppose the graue testimonie of Tolet against Bellarmine one Cardinall against an other thus he writeth fidem non habere ex se efficaciam vllam vt actus noster est reconciliandi sed totam eius virâ—â—â—â— procedere ex obiecto nempe Christo that faith hath no efficacie as it is our act to reconcile vs vnto God but the whole vertue thereof proceedeth from the obiect namely Christ As when the Israelits looked vpon the brasen serpent and were healed their sight as it was an act of the eyes had no vertue to heale but the whole efficacie was from the serpent which they beheld Tolet. annot 20. Controv. 20. Whether faith alone iustifieth Bellarmine consenting with the rest of the Romanists doth mightily striue lib. 1. de iustifâ—â— c. 12. that faith alone doth not iustifie and he much insisteth vpon this argument faith cannot be alone without loue hope and other vertues and graces therefore it cannot iustifie alone Contra. 1. But it followeth not for faith beeing separate from loue and hope is no faith it is dead and therefore faith beeing destroyed it can bring forth no act like as it folâ—â—weth not the care onely heareth or the eye seeth therefore the one can heare the other 〈◊〉 if it were alone that is pulled and seuered from the bodie 2. That faith onely iustifieth though faith beeing alone iustifieth not it is thus made eâ—â—dent 1. because it is the office of faith onely to apprehend and receiue the promises it is â—â— hand of the soule so is not charitie hope or any of the rest 2. faith iustifieth without â—â—e workes of the lawe but all other vertues as hope charitie are commanded in the law â—â—â—refore without them is our iustification wrought 3. though the Apostle vse not here â—â—t particle onely yet els where he vseth a tearme equivalent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi but a man is not â—â—â—â—â—fied c. but by faith And many of the fathers haue by way of interpretation expresseâ—â— but to the word onely as Origen vpon this place the Apostle faith that the iustification 〈◊〉 fidei of faith alone sufficeth so Ambrose vpon the 4. chap. of this epistle saith Abraham sola fide iustificatus Abraham was iustified by faith onely Hilarie in c. 8. Matth. fides sola iustificat faith onely iustifieth Hierome Rom. 4. impium per solam fidem iustificat Deus God iustifieth the wicked returning by faith onely to this purpose also see Chrysostome Cyprian Augustine Nazianzen Basil Ruffinus cited by D. Fulke who all affirme that faith onely iustifieth so that appeareth to be a malitious cauil of the Rhemists that onely is foisted in by vs see annot in 3. Rom. sect 8. If sometime the fathers seeme to dispute against onely faith they are to be vnderstood to speake of solitarie saith separate from good workes as Augustine thus putteth the case whereas the Apostle saith that a man is iustified without works he must not be vnderstood vt accepta fide si vixerit dicamus eum iustumesse si male vixerit that after he
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
Abraham obeied God to goe out of his countrey and to dwell in a strange land Heb. 11.8 and other promises as Gen. 12.3 and 13.16 also Abraham beleeued wherein he shewed his faith yet Moses reserueth this commendation of Abrahams faith to this place for these reasons 1. Moses would not straight vpon the first promise made Gen. 12. speake of Abrahams iustification by faith before he had brought forth diuers excellent and glorious works that his iustification might appeare to be of his faith not by works so Faius and Tolet. annot 5. 2. Neither would Moses deferre this testimonie of Abrahams faith vnto that act of his in offering his Sonne to be sacrificed but he setteth it downe here as soone as he had receiued an expresse promise concerning his seede which was Christ that it might appeare to be faith in Christ and none other whereby he was iustified before this Abraham had receiued some generall promises concerning Christ as that in Abraham all the families of the earth should be blessed Gen. 12.3 and that his seede should be as the dust of the earth but the seede out of his owne bowels was not promised vntill now Tolet. Faius 3. Further then was his faith commended because it had at that time beene throughly tried when he thought that Eliezer his seruant should be his heire 4. And though Abraham had faith before yet was it still more perfected and Abraham was now more certenly perswaded of his iustification and therefore he is said now first to be iustified though indeede by the same faith he had beene iustified before Pareus dub 2. Quest. 8. What imputation is and what to be imputed 1. This word is distinguished according to that which is imputed as sometime that which is euill is said to be imputed sometime that which is good 1. An euill thing is imputed two wayes either rightfully as when a sinne is worthily imputed to him that committed it as Quintilian putteth this case lib. 5. c. 10. vtrum caedes ei imputanda sit c. whether the murther be to be imputed to him that beganne the strife or it is imputed wrongfully as adulterie was imputed to Susanna her charge without cause 2. a good thing is imputed three wayes 1. iure by right as the reward is imputed to the worke by debt as the Apostle vseth the word here v. 4. but then this word imputed is taken for to giue and it is improperly called an imputing 2. iniuria by wrong as when innocencie is imputed to a malefactor which is forbidden Prou. 17.15 to iustifie the wicked 3. gratia by grace and fauour a thing is imputed but not against right propter alienum meritum for an others merit and so are we said to be iustified by faith in Christ Pareus like as when a Creditor of grace and fauour accepteth a debt to be paied and accounteth it discharged when yet the partie indebted is not able to pay it in this sense is the word taken Numb 18.27 Your offring shall be reckoned vnto you as the corne of the barne it shall be so counted or be in stead of it though it be not it Faius 2. This word to be imputed likewise is taken either Physice in a Phisicall sense as when a plant is said to be imputed that is set in or graft into the stocke or relate by way of relation when a thing is imputed by way of acceptation and fauour as when the victorie archieved by the soldiers is for honors sake ascribed vnto the captaine though absent or when the captaine to whom the spoyle belongeth giueth it vnto the souldiers that did not fight for it and thus is the righteousnesse of Christ which we wrought not our selues imputed vnto vs by faith 3. And thus for faith to be imputed for righteousnesse or to be iustified by faith of faith or thorough faith are with S. Paul taken for one and the same thing Quest. 9. How Abrahams faith was imputed to him for righteousnesse 1. Origen thinketh that Abrahams faith was imputed to him now for righteousnesse because it was perfect whereas before vntill now it was onely in part and hereof it is that whereas it is said of the Israelites Exod. 14.31 they beleeued the Lord and his seruant Moses yet they are not said to be iustified by this faith it was for that their faith was not perfect as was Arahams But 1. no mans faith can be perfect here for as we knowe in part 1. Cor. 13.12 so is our faith in part 2. that beleefe which there Moses speaketh of was of an other kind it was not a iustifying faith which is ioyned with confidence for they reposed not their trust in Moses but it was onely a beleeuing and giuing credit vnto God and his minister Moses 2. Neither was Abraham iustified merito fidei by the merit and worthinesse of his faith as by the worke and act thereof as the Romanists teach and Origen gaue occasion of this error who thinketh as it is here said of faith it was imputed for righteousnesse idem de alijs vertutibus dici potest that the same thing may be said of other vertues as humilitie wisedome may be reputed vnto iustice c. But this is a manifest error for faith or any other vertue as it is a worke cannot iustifie because it is but an act of one vertue and so not obedience and conformitie to the whole lawe and beside we are said to be iustified by faith without workes then neither faith nor any vertue iustifieth as a worke 3. Neither yet is faith taken here by a synecdoche when one part is taken for all as including workes as P. Martyr reporteth their error for faith cannot include that which it excludeth if faith iustifie without workes then vnder workes cannot faith be comprehended 4. Here also we refuse that corrupt note of the ordinarie glosse that to him which beleeueth si non habet tempus operandi if he haue not time to worke faith onely sufficeth to righteousnesse but to him that hath time to worke the reward shall be giuen not according to his beleefe onely sed secundum debitum operationis but according to the debt of his worke But two wayes is this glosse erroneous 1. because it flatly contradicteth the Apostle who affirmeth where faith is counted for righteousnesse there is no reward due by any debt v. 4.5 2. it is impossible that he which hath a iustifying faith should be without some workes as euen the theife vpon the crosse shewed his faith by his workes in confessing his sinne and honouring Christ. 5. Tolet also here is verie nice and curious he will not haue the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to be interpreted by the word imputo to impute but by the word reputo to repute the difference betweene the which two is this reputatur id quod tale non est ac si tale esset c. that is reputed which is not such as though it were such to
speaketh of such as are rewarded for their worke before God and not seeing quod vllum opus ex debitâ— remunerationem Dei poscat that any worke by due debt can require reward at Gods hand he turneth the Apostles meaning an other way and by debts vnderstandeth sinnes as they are called in the Lords prayer and so he also thinketh he speaketh of the wages of sinne as S. Paul saith Rom. 6. That the wages or stipend of sinne is death But the Apostle here speaketh euidently of the wages due vnto good workes not to euill the wages is not counted by fauour but in rendring the wages of sinne there is no fauour but iustice 4. The Schoolemen likewise are grossely deceiued who thinking the Apostle doth set downe this as a positiue rule before God haue here deuised two interpretations 1. they vnderstand this working and not working of the works following iustification and so he that worketh is rewarded uot of fauour onely because of his faith but for the debt also of his workes gloss interlin but he that worketh not that is hath no time to worke is rewarded onely of grace But this glosse is conuinced of many errors 1. in ioyning faith and workes together whereas the Apostle before c. 3.28 ascribed iustification to faith without workes 2. to say that our workes are rewarded by debt is to make God endebted vnto man for the worke which is not farre from blasphemie 3. he that hath true iustifying faith can neuer be without some workes or fruits thereof be his time neuer so short as appeareth in the theife vpon the crosse 5. Gorrhan beside this exposition hath an other to vnderstand the Apostle to speake of workes going before iustification and then he giueth this sense that to him which doth some good workes before faith if he should be rewarded the reward should be of debt which is false for then it should not be of grace but to him that worketh not any such worke before faith righteousnesse is imputed by faith c. Here also are diuerse errors 1. â—o imagine that there can be any good workes at all before faith 2. he imagineth the Apostles speach to be conditionalll if any reward be giuen wheras the Apostle setteth it down â—â—sitiuely the wages is counted not if it be 3. the Apostle speaketh in all that discourse of all workes whether going before iustification or following after for all workes of the lawe are excluded c. 3.28 now all good workes are such as the lawe requireth therefore euen such good workes are shut out from iustifying as well such as followe iustification as goe before 4. all these errors arise out of the misvnderstanding of this place where the Apostle speaketh by way of supposition from the ciuill vse of rewards among men that if there were any such meritorious working before God the wages should in like manner be due by debt Quest. 13. Of the diuerse kinds of rewards 1. Wages or reward is either due by debt per proportionem operae cum re by the proportion of the worke with the reward after a Geometricall kind of proportion as when a labourer is couenanted with to haue so much for his worke as in a due estimation it is valued at there is a wages which is of fauour by promise and not by debt and then it signifieth the same thing that fructus a kind of fruit or commoditie that followeth ones labour as Psal. 127. the fruit of the wombe is called a reward and so life eternall is called a reward because the Lord hath promised to giue it as a fruit following the labour of his Saints Fai. 2. And further life eternall is called a reward by a certaine similitude because that as in ciuill workes the reward commeth after the worke is done so life eternall followeth after mens fruitfull labour in this life Mart. and againe it is called a reward in respect of the thing done not for the manner of the doing because that as the wages is giuen to the worker of debt so is saluation rendred to him which beleeueth of grace Pareus 3. But properly eternall life is not a wages or reward for these reasons 1. because the things are not equall which are giuen and receiued the eternall reward farre exceedeth the worth of our temporarie and imperfect obedience 2. he that meriteth the wages most doe it ex proprio of his owne but we haue nothing which we haue not receiued it is not our owne 3. he that meriteth must be no way bound vnto him that payeth the wages for his seruice but all that we doe or can doe it is our dutie to doe Quest. 14. How it standeth with Gods iustice to iustifie the wicked v. 5. v. 5. But beleeueth in him that iustifieth the vngodly this may seeme to be contrarie to that Exod. 34.7 where the Lord saith he will not hold the wicked innocent and Prou. 17. it is called an abhomination to iustifie the wicked 1. Bucer hereunto answeareth that S. Paul here speaketh of the first iustification which if it should not be of the wicked none at all should be iustified for we are all the children of wrath and the Lord findeth vs all wicked before we are iustified But Moses speaketh of him which continueth in his sinne and disobedience afterward 2. Gryneus thus answereth that although it be not lawfull for a man to iustifie the wicked yet God may doe it that is omni lege superior aboue all lawe and the reason of this difference is because God onely hath right and power to forgiue sinnes because they are committed chiefly against him Faius 3. Pareus addeth further that then it is vniust to iustifie the wicked when as it is done without cause and against the rule of iustice there beeing no satisfaction made by the offender himselfe or some other for him but with God it is so for he iustifieth the wicked hauing receiued a sufficient satisfaction by the death of Christ who hath payed the price of our redemption 4. To this also may be adioyned that this must be vnderstood in sen su diuiso in a diuided sense that God iustifieth the wicked not him that remaineth wicked but was so before he was iustified Faius Anselmus vnderstandeth him to be wicked that beleeueth not he then which beleeueth is no longer to be counted wicked so then whom God iustifieth be also sanctifieth and of an vnrighteous man he is made righteous which righteousnesse is imperfect here in this life and therefore it cannot iustifie Par. dub 4. Quest. 15. How our sinnes are said to be forgiuen and couered v. 7. 1. First it is here to be observed that whereas S. Paul bringeth in this testimonie out of the Psalmes Blessed are they whose iniquities are forgiuen and whose sinnes are couered to prooue the former proposition that God imputeth righteousnesse without workes that these two to remit and couer sinnes and to impute righteousnesse are taken for one and the same thing for
16. that is which had receiued the lawe 3. By wrath some would vnderstand the wrath and indignation in the transgressor his contumacie and rage against God who hath by lawe restrained him of his licentious libertie Origen and Haymo referre it to the penaltie of the law as an eye for an eye a tooth for a tooth but it rather signifieth the wrath and indignation of God in iudging and punishing of sinne not onely temporally but eternally Calvin 4. Now the lawe worketh wrath not of it selfe for it is holy iust and good but in respect of the weakenes and corruption of man which taketh occasion by the lawe as contrarie vnto it to be the worse as we see that in nature one contrarie by the resistance of an other becommeth so much the more violent as expereince sheweth in the breaking out of lightening and thunder and in the terrible noise of gunshot where two contraries meete together the fierie hoat nature of the brimstone and the cold qualitie of the saltpeter both tempered together in the gunpowder Mart. 5. But although the lawe occasionaliter by way of occasion procureth wrath yet it hath an other ende and effect vnto the godly for vnto them it is a schoolemaster to bring them vnto Christ so that Christ is the ende of the lawe not onely because he hath abolished the ceremonies of the lawe and so is the ende and fulfilling thereof but because the law directeth vs vnto Christ who hath fulfilled the lawe for vs which it was impossible for vs to keepe 6. Now the holy Apostle doth of purpose thus speake of the law as saying that by it commeth the knowledge of sinne that it causeth wrath that it is the ministerie of death that by this meanes he might abate that great opinion and estimation of the law which the Iewes conceiued of it hoping thereby to be iustified but otherwise as the law is considered in it selfe he giueth it the due commendation as afterward is shewed in the 7. chapter like as now the Preachers of the Gospel doe giue vnto good works their due praise and commendation but yet they detract from them as not beeing able to iustifie vs. Mart. 26. Quest. Of the meaning of these words v. 15. Where no law is there is no transgression 1. Origen here obserueth that the Apostle saith not where is law there is transgression for then all those holy men which liued vnder the law should be held to be vnder transgression but he saith in the negatiue where there is no law there is no transgression But this collection is not good for the contrarie must be inferred out of the Apostles words where there is no law there is no transgression therefore where there is a law there is transgression or els there should be no coherence in the Apostles words whereas this is added as a proofe of the former clause that the law causeth wrath 2. Now touching the coherence Gorrhan maketh here two arguments why the inheritance can not be by the law because by it there is neither remissio poenae remission of the punishment the law causing wrath nor yet remissio culpae remission of the fault because by the law commeth transgression Gryneus maketh this the coherence because idem est index c. there is the same foreshowne both of the transgression and punishment namely the law But thus better doth the sentence hang together the Apostle prooueth that the law causeth wrath by the cause thereof for that it causeth transgression so then transgression is set in the middes betweene the law and wrath for the law bringeth forth transgression and transgression wrath Pareus 3. But this should seeme to be no good argument no law no transgression therefore where there is law there is transgression as it followeth not no creature no man Ergo a creature a man Ans. The Apostle here reasoneth not à genere-ad speciem from the genus to the species as in the instance proposed but from the contrarie by the like connexion of the causes and effects as this followeth well in the like where the Sunne is not risen there is â—â— day light therefore the Sunne beeing risen it is day Pareus 4. Now concerning the meaning of these words Haymo thinketh it may be vnderstood either of the lawe of nature and so infants not yet hauing vnderstanding of this lawe cannot be transgressors against it or of the Evangelicall lawe which the Pagans not hauing are not held to be so great offenders as they which haue reciued it or of the morall lawe of Moses where that lawe is not non est tanta praevaricatio neque sic imputatur there is not so great transgression neither is it so much imputed This latter sense is to be preferred for thoroughout this chapter the Apostle vnderstandeth the lawe of Moses 5. And further for the true vnderstanding of these words it must be obserued 1. that the Apostle saith not where is no lawe there is no iniquitie for the old world and the Sodomites committed iniquitie before the lawe was written but he saith there is no transgression which is referred to the lawe written gloss ordin 2. this is simply true of things indifferent as were the ceremonies before they were commanded by lawe for then it was no sinne to omit them but of things euill in their owne nature it must be vnderstood after a sort that there was not so great transgression before the law was giuen as after Lyran. 3. and hereof these two reasons may be giuen both quia homines nituntur in vetitum men are most bent vnto that which is forbidden and so by the prohibition of the lawe the stubbornenesse of mans heart was increased as also because by the lawe came the knowledge of sinne and so the seruant that knoweth his masters will and doth it not is worthie of more stripes Lyran. 4. So then the Apostle denieth not but that sinne which is committed against the conscience euen where there is no lawe is sinne non est reus tantae transgressionis c. he is not guiltie of so great transgression as he which knoweth the lawe and breaketh it Calvin Quest. 27. Who are meant by Abrahams seede which is of the Lawe v. 16. 1. The Apostle in this verse vrgeth two arguments to prooue that the inheritance is not of the law but of faith because it is of grace for to be iustified by faith and by grace with the Apostle are all one and because the promise is firme but if it were by the law it should be vncertaine and not firme because of mans weaknes who is not able to performe the law Calvin Chrysostome further saith that the Apostle here speaketh of two chiefe good things or benefits the one is quod quia data sunt firma sunt the things which are giuen are firme the other quod vniverso semini data sunt they are giuen to the whole seede of Abraham 2. By the seede which is of the law
inhabitants regnans sinne dwelling in vs and raigning in vs before iustification it both dwelleth in the faithfull and raigneth but after it dwelleth but raigneth not againe before the righteous are iustified by faith there is no sanctitie in them but vpon their iustification presently followeth sanctification whereby they are become holy and full of good workes though some reliques of sinne remaine There are three things then specially here to be considered in sinne macula culpa poena the blot of sinne the fault or offence and the punishment now after we are iustified by faith the fault is remitted the punishment acquired but some blot and blemish remaineth Now that in the iustified and regenerate remaineth some seede and reliques of sinne it thus is manifest 1. The Apostle confesseth that there was sinne dwelling in him Rom. 7.20 2. Dauid when he thus spake Psal. 32. Blessed is he whose wickednesse is forgiuen had now many yeares beene the seruant of God and yet he confesseth he had sinnes which had neede of forgiuenesse Bucer 3. the verie word it selfe of not imputing of sinne presupposeth a being of sinne for that which is not at all cannot be said not to be imputed for of that which is not there can be neither action nor passion Faius and that which is couered appeareth not not because it is not but because it is couered 2. Now for answear vnto the arguments obiected 1. the error of the Pelagians rather cleaueth vnto the Romanists then the Protestants who affirme that in baptisme there is sealed remission of all sinnes as well going before baptisme as following after whereas the Papists extend the vertue of baptisme vnto the sinnes onely before going neither doe we say that the sprigges onely of sinne are pruned the roote remayning still but that the very roote thereof is killed though some sprigges doe sprout still yet they shall neuer branch out to beare the like bitter fruit as before And as we are free herein from the error of the Pelagians so let them take heede that the error of Origen be not here worthily fastened vpon them who vpon this place of the Apostle writeth to this effect that when the soule of a sinner leaueth and forsaketh sinne then his iniquities are said to be remitted and when it beginneth to doe well then it hideth and couereth sinne bonis recentibus with newe good things But when it is come to perfection vt nullum in ea vestigium inveniri possit nequitiae that not a footesteppe of sinne can be found in it c. then the Lord is said not to impute sinne c. Here Origen concurreth with the Romanists or they rather with him that there remaineth no relique of sinne in the faithfull after iustification and that they couer and hide their sinnes by their good workes which doth quite ouerthrowe and peruert the Apostles sense who alleadgeth these testimonies out of the Psalmes to prooue that righteousnesse is imputed without workes which were no proofe at all if sinnes were couered and hid by good workes Beza annot 2. Not to impute sinne vnto a sinner continuing and remaining still in the strength of his sinne were indeede no iustice but to a sinner that repenteth of his sinne and amendeth it is iust with God not to impute sinne for the worthinesse of Christ. 3. All these testimonies produced of the taking and washing away sinne are vnderstood of remitting the fault and offence and acquitting the punishment it followeth not but that there remaineth some blot and blemish still 4. Christs merit is as effectuall to take away sinne as Adam was to bring it in and in the ende Christ shall vtterly abolish the verie relikes and remainder of sinne which though Christ by his infinite power could effect all at once yet it pleaseth him to worke it by degrees to beginne our iustification here and to finish it in his kingdome 5. How our sinne is couered in Gods sight and how the Lord is said not to see it Augustine sheweth well si texit peccata Deus noluit advertere si noluit advertere noluit animadvertere si noluit animadvertere noluit punire c. if God haue hid our sinne he would not marke it if he would not marke it neither would he chastice it if not chastice it then not punish it neither must ye so vnderstand that the Prophet said our sinnes are hid quasi ibi sunt c. vivunt as though they be there and are aliue c. to this purpose Augustine who by the hiding and Gods not seeing of our sinnes vnderstandeth his not seeing them vnto punishment And although sinne in it selfe be hated and detested of God yet it followeth not that the faithfull should be hated for sinne dwelling in them because they hate it and iudge it in themselues sinne then is to be considered two wayes in it selfe and as it cleaueth and adheareth to the person yet seeing the person of the faithfull wherein it is found is not addicted and wholly enclined vnto it but likewise hateth and abhorreth it the Lord loueth their person accepted in Christ though he hate that which is euill in them as they themselues also doe Controv. 4. Against workes of satisfaction v. 8. Blessed is the man to whom the Lord imputeth not sinne The opinion of the Romanists is here confuted that after remission of the offence in sinne and the guilt of eternall death there remaineth yet some temporall punishment to be satisfied for and yet there is full remission of sinne for the temporall punishment is extra substantiam peccati c. is not of or belonging to the substance of sinne but as an adiunct and a thing annexed to it Perer. disput 3. numer 13. Contra. 1. It followeth necessarily that where sinne is punished it is imputed and laid vnto the sinners charge But vnto them that are iustified nothing is laid vnto their charge as the Apostle saith Rom. 8.33 Who shall lay any thing to the charge of Gods chosen it is God that iustifieth therefore where sinne is not imputed and remembred no more there it is not thought of to be punished for how should it stand with equitie for God to punish the sinne which is remitted 2. No punishment is properly of the nature and substance of sinne but necessarie consequents and effects thereof euerlasting punishment it selfe is not belonging to the substance of sinne as Pererius confesseth that inest peccato secundum substantiam it belongeth to sinne in respect of the substance thereof for God hath appointed and decreed eternall death as the iust punishment of sinne but no substantiall part of sinne hath God ordained for then be should ordaine that which is euill If then one part of the punishment of sinne be discharged then the other also or else there should not be a full remission of sinne Controv. 5. Of imputatiue iustice against inherent righteousnesse v. 8. Blessed is the man to whom the Lord imputeth not sinne This is an
vnto our soules that we are the sonnes of God Rom. 8.16 Osiand Pareus facit nos intelligere charitatem Dei c. the spirit of God maketh vs to vnderstand and feele the loue of God toward vs. 2. And this worke is ascribed to the spirit not excluding the Father and the Sonne to whome this loue toward mankind is common but the Apostle obserueth the propertie of their persons because as election is giuen vnto God the father and Redemption to the Son so loue is the proper worke of the spirit both to cause vs to feele the loue of God and to make vs to loue God againe 3. And here we are not to vnderstand onely the gifts of the spirit but the spirit it selfe which dwelleth in vs not in his essence which is infinite but by his power illuminating directing conuerting vs Faius so Tolet well saith that the spirit non solum dona sua nobis communicat sed per ea in nobis inhabitat c. doth not onely communicate his gifts vnto vs but also by them dwelleth in vs. 4. In that the holy Ghost is said to be giuen vs thereby is signified quod non proprijs viâ—tutibus c. that we haue obtained the spirit not by our owne vertue but by the free loue of God Oecumen and the person of the holy Ghost is noted in that he is said to be giuen and the giuers are the Father and the Sonne Hug. Card. 10. Quest. How Christ is said to haue died according to the time v. 6. 1. Some doe referre these words to the former clause and read thus when we were yet weake according to the time that is we were weake in the time of the law when grace yet appeared not so Chrysost. Theodor. and Erasmus thinketh this is added as a mitigation of their infirmity but it is against the Apostles vse to qualifie the corruption euilnes of mans nature and he speaketh to the Gentiles that had not the law as well as to the Iewes 2. The most doe applie it vnto the latter clause that Christ died in his time and here there are diuers opinions 1. Some vnderstand it of the short time which Christs death continued namely but three daies Ambrose so also Lyran. but that time beeing assigned see Christs resurrection is not fitly expounded of his death 2. Sedulius thus interpreteth quâ—â— in vltimo mundi tempore mortuus est because he died in the last time or age of the world 3. According to the time that is he died temporally in the flesh which is mortall for eternitie knoweth no time Haymo 4. Hierom. epist. ad Algas referreth it to the opportunitie of time Christ died in a fit time when the world stood most in neede of his redemption 5. But the best exposition is that Christ died in the fulnes of time as the Apostle speaketh Gal. 4.4 the time decreed and appointed of his father thus expoundeth Theodor. and Theophyl tempore decenti destinato in a meete time and appointed of God so also Beza Par. Tol. with others 11. Quest. Of the meaning of the 7. v. One will scarce die for a righteous man c. 1. The Syrian interpreter readeth in the first place scarce will any die for the wicked which reading Beza seemeth not to mislike but that all the Greeke copies are otherwise and Iunius thinketh that here one word by the writers was taken for an other because of the neere similitude in the Syrian tongue and thinketh it should rather be read according to the Greeke copie for the righteous not for the wicked 2. Some doe take here these two the righteous and the good to be one and the same and some confounding these two doe not vnderstand these words of the person of the iust and good man but of the cause Hier. epist. ad Alg. and so this should be the sense that although scarce and sieldome yet sometime one may be found to die for a iust and good cause some likewise taking these two for one applie it vnto the person of the righteous and good man Chrysost. Lyran. Tolet. Par. Faius But the Apostle first saying negatiuely one wilâ— scarce die c. and afterward vsing a kind of correction that one may die for a good man doth euidently distinguish these two clauses 3. The most then doe diuide these two and take the iust and righteous and the good to be diuersly taken by the Apostle 1. Wicked Marcion as Hierome reporteth by the iust did vnderstand the God of the old Testament for whome fewe offered themselues to death by the good the God of the new Testament that is Christ for whom many are found readie to die But this opinion beside the blasphemie thereof in making two diuers Gods and authors of the Old and new Testament containeth apparant absurditie and falshood for both many gaue their liues in the old Testament in defence of the law of God as the three children Dan. 3. and many in the time of Antiochus Epiphanes as the historie of the Macchabees testifieth and beside many thousand Martyrs are found to haue died for Christ whereas the Apostle speaketh of very few that will die for a good man 2. Arrius contrariwise by the iust vnderstandeth Christ and by the good the Father of whome Christ testifieth that none is good but God But if Christ be this iust one for whom so many thousand Martyrs willingly gaue their liues how saith the Apostle that scarse any will die for a iust man 3. Eucherius by the iust interpreteth the Law and old Testament by the good Christ and the new Testament for few Martyrs are found in the old Testament and many in the new But beside that it is against the scope and mind of the Apostle to vnderstand this of dying for Christ who by this comparison setteth forth the loue of Christ who died for euill men euen for his enemies whereas few are found readie to die for the righteous and good the words of the Apostle will not beare this sense who in saying for a good man it may be that one dare die noteth the paucitie and fewnes of them whereas many thousands haue died for Christ in the New Testament 4. Some by the iust vnderstand the vertuous by the good the innocent for whome one may die in commiseration and pitie toward him Haymo Thom. Aquin. Gorrhan or because innocencie is fauoured of men iustitia habet aliquid severitatis iustice hath some rigour and seueritie in it Hug. Cardinal But a man can not be iust but he must also be innocent these two then are not thus distinguished 5. Caietane vnderstandeth by the iust an ordinarie vertuous or righteous man by the good some excelling in the works of supererogation for such one perhaps dare die But such works of supererogation we acknowledge not all that a man hath is too little for himselfe he hath no superfluitie to supererogate to an other 6. Osiander and Emmanuel Sa doe vnderstand in both
those clauses the things not the persons and the first they expound of iust punishment which none willingly suffer in the second the good and honest cause for which one may be found readie to die But the phrase to die for the iust will not beare that sense a man is not saide to die for iust punishment but by it or with it and yet in this sense some haue beene found which willingly suffered their iust punishment as the theise conuerted vpon the crosse who said vnto his fellow Luk. 23.41 We are righteously here 7. The best interpretation then is that by the iust we vnderstand such an one as is in himselfe a righteous and vertuous man by the good such as haue deserued well of vs that are liberall and bountifull men from whome we haue receiued good so Beza interpreteth one that is profitable to him of whome he hath receiued good Genevens so also Catharinus a Popish writer and some by the good vnderstand such as are deare vnto them as their children parents friends countrey as some such were found among the Romans that gaue their liues for their friends and countrey P. Mart. And this exposition may be confirmed by the opposite part that Christ died for vs beeing sinners v. 8. yea his enemies v. 10. whereas men will not die for the righteous and hardly for their friends 12. Quest. Of the difference betweene Christs dying for vs and those which died for their countrey We read in the forren histories of the Gentiles that some haue giuen their liues for their countrey as Codrus for the Athenians Menoecius for the Thebanes who killed himselfe and fell among his enemies for the deliuerance of his countrey so Curtius threw himselfe into a gulph to preserue Rome from the pestilence But there was great difference betweene the death of these and of Christ. 1. They were not innocent as Christ was and therefore as their life was not so holy so could not their death be so pretious nor their person to honourable 2. They did not willingly offer themselues vnto any iudge to be condemned as Christ did but in other manner and sort aduentured their liues 3. They did it not of loue but of vain-glorie and desire of praise 4. They by the instigation of Sathan were mooued so to doe hauing no cogitation therein to please God but Christ gaue himselfe to death 〈◊〉 obedience to the will of his heauenly father 5. They at such time gaue their liues when as their case was desperate and so were impatient to abide the extreame haâ—â—d and they died beeing mortall men that could not liue long as Solon when he encouraged the citizens to take armes against Pisistratus the tyrant beeing asked what made him bold so to doe answered his old age he knew he could not liue long But Christ died for vs hauing no necessitie to die in himselfe 6. Their death was glorious and honourable vnto them but Christ offered himselfe to the ignominious and shamefull death of the crosse 7. They died for a temporall deliuerance but we by Christs death are eternally deliuered 8. And that which maketh the greatest honour of all they died for their countrey and friends but our blessed Sauiour for his enemies ex Martyr Pareus 9. Origen addeth further that although there may be found among the heathen that died for their countrey yet there is none of them which died for all the world as Christ onely did which by his death totius mundi peccata absolvit did absolue all the world of their sinnes 13. Quest. Of the greatnes of the loue of God toward man in sending Christ to die for vs v. 8. This exceeding great loue of God is set forth by three circumstances what they were for whome Christ died sinners and enemies to God what Christ was that suffered euen the Sonne of God and what he endured and suffered euen to die for them 1. The condition of them for whome Christ died is set forth by three names they are said to be weake as not able to helpe or deliuer themselues vngodly as they which had left the worship of the onely true God and had defiled themselues with idolatrie sinners which had euery way transgressed the law of God Tolet. annot 10. Origen here comprehendeth all kind of sinnes for either one of ignorance and infirmitie sinneth and he is called weake or he is an obstinate and malitious offender who is called the sinner Sinners in Scripture are said to be those not which commit any sinne but those in whome sinne dwelleth and raigneth as Ioh. 9.31 and such were we by nature Beza yea we were not onely sinners but enemies vnto God which setteth his loue forth so much the more that he sought our good not onely beeing euill but also aduersaries vnto him So that while we were sinners and so God hated vs in respect of our sinnes yet at the same instant amabat secundum quod opus eius he loued vs as his owne worke gloss ordin 2. Gods loue further appeareth in sending his owne Sonne into the world nothing is dearer to a man then his owne sonne and therefore Gods loue doth herein most shew it selfe in that he sent not either Angel or Arkangel or any other of his glorious creatures to die for vs but his owne sonne Martyr 3. And this Sonne of God was not onely made man for vs and liued in the flesh and suffered many things for our sake but he died for vs it had beene a sufficient demonstration of his loue to haue humbled himselfe to take vpon him the nature of man and to walke and conuerse among sinnefull men But in that he died and that for his enemies it sheweth an vnspeakable loue there is no greater loue among men then when one bestoweth his life for his friends Ioh. 15.13 But Christs loue here exceeded that he gaue his life for his enemies Gorrhan 14. Quest. Whether mans redemption could not otherwise haue beene wrought then by the death of Christ. 1. It was not necessarie that Christ should die for our redemption either by the necessitie of coaction as though God had beene by some vrgent occasion compelled thereunto set God is not forced he worketh most freely nor yet by necessitie of nature as it is impossible in the diuine nature that God should lie or be vntrue but no externall worke done by God proceedeth from the necessitie of his nature there was then no absolute necessitie that Christ should die for vs nor yet any hypotheticall or conditionall necessitie the end beeing considered namely the saluation of man for it had beene possible for God by other meanes then by the death of his Sonne to haue wrought the saluation of man 2. Yet was it necessarie that Christ should die for mankind the wisdome and counsell of God considered because there was no other way whereby the greatnes of the loue of God could be shewed vnto man then by giuing his owne Sonne to die for vs P.
