the very worke wrought did conferre iustification But this is euidently contrarie to the Apostle in this place who directly noteth that Abraham was iustified by faith when as yet he was vncircumcised and vpon this Iustinus Martyr inferreth that Abraham had not receiued circumcision ad iustificationem for his iustification because he was iustified before by faith whereby he beleeued God dialog cum Tryphon And Ireneus vrgeth the same argument advers haeres lib. 4. c. 30. that Abraham was not iustified by circumcision because sine circumcisione placuit Deo he pleased God without circumcision 4. As these doe ascribe too much vnto circumcision so Ambrose seemeth to detract too much from it inferring thus that because Abraham receiued circumcision as a signe of the righteousnesse of faith non ergo habet circumcisio aliquid dignitatis sed signum est tantum therefore circumcision hath no dignitie at all but is onely a signe to this purpose Ambrose in his commentarie here 5. Wherefore the best opinion is that circumcision though it did not conferre remission of sinnes yet it was more then a bare signifying signe it was a seale and pleadge whereby the promises of God were ratified and confirmed and specially concerning remission of sinnes in Christ And therefore the Apostle saith it was not onely a signe but a seale which serueth to confirme and ratifie see before of this controv 8. And herein we mislike not the opinion of Thomas and other schoolemen that in circumcision there was conferred grace non virtute circumcisionis sed fidei passionis Christi not by vertue of circumcision but of faith in the passion of Christ whereof circumcision was a signe Perer. disput 6. numer 2. saving that they thinke that in the newe Sacraments there is an actuall collation of grace by the verie externall participation of the Sacrament But that circumcision was as much an instrument of grace not by the vertue of the Sacrament but of faith whereof it was a seale as baptisme is Augustine directly testifieth writing to this purpose that circumcision which was then a seale of the righteousnesse of faith ad significationem purgationis valebat c. sicut baptismus c. was avayleable for the purgation of sinne as baptisme was availeable vnto regeneration after it was instituted c. to this purpose Augustine de Nupt. concupiscent c. 11. Likewise Gregorie quod apud nos valet gratia baptismatis hoc agit apud veteres c. that which the grace of baptisme is avayleable vnto amongst vs to the same ende serued in the old Testament either faith alone for children or for the elder sort the vertue of sacrifices for those which came of Abrahams stocke the mysterie of circumcision Gregor lib. 4. Iob. Controv. 10. Of the presumptuous titles of the Pope calling himselfe the father and head of the faithfull Abraham is called the father of those which beleeue because he gaue them an example both of the true iustifying faith and of holy obedience If the Pope would be the father of the Church and of beleeuers he must goe before them in puritie of faith and manners and yet if he did so he should thinke it his greatest honour to be counted the child of faithfull Abraham he must not arrogate vnto him the title which the Scripture giueth vnto Abraham to be the father of the faithfull But seeing they which are Abrahams children must walke in the steppes of Abrahams faith which is to be iustified without workes the Pope holding iustification by the merit of workes cannot be so much as the child of faithfull and beleeuing Abraham Controv. 11. Against the Chiliastes or Millenaries that hold that Christ should raigne a 1000. yeares in the earth v. 13. The promise that Abraham should be the heire of the world The Chiliastes whose opinion was that Christ after the resurrection should raigne in the earth in all externall happinesse and pleasure for a thousand yeares doe apply this place to their owne conceit that this should be the inheritance of the world promised to Abraham As likewise they vrge that place Luk. 22.30 of eating and drinking with Christ in his kingdome and that Apocal. 20.4 how the Saints should raigne with Christ a 1000. yeares in the earth of this opinion were Papius Ireneus Tertullian Lactantius with others Lactantius dreameth that in those thousand yeares the rockes shall droppe honie and the riuers runne with wine and milke Contra. But these are mens dreames and fansies 1. the Apostle saith that the kingdome of God is not meate and drinke Rom. 14.17 therefore we must not imagine that Christ shall raigne with his Saints in any such carnall pleasure 2. whereas the Scripture speaketh of eating and drinking in the kingdome of heauen thereby Ambrose vpon Luke well vnderstandeth communicationem aeterna falicitatis the communicating and participating of euerlasting felicitie and happinesse as the Scripture vseth by such phrases taken from temporall and earthly delights to expresse spirituall ioyes 3. by the thousand yeares mentioned Apocal. 