the grace working together is that wherewith the will of man worketh for the effecting of that which it willeth This distinction must be qualified for to make the will of man a ioynt worker with grace is against the Apostle who saith that it is God which worketh in vs both the will and the deede Philip. 2.13 But thus it may be admitted that mans will beeing once mooued and regenerate by grace is not idle but then worketh with grace not of it owne strength but as it is still mooued and stirred by grace see further hereof Synops. Centur. 4. err 30. 3. Of this sort is that distinction of grace praeveniens subsequens grace preuenting and going before and following grace which are not indeede two diuerse or seuerall graces but diuerse effects of one and the same grace Gods grace preuenteth mans will and changeth it of vnwilling making it willing and then it followeth to make the will of man fruitful and effectuall and this we acknowledge but the grace subsequent or following is not merited or procured by the well vsing of the first preventing grace in which sense this distinction is to be reiected 6. Morall obseruations Observ. 1. To followe the workes of the flesh is enmitie against God v. 10. When we were yet enimies c. They which delight in such workes as God hateth are enimies to God whereupon Origen giueth this note quomodo reconciliat us est qui causam mimici secum gerit c. how can he be said to be reconciled to God which yet retaineth the cause of enmitie c. he then which continueth in such workes as are hatefull vnto God cannot be said to be reconciled by the blood of Christ as the Apostle further sheweth That no vnrighteous person shall inherite the kingdome of God 1. Cor. 6.9 Observ. 2. Of the reconciling of enemies v. 10. When we were enemies we were reconciled c. As God did reconcile vs to himselfe beeing yet his enemies so we are taught herein to be like vnto our heauenly father to be willing to be reconciled and to be at atonement with our enemies as Abraham made a league with Abimelech and as Iacob did the like with Laban who pursued him to haue wrought him some mischiefe Observ. 3. Wherein we ought to reioyce v. 11. We reioyce in God through our Lord Iesus c. The Apostle here sheweth wherein the ioy of a Christian consisteth that whereas the world reioyceth some in riches some in honour some in pleasure some in their strength humane wisedome and the like the Christian man is taught to reioyce in his redemption and saluation in Christ as our Blessed Sauiour would haue his Apostles to reioyce because their names were written in heauen Luk. 10.20 Obser. 4. Of the two kingdomes of grace and sinne life and death v. 17. If by one offence death raigned c. The Apostle here pointeth our two kingdomes the one of sinne and death the other of righteousnesse and life there are node in the world but belong vnto one of these kingdomes Therefore it must be our great care to examine our selues vnto which kingdome we are subiects by nature all are vnder the kingdome of darkenesse and from thence we cannot be deliuered but by Christ as the Apostle saith Coloss. 1.13 who hath deliuered vs from the Prince of darkenesse and hath translated vs to the kingdome of his deare Sonne we must therefore examine our selues whether we haue faith in Christ 2. Cor. 13.5 Observ. 5. Why the Lord suffereth his sometime to fall and to be plunged in sinne v. 20. Where sinne abounded there grace abounded much more c. God then sometime seemeth to leaue his children to themselues that they afterward beeing recouered and restored by grace may haue more experience of the goodnesse and mercie of God and of the excellencie of grace as Dauid after his fall repenting of his sinne celebrateth the multitude of Gods mercies Psal. 51.1 and Peter after he was converted was bid to strengtheâ— his brethren Luk. 22.32 as then beeing more able to comfort others by the experience of Gods mercie which he had himselfe receiued Observ. 6. None ought to despaire of forgiuenesse of sinne v 20. Grace abounded much more Grace is more predominant then sinne and the Apostle in the comparison set forth betweene Christ and Adam sheweth before that grace in Christ is more able to saue vs then sinne was in Adam to condemne vs let no man then despare of mercie and say with Cain his sinne is greater then can be forgiuen but rather with S. Paul Iesus Christ came into the world to saue sinners of whom I am chiefe 1. Tim. 1.15 CHAP. VI. 3. The text with the diuerse readings WHat shall we say then shall we continue in sinne that grace may abound or be encreased Be. 2. God forbid let it not be Gr. we that are dead to sinne how yet shall we liue therein 3. Knowe ye not brethren L. addit that as many of vs as haue beene baptized all we which haue beene baptized B. G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Iesus Christ haue beene baptized into his death 4 We are buried together with him by baptisme into his death that like as Christ was raised did rise vp S. L. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was raised vp to the glorie Be. S.G. by the glorie L. B. V. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by is here taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in of the father so we also should walke in newenesse of life 5 For if we be graft together with him G. Be. ad by the similitude of his death Be. S. B. rather then to the similitude G.L. for we are graft into Christ not into thâ—â— similitude so shall we be by the similtude which must be supplied out of the former clause some insert be partakers B. V. but the other word graft is better vnderstood of his resurrection 6 Knowing this that our old man is crucified with him that the bodie of sinne might be destroyed or abolished S.V. that henceforth we should not serue sinne 7 For he that is dead is iustified L.V. S.B. freed G.S. Be. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth is iustified from sinne 8 Wherefore if we be dead with Christ we beleeue that we shall also liue with him 9 Knowing that Christ beeing raised not rising S. L. see ver 4. from the dead dieth no more death hath no more dominion ouer him 10 For in that he died he died once to sinne but in that he liueth he liueth vnto God 11 Likewise thinke yee also that yee are dead to sinne but are aliue to God in Iesus Christ our Lord. 12 Let not sinne therefore raigne in your mortall bodie that ye should obey it in the lusts thereof obey the lusts thereof S. L. but here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is omitted 13 Neither yeeld your