Mart. there might haue beene an other way in respect of Gods power to whome all things are possible sed nullus humanae miseriae convenientoir but none more conuenient in regard of mans miserie for what can more comfort vs deliuer vs from despaire then that it pleased God that a man like our selues should die for vs gloss ord and though there must haue been an other way found out Liberandi to deliuer man tamen non redimendi yet not of redeeming man Gorrhan for man could not properly be saide to be redeemed vnlesse the ransome had beene paied and the punishment due vnto man satisfied which was by the death of Christ. 15. Quest. Wherein the force of the Apostles reason consisteth saying Much more beeing reconciled we shall be saued by his life v. 9. 1. The ordinarie glosse thus collecteth because it is more to take away sinne then iustos cooperantes salvare to saue those that are iust and fellow workers as though this were the Apostles argument it was an harder matter to worke our iustification which was done without vs then now to purchase saluation whereunto man himselfe worketh But this is farre from the Apostles meaning to make man a ioynt worker with Christ in the matter of iustification for he ascribeth all here vnto the death and life of Christ. 2. Wherefore the force of this comparison beeing from the greater to the lesse consisteth in these three points 1. for whome Christ hath done this 2. how he hath wrought it 3. and what 1. The first is obserued by Chrysostome he iustified vs by faith in his blood when we were enemies now amici facti sumus we are made his friends and therefore he will much more saue vs. 2. The next is obserued by Oecumenius and Chrysostome also toucheth it it is not necessarie 〈◊〉 post hac silius moriatur that afterward the Sonne should die any more if then iustification be alreadie wrought for vs which required Christs death much more now shall we obtaine the perfecting of saluation to the which Christs death againe is not required Pareus and before him Gorrhan doe place the comparison in the opposition betweene life and death if he could iustifie vs by dying multo magis vivens c. much more beeing aliue can he saue vs. 3 It is more to iustifie and reconcile sinners then to saue them beeing iustified Christ hath done the first much lesse need we doubt of the second Pet. Mart. But Lyranus hath here a corrupt glosse giuing this reason why it is a greater worke to iustifie a sinner then to glorifie him beeing iustified because one can not merit his iustification but he that is iustified may per gratiam mereri de condigno vitam beatam c. may by grace deserue of condignitie a blessed life c. This is contrarie to the Apostle who saith Rom. 6.23 that the gift of God is eternall life c. it can not then be any wise merited 3. Now saluation is ascribed to the life of Christ not as though the life of Christ rising from the dead were the price of our redemption but because Christ by his resurrection and life did perfect our saluation and he now euer liueth to be an intercessor for vs vnto his father and to bring vs vnto glorie wherefore to finish and make perfect our iustification the life of Christ and his resurrection must be ioyned with his death and suffering as the Apostle concluded before in the verie last words of the former chapter Pareus 16. Quest. Why the Apostle saith not onely so but we also reioyce in God c. v. 11. 1. Some doe make this connexion that we onely shall not be saued by Christ in the life to come but now also reioyce in the hope thereof Lyran. Gorrhan and before them Theoâ—â—et likewise Anselme we glorie in this quia consider amus nos futuros cum illo in gloria we consider we shall be with him in glorie 2. Oecumenius giueth this sence least any might thinke it a shame vnto vs that we could not be otherwise redeemed then by the death of Christ the Apostle addeth that we â—â—eede not be ashamed thereof but rather glorie therein because it was a signe of the great loue of God that he spared not his owne Sonne for vs. 3. Some referre it to our glorying in tribulations Sa but it is more to glorie in God â—â—en to reioyce in tribulation 4. But the Apostle setteth downe here the highest degree of the reioycing of Christians they doe not onely reioyce vnder the hope of glorie nor in tribulation which two degrees the Apostle mentioned before ver 2. but they reioyce in God which is to reioyce quod Deum propitium habeas that thou hast God thy mercifull father Pareus â—â—â—â—care Deum habere patrem c. to boast that we haue God our father protector and â—â—â—ender Tolet. gloriamur Deum esse nostrum we reioyce that God is ours Calvin gloriaâ—â—â— de ipsius in nos clementia we glorie of his clemencie and loue toward vs Osiander And â—â—s the Apostle here amplifieth three effects of iustification before propounded v. 1 2. to â—â—â—e peace with God to stand in the state of grace and to reioyce so here he saith we are reconciled by his blood then we are saued by his life and so haue a perpetuitie and certentie in our state and we dare also glorie in God Pareus 17. Quest. Whether any thing neede to be supplied in the Apostles speach v. 12. to make the sense perfect v. 12. As by one sinne entred into the world c. 1. Some doe thinke that the redditiue of this similitude is wanting for vnto this as by one c. should answer the other part so c. Origen giueth this reason thereof that S. Paul omitted the other part so by one mans obedience came righteousnes propter negligentiores least the negligent and carelesse sort should haue presumed too much but this can be no reason because the Apostle both before and after had expressed as much that we obtaine life and righteousnes by Christ. 2. Bullinger consenteth with Origen that there is in this speach of the Apostle an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some inconsequence and that he omitted the other part through vehemencie 3. Erasmus thinketh that here is an anantapodoton a comparison without a reddition which he would haue vnderstood by supplying the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and death by sinne that is so death came by sinne as by one man sinne entred but all this belongeth to the proposition or first part of the comparison As sinne came in by one and death by sinne the reddition must be that so righteousnes came in by Christ and life thereby for otherwise there should be small coherence in the words 4. Tolet thinketh that the reddition is included in those words in the ende of the 14.1 where Adam is saide to be the figure
but euen swallowe vp Calvin and in respect of our selues who the more we feele the burthen and ouerflowing of our sinne the more we haue occasion to extoll and magnifie the grace of God Osiander So here are two ends of the lawe expressed the neâ—â—â—â— ende is the manifestation and encrease of sinne the remote ende is the more abounding of grace but here is the difference the first ende is vniuersall for in all men both beleeuers and vnbeleeuers the law worketh the encrease insight and knowledge of sinne but the other ende is particular and peculiar 〈◊〉 to the faithfull that by the abounding of sinne grace may more abound toward them which is not properly caused by the encrease of sinne but thorough the mercie of God Pareus Quest. 44. Of the raigne of sinne vnto death and of grace vnto life 1. Before the Apostle had ascribed the kingdome vnto death v. 14. Death raigned from Adam c. but here vnto sinne because death indeede raigneth by sinne as the Apostle saith The sting of death is sinne 1. Cor. 15.56 death could haue no power ouer vs but thorough sinne Martyr 2. But to speake more distinctly where the Apostle giueth the kingdome vnto death he speaketh of the times before the law when as death did apparantly raigne in the world but sinne was not so apparant till the lawe came but sinne is said to haue raigned after the lawe was giuen because sinne then more abounded So that three estates of the world are here described the first from Adam to Moses when sinne was in the world but death raigned the third is from the comming of Christ who raigned by righteousnesse vnto life destroying both the kingdome of sinne and death Tolet. 3. By death Chrysostome seemeth to vnderstand the death of the bodie mors ex haec presenti vita eijcit death doth cast vs out of this life c. but eternall death is here also comprehended potestatem habuit deijciendi c. it had power to cast vs downe to eternall death Lyran. as may appeare by the other opposite part of eternall life Piscator 4. But whereas in the first clause mention is made onely of the raigning of sinne vnto death but in the other there are three mentioned grace righteousnesse and life Origen thinketh that the deuill must be vnderstood to be set against the grace of Christ ab inuentis rebus author inventi nominatur the author of the invention is named in the things invented c. for sinne came in by the deuill some thinke that the wrath of God must be supplied which raigned by sinne Piscator but I thinke rather with Calvin that beside the necessarie parts of the comparison the Apostle maketh mention of grace vt fortius in figuret memoria c. that it might better sticke in our memorie that all is of grace 5. The Apostle speaketh of the time past sinne had raigned because that although sinne doe still raigne in the children of disobedience yet in the faithfull it raigneth no more Par. 6. By righteousnesse some vnderstand iustitiam operum the righteousnesse of 〈◊〉 gloss interlin so also Bellarmine lib. 2. de iustificat c. 6. but the iustice of Christ is rather vnderstood as the Greeke interpreters well expound and as is euident by the clause in the ende By our Lord Iesus Christ who is notwithstanding both our iustification and sanctification 7. The ordinarie glosse here well obserueth that in the kingdome of sinne mention is not made of Adam from whom sinne came because the Apostle speaketh not onely of originall but of actuall sinnes both which are remitted in Christ. 8. Thorough Iesus Christ our Lord Iesus per gratiam Dominus per iustitiam nostre per gloriam Iesus by grace Lord by his iustice and ours because he bringeth vs to glorie Gorrhan 4. Places of Doctrine Doct. 1. Of the difference betweene Christian and worldly hope v. 5. Hope maketh not ashamed This is the propertie of the hope of Christians that is neuer confoundeth them or maketh ashamed because it is founded vpon Gods promises who both is immutable and changeth not and is also omnipotent able to performe whatsoeuer he promiseth But so it is not in humane or worldly hope for that often putteth man to rebuke because he is deceiued in his hope and faileth in the thing hoped for and the reason is for that he reposeth his confidence in man who is either deceitfull and hopeth not his promise or is not of power to performe it therefore the Prophet saith Cursed be the man that trusteth in man and maketh flesh his arme Ierem. 17.5 Doct. 2. Of the properties and effects of faith v. 2. Beeing iustified by faith 1. Vnto faith is ascribed iustification as in these words and remission of sinnes in purifying the heart Act. 15.9 2. faith is the foundation of thing hoped for Heb. 11.1 3. it is the cause of the producing and bringing forth of good fruit Iam. 2.8 Shewe me thy faith out of thy workes c. 4. it ouercommeth the tentations of Sathan for by the sheild of faith we quench all his fierie darts Ephes. 6.18 5. by faith we attaine vnto the vnderstanding of the word of God which otherwise is vnprofitable Isay. 7.9 Vnlesse yee beleeue ye shall not vnderstand as some translations doe reade and the Apostle saith that the word did not profit the Israelites because it was not mixed with faith Heb. 4.2 6. faith obtaineth our requests in prayer Iam. 2.16 the prayer of faith saueth the sicke 7. it worketh the saluation of the soule Luk. 7.50 Thy faith hath saued thee Doct. 3. Of the raigne and dominion of death v. 14. Death raigned from Adam to Moses Before sinne entred into the world death had no dominion but now it hath gotten a tyrannicall and generall dominion ouer men both of all sorts and conditions both young and old and in all ages as here it is said to raigne euen from Adam to Moses that age was not exempted from the dominion of death wherein sinne seemed least to abound but Christ hath ouercome death and destroyed the dominion thereof both in that he hath taken away the sting thereof which is sinne that death is not hurtfull vnto them that beleeue but bringeth their soules vnto euerlasting rest and in the generall resurrection our bodies which death had seazed on shall be restored vnto life as our Blessed Sauiour saith I am the resurrection and the life c. Ioh. 15.25 Doct. 4. Of the difference of sinnes v. 14. Euen ouer them that sinned not after the like manner c. Here the Apostle setteth downe this distinction of actuall and originall sinne some doe sinne in like manner as Adam did that is actually some not in like manner that is there is a secret and hid sinne in the corruption of nature which is not actuall but in time breaketh forth into act as the seede sheweth it selfe in the hearbe Doct. 5. There is no saluation
or life without Christ. v. 17. Much more shall they which receiue c. raigne in life c. As in Adam sinne and death entred and so raigned ouer all so life raigneth by Iesus Christ then they which are not graft by faith into Christ but remaine onely in Adam cannot be pertakers of life they are still vnder the kingdome of sinne and death wherefore the Turkes Iewes and all other that are without the knowledge and faith of Christ howsoeuer they dreame of a kind of Paradise and terrene happinesse after this life yet they can haue no assurance of life seeing they are strangers from Christ So S. Peter saith Act. 4.12 That there is no other name giuen vnder heauen whereby we must be saued Doct. 6. That life doth accompanie righteousnesse v. 17. The Apostle saith that they which receiue the gift of righteousnesse shall raigne in life then as sinne raigned vnto death so righteousnesse raigneth vnto life wheresoeuer then righteousnesse is found whether inherent as in the Angels or imputed as in the faithfull who haue the righteousnesse of Christ imputed vnto them by faith there is the kingdome of life then they which doe feele the kingdome of righteousnesse to be begunne in them who both by faith are iustified in Christ and their faith is effectuall working by loue they are assured to enter into life as S. Paul knewe after he had kept the faith and fought a good fight that there was a crowne of righteousnesse laid vp for him 2. Tim. 4.8 Doct. 7. Of the vse of the lawe v. 20. The lawe entred c. that the offence should abound c. This is the proper vse of the lawe to bring a man to the knowledge of his sinne and to shewe him in what state he standeth by nature a transgressor of the lawe and so subiect to the curse but we must not rest in this vse of the lawe there is a second and more principall ende that by the abounding of sinne grace may more abound and in this sense the Apostle calleth the lawe a schoolemaster to bring vs to Christ Galath 3.19 that we by the lawe seeing our owne weakenesse and vnsufficiencie should seeke vnto Christ Iesus to finde righteousnes in him which cannot be obtained by the lawe 5. Places of controversie Controv. 1. Whether a good conscience and integritie of life be the cause of peace with God Pererius disput 1. in c. 5. numer 2. vrgeth that place of the Prophet Isay c. 32.17 s he worke of iustice shall be peace euen the worke of iustice and quietnesse and assurance for euer whereupon he inferreth that opera iustitiae c. the workes of iustice and the keeping of Gods commandements doe worke in vs this tranquilitie and peace of the minde Contra. It might be here answeared that peace of conscience is the worke of our true iustice that is Christ who is called the Lord our iustice or righteousnesse Ierem. 23.10 but that this interpretation agreeth not with the former words v. 16. Iudgement shall dwell in the desert and iustice in the fruitfull field where the Prophet speaketh of the externall practise and exercise of iustice 2. Iunius seemeth to vnderstand these disiunctiuely the fruites of the spirit which should be powred vpon them v. 15. should bring faith iustice peace as the Apostle sheweth these to be the fruites of the spirit Rom. 14.17 righteousnesse peace ioy in the holy Ghost so also Faius But this distinction here cannot be admitted because it is directly said the worke of iustice shall be peace tranquilitie 3. But the best answer is that righteousnesse procureth peace not effective because it worketh this inward peace which is wrought in vs by the grace of iustification but declarative it declareth confirmeth and assureth vnto vs our peace as S. Peter exhorteth that we make our election and calling sure by good workes 2. Pet. 1.9 not that our workes make our election sure in it selfe which dependeth on the purpose of God but it is made sure vnto vs so the peace of conscience wrought in vs by faith is confirmed and ratified vnto vs by a good life euen as good workes are testimonies of our faith and in that sense are said by S. Iames c. 2. to iustifie Controv. 2. Against invocation of Saints 1. By whome we haue accesse through faith this text is well vrged by Peter Martyr and Pareus against the invocation of Saints for if by Christ we haue accesse vnto God what neede we the helpe of other mediators and intercessours the Papists then doe much derogate vnto the glorie of Christ in bringing an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter vs and cause vs to haue accesse vnto God And further two arguments may be vrged out of the Apostles words he saith we haue accesse by him through faith but Saints are not the obiect of our faith we must onely beleeue in God Ioh. 14.1 Ye beleeue in God beleeue also in me 2. we haue accesse vnto this grace namely whereby we are iustified but by the Saints we are not iustified therefore by them we haue not accesse and entrance Controv. 3. Of the certaintie of saluation and of finall perseuerance v. 5. We haue accesse vnto this grace wherein we stand Calvin out of this place refuteth two errors of Popish sophistrie the one that the faithfull for the present cannot be certaine of the grace of God and of the remission of their sinnes the other that they are not sure of finall perseuerance But to stand in grace signifieth to be sure of the grace and fauour of God one may attaine vnto the fauour of the Prince but he is not sure to continue in it But Gods fauour in Christ is most constant whom Christ loueth he loueth to the end Iob. 13.1 Tolet here foisteth in one of his Popish drugs that tranquilitie and peace of conscience and certaintie of remission of sinnes is not the fruit or worke of faith in the faithfull for the wicked that knowe not their sinnes haue also a quiet conscience Tolet. annot 1. Contra. There is great difference between a senslesse and a quiet cōscience the wicked feele not the pricke of conscience because their sinnes are concealed from them but the faithfull haue peace of conscience after the sight of their sinnes which they know to be remitted in Christ So Paul was aliue without the law but afterward when sinne reviued he died Rom. 7.9 where then the conscience is cast into a slumber of securitie sinne reviuing awaketh troubleth it but where sinne is remitted in Christ the conscience ceaseth to be troubled and perplexed as in the wicked Controv. 4. That the tribulation of the Saints is not meritorious though it be said to worke patience We must vnderstand that the Apostle diuersely vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worketh for it is sometime ascribed vnto the principall efficient cause as vnto God the author and worker of all good things in vs 2. Cor. 5.5 sometime
his life whereby he merited the imputation of his righteousnesse for the merite of Christs passion depended vpon the holines and worthines of his person which was manifested in his life 2. There are two partes of our iustification remission of our sinnes and the making of vnrighteous the one was the proper worke of Christs death that paied the ransome due vnto our sinnes the other of his perfect holines and righteousnesse which was manifested in his rising from the dead and therefore the Apostle ioyneth them both together Rom. 4.28 Who was deliuered to death for our sinnes and is risen againe for our iustification see further of this matter Controv. 20. in c. 4. Controv. 26. Against the Philosophers who placed righteousnesse in their owne workes The heathen Philosophers and wise men were vtterly ignorant of this making of men righteous by an others obedience for they held them onely to be righteous which by continuall exercise and practise of vertue attained vnto an habite of well doing which they ascribed onely to their owne industrie and endeuour Contra. These wise heathen in many things bewrayed their grosse and palpable ignorance 1. they knew not what remission of sinnes was neither how sinne entred into the world or how it was taken away they thought that by their well doing onely afterward the former memorie of their sinnes was worne out whereas it is in God onely to blot out the remembrance of sinne 2. they ascribed their vertues such as they were to their owne free-will and endeuour whereas Christian religion teacheth vs that God is the author of all good things and that man of himselfe is not able to thinke or conceiue a good thought 3. they erred in seeking to be made righteous and iust by their owne workes which beeing imperfect and diuerse waies blemished are not able to iustifie vs before God who is absolutely perfect true it is that euery Christian must endeuour to liue well and aduance his faith with fruitfull workes but it is Christs perfect obedience and not our owne which is imperfect that maketh vs truly righteous before God Controv. 27. Against the Manichees and Pelagians the one giuing too much the other too little to the law v. 30. The law entred that the offence should abound c. the Manichees vrge these and such like places against the law as though it were euill not distinguishing betweene the proper effects of the law which it worketh of it selfe as the Prophet Dauid expresseth them Psal. 19. It conuerteth the soule giueth wisedome to the simple giueth light to the eyes c. and the effects of the law which it worketh by reason of the weaknesse of man as it serueth to reueale the knowledge of sinne and to make it more abound But the Apostle himselfe that here thus testifieth of the law confesseth that in it selfe the law is holy Rom. 7.12 for although we are not able to performe that which the law commandeth yet the things are holy iust and good which the law requireth and the desire of the godly longeth after them As the Manichees detracted from the law so the Pelagians ascribed too much vnto it for they held that the law was sufficient to saluation and that if a man did once vnderstand what was to be done by the strength of nature he could doe it the law then serued to reueale vnto them the will of God and there owne strength sufficed in their opinion to performe it They beeing further vrged that the grace of God was necessarie did in words acknowledge it but by grace they vnderstood first the nature of man which was first giuen him of God then the doctrine onely and knowledge of the law The Popish schoolemen differed not much from this opinion who hled that a man by the strength of nature may keepe the precepts of the law quoad substantiam operis in respect of the substance of the worke but not quoad intentionem praecipientis according to the intention of the lawegiuer But it is euident out of the Scripture that no not the regenerate much lesse naturall men are able to keepe the commandements of God perfitly as S. Paul sheweth by his owne example Rom. 7. And if it were as the Pelagians held that the lawe were sufficient to saluation then Christ died in vaine Controv. 28. Of the assurance of saluation v. 21. Grace might raigne by righteousnesse vnto eternall life c. Hence it is euident that life is a consequent of righteousnesse as death is of sinne and that the faithfull are as sure to obtaine life if they haue righteousnesse as Adam and Adams children were sure to die after they haue sinned So Chrysostome vpon this place collecteth well Noli itaque cum iustitiam habeas de vita dubitare vitam enim excellit iustitia mater quippe illius est do not therefore doubt of life and saluation if thou haue iustice for iustice excelleth life beeing the mother thereof This is contrarie to the erroneous and vncomfortable doctrine of the moderne Papists that it is presumption for any man to be assured of his saluation see further hereof elswhere Synops. Centur. 4. err 25. Controv. 29 Of the diuerse kinds of grace against the Romanists v. 21. So might grace also raigne c. The Popish Schoolemen haue certaine distinctions of grace which either are not at all to be admitted or else they must be first qualified before they can be receiued 1. Of the first kind is that distinction of grace that there is gratia gratis data gratia gratum faciens grace freely giuen and grace that maketh vs acceptable vnto God two exceptions may be taken hereunto 1. there is no grace but is freely giuē otherwise it were not of grace that is of fauour but they in making one kind of grace onely that is freely giuen they insinuate that there are other graces which are not freely giuen 2. the grace which maketh vs acceptable to God they hold to be a grace or habite infused for the which we are accepted wherein they erre in ascribing that to a created or infused grace which is onely the worke of the free grace and fauour of God toward vs this word grace is either taken actively for the loue grace and fauour of God or passiuely for those seuerall gifts and graces which are wrought in vs by the fauour of God the first grace is as the cause the other graces are the effects the first is without vs the other within vs the first is the originall grace in God the other are created graces Now we hold that we are made acceptable vnto God onely by the first grace of God toward vs which is grounded in Christ the Romanists ascribe our acceptance with God to the other see further hereof Synops. Centur. 4. err 27. 2. Of the other sort is the distinction of grace operans cooperans working and working together as the working grace is that which alone changeth the will and maketh it willing
here vseth that the bodie of sinne may be destroyed for the bodie is not crucified or destroyed but sinne which dwelleth in the bodie 3. Origen hath an other exposition by the bodie of sinne we may vnderstand proprium aliquod corpus the proper bodie of sinne whereof these are the members fornication vncleannes inordinate affection with other particular sinnes as S. Paul calleth them Coloss. 3.4 and this sense followeth Chrysostome this bodie of sinne he vnderstandeth to be vniuersam malitiā nostram the whole malice of our nature so Lyran. congeries peccatorum the companie of sinnes is called the bodie of sinne as there is a bodie also of vertues and good workes Gorrhan as Matth. 6.22 If thine eye be single the whole bodie shall be light if it be wicked the whole bodie shall be darke 4. And this multitude and companie of sinnes is so called for diuerse reasons 1. because as the bodie hath diuerse members so our inborne concupiscence brancheth forth into diuerse sinnes Mart. 2. propter robur tyrannidem because of the strength and tyrannie which it exerciseth in the children of disobedience Faius 3. quod ab eo facile homines divelli non possunt because men cannot easily be plucked from their sinnes no more then from their bodie Phocius 4. because men are addicted to their sinnes and loue it as themselues Photius ibid. 5. But in this place the Apostle vseth this phrase the bodie of sinne because he had spoken of crucifying before bodies vse to be crucified Pareus and we are as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were concorporated with Christ which word the Apostle vseth Ephes. 3.6 and we were crucified in his bodie vpon the crosse together with him 5. But here we must take heede of the error of Florius Illyricus who did hold that originall sinne was a substance and not an accident onely because it is called here a bodie and the old man But this is a metaphoricall speach it is called a bodie by a certaine similitude as it is shewed before and the Apostle calleth it afterward verse 12. sinne in the mortall bodie it is therefore a kinde of spirituall bodie in these our mortall bodies 6. But in that the Apostle addeth that we should not serue sinne he sheweth that the regenerate are not quite freed from sinne but sinne doth not raigne in them neither are they seruants any longer vnto it so we must make a difference betweene these two peccare and peccato servire to sinne and to serue sinne the regenerate doe sinne while they are in the flesh but they doe no longer serue sinne Bucor Quest. 11. How the dead are said to be freed from sinne v 7. 1. Some do vnderstand this of the spirituall death in baptisme before spoken of Lyran. Ofiand P. Martyr thinketh that the Apostle speaketh of mortification which is the effect of iustification not de morte naturae of the death of nature But then this had beene a repetition of that which he said before vers 6. whereas it containeth rather a reason thereof 2. Some vnderstanding this to be spoken of the naturall death of the bodie from whence the Apostle taketh his similitude by beeing freed or iustified from sinne doe meane purgatum esse à peccatis to be purged from sinne Basil. lib. de baptis But this cannot be that all the dead should be purged from their sinne though they cease from the actions thereof 3. This better is interpreted of the naturall death that they which are dead do thenceforth cease from the actions of sinne and so Chrysostome vnderstandeth here the word iustified liber est à peccatis is free from sinne that is the actions of sinne cease Calvin like as a seruant when he dieth is free from the seruice of his master as Iob. 3.19 so he which is dead is free from the dominion of sinnes past then the theefe ceaseth to steale the adulterer to commit adulterie the word then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is iustified is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is freed which word the Apostle vseth v. 18. and it is a synecdoche when one kind is taken for the whole to be iustified and absolued in iudgement is one kind of freedome and it is taken here for the generall to be set free as a theefe dying is set free by death as if he had beene iustified and absolued in iudgement Piscator 4. But hence it followeth not that the dead doe not sinne afterward they are free from the sinnes committed in the bodie yet the wicked euen after death beeing tormented in hell doe not cease to sinne beeing full of despaire blasphemie impenitencie and therefore their sinnes not ceasing their punishments cannot determine Let this be obserued against the opinion of the Origenists who inferre that because when men are dead there is an ende of their sinne that at the length there shall be an ende of their punishment and God shall haue mercie vpon them Quest. 12. What life the Apostle speaketh of v. 8. We beleeue that we shall also liue with him 1. Some vnderstand it of life euerlasting in coelo post generalem resurrectionem in heauen after the generall resurrection Haymo so also Origen Chrysostome Theodoret but it is euident that the Apostle speaketh of the life of grace v. 11. ye are dead to finde but are aliue to God c. 2. Neither is it to be vnderstood onely de vita gratiae of the life of grace as Lyran Tolet annot 8. and Basil vnderstandeth it of the newenesse of life lib. de baptism for the AApostle thus expoundeth himselfe 2. Tim. 2.11.12 if we be dead with him we shall also liue with him that is shall raigne with him as the Apostle saith in the next verse following if we suffer we shall also raigne with him 3. Wherefore the Apostle by liuing with Christ vnderstandeth generally both the life of grace present and of glorie afterward Mart. and this life is distinguished into three degrees 1. our regeneration in rising vnto newenes of life 2. our perseuerance in continuing vnto the end 3. the third degree is in euerlasting life after the resurrection Pareus Quest. 13. How death is said to haue had dominion ouer Christ v. 9. In that the Apostle saith v. 9. Death hath no more dominiō ouer him it is inferred that death had sometime dominion ouer him 1. Origen to remooue this doubt how death may be said to haue had dominion of Christ vnderstandeth it of his going downe to hell ad locum vbi mors regnavit vnto the place where death raigned but thus the doubt remaineth still for Christ whom he would haue descend to hell went thither as a conquerour hell had no dominion ouer him therefore that cannot be the meaning 2. and Haymo his interpretation is as harsh who by death vnderstandeth the deuil which had dominion by his ministers as he entred into the heart of Iudas Christo permittente by the permission of Christ it is
righteousnesse Controv. 14. Concerning inherent iustice v. 13. Neither giue your members as weapons of vnrighteousnesse c. Bellarmine inferreth out of this place that as sinne was a thing inherent and dwelling in vs before our conuersion so instead thereof must succeede righteousnes per iustitiam intelligit aliquid inherens by righteousnesse he vnderstandeth a thing inherent in vs from whence proceed good workes Contra. 1. We doe not denie but that there is in the regenerate a righteousnesse inherent and dwelling in them which is their state of sactification or regeneration but by this inherent iustice are we not iustified before God but by the righteousnesse of Christ imputed onely for here the Apostle treateth not of iustification but of our sanctification and mortification which are necessarie fruits of iustification and doe followe it but they are not causes of our iustification 2. Wherefore this is no good consequent There is in the righteous an inherent iustice Erg. by this iustice they are iustified before God See further hereof Synops. Centur. 4. err 56. Controv. 15. Against the power of freewill in the fruits of righteousnesse v 20. When ye were the seruants of sinne ye were freed from righteousnesse Beza doth vrge this place strongly against the popish freewill for in that they are said to be free from iustice that is as Anselme interpreteth alieni à iustitia estranged from iustice it sheweth that they haue no inclination at all vnto iustice it beareth no sway at all nullum erat eius imperium it had no command at all ouer you Pererius disput 5. numer 33. maketh an offer to confute this assertion of Beza but with bad successe for those verie authors whom he produceth make against him first he alleadgeth Anselme following Augustine liberum arbitrium saith Augustine vsque adeo iâ— peccatoribus non perijt vt per ipsum maximè peccent c. freewill is so farre from beeing lost in the wicked that thereby they doe sinne most of all c. But who denieth this the wicked haue freewill indeed free from compulsion it is voluntarie but inclined onely vnto euill which Anselme calleth libertatem culpabilem a culpable freedome and he therefore fitly distinguisheth betweene these two phrases of the Apostle he saith they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free not freed from iustice least that sinne might be imputed vnto any other then to themselues but afterward v. 22. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberati freed from sinne to shewe that this freedome is not of our selues but onely from God and so he concludeth haec voluntas quae libera est in malis c. ideo in bonis libera non est quia non liberatur ab eo qui eam solus c. this will which is free in euill because they delight in euill is not therefore free in good things because it is not freed by him who onely can make it free from sinne c. With like successe he citeth Thomas in his Commentarie here who thus writeth semper itaque homo sive in peccato fuerit sive in gratia liber est à coactione non tamen semper liber est ab omni inclinatione man therefore alwaies whether he be in sinne or in grace is free from coaction and compulsion but he is not alway free from an inclination c. where he affirmeth the same thing which we doe that the will of men is free alwaies from compulsion for it alwaies willeth freely without constraint that which it willeth but it is not free at any time from an euill inclination it is not free à necessitate from a necessitie of inclining vnto that which is euill of it owne naturall disposition Controv. 16. Whether all death be the wages or stipend of sinne v. 13. The stipend of sinne is death Socinus part 3. c. 8. pag. 294. graunteth that eternall death is the reward of sinne and the necessitie of mortalitie and dying but not â—â—â— corporall death it selfe for Adam before sinne entred was created in a mortall state and condition and Christ hath redeemed vs from all sinne and the punishment thereof therefore corporall death is no punishment of sinne because it remaineth still neither hath Christ redeemed vs from it Contra. 1. It is euident in that the Apostle speaketh of death here absolutely without any restraint or limitation that he meaneth death in generall of what kind soeuer and of the corporall death he speaketh directly c. 5.12 by one man sinne entred into the world and death by sinne which is specially vnderstood of the bondage of mortalitie which Adam by his transgression brought vpon his posteritie 2. It is friuolous distinction to make a difference betweene death and the necessitie of dying for what else is mortalitie then a necessitie of dying which if it be brought in by sinne then death also it selfe 3. Adam though he were created with a possibilitie of dying if he sinned yet this possibilitie should neuer haue come into act if he had not actually sinned 4. Christ hath indeed deliuered vs from all punishment of sinne both temporall and eternall as he hath deliuered vs from sinne for as our sinnes are remitted neuer to be laid vnto our iudgement and yet the reliques and remainder of sinne are not vtterly extinguished so the Lord hath effectually and actually deliuered vs from eternall death that it shall neuer come neare vs but from temporall death as it is a punishment onely for he hath made it an entrance to a better life and he hath taken away the power thereof that it shall not seaze vpon vs for euer because he shall raise vs vp at the last day and then perfectly triumph ouer death for euer 5. Origen here vnderstandeth neither eternall nor temporall death but that qua separatur anima per peccatum à Deo whereby the soule is separated from God by sinne But then the Apostle had made an iteration of the same thing for sinne it selfe is the spirituall death of the soule and therefore the death here spoken of is an other death beside that namely that which followeth as the stipend of sinne which is euerlasting death vnto the which is in the next clause opposed eternall death Controv. 17. Against the distinction of veniall and mortall sinnes v. 23. The stipend or wages of sinne is death Faius by this place doth well confute that Popish distinction of veniall and mortall sinnes they say that veniall sinnes are those which in their owne nature are not worthie of death but the Apostle here noteth in generall of all sinne whatsoeuer that the stipend and wages thereof is death because all sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the law 1. Ioh. 3.5 and death is the wages of them that transgresse the 〈◊〉 that glosse then of Haymo vpon this place may seeme somewhat straunge hoc non de omnibus peccatis intelligendum est sed de criminalibus c. this is not to be vnderstood of all sinnes
but yet he vnderstandeth the Apostle onely to speake of the first motions of concupiscence which haue not the consent of the mind concupiscere nolo tamen concupisco c. I would not couet and yet I doe but I consent not to concupiscence c. lib. 1. cont epistol pelag 1.10 but this seemeth to be no fit exposition facio i. concupisco I doe that is I couet as the ordinarie glosse out of Augustine and the Saints doe not onely cupere sed etiam facere desire but doe sometimes things which ought not to be done yet we must not thinke that the Apostle here speaketh of grosse sinnes such as the faithfull sometime may fall vnto as was the adulterie of Dauid for in such sinnes there is no resistance betweene the will and the deede but they which fall into them are for the time giuen ouer 4. Methodius agreeing with Augustine that the Apostle speaketh of righteous men in his owne person by this euil which he would not he vnderstandeth euill cogitations quae occurrunt bene operanti which come into the mind of him that is about a good worke c. This is true but not al for somtime a righteous mā may in passion break out into some action which he would not as he may say some things quae non dicta vellet which he would not had bin spoken Osiander 5. Cassianus collat 33. c. 15. by the good which he would vnderstandeth the contemplation of the minde from which he is hindred occupatione rerum corporalium by the busines of outward corporall things which is called euill not that it is sinne but commeth of sinne c. He well also interpreteth this of the righteous man yet this exposition is not so fit for the Apostle speaketh of the proper effects and friuts of sinne in him v. 17. 6. Oecumenius distinguisheth here the times what I would liber à peccato when I am free from sinne I doe quando in peccato sum when I am in sinne But the Apostle speaketh of one and the same time as may appeare by the words put in the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hate 7. Wherefore the Apostle sheweth here the strife that is in a righteous man whose cheefe will and desire is to doe good but he is often ouercome of his carnall affections and doth that which in his inward will and desire he would not as Dauid in his hast did sweare he would put Nabals house to the sword which afterward beeing well aduised he would not Martyr Now in that he saith what I hate that doe I we must not thinke that the regenerate doe sinne as constrained against their wills sed non tota voluntate but it is not with their whole will Pareus that is also carnis voluntas a will of the flesh but the Apostle calleth that his will quod pracipue cordis affectu appetebat which he desireth cheefely Calvin 8. Hence then appeareth the difference betweene the regenerate and the vnregenerate they are so deuided vt praecipue cordis affectu ad Deum suspirent that in the cheefe desire of their heart they doe sigh after God and desire to doe his will yet are hindred and pulled backe by the reliques of sinne by the other sine repugnantia in cupiditates feruntur are caried after their desires and lusts without resistance and though they are sometime pricked in conscience it cannot be gathered thereby that there is in them any loue of vertue or hatred of vice but God suffereth them to be tormented vt iudicium suum demonstret to shew his iudgement Thus M. Calvin Pererius obiecteth against this exposition that in this sense etiam iniqui censen◠sunt piorum nomine wicked men shall be counted good and godly so that they haue some feare of God and some desire to doe well which may be found in the wicked Pere disput 14. numer 81. Contra. 1. Calvin requireth more in a righteous man that there be in him a lone of vertue an hatred of vice and that his cheefe desire should be set vpon God I hope he thinketh not that it is so with the wicked and vngodly 2. neither can there be any true desire in the wicked to doe well c. as Tolet confesseth imperfectam voluntatem ad 〈◊〉 etiam fine gratia c. that an imperfect will vnto that which is good euen without grace may be in a sinner and vnregenerate man annot 18. which is contrarie to the words of our Sauiour Ioh. 15. 1. Without mee you can doe nothing Quest. 26. What the Apostle vnderstandeth by flesh I know that in me that is my flesh dwelleth no good thing c. v. 18. 1. Lyranus by the flesh here vnderstandeth the sensualitie which alwaies rebelleth against reason and he saith there are these two parts in man sensualitie and reason which are otherwise called the flesh and the spirit the inward and outward man so also Gorrhan interpreteth in carne i. homine sensuali in the flesh that is the sensuall man of the same mind are present Romanists as Tolet who saith a man hath two parts rationalem sensualem the rationall and sensual likewise Per. disput 15. Bel. de stat peccat l. 5. c. 7. their reasons are these 1. Pererius vrgeth the Apostles words v. 26. I in my mind serue the law of God c. that the Apostle manifestly distinguisheth the mind that is the reason from the sensuall part 2. The Apostle himselfe calleth these the outward and inward man 2. Cor. 4.16 the outward man is the bodie the inward the mind 3. Tolet thus reasoneth si in ratione habitaret malum c. if euill dwelled in the reason then could it not will that which is good as here the Apostle saith to will is present with me Contra. 1. By the mind the Apostle vnderstandeth the mind regenerate by grace as he saith Ephes. 4.23 be renewed in the spirit of your mind 2. By the outward man the Apostle vnderstandeth all the inward and outward corruptions which must daily decay and by the inward man which must be renewed all the powers and faculties both of soule and bodie which must be renewed 3. In the naturall reason euill may dwell as it is obscured and darkned by sinne and yet the will beeing reformed and regenerate by grace may encline to that which is good 2. Wherefore by the name of flesh as Calvin well interpreteth the Apostle comprehendeth omnes naturae dotes c. all the gifts of nature and whatsoeuer is in man onely the sanctification of the spirit excepted so that on the one side is signified totus homo the whole man as he is vnregenerate on the other the whole man as he is regenerate Martyr as it may be thus shewed 1. The Apostle writing to the Corinthians which were beleeuers distinguisheth between the naturall man which perceiueth not the things that are of
God and the spirituall man 1. Cor. 2.14.15 and afterward he denieth that they were such spirituall men but carnall c. 3.1 yet were they regenerate there is then in a regenerate man somewhat that is carnall and somewhat that is spirituall 2. The feare of sinne is in the rationall part but sinne is in the flesh therefore euen in the reason there may be somewhat carnall Tolet answereth that though sinne be in the reason yet it hath the effect cheefely by the flesh Contr. The will bringeth forth sinne and that belongeth to the rationall part the bodie doth but execute the edict of the reason and will therefore the rationall part beeing the place and feare of sinne is carnall yea Tolets owne words may be vrged against himselfe he confesseth peccatum adeo infirmam fecit rationalem partem that sinne hath made the rationall part so weake as that it cannot of it selfe perfectly will that which is good though the flesh should not contradict it c. there is then somewhat carnall in the soule because there is sinne 3. The Philosophers as Aristotle lib. 1. Ethicor. c. 13. made two parts of the minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasonable and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is void of reason where the affections and passions of the mind are If the Apostle should make no other difference between the flesh and the spirit his Apostolicall Theologie would afford no greater comfort then prophane Philosophie Quest. 27. How the Apostle saith to will is present with me c. but I find no meanes to performe c. v. 18. 1. Tolet agreeing with those which vnderstand the Apostle here to speake of a man vnregenerate and in his sinne thinketh that a sinner euen without grace may will that which is good voluntate imperfecta with an imperfect will annot 20. But the Apostle affirmeth the contrarie Philip. 12.13 That it is God which worketh in vs both the will and the deed therefore a carnall man cannot haue any good will of himselfe 2. Pererius expounding the Apostle to speake here in the person of a man regenerate restraineth this will of the Apostle to concupiscence to will is present that is non concupiscere not to couet that which is euill but he could not performe this that is to haue no concupiscence though he did not consent vnto it but this opinion is refused before qu. 25.3 3. But euen they which are regenerate doe faile in the verie good workes which they do not that their will is altogether ineffectuall sed efficaciam operis negat respondere voluntati he denieth that the efficacie of the worke doth answer to his will Calvin he willeth and desireth being moued of the spirit but he cannot perfit the worke as he would he findeth alwaies some imperfection in the worke therfore the Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perfit or performe aliquo tenus progrediuntur sancti c. the Saints doe make some proceeding but they are farre off from perfection Obiect But God worketh in his both the wil and the deed Ans. God indeed worketh both but not alwaies not alike the Saints sometime will and performe good things sometime they are willing but want strength But the Apostle speaketh not here as though alwaies his will came short but that ostner then he would his will was crossed in good things and therefore he vseth the word dwelling this grace and strength did not alwaies dwell and continue with him Pareus 4. But Pererius thus obiecteth 1. if Saint Pauls will consented at any time to his concupiscence how could he say v. 17. it is no more I that doe it but sinne 2. how could he delight in his minde in the law of God if there were sinne 3. if S. Paul did those things which he would not then fornication adulterie and such like Cont. 1. It was the part of the will vnregenerate which consented not to the will renewed which Saint Paul calleth his will and not the other because he cheifely desired good things 2. in the regenerate part he delighted in Gods law though in his vnregenerate sinne remaine 3. S. Paul speaketh not of such grosse sinnes but of the secret force of concupiscence which often carieth away euen the regenerate 28. Quest. Of the meaning of these words v. 21. I finde a law c. 1. Some doe vnderstand this lawe of the morall lawe giuen by Moses some of the law of concupiscence which afterward is called the law of the members and of both sorts there are diverse opinions Of the first there are two sorts some doe interpret it as though the Apostle should commend the lawe some that he setteth forth the weakenesse and want of strength in the lawe Of the former sort 1. Origen would haue the words transposed thus because when I would doe good and evill is present I finde a lawe and I delight in the lawe c. But this traiection of the words seemeth somewhat hard 2. Photius in Oecumenius doth transpose them thus I finde the lawe to be good vnto me willing to doe c. so also Augustine lib. 2. cont 2. epist. Pelag. c. 10. and Anselmus whom Bellarmine followeth ioyne good with the lawe but it may be gathered v. 19. I doe not the good thing I would that good must be ioyned with the word doe not with the law 3. Chrysostome thus interpreteth I finde the lawe faveâ—tum auxiliantem favouring and helping me so also Theophylact and Lyranus saith that the Apostle sheweth the consent betweene the written lawe and the naturall lawe which mooueth him to doe that which is good so also the Syrian interpreter I finde the lawe to consent to my minde 4. Some supply the word good I finde the lawe to be good Haymo Hugo Gorrhan Pareus 5. Pareus hath an other exposition that the lawe is taken here for studium legis the studie of the lawe and he thinketh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is present or at hand may be supplyed out of the latter part of the verse in this sense I finde the studie of the lawe to be present with me when I would doe good But all these expositions tending to the commendation of the law are remooued because of the last words because euill is present with me for how can this be a reason that the lawe helpeth or consenteth or is good and profitable to him beeing willing to doe good to say with Pareus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because may be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although or with Faius for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but or that it is superfluously added it seemeth not to be so fit Of the other sort that hereby shewe the weakenes of the lawe which serueth to discouer sinne 1. Some giue this sense invento legem agnosco debilem I finde the lawe that is to be but weake it cannot helpe me or make me better but though I would doe good yet euill is present Photius
in Oecumen 2. or I finde by the lawe that when I would doe good euill is present Vatab. Genevens Calvin but here the preposition per by is inserted which is not in the originall 3. Erasmus to the same purpose I finde the lawe this to worke in me that I vnderstand when I would doe well that evill is present c. but here many words are added not in the originall Of them that vnderstand the lawe of the members 1. Beza thus interpreteth I finde legem impositam this lawe to be imposed vpon me by reason of the corruption of my nature so also Mart. that when I would doe good euill is present 2. some directly vnderstand legem carnis the lawe of the flesh the concupiscence which hindreth him beeing willing to doe good so Tolet Osiand and these two last expositions are most agreeable to the text because it is added as a reason because euill is present with me in which words he sheweth what lawe he meaneth that which is opposite vnto him which is further explained in the verses following Quest. 29. How the Apostle saith v. 21. euill is present with me 1. Ambrose hath here a curious observation euill is said to be present adiacere to be readie at hand because it lutketh in the flesh as at the doore that when one is inclined and willing to do good sinne is at hand to hinder And he giueth this reason why sinne hath the habitation in the flesh rather then in the soule because the flesh onely is deriued ex traduce by propagation and not the soule which if it were propagated as well as the flesh sinne rather should haue the feare in the soule because it sinneth rather then the flesh which is but the organe or instrument of sinne likewise expoundeth Tolet adiacet mihi it is naturally resiant in my flesh as he said before that to will is present with me that is naturally in his minde annot 21. 2. But 1. Ambrose reason concludeth not for though the flesh haue the beginning by propagation and not the soule and so the first pollution is by the flesh yet sinne disperseth it selfe into the whole nature of man both soule and bodie as the Apostle sheweth Coloss. 2.18 that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mind of flesh or fleshly minde 2. neither naturally is the mind willing or apt vnto that which is good for why then should the Apostle exhort to be renewed in the spirit of the minde Ephes. 4.23 the aptnesse and inclination of the mind vnto good is by grace the meaning then of this phrase is nothing else but to shewe the readinesse and strength of our naturall concupiscence which lyeth in waite and is at hand to hinder euerie good worke and to stirre vs vp vnto euill Quest. 30. Of these words I delight in the law of God c. v. 22 23. of the number of these lawes and what they are 1. Concerning the number 1. some referre these laws vnto two the law of God and the law of the minde they make one and the same the law of the members and the law of sinne also they thinke to be one Pareus Martyr Tolet. annot 22. 2. Photius in Oecumenius maketh three lawes he distinguisheth the law of God and the law of the minde the law of the members and the law of sinne he confoundeth 3. But Hierom. epist. ad Hedib qu. 8. and Ambr. in Luc. 17. doe recite fowre lawes as they are here named by the Apostle the law of God the law of the minde the law of the members and the law of sinne so also Calvin Hyper. and the Apostle indeede setteth downe so many 2. The like difference is what these lawes should be 1. Oecumenius thus describeth these lawes two are without vs the law of God the knowledge whereof we haue by the preaching of the Gospel and the law of the members which commeth by the suggestion of Satan ministring euill cogitations two of them are within vs the law of the minde that is the law of nature which is imprinted in the minde and the law of sinne which is the euill custome of sinning 2. Pererius will haue the law of God to be the written law and the law of the mind the naturall law the law of the members the naturall concupiscence and inclination vnto the seuerall proper obiects of the desire the law of sinne is deordinatio earundem virium the disordering of the naturall faculties and abusing of them vnto euill But all these faile herein 1. the law of the minde is not naturall for naturally the minde is not apt vnto that which is good without the worke of grace 2. and the law of the members is internall and within vs. 3. neither is this the naturall facultie of desiring which is not euill but the disordered pravitie of nature 3. Pet. Mertyr as he maketh the law of God and the law of the minde to be the same yet in a diuers respect for it is called the law of God in respect of the author and of the minde in regard of the subiect so in his iudgement the same is called the law of sinne because concupiscence in it selfe is sinne as the efficient and the law of the members because they are as the instruments 4. But I rather consent vnto M. Calvin who vnderstandeth the law of God to be the morall law the rule of equitie and the law of the minde to be the obedience and conformitie which the mind regenerate hath with the law of God and by the law of the members the concupiscence which is in the members consenting to the law of sinne 5. And further the law of the members and the law of sinne are not severed in subiect they are both in the members but thus they differ Some thinke the law of the members to be the corruption and pravitie of our nature called before the bodie of sinne c. 6.6 and the law of sinne the euill concupiscence springing from thence so Vatablus the law of the members is vis in carne the strength of the flesh resisting the law of the minde and the law of sinne is affectus carnis the carnall affections so Haymo interpreteth the law of the members onus pondus mortalitatis the burthen of mortalitie and the law of sinne to be euill concupiscence custome and delight in sinne so Lyranus vnderstandeth by the law of the members fomitem peccati vel inclinationem pravam the food and matter of sinne or the corrupt inclination and the law of sinne consuetudinem pravam the euill custome of sinning 6. But I rather with Beza by the law of sinne vnderstand the corruption of nature by the law of the members the euill concupiscence springing from thence for otherwise the opposition betweene the law of God and the minde on the one side and the law of the members and of sinne on the other will not be correspondent and answerable together for the law of the members must be
should bring forth fruit vnto God c. This place is well vrged by Pet. Martyr against the propitiatorie workes vnto iustification which the Romanists affirme may be done by men yet vnregenerate and not yet called Here the Apostle euidently sheweth that they which bring forth fruit vnto God must first be an others that is maried vnto Christ they cannot doe any thing that good is without him as our Blessed Sauiour himselfe saith Without me ye can doe nothing Ioh. 15.5 Controv. 6. Against the heretikes which condemned the lawe v. 5. The motions of sinnes which were by the lawe By these and such like places the Marcionites Valentinians Manichees tooke occasion to condemne the lawe as euill because thereby sinne was increased But Augustine answeareth de verbis Apostoli serm 4 that they doe imponere Christianis non simplicibus sed negligentibus c. deceiue Christians not so much simple as negligent for it is no hard matter saith he to refell their blasphemies by that which the Apostle writeth afterward in this chapter for v. 12. he saith the lawe is holy and the commandements iust and holy iust and good and in that the motions of sinne are said to be by the lawe id ex eo fit quia in carne sumus it commeth of this because we are in the flesh Mart. the lawe then tooke occasion by the weakenes of our flesh and so the euill motions did rise vp in vs. Controv. 7. That we are freed by grace from the strict and rigorous observation of the lawe Pererius disput 6. misliketh these assertions of M. Calvin and taketh vpon him to confute him diligenter meminerimus c. let vs diligently remēber that this is not a solution frō that righteousnesse which is taught in the lawe sed à rigida exactione ab ea quae iude sequitur maledictione but from the strict rigorous exacting of keeping the law the malediction and curse which followeth thereupon And he heapeth vp diuerse places of scripture to shewe that the obedience of the lawe is now exacted of vs as Rom. 2. Not the hearers of the lawe but the doers shall be iustified Rom. 3.31 Doe we destroy the lawe by faith God forbid yea we establish the lawe Perer. disput 6. Contra. 1. Pererius in confuting their opinion that hold we are freed from the obedience of the lawe fighteth with his owne shadowe and Calvin whom he refelleth as he is by him alleadged saith in expresse words that we are not freed from the righteousnesse of the lawe to keepe it And therefore he setteth downe his opinion falsly as though he or any other Protestant should affirme Christianos esse à legis observatione liberatos that Christians are freed from the observation of the law as he putteth the case 2. But their opinion that Christians are bound to keepe the lawe and are enabled to keepe it by grace and in keeping thereof are iustified is contrarie to the doctrine of the Apostle that we are iustified by faith without the works of the lawe Rom. 3.28 3. It is then a most true assertion that we are freed from the rigorous and strict obseruation of the lawe which was required of the Iewes to be iustified by the keeping of it and from the curse which followeth vpon the not keeping of the lawe for it is written Cursed is euerie one that continueth not in all things which are written in the booke of the lawe from which curse Christ hath deliuered vs beeing made a curse for vs as the Apostle sheweth Galat. 3.10.13 see further Synops. Centur. 4. err 60. Controv. 8. That concupiscence though it haue no deliberate consent of the will is sinne and forbidden by the commandement The contrarie is mentioned by the Romanists motus concupiscentia adres illicitas c. the motions of the concupiscence to vnlawfull things whereby man is stirred vp to desire any thing against the lawe of God vnlesse the will and consent be thereunto not to be sinne Pererius disput 8. with the rest of that ranke their reasons are these 1. Argum. That which is naturall in man non potest rationem habere mali cannot be counted euill but concupiscence is naturall and was in man before his fall and if any man should be now created of God in pure naturalls without originall sinne he should feele the motions of concupiscence not to be obedient vnto reason Pererius Stapleton addeth antidot p. 360. that the Scripture seemeth to command some concupiscence as the Apostle saith he that desireth the office of a Bishop he desireth a good worke 1. Timoth. 3.1 Contra. 1. As concupiscence is a naturall facultie it is neither sinne nor forbidden if the concupiscence be of things lawfull as of meate or drinke and in due manner not to couet them much and to a good ende to couet them to the glorie of God and our owne and our neighbours good but the concupiscence as it is tainted and corrupted with originall sinne is euill and forbidden by the commandement 2. This concupiscence in the vnregenerate is continually euill in the regenerate there may be a concupiscence of lawfull and indifferent things as either of those things which are proper and peculiar to a man as the desire of a man to his wife or of things which are common and appropriate to no man as to desire an office but yet euen the concupiscence in such things though it be lawfull yet it is not without some fault euen in the regenerate by reason of the corruption of their nature onely the concupiscence and desire of spirituall things is simply lawfull but such concupiscence is without the compasse of the commandement Thou shalt not couet 2. Argum. Involuntaria non sunt peccata c. that which is inuoluntarie is not sinne but such motions of concupiscence which haue not the consent of the will are inuoluntarie Pere Stapleton ibid. Contra. 1. The proposition is not generally true for not the will of man but the law of God is the rule of good and euill and originall sinne in infants is not voluntarie but it is propagated by a necessitie of nature corrupted by the fall of Adam and the Apostle saith Gala. 5.15 yee cannot doe those things which ye would 2. the sinnes which at the first are voluntarie afterward become necessarie as he that hath gotten an habite of intemperancie can hardly refraine though he would so that it is true which Aristotle saith lib. 3. Ethicor. c. 5. nemo volens malus nec invitus foelix no man is euill with his will not happie against his will So that it sufficeth that sinne was once voluntarie though it afterward became necessarie as originall sinne with the motions of concupiscence that doe proceed from it though now it be necessarie and cannot be auoided yet in Adam it was voluntarie by whose willing transgression a necessitie of sinning is transmitted to his posteritie 3. Argum. Whatsoeuer is truely and properly sinne is taken away in