20. Augustine vnderstandeth all the time of the flourishing of the Gospell here in earth during which time Sathan is bound and his kingdome destroyed by the preaching of the Gospell so also Pet. Martyr thinketh that a certaine time is there taken for an indefinite and vncertaine But because all such propheticall predictions doe note a certaine limitation of time and yeares I subscribe rather vnto their opinion who thinke that a thousand yeares precisely are spoken of wherein Sathan should be bound which Iunius will haue to ende at the time of Hildebrande but they rather ende some 300. yeares after for otherwise Sathan should be held to be bound in the 300. yeares of persecution vnder the Pagan Emperours which is not to be admitted Controv. 12. Of the certaintie of faith v. 16. That the promise might be sure 1. This is an euident place against that Popish vncertaintie of remission of sinnes for they hold it a presumption for a man to be sure of Gods fauour and of their iustification by faith in Christ but this is contrarie to the Scriptures the Apostle saith Rom. 8.16 The spirit beareth witnesse with our spirit that we are the children of God but nothing is more certaine then the testimonie of the spirit Againe the same Apostle saith Beeing iustified by faith we are at peace with God but the conscience cannot be at peace and setled if it were not sure of the remission of sinnes in Christ S. Paul also himselfe is perswaded that nothing could separate him from the loue of God in Christ Rom. 8.38 which perswasion was not peculiar to the Apostle by any speciall reuelation but wrought in him by faith as it is in others as he sheweth 2. Timoth. 4.8 2. This certaintie of our assurance is builded vpon these two grounds 1. the firmener and stablenesse of the word and promise of God which cannot faile 2. the nature of faith which is to giue an vnfained and
those which beleeue vnto vnbeleeuers therefore they doe not appertaine Pareus But it will be further obiected that the Apostle saith 1. Cor. 11.27 that he which eateth and drinketh vnworthily shall be guilty of the bodie and blood of Christ but they could not be guilty vnlesse they were partakers Answ. It doth not followe one may be guiltie of a thing which he is not partaker of as many may be guilty of violating the princely maiestie which had no interest therein neither were partakers thereof so then the wicked and vnbeleeuers are guilty non manducati sed non dâ—â—dicati corporis c. not of the eating but of not discerning the Lords bodie Gryneus Controv. 4. That the Romane Church hath not the promise of the perpetuall presence of Gods spirit The Romanists alleadge this place for themselues that the vnbeleefe of some make not the promises of God of no effect and therefore seeing the Lord hath promised to be present with and to giue his spirit to his Church they cannot faile thereof notwithstanding their sinnes and corruptions Answ. Christ promised the presence of his spirit to his disciples they must then first prooue themselues to be the disciples of Christ in following his doctrine and keeping his word in adding nothing thereto nor decreeing any thing against it before they can haue any interest in this promise God indeede hath promised to be present with his Church but a companie of mitred Bishops following humane traditions and leauing the word of God doe not make the true Church of Christ Martyr Controv. 5. The Virgin Marie not exempted from sinne v. 10. There is none that is righteous no not one Chrysostome handling these words in his commentarie vpon the 13. Psalme giueth instance how that when Christ was crucified this saying was then most of all verified that there was not one that did good discipuli omnes fugerunt c. all the disciples fledde Iohn went away Peter denied Mariae animam gladius dubitationis incredulitatis pervasit and a sword of doubtfulnesse and vnbeleefe did pierce the soule of Marie c. the like is affirmed by Chrysostome hom 49. in Genes and by Origen hom 17. in Luc. and by Augustine lib. question veter nov Testam qu. 73. But Pererius refusing the iudgement of these fathers confidently affirmeth that the Virgin Marie fuisse expertem omnis peccati etiam minimi levissimi per omnem vitam was free from the least and lightest sinne all her life and of Chrysostome he is bold to say veritatis pietatis terminos excessisse that he exceeded the bounds of veritie and pietie Perer. 