other vngodlinesse expelleth godlinesse and so euerie one is iudged in truth according to that present state wherein he is whatsoeuer he had beene before Quest. 4. Whether a iudge be bound herein to be like vnto God to iudge according to the truth which he knoweth Some here resolue that a Iudge is bound to followe the euidence which is brought in before him though he know the truth to be otherwise in his owne conscience indicandum est secundum veritatem manifestam id est probatam they must iudge according to the manifest truth which is prooued and not according to the secret truth Gorrham Hugo Cardinal and so their resolution is that a iudge is not bound to absolue a man publikely condemned though he knowe him to be innocent Contra. 1. Indeede a iudge cannot followe that truth which is hid and secret and no way made knowne vnto him and in this case if an innocent man be condemned the Iudge is free because he followeth the euidence hauing no other direction to the contrarie But if the Iudge knowe in his conscience that he is innocent he is by no meanes to consent to his condemnation whatsoeuer euidence is brought in to the contrarie for he is to iudge according to the truth as God iudgeth now there can be but one truth neither can the action of that Iudge be warranted which is against his knowledge for whatsoeuer is not of faith is sinne Rom. 14. But see this question handled at large Hexapl. in Exod. c. 23. qu. 13.14 whether I must desire the Reader to haue recourse because it were superfluous to handle the same things in diuerse places Quest. 6. Of the reasons why the Lord vseth patience and forbearance toward sinners 1. The Apostle vseth three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodnesse bountifulnesse which is seene in the generall benefits which God vouchsafeth to the wicked as in granting them the Sunshine and raine and such other temporall blessings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patience and forbearance which is in bearing with the wicked and not punishing them in their sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longanimitie and long sufferance when God still deferreth his punishments though men heape sinne to sinne the first and chiefest cause of this long sufferance in God is the expectation of mens repentance that they should thereby come to amendement of life as S. Peter saith 2. epist. c. 3.9 God is patient toward vs and would haue no man to perish but would haue all men come to repentance 2. As Gods mercie and goodnes herein appeareth so also the malice of men in abusing the Lords patience and their more iust condemnation in the end is made manifest as the old world was most iustly destroyed after they had been warned an 120. yeares by the preaching of Noah 3. God taketh occasion by the malice impenitencie and hardnesse of heart in the wicked to shewe his powerfull and wonderfull workes as Pharaohs hardnesse of heart gaue occasion to the Lord to shewe his wondrous workes in Egypt 4. While the impenitent abusing Gods long animitie are more hardned in their sinnes others in the meane time make good vse of the diuine patience and are conuerted vnto repentance as in Egypt though Pharaoh became worse yet many of the Egyptians were humbled by these plagues and were turned vnto God and ioyned vnto his people 5. God vseth patience toward some for the ensample encouragement and confirmation of others that they should not despaire of the goodnesse of God as S. Paul saith that Iesus Christ might first shew on me all long suffering vnto the example of them that in time to come shall beleeue in him to eternall life 1. Timoth. 1.16 Quest. 7. Whether the leading of men to repentance by Gods long sufferance argueth that they are not reprobate It will be here obiected that seeing the long sufferance of God calleth all vnto repentance and whom he would haue repent he would haue saued it seemeth then that none are reiected or reprobate whom the Lord so inviteth and calleth vnto repentance Answer 1. Such as are effectually called vnto repentance by Gods patience and long suffering are indeede elected for the elect onely are effectually called to repentance but such as abuse Gods patience and are impenitent still may notwithstanding be in the state of reprobation for though the same meanes be offred vnto them to bring them to repentance yet they haue not the grace the decree then concerning the reiecting of such impenitent persons and the offer of such meanes as might leade them vnto repentance may verie well stand together because it is of their owne hardnes of heart that the meanes offred are not effectuall 2. And thus also another obiection may be answeared that if it be Gods will that such should come to repentance whether the malice of man therein can resist the will of God for if it were Gods absolute will and good pleasure that such should come vnto repentance no man could resist it God is able to change and turne the most impenitent and hard heart if it pleased him But here we must distinguish betweene effectuall calling which alwaies taketh place and none can hinder it and calling not effectuall yet sufficient if men did not put in a barre by their owne hardnes of heart Gods absolute will then is not resisted when men come not to repentance for his will is to leaue such to themselues by his iust iudgement and not to giue them of his effectuall grace Faius Now hereof no other reason can be giuen why God doth not giue his effectuall grace to all but his good pleasure as our Blessed Sauiour saith Matth. 