is to shewe what Christ hath wrought for vs not what he did against his aduersaries 5. Socinus will haue the meaning to be no more but this that Christ did not satisfie by his death for sinne but exauthoravit abolevit he did abolish sinne and take away the power and authoritie thereof for he came to doe that which the lawe could not doe which was not to punish and condemne sinne for that the lawe could doe but to deliuer vs from the seruitude of sinne Socinus part 2. c. 23. p. 195. Contra. 1. True it is that Christ by his death hath also abolished the kingdome of sinne that it shall no longer raigne in his members but first it was abolished by the sacrifice of Christs death who bare the punishment of our sinne in himselfe and this is the proper sense of the word to condemne that is inflict the punishment of sinne as in this chapter v. 34. who shall condemne vs so before c. 2. 1. c. 5.16 2. S. Paul doth not so much shew what Christ came to doe namely that the law could not doe but the reason why he came to doe it because the law could not by reason of the weaknes of our flesh 3. the law indeede did condemne and punish sinne but by the law euery one was to beare his owne sinne the law could not appoint one to beare the punishment for all as Christ did whose sufferings are made ours by faith 6. Some of our owne writers doe vnderstand this condemning of sinne of the abolishing of the kingdome thereof and of our sanctification and regeneration Bucer Musculu◠these differ both from the Papists whose opinion is set downe before that is who make regeneration a part of iustification the other a consequent onely and effect thereof and the Papists differ from Socinus opinion who presupposeth no satisfaction at all to be made for our sinnes by the death of Christ But yet these words can not properly be referred to the condemning of sinne in vs by the worke of regeneration for this Christ did in his flesh or by his flesh not in carne i. homine in the flesh that is man as Lyranus 7. Wherefore the meaning indeede is that Christ in his flesh beeing made a sacrifice for vs vpon the crosse did beare the punishment due vnto our sinne God condēned sinne in the flesh of his Sonne that is poenas peccato debitas exegit he did exact the punishment due vnto our sinne Pareus and by condemning it in the death of his Sonne hath freed vs from condemnation This to be the meaning 1. the vse of the word to condemne sheweth touched before 2. the scope of the Apostle which is to shew that there is no condemnation to those which are in Christ because Christ hath himselfe freed them therefrom by bearing the punishment of sinne 3. the consent of other places of Scripture prooue the same as Gal. 3.13 Christ hath redeemed vs from the curse of the law beeing made a curse for vs and 1. Pet. 2.24 Himselfe bare our sinnes in his bodie on the tree And thus diuers of the fathers expound this of Christs death as Chrysostome eo quod mortuus est peccatum vicit condemnavit in that he died he ouercame and condemned death and Origen per hostiam cornis c. by the sacrifice of his flesh he condemned sinne in the flesh 8. The other sense which the Greeke scholiast followeth that sinne was condemned in Christs flesh quia illam peccato inanem servavit because he kept it free from sinne and so internecio peccati est punitio the killing of sinne is the punishment thereof though it be also found and very comfortable yet it is not here so fit because it is said that God sending his Sonne condemned sinne in the flesh so that it is better referred to the suffering of Christ then to his actiue obedience Quest. 8. Who are after the flesh and sauour the things of the flesh v. 5. 1. Origens sense is here reiected who vnderstandeth the Iewes which carnally vnderstand the lawe them he will to be after the spirit which did follow the spirituall sense of the law for in all this discourse S. Paul treateth specially of the morall lawe of Moses as he gaue instance in the tenth precept thou shalt not lust c. 7.8 2. Nor yet as Tolet annot 15. with other Romanists must we vnderstand spiritum nationalem seu mentem the reason or mind for euen the mind in carnall men is carnall qua carnea sunt mente volutant they doe in their minde thinke of carnall things they haue mentem carneam a fleshly minde Theophyl and Chrysostome saith that a carnall life totem hominem carnem facit maketh the whole man flesh and if we giue our minde to the spirit ipsam spiritualem efficiemus we shall also make it spirituall to walke after the spirit is then to be guided by the grace of Gods spirit Theodor. 3. Sometime to be in the flesh signifieth to remaine in the bodie as 2. Cor. 10.3 though we walke in the flesh we doe not warre after the flesh sometime euen the regenerate are saide to be carnall in respect of that part which is in them carnall and vnregenerate but here it is taken in an other sense for them which are altogether lead by their carnall affections affectus carnis malitians dixit affectus spiritus gratiam the affectious of the flesh he calleth the malice thereof the affections of the spirit grace Chrysost. 4. Now carnall things or the things of the flesh are of three sorts Some are good as the knowledge of artes some indifferent as riches honour some euill as the workes of the flesh adulterie drunkennesse so that two wayes men here may erre either in the matter when they followe things in their nature euill as the sinnefull workes of the flesh or in the manner when they folowe things of this world in themselues indifferent but with an euill minde they doe not referre them to the glorie of God But they preferre things temporall Before eternall like as lingua febricitantis infecta cholera c. the tongue of a sicke man infected with choser taketh sweete things for bitter Lyran. neither yet is it vnlawfull for them which are spiritual to be occupied in the things of this life but they must referre all to Gods glorie and preferre things spirituall before externall like as lingua bene disposita a tongue which is not distempered doth iudge rightly of euery tast Quest. 9. How the wisedome of the flesh is enmitie against God 1. Pareus well noteth that the Apostle here vseth not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth prudence it selfe least he should seeme to haue condemned that naturall gift and facultie but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth the act rather and execution of that facultie and he addeth to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the flesh not condemning or reiecting all prudent actions but such as
it so the spirit dwelleth in the faithfull as the ruler and commander in the house the spirit and the flesh may be in the same house together if the flesh be as the seruant and the spirit as the master but if the flesh haue the masterie the spirit departeth like as where extreame cold hath taken possession there can be no heate at all but if the extremitie of cold be abated then there may be place for heate Martyr 4. And here we must distinguish as Origen well doth between the extraordinarie gifts of the spirits such as the Prophets and Apostles had when the spirit came vpon them in the likenes of fierie tongues and the ordinarie gifts for where the spirit is those extraordinarie graces alwaies follow not but those which the Lord seem to be conuenient for God giueth vnto euery one as he will 2. Cor. 12.11 3. And whereas the Apostle saith he that hath not the spirit of Christ is not his Origen well thus expoundeth creatura eius est sed non discipulus he is his creature still as all other things are but he is not his Disciple nor a member of his mysticall bodie 12. Quest. Of the meaning of these words v. 10. The bodie is dead because of sinne the spirit is life c. 1. Origen vnderstandeth the two parts of man the bodie and the soule and he giue in this sense the bodie is dead because of sinne mors imponitur ne peccet death is imposed vpon the bodie that it should not sinne alwaies remembring the ende and so the spirit vivit ad faciendam institiam liueth to worke righteousnes but the Apostle sheweth the cause of death in the one namely sinne and of life in the other namely righteousnes rather then the ende of both 2. Ambrose seemeth by the bodie to vnderstand the whole man that is dead because of sinne and by the spirit the holy Ghost â—â— author of life because he is giuen to iustifie vs so also Chrysostome will haue the holy Ghâ—â—t to be vnderstood which onely is not life in himselfe but giueth life vnto others so also Martyr but the other opposite part of the bodâ—â— sheweth that the spirit hath relation also vnto man 3. Some vnderstand the first clause of mortification as if the Apostle should say the â—â— die is dead quantum attinet ad peccati operationem in respect of the operation of sinne Oecumen Piscat but in this sense the same thing should be expressed in both clauses the mortifying of sinne and liuing vnto righteousnes which the opposition betweene the contraâ—â— parts of the bodie and spirit wil not heare 4. Calvin and so Osiander will haue the bodie to signifie the vnregenerate part the spirit the spirituall and regenerate but in this sense the Apostle vseth to oppose the flesh in the spirit not the bodie and the spirit 5. Wherefore by bodie we may better vnderstand that mortall part of man which is subiect to death and by the spirit the inward part of man namely his soule regenerate which liueth by faith Beza thinketh that the life of the soule is here vnderstood when it is separate from the bodie Chrysostome referreth it to the life of the resurrection Lyranus to the life of grace now in present But we may better comprehend both that both now for the present the spirit of man liueth by grace as the iust is said to liue by faith and that also is a pledge of life euerlasting afterward And this sense is most agreeable to the scope of the Apostle for hitherto he hath shewed how the spirit of Christ hath freed vs from the law of sinne in the flesh now he commeth to set forth the other part of our libertie which is from death and first presently in the spirit we liue by faith and then afterward the bodie also shall liue in the resurrection by the spirit of Christ which the Apostle sheweth in the next verse Quest. 13. How the quickening of the dead is ascribed to the spirit of Christ seeing all both good and bad shall rise 1. M. Calvins opinion is here refused who thinketh that the Apostle doth not here speake of the last and finall resurrection sed de continua spiritus operatione but of the continuall working of the spirit in vs in mortifying the reliques of sinne so also Piscator vificabit corpora vestra ad sanctificationem shall quicken your bodies vnto sanctification c. But in that sense our bodies are said to be mortua dead not mortalia mortall and the Apostle speaking of the time to come pointeth at the resurrection which shall be not that which is present in rising vnto newnes of life 2. There are three arguments of the resurrection here expressed by the Apostle the first from the power of God he that raised Christ from the dead shall also raise vs vp secondly from the correspondencie of Christ with his members as Christ was raised from the dead so shall we that are his members thirdly from the office of the spirit who shall raise vs vp that are his temples wherein he dwelleth Pareus 3. As God is said to haue raised Christ vp by his spirit so Christ raised vp himselfe by his eternall spirit omnia quippe divina pâ—â—er per Filium in Spiritu Sancto operatur all diuine things the father worketh by the Sonne in the holy Ghost Oecumen 4. Although our redemption purchased vnto vs by Christ was sufficient at once to haue redeemed both our soules and bodies tamen ordinate nobis datur it is giuen vnto vs in order and by degrees that as Christ had first a passible bodie before he had a glorious bodie so our bodies must first be mortall before they can haue immortalitie Lyran. 5. Now although the members of Christ shall be raised vp by his spirit yet the wicked also which haue not the spirit of Christ shall also rise againe but vnto iudgement they shall be raised vp by the omnipotent power of God but the righteous shall be raised by the spirit of Christ and therefore it is not said he shall raise but vinificabit he shall quicken your mortall bodie quod ipsa resurrectione maius est c. which is a greater worke then the resurrection and onely graunted to the righteous Chrysostome whom Martyr and Pareus followe Quest. 14. What it is to be lead by the spirit of God 1. There are two kind of actions of the spirit generall wherbey all things mooue liue and haue their beeing and speciall whereby the Lord worketh in the hearts of his children such is the worke of sanctification Calv. 2. And in that they are said to be lead we must not thinke that any are compelled by the spirit but this signifieth vehementem inclinationem non coactionem a vehement inclination not coaction Gorrhan God by his spirit ex nolentibus volentes facit of vnwilling maketh vs willing so he draweth vs volentes willing consequenter not antecedenter we are willing
4. Haymo thinketh this inward testimonie of the spirit riseth of our good workes so also Gorrhan cum spiritus noster per spiritum sanctum bona agit when our spirit by the spirit of God doth the things which are good it beareth witnesse that we are the sonnes of God 5. Most vnderstand this testimonie of the crie in our hearts when we call God our father which the Apostle spake of before Tolet. annot 14. Martyr Osiander clamor iste testimonium est this crying in our hearts is the testimonie Faius But Chrysostomes reason before alleadged reiecteth all these there is difference betweene the testimonie of the spirit it selfe and the effects and operations thereof and first the spirit inwardly perswadeth vs that we are the sonnes of God and then it maketh vs also in our hearts to crie Abba father 6. Theodoret vnderstandeth this testimonie of the spirit to be sacram doctrinam the sacred truth and doctrine which confirmeth vs to be the sonnes of God and so Lyranus interpreteth it de veritate catholicae fidei of the veritie of the catholike saith confirmed by the spirit by signes and miracles whereby we are adopted but the Apostle speaketh of an internall testimonie not of externall doctrine though by the preaching of the truth the testimonie of the spirit is wrought in vs. 7. Lyranâ—â— â—eside hath an other interpretation of the speciall reuelations which S. Paul and some othâ—â— had But the Apostle speaketh of that generall testimonie of the spirit of God which is wrought in the hearts of all the faithfull 8. Therefore this testimonie of the spirit is that inward assurance of the spirit of God in our hearts whereby we are assured that we are the sonnes of God as Sedulius vnderstandeth here the spirit it selfe which is giuen as an earnest pennie in our hearts 1. Cor. 2.22 perhibet testimonium in cordeper occultam inspirationem it giueth testimonie in our heart by secret inspiration Haymo and as Oecumenius non solius charismatis vox est sed donantis spiritus it is not onely the testimonie or voice of the graces of the spirit but of the spirit the giuer for first our spirit is assured by our faith loue godly life prayer invocation which are the fruites of the spirit then the spirit it selfe concurring with this testimonie of our heart sealeth it vp and maketh it sure these two testimonies must not be seuered for he that relyeth vpon the immediate testimonie and revelation of the spirit without this other testimonie deceiueth himselfe Pellican Quest. 20. Whether the testimonie of the spirit and of our spirit be one and the same 1. Some reading thus the spirit beareth witnes to our spirit are of opinion that this testimonie is but one the spirit of God testifieth and the spirit of man is testified vnto 〈◊〉 Ambrose expoundeth that this testimonie of the spirit is redditum spiritui nostro giâ—â— vnto our spirit but the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beareth witnes together with our spirit rather then to our spirit as doe reade L.G.B.V. for in this latter sense the word needed not to be compounded with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together or with 2. Some will haue the spirit of God and our spirit here both to giue testimonie but in one and the same thing as this clamor crie which the Apostle spake before of whereby we call Abba father is the testimonie of the spirit and of our heart together Tolet Faius so also Chrysostome ipse nos charismate suo nos loqui docuit he taught vs so to speake by his gift in vs so they will haue the meaning to be this that this calling Abba father is both the testimonie of our heart and of the spirit whence it proceedeth but the crying Abba father is the effect of the testimonie of the spirit it is not the testimonie it selfe for first the spirit obsignat c. sealeth in our hearts that we are the sonnes of God then apperit os it openeth our mouth Beza 3. Pererius reporteth the opinion of some which make the testimonie of the spirit to be the generall promise sealed in the Scriptures that God loueth those which beleeue in him and the testimonie of our spirit to be that particular apprehension which euerie one hath as that he loueth God and beleeueth in him and so the testimonie of the spirit should frame the proposition in generall and the testimonie of our spirit should inferre the assumption but this testimonie of the spirit whereof the Apostle speaketh is not the externall and generall promise but the particular euidence which euerie one hath in himselfe that he is the Sonne of God 4. So then here are two testimonies the one is of our owne spirit which by the peace of conscience faith and other graces of the spirit in vs doth assure vs that we are the sonnes of God Mart. and of this testimonie the Apostle speaketh 1. Ioh. 3.21 that if our owne heart condemne vs not we haue bouldnes with God but this must be the spirit of a man regenerate not the naturall soule of man as Origen here well obserueth a difference betweene the soule and the spirit as the Apostle doth distinguish them 1. Cor. 2.11 2. Thess. 23. Pareus the other testimonie is of the spirit of God that confirmeth this testimonie of our heart which of it selfe is but weake if it were not supported by the spirit then seeing the testimonie of our owne spirit is weake it pleaseth God for our further confirmation to ioyne thereunto the testimonie of his spirit Mart. like as in battell they are called syâ—machi striuers together which doe one helpe the other so the spirit of God and our owne spirit regenerate by grace doe witnes and testifie together that we are the sonnes of God Erasmus Beza Caiet Mart. Pareus Faius all these make here two testimonies of the spirit of God and our owne spirit Quest. 21. How we are said to be heires and what our inheritance is v. 7. If we be children then also heires 1. Chrysostome here well observeth the Apostles wisdome who while he spake of heauie things as what they should suffer if they liued after the flesh v. 13. passed it ouer quickly but now treating of the priuiledges of the faithfull and of the good things which are giuen vnto them he amplyfieth his speach that they are Sonnes and not onely so but heires and heires of great things euen of God and ioynt heires with Christ. 2. Origen also here noteth that the Apostle still ex consequentibus syllogismum nectit doth frame a syllogisme by the consequents as ye haue receiued the spirit of adoption therefore ye are sonnes if sonnes ye are heires for the servant expecteth a reward the sonne looketh for the inheritance and if heires then the heires of God and heires of glorie 3. But there is great difference betweene this inheritance and the inheritances of men 1. Origen noteth that with men all sonnes
sancti because they are the sighes of the spirit 2. August epist. 121. c. 15. saith they cannot be expressed because we desire that we know not so also Anselme and the ordinarie gloss that cannot be expressed which we know not 3. Lyranus referreth is to the vnspeakeable desire of the Angels concerning mans saluation 4. some giue this sense they are vnspeakeable in respect of the obiect because they are de re inenarrabili of a thing not to be vttered that is eternall life Gorrhan 5. Pererius vnderstandeth it of the vnspeakable worke of the spirit in the heart of man which is such as cannot be vttered 6. Tolet thus annot 27. because the spirit after an vnspeakeable manner praieth for vs with sighes when we seeme to aske the contrarie as when Ieremie and Iob complained and were impotent in their praiers and in their heate and passion seemed to aske one thing yet the inward intention meaning sighing and groning of the heart obtained an other 7. But we neede not goe farre for the meaning of these words they haue relation to the greatnes of the troubles and afflictions of the Saints which are such as cannot be vttered and expressed by words but onely by inward sighes and grones facit gemere plus quà m dici possit c. the spirit causeth to sigh and grone more then can be expressed gloss ordinarie when as the tongue verbum proferre nequit cannot bring forth a word but the heart sigheth within Pareus Quest. 42. Of these words v. 27. He that searcheth the hearts knoweth what is the meaning of the spirit c. 1. Chrysostome vnderstandeth it as before de corde spirituali of the spirituall heart endued with the gift of praier not of the holy Ghost for then the Apostle would haue said he that knoweth the spirit not he which searcheth the heart But if the Apostle should speak here of spirituall man that hauing the gift of prayer prayeth for the congregation his sighs are not such as cannot be expressed for he vttereth them by prayer 2. the Apostle maketh mention of the heart because the spirit immediatly maketh not request but by the moouing and stirring of the heart 2. Origens exposition also is somewhat strange who interpreteth these words he maketh request according to God of the diuine nature that the spirit maketh request not according to the flesh but according to God whereas Christ died not according to God that is as he was God but according to the flesh and he maketh an other difference betweene the interpellation of the spirit and our redemption by Christ for Christ died for the vngodly as Saint Paul saith but the spirit maketh request onely for the Saints These are dangerous and violent expositours according to God here signifieth nothing else but according to the will of God as Haymo saith ea facit nos postulare quae Deo placent the spirit maketh vs to aske those things which are pleasing vnto God 3. Here then are three reasons couched together to assure vs of the efficacie and fruite of our prayers 1. from the nature and propertie of God who although the inward sighes of the heart cannot be expressed by vs nor made knowne vnto man yet God knoweth the meaning of the spirit which mooueth vs to sigh and make inward requests from the manner and matter of our praiers that are according to the will of God as the spirit teacheth and directeth vs 3. from the obiect of our prayers which are made for the Saints for such as are sanctified by the spirit of God and so acceptable vnto him in Christ. Quest. 43. Of the nature condition and propertie of a true and liuely prayer out of v. 27. In this one verse are expressed 1. the efficient cause of prayer which is the spirit of God which is said to make request that is to stirre vs vp vnto prayer 2. the obiect of our praiers to whom they must be directed onely to God the searcher of the heart 3. The forme of our prayer which must be made according to the will of God 4. The instrument and organe of the spirit is the inward meaning sighing and sobbing of the heart and inward man although there be no vow at all expressed 5. The helping and vnderworking causes are the Saints so then impious and prophane persons cannot truly pray for they are not guided by the spirit of grace who is the author of praier in vs and the moouer of vs to euerie good worke Gryneus Quest. 44. How all things make together for the best to those that loue God 1. Caietanus because the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worketh together is in the singular number he referreth it vnto God and putteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in the accusatiue not in the nominatiue case that it is God which worketh all things for the best vnto his seruants But the vsuall reading is better that all things worke together c. for God is not so fitly said to worke together with his creatures 2. And they are said to worke together 1. either among themselues as Origen saith collaborant they labour together 2. or in respect of the Saints themselues which aske these things of God they worke together with them Haymo 3. or rather they doe concurre or worke together cum causa piorum salutem operante with the cause which worketh their saluation namely God Pareus and before him Haymo cooperatur Deus God worketh together in fulfilling all things belonging to their saluation 4. but Pererius sense we refuse they are said to worke together quia concurrere debet bonus vsus liberi arbitrij because the good vse of our freewill must concurre c. for what is mans freewill without the spirit of grace it is able to doe no good thing of it selfe as the Apostle said before v. 26. that the spirit helpeth our infirmities for we know not what to pray as we ought 3. All things 1. which is either to be taken so generally as Origen comprehendeth euen the spirit also that helpeth our infirmities for the Apostle would not so shuffle together the Creator and the creature 2. neither yet is Augustines exposition so fit that extendeth it â—â—o the sins of the Saints which also profit vnto their saluation quia inde humiliores rediunt doctores because after their repentance and rising againe they returne more humble and better instructed lib. de corr grat c. 9. so also Lyran. who addeth further that the remembrance of their former sins maketh for their glorie as the scarre of the soldiers wound setteth with his valure But this is not agreeable to the Apostles mind who speaketh not here of the sinnes but of the sufferings of the Saints 3. As these make the Apostles words too general so Haymo doth too much restraine them to the prayers of the Saints that if they chaunce to aske vnaduisedly yet God turneth it to their good either in not graunting that they aske or
in chaunging it for some better thing 4. Wherefore the Apostle specially meaneth that all things that is all afflictions and tribulations shall be turned to the good of the Saints as Chrysostome interpreteth omnia etiam tristia includit in saying all he includeth also heauie things c. so Calvin Martyr Pareus with others though it be verie true that not onely afflictions but all things whatsoeuer shall fall out for the best And here Bernard well obserueth that all things so worke together vt inter haec omnia etiam quae nihil sunt numerentur c. that among all these things euen those are numbred which are indeed nothing as sickenes death and such like which haue no nature of their owne but are naturae corruptiones corruptions of nature 4. To those which loue God 1. the Apostle rather saith which loue God then which beleeue in God for these causes 1. for that the loue of God doth most shew it selfe in affliction when a faithfull man is willing to endure all things for the exceeding loue of God 2. and hereby Saint Paul doth distinguish a true faith working by loue from a sained faith which hath no such loue Mar. 3. and least any should thinke that by the merite of their loue toward God this benefit is obtained for all things to worke for the best the Apostle addeth which are called to shew that God first loueth them in calling of them before they could loue God Calvin and so the ordinarie gloss well noteth because the Apostle addeth which are called non aliunde est quà m à praedestinatione c. it is not from any other cause that all things worke together to their good then of predestination it is not of their merit 3. Origen whereas all things are said to worke together c. to them that loue God inferreth that to them which are not yet so perfit to loue God but reteine still the spirit of feare some things may fall out for the best but not all But though there may be diuerse degrees in the loue of God and so some more or lesse are made partakers of this benefit yet not onely some things but all to such as loue God shall fall out for the best so long as they remaine in the loue of God But if they haue not the loue of God at all then nothing shall be for the best but euen the good things shall fall out vnto their hurt as Chrysostome well collecteth that as to those which loue God etiam quae nocitura videntur euen those things which seemed hurtfull are for their profite so to them which loue not God quae profutura videntur damna sunt things which seemed to profite are hurtfull 5. Called of this purpose 1. Chrysostome Origen Theodoret Oecumenius doe vnderstand this not of the purpose of God but of man that God called those whom he foresaw to haue a purpose to consent vnto their calling But this is a very erroneous interpretation God in Scripture is said to call men not according to the purpose of men but according to his owne purpose as c. 9.11 that the purpose of God might remaine according to election 1. Tim. 1.9 Who hath saued vs according to his owne purpose and grace Ephes. 1.5 Who hath predestinate vs according to the good pleasure of his will in these and such other places this purpose is interpreted to be the purpose of God not of men and herein Tolet annot 31. and Pererius numer 107. doe well concurre together in giuing testimonie to the truth in reiecting the erroneous interpretation of the Greeke expositors 2. so then here the Apostle insinuateth a distinction of callings some are onely externall and not effectuall some are internall by the efficacie of grace according to the purpose of God so our Sauiour in the Gospell many are called but few chosen he speaketh of the externall calling onely but the Apostle here mentioneth the other effectuall calling which alwayes and onely followeth election Quest. 45. Of the meaning of these words v. 29. Those whom he knew before he also predestinate c. 1. They are deceiued which here doe vnderstand this foreknowledge of God of the foresight of their faith which should beleeue as Haymo quos praesciuit credituros c. whom he foresaw should beleeue them he predestinate so also Osiander with other Lutherans who doe hold election to depend ex prouisa fide of the foresight of faith whereas faith is the fruit and effect of predestination not the cause thereof whereof more followeth to be handled among the controversies 2. And as we make not Gods prescience here the cause of predestination so neither with Caietane doe we make predestination the cause of Gods prescience ratio quod sciat ill◠fore est quod volendo decrevit illa fore the cause that God knoweth things to come is because he willed and decreed them to be and Origen before had the like conceit in eo quod futurum sit id quod nondum est in hoc voluntas magis est quà m praescientia conditoris in this that what yet is not shall be therein the will rather of the Creator then his prescience is seene c. for in the order of nature first the knowledge of a thing which is in the vnderstanding goeth before the determination and decree which is in the will 3. Neither here doe we admit their distinction who would haue the foreknowledge of God onely to concerne the reprobate and predestination the elect and so they set praescites they which are foreseene or foreknowne against the predestinate for the Apostle here saith that God predestinate whom he knewe before then are not the wicked onely said to be foreseene of God but the elect also Beza nay Origen well obserueth that in the Scripture the wicked are not said to be foreseene of God at all not that any thing can escape Gods knowledge sed quia omne quod malum est scientia eius praescientia habetur indignum but because whatsoeuer is euill is counted vnworthie of the knowledge or foreknowledge of God 4. Some doe take this foreknowledge of God pro verbo elegendi for the word of electing as 1. Pet. 1.2 Elect according to the foreknowledge of God Calvin but here election and foreknowledge are distinguished foreknowledge goeth before election 5. Wherefore by prescience here we vnderstand not simply the foreknowledge of God but his foreacknowledging which is a knowledge with approbation the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he knewe before but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecognovit he acknowledged before in this sense it is said The Lord knoweth who are his 2. Timoth. 2.19 and Rom. 11.2 Hath God cast away his people whom he knewe before that is loued approoued for they had no good workes which the Lord did foresee thus Martyr Bullinger Pareus with others and Pererius significat scientiam approbationis it signifieth the knowledge of approbation disput 21. num
The spirit maketh request with sighes The meaning is this that many times when the children of God are ouerwhelmed with griefe and knowe not themselues what they pray but onely sobbe and sigh that the spirit vnderstandeth their meaning and euen those sighs and groanes which come of the spirit doe pray for them Augustine writeth excellently hereof epist. 121. that the brethren in Egypt are said crebras habere orationes sed eas brevissimas raptim iaculatas to make often prayers but the same verie short and as it were of a sudden cast out c. whereupon he thus inferreth hanc intentionem sicut non est obtrâ—denda si per durare non potest ita si perduraverit non esse cito rumpendam the intention of prayer as it must not be forced if it doth not continue so if it hold still it must not suddenly be interrupted and broken off and so he concludeth ab sit ab oratione multa locutio sud non desit multa precatso in our prayer let there be absent much speach but let there not be wanting much praying c. for as long as the intention and devotion holdeth the prayer cannot be too much but to goe on still in words the intention beeing slacked is much babling and talking not praying 5. Places of controversie Controv. 1. That concupiscence remaining euen in the regenerate is sinne and in it selfe worthie of condemnation v. 1. There is no condemnation Bellarmine hence inferreth the contrarie that in these words the Apostle doth not so much shewe that there is no condemnaâ—on to those that are iustified as that there is no matter of condemnation in them nihil condemnatione dignum nothing worthie of condemnation l. 5. de amiss grat c. 7. arg 3. and consequently concupiscence in them is not sinne Contra. 1. The contrarie rather is inferred out of the Apostles words that concupiscence is in it selfe worthie of condemnation of the which the Apostle treated before in the former chapter but it is not vnto damnation neither it nor any other sinne vnto those which are iustified by faith in Christ. 2. and the Apostle expresseth the verie cause they are iustified in Christ and therefore though sinne remaine in them yet it is not imputed therefore it is great bouldnes to denie that which the Apostle in so direct words expresseth that vnto those which are iustified in Christ there is no condemnation not for that there is nothing worthie of condemnation in them for then they should be altogether without sinne but because they are iustified 3. the Apostle saith not there is no sinne but no condemnation Melancth not that the same sinnes remaine in those which are iustified which were in them before as Pererius slanndereth Calvin to say disput 1. numer 5. but there be still some imperfections and reliques of sinne remaining but not raigning which notwithstanding are not imputed vnto the faithfull neither are able to condemne them and Calvin saith no more but that the Apostle ioyneth three things together imperfectionem the imperfections which are alwayes in the Saints Dei indulgentiam Gods indulgence whereby their sinnes are forgiuen and regenerationem spiritus the regeneration of the spirit for carni suae indulgens he that is giuen to the flesh doth flatter himselfe in vaine to be freed from his sinne Calvin then cannot the same sinnes remaine seeing in the regenerate the flesh is mortified and sinne subdued Controv. 2. That none are perfect in this life Origens ouersight is here to be noted who thinking that the Apostle spake in the former chapter of those which partly serued the lawe of God in the spirit and partly the Lawe of sinne in the flesh saith that now he speaketh of those which ex integro in Christo sunt which wholly are in Christ not partly of the spirit partly of the flesh but are perfect Contra. 1. First Origen confoundeth iustification and sanctification for the faithfull are indeed wholly graft into Christ by faith and yet they may haue some infirmities of the flesh remaining 2. there neuer liued any of that perfection neuer to be tempted of the flesh but onely Christ but yet they which are in Christ doe not walke after the flesh that is non carnem ducem sequuntur they doe not followe the flesh as their guide though they be sometime tempted of the flesh but they follow the guiding and direction of the spirit Beza in annot 3. and it hath beene sufficiently shewed before quest 36. of the former chapter that the Apostle there speaketh in his owne person as of a man regenerate and so in this place he meaneth the same whom in his owne person he described before Controv. 3. That regeneration is not the cause that there is no condemnation to the faithfull The Romanists doe make this the cause why there is no condemnation to those which are in Christ because they walke not after the flesh but after the spirit Tolet. annot 1. Bellarm 5. de amission grat c. 10. respons ad obiect 7. so likewise Stapleton Antidot p. 435. who thus obiecteth 1. Ob. He vrgeth the Apostles words here there is no condeÌ„nation c. which walke not after the flesh therefore for that they walke not after the flesh there is no condemnation to such Contra. The Apostle saith not there is no condemnation because they walke not but to them that walke not regeneration is required as a necessarie condition annexed to iustification not as the cause so that here is an answear to two questions together how we are iustified namely by faith in Christ and who are iustified they which bring forth good fruits the one is internall their iustification the other externall namely sanctification Beza 2. Ob. The Apostle saith that the lawe of the spirit which Beza interpreteth to be the grace of regeneration doth free vs from the lawe of sinne and death v. 2. Ergo it is the cause of iustification Contra. 1. This interpretation beeing admitted that followeth not which is inferred for the words are not from sinne but from the lawe of sinne that is from the dominion of sinne and so indeede the grace of regeneration freeth vs that sinne hath no more dominion ouer vs. 2. but it is better with Ambrose to vnderstand by the law of the spirit legem fidei the lawe of faith whereby we are freed from sinne and death 3. Ob. If righteousnesse beeing present do not iustifie vs then beeing absent it condemneth not Contra. 1. Is followeth not for a thing may be insufficient to a worke beeing present and yet if it be remooued it is sufficient to hinder the worke as good diet in a sicke man may hinder his recouerie and yet if he vse it it is not alwayes sufficient to helpe him 2. and yet here is a difference in this example for good diet is an helping cause vnto health but good workes are no cause of saluation but onely a condition necessarily required and annexed 4.
Christ and his constancie and immutabilitie that whom he loueth he loueth to the end all which tend to make vs sure of our election and saluation in Christ. 3. Saint Paul did not thinke himselfe to be iustified by the peace of his conscience for that is a fruite of iustification not the cause thereof But Saint Paul knew himselfe to be iustified by faith and thereof was assured the testimonie of the conscience which ariseth of our good fruits is an argument of our liuely faith whereby we are iustified 4. we confesse that none in this life can attaine to a perfect assurance without some doubting but there is difference betweene an infallible and certaine assurance and a perfect assurance this sheweth the degree the other the kind and manner 2. To Pererius we answer that we are assured by the light of faith infused that we are saued and his exceptions we except against 1. it is not naturall sense and experience that assumeth I am saued but this is the particular act or sense of faith relying vpon Gods promises there is a generall assent vnto and apprehension of Gods promises which maketh the proposition he that beleeueth in Christ shall be saued then is there a particular application which is the speciall act of faith but I beleeue which a man is assured of by his workes then the conclusion followeth I shall be saued the propositions beeing grounded vpon the promise of God is the obiect of faith the assumption inferred out of the proposition is the act of faith Therefore that is a friuolous obiection that the assumption I doe beleeue is not de fide of faith and it hath not the expresse word of God for fides non creditur sed sentitur faith is not beleeued but it is felt and perceiued it apprehendeth the generall promises of God and particularly applieth them 2. It is vntrue that the actions proceeding of the spirit and such as come from man himselfe are aliue for there is no good thing in vs which the spirit worketh not naturall ciuill workes haue a semblance indeede and shew of goodnes but there is not any true goodnes in them 3. but this is not to the purpose for though a man haue many sinnes which he knoweth not and his workes be imperfect this in a faithfull man hindreth not the assurance of his saluation which is not grounded vpon his workes but vpon his faith indeed if a man were iustified by workes he could neuer attaine vnto any securitie or certaintie of saluation but it is faith that layeth hold on the perfect obedience and righteousnesse of Christ that bringeth vs to this assurance 4. And as for their speciall reuelation whereby they pretend that Saint Paul and other holy men were made sure of their saluation the Apostle taketh away this pretext in making his case common herein with other faithful men saying that there was not a crowne of righteousnesse laid vp onely for him but for all them that loue his appearing 2. Tim. 4.8 a more excellent degree of assurance the Apostle had but the diuersitie of degree taketh not away the truenes of the thing a true assurance of saluation all the faithfull haue though not in the like degree measure Now on the contrarie side that it is possible for a Christian by faith to assure himselfe of his euerlasting saluation and that de facto in very deed euery faithfull man is so assured we prooue it by these testimonies of Scripture As Rom. 8.16 The spirit beareth witnesse with our spirit that we are the children of God 1. Cor. 2.12 We haue receiued the spirit of God that we may know the things that are giuen vs of God 2. Cor. 13.5 Know ye not your owne selues that Iesus Christ is in you vnlesse ye be reprobates and such other places many might be produced which shew that we haue a certaine knowledge and assurance by faith of heauenly things Pererius answereth 1. that either these places must be vnderstood of a morall coniecturall and humane kind of certitude assurance not diuine and infallible as in the first place though the testimonie of the spirit be most certaine in it selfe yet we onely by coniectures gather that it is the testimonie of the spirit 3. or the Apostle speaketh of that speciall assurance by reuelation which the Apostles had in those daies as in the second place 3. or he meaneth the knowledge onely of the doctrine and principles of faith not of beeing in the state of grace as in the third Pere disput 8. Contra. 1. The Apostle speaketh not simply of the testimonie of the spirit as it is in it selfe but as it is to vs it beareth witnesse with our spirit that we are the children of God and thereby we crie Abba father like as then children doe call vnto their fathers with a confident assurance not a coniecturrall opinion the like certaintie haue the faithfull that they are the sonnes of God and that he is their father 2. the Apostle speaketh not of the Apostles and teachers onely of those times but generally of all the faithfull which haue not receiued the spirit of the world but the spirit of God 3. And the Apostle in the third place expressely mentioneth such a knowledge which the reprobates haue not and they which haue it are not reprobates but the knowledge of the doctrine of faith euen the reprobates haue but it is not sanctified vnto them 4. Now then to conclude this point there is a threefold kind of certitude there is one in opinion onely when a man deceiueth himselfe in his perswasion and thinketh that to be which is not there is an other certaintie in the truth of the thing as the Deuils know the truth of the articles of faith though they haue no comfort in them and there is an assurance as well of the truth of the thing as in perswasion and assent of him which beleeueth such is the assurance of faith the first is onely in the will and affection without any ground the second in the intellectuall part onely the third is in both So then in a faithfull man both his vnderstanding is illuminate to perceiue celestiall things and his heart and affection is inclined firmely to beleeue and applie them to himselfe 5. Some of the Romanists doe not much differ from vs in this point of the certaintie of saluation as Pererius disput â— alleadgeth Vega and Ricuram Tapperus who affirme that a man may be so certaine of grace vt omnicareat formidine haesitatione that he may be without all feare and doubting See further of this Controversie Synops. Centur. 4. er 20. Controv. 10. Against the invocation of Saints v. 15. Whereby we crie Abba father Hence Bucer well obserueth that the spirit of God teacheth vs to call vnto God and crie in our hearts Abba father the spirit sendeth vs not vnto Saints the prodigall child comming home to his father wâ—nâ— not to any of his fathers seruants to
praise of men and a terrene libertie of their countrie much more ought we to endure the like for our euerlasting libertie which farre exceedeth the weight and measure of all afflictions in this life yea Augustine doubteth not to say ipsam Gehennam paruo tempore tolerare oportet we should for a short time endure hell it selfe to see Christ in the land of the liuing Observ. 6. Predestination excludeth and remooueth all presumption v. 30. Whom he iustified he glorified c. glorification followeth not immediately vpon predestination but vocation faith iustification sanctification must come betweene be that without these presumeth of election peruerteth the reuealed counsell of God to his destruction CHAP. IX 1. The text with the diuerse readings v. 1. I say the truth in Christ Iesus L. ad I lie not my conscience bearing me witnesse by the holy Ghost Be. B. V. in the holy Ghost Gr. G. L. 2. That I haue great heauinesse and continuall sorrow in mine heart 3. For I my selfe would wish to be seperated to be an anatbema V. L. S. cursed B. from Christ for my brethren that are my kinsmen according to the flesh 4 Which are the Israelites whose is to whom pertaineth B. G. the adoption and the â—orie and the Couenants testament L. and the giuing of the lawe the lawe that was gren B. and the worship or seruice of God G. B. inserted for explanation and the proâ—â—es 5 Of whom are the fathers and of whom concerning the flesh Christ came who is Gâ— ouer all in all V. blessed for euer Amen 6 Notwithstanding it cannot be that the word should be of none effect fall away Gr. for all which are of Israel of the circumcision of Israel L. of the father Israel Be. ad re not Israel Israelites B. 7 Neither because they are the seede of Abraham are all children but in Izaak shall thy sede be called 8 That is not they which are the children of the flesh are the children of God but the children of the promise are counted for the seede 9 For this is a word of promise In this same time will I come and Sarah shall haue a sonne to Sarah a sonne Gr. 10 And not onely shee L. that is Sarah he that is Abraham Be. G. thus V. S. B. but it is better referred to Sarah immediately before spoken of and Rebekah an other mother of Israel is brought in but also Rebekah felt this G. receiued this promise when she had conceiued by one Izaak our father 11 For the children not yet beeing borne neither hauing done good or euill that the purpose of God might remaine according to election not of workes but of him that calleth of the caller Gr. 12 It was said vnto her the elder shall serue the younger the greater the lesse Gr. 13 As it is written Iacob haue I loued and Esau haue I hated 14 What shall we say then is there any B. vnrighteousnesse with God God forbid let it not be Gr. 15 For he saith to Moses I shall haue mercie on whomsoeuer I will shew mercie and I shall haue compassion on whomsoeuer I will haue compassion 16 So then it is not of him that willeth in him G. or of him that runneth of the willer of the runner Gr. but of God that sheweth mercie 17 For the Scripture saith vnto Pharaoh For this purpose haue I stirred thee vp that I might shewe my power in thee and that my name might be declared thoroughout all the earth 18 Therefore he hath mercie on whom he will and whom he will he hardeneth 19 Thou wilt say then vnto me why doth he not of whom or what S. yet complaine blame B. is angrie Be. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complaine for who hath resisted his will 20 But who art thou O man which pleadest against God disputest with God G. answearest God L. V. shall the thing formed the masse or lumpe S. the worke B. say to him that formed it why hast thou made me thus 21 Hath not the potter power of the clay Be. S. B. G. not the potter of the clay power L.V. of the same lumpe to make one vessell vnto honour and another to dishonour 22 What if God to shewe his wrath would to shewe his wrath G. and to make his power knowne suffred or sustained L. with much lenitie B. patience L. B. G. long animitieâ— V.Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vessels of wrath fitted L. perfited S. ordayned B. prepared G. compounded Be. Gr. so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to destruction 23 And that he might make knowne declare B. G. shewe L. the riches of his glorie vpon the vessels of mercie which he hath prepared vnto glorie 24 Whom he hath also called euen vs. B. Gr. euen vs whom he hath called G. which trewe that are called S. but here the order of the words is inverted not onely of the Iewes but also of the Gentiles 25 As he saith also in Osee I will call them which are not my people my people and her which was not beloued beloued and she which hath not obtained mercie as obtayning mercie L. ad 26 And it shall be it shall come to passe B. in the place where it was said vnto them we are not my people that there they shall be called the children of the liuing God 27 Also Esaias cryeth ouer Israel V. Be. concerning Israel B. G. for Israel L. of Israel S. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouer If the number Gr. though Be. G. B. of the children of Israel were as the sand of the sea yet shall but a remnant be saued 28 For the Lord will finish and cut short the count or summe in righteousnesse â— will finish the word B. V. L. will finish the thing and cut it off Be. but he spake of a 〈◊〉 summe and remainder before and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be here interpreted the count be the Lord will make a short count a short word Be. L. V. a concise matter Be. in he earth 29 And as Esaias said before except the Lord of hostes had left vs a seede a remâ—nt S. we had beene as Sodome and had beene like vnto Gomorrha 30 What shall we say then That the Gentiles which followed not righteousnesse haue apprehended V. Be. L. attained vnto G. obtained B. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehended righteousnesse euen the righteousnesse which is of faith 31 But Israel which followed the lawe of righteousnesse hath not attained o come Be. V. L. vnto the lawe of righteousnesse 32 Wherefore because they sought it not by faith but by the workes of the lawe by the workes L. det for they haue stumbled at the stumbling stone 33 As it is written behold I lay in Sion a stumbling stone and a rocke of offence and euerie one that beleeueth on him Gr. in him G. shall not be ashamed confunded L. 2. The Argument Method and Parts VVHereas the Apostle had made mention before
the heathen that they were not called in respect of any such will or endeauour but as well the calling and running of regenerate as vnregenerate men are here excluded from beeing any cause of election 5. Neither are those words to be deuided as though the willer were one and the runner an other but the things onely are discerned by willing is vnderstood the inclination and endeauour of the minde by running the externall workes and labour Gryneus 6. And here the nominative case must be supplied which Beza will haue to be election that it is not in the willer or runner and so Pareus Haymo supplieth the will is not of the willer nor cursus the running of the runner Pet. Martyr better vnderstandeth both that two things are here implied that neither election is in respect of any thing in man neither that he hath power to will or runne of himselfe 7. And Beza well interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him that willeth not volentis of the willing to take away all ambiguitie least the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God might be thought to be supplied in the two first as well as in the last as though the sense should be this It is not of God that willeth or runneth but that sheweth mercie 17. Quest. How the Lord is said to haue raised or stirred vp Pharaoh v. 17. 1. Photius in Oecumen vnderstandeth it of the raising vp of Pharaoh to the kingdome so also Rupertus Taitiens I haue raised thee scilicet in regnum that is to the kingdome so also the Rhemists in their annot and Vatablus But the Apostle goeth further then to the time of Pharaohs comming to the kingdome 2. Chrysostome so also the Septuag and Chalde paraphrast doe refer it to the sauing and keeping of Pharaoh aliue from the plagues of Egypt that Gods power might be shewed in him and to the same purpose Ambrose whome the ordinarie glosse followeth thus expoundeth I haue raised thee vp cum apud Deum mortum esses beeing in effect dead before God in suffering thee to liue c. But many beside Pharaoh were so reserued from the plagues of Egypt 3. some vnderstand it permissive that God is saide to haue raised him vp in permitting Pharaoh to rage against his people permittendo non agendo by permitting not acting or doing any thing Rupertus before alleadged and these thinke that good things are done volente Deo God beeing willing mala permittente and euill by his permission onely But Pet. Martyr here well sheweth that euen permission also is not without the will of God and that euen good works belong vnto Gods permission as Heb. 6.3 This will we doe if God permit and this word of raising vp sheweth more then a permission onely 4. Some referre it vnto the meanes as the signes and wonders whereby Pharaoh was further hardened so their meaning is that God did raise him vp occasionaliter by ministring occasion onely as Anselme excitavi te quasi sopitum per mea signa I did raise thee vp or awake thee by my signes as a sleepe to the same purpose Lyranus abusus est signis he abused the signes which were sent to bring him to repentance Haymo much differeth not duritiam cordis manifestavi I manifested or made knowne by this meanes the hardnes of thy heart But the Apostle ariseth yet higher to the counsell and purpose of God he staieth not onely in the externall and secondarie meanes 5. Beza and Gryneus vnderstand it of the creating of Pharaoh that he had made and created him to that ende but the Apostle as before in the example of Esau and Iacob so here speaketh of the purpose and counsell of God which went before their creation and birth 6. Pet. Martyr hath this note by the way that God might raise vp in Pharaohs minde vehementem cogitationem de tuendo regno a vehement cogitation or thought to defend his kingdome but he by his owne corruption turned this cogitation into malice against the people of God But this doth not fully satisfie for the counsell and purpose of God concerning Pharaoh was long before the raising or stirring vp of any such cogitation 7. Neither must this be referred so vnto God as to make him the efficient cause of stirring vp the malice of Pharaoh as Pererius slandereth the Protestants to affirme that God stirred vp Pharaoh that is fecisse eum it a obduratum in malo c. to haue made him so obdurate in euill that by punishing of him diuersly he might take occasion to set forth his power and glorie Perer. disput 9. numer 50. But farre be it from vs to make God the author of euill or the proper cause of any ones hardnes of heart we are further off from this blasphemous assertion then the Romanists themselues 8. Neither doe we restraine this onely to Gods decree of the reiection and reprobation of Pharaoh as though God had ordained Pharaoh to this ende to shew his disobedience that thereby Gods power might appeare as Bellarmine imputeth this opinion to Calvin and Pet. Mart. Deum absolute Pharaonem excitasse c. that God absolutely had raised vp Pharaoh to resist him before any foresight at all of his sinne for God doth not ordaine or appoint any vnto sinne Neither hath Calvin any such saying his words are these God raised vp Pharaoh to this ende vt dum ille contumaciter diuinae patientiae resistere nititur that while he seeketh to resist obstinately the power of God he beeing subdued and brought vnder might shew how invincible the arme of God is Pet. Martyr also thus writeth I haue raised the vp to this end to afflict my people mihi resisteres and to resist me that my power might be seene in thee Neither of these affirme that God raised vp Pharaoh to this end to resist him but the end was the demonstration of Gods power by his obstinacie and disobedience which God procured not but ordered it so that his glorie and power might be set forth by it 9. Wherefore for the right vnderstanding of this place there are foure things to be considered which will deliuer God from all suspition of iniustice 1. his absolute power to dispose of his creatures as it seemeth best vnto himselfe as they may best serue vnto his glorie he may take vnto himselfe and leaue whome he will and none are to say vnto him What doest thou Isa. 45.9 2. God did foresee the malice and obstinacie of Pharaohs heart whereby he fore-iudged him worthie of perdition as Habac. 1.12 the Prophet speaketh of the Chaldeans Thou hast ordained them for iudgement and established them for correction and in the next verse he speaketh of their wickednes wherefore dost thou looke vpon the transgressors 3. God by his secret working but most iust is said to stirre vp the spirit the wicked not by inclining their corrupt wills vnto euill but by his secret power ordering them to that end which he
or euill the elder shall serue the younger least the purpose of God should remaine according to election which he supposeth to rise of some difference in the parties elected to this purpose Augustine lib. ad Simplician quest 2. But this parenthesis or interlaced sentence is â—â—tered by the Apostle affirmatively That the purpose of God might remaine c. it cannot therefore be drawne to a negatiue sense And indeede Augustine whether vpon this or some other reason otherwise expoundeth these words epist. 115. 2. But the best answear is that the proposition is not true for election in God presupposeth not a difference God may make election euen in things in themselues equall by the right of his Creatorship and make a difference as euidently appeareth in the creation of the world when all things were equall at the first in that indigested himpe and masse whereout the creatures were made and yet our of it were different creatures made some lightsome as the Sunne and starres some darke and obscure as the earth and earthly things And so the Lord in his decree of predestination made a difference in his election according to his good pleasure of things which differed not before And so there is a difference indeede in those which are elected from others sed non invenit Deus sed ponit ipse in hominibus differentiam but God findeth not any such difference in men but he maketh it Pet. Martyr the difference then dependeth not of the nature of the things but of the purpose and counsell of God 2. Arg. 1. S. Paul saith Ephes. 1.4 He hath elected vs in him that is in Christ but none are in Christ without faith that then which ioyneth vs to Christ is the cause of election 2. againe 2. Thess. 2.13 we are said to be chosen to saluation in faith 3. and Heb. 11.6 It is impossible to please God without faith the elect are pleasing to God therefore by faith they were accepted 4. and seeing faith is the instrumentall cause of saluation why not also of election Thus the Lutherans reason for the foresight of faith Contra. 1. Not euerie thing whereby we are ioyned vnto Christ is the cause of election but that whereby we were first giuen vnto Christ which is the absolute and free mercie of God who elected vs of his free grace and mercie and in Christ appointed to bring those whom he elected vnto eternall life And the Apostle doth expound himselfe what he meaneth by beeing elected in Christ that is he hath predestinate vs to be adopted thorough Christ faith then in Christ is not the cause of election but a meane subordinate to bring the elect vnto saluation 2. We are said to be chosen in faith not faith foreseene as the cause of election but in faith present as a meane vnto saluation 3. The same answear may serue to the third place obiected which must be vnderstood likewise de fide praesenti non praevisa of faith present not of faith foreseene for God thorough his mercie elected vs beeing yet his enemies his loue therefore was before any foresight of faith by his mercie he made vs acceptable vnto himselfe by the election of grace before he sawe any thing in vs. 4. It followeth not that euerie thing which is the cause of saluation should be the cause of election it is true in the generall cause which is the mercie of God which causeth as well the one as the other but not in the next and immediate causes as for example the father is the cause of his son and the son of the nephew and yet the son is not the cause of the father so election is the cause of faith and faith of saluation but it therefore followeth not that faith should be the cause of election And Hunnius that was at the first a great patrone of this cause in the ende argueth that faith in the mysterie of election was to be considered neither vt causam meritoriam as a meritorious or instrumentall cause sed vt partem illius ordinis c. but as a part of that order which God had appointed that is a meane vnto saluation Pareus dub 6. 3. Arg. If God simply should elect some and refuse others without foresight of their faith how is he not an accepter of persons Ans. The accepting of person is when against the rule of iustice a man of no good parts or qualites is preferred before him that is well qualified But there is no feare of this in Gods election for he findeth all alike in themselues none endued with any good gifts or qualities but as he giueth them therefore herein he is no accepter of persons in preferring one before an other all beeing alike Now on the contrarie side that the foresight of faith or any thing in man is not the cause of election but onely the good pleasure and will of God it may be thus further confirmed 1. The Apostle in saying not by workes but by him that calleth excludeth whatsoeuer in man for if either the foresight of faith or of any other thing and not onely of works should be the cause of election then it should not be onely in the caller as the Apostle here saith Mart. Pareus Tolet annot 19. 2. The effect of election is not the cause faith with the fruits thereof are the effects of election Ephes. 1.4 he hath chosen vs that we should be holy Pareus 3. The eternall decree of God is not founded in that which is temporarie the faith or good workes of men are but temporarie things and therefore they cannot be the ground and foundation of Gods eternall decree Faius 4. Faith is the worke of God Ioh. 6.29 therefore not the cause of his election so the same thing should be the cause of it selfe and so also be before it selfe Pareus 5. If election depended vpon the foresight of good workes then it would followe that we are iustified by workes for from election and predestination proceedeth our vocation and from vocation iustification and if election be out of the foresight of works then iustification also which followeth election by degrees Mart. 6. Lyranus addeth this reason further Deus non vult finem propter ea quae sunt ad finem God will not appoint the ende for those things which tend vnto the ende but rather these are for the ende now faith and works are but the way to the ende and therefore they cannot be the cause of the appointment of the end that is that men should attaine vnto euerlasting glorie Lyran. vpon this place 7. Tolet also annot 16. vrgeth this reason whereas the Apostle saith v. 14. is there iniquitie with God if he had meant that the difference in the decree of election ariseth out of the foresight of faith then the reason had beene apparent and there had beene no shew at all of any iniustice in God and so no place for this obiection at all See further of this question before c.