〈◊〉 6. numer 33. Contra. But Pererius in thus affirming will make not Chrysostome onely and other ancient writers liers but Christ himselfe and his blessed mother for if Mary were without the least sinne why did our Blessed Saviour reprooue her for taking so much vpon her saying Iohn 2.4 Woman what haue I to doe with thee would he checke her without any fault and againe Marie her selfe saith in her song Luk. 2.47 My spirit reioyceth in God my Sauiour what needed she a Sauiour if she were free from sinne see further hereof Synops. Centur. 2 â—â—â— 79. Controv. 6. The reading of Scripture is not to be denied vnto any v. 10. As it is written c. in that the Apostle alleadgeth testimonies of Scripture to prooue all men to be sinners thereupon appeareth the necessitie of the reading of Scripture 〈◊〉 of the generall vse for all both laymen and others for by the Scriptures commeth the knowledge of sinne which concerneth all Chrysostome in his homilie of Lazarus and the rich man exhorteth all men to reade the Scriptures euen such as did trade in the world and kept families further shewing that they could not attaine vnto saluation vnlesse both day and night they were conuersant in the Scriptures yea he affirmeth that such of the common sort had more neede to reade the Scriptures then men of more holy life quod perpetus versantur in maiori discrimine because they are conversant in greater danger Here then that corrupt vsage of the Romane Church is to be taxed who denie the generall vse of the Scriptures vnto the people neither doe permit them to reade them shutting the Scriptures vp in an vnknowne language Martyr Controv. 7. Against the adversaries of the Lawe the Marcionites and other heretikes v. 20. By the lawe commeth the knowledge of sinne hereupon those wicked heretikes tooke occasion to speake against the lawe malaradix lex c. the law then is an euill root and an euill tree by the which commeth the knowledge of sinne to this Origen vpon this place answeareth well non dexit ex lege agnitio peccati sed per legem vt scias non ex ipsa â—tum sed per ipsam cognitum he saith not of the lawe is the knowlede of sinne but by the lawe to knowe that sinne did not spring of it but is onely knowne by it As physicke by the which we come to haue the knowledge of our diseases is not therefore euill thus Origen Controv. 8. Against the Counsels of perfection v. 19. That euerie mouth may be stopped c. here the opinion of the Romanists is euidently conuinced that beside the precepts which are commanded there are Euangelicall counsels which are more then one is bound to doe notwithstanding he that doth them is worthie of a greater reward such are these counsels of perfection as they call them â—â— vowe single life to giue all to the poore and to take vpon them voluntarie pouertie and such like and Origen hath the like conceit who in his commentarie vpon this third chapter giueth this corrupt glosse vpon these words of our Sauiour Luk. 17.10 When ye haue done all these things which are commanded you say we are vnprofitable seruants as long as a man saith he doth that which he is bound to doe he is an vnprofitable seruant si aâ—â—m addas aliquid praeceptis iam non eris invtilis servus but if you adde any thing to the precepts then are you no longer an vnprofitable seruant Contra. 1. Concerning Origens glosse we haue as great libertie to refuse it as Pererius had before to reiect Chrysostomes opinion concerning the Virgin Marie and to accuse him of falshood and impietie especially seeing that his glosse corrupteth the text for if we cannot doe those things which are commanded much lesse beside the commandement can any doe more then is required 2. the Apostle here in saying That euerie mouth may be â—â—ped ouerthroweth this arrogant and presumptuous opinion of such counsels of perfection for then a man should haue wherein to reioyce if he could doe more then is commanded and his mouth would not be stopped Controv. 9. Against the Pelagians which established freewill Augustine c. 9. lib. de spirit liter handling these words confuseth that presumptuous error of the Pelagians who affirme that the lawe onely sheweth what should be