11.26 It is so father because thy good pleasure is such Quest. 7. How the bountifulnes of God in leading men to repentance and the reuelation of his wrath spoken of ch 1.18 may stand together The reuelation of Gods wrath and iustice against all vnrighteousnes and his goodnes and mercie in expecting the conuersion and repentance of sinners are not contrarie the one to the other for if men haue grace to come to amendment of life by Gods long sufferance then his mercie taketh place in forgiuing them their sinne and acquiting them of their punishment which is satisfied for in Christ But if they become impenitent and abuse Gods patience then his iustice sheweth it selfe in their condigne and deserued punishment So Gods bountie and mercie appeareth in forbearing to punish if they will repent and his wrath is reuealed vpon their impenitencie and abusing of Gods long sufferance Pareus Quest. 8. How God is said to harden the heart seeing the wicked doe harden their owne hearts v. 5. After thine hardnes and heart that cannot repent this hardnesse of heart is naturally in mans heart and is encreased by his owne peruersnes and obstinacie yet God sometime also is said to harden the heart as the Scripture saith he hardened the heart of Pharaoh This is done three wayes 1. because men take
giueth them But this were to make the gifts rather such as cannot be chaunged then to make God vnchangeable 2. Ambrose hath a straunge interpretation vnderstanding this to be meant onely of those which are receiued by baptisme of whom such exact repentance is not required and Thomas also propoundeth this interpretation for one But two things make againe this sense both because here is relation vnto God that repenteth not not vnto man and they are gifts which are not here reported of not sinnes for which repentance is required of men beside it is also vntrue that men if they be of yeares are admitted to baptisme without repentance the contrarie is euident Matth. 3.8 where Iohn Baptist exhorteth to repentance and amendment of life those which came to be baptised and so doth Saint Peter Act. 2.38 repent and be baptised 3. Stapleton and Pererius haue found out here a new exposition that God is said not to repent him not that the gifts once bestowed cannot be taken away but because God hath no cause to repent him for that though his gifts be taken from one they with greater profite are giuen to another as the reiection of the Iewes was the occasion of calling the Gentiles but this straunge interpretation is verie impertinent to the Apostles purpose who intendeth by this assertion to prooue the certaintie of the calling of the Iewes see the confutation hereof Controv. 17. following 4. For the better and more full explication of these words this word poenitere to repent is taken two wayes either properly and so it signifieth a change of the minde and purpose which wisheth a thing vndone and not to be which is and in this sense God cannot repent him of any thing which he hath done nor of any gifts bestowed no not vpon the wicked for howsoeuer they abuse them vngraciously yet the Lord had reason to doe as he did he that repenteth either faileth in his counsell not foreseeing all things or in his power not beeing able to effect what he intended but God hath no defect or want either in counsell or power therefore properly he cannot repent there is an other vse of this word to repent when it signifieth a chaunge not in him that willeth and purposeth but in the thing willed and so God is said to repent not that he chaungeth but they change and alter vpon whom the gifts are conferred and shewe themselues vnworthie of them so here is a figure called a metonymie when the effect is taken for the cause repentance hers signifieth mutation and change whereof repentance is the cause and thus Haymo well expoundeth poenitentia pro mutatione accipitur repentance is taken for a change 5. Neither are all the gifts of God without repentance but such gifts as depend vpon election neither is euerie vocation vnchangeable but onely the internall and spirituall God had chosen Saul to be king of Israel and furnished him with excellent gifts but they were onely temporall though he had a temporall election to the kingdome yet it followeth not that he was eternally elected for God had foreseene and so decreed that Saul should not continue in the kingdome which was appointed vnto Dauid Haymo then here well expoundeth sine mutatione sunt dona vecatio Dei c. the gifts and calling of God are without repentance as he said before whom he predestinated he called c. not in such gifts and calling as it is said Many are called but fewe chosen c. so the ordinar and interlin glosse doe well interpret vocatio id est electio quae ab aeterno the vocation that is election which was from euerlasting is without repentance that is without change Quest. 