endebted to the diuine iustice quod siue exigatur siue donetur nulla est iniquitas which though it be exacted or pardoned there is no iniquitie ad Simplic lib. 1. qu. 2. In this assertion there is no inconueniencie to say that God beholding and foreseeing all men by the voluntarie transgression of Adam in the state of corruption did of his free mercy elect some to be saued in Christ the others he left in their corruption and so for their sinnes decreed thē to damnation for here can be no imputation of iniustice at all for it is free where one hath diuerse debters to remit the debt vnto one and to exact it of another So then if the reason be demanded why some are reiected of God it may be answeared that mans voluntarie transgression bringing all his posteririe into bondage beeing foreseene of God is a sufficent cause of their reiection but if it be further demaunded why God out of this masse of corruption hath elected some and not others there no other reason can be giuen but the good pleasure of God Ephes. 1.5 so that the absolute decree of reprobation is grounded vpon the foresight of mans corruption but of the comparatiue as why one is reiected and left and not an other no reason can be rendred but Gods gracious and free purpose Against this opinion of Augustine there are two principall obiections 1. Pererius disput 12. thus obiecteth the Angels had no originall sinne they were all created in the state of grace and yet some of them were elected some reprobate therefore sinne is not the cause of reprobation Ans. 1. As the Angels were created in the state of grace so also was Adam in Paradise and as Adam fell by voluntarie transgression and so enthralled his posteritie so did the Angels that fell abuse the gift of freewill and so for their pride were iustly condemned for euer so then the foresight of the apostasie of the reprobate Angels was the cause of their reiection and condemnation as the Apostle saith Iud. 6. The Angels which kept not their first estate he hath reserued in euerlasting chaines as man then hath originall sinne out of the which proceed actuall sinnes which are the ground and cause of reprobation and condemnation so the Apostate Angels for their sinne of pride were reiected onely here is the difference that the Angels fell irrecouerable falling by their owne pride beeing not seduced but man falling by the sedition and tentation of the deuill hath a redeemer in Gods mercie prouided for him 2. Pareus thus obiecteth the foresight of originall corruption is generall and common to all mankind therefore it cannot be the cause of the reprobation of some onely dub 8. argum 4. so also Vrsinus catech 3. p. 357. Ans. Not simply the foresight of originall corruption which all are subiect vnto but it beeing considered together with Gods decree because he purposed to deliuer some and not others is the cause of reprobation 3. Some doe wholly referre the decree of reprobation and election onely to the will and purpose of God and thinke that no other cause can be rendred why God hath elected some and condemned others but the absolute will pleasure and purpose of God their reasons are these 1. As God loued Iacob before he had done any good so he hated Esau without any respect vnto the euill which he did Rom. 9.11 2. The Apostle also saith v. 18. That God hath mercie on whom he will and whom he will be hardeneth Gods will is the cause of both 3. And God is compared to the potter that as he hath power ouer the clay to make thereout vessels of honour or dishonour as he thinketh good so much more the Lord may out of the same masse make some vessels of mercie some of euerlasting shame 4. Our Blessed Sauiour maketh this the reason why God had hid the misterie of saluation from the wise men and reuealed it to babes because O Father thy good pleasure was such Matth. 11.25 Ans. 1. Why God loued not Esau as well as Iacob the cause was onely the gracious purpose of God and hereof neither the good workes of the one nor the euill workes of the other were the cause yet both of them beeing considered in their originall corruption as it was Gods mercie to deliuer the one so it was no iniustice to leaue the other 2. here the hatred of God is taken onely for the not conferring of his grace and loue which God freely bestowed without respect vnto workes but that hatred which is an ordaining of men vnto euerlasting punishment is not without respect vnto their sinnes 2. Mercie presupposeth miserie and hardening a corrupt inclination in the heart before for the which it is hardened here then mans miserable estate is insinuated out of the which some by Gods mercie are deliuered 3. By that similitude the Apostle sheweth what God may doe by his absolute power not what he doth he dealeth not with men as the potter with the clay though he might that is stricto absoluto iure by his strict and absolute right but aequissimis rationibus vpon most equall and iust conditions he might doe as the potter doth but yet he taketh not that rigorous and strict course 4. It is indeed Gods good pleasure to reueale the secrets of his will to whom he pleaseth and to hide them from whom he will because he is not bound vnto any he may doe with his owne as he please and bestow his graces freely but if he should keepe them from all none had cause to complaine seeing their naturall blindnes and corruption was brought vpon them by the voluntarie corruption of Adam and though it was Gods gracious favour to reueale vnto some his will yet the rest were hardened and blinded iustly through their owne wilfulnesse and obstinacie against the truth And further against this opinion of the absolute decree of reprobation without any respect vnto the sinnes of men originall and actuall these two strong obiections are made first there would be an imputation of iniustice vpon God if he should decree any to be condemned but for sinne for like as none are indeed in time condemned but for sin as the Apostle saith Ephes. 5.6 For such things commeth the wrath of God vpon the children of disobedience c. so the decree of damnation before all time must be vpon the foresight of sinne Secondly whereas God in Scripture is set forth to be exceeding aboundant in mercie as Psal. 25.10 All the waies of the Lord are mercie and truth and Psal. 144.9 His mercies are ouer or aboue all his workes and Iames 2.13 mercie reioyceth against iudgement Now the Lord should be accused of seueritie and inclemencie and farre more readie and prompt vnto iustice then mercie if he out of his owne will should decree more to be condemned then to be saued these obiections the former position of the absolute decree of damnation beeing maintained cannot possibly
mouthes and nothing els doth God require vnto saluation so Chrysost. in ore corde tuo salutis causa in thy heart and mouth is the casue of saluation so Oecumen brevis salus nihil indigens externis laboribus saluation hath but a short cut it needeth not externall labour facile credere animo ore confiteri potes c. thou mayest easily beleeue with thy minde and confesse with thy mouth by the operation of the spirit Calvin and it seemeth to be a proverbiall speach to shewe the readines and facilitie of that which is in the heart and mouth as it is said Psal. 81.10 Open thy mouth wide and I will fill it Faius so Lyranus ostenditur iustitiae per fidem Christi facilitas the facilitie of righteousnesse by the faith of Christ is shewed And here Origens distinction may be receiued who saith that two waies is Christ neere vs possibilitate in possibilitie and so he may be neere vnto vnbeleeuers for they may haue grace to beleeue and efficacia in efficacie and power and so he is neere vnto those which actually by the spirit doe beleeue with the heart and confesse to saluation 4. But where the iustice of faith is said to be easier then the iustice required by the law that is not vnderstood in regard of the beginning and efficient cause of faith for man hath no more power to beleeue of himselfe then to doe good workes for it is God that worketh iâ— vs both the will and deede Philip. 2.13 but the righteousnesse of faith is easier in regard of the manner of the work because the law requireth the obedience thereof to be performed by our selues but faith referreth vs for the performing of the lawe vnto Christ Neither doth our saluation depend vpon the force and efficacie of faith but vpon the worthines and vertue of Christ apprehended by faith as when a sicke man walketh leaning vpon his staffe it is his staffe that stayeth him not his hand which onely layeth hold vpon the staffe The iustice of the law is as if a weake and sicke man should be enioyned to stand by himselfe without a staffe but faith sheweth how our weakenes is propped and held vp by other helps â—s when a sicke man layeth his hand vpon a staffe Quest. 14. How Moses that preached the law is alleadged for iustification by faith Ob. The obiection is made out of that place Ioh. 1.17 The lawe was giuen by Moses but grace and truth came by Iesus Christ c. but if Moses also taught iustification by faith then grace also came by him Answ. 1. Pet. Martyr answeareth that Moses is said to giue the law because his principall intendment was to propound the law yet he giueth testimonie also to the Gospell because Christ was the ende of the lawe as the Apostles in the new Testament preach repentance which belongeth to the law but their principall scope and intent is to set forth the faith of the Gospell 2. Hereunto for more full answear may be added that the lawe giuen by Moses is taken two wayes either strictly for the precepts of the morall law and so Moses was the minister of the lawe onely and not of grace or for the whole doctrine deliuered by Moses wherein also Euangelicall promises are contained Quest. 15. How Christ is to be confessed v. 9. If thou shalt confesse with thy mouth c. 1. S. Paul here placeth the confession of the mouth first both because he followeth that order which Moses did who nameth it first and for that we doe not knowe the faith of others that beleeue in Christ but by their confession Mart. Pareus 2. By confession is vnderstood not a bare and naked acknowledgment of Christ but the invocation of his name beleeuing in him giuing praise vnto him and whatsoeuer belongeth vnto his worship and this must be such a confession as is ioyned with the beleefe of the heart and not with a generall and historicall beleefe onely such as the deuills haue but a confident trust in Christ in beleeuing him to be our redeemer and Sauiour 3. Here we are to consider of fowre sorts of men 1. some neither confesse Christ nor beleeue and they are atheists 2. some beleeue and confesse not they are timorous and fearefull as Peter when he denied his Master 3. some confesse and beleeue not such are hypocrites 4. some both confesse and beleeue and they are right Christians 4. The Apostle maketh speciall mention of the raising of Christ from the dead 1. because this was the most doubted of his death the Iewes and Gentiles confessed but his resurrection they would not acknowledge Mart. 2. and vnlesse Christ had risen againe all the rest had profited vs little because in his resurrection he obtained a perfect victorie ouer death hell and damnation Calvin 3. and this article of Christs resurrection praesupponis alios articulos presupposeth other articles of the faith and taketh them as graunted as if he rose he died and his death presupposeth his birth Gorrhan Quest. 16. How Christ is said to be raised by God 1. By God in this place is not necessarie to vnderstand the person of the father but the power of the Godhead in the whole Trinitie whereby Christ as man was raised vp So Christ as man was raised vp by the power of his father but as he is one God with his father so he is said to raise vp himselfe Iohn 2.18 Christ is also said to be raised by the spirit of sanctification Rom. 1.4 so then Christ is here considered three wayes as beeing one God with his father as the second person in the Trinitie and as he was man as he is God he onely raiseth is not raised as he is man he is onely raised and raiseth not as he is the Son of God he both raiseth himselfe and the father raiseth him the father raiseth the Sonne by the Sonne and the Sonne raiseth himselfe by the spirit of sanctification whereby he was declared to be the Sonne of God Rom. 1.4 Pareus annot in v. 9. 2. And generally concerning the workes of the Trinitie there is a threefold difference to be obserued for there are some workes wherein the Blessed Trinitie doe concurre together both in their diuine essence and persons and they are ioynt workers as all those which are called extra workes without them as all things now ruled and gouerned by Gods prouidence are so gouerned by the whole Trinitie as Ioh. 5.17 My Father worketh hitherto and I worke and the spirit of God also worketh Psal. 104.30 If thou send forth thy spirit they are created some workes are proper and peculiar vnto the glorious persons of the Trinitie as those which are called ad intra the inward workes as the father begetteth the Sonne is begotten the holy Ghost proceedeth these are so peculiar vnto each of them that what is proper to one agreeth not vnto an other and thirdly some works there are wherein the Blessed
Trinitie concurreth in their diuine power and essence as they are one God yet with a speciall relation to their persons as God the Father Sonne and holy Ghost both created redeemed the world and sanctifie the elect but the worke of the creation is specially ascribed to the person of the Father the redemption to the person of the Sonne the worke of sanctification to the person of the holy Ghost considered together with their infinite and omnipotent Godhead Quest. 17. Whether to beleeue in the heart be not sufficient vnto salvation without confession of the mouth v. 10. With the heart man beleeueth vnto righteousnesse and with the mouth he confesseth to salvation 1. Lyranus thinketh that the Apostle onely giueth instance here of those which are in casis mortis at the point of death in whom it is sufficient to beleeue and confesse when they haue no time to worke But the Apostle describeth one generall way and rule whereby all are iustified 2. The Greeke scholiast thinketh that whereas the beleefe of the heart is sufficient yet mention is made of confession in two respects both in regard of others which by this confession are to be instructed and the time of persecution when it is necessarie to make publike confession of the faith But this which the Apostle requireth is to be performed of euerie beleeuer and at all times 3. Bellarmine inferreth out of this place fidem non sufficere ad salutem that faith is not sufficient vnto saluation but that the confession of the mouth and other works are also required as causes concurring vnto saluation which place he saith is so euident that in the colloquie at Altenburge one for ad salutē to saluation would haue put de salute of saluatiō But we are not driuen to such a straight as to vse any such shift we will send Bellarmine to his auncient Cardinal Tolet who vpon this place thus writeth oris confessio nos non iustificat à peccato c. sed iustificati tenemur eam palam profiteri c. the confession of the mouth doth not iustifie vs but beeing iustified we are bound publikely to professe it that we may obtaine euerlasting saluation c. confession then of the mouth is not required as a cause of saluation because it is no part of iustificatiō but as a necessary effect that followeth 4. Pet. Martyr thinketh that by saluation here is not vnderstood as in the former verse the remission of sinnes but vlteriorem perfectionem a further degree of perfection in them that are iustified as the Apostle in the same sense biddeth vs to works out our saluation with trembling and feare Phil. 2. so also Gorrhan interpreteth ad salutem to saluation ad salutis perfectionem to the perfection of saluation But this were to giue way vnto them which ascribe onely the beginning of saluation vnto faith and the perfection vnto works 5. Wherefore the Apostle maketh not here confession the cause of saluation as beleefe is of iustification but faith is the cause also of confession which is required not as a cause but tanquam medium as a way and meane vnto saluation for iustification and saluation are here to be considered as the beginning and ende by faith we are iustified which faith must bring forth liuely fruits as the confession of the mouth and the profession of the life before we can attaine to saluation to this purpose Pareus dub 8. likewise M. Calvine saith the Apostle sheweth onely how a true faith may be distinguished from a fained faith the faith which iustifieth must be such a faith as bringeth forth liuely fruits as the franke confession of the mouth And Beza addeth that the Apostle maketh faith and beleefe here the cause both of iustification and of saluation because the confession of the mouth to the which saluation is ascribed is an effect and fruit of faith and so according to that rule in Logike causa causae est causa causati the cause of the cause is the cause of that which is caused by that cause And so as Beza well concludeth confession is via qua pervenitur the way whereby we come vnto eternall life as also other good workes in the life are the way but not the cause which as Origen collecteth are here also included vnder confession for he can not confesse Christ to be risen from the dead which doth not walke in newnes of life as the Apostle saith which God hath ordained for vs to walke in them Eph. 2.10 now we vse to walke in the way 18. Quest. Of these words Whosoeuer calleth vpon the name of the Lord shall be saued v. 13. 1. The word here translated saued in that place of the Prophet Ioel 2.32 signifieth to be deliuered which in effect is all one the Septuagint reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be saued doe put the consequent for the antecedent for he that is deliuered shall consequently be saued the Prophet there prophesieth of the spirituall benefits which the Church of God should receiue by the Messiah and so we are here to vnderstand not any temporall but a spirituall and eternall deliuerance 2. This sentence is brought in by the Apostle vpon these two occasions both to prooue his former generall proposition that God is rich in mercie to all both Iew and Gentile for the Prophet generally saith whosoeuer excluding none whether Iew or Gentile Calvin as also the Apostle sheweth the difference betweene the iustice of the lawe which requireth doing and the iustice of faith which requireth nothing but beleeuing and confession in the invocating of the name of God Melancth 3. Calleth 1. Gryneus thinketh that invocation the principall part of the worship of God is here taken for the whole as also Origen saith invocare nomen adorare Deum vnum to invocate the name of God and to worship God are one and the same But as Pet. Martyr thinketh invocation here rather is taken properly for the prayers of the faithfull 2. neither doth he speake of any invocation but of that which is in faith whereof the Apostle maketh mention 1. Cor. 12.3 No man can say that Iesus is the Lord but by the holy Ghost so the ordinar gloss he that prayeth invocateth but this he can not doe nisi prius credat vnlesse he beleeue before 4. Shall be saued He saith not he shall obtaine that which he prayeth for for many times one may pray ignorantly for that which is not meet for him but yet by his faithfull prayer he shall come vnto saluation Mart. 5. By the name of the Lord Origen well vnderstandeth Christ Iesus as he sheweth by that place of S. Paul 1. Cor. 1.3 with all that call on the name of our Lord Iesus and he further thus inferreth if that Enoch Moses Aaron did call vpon God and he heard them sine dubio c. without doubt they called vpon the Lord Iesus and Gorrhan giueth this reason why Christ is said to be the
leadeth vs vnto the righteousnesse of the law one way by the proper scope and intent thereof and to Christ an other way indirectly and by an accident because when we see our weaknes in performing of the law we are driuen to seeke vnto Christ that hath kept the law for vs. 2. the same answer serueth for the next obiection Christ is the end of the law one way as is said and the righteousnesse of the law an other 3. they differ rather as a thing perfect and imperfect of two diuerse kindes not as an infant and a man of yeares but as reasonable and vnreasonable creatures they agree onely in generall they are both a kind of iustice and haue one efficient cause God is the giuer and worker of the one iustice and of the other but they differ in the seuerall properties the one is imputed the other inherent and is by faith the other by workes 2. Neither yet doe these two kinds of righteousnesse differ as contrarie the one to the other as some thinke 1. one good thing is not contrarie to another but both the righteousnesse of the law and of faith are good 2. neither doth God command contrarie things but both the iustice of the law and of faith are commanded 3. and one contrarie doth expel an other but the righteousnesse of the law doth necessarily follow and accompanie faith though not to be iustified by it as sanctification doth accompanie iustification 3. Neither doe they differ onely ratione non re not in the thing or indeed but in a certaine respect as Gryneus saith they are vna specie of one and the same kind and that the distinction and difference betweene them is not realis sed rationis is not reall but rationall as the Peripaterike Philosophers doe make morall vertue and vniuersall iustice one and the same re subiecto in the matter it selfe and subiect and to differ onely ratione in a certaine respect for as it is considered as an habite of the word it is called vertue but as it giueth vnto euery one his own it is iustice so he thinketh these two kinds of iustice do differ not in nature and substance but onely in a certaine respect and rationall difference But vnder correction of so worthie a man there is a greater difference then thus betweene the the iustice of the law and the iustice of faith 1. Gryneus himselfe confesseth in the same place that they differ subiecto in the subiect for the iustice of faith is subiective in Christ by way of a subiect the iustice of the law hath man for his subiect therefore they differ otherwise then in a diuerse respect 2. that which differeth in forme matter qualitie subiect differeth more then onely in a certaine respect But the iustice of the law and of faith differ in all these 1. in forme the iustice of the law saith doe this and thou shalt be saued faith saith beleeue onely c. 2. in matter they differ the one consisteth of workes the other of faith 3. in qualitie the one is imperfect the iustice apprehended by faith is absolute and perfect 4. in subiect the iustice of faith is imputed vnto vs beeing inherent in Christ the iustice of the law is inherent in man and not imputed 4. Wherefore these two iustices 1. are neither one and the same as Stapleton 2. nor contrarie 3. not differing onely in a certaine respect as Gryneus 4. but they differ as diuers species or kinds of the same gender they are both iustice but the one inherent the other imputed the one consisteth in doing the other in beleeuing Par. dub 5. and Pet. Mar. will haue them differ as in Logike the difference and propertie of a thing the difference is that which giueth essence vnto a thing as Christs iustice applied by faith maketh our iustification the propertie is that which followeth the nature of a thing and so the iustice of the law in our holines and sanctification doth follow necessarily our iustification by faith Controv. 9. Whether the righteousnesse of the law and that which is by the law doe differ Pererius disput 2. maketh three kinds of iustice 1. one is iustitia legis the iustice of the law or the law of iustice which is that iustice when God by his grace doth helpe vs to fulfill the law 2. the iustice of faith is that which is giuen vnto those that beleeue in Christ. 3. iustitia ex lege iustice by the law is that which a man doth of himselfe without faith and grace onely by the strength of freewill and this is that iustice which the Apostle here setteth against the iustice of faith This distinction also hath Stapleton making the like difference betweene iustitia legis and iustitia ex lege righteousnesse of the law and righteousnesse by the law and Bellarmine as is before alleadged qu. 29. Contra. 1. As the righteousnesse of faith and by faith with Saint Paul are one and the same as Rom. 4.11 it is said to be of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here v. 6. righteousnesse which is by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so neither doe the righteousnesse of the law and by the law differ for both of them haue the same definition he that doth the law shall liue thereby so that these termes of the law by the law through the law in the law in the matter of iustification are all one and in effect the same as that which he calleth the righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the law Rom. 8.4 the same is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the law c. 10.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the law Gal. 2.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the law Gal. 10.11 1. Concerning that distinction it faileth in one of the parts thereof for that which they call iustitiam ex lege righteousnesse by the law which a man doth without grace and faith onely schooled by the law and mooued by the terrour thereof that is no iustice at all for the law is holy and good Rom. 7.12 and the workes thereof holy and good but without faith and grace no man can doe any good thing neither doth Saint Paul dispute of any such imagined iustice but euen of those workes of the law which are done by men sanctified by grace as the Apostle giueth instance in Abraham and Dauid sanctified men Rom. 4. who yet by the workes of grace were not iustified 3. Indeed Augustine hath such a distinction betweene the righteousnes legis of the law which is fulfilled in vs by grace and ex lege by the law which is that righteousnesse which a man worketh by his owne freewill as is before alleadged qu. 29. But Augustines meaning is not that a man is iustified by either of these kinds of righteousnesse therefore that distinction as he vseth it is impertinent to this purpose for we affirme that the righteousnesse of the law whereby they pretended to be iustified is indifferently called of the law
in seeking asking invocating as here the Apostle saith lib. 1. de iustific c. 17. Contra. 1. The Apostle saith not neither can it be concluded out of his words that we are saued by calling vpon God but invocation is a sure note and argument of saluation because it is an euidence of their faith whereby they are iustified and saued 2. but faith iustifieth onely passiuely as it apprehendeth Christ not actively in respect of the work and merit thereof for we are iustified by the righteousnes of God by faith in Christ Rom. 3.22 but the act and work of faith is a part of mans righteousnes not of Gods therefore so faith iustifieth not but as it apprehendeth the righteousnes of God in Christ See further Synops. Centur. 4. err 53. Controv. 17. That faith onely iustifieth not invocation Bellarmine out of this place whosoeuer calleth c. would confirme an other of his errors that faith pro parte sua for it part iustifieth if other things be not wantings for saluation is here ascribed to invocation lib. 1. de iustif c. 12. Contra. 1. The same answer may suffice for here saluation is not ascribed vnto invocation neither doth the Apostle shew how but who they are which shall be saued namely they which call vpon him which is an act and effect of faith for without faith there is no invocation the argument then followeth not they which call vpon God shall be saued therefore for their calling vpon God they shall be saued for this were like as if one should reason out of these words of S. Paul Act. 27.31 Except these abide in the shippe ye can not be safe all that did abide in the shippe were safe therefore because they did abide in the shippe they were safe for the shippe brake and some were saued by swimming some vpon boards and other pieces of the shippe Controv. 18. Against the invocation of Saints v. 14. How shall they call on him in whom they haue not beleeued c. This place is strongly vrged against the Popish inuocation of Saints by our Protestant writers as Pareus Faius and others for if we are to call vpon none but in whom we must beleeue and we are onely to beleeue in God Ioh. 14.1 Ye beleeue in God beleeue also in mee it followeth that God onely must be called vpon The Rhemists in their annotation here answer by a distinction of beleefe that none can inuocate Christ as their Lord and Master vnlesse they beleeue him so to be but they may trust also in Saints that they can helpe them and so also may beleeue in them as their helpers and this phrase they say to beleeue in men is found in Scripture as Exod. 14.31 they beleeued in God and in Moses for so it is in the Hebrew Contra. 1. Seeing the Scripture curseth him that trusteth or putteth any confidence in man Ierem. 17.5 how can Papists escape this curse that are not ashamed to professe their trust and confidence in man 2. though that in the Hebrew phrase the preposition beth which signifieth in be vsed yet it is no more then is expressed in the Latine phrase in the datiue case and so the Latine translator well obserueth crediderunt Deo Mosi they beleeued God and Moses the meaning is no more then this that they beleeued Moses as a true Prophet of God that it came to passe as he had foretold 3. and seeing all our faith and confidence must be grounded vpon the Scripture but in the Scripture men haue no warrant to trust in Saints that they can helpe them this is but a vaine confidence 4. Neither are there diuers kinds of a religious beleefe and confidence there is a ciuill kind of assurance which is the good perswasion that one may haue of another but all our religious beleefe must be onely setled vpon God 5. And so to conclude Augustine saith in Psalm 64. non potest esse Deo grata oratio quam ipse non dictavit c. that prayer cannot be acceptable to God which he that is Christ hath not indited But Christ hath not endited any praier vnto any but vnto God onely therefore that forme of prayer is onely acceptable to him See further hereof in D. Fulkes answer to the Rhemists vpon this place Controv. 19. That we must pray with confidence and assurance Mr. Calvin also vpon these words how shall they call on him in whom they haue not beleeued c. confuteth the opinion of the schoolemenâ— qui se dubitanter Deo offerunt which doubtfully offer their prayers to God and so Bellarmine saith that it is not necessarie for a man in his prayer to beleeue and be perswaded that God will heare him lib. 1. de â—onis operib c. 9. Contra. But the Apostle here requireth an assured beleefe in him that prayeth and our Sauiour saith Whatsoeuer ye desire when ye pray beleeue that ye shall haue it and it shall be don vnto you Mark 11.24 See further Synops. Centur. 4. err 88. Controv. 20. Against the vaine pompe of the Pope of Rome in offering his feete to be kissed v. 15. How beautifull are the feete c. This maketh nothing at all to countenance the pride of the Romane Antichrist who hath offered his feete to be kissed of Kings and Emperours 1. the Prophet first and the Apostle following him meaneth not any such particular gesture to be offered to the feete but by a figure is vnderstood the reuerence due to the person of those which preached the Gospel and this rather confoundeth the pride of the Pope and his Cardinals that ride in state on their trapped horses whereas the Apostles trauailed on foote preaching as they went and therefore it is saide how beautifull are the feete 2. and this honour is onely belonging to them which preach the Gospel but the Pope and his Cardinals are so farre from preaching the Gospel that they by all meanes suppresse it and persecute with sword and fire the professors of it Martyr See hereof more Synops. Centur. 2. err 29. Controv. 21. Against humane traditions v. 17. Faith commeth by hearing and hearing by the word of God c. Hence it is euident that nothing must be preached but the word of God and that saith onely is builded thereupon all humane traditions must giue place and whatsoeuer is vrged beside the word of God The Papists indeed are not ashamed to call their traditions verbum Dei non scriptum the word of God not written which is not farre from blasphemie to make their own inuentions and traditions equall with the word of God which is not to be found but onely in the Scriptures for the word of God is certaine we know who is the author thereof it is consonant to it selfe and remaineth for euer but their traditions are of obscure and vncertaine beginning they are contrarie to themselues and are chaungeable Basil hath this notable testimonie concerning the authoritie of the Scriptures calling it the
Noah is said to be warned of God Heb. 11.7 2. The Apostle doth not repeate the whole answer of the Lord vnto Elias in that place but so much onely as was pertinent to his purpose Elias made three complaints 1. of the cruell outrage of the idolaters in breaking downe the altars and killing the Lords Prophets 2. of the small number of true worshippers I am left alone 3. and they fought his life also to take it away that there should not be one Prophet left To euery one of these complaints the Lord maketh answer giuing Elias a speciall remedie for each of them touching the first he biddeth him to anoint Hasael King of Aram that should be reuenged of the idolatrous Israelites and for the third he must anoint Eliseus to be Prophet in his place that therein the Idolaters should faile of their desire thinking vtterly to root out the Lords Prophets and for the second the Lord putteth the Prophet in comfort that he had reserued many thousand beside himselfe and this part of Gods answer the Apostle onely alleadgeth as sufficient for his purpose 3. By seauen thousand God would notifie multitudinem a multitude which he had reserued to himselfe Calvin as other numbers are also vsed to be put the certaine for vncertaine as the fiue wise and fiue foolish virgins Matth. 25. and the rich mans fiue brethren Luk. 16. but the number of seuen is vsually taken for the whole as Dauid saith seuen times a day will I praise thee Haymo But Origen is somewhat curious who thinketh the number of seuen is vsed because the seuenth was the day of rest to signifie those which came vnto Christ and by faith had rest in him Gorrhan also descanteth in like manner how the number of seven is mentioned to signifie the vniversalitie because all things were made in seuen daies and of a thousand to shew their perfection because that is a perfect and absolute number 4. Though the Lord onely spake of 7000. men yet thereby are vnderstood women and all other which continued in the true worship of God the rest beeing comprehended vnder the more worthie sex Gryneus 5. The word Baal signifieth a Lord or an husband for so their Idols they made their Lords and did as it were espouse themselues vnto them and so the superstitious Papists at this day doe make the Saints and their images their Lords and patrons But whereas in the originall there is added the article of the feminine gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baal it is euident that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imagini image must be supplied as Erasmus and Beza well obserue Wherein the Rhemists doe bewray their cavilling spirit for taking here exception to our translations that insert the word image Tolet here well obserueth that though Baal were a generall name to all their idols whereupon they were called in the plurall baalim yet here it specially signifieth the idole of the Sodomites which now the Israelites worshipped Quest. 6. Of the Apostles collection inferred out of this answear made to Elias 1. Euen so then c. S. Paul maketh his times in all things like vnto those daies wherein Elias thus complained 1. both in the thing it selfe for as then Elias seemed to be alone in Israel that worshipped God and yet there were many true worshippers beside so now it may be thought that I Paul onely beleeue in Christ but God hath a great remnant beside 2. The Apostle maketh the similitude to agree euen in the phrase also and manner of speach for there the Lord saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue left and here he calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a remnant vt omnia faciat similia to make all things alike Calvin and as here the Apostle saith according to the election of grace so there the Lord saith I haue reserued vnto my selfe which is as much in effect for it was the worke of Gods election and grace that they were so reserued 2. A remnant 1. The vulgare latine and so Origens translator read a remnant is saued but in the originall it is onely and so Chrysostome and Theophylact reade there is a remnant saued 2. which remnant was not so small a number though in respect of the vnbeleeuers it was small but it made many thousands as Iames said to Paul Act. 21.20 Thou seest brother how many thousand Iewes there are which beleeue 3. They are called reliquiae a remnant not because they seemed vile in respect of others Gorrhan but they were like rather vnto the wheate quod eiectis paleis purius residet which remaineth more pure the chaffe beeing cast out but rather in regard of the smalnes of their number as our B. Sauiour saith many are called but few chosen 3. According to the election of grace 1. Here Origen in his wandring speculation would make a difference betweene those which are called by grace which are they that beleeue in Christ and those which are called by election of grace which beside faith haue good workes c. as though a iustifying faith could be without workes 2. Chrysostome saith that election is added to shew how God calleth some of grace but such as he foresaw would beleeue so the Greeke scholiast indicat plurimā partem gratiae fuisse c. he sheweth that the greatest part was of grace But the Apostle sheweth in the next verse that all is of grace there is no place for workes 3. Therefore Haymo better interpreteth according to the election of grace secundum praedestinationis donum according to the gift of predestination and the interliniarie glosse per gratiam qua electi sunt by the grace whereby they were elected and here the Apostle vseth an hebraisme the election of grace for gracious election Beza Pareus Quest. 7. Of these words If of grace it is no more of workes c. 1. Origen thinketh that the Apostle speaketh of the ceremoniall workes of the law such as were circumcision the sacrifices and the like But the Apostles words are generall shewing an opposition between grace and all workes whatsoeuer whether legall morall naturall 2. Whereas that other clause if of worke then not of grace then worke were no more worke is omitted in the vulgar latine Erasmus would iustifie that omission by this reason because it is not the Apostles question whether worke be worke but he onely affirmeth grace Tolet also saith this addition is superfluous because it is comprehended in the former Contra. 1. The Syrian translator and the Greeke expositors Chrysostome Theophylact Oecumenius haue this clause though it be omitted in Origen and the Greeke copies generally haue it 2. And it is agreeable to the Apostles purpose who to prooue the election of grace doth shew it by the contrarie antithesis and opposition and his argument standeth thus it is either of grace altogether or of works altogether but not of works altogether therefore of grace the consequence of the proposition he prooueth by this
inconuenience that if grace be ioyned with workes then worke were no more worke for if the reward be of grace it is not by the merite of the worke and the assumption and second part he prooueth by an other absurditie for then grace should be no more grace for that which is giuen to the merit of the worke is giuen of debt not of fauour as before the Apostle reasoned c. 4.4 this clause then is neither impertinent nor yet superfluous 3. This place of the Apostle meeteth with diuerse cauills 1. The Greeke scholiast saith that we need no workes to come vnto Christ sed sola voluntas mentis intentio sat est the will and intention onely of the mind is sufficient But I aske this will and intention whether it is Gods worke or mans if it be Gods worke as the Apostle saith that God worketh both the will and the deed Phil. 2.13 then is it of grace if it be mans then is it a worke but all workes are here excluded 2. beside this grace cannot be here vnderstood to be a thing infused into and inherent in man as the Romanists for then it were a worke Osiander but grace is here conceiued to be subiective in Deo in God as a subiect as worke is subiective in man as a subiect 3. Ghorrans conceit here hath no place that a worke may be said to merit and it shall be of grace because it meriteth of grace for the verie opposition betweene grace and worke one excluding the other alloweth no such permission 4. worke and grace may stand together but not as ioynt causes but workes must follow grace â—â— accepta gratia sit inanis that the grace receiued be not in vaine as Origen saith and though the reward follow works yet the merit of the work is not the cause but the grace fauour of God which hath appointed such a way and order that the faithfull after they haue wrought and laboured should be rewarded it is consecutio ordo a thing that followeth and an order which God hath appointed not any merit Mar. 4. Though the Apostle especially entreat here of election that it is of grace yet because the Apostles rule is generall ad totam salutis nostrae rationem extendi debet it must be extentended to the whole manner and way of saluation Calvin for as election is by grace not by workes Rom. 9.11 so our calling is by grace not by workes 2. Tim. 1.9 Who hath called vs with an holy calling not according to our workes our iustification also is by faith without workes Rom. 3.24.28 Quest. 8. How it is said Israel obtained not that he sought v. 7. The doubt is mooued because our B. Sauiour saith Matth. 7.7 aske and it shall be giuen you seeke and you shall finde c. 1. The answer is there are two kinds of seeking God a lawfull right and true seeking of God wherein must be considered both the manner which must be faith and the end which is to the glorie of God and the other seeking is not right which sayleth of either of these as the Iewes failed in both for they sought not righteousnesse by faith c. 9.23 and therefore missed of that which they sought for and beside they went about to establish their owne righteousnesse and would not submit themselues to the righteousnesse of God c. 10. 3. that is they sought their owne praise and glorie and not Gods and therefore it was no maruell if they failed of their desire 2. Like vnto those were they which sought and followed Christ Ioh. 6. but it was to haue their bellies filled and fed by him so Saint Iames saith c. 4.3 You aske and receiue not because ye aske amisse that you may consume it on your lusts in like manner the Prophet Hosea rebuked the old Israelites They shall goe with their sheepe and bullockes to seeke the Lord but they shall not find him because he hath withdrawne himselfe from them Hosh. 5.6 3. Chrysostome somewhat otherwise sheweth the reason why they obtained not that they sought Iudaeus sibi ipse repugnat c. the Iew is contrarie to himselfe for they sought righteousnes and yet when it was offered them they reiected it they looked for the Messiah and yet when he came they would none of him like as wanton children that call for bread and when it is giuen them they cast it away Quest. 9. Of these words v. 8. As it is written God hath giuen them the spirit of slumber whence it is taken 1. Origen is of opinion that these words can no where be found in the old Scriptures Ero hactenus invenire non potui I could not find them out yet saith he and therefore he thinketh that the Apostle addeth these words of his owne and followeth the sense of the Prophet rather then the words But if it were so the Apostle would not haue set this sentence before as it is written if it were not so written as it is here alleadged Erasmus thinketh that Saint Paul deliuereth the sense of that place Isai. 6.9 as likewise he doth Act. 28.27 but in that place there is no mention made of the spirit of slumber or compunction some thinke that the Apostle citeth not here any particular place but alludeth onely vnto the like places of the Prophet Isai as c. 19.14 The Lord hath mingled among them the spirit of errors ecclestic expos but that place is spoken of the Egyptians and therefore could not properly be applied by Saint Paul to the Iewes therefore I subcribe rather to Pareus and Tolet who thinke that this testimonie is taken out of two places of the Prophet Isai the first c. 29.10 the Lord hath couered you with a spirit of slumber the other part is found c. 6.9 2. But there is some difference both betweene the translation of the Septuagint and the Hebrew and betweene Saint Pauls citation and the Septuagint and betweene S. Pauls allegation and the originall 1. The Septuagint in that place Isai. 19.14 vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made them drunke with the spirit of slumber but in the Hebrew it is he hath couered of the word nasaph to hide or couer the Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath giuen in the other place Isai. 6.9 the originall vseth the imperatiue moode make their hearts heauie and shut their eyes the Septuagint expresse it by the actiue applying it to the people they haue shut their eyes and so doth S. Luke cite it Act. 28.27 and Matth. 13.16 but Saint Paul referreth it vnto God he hath giuen c. as Ioh. 12.40 it is said he hath blinded their eyes wherein the Apostle followeth the sense of the Prophet for as Pet. Martyr well obserueth quod Dei imperio fit à Deo fieri dicitur that which is done by the commandement of God is said to be done by God 3. But there is some difference yet in the word tardemah slumber
is subsequens gratia subsequent or following grace whereby the Lord assisteth those which are called as Augustine saith gratia praevenit vt velimus subsequiâ—â—â—â— frustrà velimus grace preuenteth vs that we may be willing and it followeth vs that our will be not in vaine 3. the cause of the grace of God is his owne mercie the Apostle saith here v. 35. who hath giuen vnto him first the internall motiue is the free loue of God the externall impulsiue and moouing cause is the merit of Christ. 4. the effects of the grace and fauour of God are either externall as election predestination or such as are brought forth in time as vocation iustification sanctificatioÌ„ 5. the graces in the second sense which are the gifts of the spirit are either salutis the graces belonging to saluation as knowledge faith hope or they are vocationis such as appertaine vnto our vocation and calling which are either extraordinarie as were the miraculous and propheticall gifts which the Prophets and Apostles had or ordinarie as are the knowledge of arts the gift of vtterance and such like which now are attained vnto by diligent labour and industrie Doct. 5. Concerning good workes the qualitie and kinds thereof the causes and effects v. 6. But if of workes c. 1. The works of men are either naturall as to sleepe or ciuill as to buy to sell which are indifferent or they are morall which are either good or evill 2. the efficient cause of good works is first God moouing by his spirit then the will of man converted and prepared by grace the helping causes are instruction exhortation faithfull endeauour prayer 3. the matter of good works is the internall and externall act of the will and mind heart and bodie the forme is the consent and agreement with the lawe of God 4. the effects of good works are toward God our obedience which in Christ is pleasing and acceptable to him in our selues the fruits and testimonie of our faith toward our brethren their edification they are stirred vp by our good conuersation to glorifie God Doct. 6. We must compare the present state of the Church with the times past v. 5. Euen so now at this present time As S. Paul compared the estate of the Church then present with the times of Elias so we are taught to comfort our selues in the afflictions of the Church of God in these dayes with looking backe into the times past for God doth after the same manner gouerne his Church So Origen well obserueth sicut factum est sub Helsa c. as it was vnder Helias so it was in the comming of Christ and in S. Pauls time c. like as the small number of true professors was then no preiudice to the truth no more ought it to be now Doct. 7. Of the priviledge of the seede of the faithfull v. 16. If the first fruits be holy so is the whole lumpe like as the Iewes which were descended of Abraham were within the couenant and so vnto them belonged circumcision the signe of the couenant the paschal lambe the Temple and sacrifices vnto the which the seede of the Gentiles which were not of Abraham had no right so now the seede and ofspring of Christians are counted holy vnto them belongeth baptisme and other Sacraments and rites of Christian profession for they are an holy seede as the Apostle saith 1. Cor. 7.14 Els were your children vncleane but now are they holy Doct. 8. How the Church or a righteous man is resembled to a tree v. 16. If the roote be holy so are the branches c. 1. a iust man is resembled to a tree 1. propter pedis i. fidei immobilitatem for the stedfastnes of his foot that is his faith v. 20. thou standest by faith 2. propter stipitis i. spei erectionem c. for the erecting of the stalke or truncke which signifieth hope and therefore Iob saith 19.10 he hath remooued my hope like a tree 3. the roote is charitie Eph. 4. beeing rooted and grounded in loue 4. The branches are his vertues Hosh. 14.7 His branches shall spread and his beautie shall be as the olive tree 5. the bloomes and blossomes are his sweete manners 6. the leaues his gracious words 7. the fruit good workes 8. the shadowe of the tree is his mercie Hosh. 14.7 They that dwell vnder his shadowe shall returne Gorrhan Doct. 9. The old Testament and the newe one and the same in substance v. 18. Thou bearest not the roote but the roote thee c. There was then the same roote both of the Iewes and beleeuing Gentiles the same faith the same Mediator the same substance efficacie and force of the Sacraments though the externall rites and symboles were diuerse Martyr so S. Paul Ephes. 4. There is one bodie one spirit c. one Lord one faith c. Doct. 10. Of Gods omnipotencie v. 23. God is able to graffe them in againe The Apostle prooueth the returne and graffing in of the Iewes by the power of God though simply and generally this is no good argument God can doe it therefore it shall be yet here is a sufficient reason because there was no doubt of Gods will seeing the Iewes were his people of old otherwise Gods power is not limited to his will for he can doe more then he will it is contrariwise with man who willeth many things that he cannot effect and so his will is larger then his power Martyr Doct. 11. Christ prooued to be God by the remission of sinnes v. 27. This is my couenant when I shall take away their sinnes c. This sheweth Christ to be God who onely is able to forgiue sinnes men may remit the punishment that it be not inflicted but the guilt of sinne is onely purged by God the keyes are indeede committed to the Church in the preaching of the word but they are the instruments onely whereby God forgiueth sinnes the Ministers are onely the proclaymers of Gods will herein they cannot remit sinnes but onely ministerially as the instruments Doct. 12. Of the excellencie of the knowledge of God v. 33. O the depth of the riches of the wisedome and knowledge of God c. Gods knowledge is excellent 1. for the largenes of it in knowing all things 2. the perfection of it he knoweth all things perfitly 3. the manner he needeth no meanes of his knowledge but himselfe 4. the celeritie of it he knoweth all things in a moment 5. the certaintie of it it cannot be deceiued 6. the eternitie it was from the beginning 7. the efficacie it is the cause of all things 8. the secunditie of it all things are lightened by his knowledge 5. Places of controversie Controv. 1. That none which are elected can finally fall away v. 2. Whereas the Apostle saith God hath not cast away his people which he knewe before c. Hence it may be obiected thus God knewe his people before that is elected them vnto saluation but
the propertie of opposition between grace and works remaineth as well in the election to the second grace as to the first if grace be admitted works are excluded for they cannot stand together 2. And all kind of works are excluded from election for good works are not the cause but the effect and fruits of election as Haymo here sheweth out of Saint Paul Eph. 1.6 he hath chosen vs in him that we should be holy c. Controv. 4. Against freewill Chrysostome vpon these words v. 4. I haue reserued to my selfe c. graunteth that God attulit potiorem partem brought the better part but they which were called brought their will volentes sulvat he saueth those which are willing Tolet annot 4. subscribeth vnto Chrysostome herein and refuseth Augustine who ascribeth all vnto grace and further he affirmeth that the nature of grace is not taken away though somewhat be presupposed in man dum modo non sit illud meritorium so it be not held to be meritorious or the cause of grace As when a Prince doth propound ample rewards to all commers though they that come onely haue the rewards yet their comming is no meritorious cause of receiuing the reward but the grace and fauour of the Prince so God elected some to be iustified by faith quos praevidit libero arbitrio concursuros whom he foresawe would concurre with their free-will to this purpose Tolet. Contra. 1. Chrysostomes speach that God saueth onely those which are willing if it be vnderstood with these two cautions that this willingnes is wrought by grace and yet beeing so wrought it is no cause of iustification may safely be receiued for true it is that none are saued against their will But yet God ex nolentibus volentes facit of vnwilling maketh them willing if Chrysostome be otherwise vnderstood as ascribing here strength to mans freewill it is a great error 2. And herein I preferre Augustines iudgement who well obserueth de bon perseueran c. 18. that the Lord here saith not relicti sunt mihi they were reserued for me or they reserued themselues for me but I haue reserued to shewe that it was Gods grace whereby some were reserued and not the act of their owne will Haymo also hath the same note he saith not relicti sunt are left but I haue left or reserued that is per gratiam reservani I haue reserued by grace gloss interlin 3. If any thing be presupposed in man as helping vnto his calling it hindreth and obscureth the worke of grace if it be but a preparation onely though not meritorious and it is directly against the Scripture that a man hath any will to come to God of himselfe as Ioh. 6.44 No man can come vnto me except the father drawe him Rom. 9.16 it is not in him that willeth or runneth but in God that sheweth mercie Philip. 2.13 It is God that worketh in you both the will and the deede how then can mans will of it selfe concurre with the grace of God that example alleadged is not like for to come to receiue the Princes reward is a ciuill thing wherein mans will hath some freedome but in spirituall actions it hath no libertie at all vntill it be freed by grace as our Blessed Sauiour saith Ioh. 8.36 if the Sonne shall make you free then are you free indeede Controv. 5. That vniuersalitie and multItude is not alwaies a note of the true Church v. 4. I haue reserued to my selfe seuen thousand Like as the paucitie and fewenes of professors in Elias time was no preiudice to the truth nor yet the multitude of idolaters a proofe that they were the Church so neither is the great number of nations people powers Cardinals Bishops Priests Monkes an argument for the Papall Church for in Noahs time the visible Church was contained in his familie and his Arke did beare the little barke of the Church of God and in Sodome onely in Lots house was there an exercise of true pietie yea our Sauiour calleth his a little flocke though therefore the Church of Christ consisted of smaller numbers then it doth which still encreaseth and shall we trust more and more toward the comming of Christ yet the smalnes of the number should be no matter of exception as it was not either in the time of Elias or of our Blessed Sauiour and his Apostles when as a thousand to one were enemies to true godlines see before Synops. Centur. 1. nr 19. Controv. 6. Of the sufficiencie of Scripture and of the right way to interpret the same v. 8. According as it is written By this often allegation of Scriptures and by collation of one with an other as here the Apostle compareth Isaias and Dauid together we gather a double vse of Scripture the one that all doctrine of faith must be derived from thence as throughout this epistle the Apostle for the proofe of his doctrine onely alleadgeth the Scriptures and therefore our Blessed Sauiour faith Ioh. 5.39 Search the Scriptures c. for they are they which testifie of we Christ admitteth no other witnesse of him and his doctrine but the Scriptures And in that the Apostle doth illustrate and interpret one place of Scripture by an other we see that the Scripture is the best interpreter of it selfe that which in one place is obseurely insinuated otherwhere it may be found more plainly and perspicuously expressed See more hereof Synops. Centur. 1. err 10.12 Controv. 7. Against the Iewes Chrysostome vpon these words bowe downe their backes alwayes v. 10. sheweth how this prophesie is now verified in the perpetuall desolation of the Iewes for whereas the Israelites were 200. yeares in Egypt God yet in his mercie deliuered them though they there committed fornication and were guiltie of diuerse other sinnes afterward beeing deliuered after the Lord had a long time suffered and endured them with patience at the length he punished them with 70. yeares captiuitie beeing deliuered from thence they were vexed vnder Antiochus three yeares but now more then three hundred yeares are past and yet they haue not so much as alicuius spei vmbram the shadowe of any hope when as they neither commit idolatrie nor some other sinnes for the which they were before punished Whereupon it must needes followe that the Iewes to this day are afflicted for not beleeving in Christ. To this purpose Chrysostome wrote more then a thousand yeeres since and so he then prophetically expounded that the Iewes backes should for euer be bowed downe and kept vnder vntill such time as they should vniuersally be called God open their eyes at the length that they seeing the cause why the wrath of God is thus kindled against them may at the last with faith and repentance turne vnto him Controv. 8. Whether any of the true branches may be broken off v. 17. Though some of the branches be broken off c. It may seeme then that some branches may be broken off and so some of
this reason nihil proficit legis imperium the commandement of the law preuaileth not shewing this to be the difference betweene the law which commandeth and so doe the Prophets the interpreters of the law they vse not to entreat but it is peculiar to the Gospel to beseech and entreat to this purpose also Pet. Martyr but this is not alwaies so for in the Gospel and Apostolicall writings we shall finde many precepts and straight charges 4. Pet. Martyr further alleadgeth that as it is said in the Proverbs The poore man speaketh by entreatie but the rich answeareth roughly Prov. â—8 so the Apostles beeing as it were abiects and of small account in the world vse perswasions by entreatie but S. Paul contrariwise there standeth most vpon his Apostolike authoritie where he was most despised as Act. 13. where he censureth Elymas the sorcerer 5. But this was the Apostles reason why he entreateth that he might winne them rather by loue as he saith to Philemon v. 8. Though I be very bold in Christ to command thee yet for loues sake I rather beseech thee and as Seneca well saith generosus est animus hominis facilius ducitur quam trahitur the minde of a man is generous it is more easily lead then drawne and therefore the Apostle entreateth rather then commandeth the more easily by gentlenes to perswade them Lyran. Par. 2. Quest. Why the Apostle addeth By the mercies By the mercies 1. As the Apostle before had shewed how the Gentiles had receiued mercie of God in that they were receiued to grace while the Iewes the auncient people of God were reiected so now he entreateth them by that mercie which they had receiued 2. and he beseecheth them per miserationes by the mercifulnes of God rather then per misericordiam Dei the mercie of God for this sheweth onely the mercifull inclination of God in himselfe the other betokeneth his actuall compassion extended to others Tolet. 3. and the Apostle vseth the word in the plurall number mercies to amplifie and set forth the manifold mercies of God Beza in our election redemption by Christ iustification sanctification 4. Origen here more curiously obserueth that by mercies Christ is to be vnderstood as God is called the father of mercies 2. Cor. 1.3 that is of Christ as he is called the father of wisdome and of righteousnes because Christ is both the wisdome and righteousnes and so also the mercie of God 5. some haue speciall relation here to Pauls Apostleship to the which he was in Gods mercie called and appointed glosse ordinar Gorrhan but then the exhortation had not beene so forceable to mooue them by the mercies shewed to him he rather vrgeth the mercies which they themselues had receiued 6. Lyranus vnderstandeth the mercie of God peccata relaxantem which remitted and released their sinnes but the Apostle saying in the plurall mercies vnderstandeth not that mercie onely but all other mercies in Christ their election vocation iustification by faith c. 7. And this is of all other the most forcible motiue by the mercies of God per illas obsecro per quas salvati I entreat you by those mercies by the which ye are saued Chrysost. who is so stonie hearted as not to be perswaded vnto his dutie by the mercies of God vnto whome he oweth himselfe and whatsoeuer he hath as mothers vse to entreat their children by the wombe that bare them and the pappes that gaue them sucke which kind of perswasion is most effectuall 3. Quest. Of sacrifices in generall v. 1. vpon these words A liuing sacrifice c. 1. Haymo here maketh a question why the law prescribeth the sacrifices of beasts and other creatures if they were not acceptable vnto God and auaileable to the forgiuenes of sinnes and he giueth two reasons hereof both because the Israelites were prone to idolatrie and therefore least they should haue sacrificed to idols the Lord would rather that his creatures should in that externall manner be offered to himselfe as also that thereby might be shadowed forth the sacrifice of Christ by whom we should obtaine remission of sinnes 2. Ambrose likewise here mooueth this question why God would haue the sacrifices which were offered vp to be slaine whereupon he answeareth that it was so done for these two reasons both that they which offred the sacrifice might thereby see what they themselues had deserued and that thereby also the death of Christ might be shadowed forth 3. But whereas they had two speciall kind of sacrifices in the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thanksgiuing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for expiation and remission of sinnes the Apostle alludeth here onely to their eucharisticall sacrifices for Christs sacrifice is onely expiatorie for sinne which were of diuerse sorts according to things which they offred as either prayers or first fruites or some order of life as was the vowe of the Nazarites or some oblation but here the Apostle hath reference to the last kind in bringing some oblation which should be themselues 4. Concerning the name of sacrifice the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth mactare to slay a sacrifice the Latine word victima and hostia Haymo thinketh to haue this derivation the first is so called à vinciendo of binding because the sacrifices were first bound to the altar the other ab ostio because they were slaine at the doore of the tabernacle But he hath two other derivations taken from the rites of the Pagans that was called hostia which was offred vp to their gods when they went against their enemies that victima which was offred vp for the victorie obtained and thus much Ovid insinuateth in these verses lib. 1. Fastor Victima quae dextra cecidit victrice vocatur Hostibus à victis hostia nomen habet c. By the victors hand the victima doth fall For foes subdued they hostia it doe call Quest. 4. The generall observations of the sacrifice which the Apostle here requireth 1. Lyranus thinketh that the Apostle here requireth seuen conditions or properties in this spirituall sacrifice 1. it must be voluntaria of a free and willing mind present or giue vp 2. it must be in carne propria in their owne flesh not in an others your bodies 3. it must mortifie concupiscence in that he calleth it a sacrifice 4. it must bring forth good workes and therefore is called living 5. it must be continuall therefore it is called holy that is firme 6. it must be bene ordinaâ—a well ordered and disposed to no other ende then to the praise of God and therefore he saith pleasing vnto God 7. it must be discreta done in discretion and so he addeth which is the reasonable seruice of God 2. Tolet onely obserueth three things here required in this spirituall sacrifice all which were seene in the externall there was the oblation the beast which was offred and the slaying or