to shew the difference between the originall of the flesh which was from Abraham and of the soule from God but this distinction is nothing pertinent to the thing in question 4. Therefore by according to the flesh the Apostle rather vnderstandeth the works of the law so Theodoret the ordin glosse and the reason hereof is this because the Apostle doth not simply denie vnto Abraham all kind of righteousnes but that which is by works Beza so Phil. 3.3.9 the righteousnes in the flesh of the law are taken for the same with the Apostle Gryn But in this sense great aduantage may seeme to be giuen vnto the Popish sophisters who thinke that onely Abrahams works done before he had faith while he was yet in the flesh are excluded from iustification not those which came after vpon the which reason Pareus seemeth to incline to the other exposition to ioyne according to the flesh with Abraham our father But we neede not for this reason to refuse the other exposition for euen the workes which proceede from faith if any merit or worthines be reposed in them may be said to be after the flesh for the Apostle opposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fauour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by debt v. 4. that then which is by debt and merit of the worke is according to the flesh and is opposite to fauour and grace Quest. 3. Of the meaning of the 2. verse v. 2. If Abraham were iustified by workes he hath wherein to reioyce 1. Origen Ambrose Chrysostome doe thus frame the argument if Abraham were iustified by workes he had no glorie with God but he had true glorie with God therefore he was not iustified by workes so also Faius collecteth the argument assuming affirmatiuely but the assumption is put negatiuely with the Apostle but not with God so that thus rather the argument holdeth if Abraham were iustified by workes he hath wherein to glorie with God he hath somewhat to glorie in as beeing iustified by his workes but he had not wherein to glorie with God Ergo thus Beza Pareus 2. Gorrhan maketh all this verse the proposition If Abraham were iustified by workes he hath wherein to glorie but not with God but such glorie but not with God Abraham had not for if it be vnderstood of true glorie in deed such glorie none can haue but from God if false glorie among men Abraham would no such glorie But in this collection the Apostle should denie that Abrahams workes had no praise or glorie at all among men whereas the Apostle seemeth to graunt so much that his workes might be praise worthie among men but before God they could not iustifie him 3. Chrysostome hath here a distinction of glorying one is by workes which a man cannot haue with God an other is by faith which is before God and Pet. Martyr approoueth this distinction and thinketh that by the glorie of God c. 3.23 are depriued of the glorie of God the Apostle meaneth our iustification by faith wherein the glorie of God sheweth it selfe but an other word is vsed there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth glorie here the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glorying or reioycing and indeede before God we cannot glorie either of works or faith for he is said to glorie with God that can bring any thing to God of his owne now seeing faith also is a gift of God we cannot glorie in it as the Apostle saith 1. Cor. 4.7 why gloriest or boastest thou as though thou hadst not receiued it But whereas the Apostle saith he that glorieth let him glorie in the Lord he speaketh not of any glorying of any gift which any man hath but of the meere grace of God and the meaning is let him giue all glorie vnto God confessing that he hath nothing of himselfe 4. Now whereas the Apostle saith he hath wherein to glorie Oecumenius vnderstandeth this of glorying in himselfe but so would not Abraham glorie at all among men therefore by glorying here is vnderstood nothing els but the praise and commendation of men his workes might cum honor abilem reddere make him honourable with men but not with God Lyran. Tolet here distinguisheth betweene the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here vsed which signifieth praise and glorie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before expressed c. 20.23 which signifieth glorying boasting annot 3. but this distinction to be perpetuall he sheweth not Quest. 4. How the Apostle alleadgeth that testimonie concerning the imputation of Abrahams faith for righteousnesse v. 4. 