31. Of the meaning of these words v. 31. So now haue they not beleeued by your mercie 1. For the application of the words some reade so now haue they not obeyed or are become contumaces stubborne and contumacious Beza Syrian interpreter Gryneus with others but it is rather interpreted haue not beleeued as Martyr the vulgar latine and our English translation vpon these reasons 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both incredulitie and contumacie or disobedience beeing deriued of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade now as well the vnbeleeuer as the disobedient and stubborne is not perswaded 2. The Apostle through this chapter maketh vnbeleefe the cause of the reiecting of the Iewes v. 20. where though an other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be vsed yet in the same sense 3. the next verse is better read God hath shut vp all vnder vnbeleefe then vnder disobedience as may appeare by the like place Gal. 3.22 The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue where by sinne must be vnderstood vnbeleefe as opposite vnto faith and beleef afterward mentioned 4. Origen and Chrysostome doe so interpret this place of the incredulitie both of Gentiles and Iewes the Apostle saith your mercie not actiuely whereby they shewed mercie but passiuely whereby they receiued mercie the cause is put for the effect as before v. 22. the Apostle said if thou continue in his goodnes that is in faith receiued by his goodnes the Apostle saith yours propter efficientiam because it was effectuall toward them but afterwards he saith that he might shew mercie on all propter sufficientiam because it is sufficient for all 3. Now concerning the sense and meaning of the words there are diuerse interpretations 1. the vulgar latine readeth in vestrum miserecordiam for your mercie whereupon some giue this sense they haue not beleeued vt vos miserecordiam consequamini that you may obtaine mercie Haymo Osiander but Beza and Erasmus both refuse this because as much in effect is said before in the end of the former verse you haue obtained mercie through their vnbeleefe but these particles euen as euen so doe shew an opposition of the parts not a repetition 2. Ambrose readeth in vestra miserecordia in your mercie that is at this time wherein you haue receiued mercie so also Haymo but beside that there is no preposition in the originall but the word is put in the datiue case which is with the Greekes vsed for the ablatiue the Iewes were vnbeleeuers and reiected the Gospel before it was preached vnto the Gentiles and therefore it was not at the same time 3. Erasmus readeth they haue not beleeued per vestram miserecordiam by your mercie that is the mercie shewed to the Gentiles was an occasion of the vnbeleefe of the Iewes but Beza reiecteth this also vpon these two reasons both because the Iews were first vnbeleeuers before mercie was shewed to the Gentiles therefore thereby they were not hardened and againe the mercie shewed to the Gentiles shall prouoke the Iewes to follow them v. 11. they shall not then thereby be made further off 4. Wherefore Theophylact doth come nearer to the Apostles sense then the rest who thinketh
the father Sonne and holy Ghost c. Therefore if no creature is to be worshipped much lesse an image which is the work of mans hands if not the liuing are to be adored much lesse the dead But here this obiection will be mooued if no creature is to be worshipped how then doe we adore Christ Chrysostome answeareth Nemo veneraturus regem dicit illi exuas purpuram c. no man comming to doe reuerence to the king saith put off thy robes So Christ beeing cloathed with our flesh is worshipped in and with our humanitie which is vnited vnto his Godhead in one person yet the originall and first cause of this adoration giuen vnto Christs humanitie proceedeth from his diuine nature adoration then beeing due vnto the person of Christ is yeelded vnto him both God and man Martyr Controv. 11. Of the vaine vse of popish pilgrimages v. 13. That I might haue some fruit Paul desireth to see Rome to the intent that he might receiue some fruit by them and they by him this was the ende of this his iourney and peregrination Much vnlike herein were the pilgrimages which in times past and now in many countreys are made to Rome Ierusalem and other places which are onely of a superstitious meaning to offer before some idol and to performe their vowes But the end of the travaile comming together of Christians should be for their mutuall edifying Mar. Controv. 12. None to be barred from the knowledge of Gods word v. 14. I am detter both to the Grecians and Barbarians seeing there was no nation so barbarous to whom the Apostle was not willing to impart the knowledge of the Gospell the Romanists are euidently conuinced of error that will not admit their lay people generally to the reading of the Scripture If the gospel of saluation must be communicated to all then the Scriptures also which containe the knowledge of saluation should be common to all Hyperius the booke â—â— the lawe was appointed to be read in the hearing of the people that they might learne and feare God Deuter. 31.12 see more Synops. Centur. 1. error 3. Controv. 13. Against diuerse hereticall assertions of Socinus touching the iustice of God v. 17. For by it the iustice of God is reuealed because in this place the iustice of God is taken for his benignitie and mercie shewed by Christ in the Gospell Socinus that blasphemous heretike taketh occasion thus to broach his errors 1. he saith that iustice beeing vndestood of God is neuer in Scripture set opposite to Gods mercie but the contrarie is euident Psal 5.6 thou shalt destroy them that speake lies here the Prophet speaketh of Gods reuenging iustice and in the next verse he compareth it with Gods mercie But I will come into thine house in the multitude of thy mercies 2. he affirmeth that that which is opposed to Gods mercie is not called the iustice of God but wrath indignation seueritie which is euidently refelled v. 31. they knowing the iustice of God that they which commit such things are worthie of death here the vengeance of God vpon sinners is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustice And yet more euidently Psal. 145.17 the Lord is iust in all his wayes and mercifull in all his workes here the iustice and mercie of God are compared together 3. further he saith that this iustice of God as it is set against his mercie is of two sorts there is one whereby he punisheth the wicked and obstinate sinners an other whereby he chasteneth euen those that are not altogether impenitent But herein is his error he maketh them two kinds of iustice which are but diuerse degrees of one and the same iustice for when God sheweth seueritie in punishing the wicked therein he exerciseth his strict and rigorous iustice and when he chastiseth sometime his owne children for their amendment he vseth the same iustice but in an other degree tempering his iustice with mercie and fauour Pareus Controv. 