sacrificing of it so here the Apostle saith exhibite or giue vp there is the oblation then the thing offred is their bodies and they must make it a sacrifice not by slaying it but by mortifying their lusts 3. Pererius observeth fowre things in this sacrifice which were obserued in the legall oblations 1. the sacrifice must be entire and perfect without spot so here it must be a liuing sacrifice 2. it was holy and for euer separated froÌ„ prophane and common vses so it is here prescribed to be holie 3. The sacrifice was consumed vpon the altar and so was a sweete savour vnto God here it is said also acceptable vnto God 4. they put to their sacrifices salt which signified spirituall vnderstanding and here it is added which is your reasonable service 4. But Gorrhan more distinctly thus setteth forth the parts and causes of this spirituall sacrifice we haue 1. the efficient in this word giue vp it must proceed from a true and sincere devotion 2. then the materiall cause your bodies 3. the forme it must be liuing holy resonable 4. then the ende it must be to please God acceptable vnto God Quest. 5. Of the conditions of this spirituall sacrifice in particular 1. The Apostle exhorteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exhibite present giue vp themselues 1. herein alluding to the rite of the sacrifices which were first exhibited and presented vnto God at the altar Beza this word is vsed of our blessed Sauiour how they brought him into the temple and presented him before the Lord Luk. 2.23 2. we are said also to exhibite that which was before promised and so we exhibite our selues vnto God by the holines of life to whose seruice we were promised and devoted in baptisme Erasm. 3. Chrysostome further noteth in this word that we must so giue vp our selues no more to be our owne as they qui donant alijs bellicosos equos c. which doe yeeld vnto others warlike horse for seruice doe challenge no more propertie in them so debemus membra nostra Deo tanquam Imperatori we doe owe our members vnto God as our Emperour Theophyl 4. and hereby is signified that they should sponte offerre offer vp willingly as in the lawe they must offer all their offrings with a willing heart Gorrh. 5. and whereas it was peculiar vnto the Priest to offer externall sacrifices all Christians are admitted to offer this spirituall sacrifice as S. Peter saith Ye are an holy priesthood to offer vp spirituall sacrifices acceptable to God thorough Iesus Christ Tolet. 2. Your bodies 1. by bodies he vnderstandeth by a synecdoche of a part for the whole whole man both bodie and soule and by an other figure called a Metonimie he putteth the subiect for the adiunct the bodie for the affections in the bodie or which shewe themselues most in and by the bodie so that the bodie here non tam nomen naturae est quà m vitij is not so much the name of nature as of vice Mart. as els where the Apostle saith Col. 3.5 mortifie your earthly members Par. 2. we must then offer vp vnto God not our soules onely and so as we haue receiued both our bodies and soules from God we must render them vnto him againe contrarie to the opinion of the Platonists who held that the soule onely came from God the substance of the bodie from the elements the complexion from the celestiall spheres the affections from the spirits and therefore they thought it sufficient if the minde onely and soule were rendred vnto God ex Martyro 3. now our bodies two wayes are offred to God one is as Origen and Chrysostome here obserue by mortifying of the carnall affections as he which mortifieth pride doth sacrifice a bullock he which bridleth his anger a ramme he which keepeth vnder his lust a goate Origen so the Apostle saith 1. Corinthians 9.27 I doe chastice or tame my bodie the other way is in making the bodie an instrument of euery good worke as Augustine obserueth lib. 10. de ciuit c. 6. and so the Apostle exhorteth Giue your members seruants to righteousnesse Rom. 6.19 4. Lyranus addeth further the Apostle saith your bodies non aâ—iena not the bodies of others against those which thinke to be saued by other mens repentance 3. A living sacrifice 1. which is added not to signifie that they should not thinke to kill themselues and so sacrifice their bodies as Chrysostome Theodoret for the Romanes were no so absurd to collect any such thing out of S. Pauls words 2. nor yet saith the Apostle living to note a difference betweene the sacrifices of the law which were first killed and then sacrificed and the sacrifices of liuing Christians gloss ordin Tolet Osiand Perer. 3. Neither is there a relation to the vsage of the lawe which counteth all dead things vncleane Hyper. it sheweth a difference rather from the legall vsages 4. neither as Caietan observeth doth the Apostle by this tearme distinguish this spirituall sacrifice from martyrdome which was performed by death for as Tolet well obserueth the Apostle exhorteth generally Christians to sacrifice themselues in holy obedience vnto God which not onely though principally is seene in Martyrdome which none can vndertake that haue not first mortified their bodies with the affections thereof 5. Pet. Martyr by this liuing sacrifice vnderstandeth a willing sacrifice which is not vi sed ex animo by force but from the heart 6. but it signifieth more namely the spirituall life of the soule which is by faith in Christ Galat. 2.20 Mart. as Origen well obserueth he calleth it a liuing sacrifice qua Christum id est vitam in se gerit which beareth Christ the true life as the Apostle saith Eph. 2.1 who hath quickned vs c. Gryneus which life of the soule is neuer idle but continually bringeth forth good workes for idlenes is a kind of death of the soule as Seneca passing by the house of one Vacia who liued in pleasure and idle said hic situs est Vacia here lyeth Vacia as though it were rather his sepulchre then his habitation so also Haymo he is a liuing sacrifice qui viuit virtutibus moritur vitijs who liueth vnto vertue and is dead vnto sinne and Chrysostome vpon this place sheweth at large how all the members must be mortified that they may liue vnto the seruice of God neque offerri poteriroculus c. for neither can an eye he offered that serueth fornication not an hand that oppresseth neque lingua turpia loquens not a tongue speaking filthie things nor feete theatra visitantes that runne to theatres and playes But this outward conformitie of the members is rather signified in the next word holy 4. Holy 1. Which some thinke is added by way of distinction from the legall sacrifises which beeing corporall were not holy Greek catena 2. some note a difference betweene the sacrifices of the Pagans which were not holy and of Christians they many times
offered their bodies suffring hunger thirst much trauell but it was not to a right end to the glorie of the true God and therefore it was not an holy sacrifice Tolet annot 3. 3. some giue this sense holy that is congruens praescripto divino agreeable to the diuine prescript as therefore Nadab and Abihu offended God because they offered with strange fire not appointed by God Gryneus but this is too particular neither comprehendeth all the points of holinesse 4. Lyranus following Vlptanus de verbor significat saith that is called sanctum holy which is fixum stabile sure and permanent 5. Pet. Martyr alleadgeth two other significations of this word as out of Servius vpon the 12. booke of the Aeneides that sanctum is quasi sanguine consecratum as consecrate with blood and so this sacrifice of Christians is consecrate by the blood of Christ the other from Martianus in titul de rerum diuision that sanctum is deriued of the hearb called sanguina which is the same with verbenà vervin which the Romane Embassadors carried in their hands and by that signe were protected from the violence of their enemies but neither of these significations are so fit 6. Wherefore sanctum the Latine word which signifieth holy is the same that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so tearmed as separate from all earthly and terrene qualitie pure and purged from all drosse the sacrifices of the lawe had these two parts of holinesse 1. they must be without spot or blemish then they were holy consecrate vnto God and separate from all profane vse this specially was a type of the most holy and perfect higâ—â— Priest Christ Iesus who was holy harmeles vndefiled separate from sinners Hebr. 7 2â— which properties must in some sort also be seene in the spirituall sacrifices of Christians as S. Peter saith as he which hath called you is holy so be you holy in all manner of coÌ„uersation they therefore which remayne in their sinnes and are therewith defiled cannot offer vp an holy sacrifice to God Pareus to this purpose Origen sanctum dicit c. be calleth it holy wherein the spirit of God dwelleth as the Apostle saith Know ye not that your bodies are the temples of the holy Ghost to the same purpose Haymo so then as this sacrifice must be liuing in respect of the inward life of the soule wherein it liueth by faith vnto God so it is holy in regard of the sanctitie of the inward affections and externall actions of the life 5. Pleasing vnto God c. 1. Some make this the third propertie of this sacrifice that it must be pleasing vnto God as Tolet sheweth how the sacrifices of the Iewes were holy in themselues yet not pleasing vnto God when they were offered by such as were of an vncleane life and therefore the Lord abhorred their sacrifices so Origen interpreteth pleasing vnto God that is separatum à vitijs separate from sinnes so also Haymo Gryneus vnderstandeth it of the sacrifices offered by faith whereby they are made acceptable so also Pareus likewise Faius they must be offered with a sincere affection without all hypocrisie 2. But I rather encline to their opinion which thinke that this is rather the effect which followeth vpon the other properties that if they be liuing and holy sacrifices they must needs be pleasing also vnto God then a newe propertie so Calvin Pet. Martyr and hereof these reasons may be alleadged 1. from the resemblance of the legall sacrifices which beeing offered according to the will of God were accepted as when Noah offered a sacrifice it is said God smelled a sauour of rest Gen. 8. this was not a propertie in the sacrifice but an effect following 2. from the nature of that which is holy to be accepted of God as Martyr alleadgeth out of Plato in Euryphrone who though he would not haue this a perfect definition of sanctitie to be accepted and loued of God yet he graunteth it to be an inseparable qualitie that which is holy is alway accepted of him 3. Because faith whereby this sacrifice is made acceptable to God is included in the former properties for without faith it can neither be liuing nor holy 4. so S. Peter sheweth that spirituall sacrifices are acceptable to God through Christ 1. epist. 2.5 and the Apostle to the Hebrewes saith c. 13.16 with such sacrifices God is pleased it is the sequele or effect of the sacrifice to be pleasing vnto God rather then the propertie in the sacrifice as Lyranus Gorrhan the interlinear gloss referre it to the good intention that all things should be referred to the praise of God 6. Which is your reasonable seruing of God c. 1. Origen thinketh the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonable seruing because it was such as whereof a reason might be rendred which could not be giuen of the sacrifices of the lawe why they offered some kind of beasts rather then others Anselme to the same purpose Men must so doe their good workes as that they may giue a reason of them 2. Tehodoret thinketh this is added to shewe a difference betweene these sacrifices of Christians and those of the Iewes of vnreasonable beasts so also Erasmus Osiander here is indeede such a secret difference insinuated but yet more is meant then that onely 3. Lyranus by reasonable vnderstandeth discretion that which is discreete temperate as when one doth sacrifice his bodie by abstinence it must not be out of measure but in discretion as that he be not thereby made vnfit for his calling so also Caietan Gorrhan and before them Thomas Aquinas but this were too particular a restraint of this description for in this last part all is summed together and included before required in this sacrifice for these words are added by way of opposition this is your reasonable seruing of God namely this your liuing and holy sacrifice 4. Wherefore by reasonable the Apostle vnderstandeth nothing but spirituall as S. Peter expoundeth 1. Pet. 2.5 and there he calleth the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasonable that is spirituall milke v. 2. the reasonable service of God is that which is of the minde and spirit for so will God be worshipped in spirit and truth Ioh. 4.23 so Chrysostome calleth it spiritualem cultum spirituall seruice that is vt mens offeratur the minde should be offered to God Haymo this spirituall seruice consisteth of faith hope charitie Vatablus Gryneus Bucer Pareus and Faius here well obserueth a secret opposition betweene this reasonable seruice and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will worship as S. Paul calleth it Coloss. 2.23 when men according to their owne fansies doe invent a religion and service fitting their owne humors but that is the reasonable seruice of God which is agreeable to his will as Basil in regul breviorib interrog 230. thus well interpreteth Qui ea assiduè facit quae ex Dei voluntate sunt he which by
shew in his vocation and calling both toward God and our neighbour so Haymo velox ad omne opus bonum swift to euery good worke this sense follow Martyr here is forbidden tarditas inadeundis muneribus slacknes in doing our dutie so also Osiander Pareus 19. Quest. The duties and properties of our loue toward God v. 11. Feruent in spirit 1. some vnderstand by the spirit charitie kindled in the heart by the spirit Tolet Faius and so interpret it of the duties of loue toward our brethren but zeale and feruencie of spirit especially is seene in matters toward God his glorie and honour is the obiect of our zeale and feruencie of spirit 2. Lyranus by spirit vnderstandeth the minde and affection but referreth it to the former precepts of loue toward our brethren 3. Origen interpreteth spirit to be the holy spirit of God we which liue sub lege spiritus vnder the law of the spirit and referreth it wholly vnto our dutie toward God in fervore spiritus calore fidei cuncta peragamus let vs doe all by the feruencie of the spirit and heat of faith 4. Basil maketh the obiect also of this feruencie to be the doing of the will of God but by the feruencie of spirit he vnderstandeth ardens studium an ardent desire and continuall diligence to doe the will of God in the loue of Christ regul brev resp 259. 5. But whereas the spirit may be taken both waies for the holy spirit and for the minde of man Peter Martyr thinketh that both here may be vnderstood so also Oleviane si spiritus Dei zelum in cordibus accenderit if the spirit of God doe kindle zeale in our hearts and that is Chrysostomes meaning when he saith si vtramque hanc flammam adeptus fueris if thou hast obtained both these flames c. that is the spirit of God inflaming the soule with charitie Seruing the Lord because there is great affinitie betweene these two words in the Greeke tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord there are which preferre the first reading 1. Ambrose giueth this sense that men should applie themselues wisely to the time and not â—ashly and vnaduisedly without due respect of time and place euery where and vpon euery occasion to vtter our conscience thus Paul serued the time when he circvmcised Timothie but Titus he would not be induced to circumcise and Ambrose giueth this reason why he misliketh the former reading because hauing deliuered so many precepts before wherein God is serued it had beene superfluous for the Apostle to adde this But Tolet taketh away this reason because in those daies of persecution it was necessarie to exhort the brethren to cleaue vnto God and to professe his worship notwithstanding trouble and persecution this sense of Ambrose followeth Calvin that they must accommodare se tempori accommodate themselues to the time and Pellican sciat se attemperare omnibus horâ—s euery one must know how to temper himselfe for euery season so also Gualter who expoundeth this place by that Eccles. 3. 1. that there is a time for all things 2. Some following the same reading expound it of the occasion and opportunitie that we ought to take to doe good Martyr 3. Erasmus also giueth this sense that we must beare patiently si quid pro tempore acciderit incommodi if any thing fall out for the time incommodiously 4. Origen hath an other interpretation that because the time is short they that haue should be as though they had not as the Apostle saith in the same sense Eph. 5. redeeming the time because the daies are euill But Beza giueth this reason why this reading can not be receiued at all because no such phrase is found in the Scripture to serue the time in any such sense temporizers and time-seruers rather are reprooued in Scripture then commanded The other reading then is the better which Chrysostome Theophylact Haymo follow the Syrian interpreter Hierome epist. ad Marceâ— Lyranus Beza Tolet Olevian Faius Pareus with others And according to this reading 1. Chrysostome maketh this to depend vpon the former precepts because what is done toward our brother redoundeth to God and he will reward it 2. Pareus thinketh it concerneth the masters and Lords of the world that they should consider that they haue also a Lord in heauen but this is too particular 3. Haymo maketh it an absolute precept that we should serue the Lord not be seruants to vice or our owne pleasure 4. Gryneus thinketh this sentence containeth an opposition betweene the seruice of the Gentiles which was yeelded vnto idols and the seruice of Christians which must be giuen vnto God 5. Faius taketh it to containe a secret reason why we should serue God because he is our Lord and to the Lord belongeth seruice 6. Tolet thinketh that the Apostle had relation to those times when the Christian saith was persecutoribus exposita exposed to persecution and therefore the Apostle exhorteth to the seruice of God and franke profession thereof notwithstanding those troubles 7. But I approoue rather Beza his collection which thinketh this is added to the former precepts of Christian charitie vt à monitis Philosophorum distinguantur to distinguish them from the precepts of Philosophers c. the ende whereof was vaine-glorie but these duties must be performed by Christians to the glorie of God so Pareus in omnibus Dei gloriam spectemus we should in euery thing looke vnto Gods glorie so Lyranus hoc fiat principaliter propter Deum this should be done principally for God 20. Quest. Of the remedies against the calamities of this life namely hope patience prayer v. 12. Reioycing in hope 1. Chrysostome taketh this to be added by the Apostle as an encouragement to all the former duties namely the expectation of the reward spes ad omnia audentem facit hope maketh one bold to all things Gorrhan followeth this sense 2. Lyranus maketh the coherence with the former precept of seruing God because his seruice bringeth a reward with it so also Tolet spes confirmat animas in obsequia Dei hope confirmeth the minde in the obedience of God 3. Hugo hath particular relation vnto the precept of louing our enemies which none can doe without hope of reward but that precept followeth afterward v. 14. 4. But I consent rather vnto them which take this aphorisâ—â—â— of the Apostle to be de remedijs calamitatum of the remedies against calamities which are these three following hope patience prayer Pareus so also Oleviane thinketh that the Apostle here sheweth quomodo superare debâ—amus obstacula how we should ouercome the obstacles and impediments In hope Hope is nothing els but a grace and facultie wrought in the minde by the holy Ghost whereby we hope in due time for the accomplishment of that saluation now begun which we are assured of by faith where in the nature of hope we consider the obiect of hope then the
quae tanquam ardentes faces taciuntur in coelum which as burning brands are cast vp into heauen so also Osiander semper habemus c. we alwaies haue somewhat either to aske for our selues or our brethren or to giue thanks for I take of all the rest these two that we must be readie vpon euery occasion to turne vs vnto God by praier and when we pray to pray instantly and feruently 3. But here the question will be asked why the Lord heareth not our praiers presently that we neede not continue so in praier and our Sauiour saith God at the instance of the praiers of his children will auenge him quickly Luk. 18.8 The answear is that God heareth quickly and performeth our requests quickly as he is said to doe a thing quickly that doth it quamprimum se offer at occasio as soone as opportunitie serueth so that mora non est in Deo sed in sensu nostro the stay is not in God but in our sense Martyr like as a carver first finisheth one part of his worke then an other so God bringeth forth euery thing in due time Olevian and further by this meanes when God deferreth our requests our faith is exercised and tried and illustrius est c. the benefit is so much the greater when it commeth Gualter and further we must pray continually because so is the will and pleasure of God as the Apostle saith 1. Thess. 5.17 Pray continually in all things giue thanks for this is the will of God in Christ Iesus Olevian 21. Quest. Of the communicating to the necessitie of the Saints and of hospitalitie v. 13. Communicating to the necessitie of the Saints c. 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vses rather then necessities as the vulgar Latin readeth and Erasmus least we should thinke that they are not to be succoured but in extreame necessitie Beza Tolet answeareth that yet the other word necessitie is better retained because all that want are in necessitie annot 23. but the word should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it were to be translated necessities as Erasmus noteth also 2. And yet though we are commanded to minister to the vses of the Saints we must not giue supplie delicijs to their dainties and bestow superfluously vpon them Theophyl as afterward in time of superstition liberalitie was turned into superfluitle 3. Origen maketh mention of an other reading as though the word should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memories which Ambrose followeth and giueth this sense that we should remember the Saints to imitate and follow their life and godly example but the vsuall reading is rather to be receiued and so Chrysostome Theophylact and the Syrian interpreter read 4. And where the Apostle saith communicating Haymo following Origen obserueth that the Apostle saith not giue as it were of almes but communicate honestiori vocabulo vsus est the Apostle vseth a fitter terme to shew that the Saints had as it were an interest in their goods and beside as Calvin obserueth this word sheweth a communicating in affection that they should release them as though they themselues suffered with them as the Apostle saith remember thâ—se that are in bonds as if your selues were bound with theÌ„ Chrysost. obserueth further vpon this word communicate quod plus accipiant quaÌ„ praestant they receiue more then they bestow res ista negotiatio est for this matter is a kind of marchandise the one coÌ„municateth teÌ„poral things the other spiritual making them partakers of their prayers 5. But Tolets glosse is here very corrupt sit particeps meritorum he that giueth is partaker of their merits which the Saints haue in their sufferings for the passions of the Saints merit not though the Lord crowne their sufferings in mercie the Apostle saith the afflictions or sufferings of this life are not worthie of the glorie which shall be reuealed Rom. 8. but God indeede shall reward the works of charitie exercised vpon the Saints in which sense our Sauiour saith Luk. 18. make ye friends of the vnrighteous mammon that when ye want they may receiue you into euerlasting habitations for although good works are not the cause of euerlasting life yet they are a rule according to the which God will giue euerlasting life Martyr 6. Now the Apostle nameth the Saints which were the faithfull redeemed by Christs blood and sanctified by his spirit shewing that although charitie should be extended to all yet specially we should preferre domesticos fidei such as are of the houshold of faith Gualt as the Apostle saith Gal. 6.10 and by this is signified that we should not exercise our charitie on them onely which are knowne vnto vs but euen vpon strangers and all the godly Osiand as the Samaritane did shew mercie on him that fell among the cues and further here we learne what the dutie is which we should performe vnto the Saints not in caruing and painting their images when they are dead but in succouring their necessities while they liue Pareus 7. So here there are three speciall motiues vnto this dutie of beneficence compassio necessitatis dilectio sanctitatis liberalitas communicationis the compassion of necessitie the loue of sanctitie and in communicating liberalitie Gorrhan Following or pursuing hospitalitie 1. Chrysostome obserueth how the Apostle in euery one of these precepts vseth emphaticall phrases as he said before continue in prayer not pray onely and communitie to the vses of the Saints not giue so here he saith not embrace hospitalitie but pursue follow it 2. in those daies the Apostles and other disciples went preaching from citie to citie and they had not their publica hospitia common hospitals to receiue strangers and therefore this exhortation was then most needefull Osiand 3. Origen obserueth and so Haymo that where he saith follow hospitalitie he would not that we should onely receiue them that come vnto vs sed requiramus but we should seeke them and follow them and vrge them to come home vnto vs as Abraham and Lot did the same note hath Chrysostome and Martyr Gualter for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to pursue to apprehend one that fleeth and so the Saints which otherwise of modestie would not offer themselues should be invited and intreated and followed after Tolet. 4. Gorrhan further noteth in this word that it signifieth that assidue we should continually practise hospitalitie â—â— frequentia hospitum sit nobis onerosa that the frequencie of strangers should not be burthensome vnto vs. 5. And seeing that hospitalitie was euen commended among the heathen who worshipped Iuppiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of hospitalitie yet the Athenians made it a capital offence not to shew the way to a stranger much more should it be practised among Christians and the Apostle here doth not exhort vnto any base seruice for it is a princely and noble worke to giue hospitalitie as it is said of Titus the Emperour that he was wont to
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
adoration and humble prostrating of himselfe 3. All idololatricall worship is forbidden but all religious adoration giuen vnto the creatures is such as tendeth to idolatrie because it ascribeth vnto the creature that which is peculiar to the Creator as to knowe the heart to be present euerie where to haue power to helpe and such like for they which pray vnto Angels and Saints and prostrate them before their images haue this opinion of them that they are present to heare and helpe them which onely God can doe Ergo such religious adoration is idolatrous See further of this question Synops. Controv. 4. Of the comparison betweene virginitie and mariage The Rhemists in their annotation 1. Cor. 7.31 doe extoll virginitie in such sort that they doe much disgrace marriage for these are their words virginitie hath a gratefull puritie and sanctitie of bodie and soule which mariage hath not c. and for this cause they say that Priests are forbidden marriage That they may be cleane and pure from all fleshly acts of copulation c. But this were to make mariage vncleane whereas it is not the matrimoniall act but the lasciuious and wanton minde which abuseth mariage that bringeth vncleanenesse with it Origen is more equall who vpon these words v. 1. giue vp your bodies a liuing sacrifice â—â—â—â—ly c. thus writeth quoniam videmus nonnullos sanctorum aliquas etiam Apostolâ—◠〈◊〉 buisse coniugium c. because we see that certaine of the Saints and some of the Apostles were married we cannot vnderstand the Apostle here to meane virgintie onely c. but that they which are in coniugijs positi c. placed in mariage and by consent for a time doe giue themselues to prayer corpora sua exhibere posse hostiam viuentem c. may exhibite their bodies a liuing sacrifice if in other things sanctè agant iustè c. they deale holily and iustly c. and concerning virgins he further saith that if they be polluted with pride or couetousnesse or such like they are not to be thought ex sola virginitate corporis c. by the onely virginitie of their bodies to offer vp a liuing sacrifice vnto God c. Thus then there may be both puritie and sanctitie in mariage and as the Apostle saith an vndefiled bed Heb. 13.4 which the Rhemists denie and there may be pollution and vncleanesse in virginitie See further Synops. Papis Centur. 3. er 97. Controv. 5. The minde it selfe and not the sensuall part onely hath neede of renovation v. 2. Be changed by the renewing of your mind this is against the position of the Philosophers as Aristotle affirmeth Ethic. 1.13 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reason alway perswadeth and mooueth vnto the best things the Romanists doe iumpe with them herein who thinke the sensuall part of the minde onely to be corrupted But 1. the Apostle here sheweth that the verie minde and spirituall part of the soule hath neede of renouation 2. indeede in ciuill things and morall duties the reason may be a guide but in diuine and supernaturall it is blind and erroneous 3. and if it be here obiected that the Philosophers as Socrates Plato did many excellent things by the light of reason I answear that yet in those things they failed of the true ende for they respected not the honour and glorie of God but sought perfection by their owne endeauour and herein they shewed the error and corruption of their mind 4. yea the reason is so farre off from beeing a perfect guide that euen in the regenerate it hath neede still to be renewed as in the Romanes here to whom S. Paul writeth how much more in the vnregenerate Controv. 6. Of the perfection of the Scriptures against traditions v. 2. To prooue what the will of God is acceptable and perfect this perfect will of God is no where els reuealed but in the scriptures if they containe a perfect reuelation of the will of God then there neede no other additaments what vse then of humane traditions such as many the Church of Rome is pestered with which haue no warrant out of the Scripture which beeing able to make the man of God perfect to euerie good worke 2. Tim. 3.17 all other helpes and supplyes are superstitious and superfluous See further hereof Synops. Centur 1. err 11.13 Controv. 7. Against freewill v. 2. And be not fashioned c. Tolet hence collecteth because the vulgar Latine thus readeth nolite configurari c. haue you no will to be conformed c. that it is positum in arbitrio hominis placed in the will of man whether thus to be fashioned or not whereas there is no such word in the originall for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth be not fashioned not be ye not willing to be fashioned and beside the verie next words be ye changed by the renewing of your mind doe confute this opinion and euidently shewe that a man hath no free-will of himselfe vnto that which is good Indeede the Scriptures doe vse exhortations to the regenerate to shewe that it must be the worke of the spirit to stirre them vp to doe those things whereunto they are exhorted See further Synops. Papis Centur. 4. err 46. Controv. 8. Against the arrogancie of the Pope v. 3. According as God hath dealt to euerie man c. Then euerie man hath his certime measure and stint of gifts one hath not receiued all as the Apostle saith 1. Cor. 7.7 Euerie man hath his proper gift of God c. Then that man of pride here sheweth himselfe in his colors who arrogateth to himselfe authoritie ouer the whole Church and boasteth to haue all knowledge locked vp in his breast wherein he sheweth not himselfe to be a seruant of Christs for all his seruants haue receiued a portion and measure of gifts one alone hath not all Pareus Controv. 9. Against the superstitious orders of the Popish Clergie v. 7. Or he that teacheth on teaching c. Pet. Martyr and Gualter vpon this place do shew what was the oeconomie ecclesiasticall policie and discipline of the Primitiue Church how first they had praesides doctrinae the presidents of doctrine then they had assistants the Seniors and Elders qui disciplinam publicam conservabant which did preserue the publike discipline the next were the deacons which dispensed the treasure of the Church vnto whom were ioyned such as attended the sicke as in this place the Apostle setteth downe fiue offices of the Church pastors and teachers that attended the spirituall edifying of the Church then distributors rulers shewers of mercie whose care was for the externall discipline but now ne nominaÌ„ quidem extant c. not so much as the names remaine of these functions Martyr or as Gualter praeter inauia nomina c. beside vaine names and titles nothing is left in the Popish Church but they substituted other orders as Acoluthists exorcistes doorekeepers candlebearers and such like See more hereof
Synops. Centur. 1. err 69. Controv. 10. The Pope not the head of the Church v. 5. We are one bodie in Christ Beside that in this place the Church is said to be the bodie of Christ and so he consequently the head thereof as S. Paul calleth directly Ephes. 1.22 Coloss. 1.18 and so this beeing a title peculiar to Christ to be head of the Church no mortall man can arrogate it to himselfe it may be thus further shewed 1. the Apostles did not take vpon them to be heads of the Church for S. Paul both here and 1. Cor. 12. doth reckon himselfe in the number of the members 2. the Church hath not two heads Christ is one the Pope cannot be another 3. the head giueth direction and influence to the bodie none of these offices can the Pope doe vnto the Church 4. the Church is not the spouse or bodie of the Pope therefore he is not the head thereof 5. from Peter to Clemens 8. 200. Popes haue died but the head of the Church dieth not for then the Church should die with it 6. from Euaristus to Pius 5. the Papall sea was vacant at times 38. yeares 8. moneths and 29. dayes as Mercator casteth it in his cronologie then so long was the Church without an head if the Pope were the head 7. there haue beene at one time 2. and sometime three Popes then should the Church haue had so many heads ex Pareo Controv. 11. That to loue our enemies is a precept and commanded not counselled as indifferent v. 14. Blesse them which persecute you c. The Romanists doe hold that a man is not bound extra casum necessitatis but in case of necessitie to succour his enemie and to apply any particular prayer vnto him but onely in generall in case of necessitie to doe it it is a precept but otherwise and in other cases it is a counsell onely to this purpose Thomas 22. qu. 25. whom Pererius followeth 2. disput numer 8. Tolet addeth further for a man to be readie in minde not onely not to reuenge himselfe but to suffer more wrong as to hold his other cheeke when he is smitten vpon the one is a precept but in fact to doe it is but a counsell onely annot 30. in fine and a precept and counsell they say doe thus differ the first belongeth to all Christians and to leaue it vndone is sinne the other is onely for such as are perfect which though to leaue vndone be no sinne yet to do it is of great merit Cont. 1. S. Pauls precept is here generall to blesse our persecutors there is no case or time excepted Christian charitie must not be restrained nor limited who then seeth not but that this minsing and cutting of the Apostolicall precept is against the rule of charitie 2. to be alwaies readie in mind and in fact when occasion requireth to keepe patience toward our enemie is a precept and commanded but according to the strict letter to turne the cheeke to the enemie when one is striken is neither precept nor counsell for our Blessed Sauiour beeing smitten on the one cheeke did not turne the other who was most perfect in all his actions 3. a difference betweene precepts and counsels we graunt in respect of the matter and subiect the one is of things necessarie the other of matters in their owne nature indifferent such as that is 1. Cor. 7.15 of bestowing ones virgine but otherwise they are both generall and not to be omitted and neither are meritorious See further Synops. Centur. 2. err 84. 6. Morall obseruations Observ. 1. Of the necessitie of good works and a godly life v. 1. I beseech you brethren c. S. Paul hauing hitherto in this epistle laid downe thâ— doctrine of iustification and of other principall points of Christian religion now beginneth to exhort vnto holines and to the shewing forth of the fruits of our regeneration as here in this place he entreateth them to giue vp themselues and their bodies to the seruice of God for this is the end of our redemption and deliuerance to serue the Lord Luk. 1.74 A. Fulvius when he had taken away his sonne from following Cataline he killed him saying non Catalina te genui sed patriae I did not beget thee for Cataline but for the countrie but it may be better said of vs that God hath not created vs to serue the Deuill the world or the flesh but to serue him When Phillip King of Macedon beeing somewhat pleasant did daunce and leape among the poore captiues insulting ouer them and vpbrayding their miserie Demades said vnto him in this manner cum fortuna tibi Agamemnonis personam imposuerit uonne te pudet Thersitem agere seing fortune hath put vpon thee the person of Agamemnon that is of a King art not thou ashamed to play Thersites who was a base contemptible and odious rayling companion so when God hath called vs to this high dignitie to be called his sonnes and hath made vs heires of his kingdome yea Kings in Christ it is a shame for vs to abase our selues to the vile condition of beeing seruants vnto sinne Observ. 2. We must not conforme our selues to the fashion of this world v. 2. And be ye not fashioned c. Chrysostome obserueth well that the figure and fashion of this world is but a transitorie thing it is tanquam persona scenica non consistens rerum substantia as a person counterfetted vpon the stage not a thing of any substance and therefore it were a vaine thing to conforme our selues to it therefore the Apostle saith We should vse this world as if we vsed it not for the fashion of this world goeth away 1. Cor. 7.31 Observ. 3. Against curiositie v. 3. That no man vnderstand aboue that which is meete c. This maketh against those which are curious searchers and priers into Gods secrets neglecting those things which are for their necessarie knowledge and vse Sirach giueth good counsell Ecclesiastic 3.22 Seeke not out the things that are too hard for thee c. but what God hath commanded thinke vpon that with reuerence c. Augustine saith well melius est dubitare de occultis quam litigare de incertis c. it is better to doubt of hid matters then to contend about vncertaine The Philosopher was worthely reprooued of his maid who while he was vewing the starres fell into a pit that was before him such are they which seeke after things to high aboue their reach and let goe things more profitable Observ. 4. Against pride and vaine glorie v. 3. That euery one vnderstand according to sobrietie Chrysostome hath here an excellent morall against arrogancie when men doe attribute more to themselues then there is cause and are puffed vp with pride 1. he compareth the arrogant man to a verie foole for their speaches are alike vaine and foolish the proud man saith I will set my throne aboue the starres Isay. 14. I haue
God 2 Whosoeuer therefore setteth himselfe against the power resisteth B.G.L. but there is an other word for that afterward resisteth the ordinance of God and they that resist shall receiue to themselues condemnation iudgement V. 3 For rulers B. magistrates G. Be. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not to be feared are not a feare Gr. for good works but for euill wilt thou then not feare be without feare G. the power doe well so shalt thou haue praise of the same 4 For he is the minister of God for thy good wealth B.G. but if thou doe euill feare for he beareth not the sword in vaine without cause L. for nought G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he is the minister of God and reuenger for wrath to take vengeance G. on him that doth euill 5 Wherefore it is necessarie to be subiect not because of wrath onely but also for conscience sake 6 For for this cause pay ye also tribute for they are Gods ministers bending themselues seruing L.B. applying themselues G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with force and strength applying see c. 12.12 to the same purpose 6 Giue vnto all men their dutie tribute to whome ye owe tribute custome to whom custome feare to whome feare honour to whom honour 8 Owe nothing to any man but to loue one an other for he that loueth an other his neighbour L.S. hath fulfilled the Law 9 For this Thou shalt not commit adulterie Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not couet and if there be any other commandement it is briefly comprehended capitulated Gr. not restoared L. fulfilled S. in this saying namely B.Be. in this Gr. Thou shalt loue thy neighbour as thy selfe 10 Charitie doth not euill to the neighbour therefore is charitie the fulfilling of the Law 11 And that considering knowing Gr. the season that it is now time the houre Gr. that we should be raised awake B. from sleeepe for now is saluation nearer vs better then our saluation is nearer L.B.G. then when we beleeued 12 The night is past on passed before L. praecessit but it is better interpreted processit is past on Be. and the day is approached is atiband G. is come nigh B. let vs therefore cast away the works of darknes and put on the armour of light the habit which beseemeth the light Be. ad 13 So that we walke honestly as in the day not in ryoting Be. or gluttonie G. in musike S. or drunkennes neither in chambring and wantonnes nor in strife and envying 14 But put ye on the Lord Iesus Christ and take no care make no perswasion Gr. B. for the flesh to fulfill the lusts thereof 2. The Argument method and parts IN this Chapter from the generall exhortation to the offices of charitie the Apostle commeth vnto particular duties as vnto the Magistrate and then falleth againe into the commendation of loue dehorting from grosse vices and corruptions of life so then of this chapter there are three parts 1. the first of dutie to be exhibited to the magistrate to v. 8. 2. of loue in generall v. 8 9 10. 3. the exhortation is extended from v. 11. to the ende 1. In the first the proposition is expressed v. 1. euery soule must be subiect to the magistrate which is confirmed by diuers reasons 1. from the author or efficient cause which is God amplified by the contrarie that may which resist magistrates resist against the ordinance of God 2. from the effects the punishment of those which disobey v. 2. 3. from the double ende of magistracie or gouernment the praise of wel-doers v. 3. and the punishment of them that doe euill v. 4. 4. from the inconuenience that ensueth he that disobeieth violateth a good conscience therefore for conscience sake we must be subiect v. 5. 5. from a part to the whole they pay tribute therefore they must yeeld obedience also in other things v. 6. 6. ab aequo from the equitie of it we must pay vnto all that which is due but subiection is due vnto the magistrate as he prooueth by diuers particulars v. 7. Ergo. 2. In the second part the Apostle exhorteth vnto mutuall loue 1. from the rule of equitie it is a common debt which one oweth vnto an other 2. from the effects it is the fulfilling of the law v. 8. which he prooueth 1. by a particular induction v. 9. 2. by remoouing of the contrarie effects loue doth none euill vnto our neighbour therefore it is the fulfilling of the law 3. Then the Apostle concludeth with a generall dehortation from certaine vices which is ioyned with an exhortation to the contrarie vertues And the same is either generall vrged by two arguments 1. one taken from the state of the regenerate saluation is nearer now then before v. 11. 2. the other from the circumstance of time which is propounded figuratiuely the night is past and the day is come v. 12. Then the particular exhortation followeth v. 13. with a dehortation from the contrarie vices and so he concludeth againe generally concerning both v. 14. 3. The questions and doubts discussed 1. Quest. Of the occasion which mooued the Apostle in this chapter to entreat of the dutie of subiects to the Magistrate 1. Chrysostome thinketh that the Apostle hauing treated in the former chapter of patience and not rendring euill for euill doth very oppotunely now mooue obedience vnto the Magistrate multo enim magis illis qui benefaciunt c. for much more ought we to obey them which deserue well of vs if we should not be auenged of them which doe euill 2. Beside he giueth an other reason that whereas the Christians had in those daies many troubles tentations and trialls it was needlesse van as tentationes superaddere to adde vaine idle tentations and occasions of trouble namely in resisting the Magistrates 3. Calvin thinketh that this precept was added especially because of the Iewes to whom it seemed a very vnmeete thing that progenies Abraha in servitute maneret that the progenie of Abraham should remaine in seruitude vnder heathen gouernors the same reason is touched by Peter Martyr 4. Pareus addeth that S. Pauls doctrine concerning Christian libertie as he said before c. 6. we are not vnder the law but vnder grace might haue beene misconstrued as though Christiās should not be subiect to ciuil laws therfore he seasonably vrgeth ciuil obediēce 5. Adde hereunto that the Christians were defamed as enemies vnto the policie of Commonwealths and ciuill Magistracie which false surmise was the cause of the persecuting of Christians as Clemens Alexandrin lib. 4. stromat therefore the Apostle to giue satisfaction to the Gentiles thus exhorteth this mooued Iustinus Martyr in his 2. apologie vnto Antonius the Emperor to cleare the Christians by many arguments of this surmised imputation Tolet. 6. And further whereas the Apostle before had taught that Christians should not avenge themselues some might haue gathered thereupon that it
voluntarie connivence or negligence of the keeper or some other way as it were made by God for so we reade that Peter escaped out of prison the doores beeing opened by the Angel before him Act. 12. but this is not rashly to be done for the aforesaid reasons but vpon good warrant when God shall as it were make a way for a man to set him free Quest. 8. What kind of iudgement they procure to themselues which resist the magistrate 1. Whereas the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both condemnation as Beza damnation as the vulgar Latine iudgement as the Syrian interpreter punishment as Piscator some take this to be vnderstood not of eternall punishment but of the temporall inflicted by the Magistrate when as the powers beeing offended doe either punish rebells with death or cast them into prison Haymo so also Vatablus 2. Lyranus contrariwise interpreteth it de aeterna morte of euerlasting death not excluding also temporall punishment so also Martyr 3. Some vnderstand poenam punishment generally without limitation Olevian Piscator Iunius annot 4. Some will haue the punishment in this life vnderstood whether inflicted by the Magistrate or by God himselfe who will take reuenge for the transgression of his owne ordinance as is euident in the fearefull punishment of rebellious Cote Dathan and Abiram Numb 16. Pareus Gualter and so before them Chrysostome and Theophylact cum à Deo tum ab hominibus poenas daturum he shall endure punishment both from God and men 5. But all these are better ioyned together that such as resist the Magistrate are punished by the publike lawes and God often taketh reuenge also beside they make themselues guiltie of euerlasting damnation which is due vnto the transgression of Gods commandement and the violating of his ordinance Faius 6. Tolet hath here this conceite by himselfe it is said they shall receiue iudgement because beeing not restrained by the Magistrate whom they stand not in awe of they cast themselues into those sinnes for the which damnationem incurrunt they incurre damnation but here the Apostle speaketh of that punishment which is due for the resisting of Gods ordinance 7. Pareus here obserueth well these two things that the purposes and endeauours of such are frustrate and beside they shew their madnes and foolishnes in beeing accessarie to their owne punishment for it is an vnwise part for one to procure his owne hurt Quest. 9. How the Prince is not to be feared for good workes but for euill 1. Concerning the words in the originall they stand thus Princes are not a feare of good workes and so the vulgar Latine that is for good workes as the Syrian interpreter putteth it in the datiue bonis operibus to good workes so also Tertullian readeth in scorpian and Beza followeth this sense and the meaning is that they are not a terror or to be feared ratione boni operis by reason of the good worke Lyran. or his qui sunt boni operis to them which are of good workes Gorrhan so before him Chrysostome bene agentibus to those which doe well good workes are here to be vnderstood not as Diuines take them for morall workes but for ciuill workes agreeable to the publike lawes which are either against the diuine lawe whereof the Magistrate ought to haue speciall care or against the positiue constitution Pareus 2. Touching the occasion of these words Tolet will haue them to depend of the former sentence and to shewe the cause why they which resist the powers doe receiue iudgement to themselues because they contemne the Magistrate who is ordained to restraine euill workes and so they without restraint fall into euill and so incurre punishment but the better coherence is to make this an other argument to mooue obedience to the higher powers from the vtilitie thereof as Chrysostome or à duplici sine from the twofold ende of magistracie which is for the punishment of the euill and praise of the good 3. They which doe good workes must feare the Magistrate still but timore reverentiae non seruili c. with a reuerent not a seruile feare as the malefactors doe which hauing a guiltie conscience are afraide of punishment to be inflicted by the Magistrate Gorrhan Quest. 10. What it is to haue praise of the power v. 3. 1. Whereas often it falleth out that the Magistrate doth punish the good and encourage the wicked how then is this true which the Apostle saith doe well and thou shalt haue the praise of the same the answear is that first we must distinguish betweene the power it selfe and authoritie which is ordained of God to these ends for the reward of the good and punishment of the euill and the abuse of this power secondly although gouernours abusing their power do offend in some particulars yet in generall more good commeth by their gouernement then hurt as vnder cruell Nero there was some execution of iustice for Paul was preserued by the Romane captaine from the conspiracie of the Iewes and appealed vnto Caesar which was then Nero and his appeale was receiued 2. It will be obiected that euen vnder good Princes where there is punishment for offenders yet the righteous receiue not their reward 1. Origen thus vnderstandeth these words thou shalt haue praise of the same c. that is in the day of iudgement ex istis legibus landem habebis apud Deum by these lawes thou shalt haue praise with God for keeping them c. but the Apostle speaketh not of hauing praise by the lawes but of the power that is the Magistrate 2. Augustine thinketh it is one thing to be praised of the power that is to be commended and rewarded by it an other laudem habere ex illa to haue praise of it that is exhibit se laude dignum he sheweth himselfe worthie of praise whether he be actually praised or not of the power Tolet alloweth this sense though he take the distinction betweene these phrases to be somewhat curious so also Haymo but the Apostle speaketh not simply of hauing praise and commendation but of hauing it from the Prince 3. the ordinar glosse thus thou shalt haue praise of the power si iusta est ipso laudante if it be iust it will praise thee si iniusta occasionem prebente if vniust it will giue thee occasion of praise so also Gorrhan it shall praise thee either causaliter by beeing the cause of thy praise or occasionaliter by beeing the occasion c. causa erit maigris coronae it shall be the cause of thy greater crowne gloss interlin laudaberis apud Deum thou shalt be praised with God Haymo but the Apostle speaketh of receiuing praise from the power as Chrysostome and Theophylact well obserue erit laudum tuarum praeco futurus he shall be a setter forth of thy praise 4. Bucer thinketh that the Apostle alludeth vnto the custome of the Grecians and Romanes among whom they which had done any
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
good workes though they may defend and arme vs against the assaults of Sathan yet it is the righteousnesse onely of Christ that couereth vs as a garment in the sight of God Par. 2. How Christ is put on it is diuersly scanned 1. Some make fowre wayes of the putting on of Christ as the glasse receiueth the image by impression so some put on Christ for a time but it passeth away as an image in a glasse as the wooll receiueth the die or colour per assumptionem by assuming the same as the example is as it were put on per imitationem by imitation and the yron taketh the fire per penetrationem by penetration but all these do onely shewe the putting on of Christ vnto sanctification whereas he is put on also vnto iustification 2. some then make two puttings on of Christ the one is by faith in Christ whereby we are iustified like as Adam was cloathed with skinnes of slaine beasts to signifie our spirituall cloathing by the death of Christ this sense followeth Pet. Martyr Pareus the other by imitating of Christ in holines as Origen saith that he which putteth on all vertues putteth on Christ qui haec omnia habet habet Christum he that hath all these things hath Christ but Chrysostome saith better he that hath put on Christ omnem virtutem habet hath euery vertue indeed of the workes of sanctification Beza vnderstandeth this putting on of Christ and Osiand likewise Tolet referreth it to the imitation of Christs vertues but the better sense is to ioyne them both together it signifieth more then imitation only as Chriâ—â—tum fide apprehendere to apprehend Christ by faith and then by his spirit to be made fit â—ot vnto euery good work Caâ— for the word putting on signifieth not onely partem aliquaÌ„â—rgumenti some part only of the couering but the apparelling of the whole man both inward and outward Faius 3. But seeing the Apostle saith that Christ is put on by baptisme S. Paul here speaketh â—o them which were baptised how then doth he bid them now put on Christ the answear 〈◊〉 that as August saith some do put on Christ ad sacramenti perceptionem to the receiuing of the sacrament onely some vsque ad vitae sanctificationem vnto the sanctification of life the Apostle speaketh here of the latter for so Christ not once onely in baptisme but all our life long is to be put on 4. Gorrhan is here somewhat curious in distinguishing these three put on the Lord which signifieth power Iesus clemencie Christ wisedome the first is seene in subduing sinne with power the second clementer indulgendo in gently pardoning the penitent the third prudenter instruendo in prudently instructing the ignorant But this I omit as too curious 5. Chrysostome taketh here occasion to shew how Christ is all things vnto vs as here he is our vesture and apparell he is our way and life our foode our foundation our spouse our master our friend our brother our advocate our habitatioÌ„ as he saith he dwelleth in me and I in him yea he is our suppliant we pray you in Christs stead be reconciled vnto God 1. Cor. 5.20 Quest. 27. How the flesh is to be cared for v. 14. Take no care for the flesh to fulfill the lusts thereof 1. I will omit here to note the elegancies which Erasmus obserueth in the Apostles phrase and stile how in the originall the Apostles words doe fall well to the eare in the orderly compounding and one part doth answear an other his sentences are full of Metaphors and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like ending of the words in the sound and pronouncing 2. But I preferre Chrysostomes note that as the Apostle before did not forbid simply to drinke but to be drunken nor to marrie but to commit fornication so here he simply restraineth not all care for the flesh sed ad concupiscentias addidit but he addeth not to concupiscence and as Origen saith in necessarijs cura habenda est in necessarie things a care is to be had sed non in delicijs but not in pleasure and delights so that here is forbidden not necessitas sed superfluitas necessitie but superfluitie Lyran. for whereas the Apostle vseth the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prouidence care providentia dici non potest c. it cannot be called providence which prouideth hell fire for the flesh while it liueth in pleasure Theophy 3. This then sheweth the hypocrisie of those which place the greatest part of their religion in macerating and pinching of their flesh as many superstitious friers doe of whom the Apostle speaketh Coloss. 2.23 that they haue it in no estimation to satisfie the flesh whereas S. Paul alloweth Timothie to drinke wine for his often infirmities sake 1. Tim. 5.23 Pareus 4. Haymo well obserueth that the Apostle saith not ne cogitetis that ye thinke not sed ne perficiatis but that ye fulfill not the lusts of the flesh for not to thinke of them here is impossible 4. Places of Doctrine Doct. 1. That God is author of order and so consequently of governement v. 1. There is no power but of God God is the author of order the deuill bringeth in confusion as in heauen and earth God hath set all things in an excellent order so he would haue order kept among men that some should command and rule others be ruled obey that they should not be as fishes and creeping things that haue no ruler Habuc 1.14 Doct. 2. That it is lawfull for the Magistrate to vse the sword v. 4. He beareth not the sword for naught The Magistrate then may lawfully vse the sword both in time of peace to punish offenders euen vnto death if the qualitie of their offence deserue it and in time of war to resist the coÌ„mon enemie yea not onely in ciuill matters may he punish offenders with the sword but in Ecclesiasticall also as heresie blasphemie for these also are the workes of the flesh Galat. 5.20 and the Prince is to be feared for all euill workes v. 3. Doct. 3. That Magistrates must be obeyed not for feare but for conscience sake v. 3. This maketh against those which thinke they haue satisfied their dutie if they doe outwardly performe their obedience but the Apostle requireth more the inward disposing of the mind and conscience to obedience that if there were no lawe to compell a man yet his owne conscience and the feare of God should keepe and hold him in awe and reverence of the Magistrate as the Preacher saith Curse not the King no not in thy thought Ec. 10.20 Doct. 4. That tribute must be paid v. 7. Giue to all men their dutie tribute to whom tribute c. It is then a requisite and meere thing that tribute should be payed vnto the Prince 1. as a signe of subiection 2. as a recompence of the great care and paines which the Magistrate taketh in watching ouer his people 3.