1. The Apostle readeth in the passiue it was imputed whereas Gen. 15.16 whence this testimonie is cited it is put in the actiue vaiaâ—h shebeha and he imputed it 1. the reason hereof Tolet. annot 5. thinketh to be that the Septuagint and the Hebrewes did read without prickes and then the word might be taken either actiuely or passiuely but this is no found opinion to thinke that the Hebrew pricks came in so late for so there should be great vncertentie of the Scripture and further set the pricks aside yet the word is not expressed with the same letters when it is actiuely and passiuely put for Gen. 15.6 the word is as before it is set downe but Psal. 106.31 where it is put passiuely the word is techasheb it was imputed the letters are diuers and further in this place Gen. 15.6 there is an affix of the feminine gender which sheweth a difference in the verie letters of the word beside the pricks 2. some thinke that the Apostle writing by the same spirit which Moses did by his Apostolike authoritie did so cite this Scripture Faius but this would haue giuen great offence vnto the Iewes and converted Gentiles if the Apostles should haue cited the Scriptures otherwise then they were found in the old Testament 3. Therefore it was more safely affirmed that the Apostle followeth the Septuagint which was the receiued translation among the Gentiles Mar. specially seeing they keepe the sense of the place and the rather because this reading in the passiue is warranted by an other Scripture Psal. 106.31 where it is read in the passiue and it was imputed vnto him 2. An other difference in this reading is that the Apostle beside that he changeth the voice turning the actiue into the passiue doth not interpret the Hebrew affix he imputed 〈◊〉 that is Abrahams faith God imputed for so the word cenunah faith beeing vnderstood after the manner of the Hebrewes in the verbal word heemin he beleeued answereth vnto the affix ha of the feminine gender but this the Apostle afterward euidently supplieth v. 9. that faith was imputed to Abraham for righteousnes 3. A third difference there is that in the Hebrew text there is no preposition set before the word tzedekah iustice as here the Apostle translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for righteousnes but there Moses saith he imputed it vnto him for righteousnes but this doubt is easily remooued for Psal.
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
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
seemed rather to be common brothelhouses Gualter Controv. 2. The Church not alwaies visible and consisting of multitudes v. 5. The Apostle saluteth the Church which was in the house of Aquila and Priscilla so also he maketh mention of the Church in Philemons house Phil. 2. whereby it is euident that the name of a Church agreeth euen vnto a fewe gathered together in Christs name as our Blessed Sauiour promiseth that where two or three are gathered together in Christs name he will be in the middes of them Matth. 28. We must not then looke alwaies to finde out a Church by the outward pompe and glorie of it or by the multitude and great troupes and number of people as the Romanists make these the notes and markes of the Church see further Synops. Cent. 1. err 18.19 Controv. 3. All doctrine is to examined by the Scriptures Whereas the Apostle v. 17. willeth the Romanes to take heede of those which cause divisions contrarie to the doctrine which they had receiued the Rhemists giue this corrupt glosse in their annotations tht he biddeth them not to examine the case by Scriptures but by their first forme of faith and religion deliuered to them before they had or did reade any booke of the newe Testament Contra. 1. The doctrine which had beene preached among the Romanes was agreeable to the old Scriptures though there had beene yet no bookes of the newe Testament extant as S. Paul professeth that he said none other things then Moses and the Prophets did say should come Act. 26.22 and therefore the brethen of Berca are commended Act. 17.11 for searching the Scriptures and examining the Apostles doctrine thereby 2. yet it is verie probable that some of the Gospels were written at this time as Ieraeneus l. 3. c. 1. thinketh that S. Matthewes was and Hierome in catalog S. Markes 3. but it followeth not before the Scriptures were written they receiued their doctrine and faith by tradition when they had immediate direction from the Apostles therefore now when the Sriptures of the old and newe Testament are extant and no Apostles to direct the Church who were priuiledged not to erre we should leaue the written word of God and flee vnto vnwritten traditions Origen hath here an excellent saying vide quam prope periculis fiunt hi qui exerceri in divinis Scripturis negligunt ex quibus solis huinsmodi examinationis agnoscenda discretio est see how neere they are vnto danger which neglect to be exercised in the diuine Scriptures out of the which onely this examination is to be discerned and acknowledged Controv. 