14 Against inherent iustice v. 17. The iustice of God is reuealed the Rhemistes apply this place against imputatiue iustice alleadging out of Augustine how it must be vnderstood of that iustice not which God hath in himselfe sed qua induit hominem but wherewith he endueth man when he iustifieth him Contra. 1. They doe not well translate the word induit which signifieth here not to endue but to cloath with and so man beeing iustified by faith is cloathed with Christs righteousnesse he is not iustified by any inherent righteousnesse in himselfe but by an imputed righteousnesse Rom. 4.6 2. And the Apostle doth expound himselfe Rom. 3.22 shewing that the iustice of God is by the faith of Iesus and Philip. 3.9 the Apostle renounceth his owne righteousnesse that he might haue the righteousnesse of God through faith Controv. 15. That the Sacraments doe not conferre grace Kemnitius out of this place v. 16. the Gospel is the power of God to saluation inferreth that the Sacraments doe no otherwise iustifie then the word preached that is excitando fidem by exciting and stirring vp our faith as in this sense the Gospell is said to be Gods power to saluation Bellarmine answeareth 1. that the Gospel is not here taken for the preaching of the Gospel but for the historie of the Gospel as of Christs incarnation and passion 2. if it be taken in the other sense it followeth not because the preaching of the word iustifieth onely by stirring vp faith that therefore the Sacraments iustifie the same way Bellar. lib. 2. de effect sacram c. 11. ration 4. Contra. 1. The Apostle speaketh not onely of the historicall narration of the Gospel but of preaching and publishing the same as it appeareth both by the words before going v. 15. I am readie to preach the Gospel to you that are at Rome and by the words following it is the power of God to saluation to euerie on that beleeueth but they cannot beleeue vnlesse they heare neither can they heare without preaching 2. the argument thus followeth from the greater to the lesse if that which is more principall in the worke of our saluation doe iustifie no otherwise then instrumentally in stirring vp faith namely the preaching of the word then that which is lesse principall cannot iustifie more but the word and preaching of the Gospell is the more principall for they beget faith which the Sacraments onely confirme and seale therefore the Sacraments doe not iustifie men us by conferferring of grace by the worke wrought Controv. 16. That faith onely iustifieth v. 17. The iust by faith shall liue out of this place where the verie iustice life and actiuitie of the soule is ascribed to faith we doe conclude that a man is iustified onely by faith for all is ascribed vnto faith Now the Romanists seeing this place of the Apostle to be so pregnant for iustification by faith onely seeke diuerse shifts to obscure the truth of this testimonie 1. Costerus Euchirid 170. saith that these words
of faith in any other gift it can not stand together for where merit and worke is the wages is not counted by fauour and so freely but by debt Rom. 4.4 2. The better answer then is that we are iustified freely although the condition of faith be required because faith doth not iustifie vt actus quidem noster est as it is an act of ours but all the vertue thereof proceedeth from the obiect as the Israelites beeing healed by looking vpon the brasen serpent obtained not their health by the very act of opening their eyes but by the obiect which they beheld which was the serpent And like as when a rich man giueth his almes vnto the poore though he stretch out his hand to receiue it yet is it said notwithstanding to be a free gift Tolet. annot 20. 3. But adde here further that as when a blind man putteth forth his hand but he that giueth is faine to direct it to receiue the almes or if a man haue a weake and withered hand which he is not able to stretch out vnlesse the other that giueth doe lift it vp in this case euery way the gift is free So our will is not of it selfe apt to beleeue or will any thing aright vnlesse the Lord direct it faith then beeing both the worke of God in straining our will and faith receiuing all the vertue from the obiect which it apprehendeth namely Christ it remaineth that faith notwithstanding we are iustified freely Faius 33. Quest. v. 25. To declare his iustice or righteousnes what iustice the Apostle vnderstandeth here 1. Chrysostome vnderstandeth the declaration of Gods iustice by the effects thereof like as God declareth his riches not that he is rich in himselfe but in making others rich and his power not in that he euer liueth himselfe but in raising others to life so his iustice is declared not in beeing iust in himselfe but in making others iust But this iustifying of sinners is a worke of Gods mercie not of his iustice 2. Theodoret herein will haue Gods iustice to be manifested because he did sustaine the sinnes of the world with patience forbearing to punish them but this likewise was an effect of his goodnes and mercie not of his iustice 3. Ambrose vnderstandeth this iustice of God in keeping and performing his promise but the iustice of God is not here to be taken in a diuers sense then before v. 22. the righteousnes of God by the faith of Iesus Christ. 