act but the Emperor Otho then brother german to the Pope established it neither is that custome and order continued by the Popes authoritie but by vertue of the golden bull of Charles the 4. made ann 1356. for neither Ferdinand Maximilian nor Rodolphus now Emperor receiued their Imperiall crowne from the Pope And some thinke that this constitution of Electors was not begun by Gregorie the 5. but before was brought in by Charles the great who appointed 4. Electors ex Pareo Arguments against the Lordship per amount of the Pope aboue Kings and Princes 1. Our blessed Sauiour doth restraine his Apostles from all worldly gouernment Matth. 20.25 Luk. 22.25 The kings of the nations haue dominion ouer them c. but it shall not be so with you c. If no Lordly dominion be permitted them ouer others much lesse ouer Princes Bellarmine answereth that he doth not simply forbid them to beare rule but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tyrannize or beare vnlawfull rule Contra. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other compound are vsed by the Euangelists in the same sense the simple verb S. Luke hath the compound S. Matthew therefore all kind of temporall rule is simply forbidden them 2. As our blessed Sauiour by precept restraineth all worldly dominion in his Apostles and their successors so by his owne example he confirmeth the same When he was asked concerning his kingdome he answered it was not of this world Ioh. 18.36 when he was desired by certaine brethren to diuide their inheritance he saide Who made me a Iudge among you Luk. 12. when they sought him to be a king he fled into the mountaine Ioh. 6. of the which fact of our blessed Sauiour Tertullian thus writeth de Idolol c. 18. quae noluit reiecit quae reiecit damnavit in pompa diaboli deportavit c. what he would not haue he reiected what he reiected he condemned and counted the deuills pompe c. Bellarmine answereth that Christ tooke vpon him onely the person of an Ecclesiasticall not of a temporall Prince Contra. If Christ then assumed not the person and office of a temporall Prince in earth what warrant hath the Pope who challengeth to be Christs Vicat in earth to arrogate more then Christ himselfe tooke vpon him 3. S. Peter alloweth not Pastors to be Lords ouer Gods heritage 1. Pet. 5.3 that is the Church of God ouer the which they are set then much lesse ought they to be Lords ouer kings and Princes vnto whome they should be subiect 4. S. Paul forbiddeth the Pastors to encumber themselues with the affaires of this world as he saith 2. Tim. 2.3 No man that warreth entangleth himselfe with the affaires of this life but for the Pope and his Bishops to domineere in temporall things were more then an entangling of them it maketh them madde and drunken with worldly ambition Ergo. Bellarmine hath here a very simple euasion that by the affaires of this life the Apostle meaneth busines about victuall Contra. The soldiers did thus busie themselues in prouiding victuall and S. Paul also laboured with his hands for his liuing this then is not the encumbrance or entangling here spoken of 5. This hath beene the consonant doctrine of the auncient Fathers that the Ecclesiasticall Pastors should not arrogate to themselues any temporall or civill Dominion Tertullian saith lib. de idol c. 8. Christus gloriam seculi sibi suis alienam esse iudicavit Christ iudged the glorie of the world not to be meete for him or his Hilarie ad Auxent Oro vos Episcopi c. anne aliquam sibi è palatio assumpserunt dignitatem I pray you Bishops c. did the Apostles assume vnto themselues any dignitie of the palace c. Chrysost. hom 42. in Ioan. Christus fugit vt ostenderet suum regnum nullis secularibus rebus indigere Christ fled to shew that his kingdome needeth no secular matters Ambros. in 2. Timoth. 2.4 non convenit vnum duplicem habere professionem c. it is not fit that one man should haue a double profession Bernard de considerat lib. 2. c. 4. The Apostles were forbidden to beare rule ergo tu vsurâ—ore audes aut Dominus Apostolatum aut Apostolicus Dominatum plane ab vtroque prohiberis si vtrunque simul habere voles perdes vtrunque c. wilt thou vsurpe then either a Lord to be an Apostle or Apostolike to be Lordly thou art forbidden both if thou wilt haue both thou loosest both See further of this Controv. Synops. Papism Centur. 1. err 51. 3. Controv. That the tyrannie and idolatrie of the Pope may be gainsaid and resisted In the deciding of this Controversie three kind of persons must be considered the priuate the publike which are Ecclesiasticall as Pastors and Ministers and the publike Ciuill the Magistrate 1. Concerning priuate persons 1. they may and must resist the idolatrous proceedings of the Pope by denying their obedience as when he commandeth and enioyneth any thing in the seruice of God contrarie to his word or forceth men to subscribe and consent to his abominations in this case the rule and practise of the Apostles is to be followed it is better to obey God then man Act. 4.19 2. they may also escape by fleeing from the Popish tyrannicall persecutions if they be not otherwise tied by the necessitie of their calling for so our blessed Sauiour gaue his Apostles libertie if they were persecuted in one citie to flee vnto an other 3. but yet it is not lawfull for priuate men to vse resistance by the sword and force of armes where Poperie is maintained by the Ciuill authoritie for this were to vsurpe vpon the office of the Magistrate but where Poperie is not countenanced by the ciuill power priuate men may vse resistance 2. Concerning the dutie of Pastors and Ministers it is their part to resist the Popes tyrannie not by armes and the sword which is not committed vnto them but by the preaching of the Gospel in setting forth the truth conuincing the gainsayers of error and in exhorting the people to beware of the false doctrine of Antichrist 1. Pastors are the shepheards of the flocke they must take heede vnto it to keepe away the wolues Act. 20.28 but the Pope is a wolfe and seeketh to deuoure Christs sheepe 2. the preaching of the word is that meanes which God hath appointed to confound Antichrist with euen with the spirit of his mouth 2. Thess. 2.8 and the two witnesses which shall prophesie against Antichrist are the faithfull preachers which should restoare the light of the Gospel 3. Touching the authoritie of Princes It is their part and office to resist the Popes tyrannie by the sword in rooting out idolatrie weeding out his Seminaries and seedes-men and in restoaring true religion and the Church of God to her former integritie and libertie 1. for so their calling is to be a terror vnto euill works and a praise vnto good but the works of
according to the possibilitie onely of our owne strength 4. neither is the instance brought in to the purpose for when a man is bidde to run perfectly the meaning is he should runne as fast as a perfect man may runne not one that is lame or halting so man in the state of his perfection might haue fulfilled the lawe though now he cannot since his nature hath beene lamed by sinne therefore by his owne example such charitie is commanded as man before his fall might haue performed 2. Now to the argument we answer 1. that he indeede that can loue his neighbour as he ought may fulfill the lawe but so none can loue Martyr and so to the same purpose Calvin that the Apostle sub conditione loquitur speaketh as it were vnder condition that is if a man can so loue his neighbour which condition no man can fulfill 2. But because the Apostle vseth this as an argument to perswade vnto loue because it is the fulfilling of the lawe we will graunt that the Apostle speaketh here of such a fulfilling as is possible but that is not a perfect keeping of the lawe which none can attaine vnto but as Beza saith non vnum praeceptum obijt he that loueth his brother is not readie to keepe one precept onely but all so as Pareus well distinguisheth he speaketh of fulfilling the lawe partibus non gradibus in the parts not in the degrees as he which loueth his brother will shewe it in all the parts of the lawe he will neither steale nor commit adulterie nor doe any other hurt vnto him but perfectly in the highest decree of charitie no man can keepe the lawe for the Apostle saith In many things we offend all Iam. 3.11 then no man can perfectly fulfill the lawe in this life 3. Gualter here hath an other answear that the Apostle speaketh not of the fulfilling of the whole lawe but onely de externis officijs of the externall duties yet he insisteth not vpon this answear for the Apostle speaketh of coueting which is no externall thing but acted in the heart the best answear then is that the Apostle speaketh not of an absolute or plenarie fulfilling of the lawe which is not in mans power but of a totall and generall fulfilling and keeping of euery commandement that loue will not content it selfe with doing of our dutie in one or two commandements but in the rest also 10. Controv. Against the Marcionites which denied the morall precepts to be now in force but to be ceased The Marcionites as Origen sheweth dialog 2. against them would prooue from hence that the old law euen in respect of the morall precepts was ceased because it is here saide loue is the fulfilling of the law Contra. But Origen answeareth well that charitie is an epitome or summe of the law but the epitome or summe taketh not away the things which are therein contained nay rather the contrarie followeth because charitie is the fulfilling of the morall law and charitie alwaies remaineth therefore also the morall law continueth still is not abrogated though the ceremonies be ceased neither are the iudicialls necessarily now enforced 11. Controv. Against iustification by the workes of the law v. 10. Loue is the fulfilling of the law From this place Stapleton inferreth that the keeping of the law is our iustice and that by the works of charitie we are iustified and thus he reasoneth The keeping of the law is iustice but he that loueth his brother keepeth the law Ergo to this purpose Stapl. Antidot p. 973. Contr. 1. The proposition is true if it be vnderstood of the perfect keeping of the law for if any in all points could keepe the law he should thereby be iustified as S. Paul alleadgeth out of the law Rom. 10.5 He that doth these things shall liue thereby 2. but so no man is able to fulfill the law in some measure the faithfull guided by grace doe performe the precepts of the law but perfectly in all points they can not keepe it for then they might be without sinne for sinne is the transgression of the law 1. Ioh. 3.4 and whosoeuer transgresseth the law sinneth but no man is in this world without sinne as the same Apostle saith If we say we haue no sinne we deceiue our selues 1. Ioh. 1.8 6. Morall obseruations 1. Observ. Of the office of the Magistrate in encouraging the good and punishing the euill v. 3. Princes are not to be feared for good works but for euill c. This ought to teach Magistrates that they should not abuse their authoritie in afflicting the good and sparing the euill as Iezabel did who maintained idolatrie sorcerie and adulterie in Israel 2. king 4.22 but persecuted the true Prophets but they must vse their authoritie to feare the euill and to be patrons to the good as the Apostle here saith they must be feared for euill works and not for good 2. Observ. That Magistrates should procure the common good and exercise true iudgement v. 4. He is the minister of God for thy wealth or good Here are two excellent parts of the Magistrates office described first because he is Gods minister he must consider that the iudgement is the Lords and therefore they ought to deale vprightly as Iehosaphac charged his iudges and officers 2. Chron. 19.6 Take heede what ye doe for ye execute not the iudgements of man but of the Lord c. and further the magistrate must propound to himselfe the good of the people not seeke his priuate gaine for he is ordained for their wealth for this is the difference betweene a good gouernor and an oppressor that the one studieth to profit the Commonwealth the other seeketh by laying heauie burthens vpon the people to enrich himselfe 3. Observ. How the Magistrate may comfort himselfe in his gouernment Whereas many cares and troubles are incident into the office of the Magistrate many dangers imminent and conspiracies intended he is herein to comfort himselfe that he is Gods minister and therefore he neede not to doubt but that God will assist his owne ordinance for it were impossible if the Lord did not guard and defend them that Princes could escape such perills as they are subiect vnto that saying then must animate and comfort them Touch not mine Annointed c. 1. Chron. 16.22 4. Observ. Of the vigilant care and painfull office of the Magistrate v. 6. Applying themselues to the same ende this sheweth that the Magistrate is called not to a place of pleasure and ease but of labour and care they must endeauour and applie themselues to this ende that is to seeke and procure the good of their subiects they watch when others sleepe and take care when their subiects are secure this well perceiued the King that said if one knew the cares that belong vnto the crowne and diademe they would not take it vp though it lay in the durt before them This should teach men not ambitiously to aspire to places of
such labour and care and others to pay tribute and other duties willingly vnto their Magistrates as a recompence in part of their paines 6. Observ. Of the commendation of Christian loue v. 10. Loue doth none euill c. it is the fulfilling of the law c. Chrysostome here hath a good morall of loue vtramque virtutem habet dilectio loue hath a double vertue it both maketh vs abstaine from euill and it bringeth honorum operationem the working of good things it is the fulfilling of the law nay further it doth not onely shew vs what we should doe but helpeth vs also to doe our duties prescribed in the law more easily and beside this loue toward our neighbour doth also shew our loue toward God and assureth vs of his loue againe in loue among men it is otherwise for loue is impatient of fellowship it is full of iealousie if one loue the partie whome an other loueth repugnabit amator the louer will be against it but God dignatur te amoris sui communione vouchsafeth thee to be partaker of his loue c. he loueth those that loue them whome he loueth 7. Observ. Against backesliders v. 11. Now is saluation nearer c. S. Paul vseth this as a reason to stirre vs vp to zeale and carefulnes because still we come nearer vnto the worke like as they which runne in a race the nearer they approach vnto the goale the faster they runne therefore they are very preposterous carelesse and disordered which in the end of their race doe slacke their pace for while they stay and rest themselues an other outstrippeth them and winneth the price therefore as the Apostle saith 1. Cor. 9.14 So runne that ye may obtaine we must then hold out vnto the ende and not giue ouer our running if we will obtaine the crowne 8. Observ. Against carelesse hearers of Gods word v. 11. It is now time that we should arise from sleepe c. Chrysostome applieth this against carelesse hearers who though they are awake in bodie yet are a sleepe in their soules and all things which they heare are as a dreame vnto them tell me saith he what Prophet what Apostle deque quibus rebus lectus fit and of what matters was he read sed non potes but thou canst not tell me wherefore to such be this spoken it is time to arise from sleepe c. 9. Observ. Against riotous feasts v. 13. Not in banketting and drunkennes c. Here Chrysostome also taketh occasion to enueigh against symposia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 companions feasts when men feasted by turnes or euery one sent his cost and when they met together and did glut themselues with meates and drinks and carnall pleasures if this be a pleasure and delight ostende mihi voluptatem illam vesperi shew me thy pleasure at night but thou canst not I forbid not saith he thus speaking all kind of meetings sed ne quid praeter decorum agatur that nothing be done vncomely but vse to sing psalmes pro illiberalibus canticis in stead of dishonest songs sic Christus mensae vestrae aderit c. so Christ will be at your table and shall blesse your meeting and your banket and so shall you follow the rule of the Apostle 1. Cor. 10.31 Whether ye eate or drinke or whatsoeuer you doe els doe all to the glorie of God 10. Observ. Against chambring and fornication v. 13. Not in chambering and wantonnes from these riotous feasts and bankets proceede vagrant and filthie lusts and so men leauing as it were the pure and cleare fountaine doe runne ad immundi cani cloucam to a filthie puddle and sinke caenum namque scorti corpus esse c. that the bodie of a strumpet is a very puddle and sinke I appeale vnto thy selfe after that thou hast wallowed thy selfe in this mire dost thou not thinke thy selfe impure and vncleane 2. Chrysostome proceedeth further to shew the loathsomnes of this sinne quid seminas quod metere non licet c. why dost thou sow where thou wouldest not reape for the very fruit and offspring would make thee ashamed 3. puero magnam facis iniuriam c. thou doest great wrong vnto the child that shall be borne who by thy meanes is counted a bastard and base borne 4. and thou thy selfe shall be ignominious non solum in vita not onely in thy life but after they death sive ex scorto sit sive ex ancilla whether thou hast a child by an harlot or by thy maide 5. beside thou makest her not onely an harlot but after a murtherer nam non solum quod natum est occidit sed ne nascatur prohibet for shee onely killeth not that which is borne but hindereth it that it be not borne sic generationis promptuarium promptuarium facis occisionis and so thou makest the receptacle of generation the shoppe and forge of occision and murther 6. hinc sunt idololatriae c. hence also proceeded idolatries for many procure enchantments and drinkes and other sorceries that they may be beleeued 7. Many other euills also spring from hence venena parantur c. often poison is prepared for the wise that hath the wrong and other lyings in wait or at the least quotidiana bella continuall warre and strife and the legitimate children are hardly vsed and much wronged to this purpose Chrysostome excellently 11. Observ. How we ought to imitate Christ in the not satisfying of the flesh v. 14. Put on the Lord Iesus c. and take no care for the flesh to fulfill the lusts thereof for if a man should giue himselfe to satisfie the desire of his flesh he should but procure his owne further torment and neuer be at rest ipsae quippe concupiscentiae alias graviores pariâ—â—t for concupiscence doth still beget concupiscence as he that is alwaies thirstie as they which haue the dropsie though they haue whole riuers by them can neuer quench their thirst so is it with them that follow the lust of the flesh it will neuer be satisfied Thus farre Chrysostome proceedeth well but he seemeth in the rest to be somewhat too strict and austere for he would haue a man onely to vse things for necessitie as to eate onely to satisfie hunger and to seeke garments onely to couer the flesh non est vestibus ornanâ—â— câ—râ— ne ornatu illam perdas c. the flesh is not to be adorned and set forth with rayment least thou destroy it by those ornaments c. and to this purpose he sheweth how we should put on Christ by imitating his austere life and to doe as he did he had not a place wherein to put his head do thou likewise if he were at any time to take meat panibus hordeacis vsus est he vsed barly bread if he were to trauell he did not ride on horsebacke sed venerbus pedestris c. but tooke his iourney on foote if he were to
from meates and mariage which should be brought in by wicked heretikes the Manichees Tations and other which condemned them as things euill in themselues But these Iewes among the Romanes had no such opinion of these things as necessarie to saluation or the time was not yet come for the generall laying downe of these ceremonies Quest. 6. Whom the Apostle speaketh of the Iew or Gentile saying God hath receiued him c. 1. Chrysostome thinketh that this must be vnderstood of the converted Gentile that the beleeuing Iewe should not condemne him as a transgressor of the lawe but where he saith who art thou which iudgest an others servant this he thinketh the Apostle saith ad sanum robustum conversus turning himselfe to the sound and strong so also Haymo But Tolet well refuseth this mixed interpretation vpon these reasons because the speach is still continued as beeing vttered of one and the same and for that before to iudge was giuen vnto the weaker part the Iewe that did not eate that he should not iudge him that eateth 2. Tolet inclineth to the contrarie the first part God hath receiued him he thinketh rather to be spoken of the converted Iew God hath receiued him though yet but weake the other part who art thou that iudgest of the conuerted Gentile because the Apostle spake of the Iewe in the same phrase before let not him that eateth not iudge c. but by the same reason of the continuance of the Apostles speach it should seeme that the Apostle meaneth still the same parties that one should not iudge an other 3. Some thinke that the Apostle speaketh all this to the beleeuing Iewe concerning the converted Gentile that God had receiued him and he was an others servant and God would establish him so Lyranus Tolet Piscator Martyr But seeing that the Apostle called him that did not eate the weaker as one that had a tender conscience and thought it vnlawfull to eate of certaine meates it is rather said of the weaker God shall establish him then of the stronger 4. M. Beza seemeth to vnderstand all this to be spoken to the stronger of and concerning the weake and newely converted that though he were weake yet God was able to confirme and strengthen him 5. But I preferre their iudgement which vnderstand these words God hath receiued him indifferently both of him that eateth and him that eateth not so gloss interlin Calvin Hyperius Osiander pertinet ratio ad vtrumque the reason belongeth to them both vtrique servi communis Domini they are both seruants of one and the same Lord Pareus though the last words in the 4. v. he shall be established may seeme more specially to be spoken concerning the weake that God may and will strengthen him and that these reasons serue to perswade both the strong and weake not to be preposterous one in iudging an other it may appeare both by the Apostles proposition v. 3. wherein he exhorteth the strong not to contemne the weake nor the weake to iudge the strong and the Apostles words God hath receiued him and they are an others seruants and they stand or fall to their owne Master are generally true of all beleeuers as well the strong as the weak and thus also interpreteth Origen nam imperitior c. for both the vnskilfull thinketh the more perfect and profound to fall if he conceiue any thing which he is not capable of and the other thinke the same of the vnskilfull or ignorant c. so these words he standeth or falleth he referreth indifferently to the opinion which the strong or weake haue one of an other Quest. 7. Whether it be not lawfull at all for one to iudge an other v. 4. Who art thou which iudgest an other mans seruant 1. this is not vnderstood of publike iudgements either Ciuill and politike or Ecclesiasticall for in these cases men doe not so much iudge as God by them for the Iudges and Magistrates are Gods Ministers Martyr 2. neither is all kind of iudging taken from priuate men which is either of mens persons or their facts of mens persons we cannot giue sentence no man knoweth without speciall reuelation who is saued and condemned but euery one standeth or falleth to his owne Master 3. and concerning mens workes they are of two sorts they are either apparently good or euill of these one may iudge what the worke is and what he is for the present that doth them for Christ hath giuen vs a rule By their fruites you shall knowe them Matth. 7. we may iudge him a good tree that bringeth forth good fruites and him a badde tree that bringeth forth euill 4. but the Apostle speaketh here of iudging our brother in matters indifferent the vse whereof is neither forbidden in the word of God nor commanded in such things we ought not rashly to iudge one an other 5. Neither is this so spoken as though one should be carelesse what his brother did for the Apostle forbiddeth not the mutuall offices and duties of charitie in exhorting one another but rash and precipitate iudgement whereby one taketh vpon him to censure and condemne an other Quest. 8. What it is to stand or fall to his owne Master 1. Origen thinketh the Apostle speaketh this secundum sensum eius qui increpabat according to his sense which reprooueth an other for both the weake and the strong doe thinke one an other falleth or standeth according to that which they themselues are perswaded of but the Apostle saying afterward God is able to make him stand speaketh of standing and falling indeede in respect of God not of their owne opinion onely 2. Some by falling vnderstand sinning by standing not sinning Bucer but the Apostle speaketh not of workes simply good and euill wherein men stand or fall but actions in themselues indifferent 3. Pet. Martyr thus interpreteth damnum seu commodum c. the losse or commoditie in their standing or not standing redoundeth vnto God their Master it is nothing to thee but God is nothing advantaged by mens standing nor suffereth losse by their falling 4. The ordinar gloss referreth it to the iudgement of the heart and conscience de incognito corde servi c. of the vnknowne heart of the servant and with what conscience he eateth or not eateth it belongeth onely vnto God to iudge 5. But properly by standing or falling to God is meant that it appertaineth onely to God to approoue or disprooue to be pleased or to bee displeased with the fact man therefore is not to entermeddle with iudging in such matters which are left vnto Gods iudgement he best can examine and so allowe and disallowe them which eate or eate not so that the Apostle speaketh as it were by way of supposition that if he stand or fall it is nothing vnto thee he standeth or falleth vnto God and though he seeme not yet to stand that is firmo gradu consistere to haue any firme sooting or to be setled
in iudgement making difference of meates yet God in his good time may establish him and make him to stand 6. Where he saith to his owne master this is not to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of distinction as though he were their proper and peculiar Master onely and not of others also as the Iewes accused Christ because he made God his father that is proper and peculiar vnto him Iohn 5.18 but it is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of emphasis God is their Master who hath receiued them though God be the Master of other faithfull also yet they are servants to none other but vnto God and to be discerned by his iudgement Quest. 9. Of the meaning of these words God is able to make him stand v. 4. 1. This may seeme to be no good argument taken from the power of God he is able to make them stand therefore they shall stand vnto this obiection 1. one answear is that the Apostle speaketh onely of a possibilitie he may stand or fall he may stand because God may make him stand for dubia sunt in meliorem partem interpretandā things doubtfull must be interpreted in the better part Gorrhan but the Apostle speaketh definitely and certainly he shall stand 2. Some are readie to take advantage of this argument God can therefore he will as the Papists which so reason for the carnall presence of Christs bodie in the Sacrament but it alwaies followeth not for God can doe many things which he doth not nor will doe 3. Some thinke that this is added least sibi stare arroget one might arrogate his standing to himselfe gloss interlin and to shewe a difference betweene this master and other worldly masters who may command their seruants many things but can giue them no power to doe them as this Master can Tolet but yet this doubt is not to be so remooued 4. Chrysostome thinketh no more to be signified then this ante iustam temporis maturitatem c. that the weake should not be sharply dealt withall till we haue wayed a iust time wherein they may be confirmed for God is able to doe it but more is signified then so the Apostle pronounceth they shall stand 5. Wherefore the best answear of all is that Gods power is here to be considered as ioyned with his will Calvin thinketh this to be more scripturae by the manner and custome of Scripture which ioyneth Gods will and power together Gryneus giueth this reason because the Apostle speaketh of such as were weake and sinned not of ignorance but were willing to be instructed and such God would not cast off But not onely in this generall meaning doth will and power of God concurre together but directly so much is insinuated by the Apostles owne words for concerning the readines of Gods will he had said before v. 3. God hath receiued him therefore his will was not to be doubted of so then as God was willing he was also able the like see c. 11.23 where the Apostle also prooueth the calling of the Iewes by an argument taken from the power of God God was able to graffe them in againe for it was not to be doubted that God was willing seeing the Iewes were of the fathers to whom God made so ample promises and in the same chapter v. 29. he saith The gifts and calling of God are without repentance 6. But it followeth not because God is able to make them stand that therefore they shall stand to the ende 1. it is one thing to be established in some one particular and an other to stand vnto the ende Par. 2. and here the Apostle onely sheweth that in charitie bene speremus we should hope well of our brethren that they shall continue Calv. we cannot pronounce certainely that they shall so continue indeede Quest. 10. What it is to esteeme one day aboue an other v. 5. 1. Some doe apply this difference of dayes vnto abstinence from certaine kind of meats vpon one day rather then an other some make choice of dayes to fast in an other omnem diem i. continuum vitae tempus exigit in abstinentta doth thinke rather to spend euerie day that is all the time of his life in fasting Origen so also Chrysostome Ambrose Anselme the ordinar interlin gloss as Haymo giueth a particular instance how some abstained from eating of flesh the 2.4.6 day and did eate flesh the 3.5 and 7. day some abstained all their life as Monkes and Heremites But it is not like neither doe we finde that any in those times did bind themselues to a continuall abstinence all their life 2. Theodoret retaining the same sense applyeth it onely to the Iewes conuerted to the faith who did some of them abstaine from the eating of swines flesh and other meats forbidden by the lawe onely at certaine times some did refraine altogether But it is not like that they which made conscience of eating such meats would at any time eate thereof seeing they did it in respect of the lawe which generally forbad the vse of such meates 3. Haymo maketh mention of an other interpretation by the day vnderstanding the Scripture which illuminateth the soule as the day bringeth light so he esteemeth one day aboue an other who is able to penetrate and search into some places of Scripture and not into other but he esteemeth euerie day alike who is conversant indifferently in euery place of Scripture But this allegorizing of Scripture is not euery where to be admitted and in this place it is very impertinent 4. Augustine in his exposition of this epistle hath a strange interpretation he esteemeth one day before an other that discerneth of men according to the time as if a man to day bring forth good fruites he iudgeth him a good man but if he change and the next day do euill workes he taketh him to be so according to the day or time as he findeth him but he that iudgeth euerie day alike is God who knoweth qualis quisque omni die futurus sit what euerie one is like to be at all times euery day But the words following are against this sense v. 6. He which obserueth the day obserueth it to the Lord it is not then the Lord himselfe that obserueth the day for he obserueth it to the Lord. 5. Neither can this be vnderstood of the observation of the festiualls which were kept by the heathen for they were Satanicall and to be abhorred they therefore which were converted from gentilisme were vtterly to relinquish them 6. Tolet and Faius will haue it vnderstood of the abstinence from certaine meates and drinkes which the Iewes were bound vnto vpon certaine dayes as they did eate no vnleauened bread for 7. dayes together in the time of the Pasch and they which had taken vpon them the vowe of Nazarites for a time for some were Nazarites during their whole life did abstaine from wine and strong drinke but this is not
the meaning of the Apostle for he speaketh not here of preferring one meate before an other but one day before an other 7. Wherefore I preferre Hieromes interpretation lib. 2. contra Iovinian who thinketh that the Apostle speaketh of the observation of the Iudaicall feasts which they which were newely converted to the Christian faith could not at the first neglect such were the Iudaicall Sabbath the feast of the newe moone of the Pasch Pentecost feast of tabernacles thus also Pet. Martyr Calvin Beza Osiander Gryneus Gualter vnderstand the Apostle to speake de ferijs Iudaeorum of the feasts of the Iewes who in that they were addicted yet to the legall rites infirmitatis erat it was their infirmitie but in that they would not doe any thing which they iudged in their conscience vnlawfull pietatis erat it was their pietie Herein the Apostle beareth with their weakenes for a time but afterward when the Gospel was published they which did retaine still the Iudaicall feasts as necessarie were counted schismatikes if not among the heretikes such were the Ebionites who kept both the Lords day with the Christians and the old Sabbath with the Iewes and so doe the Ethiopians to this day Quest. 11. Of the meaning of those words Let euerie one be fully perswaded in his mind v. 5. 1. The vulgar Latine readeth Let euery one abound in his owne sense which the Libertines so vnderstand as that euerie man should be left vnto himselfe for the choice of his religion and Hierome is somewhat bold defending by this place the superstition of some women which did offer waxe candles at the graves of the Martyrs quicunque accendunt ceras c. whosoeuer light waxe candles they shall receiue a reward according to their faith as the Apostle saith Let euery one abound in their owne sense But Chrysostome directly affirmeth non erit ad quaevis rapiendum that this saying of the Apostle must not be wrested to euerie thing quando enim de dogmatis illi sermo est c. for when he speaketh of points of doctrine he saith If any preach vnto you otherwise then ye haue receiued though he be an Angel let him be accursed and beside the word which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not to abound but to be fully perswaded 2. Others following the same reading will haue it vnderstood of things indifferent that euerie one should be left to himselfe Gorrhan and Ambrose to the same purpose readeth consilio suo remittatur let him be left to his owne counsell But no not in indifferent things should a man be left to himselfe for that is directly forbidden For euerie man to doe that which seemeth good in his owne eyes Deut. 12.8 Beza and all will-worship and voluntarie seruice is forbidden by the Apostle Coloss. 2.23 Gualter and this would bring in an horrible confusion for euerie man euen in things indifferent to followe his owne minde not respecting the scandall and offence of others nor publike order and decencie 3. Haymo giueth this sense those things which one vnderstandeth adimpleat abundando bonis operibus let him fulfill by abounding in good workes as Cyprian though he had some seuerall opinions yet abounded in charitie and to this purpose Hugo explaneth this similitude like as water when it aboundeth exit extra alveum suum doth runne out of the chanel so the vnderstanding and inward sense aboundeth quando egreditur ad dirigendum operationes when it goeth forth to direct the workes But as is shewed before that the originall word signifieth not to abound 4. Augustine thus interpreteth let euerie one iudge quantum humano intellectui concessum est so farre as humane iudgement can reach and not exceede further But here the question is not how men should behaue themselues toward God but toward their brethren 5. Hugo referreth it to the intention no man knoweth with what intention his brother doth this or that euerie man aboundeth in his owne sense quando bona intentione facit c. when he doth that which he doth with a good intention But it is not a good intention that maketh a good action 6. Not much vnlike is Lyranus sense dimittatur propriae conscientiae let him be left to his owne conscience and so Chrysostome vnicuique sua mens satisfaciat let euerie one satisfie his owne minde that no man doe any thing with a doubtfull conscience as Beza well obserueth it is not enough for a man not to do against his conscience but his conscience must be informed by the word of God 7. Wherefore the meaning is that euerie one should be fully perswaded in his owne mind that that which he doth non pugnet cum verbo Dei be not against the word of God Pareus per obedientiam fidei in solius Dei verbum respiciant and by the obedience of faith let them onely looke vnto the word of God Gualter so also Calvin Beza 1. Ob. But how can contrarie acts be pleasing vnto God that both he which obserueth the day and he which obserueth it not should be certainely perswaded Answ. In things which are directly forbidden to doe or not to do a thing cannot both please God yet in things indifferent both the doing and the omitting of a thing may both be acceptable to God so it be with a full perswasion 2. Obiect But how can one haue a full perswasion of his act in things indifferent which are neither forbidden nor yet commanded in the word Ans. It sufficeth in generall that he be perswaded and assured both of his person that thorough Christ he is accepted of God and of the act it selfe that it is not displeasing vnto God while he followeth the generall rules seeking the edifying of his brethren hauing respect vnto order and decencie 3. Obiect But it seemeth vnfit that the Apostle should require a firme resolution and perswasion of those which were weake Answ. The Apostle saying Let euerie one be fully perswaded in his mind both speaketh to the strong that thereby they should be further stirred vp to proceede in their firme resolution and to the weake that they should growe vnto such a firme perswasion and so of weake become strong Pareus so also Gorrhan verie well in melius continuo proficiendo by profiting daily and growing toward perfection 8. Tolet hath an other interpretation let euerie one abound in his owne sense persuasinis suae terminos non transgrediatur let him not exceede the bounds of his owne perswasion let euery one be contented with own his perswasion and not prie into an others doings but the Apostle as is before shewed rather giueth a rule how a man should informe his owne conscience as the Syrian interpreter well giueth the sense in cognitione animae suae certus esto let him be certaine in the knowledge of his owne mind Quest. 12. What it is to obserue or to take care of the day vnto the Lord first of the words and order 1.
2. in what manner 3. who shall be iudged 1. Christ shall be the Iudge as here it is called the tribunall seat of God and whereas to the Corinth 2. ep 5.10 it is named the throne or tribunall seat of Christ thence is it gathered that there is the same tribunall of Christ and God as Christ saith in the Gospell all which the father hath is mine but if any thinke there is any difference to be made between these two it may be this the name of Christ properly est indicium verbi in carne positi signifieth the word placed in our flesh that then is the tribunall seat of Christ wherein he sitteth till he haue put downe all his enemies vnder his feete and perfectly reconciled the world and gathered together all that shall be conuerted then shall he deliuer vp the kingdome to his father and then shall it be the tribunall seate of God c. But here Origen somewhat misseth for beside that in both places it is called the tribunall of Christ this tribunall of Christ is the seat of iudgement wherein Christ shall sit and iudge in the last day not as God onely but as God and man and after this iudgement finished though Christ shall not raigne in that manner as nowe he doth because all his enemies shall be subdued yet he shall haue a celestiall kingdome still and the same to continue for euer though not to be administred in that manner as it is now in his Church 2. Touching the manner here an allusion is made vnto the tribunall seates of terrene iudges who sit aloft in their throne ne lateant conspectui c. that nothing be hid from their sight either touching the punishment of the guiltie and clearing of the innocent so nothing shall be hid vnto that supreame Iudge in that day but all things shall be manifested vnto him euen the secrets of the conscience not onely vnto God but vniuersae creatura rationabili to euery reasonable creature the Angels shall read the booke of conscience which then shall be vnfolded atque ita criminum nostrorum in quibus nunc vnum saltem testem pati confundimur c. and so of our sinnes whereof we are now ashamed to haue our witnes we shall then haue the innumerable companies of Angels witnesses c. This is true that there is nothing now so hid and secret euen the thoughts of our hearts which shall not then be made manifest for God shall discouer mens secret thoughts and acts but the Angels shall not then reade the bookes of the conscience of themselues as knowers of the heart but first discouered and vnfolded by Christ. 3. Origen also in the same place touching those which shall be iudged mooueth this doubt how euerie one is said to be iudged according to their workes 2. Cor. 5.10 seeing there is no man but hath both good workes and bad to this doubt he supposeth two answears 1. that some may be imagined to be so good that no euill be found in them some so euill that no good hath place in them but this he refuseth for neither is any so perfectly good nor yet so absolutely euill no not Iudas that is void of all goodnes 2. and to say that one and the same man shall goe to paradise for his good workes and to hell for his euill is more vnreasonable 3. so then he concludeth and insisteth vpon this answear that there is no good accounted in them vbi praeponderant mala in whom the euill things doe weigh downe in number nor yet any euill in them in quibus praeponderant bona in whom the good things are more in weight and number but this is no sufficient answear neither for euen in the Saints their sinnes are more in number then their good workes as Iob saith If God should call him to account he was not able to answear him one thing of a thousand Iob. 9.2 4. wherefore God shall iudge men according to their workes not the quantitie and number of them but the qualitie whether the good things which they doe proceede from aliuely faith and the euill which they commit be done rather of infirmitie and weaknes then of wilfulnes and obstinacie and wherein they fayle if they are restored by repentance which is the most speciall worke of faith Quest. 20. Whether the saying of the Prophet alleadged v. 11. be rightly cited by the Apostle There appeareth a twofold difference betweene the Prophets words as they doe stand in the prophecie and as they are here cited by the Apostle both as touching the words sense 1. Isay saith 45.23 I haue sworne by my selfe but here the Apostle I liue saith the Lord but this in effect is all one for whereas the Prophet saith God hath sworne the Apostle setteth downe the forme of Gods oath who because he hath not a greater to sweare by sweareth by himselfe and whereas the Apostle saith euerie tongue shall sweare by me the Apostle following the Septuagint saith euerie tongue shall confesse which is a consequent of the other for he that sweareth confesseth God and calleth him to witnesse and to be a iudge against him that sweareth falsely 2. Concerning the sense that which is there generally spoken of God is here particularly applied vnto Christ for beside that the glorie which is due vnto the Godhead belongeth vnto the person of Christ as beeing one God with his father these reasons may be giuen of the particular application of this place vnto Christ. 1. because the Apostle maketh speciall mention of his person and vpon this occasion that which is common to him with the father and the holy Ghost is specially applied to Christ. 2. because that Christ seemed by his death to be abased this is inserted to shew that there was no imminution or decrease by that his humiliation and abasing in his humane nature of his diuine glorie at all 3. because mention is here made of iudgement which is committed to Christ this place is specially applied to him who is appointed to be iudge of the world see Iunius further parallel 25. lib. 2. 21. Quest. When this prophesie shall be fulfilled that euery tongue shall confesse vnto God v. 11. 1. Haymo vnderstandeth it onely of the elect not of the wicked for the praise of God becommeth not their mouth but the Apostle by this Scripture prooueth that which he said before we shall all appeare before the iudgement seat of Christ this then is spoken generally of all 2. Gorrhan following the interlin glosse referreth it to the inward conscience which is one and the same in euery one and so he obserueth three things here in this great Iudge his eternitie I liue his generall power euery knee shall bow and his infallibilitie for knowledge the very conscience shall confesse him but it is euident that the Apostle speaketh not onely of the internall but of the externall confession because the Prophet saith whence this sentence is taken euery tongue
shall sweare 3. Some thinke this is a prophesie of the calling of the Gentiles that then euery tongue should confesse Bullin but the Apostle speaketh not of all sorts kinds of men in generall but of euery one in particular as it followeth in the next verse Euery one of vs shall giue account for himselfe 4. Wherefore although this prophesie is in part fulfilled in this life for both the faithfull doe publikely professe the name of Christ in the world now and euen the wicked are many times forced to acknowledge Gods iustice yet it shall not fully be accomplished vntill Christ come in the clouds when all flesh shall appeare before Christ and euen the wicked in that day will they nill they shall be forced to acknowledge Christ to be their Iudge when they shall wish the hills to fall and couer them from his presence Revel 6. so then although we see not all things now subdued to Christ Hebr. 2.8 yet when the last enemie is destroied which is death then all things shall be subdued vnto him when he shall haue deliuered vp the kingdome to his father 1. Cor. 15.27 28. 22. Quest. Whether euery one shall giue account for himselfe and appeare before Christs iudgement seat v. 12. 1. Obiect Pastors which are set ouer mens soules shall giue account for them Heb. 13.17 therefore not euery one for himselfe Ans. It followeth not for some shall giue account both for themselues and others as Pastors some for themselues onely as euery particular person and the Pastor shall not answer for others as in their place and as they are their owne proper faults for so they shall answer for them euery one for himselfe but for their negligence and want of care whereby they suffered their sheepe and flocke to miscarrie 2. Obiect The faithfull shall not be iudged at all Ioh. 3.18 He that beleeueth in him shall not be iudged Ans. There is iudicium condemnationis a iudgement of condemnation and so onely they which beleeue not shall be iudged which either had no faith at all or lost that which they had and there is iudicium retributionis a iudgement of retribution and so all generally shall be iudged the righteous vnto life and the wicked vnto condemnation Lyran. but in that place rather the meaning is he that beleeueth shall not be condemned 3. Obiect The Psalmist saith The wicked shall not stand in iudgement Psal. 1. then euery one shall not giue account at that day Hugo here answereth by this distinction that there is iudicium condemnationis a iudgement of condemnation and iudicium disputationis a iudgement of scanning and disceptation the vnbeleeuers vnderstood there by the wicked shall stand in the first iudgement not in the second there iniquitie is so notorious that it neede no scanning or discussing but those which were beleeuers and yet were euill liuers shall haue the other iudgement they shall be sifted and their sinnes examined But this is no sufficient answer 1. for in the day of iudgement all those which shall be condemned shall haue their sinnes obiected against them their owne consciences accusing them as is set forth in that forme of iudiciall proceeding described by our blessed Sauiour Matth. 25. all the goats at the left hand shall haue their sinnes laid vnto their charge 2. neither is the scanning and discussing of their sinnes properly a iudgement but an euidence and preparing vnto iudgement when the definitive sentence is giuen 3. in that place of the Psalme by not standing vp in iudgement is not meant their not appearing but the manner that they shall not stand forth with boldnes as the faithfull shall but with heauie and cast-downe countenance wishing that any thing might hide them from the presence of him which sitteth vpon the throne Revel 6.16 whereas the righteous shall stand forth boldly as the Prophet saith Isa. 8.18 Behold here am I and the children which thou hast giuen me 23. Quest. Of scandals and offences the occasion and diuers kinds thereof v. 13. 1. Chrysostome thinketh that the Apostle saying let no man put a stumbling blocke or occasion of falling before his brother doth admonish hereby both the strong and the weake for as the one might be offended with an others eating so the other with his not eating but the weake properly are said to be offended not the strong 2. Some take these for both one offence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and scandale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Origen thinketh it is so called when any thing is found in the way whereat pedes offenduntur c. the feete of the walkers doe stumble or are offended so the Syrian interpreter vseth here but one word to expresse both some take the first to be the greater as an offence they will haue to be the occasion culpae mortalis of a mortall or deadly sinne the scandall venialis of a lesse or veniall sinne Gorrhan M. Beza inclineth to this opinion taking the first to be the worst so the Geneva translation interpreteth the first an occasion to fall the latter a stumbling blocke but this difference rather may be made that an offence is as when one impiugit sed non corruit stumbleth but falleth not a scandall is cum impingit cum ruina when one stumbleth and falleth so the lesse offence is when one is grieued and troubled but not altogether discouraged the greater called a scandall when one is so offended that he falleth away quite from the faith Pareus Tolet but yet this difference is not perpetuall these words are for the most part confounded in vse and one taken for an other 3. A scandall or offence is seene in things good or euill or indifferent in good things none are offended but the wicked as Tertullian saith res bonae neminem scandalizant nisi malam mentem good things doe scandalize none but such minds as are euill as the Pharisies were offended at Christs works such a scandall is to be contemned neither are good things to be omitted because of such scandals in euill things men are offended when as they are encouraged by the euill examples of others to doe the like and these offences are in any wise to be auoided in things indifferent if any be offended of ignorance and infirmitie as in the eating of meates we must forbeare and not giue offence as the Apostle saith here but if of malice and wilfulnes they are offended such offences are not to be regarded 4. And there are three kind of persons that may be offended the good and faithfull the euill and the weake betweene both the good are offended and grieued when they see euill committed the euill are offended at good things the weake at the vse of things indifferent the first and the third offences we must shunne as S. Paul saith Giue none offence neither to the Iew nor the Grecian nor to the Church of God 1. Cor. 10.32 that is neither to the weake nor to the strong 5. There are
two kind of scandals there is datum vel acceptum giuen or taken and not giuen offence is giuen when either a word or deede good or euill or a thing indifferent but vnseasonably vsed is so committed and done that an other is thereby made worse of such offences it is saide Woe vnto him by whome offences commeth an offence taken and not giuen is when any thing in it selfe good or indifferent beeing vsed tempestively and in season turneth to the euill of him which by his owne fault is thereby made worse these kind of offences neede not trouble vs the first is called scandalum activum an active scandall the other passivum passive 6. Here Lyranus putteth the question how farre spirituall things and temporall are to be left and dismissed for feare of scandall and thus he determineth things spirituall are either such as are simply necessarie to saluation which to omit were deadly sinne and such things must not in any case be omitted as to preach the Gospel to exercise our faith by good works some spirituall things are not so necessarie of themselues but are vsed as helps which may be omitted to auoide offence if it be ex ignorantia of ignorance not of malice as Augustine putteth the case of forbearing to vse Ecclesiasticall discipline when tenait in periculum schismatis it tendeth to danger of a schisme so temporall things are either our owne and so they must giue place to scandall and offence if it be of ignorance or they are not our owne but committed to our trust which trust we must not deceiue though it be with the scandall and offence of others 7. Pererius knitteth together these three distinctions before seuerally handled 1. of the thing wherein offence is giuen which is either good and therein we are to contemne all scandall and offence or euill in deede or in shew and appearance as in the vndiscreete vse of things indifferent and in these we must be carefull not to offend 2. of the persons to whome offence is giuen who are either men separated and diuided from the Church as heretikes to whome we must giue no way at all in the vse of things indifferent or they are the weake who for a time are tolerated and borne with in the Church and these must not be offended 3. of the manner of offence or scandall which is either ex malicia of malice when one will not be perswaded but continueth wilfull and obstinate or it is ex ignorantia of ignorance and it is called scandalum pusillorum the scandall of the little ones and they must not be contemned as our blessed Sauiour saith Matth. 18.10 See that ye despise not one of these little ones 24. Quest. Of the occasion of these words v. 14. I know and am perswaded c. and of the meaning thereof 1. For the occasion 1. Chrysostome thinketh that as hetherto the Apostle seemed to find fault with the strong which iudged their weake brethren now he beginneth to instruct the conscience of the weake but it appeareth by the words following v. 15. that the Apostle still exhorteth the strong not to giue any occasion of offence to the weake and so Lyranus well obserueth that as hetherto he mooued them not to contemne their brethren so now not to scandalize or offend them 2. Gorrhan thinketh the Apostle doth here expound himselfe why before v. 13. he bid them to giue no occasion of stumbling or falling not that the eating of meate is euill in it selfe but because of the opinion of the weake 3. But the Apostle rather meeteth here with an obiection which might be made in the person of the strong that he was for his part well perswaded in Christ that nothing was of it selfe vncleane howsoeuer it might be to others the Apostle graunting all this yet will haue the stronger to forbeare eating least they might grieue the tender conscience of the weake brethren 2. I know and am perswaded c. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am assured certen or perswaded Pererius here taketh occasion to shew that this word in Scripture doth not alwaies signifie certitudinem fidei divinae a diuine certentie of faith sed probabilem perswasionem but a probable perswasion as the Apostle saith of the Hebrewes c. 6.9 We haue perswaded our selues better things of you and in this epistle c. 13.14 I am perswaded of you that ye are full of goodnes S. Paul did not thus beleeue of others fide divina by a diuine faith c. thus Perer disput 1. numer 1. Contra. 1. Though it might be admitted that S. Paul by reuelation of the spirit might know and discerne what was in others as he would pronounce of some that their names were written in the booke of life Philip. 4.3 2. yet will we not insist vpon this but denie the argument rather that because this word I am perswaded sometime signifieth a coniecturall and probable perswasion onely that it should therefore so be taken alwaies for though we can not haue a coniecturall hope and perswasion of an others saluation as beeing grounded vpon an opinion onely yet one may attaine to a certaine perswasion of his owne state such as grounded vpon knowledge as here the Apostle ioyneth both together I know and am perswaded and it is the same which before was expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be fully assured and perswaded v. 5. 3. Thorough the Lord Iesus 1. some referre these words to the sentence following that thorough or in the Lord Iesus nothing is vncleane in it selfe because Christ by his comming hath abrogated the ceremonies of Moses law who made some meates cleane some vncleane Martyr Bullinger but neither by Moses law were any meates counted vncleane in themselues that is by their nature therefore this clause is better ioyned with the former words I know and am perswaded by the Lord Iesus so Chrysostome ab illo doctiu as taught of him non est humanae cogitationis ista sententia this that I say is not an humane thought but I am taught it by Christ. 4. Nothing common so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth 1. Origen thinketh that meates were called common and vncleane because men did eate them whose minde beeing polluted with many sinnes and made the habitation of many vncleane spirits was made common and so the meates were defiled and made common 2. but Haymo saith that those meates were called common quibus gentes communiter vtebantur which were commonly vsed by the Gentiles beeing prohibited to the Iewes by the law as vessels which were consecrated to the vse of the Temple were holy other were common and profane and the reason of that appellation profanum profane is this as if it were perro fanum that is farre off from the vse of the temple So then common is as much as to say vncleane as it is interpreted Act. 10.14 5. Nothing is common by it selfe 1. The vulgar Latin readeth per
ruinae the occasion of the ruine of his brother Lyranus Tolet he doth destroy him dando occasionem by giuing occasion that he be scandalized Haymo so Hugo doe not destroy ne sis occasio perditionis be not an occasion of his perdition so simply he doth not cause him to perish but as much as in him lieth this sense is not to be misliked 4. But yet to make it more full this may be added further that the Apostle speaketh not exactly and precisely of those whome in deede Christ died for but of such as in our charitable opinion are held to be of that number omnes fidem Christi profitentes pro redemptis habet charitas Christiana all that professe the faith of Christ Christian charitie holdeth to be in the number of those which are redeemed Pareus who ioyneth both these last solutions together so likewise Piscator so also is that other place of the Apostle to be vnderstood 1. Cor. 8.11 And thorough thy knowledge shall the weake brother perish for whome Christ died which in the same place the Apostle calleth sinning against Christ and they which offend their brethren doe two waies sinne against Christ directly in making frustrate as much as in them lieth the death of Christ opus quod morte eius absolvit destruunt they ouerthrow the worke which Christ finished by his death and indirectly quia corpus eius membra percutiunt they wound and smite the bodie and members of Christ which redoundeth vnto Christ himselfe Chrysost. 5. Let this further be noted that Ambrose taketh this to be spoken vnto the weake that he should not scrupulum inijcere cast a scruple in the minde of him that eateth all things and cause him to doubt But Chrysostome and Theodoret doe better vnderstand it as spoken to the strong that he by his eating should not cause the weake to stumble and so fall and perish and this is more agreeable to the Apostles words destroy not by thy meate now he which eateth destroieth with his meate not he which eateth not and againe the weake were more in daunger to be offended and so to fall away from the faith then the strong 31. Quest. What is meant by the good or commoditie which they must not cause to be blasphemed vers 16. 1. Cause not your commoditie your good c. This is diuersly skanned 1. Chrysostome vnderstandeth either the Christian faith and hope of eternall reward or charitas bonum vestrum dilectio c. this good of yours is loue brotherly charitie c. 2. Origen interpreteth bonum nomen your good name or fame so also Lyranus and Origen hath beside an other exposition bonum est spiritualiter legem intelligere it is a good thing to vnderstand the law spiritually to decline the wicked opinions of heretikes as vncleane meates 3. Ambrose vnderstandeth opera bona good works quae obfuscantur c. which are obscured by one small slippe or error 4. Anselme taketh this good or commoditie to be ipsam manducationem the eating it selfe which is good and lawfull so Gorrhan Hugo 5. Some vnderstand the doctrine of the Gospel in generall and God himselfe who is called the good of his people as Hosh. 8.3 Israel hath forsaken the good that is God himselfe Pare so Osiander doth interpret this good to be the Gospel 6. But it is better vnderstood of Christian libertie which they haue receiued by Christ from the bondage and ceremonies of the law whereby they know it to be lawfull to eate any kind of meate thus the Greeke Scholiast Haymo Thomas Martyr Vatablus Calvin Tolet Gualter Piscator Faius and most of our new writers and this is so expounded by S. Paul himselfe 1. Cor. 10.29 Why should my libertie be condemned for an other mans conscience and this Euangelicall libertie is called our good for these two reasons both because it is peculiar to Christians and thereby the dignitie and excellencie of their calling appeareth that are freed from the ceremonies of the law 2. To be blasphemed 1. Chrysostome vnderstandeth this onely of those which are without when thou contendest about meates and makest a schisme in the Church facis vt qui foris sunt blasphement thou causest them which are without to blaspheme P. Martyr specially vnderstandeth maledicta infirmorum the rayling of those which are weake so also Beza but it is better referred to them both the weake are occasioned to condemne this libertie as contumelious to God himselfe and they which are without speake euill of the Christian faith as beeing the occasion of contentions 2. Now for the manner of this blasphemie 1. Origen vnderstandeth it of the doctrine it selfe for they which are offended will thinke that Christians are of this faith and beleefe that they thinke none can be saued nisi qui suillis vescitur carnibus but him that eateth swines flesh 2. the Greeke Sholiast referreth it to their persons the weake will thinke eos ventri inservire that they doe eate of things to serue the bellie 3. Haymo thinketh that the weake blaspheme cum rogamus eos comedere c. when we compell them to eate that which they abhorre 4. But this rather is the blasphemie the weake hold such to be transgressores transgressors of the law Lyran and crie out by the Gospel rescindi voluntatem Dei that Gods will and law is violated Beza augent licentiā vulgi and they make the common sort more licentious Melanct. 32. 32. Quest. How the kingdome of God is not said to be meate and drinke v. 17. 1. Origen by this kingdome vnderstandeth the life to come haec aliena sunt ab illa conversatione futura these things meate and drinke shall be of no vse in our conversation in heauen so also Anselme so he thinketh that the Apostle speaketh both of the kingdome of glorie to come and of those things whereof that kingdome shall consist righteousnes and peace ipse erunt nobis cibus they shall be our meate there so also Haymo it is a follie to contend or dispute about those things quae in regno coelorum non erunt necessaria which shall not be necessarie in the kingdome of heauen 2. Chrysostome by the kingdome vnderstandeth also regnum coelorum the kingdome of heauen but the other he referreth to this life meate and drinke non sunt in regnum caelorum introducentia are not the things that must bring vs to heauen they are not causa regnandi the cause of our raigning Hugo Gorrhan But Peter Martyr saith this is aliena interpretatio an interpretation not agreeable to the Apostles minde for he maketh not those things which follow righteousnes peace ioy the causes of saluation for Christ onely is the cause 3. Some by the kingdome vnderstand the Christians themselues in whome the spirit of God raigneth not by the vse of meates and drinks but in that they follow righteousnes and peace Vatablus 4. But here better we vnderstand regnum gratiae the kingdome of grace
whereby Christ ruleth in our hearts by his spirit Par. via ad regnum the way vnto the kingdome Sa this kingdome of God is gratia qua Deo reconciliamur the grace whereby we are reconciled vnto God Tolet the meaning then is that this kingdome of grace consisteth not in these externall things as in meates and drinks God is not thereby worshipped neither doth the observation of such things make vs acceptable vnto God 1. Cor. 8.8 5. Augustine epist. 86. maketh mention of one Vibicus who by this text would prooue that Christians were to fast vpon the saturday which was the Iewes Sabbath because the kingdome of God is not meate and drinke but Augustine there answeareth then at other times as vpon the Lords day and when els we fast not non pertineamus ad regnum Dei belike we should not belong vnto the kingdome of God the Apostle then excludeth not the vse of meates and drinkes simply but the placing of religion in them 6. But it will be obiected is not a man bound to eate and drinke to sustaine nature for otherwise he should be guiltie of his owne death and is it not acceptable vnto God to fast from meates for the subiugation of the flesh how then doe not these things belong to the kingdome and seruice of God Answ. Meates and drinkes of themselues belong not to the kingdome of God which is spirituall but as they are referred and doe helpe toward the spirituall good as they may be an obiect of our patience in the want of them and of our temperance in vsing them soberly when they abound but then not the vse of the things themselues but our obedience to the ordinance of God in vsing them for our necessitie and refraining as occasion serueth doth commend vs vnto God 33. Quest. Of righteousnes peace and ioy in the holy Ghost 1. But righteousnes now the Apostle sheweth wherein the kingdom of God consisteth he reckoneth not vp all those spirituall things wherein the kingdome of God standeth but giueth instance in some for the rest Hyper. Here 1. Chrysostome by iustice or righteousnes vnderstandeth vita virtutis studio commendata a life studious of vertue 2. Haymo the iustice of the next life where one shall not hurt an other 3. some that particular iustice which is to giue euery man his owne Gorrh. Perer. 4. some the iustice obtained by the death of Christ and giuen vnto those which beleeue Piscator 5. but it both comprehendeth the iustice of faith and the fruits thereof in our regeneration Martyr Pare so Lyranus iustitiam per fidem formatam iustice formed by faith 2. Peace 1. Haymo vnderstandeth the perfect peace which the Elect shall haue with God and his Angels in the next world 2. Chrysostome pacificus convictus cum fratre peaceable liuing with our brethren 3. but beside the externall peace it signifieth the inward peace of conscience betweene God and vs which is a speciall fruit of iustification by faith Rom. 5.1 beeing iustified by faith we are at peace with God 3. And ioy 1. Haymo expoundeth it to be ineffabile gaudium ex visione Dei the vnspeakable ioy by the sight of God in the next life 2. some gaudium de fraterna pace the ioy that springeth of brotherly peace gloss ordinar 3. gaudium de bonis spiritus sancti ioy arising of the gifts of the spirit in receiuing them thankfully Hugo 4. some referre it to the manner how the workes of iustice should be done that is prompte chearefully readily Perer. numer 17. 5. But this ioy is taken generally for the spirituall ioy which the faithfull haue in God which ariseth partly of the expectation and hope of the reward to come and of the present feeling of Gods fauour in Christ in the remission of sinnes Mart. and this ioy maketh the faithfull to be ioyous in tribulation as the Apostle saith Iam. 1. Count at exceeding ioy when ye fall into diuers tentations this ioy proceedeth partly ex spe futuri praemiij out of the hope of the reward to come partly ex dilectione Dei out of the loue of God for that which one loueth he reioyceth and delighteth in Tolet. 4. The Apostle addeth in the holy Ghost 1. to shew the author and efficient cause of those graces which is the spirit of God as S. Paul saith Galat. 5.22 The fruit of the spirit is loue ioy peace Pareus 2. as also to shew a difference betweene ciuill and worldly ioy and spirituall for concerning worldly ioy our blessed Sauiour faith Woe vnto you that now laugh for ye shall waile and lament Luk. 6.25 but of the other ioy he saith Your ioy shall no man take from you 3. he sheweth also the forme and manner of these good things that they are spirituall not carnall as consisting in meate and drinke and such outward things Quest. 34. Of these words he which in these things serueth Christ is acceptable to God c. v. 18. 1. The vulgar Latine readeth he which serueth in this that is in the spirit as Origen and Ambrose interpret but in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these things and so translateth the Syrian interpreter and so also the sense is better to shew that the kingdome of God consisteth in righteousnesse peace and ioy because they which are exercised in these things are pleasing vnto God and they which please God shall enter into his kingdome the like saying the Apostle hath 1. Tim. 4.8 bodily exercise profiteth little but godlines is profitable to all things c. 2. In these things that is in righteousnesse peace and ioy better then by these things as Beza Martyr Erasmus for he sheweth the manner how we serue Christ not the cause Pareus 3. Serveth the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruing so that we see that distinction betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 service not to be perpetuall the first whereof the Papists take for that adoration which is peculiar to God the other to be that which may be yeelded vnto Saints 4. Here is no place for merite for the Apostle speaketh not here of externall workes but of internall wrought in vs by the spirit and so Lyranus well interpreteth he that serveth interius in mente inwardly in his mind therefore that is but a corrupt glosse of Gorrhā he that pleaseth God meretur regnum aeternum meriteth eternall life for he pleaseth God not by his owne merite but because he serueth Christ as Origen well saith qui servit Christo in quo complacuit Deus placet Deo he which serueth Christ in whom God is well pleased pleaseth God 5. Is accepted of men 1. That is but a curious distinction which the ordinarie glosse hath he pleaseth God secundum gaudium in respect of his ioy for God loueth a cherefull giuer and is accepted of men in respect of iustice and peace but in all these rather he that serueth Christ is approoued
both of God and men 2. de syncero iudicio loquitur he speaketh of the syncere iudgement of the godly that will approoue the faithfull seruants of Christ in these things though the world hate them Calvin yea euen the wicked and profane testimonium fecerit shall sometime giue testimonie of the godly 3. marke the order first he pleaseth God and then is approoued of men for he that is approoued of men is not alwaies pleasing vnto God 4. so then as the seruants of Christ are not to seeke the approbation of men so neither must they contemne it as the Apostle said before Rom. 12.17 pronouncing things honest in the sight of all men Quest. 35. How we ought to follow peace and those things which concerne edifying v. 19. 1. These two seeking of peace and edifying ought to be the two cheefe orders of euery action charitie seeketh peace and edifying is by faith Gryneus 2. As before he spake principally of the inward and spirituall peace so now he mooueth vnto ecclesiasticall and externall peace which yssueth out of the other and to vse those meanes whereby this peace may be furthered as patience forbearance charitie the contratie whereof breed dissentions and discord 3. We must follow this peace that is seeke it earnestly and with ardent desire Origen noteth here that where as peace by mens contentions is chased away fugitans consectanda est she must be followed fleeing away and as it were be called backe againe 4. But it sufficeth not to followe peace but edifying also for there is a peace which edifieth not as to haue peace with the wicked and superstitious is not to edifie but destroy the faith therefore truth and peace must be ioyned together as the Prophet saith Zachar. 8.19 Loue truth and peace 5. This phrase of edifying is familiar with S. Paul the Church of God is as a spirituall house and the Temple of God consisting of living stones 1. Pet. 2.5 euerie one then must bring somewhat toward the building and repairing of this house and though the Pastors and teachers are the principall and chiefe builders yet euerie one must by his good example seeke to edifie an other 6. Peace and loue must goe before whereby these liuely stones must be ioyned and as it were cemented together before they can be put to the building of this spirituall house 36. Quest. What the Apostle meaneth by the worke of God v. 21. 1. Destroy not the worke of God Chrysostome interpreteth this to be salutem fratris the saluation of our brother Origen adificium charitatis the building of charitie Haymo man himselfe as he consisteth of a soule and bodie Hugo the grace of God the interlin glosse which Gorrhan followeth faith and other vertues but this worke of God in our brother is faith as our Sauiour saith Ioh. 6.29 This is the worke of God that ye beleeue Par. Mart. Tolet this faith in our weake brother though it be imperfect is Gods worke which we must nourish and not seeke to extinguish as it is saide of our blessed Sauiour that he should not quench the smoking flaxe 2. But this must be vnderstood de inconsulto conatu of their vnaduised endeauour who as much as in them lieth seeke to destroy Gods worke not de effectu of the effect for the worke of God can not be destroied Gryn 3. And whereas he saith destroy not Gods worke for meates sake it followeth not but that meate is also Gods worke and creature but yet mans saluation is a greater worke man was not made for meate but meate for man as Ambrose saith or he opposeth Gods worke and mans worke which is to eate or not to eate flesh Gorrhan or he speaketh not of the nature of meate sed de scandoloso vsu but of the scandalous vse Pareus 37. Quest. In what sense the Apostle saith It is good neither to eate flesh nor drinke wine c. v. 21. 1. It is good he speaketh not of that kind of abstinence which is from surfeting and drunkennes or whereby the bodie is tamed and the minde made apter vnto good things for this is simply good but this abstinence is onely from meates to auoid offence and so it is good onely not to eate with this condition if thy brother be offended Mart. and the Apostle speaketh comparatiuely it is good that is better not to eate in this case Bucer 2. He giueth instance of meates and wine which are not simply necessarie vnto mans life for it is possible to liue without them but à necessarijs non suspectis from necessarie food and not suspected we must not abstaine though our brother should be offended as if one should take offence at our eating of bread without it a man can not liue But there are some things though not necessarie simply to maintaine life yet for the preseruation of health as some must needes drinke wine as S. Paul counselled Timothie to drinke a little wine for his healths sake in this case a man ought to forbeare for a time with a little detriment of his health for our brothers saluation is to be preferred before the health of the bodie but if he that is offended will not be perswaded then he is no longer to be counted weake but obstinate and in this case we are not bound to forbeare 3. But it will be further obiected what if our weake brother will not be perswaded but continueth still in the same minde is a man bound to abstaine from those things for euer No he is not for now his infirmitio is turned to obstinacie for in this case our blessed Sauiour regarded not the scandall of the Pharisies which were offended at him because they were wilfully blind And whereas S. Paul saith he would not eate flesh as long as the world standeth rather then he would offend his brother 1. Cor. 8.3 he must be vnderstood to speake with a condition si opus erat if it were needefull for him so to doe and if his brothers infirmitie did still occasion it and he speaketh of the preparation of his minde that he is readie if there be no other let to abstaine for euer 4. Hierome in diuers places epist. ad Furi ad Salv. ad Eustach vrgeth this place to prooue the abstinence of professed virgins and other into Monasticall life because the Apostle here saith it is good not to eate flesh c. as though it were euill to eate but the Apostle simply forbiddeth not to eate flesh or drinke wine but with this condition if it be done with offence And Origens iudgement here is to be prefered who maketh eating or not eating to be a thing of it selfe neither good nor euill but indifferent and his reason is potest non manducare carnem malus homo an euill man may not eate flesh nor drinke wine which he sheweth to haue beene the vse of certaine heretikes But in two cases meates which are by nature cleane become vncleane in vse one is
merited both to himselfe and his members the glorifying of his bodie and the manifestation of his Godhead to this purpose Lombard lib. 3. distinct 18. and some of our Protestant writers seeme to incline to this opinion as Pet. Martyr 1. Pet. Martyr would prooue so much out of this place v. 9. Christ therefore died and rose againe c. that he might be Lord of the quicke and dead whereupon he inferreth thus which dominion though God might haue conferred vpon him gratis freely yet meritis eius dare maluit he did choose to giue it rather for his merits Answ. Though I reverence the iudgement of this learned writer whose worthie commentaries vpon the Scriptures are not inferiour to any of our newe writers yet herein vpon better reason I must dissent from him The argument followeth not Christ therefore died c. therefore by his death he merited 1. like as this is no good reason the Martyrs die to the ende to set forth Gods glorie Ergo they merit the setting forth of his glorie that indeede is the ende and consequent the other is not the meriting cause but precedent onely 2. Christ died then to that ende because this was the way and order appointed of God whereby he should come to exercise his dominion 2. Lombard in the place before recited vrgeth that place Philip. 2.7.8 he became obedient to the death of the crosse c. wherefore God hath exalted him here the exaltation of Christ is the reward of his humiliation and this the meriting cause of the other Answ. 1. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore doth not alwaies signifie the cause or merit but the order also and sequele of a thing as Genes 22.16 Because thou hast done this thing c. I will exceedingly blesse thee c. and all the nations of the earth shall be blessed in thee vnlesse any will thinke that Abraham by that one act of obedience in being readie to sacrifice his sonne merited to be the father of Christ according to the flesh in whom all the earth should be blessed see the like Heb. 1.9 Because thou hast loued righteousnesse c. God hath anointed thee with the oyle of gladnes aboue thy fellowes c. but the deitie or to be deified cannot be merited 2. The Apostle then in this place sheweth the order of the passion and glorification of Christ as Luk. 24. Ought not Christ to haue suffered these things and so to enter into his glorie likewise S. Peter 1. ep c. 1.11 ioyneth together the sufferings of Christ and the glorie which should followe 3. The Rhemists vrge that place Heb. 29. We see Iesus for the passion of of his death crowned with glorie and honour Answ. The words are displaced which in the originall stand in this order We see Iesus a little lower then the Angels by the passion of his death crowned with glorie and honour c. so that these words by the passion of his death must be ioyned with the former clause made a little lesse then the Angels not with the latter crowned with honour c. 2. An other opinion is that euerlasting glorie was gratuitum donum a free gift conferred vpon Christ not merited as Pareus collecteth by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gaue him as of free gift a name aboue all names c. Phil. 2.9 Answ. 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwaies signifie to giue freely as the wife is said in profane authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gratifie her husband in yeelding the vse of her bodie which yet is her dutie to performe 2. and it were better to say that Christ receiued his glorie of merit then by grace and favour to shew a difference betweene Christ and his members for we receiue all by grace Christ not by grace but as his due receiued his glorie 3. and for the further explanation of that place Philip. 1.9 1. some thinke that Christ onely merited the glorie of his bodie for his soule was glorified ab ipso instanti incarnationis from the verie instant of his incarnation Lyranus 2. some thinke that he merited onely manifestationem the manifestation of his glorie which he had before secundum rem indeede so also Lyranus 3. Augustine vnderstandeth this gift to be giuen per gratiam vniens non adoptans by the grace of vnion not of adoption 4. Ambrose interpreteth it de naturali donatione ab aeterno of the naturall donation from all beginning as Christ is the Sonne of God post crucem manifestatur quod à patre cum generatur accepit after his passion that is manifested which he receiued of his father in his generation I ioyne two of these expositions together that the glorie which was due vnto Christs humanitie in respect of his vnion was not now first conferred after his passion but then manifested which manifestation was not merited but did fall out in that order as God had appointed as due vnto Christs humanitie by reason of that vnion 3. This then is our opinion that Christ did not merit any thing for or to himselfe but all which he wrought and purchased was for vs as may appeare by these reasons 1. To what ende Christ was borne died and suffered to the same he rose againe and was glorified but he was borne and died not for himselfe but for vs Isay. 9.6 to vs a child is borne and he was not offered for his owne sinnes Heb. 7.27 which he had not therefore neither receiued he glorie for himselfe but for vs to this purpose Ambrose de fide resurrection c. 24. si nobis non resurrexit vtique non resurrexit qui cur sibi resurgeret non habebat if he did not rise for vs he did not rise at all for he had no cause to rise for himselfe But that saying of Ambrose will be obiected vpon that place to the Philipians 2. quid quantum humilitas mercatur hic ostenditur what and how much his humilitie merited here it is shewed Answ. The fathers doe vse this word merere to merit in a large sense it signifieth impetrare obtinere â—o obtaine a thing or posse contingere to be able to fall out as Ambrose saith epistola meruit pervenire in manus tuas the epistle merited to come to your hands that is might or obtained to come But he is otherwise absolutely of iudgment that no works can truely or properly merit at Gods hand as de vocat gent. lib. 1. c. 5. Ambrose or Prosper thus writeth nulla possunt tam praeclara opera existere quibus hoc quod gratis tribuitur per retributionis iudicium habeatur there can be no such excellent workes whereby that should be had by way of retribution and recompence which is freely giuen for so the redemption by Christs blood vilesceret should waxe vile and be of small worth 2. M. Calvin addeth this reason Christi gratiam obfuscat it would much obscure the grace of Christ if
shewed in the verse following so the Apostle calleth it a communicating concerning the matter of giuing and receiuing Phil. 4.15 6. Chrysostome further noteth that the Apostle saith not almes but communication somewhat to extenuate it in respect of the Saints to whom it was a kind of debt and he saith a certaine or some communication in respect of the Romans ne videatur Romanis avaritiam exprobrare least he should seeme to vpbraide the Romans with couetousnesse Theophylact. Quest. 35. How the Gentiles are said to be debters to the Iewes 1. Their debters are they c. 1. not the poore are debters to the rich quia tenentur pro ijs orare because they are bound to pray for them Hugo 2. nor debters onely in respect of God à quo misecordiam pectant of whom they looke for mercie gloss interl 3. not yet onely in generall because the rich debent vsum necessariorum do owe the vse of necessarie things vnto the poore as the wise man saith Prov. 3.27 withhold not good from the owners thereof 4. but the Gentiles are said to be debters because they had receiued spirituall things from the Iewes as the Apostle expoundeth afterward 2. There are two kind of debts one is ex debito necessitatis by a debt of necessitie and so the people are bound to giue of their temporalls vnto their Pastors and Ministers and there is debitum honestatis a debt of honesty and so the rich are bound to giue vnto the poore Hugo Card. but this distinction rather is to be receiued there is debitum ciuile a ciuill debt and so the people pay carnall things for spirituall and debitum naturale a natural debt or equitie and so for a benefit receiued euerie one is bound to shewe the like againe Gorrhan Par. 3. If the Gentiles be made partakers of their spirituall things c. 1. The spirituall things of the Iewes are these as Chrysostome obserueth ex ipsis est Christus ex ipsis sunt Apostoli Prophetae c. of them was Christ of them came the Apostles and Prophets from them came the Gospel 2. Origen hath here an excursion running out to a mysticall and allegoricall sense by the Saints at Ierusalem he vnderstandeth those which are spirituall by the Gentiles those which are yet imperfect in whom the flesh must spiritualibus ministrare praeceptis minister and be obedient vnto the spirituall precepts and not lascivire in carnalibus waxe wanton still in carnall things but this is farre from the Apostles meaning 4. Chrysostome obserueth an emphasis in euerie word as he saith the Gentiles ought to minister as they quiregibus tributa persolvunt which vse to pay tribute vnto kings the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly to execute some publike ministerie and it is sometimes referred to spirituall offices it is here vsed to signifie that this office of the Gentiles in communicating to the necessities of the Saints was both publicum sacrum publike and sacred it was as a sacrifice vnto God Calv. Beza And whereas the Apostle saith their spirituall things but not their carnall Chrysostome sheweth the reason of this difference because carnalia sunt omnium communia things carnall are common to all Quest. 36. In what manner almes ought to be given Diuerse necessarie considerations touching the distribution of almes may be obserued out of the 28. and 27. verses 1. whereas they of Macedonia and Achaia did minister vnto the necessitie of the Saints of Ierusalem which was farre distant and remote from those countreys of Grecia therein we haue an example not onely to stretch forth our hand to the needie that are among our selues but to extend our liberalitie to other churches abroad that are in want and necessitie 2. whereas it seemed good vnto them therein appeareth their chearefulnes and willingnes that they gaue of a willing and readie minde as S. Paul exhorteth the Corinthians 2. epist. c. 9.3 3. they did communicate vnto the Saints for though we must doe good to all yet specially we are bound to doe it to the houshold of faith 4. and in that the Apostle saith yee are debters he sheweth that they were bound hereunto by the common bond of charitie and Christianitie that although in respect of any ciuill bond they were free and their almes was an offering of their freewill and franke mind yet in charitie before God they were bound thereunto Quest. 37. What the Apostle meaneth by sealing of the fruite v. 28. When I haue sealed vnto them 1. the vulgar Latine readeth haue assigned so Lyran. Haymo but the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather consignans vel obsignans sealing confirming then assigning and setting ouer 2. Origen vnderstandeth it of that seale quo imago Dei exprimitur whereby the image of God is expressed that he which giueth giue in simplicitie of heart seeking no praise of men for then opus suum signaculo divinae imaginis signat he doth seale his worke with the signe of the diuine image 3. some take it literally cum sub sigillo cuiusque ecclesiae ostendero c. when I haue shewed vnder the seale of euerie Church how much euerie one hath sent gloss interlin Hugo 4. Erasmus referreth it to the Macedonians it should be vnto them tanquam thesaurus in tuto reconditus as a treasure surely laid vp so also before him Chrysostome and Theophylact in aerarium regium condam I will lay it vp as in the kings treasurie 5. the Greeke scholiast thus in coelis repositurus he will lay it vp as it were in heauen 6. But the Apostle vseth onely a metaphoricall speech taken from those which vse to seale the treasure or letters committed vnto them the Apostle saith no more but this after I haue faithfully deliuered vnto them this collection committed vnto me so Calvin Mart. Pareus with others This fruit Almes and other workes of mercie are called a fruit in three respects 1. in regard of the efficient cause which is first the spirit as good workes are called the fruits of the spirit Galat. 5.22 then of faith and charitie they are the fruites 2. in respect of the obiect vpon whom such workes of mercie are shewed and exercised they are fructus pietatis a fruit of their pietie when God stirreth vp the hearts of others to supply their necessities which depend vpon God 3. in respect of the giuer and worker they are fruits as Chrysostome obserueth lucrum acquirere contributeres that the giuers of almes do purchase gaine vnto themselues for God will reward them and recompence their benignitie Quest. 38. What the Apostle meaneth by the aboundance of the blessing of the Gospel of Christ v. 29. 1. Some by this benediction or blessing vnderstand the plentifull almes and contribution which the Apostle should finde among the Romanes for so he calleth their beneficence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessing 2. Cor. 9.5 Erasmus 2. Chrysostome and Theophylact mislike not this sense poteris
v. 5. he was wounded for our transgressions and it followeth he was broken for our iniquities and againe the chasticement of our peace was vpon him and with his stripes are wee healed verse 6. the Lord hath laied vpon him the iniquities of vs all verse 8. For the transgression of my people was he plagued v. 10. he shall make his soule an offering for sinne v. 11. he shall beare their iniquities v. 12. he bare the sinnes of many and praied for the transgressors what could be more euidently expressed or how in more full and effectuall tearmes could the force and efficacie of Christs death redeeming and iustifying vs from our sinnes be described 3. Controv. Against the enemies and adversaries to the Scriptures the Marcionites Libertines with others v. 4. Whatsoeuer is written c. Those heretikes which impugne the Scriptures doe either condemne them as vnnecessarie or of no vse or reiect them as superfluous for such as are perfect or hold them as defectiue and imperfect and such as haue neede of other helps and supplies the first are the Manichees and Marcionites which condemne the bookes of Moses and the old Testament the second the Libertines which doe cleaue vnto their fantasticall dreames which they call revelations and say the Scriptures are onely for such as are weake the third are the Romanists which doe beside the Scriptures receiue many traditions which they call verbum Dei non scriptum the word of God not written which they make of equall authoritie with the Scriptures 1. Against the first Origen in his commentarie here sheweth how the things written aforetime in the old Testament were written for our learning and giueth instance of these places Thou shalt not muzle the mouth of the oxe c. which S. Paul applieth to the Ministers of the Gospel 1. Cor. 9. and that allegorie of Abrahams two sonnes the one by a free woman the other by a bond which S. Paul expoundeth of the two testaments Gal. 4. and that of Manna and the rocke which signified Christ 1. Cor. 10. by this induction Origen confuteth those heretikes which refused the old Testament 2. The Libertines also and Anabaptists are confuted which thinke the Scriptures serue onely for the weake seeing the Apostle who counteth himselfe among the strong v. 1. here saith whatsoeuer is written is written for our learning the Apostle confesseth that he among the rest receiued instruction and learning from the Scriptures Those then are impudent and shamelesse creatures which doe take themselues to be more perfect then S. Paul as needing not the helpe of the Scriptures 3. Our adversaries the Papists are here in an other extreame for as the Libertines allow the Scriptures onely for the vse of the simple so they contrariwise denie them to the simple and vnlearned and challenge a propertie in them onely to themselues that are professed among them of the Clergie and to such other to whome they shall permit the reading of the Scriptures But S. Paul here writing to the whole Church of the beleeuing Romans both learned and vnlearned both Pastors and people saith generally they are written for our learning and so our blessed Sauiour speaking vnto the people of the Iewes saith Search the Scriptures Ioh. 5.39 And as for that other part of Pharisaicall leauen in adding vnwritten traditions beside the Scriptures it is also reiected by warrant of the Apostles words here whatsoeuer things are written are written for our learning things then not written are not for our learning as hauing no certentie nor foundation And S. Paul els where setting forth the manifold vse and profit of the Scriptures addeth That the man of God may be absolute and made perfect c. 1. Tim. 3.17 if perfection of knowledge and to euery good worke may be attained vnto out of the Scriptures all other additions are superfluous See further hereof Synops. Centur. 1. err 12. 4. Controv. Of the authoritie of the Scriptures that it dependeth not vpon the approbation or allowance of the Church Whatsoeuer is written c. From hence also may be confuted an other point of Popish doctrine that the Scriptures receiue their authoritie and allowance from the Church for the word of God in the Scriptures is sufficient of it selfe and we doe beleeue the Scriptures because we are perswaded by the Spirit of God speaking in the Scriptures that they are the word of God 1. For if the Scriptures should receiue their authoritie from the Church then it would follow that God must submit himselfe to the iudgement and approbation of men and the Prophet Dauid saith Euery man is a lyer can they then which are natura mendaces lyers by nature giue approbation and authoritie to the truth and further seeing faith commeth by hearing of the word of God Rom. 10.17 and the faithfull are begotten by the immortall seede of Gods word as the holy Apostle Saint Peter saith how can they that are begotten beget credite and authoritie vnto that which first begat them 2. We graunt that there are certaine motiues and externall inducements to prepare vs to this perswasion of the Scriptures that they are the word of God as 1. That they were written by Prophets which were stirred vp of God and inspired with his spirit for how otherwise could plaine and simple men as Amos that was a keeper of cattel the Apostles that were fisher men be made able to such great workes 2. they were confirmed by miracles 3. the predictions of the Prophets as of Daniel and the rest were fulfilled in their time and place but God onely can foretell and foreshew things to come 4. Beside the Scriptures haue beene miraculously preserued as the bookes of the Law in the time of the captiuitie and vnder the tyrannie of Antiochus that committed them to the fire so since both the old and new Testament haue beene by impious Tyrants as Iulian the Gothes and Vandales sought for to be vtterly extinguished but yet God hath preserued them whereas many humane writings of Philosophers Historiographers and others haue perished by fire as when Ptolomes librarie was burned at Alexandria and by other casualities 5. adde hereunto the consent of all nations that haue receiued the Christian faith who with one consent haue acknowledged the Scriptures for the word of God All these and such other motiues may be inducements vnto vs at the first to receiue the Scriptures but the full perswasion is wrought in vs by the spirit of God in the reading and learning of the Scriptures themselues that we may say touching these motiues as the Samaritanes did vnto the woman that called them to see Christ that they beleeued him not so much vpon her report as for that they had heard him themselues Ioh. 4. 3. But that saying of Augustine will be obiected Evangelio non crederem nisi Ecclesiae Catholicae me commoverit authoritas I had not beleeued the Gospel if the authoritie of the Catholike Church had not mooued mee I answer