4. Some doe take the iustice of God here for his goodnes mercie and clemencie as the Prophet Dauid vseth to pray Iudge me according to thy righteousnes that is thy goodnes Pareus but this seemeth not to be so proper here 5. Some vnderstand the iustice of God in not leauing sinne vnpunished Lyran. it was the iustice of God that the price of our redemption should not be paid otherwise then by the blood of Christ but this is not the iustice of faith which the Apostle spake of before 6. Therefore this iustice which the Lord manifested and declared is none other but the righteousnes of faith before touched and as the words here following doe shew by the forgiuenes of sinnes God reuealed and manifested this to be the true iustice whereby men are iustified before him euen the righteousnes of faith so August lib. de spir lit cap. 13. Anselme Tolet Osiander 34. Quest. What is meant by sinnes that are past v. 25. 1. Some think that this is vnderstood of the fathers in the law which were kept in Limbus who though thorough remission of their sinnes they were freed from punishment yet they were not receiued vnto glorie gloss ordin Gorrhan But Tolet confuteth this interpretation though he allow the opinion as not agreeable to the Apostles minde for the words are not to be so limited and restrained but generally the Apostle vnderstandeth such sinnes as he spake of before v. 23. All haue sinned and are depriued of the glorie of God And if the sinnes were not yet remitted vntill Christs comming vnto the Patriarks they could not be freed no not from the punishment 2. The Novatians vnderstand those former sinnes which were passed of sinnes going before vocation and iustification denying all remedie vnto sinnes committed afterward But this were to make the death of Christ of small force if there were no place for forgiuenes euen after one is iustified Dauid fell into those two grieuous sinnes of murther and adulterie after he was called and yet was restored againe 3. Catharinus with other Romanists vnderstand likewise sinnes going before iustification and baptisme the rest that follow after they say must be purged by other meanes as by repentance and satisfaction But the Apostle speaketh generally of all sinnes If any man sinne we haue an advocate with the Father Iesus Christ the iust 1. Ioh. 2.2 Christ is our aduocate as well for sinnes before baptisme as after but see more for the confutation of thir error among the Controversies 4. The Apostle then compareth not the persons but the sinnes and the times and sheweth that euen the sinnes committed vnder the law and from the beginning of the world were redeemed by no other way then by faith in Christ God by his patience did forbeare to punish those sinnes as not imputing them because of the Redeemer which was to come Agreeable hereunto is that place Heb. 9.15 For this cause is he the Mediatour of the new Testament that thorough death which was for the transgression in the former Testament they which were called might receiue the promise of euerlasting inheritance By conference of these places together it is euident that by sinnes that are past are meant not the sinnes going before baptisme or iustification but the sinnes committed vnder the old Testament to shew that there was no remission of sinnes from the beginning of the world but by faith in Christ. And this further appeareth because the Apostle faith v. 26. to shew at this time his righteousnes c. he setteth the present time of the Gospel and the reuelation of grace against the former times 35. Quest. Why the Apostle onely maketh mention of sinnes past Now the Apostle so extendeth the effect and fruit of our redemption by Christ vnto the sinnes passed as that the sinnes present and to come also shall be by vertue thereof remitted but he maketh mention only of the sinnes past and before committed for these reasons 1. Hereby the Apostle sheweth the imbecillitie of the law of Moses and the ceremonies thereof that they were expiationes non verae sed vmbratiles not true expiations but onely in shadow Pareus as the Apostle saith Heb. 9.9 that those gifts and sacrifices could not make holy concerning the conscience and so Thomas yeeldeth this reason vpon this place God remitted the sinnes before passed quae lex remittere non potuit which the law could not remit 2. Adamus Safhout addeth that the Apostle maketh mention onely of former sinnes to
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
Redeemer and our conuersion and turning to God which conditions God receiueth not of vs but conferreth vpon vs the first without vs the two other he worketh in vs that all may be of grace these things beeing thus promised the contrarie arguments are thus answeared 1. The Apostle speaketh of Gods first decree and purpose to shewe mercie in electing some by his grace which indeede is an absolute act of Gods will without any other motiue and if we vnderstand it of Gods mercie in forgiuenesse of sinne it is his will also it should not be done without Christ Ioh. 6.40 This is his will that euerie one which beleeueth â—â— the Sonne should haue eternall life the argument then followeth not God hath mercie on whom he will therefore without Christ. 2. Therefore God forgiueth sinnes for his owne sake because he forgiueth them for Christ who is the Iehovah and eternall God that forgiueth sinnes 3. Neither are Gods iustice and mercie shewed in the same subiect Gods iustice is seene in the satisfaction of his Sonne but his mercie toward vs. 4. 1. The argument followeth not God can therefore he will 2. neither doth that rule alwaies hold that one may remit of his owne right as much as he will this must be added if it be without wrong done to an other as the Parent cannot remit vnto his child feare and obedience because this is against the lawe of iustice and so against God 3. so in this case God cannot remit sinnes without some satisfaction not in respect of his infinite power but of his iustice which is not to suffer his Maiestie to be violated without iust punishment for this were to denie himselfe 5. 