Ambrose giueth two reasons why S. Paul did this ordinem servat vt ab ecclesia pro rectore suo fiat oratio he obserueth order that by the Church intercession may be made for their Rector and againe multi minimi dum congregantur vnanimes siunt magni many little ones while they are gathered together with one accord are become great the prayer of the congregation is effectuall all this being admitted yet this followeth well that seeing Paul craveth the assistance of the Romanes in their prayers who were farre inferiour vnto him that the efficacie of prayer dependeth not vpon the worthines of the person 6. Morall obseruations Observ. 1. How we ought to reade the Scriptures v. 4. Whatsoeuer things are written are written for our learning c. Thus ought euerie one to reade the Scriptures that he may edifie himselfe thereby either informe his iudgement correct some error of life be stirred vp to some holy dutie or other as Dan. c. 9. by reading the prophesie of Ieremie receiued some comfort concerning the deliuerance of Gods people out of captiuitie If euerie one that taketh Gods booke into his hand did make this the ende of his reading and hearing the Scriptures should not be turned ouer in vaine as now they are of many Some will not consult with Gods booke at all some looke into it but of curiositie to encrease their knowledge some of a corrupt minde to wrest the Scripture to confirme their errors but the true reading of Scripture is thereby to be edified Observ. 2. Praiers to be ioyned with preaching the word and reading of Scripture v. 5. Now the God of patience and consolation c. S. Paul vnto his exhortation addeth prayer shewing the right kinde of preaching to ioyne vnto the interpretation of Scripture prayer as Ezra 9.4 the Israelites in that their solemne feast did reade in the booke of the lawe fowre times a day and as often did they pray and confesse their sinnes so they which reade the Scriptures should with prayer make a way that God would open their vnderstanding and make their reading profitable vnto them Observ. 3. What an excellent thing it is to be of one minde v. 6. That ye with one minde and one mouth c. Origen here taketh occasion to set forth what an excellent thing vnanimitatis gratia the grace of vnanimitie is to be of one mind as Matth. 18. our blessed Sauiour promiseth that when two or three are gathered together in his name he will be present in the middes among them whereof see a president Act. 2.1 where the Apostles beeing with one heart assembled together in prayer receiued the holy Ghost Origen alleadgeth an other example taken out of the old Testament how in the diuision of Corah Dathan and Abiram whom the earth for their rebellion swallowed vp quicke the three sonnes of Core Assir Elkanah and Ebiasaph with one heart and consent did sequester themselues from that conspiracie and died not with their father see Numb 26.11 and 1. Chron. 6.23 where these sonnes of Core are named as surviuers to their father And for this cause he thinketh that S. Paul ioyneth with himselfe in his epistles sometime Softhenes sometime Syluanus and Timothie in the salutations to shew their consent of minde and vnanimitie vnto the which they exhorted others Observ. 4. How we ought to entertaine one an other with louing affection euen those which hate vs. v. 17. Receiue ye one an other c. Chrysostome hath here an excellent morall that though one be averse from vs we should not be averse in affection from him say not if he loue me I will loue him 1. this is as if thou shouldest say si me dexter oculus non dilexerit effâ—diam illum if my right eye doe not loue me I will pull it out if one of the parts of thy bodie be in danger to be cut off from the rest nihil non molimur quo iliud vniamus itreum we vse all meanes to vnite it againe so must we seeke by all meanes to winne those vnto vs by our loue that are alienated in minde from vs. 2. maior expectanda tibi merces c. thou aâ—â—o expect a greater reward if thou louest him that loueth not thee for he that loueth thee againe hath recompenced thee but he that being loued loueth thee not againe Deum tibi pro seipso debitorem constituit doth make God thy debter for him 3. co magis te imitatorem esse Christi declarabis thou shalt so much the more make thy selfe an imitator of Christ who prayed for his enemies 4. by this meanes nullam non animam emollies thou shalt mollifie any heart though neuer so hard for if one loue him of whoÌ„ he is loued much more shall they win loue that loue where they are hated 5. Dost thou not see turpes amatores alapas ferre c. that filthie louers do suffer blowes checks taunts at the hands of their paramours shall not the loue of God as much preuaile with vs as that diabolicall loue 6. Moses aversari non potuit illos qui illum toties aversati Moses could not be averse to those which had beene averse to him but wisheth rather to be blotted out of Gods booke then they should not be spared 7. aversaris hominem fidelem quem Christus cum adhuc infidelis esset non est aversatus dost thou turne away from a faithfull man whom Christ disdained not beeing yet an infidel but vouchsafed to die for him Observ. 5. How God is to be praised not with the mouth onely but the heart v. 6. That ye with one minde and one mouth may praise God c. Chrysostome also well sheweth how we should sing vnto God 1. Cythara Davidica nobis opus est we haue need of Dauids harpe for the deuill goeth about to strangle vs as he did Saul strangulat nos malis artibus he doth strangle vs with wicked workes he that singeth with his mouth and haltech in his life is like vnto Saul who was more inflamed at Dauids playing psallenti malis operibus repugnat he with euill workes resisteth and spurneth against the singer 2. when we are about to heare or sing Dauids Psalmes timet malius ille daemon c. the wicked spirit feareth least after we haue heard we should frame our life thereafter but when he seeth vs to continue the same which we were before nothing reformed isto protinus timore exuitur he is ridde of this feare 3. psallamus itaque operum cantionem c. let vs then sing a song of good life and workes and so cast out sinne worse then the deuill for the deuill oftentimes prodest vigilanti profiteth him that is watchfull and vigilant but sinne is altogether vnprofitable the deuill doth assault a man against his will voluntarius daemon est peccatum spontanea insania sinne is a voluntarie deuill and a selfewilled madnes incantemus igitur anima peccatis obsessae ex Scripturis let vs
to take heed of fraud and deceit Calvin and so they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not euill that is not suspicious cautelous but simple they are so said not euill or innocent harmelesse non à puritate conscientiae sed defectu industriae not in the puritie of their conscience but in their want of industrie and circumspection Lyran. as the Apostle describeth them 2. Tim. 3. 6. They lead captiue women laden with sinnes c. which are euer learning and neuer come vnto knowledge They are simple then not as innocent for they are laden with sinnes but as ignorant and continually learning such the wise man speaketh of Prov. 17.15 The simple beleeueth euery word 5. Let now any indifferent man iudge if all these notes and markes of false teachers and seducers doe not adhere and cleaue as fast as pitch vnto the seducing Popish Iesuites or Iudasites rather 1. They pretend the name of Iesus and call themselues by his name yet their doctrine and practise sheweth that they are not the seruants of Iesus 2. They grow rich and turne all to their owne commoditie in Fraunce they could in few yeres bestow an 100. thousand crownes in the building of the Iesuites Colledge at La-flesh and an 100. thousand crownes more in revenew witnesse Anti Cotton 3. through their insinuating speaches promising heauen for workes worthie of hell and with praising yea adoring their ministers and instruments of mischeefe they deceiue and seduce many 4. and especially they worke vpon carnall and ignorant persons that haue no knowledge in themselues but altogether depend vpon them for their instruction and direction in faith Quest. 18. Why the Apostle maketh here mention of the obedience of the Romans v. 19. 1. He doth speake of their obedience some thinke to that end vt bono exemplo essent alijs that they should giue a good example vnto others to decline false teachers because they were in the eie of the world Lyran. 2. some will haue it vsed as a reason why they should take heed of false teachers because they had professed their obedience and subiection to the faith and therefore beeing subditi verae fidei veris Apostolis subiect to the true faith and true Apostles they should not receiue false doctrine Gorrhan 3. Origen thinketh that the Apostle subtiliter facilem indiscretam Romanorum obedientiam notat doth cunningly note their facile and vndiscreete obedience how readie they were to be swaied and therefore they had need to be admonished so also Martyr and Pareus but such facilitie in listening vnto any teacher had not beene worthie the name of obedience 4. Chrysostome thinketh it is a preoccupation to preuent their suspition least they should haue such an opinion of the Apostle as though he held them wauering and vnconstant and easie to be carried away and therefore he should say in effect incautos alios alliciunt they doe intise others that are not cautelous but not you Theophylact your obedience is knowne well enough but yet you had neede to be admonished Calvin but this is not so fit because the Apostle rather rendreth a reason of his former exhortation as the words shew for your obedience c. then vseth any preoccupation 5. wherefore this sense is more agreeable that although the Apostle had good experience alreadie of their obedience yet he would haue them be constant nolit eos gradu suo excidere he would not haue them fall from that degree of perfection which they had alreadie attained vnto but continue constant still in resisting of contrarie doctrines for the Apostle did foresee that the Romane Church beeing once infected with error would be daungerous to other Churches Gualter as it is not sufficient for a matrone to haue beene once chast vnlesse she still continue Osiander Quest. 19. What it is to be wise concerning that which is good and simple in euill 1. Origen thus vnderstandeth it to be wise vnto good is semper aliquid boni invenire to find out alwaies some good thing as if we be hindered that we cannot bring forth a good worke then to find out some good saying if not that then votum bonum to make some good vow or wish to be simple in euill that we be not craftie malum pro malo reddere to render euill for euill to the same purpose Severianus in Oecumenius to be wise to doe good is to prouide ne nobis noceatur that we be not hurt to be simple in euill that we offer no hurt to others 2. Lyranus thus we must be wise in bono cognoscendo operando in knowing and working of that which is good and simple not in knowing but in working of euill so Haymo bonum sapite faciendo malum ignorate vitando be wise vnto good in doing it and simple or ignorant in shunning of euill 3. But this sentence rather is to be vnderstood according to the present argument that the Apostle would haue them wise in discerning of true doctrine from false but simple in deuising of euill which is agreeable to that saying of our Blessed Sauiour they should be wise as serpents innocent as doues and of S. Paul 1. Cor. 13. that they should be children in maliciousnesse but not in knowledge this sense the words themselues fauour the simple are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without any mixture of euill of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mingle and the priuatiue α though some will haue it deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an horne such an one as is without hornes that is hath no power to doe hurt so then he is simple and sincere to euill that neither hath cunning to sophisticate the truth and to bolster out false doctrine neither to worke mischeefe 4. But yet this place maketh nothing at all for ignorant simplicitie for it must be ioyned with wisdome and there is no wisedome without knowledge the Popish simplicitie then ioyned with grosse ignorance which the Iesuites require in their disciples is not the simplicitie which S. Paul speaketh of Martyr 5. Origen here mooueth a question how one and the same man may be said both to be wise and yet simple and he answeareth that this may well be in diuerse respects as one may be wise toward God and yet a foole to the world as here in the world he that is skilful in one art may be yet simple in another as sapientissimus Grammaticus c. a wise Grammarian may be simple in the carpenters trade and a good Pilote of a shippe may be ignorant in Physicke Quest. 20. How the God of peace shall tread downe Sathan 1. The God of peace 1. This is a good reason to stirre them vp to vigilancie against false teachers from the hope of victorie 2. he calleth him the Lord of peace to shew that qui pacem amat he that loueth peace will dissolue whatsoeuer destroieth it Chrysostome 3. and God shall doe it they must not be confident vpon their
lawe it selfe and the Prophets require Chrysost. and beside this is added ne Evangelium quasi novum à veteri lege dissidens least the Gospel should be suspected as newe and dissenting from the lawe At the commandement of the eternall God 1. Haymo referreth it to the commandement of Christ giuen to his Apostles goe and preach the Gospel to euery creature but it signifieth more the euerlasting ordinance and appointment of God aeternaliter disposuit qua fierent in tempore he disposed from euerlasting the things which should be done in time Lyran. so Chrysost. olim praefinitum erat nunc autem apparuit it was appointed before but appeared now 2. so here the Apostle curiosis quaestionibus ianuam claudit doth shut a doore against all curious questions least any man should enquire why the mysterie of the Gospel was kept secret and hid so long the Apostle sendeth vs to the secret counsell and determination of God 3. God is called eternall as a title peculiar vnto himselfe that is truly eternall which is without beginning and ende and whereas other things are immortall as Angels and the soule of man yet this difference there is it is one thing non mutari cum possit mutari not to be changed when it hath yet a possibilitie to be changed an other non posse prorsus mutari not to haue any possibilitie to be changed at all which onely belongeth vnto God to be of an immutable nature gloss ordinar 4. The ende followeth for the obedience of faith 1. Chrysostome obserueth here fides obedientiam exigit non curiositatem faith exacteth obedience not curiositie we must not curiously inquire and aske a reason of that which is commanded but willingly yeeld our obedience 2. there are two acts of this obedience the one is to receiue the faith without exception or gainsaying the other to bring forth the fruits of this faith by good workes 3. and the Apostle by pressing this end the obedience of all nations here also comprehendeth the Romanes non solum tu ita credis sed tecum vniversus etiam orbis but all the world also with thee Chrysost. Quest. 25. Of the doxologie it selfe to God onely wise c. 1. It is not said to God onely wise as though the Sonne were excluded sed ad discretionem vniuersae creaturae but to distinguish all creatures from the creator he onely compared to the creatures is alone wise Chrysost. for the Apostle saith not to the father onely wise but to God onely wise which one God is the Father Sonne and holy Ghost 2. Origen noteth further that God is not said to be wise as though by wisedome he is made wise as men are but he is the fountaine of wisedome non enim ex sapientia sapiens Deus sed ex sapiente Deo sapientia procedit for God is not wise by wisdome but wisdome proceedeth from God who is wise 3. Glorie 1. Lyranus readeth honour and glorie which he thus distinguisheth that honour is a reuerence exhibited as a testimonie of ones vertue but glorie is an honour exhibited coram multis before many but here there is no vse of this distinction for in the originall there is found onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glorie 2. this ascribing of all glorie vnto God signifieth a threefold act one in respect of God to glorifie him in his wisedome in wondring at the depth thereof glorificat illum denuo stupefactus he doth glorifie him beeing againe astonished at these incomprehensible mysteries Chrys. as S. Paul crieth out in admiration of the vnsearcheable depth of Gods wisedome Rom. 11.33 then in our selues there is our reioycing and thanksgiuing vnto God glorie is clara cum laude laetitia a cleare kind of reioycing with praise gloss as the Apostle saith Rom. 7.25 I thanke my God c. the third act is in respect of others that they may come to the knowledge of the Gospel and so set forth the glorie of God as the Apostle saith Eph. 3.10 That by the Church may be knowne the manifold wisedome of God 4. Thorough Iesus Christ. 1. which some referre to the former words to the onely wise God that is to Iesus Christ gloss interlin but Iesus Christ is here distinguished from the onely wise God as beeing a distinct person 2. Origen referreth it to the eternall generation of Christ because God the Father genuerit sapientiam Iesum Christum hath begotten the true wisedome Iesus Christ and so he declareth God to be onely wise 3. Hugo referreth it to the preaching of Iesus Christ and those things which were done by him in the flesh by the which he declareth God to be onely wise 4. Haymo because by Christ manifestatum est mysterium Trinitatis the mysterie of the Trinitie was manifested 5. Chrysostome ioyneth it to the first words v. 25. to him that is able to establish you c. by Iesus Christ c. 6. But it is better coupled with the words following be glorie whereby the Mediatorship of Christ is commended that we are by his Mediation made partakers of those benenefits Calvin and beside our praise and thanksgiuing cannot be accepted of God but thorough Christ Osiander as the Apostle vseth to say I thanke my God thorough Iesus Christ Rom. 1.8 chap. 7.25 5. For euer 1. the vulgar Latin readeth in secula seculorum for euer and euer but in the originall it is onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in secula for euer though the Syrian reade it as the Latine doth 2. but the sense is the same and howsoeuer here the Greeke so readeth not yet in other places as Rev. 5.13 we find the word doubled in seculo seculorum for euer euer or for age after age as we say world without end as Origen saith it is the maner of scripture immensitatem temporum per hoc designare thus to set forth the immensitie and infinitenes of time and it is all one as if the Apostle should haue said in omnia futura secula for all the ages to come honour and glorie be giuen vnto God Haymo 3. And as this glorie praise is here set forth by the immensitie of time it neuer shall haue end so two other circumstances of the like infinitenesse and immensitie are elswhere added as Reuel 5.13 all creatures in heauen and earth do ioyne together to giue praise vnto him that sitteth vpon the throne and they giue praise honour glorie power that is all and all manner of praise Quest. 26. Of the vse of the word Amen v. 27. Amen 1. This word Amen as Augustine obserueth is neither Greeke nor Latine but an Hebrewe word and signifieth truth or it is true which word is retained in all languages as Augustine coniectureth ne vilesceret nudatum that it should not being made bare by interpretation become more vile and therefore the interpreter keepeth the originall word vt honorem haberet velamenti secreti to giue honour to the vailed secret other reasons also may
Whether a Iudge be bound herein to be like vnto God to iudge according to the truth which he knoweth 5. qu. Of the reasons why the Lord vseth patience and forbearance towards sinners 6. qu. Whether the leading of men to repentance by Gods long suffrance argueth that they are not reprobate 7. qu. How the bountifulnes of God in leading men to repentance and the reuelation of his wrath spoken of ch 1.18 may stand together 8. qu. How God is said to harden the heart seeing the wicked doe harden their owne hearts 9. qu. Whether hardnes of heart and finall impenitencie be a speciall kind of sinne 10. qu. Whether it stand with Gods iustice to punish twice for the same sinnes 11. qu. Whether euery one shall be rewarded according to his works 12. qu. How it standeth with Gods goodnes to punish euill with euill 13. qu. Of the true reading of the 7. vers 14. qu. What the Apostle meaneth by patience of good works 15. qu. What glorie honour and immortalitie the Apostle speaketh of v. 7. 16. qu. How it standeth with Gods iustice to punish eternally sinne temporally committed 17. qu. How eternall life is to be sought 18. qu. Whome the Apostle meaneth by contentious and such as disobey the truth 19. qu. Of the punishment due vnto the wicked indignation wrath tribulation anguish c. v. 8. 20. qu. Why the Iewe is set before the Grecian 21. qu. What Iewes and Gentiles the Apostle here meaneth 22. qu. Of the diuers acception of the word person v. 11. 23. qu. How God is said not to accept the persons of men 24. qu. Of the meaning of these words v. 22. As many as haue sinned without the law shall perish without the Law 25. qu. Of the occasion of these words v. 13. The hearers of the Law are not righteous before God but the doers shall be iustified 26. qu. Of the meaning of these words Not the hearers of the Law c. but the doers shall be iustified v. 13. 27. qu. How the Gentiles which had not the Law did by nature the things contained in the Law 28. qu. How any thing can be said to be written in the heart by nature seeing the mind is commonly held to be as a bare and naked table 29. qu. Of the Law of nature what it is 30. qu. What precepts the law of nature containeth and prescribeth 31. qu. What the law of nature was before and after mans fall and wherein they differ 32. qu. Whether the light of nature though much obscured can altogether be blotted out of the mind of man 33. qu. Whether ignorance of the law of nature in man doth make any way excusable 34. qu. That the light of nature is not sufficient of it selfe to direct a man to bring forth any vertuous act without the grace of Christ. 35. qu. Of the testimonie of the conscience the accusing or excusing of the thoughts 36. qu. Why the Apostle maketh mention of the day of iudgement v. 16. 37. qu. Why it is called the day and of the application of other words v. 16. 38. qu. Whence the Iewes were so called v. 17. Behold thou art called a Iewe. 39. qu. Of the priuiledges of the Iewes here recited by the Apostle 40. qu. How the Iewes are said to commit sasacriledge v. 22. 41. qu. How the name of God was blasphemed by the Iewes and whether this testimonie be rightly alleadged by the Apostle 42. qu. In what sense the Apostle saith Circumcision is profitable v. 25. 43. qu. How circumcision was availeable for infants 44. qu. What vncircumcised the Apostle here speaketh of whether such of the Gentiles as were conuerted to the faith and what keeping of the lawe he meaneth 45. qu. Of the explanation of certaine terms here vsed by the Apostle and of the letter and spirit 46. qu. Of two kinds of Iewes and two kinds of circumcision v. 28. Questions vpon the third Chapter 1. qu. Of the priviledges of the Iewes and of their preheminence before the Gentiles 2. qu. How mens vnbeleefe cannot make the faith of God without effect 3. qu. How God is said to be true 4. qu. How euery man is said to be a liar 5. qu. Whether euery man can be said to be a liar 6. qu. How the Prophet Dauid is to be vnderstood saying euery man is a liar Psal. 116.11 7. qu. Of the occasion of these words cited our of the 51. Psalme that thou mightest be iustified c. against thee onely haue I sinned 8. qu. Of the diuers acceptions of this word iustified 9. qu. Of the meaning of these words That thou mightest be iustified in thy words and ouercome when thou iudgest 10. qu. Whether a man may doe euill and commit sinne to that end to set forth Gods iustice 11. qu. Of the meaning of the 5 6 7 8 verses 12. qu. Whether none euill is to be done at all that good may come thereof 13. qu. Whether God doe not euill that good may come thereof in reprobating the vessels of wrath to shew his power 14. qu. In what sense the Apostle denieth the Iewes to be more excellent then the Gentiles v. 9. 15. qu. Of the meaning of certaine phrases which the Apostle vseth v. 9. We haue alreadie prooued and Vnder sinne 16. qu. Whence the Apostle alleadgeth those testimonies v. 10. to 18. 17. qu. Of the matter and order obserued by the Apostle in citing those testimonies 18. qu. How none are said to be iust seeing Noah and other holy men are reported to haue bin iust in their time 19. qu. Of the particular explication of the sinnes wherewith the Apostle here chargeth both Iewes and Gentiles 20. qu. v. 19. Whatsoeuer the Law saith what is here vnderstood by the Law and how diuersly this word is taken 21. qu. It saith to them which are vnder the Law who are here vnderstood to be vnder the law 23. qu. How no flesh is iustified by the works of the law v. 20. 24. qu. How the Apostle here denieth iustification by works seeing he said before c. 2. v. 13. that the doers of the Law are iustified 25. qu. How by the Law came the knowledge of sinne 26. qu. Of the meaning of these words The righteousnesse of God is made manifest without the law 27. qu. How the righteousnes of faith had witnes of the Law and Prophets 28. qu. Of these words v. 22. The righteousnes of God by the faith of Iesus Christ vnto all and vpon all 29. qu. What it is to be depriued of the glorie of God v. 23. 30. qu. Of iustification freely by grace v. 24. 31. qu. How God is said to haue purposed or set forth Christ to be our reconciliation 32. qu. How we are said to be iustified freely seeing faith is required which is an act in the beleeuer 33. qu. v. 25. To declare his iustice or righteousnes what iustice the Apostle vnderstandeth here 34. qu. What is meant by sinnes that are past v. 25. 35.
the distinction of the offices here named by the Apostle in generall 15. qu. What is to be vnderstood by the proportion or analogie of faith v. 6. 16. qu. Of these seuerall offices here rehearsed by the Apostle in particular 17. qu. Of the Christian affection of loue and the properties thereof 18. qu. Of certaine externall offices of loue as in giuing honour one to an other 19. qu. The duties and properties of our loue toward God 20. qu. Of the remedies against the calamities of this life namely hope patience praier 21. qu. Of the communicating to the necessitie of the Saints and of hospitalitie 22. qu. How our enemies are to be blessed blesse them which persecute you 23. qu. Of the reasons which should mooue vs to loue our enemies 24. qu. Whether it be not lawefull vpon any occasion to pray against our enemies 25. qu. Whether S. Paul in calling Ananias the high Priest painted wall Act. 23. obserueth his owne precept here 26. qu. How we should reioyce with thē that reioyce and weepe with them that weepe v. 15. 27. qu. What it is to be like affectioned one toward an other 28. qu. What it is to be high minded and to be wise in our selues 29. qu. How euill is not to be recompenced for euill v. 17. 30. qu. How honest things are to be procured before all men 31. qu. How we should haue peace with all men 32. qu. How we should not avenge our selues but leaue it vnto God 33. qu. Of doing good vnto our enemies 34. qu. What it is to heape coales of fire vpon the head of the enemie 35. qu. Of these words v. 21. Be not ouercome of euill but ouercome euill with goodnes Questions out of the 13. Chapter 1. qu. Of the occasion which mooved the Apostle in this Chapter to entreat of the dutie of the subiects to the Magistrate 2. qu. How euery soule should be subiect to the higher powers 3. qu. How the powers that be are said to be of God 4. qu. Whether euery superiour power be of God 5. qu. How farre euill gouernours haue their power from God whether by his permission and sufferance onely 6. qu. Why the Apostle saith againe the powers that be are ordained of God 7. qu. Of not resisting the power 8. qu. What kind of iudgement they procure to themselues which resist the Magistrate 9. qu. How the Prince is not to be feared for good works but for euill 10. qu. What it is to haue praise of the power v. 3. 11. qu. How the Magistrate is said to be Gods minister for our wealth or good 12. qu. How the Magistrate is said not to beare the sword for nought v. 4. 13. qu. Of the right vse of the sword both in time of peace and warre 14. qu. How it is said It is necessarie to be subiect for conscience sake 15. qu. Why tribute is to be paid v. 6. 16. qu. Of the diuerse kinds of tribute and to whom they are due 17. qu. The seuerall duties summed together which are due to the Magistrate 18. qu. How farre the Magistrate is to be obeyed and wherein not to be obeyed How farre the Ciuill state may proceede in resisting a Tyrant How farre priuate men may be warranted in denying obedience vnto Tyrants 19. qu. How we should not owe any thing to any man but loue one another 20. qu. How he that loueth his brother fulfilleth the law 21. qu. How a man is to loue his neighbour as himselfe 22. qu. Who is vnderstood by our neighbour 23. qu. How salvation is said to be neerer then when we beleeued 24. qu. How the night is said to be past the day at hand of the literall sense 25. qu. What time is vnderstood by the day and night 26. qu. How we should walke honestly 27. qu. How we must put on Christ. 28. qu. How the flesh is to be cared for Questions out of the 14. Chapter 1. qu. Who are the weake in faith and how they are to be receiued 2. qu. What is meant by controversies of disputations 3. qu. Why he is called weake that eateth herbes 4. qu. Whether any things be indifferent in their nature as beeing neither good nor euill of themselues 5. qu. How the Apostle maketh the eating or not eating of flesh and the obseruing of dayes indifferent which else where he condemneth 6. qu. Whom the Apostle speaketh of the Iewe or Gentile saying God hath receiued him c. 7. qu. Whether it be not lawfull at all for one to iudge an other 8. qu. What it is to stand or fall to his owne Master 9. qu. Of the meaning of these words God is able to make him stand v. 4. 10. qu. What it is to esteeme one day aboue an other v. 5. 11. qu. Of the meaning of these words Let euery one be fully perswaded in his mind v. 5. 12. qu. What it is to obserue or take care of the day vnto the Lord. 13. qu. Of the sense and meaning of the former words He that obserueth c. obserueth it to the Lord. 14. qu. How he that eateth not is said to giue thanks 15. qu. Whether S. Pauls defense that he which doth or omitteth any thing in matters of religion doth or not doth it vnto God be perpetuall 16. qu. Of the coherence of these words None of vs liueth to himselfe v. 17. c. 17. qu. How we are said to liue vnto the Lord. 18. qu. How Christ by his dying and rising againe is said to be Lord both of the dead and quicke 19. qu. Of the tribunall seat of Christ what it is and of other circumstances of the day of iudgement 20. qu. Whether the saying of the Prophet alleadged v. 11. be rightly cited by the Apostle 21. qu. When this prophesie shall be fulfilled that euery tongue shall confesse vnto God 22. qu. Whether euery one shall giue an account for himselfe appeare before Christs iudgement seat v. 12. 23. qu. Of scandals and offences the occasion and diuerse kinds thereof v. 13. 24. qu. Of the occasion of these words v. 14. I knowe and am perswaded c. and of the meaning thereof 25. qu. How nothing is said to be vncleane of it selfe v. 14. 26. qu. Of the legall difference of meates why it was commanded 27. qu. Of the manner how meates are sanctified and made cleane 28. qu. Why ones opinion and iudgment maketh that vncleane which is not and whether an erroneous conscience bindeth 29. qu. How our brother is said to be grieued and to be lost and destroyed v. 15. 30. qu. Whether any indeede can perish for whom Christ died 31. qu. What is meant by the good or commoditie which they must not cause to be blasphemed v. 16. 32. qu. How the kingdome of God is not said to be meate and drinke v. 17. 33. qu. Of righteousnesse peace and ioy in the holy Ghost 34. qu. Of these words he which in these things serueth Christ is acceptable to God
410 14. the wind 50. raptum 413.6 Iphicrate 414.46 all sinne 415 9 strong 418.6 should haue 420.50 in duritie 430. curiously f. earnestly 440.20 wherefore f. whereas 441.31 is f. of 442 56. Thus then f Then seeing 459 39 circumcision 465. bashar f. bashur 466. operation f. expectation 469 of â—ne f. Ive Centur. 5. f. 3.470 tobel f. tobel 471.53 which is f. with it is 478.13 mind f. word 479.25 whence f. where 38. safe f. sure 482.23 with f. which 485.32 titulare 488.37 any f. a. 489.30 ascribeth it not 490. impetum 492.6 Sidoniniaus f. Sodomites 497.27 exp to and. 499.30 interpretation 502.25 nation f. nature 41. Gentiles f. Iewes 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 503.42 a reason f. occasion 504. they f. their 506.25 of grace 507. fractorum 509.38 find out 40 infiltando 43. referreâ— 512 â— â—â—â—sion 51â— 4 impenitienda 11. repented of 49. explication 515. iniecerit 519.56 eternall 531. contribuo 537. saguina f. sanguina 539.11 conscilarium 540.37 clause 542.14 that he 544. on teaching 549.50 fratrem f. proprium 55◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 551.28 in obâ—â—â— 554.1 Psalliaâ— 3. fall f. fault 555.19 communicate 32 yea the. 567 44. mal ficij 18 non sua c perdunt 577.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35. provision 580. emanavit 581.35 causes f. clauses 587 30 debitum f delictum 596.18 hunc 45 exp that 50 omnem hominum 597.57 constancie f conscience 601.32 doe f may v 33 exp for 602 23 extorta extorted by c 604 2 decipere 8 directiva 609 8 exercise f excuse 32 exp rather 615 11 Iudis 619 43 were not 620 9 liberalitie 623 5 beloued 25 itineribus pedestribus 625.50 〈◊〉 641.44 could f. would 643 18 not now 48 over f euen 646 44 ipsa 649 30 feret f. fecerit 37 ends f. orders 65â— 48 Cleâ—â—â— f. Clemen 656 34 constituti 663 44 vnionis adoptionis 664 5 mercatur 668 24 time f. tearme 669 20 simplicitie 671 35.3 f. 5.673 â—0 numbring f. maintaining 675 46 world 57 crosse f. curse 654 49 fâ—cerat 690 41 Act 9 f. 29 691 46 acervos â—â—3 6 〈◊〉 693 8 misericordiam expectant 704 8 felicitas 723 18 whence f when 722 50 in f. a 724 17 annotation 725 4 Pallis 5 haue f. of 724 50 irreprehensibilis f. irreprehensibili 727 3 censetur 729 2 permanenduâ—â— â—6 them f. thence 43 but f. by 735 â—4 preferre 737.5 secula 20. velati 738.55 massas 740.34 is to be Non potest quisquam mare navigare increpidus nisi qui ante in fluminibus navigarit Ambros de Abraham lib 4. Sicut frumentú gemino molarum opere curatum niteâ—cir Hierome 〈◊〉 Prophetis Euangelio non tria sed vnum tabernaculum hom 5. in Leuit. Mark 14.15 Diuinae Scripturae triplicem habent gratiam deliciotae ad faporem solidae ad nutrimentú efficacesad medecinam in Cantic ser. 67. In Scripturis tibi loquitur Deus non minore fide quam si tibi ore ad os loqueretur de duplic Martyr Ecclesiae victoria est vos aperte dicere quod sentitis c sententias vestras prodidisse superasse est Hierome ad Cresiphon Zachar. 4.7 9. Nondum vindicatus est qui vindicat qâ—t in coeliâ— adoratur nondum vindicatur in terti de bon pattent Ille haereticum interficit qui haeriticum non patitur nostra autem correctio viuifecatio est lib. 3. â—on Pâ—lag Ingemui tantá nobis in esse negligentiam vt nec veritatem possemus astrucre cum alij valeant pro veritate inculcare mendacium de vir perfect Tanta debet esse merces euangelizantis regnum qua neque contristetur neque txtollatur in 1. Tim. 3 Illam stellam seruantes quae Magos perduxit ad Christum Act. 10.15 2. Pet. 3.15 1. Cor. 3.2 de sanct ser. 2â— in cap. 1. epist. ad Roman morali 2. Thess. 3.1 Hâ—mil de princip Apost rom 3. edit Parisien whether S. Paul wrote any Epistle to the Laodiceans lib. de Monog lib. 1. contr Iovinian lib. de oper Monach. initio coÌ„ment in epistol ad Titum see Synops. pag. 2055. edit 3. lib. 25. Moral cap. 17. 1. Doct. Of diuerse kindes of seruice 2. Doct of diuerse kindeâ— of callings 3. Doct. Of the difference betweene Apostles and other Pastors 4. Doct. The Father Sonne and holy Ghost one God 5. Doct. Christ God 6. Doct. Of the Gospel and the nature thereof 7. Doct. Christ God and man 8. Doct. Of the vnion of Christ 〈…〉 9. Doct. Of the 〈…〉 of the properties of Christs diuine and humane nature 10. Doct. Of prayer how it ought to be made 11. Doct. It is lawfull to take an oath 12. Doct. Meanes must be ioyned with prayer 13. Doct. Gods prouidence worketh by contrarie meanes 14. Doct. How the Apostles alleadged Scriptures 15. Doct. Of the diuers kindâ— of the knowledge of God 16. Doct. Of the diuers kindes of Idolatrie He that is guilty of the same sinnes 〈◊〉 condemn another but therein he also iudgeth himselfe No respect of persons with God in the elecâ—â—on of his Of their sinne of the last iudgment True doctrine not to be condemned for euill life Of the baptisme of infants Of the baptisme of the flesh and of the spirit Perer. disput 15. numer 73. 1. Obser. Some mens vnbeleefe hurteth not the faith of others 2. Obser. He that teacheth the truth must meet with the obiections of the aduersaries 3. Observ. We must trust God of his word 4. Observ. Not to accuse God but our selues 5. Obser. Ministers must not giue ouer though in some their labour be in vaine 6. Obser. How the Minister sometime in his discretion must make himselfe as one of the number 7. Observ. The lawe first to be preached 8. Observ. That the doctrine of iustification by faith onely is not enemie to good works 1. Observ. That our sinnes hinder our beatitude 2. The hope of our celestiall inheritance should qualifie our outward wants in this world 3. Neuer to cast off our hope â— to distrust in God 4. We must giue glorie and praise to God for all his benefits 5. The Scriptures are diligently to be searched of all 6. Our true consolation is that our sinnes are pardoned in Christ. 7. Christ dying for sinne doth teach vs to die vnto sinne Augustin de spirit liter c. 31. lib. 15. de Trinit cap. 16. Hier. epist. 151. lib. 13. de ciuit Dei c. 23. August lib. 4. cont 2. epist. Pelag. c. 4. lib. 3. de remission peccat c. 123. Bellar. lib. 4. de amiss grat c. 15. lib. de amist grat c. 10. com 3. lib. de correct grat c. 13. disput 1. num 2. Bernard serm de fallac pres vitae Calvin slaundered by Pererius August de nat grat 14. Hierom. lib. 2. contr Iovin Whether Salomon was a reprobate homil 2. de fest omnium sanct Matth. 5. â—â—â— Hexapl. in Exod in c 32. v. 31. lib. quis rerum divinarum fit haeres Ad Simplic lib. 1. qu. 2. Bellar. lib. 1. de amiss grat c. 12. in fine Bellarm. lib. 2. de amiss grat cap. 13. de natur Sâ—gâ— cap. 12. Hug. de S. Vict. lib. 1. de sacram par 5. c. 27. lib. 3. cont 2. epist. Pelag. c. 7. lib. 1. cont 2. epist Pelag. c. 21. lib. 2. de grat liber c. 17. Synops p 822. lib. de praedest grat c. 16. de persever lib. 2. c. 11. pag. 356. Wherein the Blessed Trinitie worketh ioyntly wherein seuerally lib. 4. de iustificat c 7. The Gospell to the world within the space of 20. or 30. yeares lib 3. cont 2. ep Pelag c. 7. serm de confes fidei Whom the Apostle meaneth by the God of this world 2. Cor. 4.4 The Gentiles should haue beene called though the Iewes had 〈◊〉 beene 〈◊〉 Origen confuteth one error by an other lib. 13. de Trin. cap. 2. Sermon 66. Commentar 2d Galat. 2. â—â—qui â—â—r Ambros de primatu ordiâ—as non potestatis Ad Salvinam In 16 c. ad Rom. 〈◊〉 catalog 1 a. dâ—spâ—â— c. 16. De sanct ser 26. In 16. c. ad Rom. moral vltiâ—n De diuers serum 41. 1. Cor. 15.10 Philip. 2.17 De sanct ser. 28. epist. 243. Cyprian de singularit Clerie cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comment in 16. ad Roman Ephes. 4.23 Whether the offices of Pastors and Doctors ought necessarily and perpetually to be distinguished in the Church Of hope and the nature thereof Of patience Reasons moouing vnto patience Of praier What it is to pray continually Why the Lord deferreth the requests of his children Heb. 13.4 in diatrib advers Luther Whether it be lawfull for one vniustly imprisoned to breake prison Why the Gentiles made the gods the authors of their lawes What is to be required in iudgement Of the excelleÌ„cie of lawes How war is to be enterprised The Ministers of the Church are not to attempt any thing by the sword Kings may be admonished of thâ—â—â— faults so it be done with reuerence Ministers of the Church 〈◊〉 not bound to 〈◊〉 unicate holy things to Tyrants * Heb. 13.17 Kings are not to be censured by excommunication Princes excommunicate by the Pope are notwithstanding to be obeyed of their subiects Whether the lawe commandeth vs to loue the Angels The Magistrates authoritie is empayred not confirmed by the exemption of Ecclesiasticall persons Stapl. repetit schol contr 2. qu. 5. art 1. How farre the Ecclesiasticall persons may deale in ciuill matters Why the Lord would not haue Dauid to build him an house Whether penll lawes bind in conscience Whether Christ be to be imitated in all his workes Difference betweene a weak faith and a false faith August epist. 19. ad Hieron
neminem iustificabat satis indicabat c. the lawe in this selfesame thing that it iustified none in bidding and threatning did sufficiently shew that man is iustified by the gift of God c. Quest. 28. Of these words v. 22. The righteousnesse of Go by the faith of Iesus Christ vnto all and vppon all 1. Here the Apostle toucheth first the efficient and principall cause of this righteousnes which is God then the materiall cause Christ with his obedience both actiue and passiue in performing the lawe and bearing the punishment thereof for vs then the instrumentall cause which is faith and the subiect wherein this faith is seene and vnto whom it belongeth euen vnto all and vpon all 2. The faith of Christ is not here taken actiuely for the faith which Christ had but passiuely for the faith whereby Christ is had and possessed And by faith here is not vnderstood a generall assent onely or naked knowledge but a firme perswasion of the heart ioyned with a sure and certaine knowledge of things hoped for as the Apostle ioyneth both together Hebr. 11.1 defining faith to be the ground of things hoped for there is the assurance and confidence and the euidence of things which are not seene there is the knowledge 3. This faith doth not iustifie effective as working an habituall iustice in vs nor materialiter materially as though faith in it selfe were that whereby we are iustified but it iustifieth obiective as it apprehendeth Christ and organice iustrumentally as it applyeth the righteousnesse of Christ to them which beleeue Pareus 4. Further concerning faith it differeth much from opinion suspition science or knowledge opinion though it incline vnto the truth yet it is vncertaine and doubtfull so is not faith suspition giueth but a weake assent but faith is a firme and sure perswasion as opinion is an vncertaintie of the iudgement so is suspition in the will and assent neither are in faith knowledge bringeth a firme assent but it is by demonstration of reason now faith beleeueth beyond reason And of faith there are two kinds one is a vaine and temporarie faith which is fruitlesse and without charitie as in the parable of the sower some seede fell in stonie and thornie ground such faith iustifieth not there is a liuely and effectuall faith which is onely in the Saints and this is the true iustifying faith which yet admitteth diuerse degrees in some it bringeth forth thirtie in some sixtie in some an hundred fold there are two impediments of faith the one is curiositie to seeke fully to comprehend the things which we beleeue the other is doubtfulnesse to be vncertaine of them Both these Basil toucheth writing of faith ne contendas videre ca qua precul reposita sunt neque eae quae sperentur ambigua statuas striue not to gaze vpon those things which are set farre off neither hold vncertaine the things hoped for Mart. 5. Here it shall not be amisse to note the diuersitie of phrases which the Apostle vseth when he speaketh of faith it is called the righteousnesse of God c. 1.17 and of or from God Philip. 3.10 righteousnesse by faith c. 3.22 and of faith c. 5.1 righteousnesse without works c. 3.28 the righteousnesse of faith c. 4.11.13 righteousnesse in the blood of Christ c. 5.9 righteousnesse by the obedience of Christ c. 5.19 righteousnesse not our owne Philip. 3.9 righteousnesse imputed of God c. 4. v. 6.10 6. And whereas it is added toward all and vpon all 1. Some doe thus distinguish that the first all noteth the Iewes the second the Gentiles Oecumen some by the first vnderstand the Apostles by the second those which were afterward called Anselme super omnes vpon or aboue all interpreteth supra captum omnium aboue the teach or capacitie of all But this is rather doubled to shew neminem excludi that none of the faithfull are excluded Pareus and in that he saith aboue or vpon all Gods ouerflowing iustice is signified which ouerfloweth as waters Faius 2. But this vniuersall particle all must be restrained onely vnto those which beleeue for as Ambrose saith habet populus Dei plenitudinem suam c. the people of God haue a certaine fulnesse specialis quaedam censetur vniuersitas c. and there is a speciall kind of vniuersalitie when the whole world of the elect seemeth to be deliuered out of the whole world c. de vocat gent. lib. 1. c. 3. Quest. 29. What it is to be depriued of the glorie of God v. 23. 1. Origen vnderstandeth these words effective by way of the effect quomodo auderes peccator gloriam Deodare how should the sinner presume to giue glorie vnto God the praise of God is not seemely in a sinners mouth 2. Oecumenius taketh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally thus interpreting they are left behind post tergum est gloria beneficentia Dei the glorie and beneficence of God is behind thy backe that is Gods grace doth preuent thee because a man is iustified freely without his own works 3. Some by the glorie of God vnderstand iustification whereby Gods glorie appeareth Lyran. per quam gloriosus apparet by the which the Lord appeareth glorious so also gloss ordinar Hugo Gorrhan 4. Faius by this glorie vnderstandeth that image of God in righteousnesse and holinesse after the which man was created which man hath blotted out by his fall so also Martyr applyeth it to the corruption of mans nature 5. Theodoret taketh this glorie for the presence of the grace of God in which sense the arke of the couenant was called the glorie of God because there he shewed himselfe visibly present as when the Philistians had takes the Arke it is saide the glorie is departed from Israel 1. Sam. 4.22 6. Melancthon by glorie would haue vnderstood that grace acceptance and approbation which men haue with God beeing iustified by faith so also Osiander Tolet Caietan vnderstand gloriâ—â— hominis apud Deum the glorie of man that is his acceptance with God and there is here a secret opposition betweene glorie with men which we may attaine vnto by workes as the Apostle sheweth c. 4.2 and glorie with God to this purpose also Calvin and Piscatur 7. Wherefore with Chrysostome we here vnderstand rather the glorie of eternall life he that offendeth God non ad eos pertinet quibus ascribenda est gloria doth not appertaine vnto those to whom eternall glorie shall be ascribed and so Beza also well giueth the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is vsed of those which came short in the race and cannot attaine vnto the marke or price that is set before them so also Gryneus they cannot attaine ad metam vitae illius gloriosae to the marke of that glorious life which is set before vs in heauen of this glorie the Apostle spake before c. 2.10 to euerie one that doth good shall be glorie and honour the meaning then is that all
reprobation in this place as of Election 10. contr Whether as well the decree of reprobation as of election be without the foresight of workes 11. contr Of the difference betweene the decree of election and reprobation and of the agreement betweene them 12. contr Whether mercie be a naturall propertie in God or an effect onely of his will against Socinus 13. contr Whether the mercie of God in the forgiuenesse of sinne be an effect of Gods free and absolute will onely and be not grounded vpon Christ against the heresie of Socinus and Ostorodius 15. contr Of the sufficiencie of Scripture 16. contr Of the certaintie of saluation 17. contr Against the works of preparation Controversies vpon the 10. Chapter 1. contr Against inherent iustice 2. contr Against the workes of preparation which are done without faith 3. contr That it is impossible for any in this life to keepe the lawe 4. contr Against the doubting of salvation 5. contr Against vnwritten traditions 6. contr Against freewill 7. contr Against Limbu Patrum that Christ went not downe thither to deliuer the Patriarkes 8. contr Whether the righteousnesse of faith and the righteousnes of the law be one and the same or contrarie the one to the other 9. contr Whether the righteousnesse of the lawe and that which is by the law doe differ 10. contr That Baptisme doth not giue or conferre grace 11. contr Against the dissembling of our faith and profession 12. contr That faith is not onely in the vnderstanding 13. contr The Scriptures the onely sufficient rule of faith 14. contr How the Apostle saith there is no difference between the Iew and the Grecian v. 12. 15. contr Against the maintainers of vniversall grace 16. contr That faith iustifieth not by the act thereof but onely as it apprehendeth Christ. 17. contr That faith onely iustifieth not invocation 18. contr Against the invocation of Saints 19. contr That we must pray with confidence and assurance 20. contr Against the vaine pompe of the Pope of Rome in offering his feete to be kissed 21. contr Against humane traditions 22. contr That the Ministers and Preachers of the Gospel haue a lawfull calling against Stapleton 23. contr That the Hebrew text is more authenticall then the vulgar Latin translation 24. contr Against the works of preparation 25. contr Against the Iewes that will not haue the Prophet to speake of them in these words I haue stretched out my hands c. Controversies out of the 11. Chapter 1. contr That none which are elected can finally fall away 2. contr Whether the complaint of Elias of the paucitie of true worshippers be well applied to the decay of religion vnder the Pope at the time of the first reformation 3. contr That works are excluded both from election and iustification 4. contr Against free-will 5. contr That vniversalitie and multitude is not alwaies a note of the true Church 6. contr Of the sufficiencie of Scripture and of the right way to interpret the same 7. contr Against the Iewes 8. contr Whether any of the true branches may be broken off 9. contr Against the heresie of Valentinus and Basilides that held some things to be euill some good by nature 10. contr That there was the same spirit of faith and the same spirituall substance of the Sacraments vnder the old Testament and in the New 11. contr That the Scriptures are the iudge of euery one in particular 12. contr Against the Popish vncertentie and doubtfulnes of saluation 13. contr Against the Manichees and Marcionites 14. contr Against the works of preparation 15. contr Against the erroneous opinion of Origen concerning the purgatorie of hell Controversies vpon the 12. Chapter 1. contr Concerning the power of free-will 2. contr Whether the Masse be a sacrifice properly so called 3. contr Of the difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship and seruice whether they signifie two kinds of religious worships the one peculiar to God the other to the creatures 4. contr Of the comparison betweene virginitie and mariage 5. contr The minde it selfe and not the sensuall part onely hath neede of renovation 6. contr Of the perfections of the Scripture against traditions 7. contr Against free-will 8. contr Against the arrogancie of the Pope 9. contr Against the superstitious orders of the Popish Clergie 10. controv The Pope not the head of the Church 11. contr That to loue our enemie is a precept and commanded not counselled as indifferent Controversies vpon the 13. Chapter 1. contr Whether the Pope and other Ecclesiasticall persons ought to be subiect to the Ciuill power 2. contr Whether the Pope haue a spirituall power ouer Kings and Princes 3. contr That the tyrannie and idolatrie of the Pope may be gain said and resisted 4. contr Whether the Ciuill magistrate haue any power or authoritie in matters of religion 5. contr Whether Ecclesiasticall persons as Bishops and others may haue the temporall sword committed vnto them 6. contr Whether it be lawfull for a Christian to be a Magistrate and to vse the sword in the time of peace and warre 7. contr Whether lawes Ciuill and Ecclesiasticall doe bind simply in conscience 8. contr Whether Ecclesiasticall persons are exempted from tribute 9. contr Whether the fulfilling of the law be possible in this life 10. contr Against the Marcionites which denied the morall precepts to be now in force but to be ceased 11. contr Against iustification by the works of the law Controversies vpon the 14. Chapter 1. contr Whether to abstaine from certaine meates be an act of religion and a part of Gods worship or a thing in it selfe indifferent 2. contr That faith is not onely an assenting of the wil but an act also of the vnderstanding and it is ioyned with knowledge 3. contr That it is necessarie that festivall daies should be obserued among Christians 4. contr That festiuall daies ought not to be consecrated to the honour of Saints 6. contr Whether all the festivalls of Christians are alike arbitrarie to be altered and chaunged as shall seeme good to the Church 7. contr Against Purgatorie 8. contr Whether Christ by his obedience and suffering merited for himselfe eternall glorie and dominion 9. contr Of bowing the knee to the name of Iesus whether it be necessarily inferred out of this place v. 11. and Phil. 2.10 10. contr That Christ is prooued to be God by this saying of the Prophet cited v. 11. as I liue euery knee shall bow vnto me against the blasphemie of Georg. Eniedinus 11. contr That morall works which are done without faith are sin howsoeuer outwardly they appeare good Controversies out of the 15. Chapter 1. contr Whether S. Peter were iustly reprehended of S. Paul for refusing to eate with the Gentiles 2. contr That Christ is not set forth onely as an example for vs to imitate but as our Sauiour to redeeme vs. 3. contr Against the enemies and adversaries to the Scriptures the