1. Neither is it true that God onely requireth of sinners repentance for the punishment due vnto sinne must be satisfied for which Christ did for vs. 2. neither if innocencie of life were sufficient is it in our power to performe it 3. and further God doth not pardon sinne for that which he requireth of vs it is his mercie in Christ for the which he pardoneth that which he requireth of vs is a condition to be performed by vs not the cause 6. It is false that the faith of Abel and Henoch and of other holy Patriarkes had no relation to Christ for although expresse mention be not made thereof yet alwaies it must be vnderstood for the Apostle saith Coloss. 1.23 that it pleased God by Christ to reconcile all things to himselfe and all the promises in him are yea and Amen 2. Cor. 1.20 therefore the promises made to the fathers were grounded vpon Christ and they were reconciled vnto God by no other way then by faith in him 7. If God had required satisfaction of our selues for sinne then indeede had our sinne beene remembred but although Christ hath satisfied for our sinnes yet to vs they are freely forgiuen and so not remembred any more 8. The Apostle saith Ephes. 4.32 Forgiuing one an other as God for Christs sake forgaue vs though Christ hath satisfied for vs yet God requireth no satisfaction at our hands therefore herein we are to imitate God to forgiue one an others priuate offences without satisfaction as God forgaue vs But in publike offences and ciuill debts this rule holdeth not for if in such trespasses no satisfaction should be made the course of iustice should be perverted 9. The remitting of the debt excludeth all solution and paiment of debt by the partie to whom the debt is remitted and not otherwise and so the Lord requireth not of vs any satisfaction or solution of our debt which is discharged by Christ. The like answear may be made vnto the other obiections 1. God loued the elect with an eternall loue and herein appeared his loue that he sent his Sonne to die for the elect yet in respect of their sinfull estate they had neede of a reconciler so they were eternally beloued in Gods election and yet in respect of their present state God was offended with them as a father that purposeth to make his sonne his heire may yet in the meane time be angrie with him for his misdemenour See before c. 5. coher 7. a more full answear 2. We are saued freely by grace notwithstanding the redemption by Christ as the Apostle sheweth Rom. 3.24 if satisfaction had beene required of vs or if we were to haue ransomed our selues it had not beene freely by grace but now it is 3. God was not delighted in the death of his Sonne in that simply he was put to cruel death but in that thereby all the elect were saued which sheweth not crueltie but mercie in God in accepting the death of one for all 4. Neither was Christ forced the innocent to die for sinners but he willingly offered himselfe to die for vs therein was no tyrannie at all 5. As though God the Father and God the Sonne are not all one in substance the same mercie proceedeth from them both and the Sonne as he is God remitteth not without the satisfaction of the Mediator 6. Eternall death is to be considered in the infinitenesse and greatnes of the torments of soule and bodie and in the eternitie and euerduring thereof Christ did endure the one that is vnspeakeable torments in bodie and soule for vs but not the other because of the dignitie of his person which suffered and the necessitie of the worke of our redemption which he perfected which could not haue beene performed if eternitie of punishment had beene vpon the redeemer inflicted Now how contrarie this blasphemous assertion of these heretikes is to the Scriptures is euerie where euident for there is no truth that hath more plentifull euidence out of the Scriptures then that Christ by his death did satisfie for our sinnes and by faith in him we obtaine remission of our sinnes and not otherwise as Galat. 1.4 Which gaue himselfe for our sinnes that he might deliuer vs from this present euill world Galat. 3.13 Christ hath redeemed vs from the curse of the law when he was made a curse for vs Eph. 1.7 By whom we haue redemption thorough his blood euen the forgiuenes of sinnes 1. Pet. 2.23 Who his owne selfe bare our sinnes in his bodie vpon the tree c. 1. Pet. 3.18 Christ hath once suffered for our sinnes the iust for the vniust that he might bring vs to God c. and an hundreth such places and more may be produced out of the old and new Testament for the confirmation of this truth he that is desirous to see more of this matter I referre him to learned Pareus treatise dub 13. vpon this chapter Controv. 14. Against the maintainers of Vniuersall grace v. 18. He hath mercie on whom he will and whom he will he hardeneth Hence then it is inferred that he hath decreed to haue mercie on some and not vpon others then they are in error which thinke that God doth indifferently offer grace to all and that he hath elected all vnto life if
thy progenitors and brought vp in a good religion yet dost nothing that belongeth therevnto thou perhaps wilt say yet I will shewe thee those which doe these things namely monachos eremum incolentes the Monkes which inhabite the wildernesse But Christ said luceat lux vestra coram hominibus non coram montibus let your light shine before men not before the mountaines and yet saying thus non illis detraho aut montes occupant c. I doe not disgrace those which inhabite the mountaines but I am sorrie for those which dwell in cities that they onely can finde vertue among the other hortor itaque vt philosophiam ex montibus in vrbes reducamus I exhort therefore that we may bring againe Philosophie from the mountaines into cities vt ciuitates sint verae ciuitates that cities may be right cities indeede Observ. 8. Of the dignitie and excellencie of the calling of Christians v. 15. For whom Christ died the Apostle said before v. 8. Whether we liue or die we are the Lords for he hath bought vs with a price euen in dying and giuing himselfe a ransome for vs it is a great honour in the world to be the seruant of a great and mightie king the Queene of Ethiopia iudged Salomons seruants happie that attended vpon so wise a King the Carthaginian embassadors returning from Rome said se vidisse tot reges quot senatores that they had seene as many kings as senators But much more glorious is the condition of the faithfull whom Christ hath purchased to be his seruants and indeede not seruants but freemen yea so many kings for in him we are made Kings and Preists Revel 1.6 Observ. 9. Of true praise and commendation v. 18. Pleaseth God and is commended of men First we must seeke to please God and to be praised of him and then the praise of men will followe but he that first seeketh to please men cannot please Christ as the Apostle saith Galat. 1.10 If I seeke to please men I should not be the seruant of Christ he that is praised of men first is most like to be dispraised of God as our Blessed Sauiour saith Luk. 6.26 Woe vnto you when men shall praise you so did your fathers to the false Prophets And againe the Apostle saith 2. Cor. 10.18 he that commendeth himselfe is not allowed but whom the Lord commendeth Observ. 10. That nothing is to be done with a doubtfull minde or of ignorance v. 23. Whatsoeuer is not of faith is sinne Chrysostome here hath a good morall touching this point that no man should pleade simplicie or ignorance in his doings 1. he distinguisheth of ignorance if thou art ignorant of those things which cannot be knowne praeter culpam erit it is without thy fault but ignorance through negligence such as the Iewes had excuseth not 2. An in modico orbis angulo c. the things belonging to saluation were not done onely in Palestina in a corner of the world but the Lord by his Prophet saith they all shall knowe me from the greatest to the least non vides rem istam loqui dost thou not see the thing it selfe to speake 3. But thou wilt say this knowledge is not to be exacted of a poore simple husbandman or Barbarian yes why not for how canst thou call him simple that is wise enough in worldly matters if he be wronged he can tell how to resist if violence be offred he will defend himselfe and in other matters he can prouide for himselfe how then is he simple 4. Tell me whom thinkest thou to be more simple those which liue now or which liued in Abrahams time surely thou wilt say they which liued then yet Abraham barbarus in medio barbarorum educatus c. barbarian brought vp among barbarians hauing no teacher his father beeing an idolater yet had the knowledge of God to this purpose Chryso to shew that ignorance can excuse none but euerie one is bound to examine all his actions that they proceede of faith CHAP. XV. 1. The text with the diuerse readings 1 We which are strong ought to beare the infirmities frailnes B. of the weake and not to please our selues not to stand in our owne conceits B. 2 Therefore let euerie one please his neghbour vnto good Be. L. Gr. rather then in that is good B. G. S. to edification 3 For Christ would not please himselfe but as it is written the rebukes of them which rebuke thee fell vpon me 4 For whatsoeuer things were written aforetime were written afore for our learning that thorough patience and comfort of the Scriptures we might haue hope 5 Now the God of patience and consolation giue you that ye he like minded like affected Be. thinks the same thing V. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minde the same thing one toward an other according to Christ Iesus 6 That ye with one minde and one mouth may praise God euen the father of our Lord Iesus Christ. 7 Wherefore receiue ye one an other as Christ receiued vs to the glorie of God 8. Now I say that Iesus Christ was a Minister of the circumcision for the truth of God to confirme the promises of the fathers 9 And that the Gentiles might glorifie God let the Gentiles praise God G. for his mercie as it is written For this cause I will confesse thee among the Gentiles and sing vnto thy name 10 And againe he saith reioyce ye Gentiles with his people 11 And againe praise the Lord all ye Gentiles and laud ye him all people together 12 And againe Esaias saith there shall be a roote of lesse and he that shall rise to raigne ouer the Gentiles in him shall the Gentiles trust 13 Now the God of hope fill you with all ioy and peace in beleeuing that ye may abound in hope be rich in hope B. thorough the power of the holy Ghost 14 And I my selfe also am perswaded of you my brethren that ye are also full of goodnes loue L. and are able willing V. to admonish one an other 15 Neuerthelesse brethren I haue somewhat more boldly after a sort in part Gr. written vnto you as one that putteth you in remembrance through the grace that is giuen me of God 16 That I should be the Minister of Iesus Christ toward the Gentiles ministring sanctifying L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. which signifieth serving or ministring in holy things the Gospell of God that the offring oblation of the Gentiles might be acceptable beeing sanctified by the holy Ghost 17 I haue therefore whereof I may reioyce in Christ Iesus in those things which pertaine to God 18 For I dare not speak of any thing I cannot endure to speak of any thing Be. see qu. 23. which Christ hath not wrought by me for the obedience of the Gentiles in word and deed 19 With the power of signes and wonders by the power of the spirit of God of the holy Ghost L. so that from Hierusalem and round