4. That Papists not Protestants serue their owne bellie Whereas the Apostle giueth this as a note of false teachers and seducers that they seeke rather to serue their bellie then Iesus Christ v. 18. our vnkind countreymen the Rhemists doe glaunce here at Protestants whom they falsely and blasphemously call heretikes That they seeke onely their owne profit and pleasure what soeuer they pretend But it is as cleare as the Sunne that they here take themselues by the nose and that they are the heretikes if euer any that serue their bellie and are cunning kators for their kitchin They may remember what Erasmus answear was to the Duke of Saxonie when he was asked his opinion of Luther that he medled with two dangerous things the Popes crowne and the Monkes belly witnesse also that pitifull complaint and supâ—â—icatioÌ„ of certaine Monkes to Henry the second that whereas they had before 13. dishes of meate allowed them to a messe their Bishop cut off three of them And are the friers of these dayes thinke you more sparing and pinching of their bellie let that factious crue of those makebates the trayterous Iudasites rather then Iesuites speake who in few yeares at la-flesh in Fraunce beside the sumptuous building of their Colledge which cost an 100. thousand crownes bestowed as much in their revennue a reasonable proportion to keepe a fat table and to fill their bellies Controv. 5. That Protestants are no schismatikes Whereas the Apostle giueth a double caueat v. 17. concerning seducers and false teachers that first they must be examined and obserued how they do bring in strange and nouell doctrine contrarie to the receiued truth and then they must be avoided and declined this doth iustifie the departure of the Protestants from the Church of Rome because it is a false and Antichristian Church and hath fallen away and played the Apostata from the faith of Christ and therefore we are to leaue them according to S. Pauls rule Tit. 3.11 A man that is an heretike after the first and second admonition avoid Controv. 6. Why the Gospel was kept secret so many yeares vnder the kingdome of Antichrist against the obiection of the Papists v. 25. By the revelation of the mysterie which was kept secret from the beginning of the world whereas the Papists obiect against the Protestants where was your Gospel 60. or 70. yeares agoe how commeth it to passe that it was so long kept secret and hid in the world is it like that God would haue his truth so long coÌ„cealed Herevnto we answear that as the Gospel of Christ was a long time folded vp in a mysterie till Christ came but then reuealed at Gods own appointment So it pleased God that the Gospel once preached to the world being by mens vnthankfulnes obscured shold liehid as a punishmeÌ„t of their ingratitude that loued lies rather then the truth yet should againe for the gathering together of the elect be revealed vnto the world at such time as seemed good vnto our gracious God Contr. 7. Against the Popish doxologie ascribing glorie with Christ vnto the virgin Marie v. 27. To God onely wise be glorie thorough Iesus Christ c. This was the holy vse of the Apostles to conclude with giuing praise to God only through Iesus Christ we may then iustly wonder at the superstitious impietie audacious presumption of the Romanists which vse a contrary stile ioyning Christ and the Virgin Marie together in their doxologies as Tolet thus concludeth his commentarie vpon this epistle sit gloria omnipotenti Deo gloriosâ—ssima mâ—tri eius glorie be to the omnipotent God and to his most glorious mother so Pererius concludeth laus Deo Dei genetrici semper virgini Mariae praise be to God and to the mother or bringer forth of God the euer virgin Marie And before him Bellarmine thus shutteth vp his controversiall disputes Praise be to God and to the Virgin his mother Marie But this superstitious doxologie of Papists may thus be refelled 1. the Creator and the creature are not to be coupled or sorted together in any religious act as it is in the Psalme 115. 1. not vnto vs Lord c. but vnto thy name giue the praise and S. Paul thus writing Rom. 1.25 who serued the creature rather then the Creator who is blessed for euer denieth all such praise and blessing to be done vnto
HEXAPLA THAT IS A SIX-FOLD COMMENTARIE vpon the most Diuine Epistle of the holy Apostle S. PAVL to the ROMANES wherein according to the Authors former method sixe things are observed in euery Chapter 1. the Text with the diuers readings 2. Argument and method 3. the Questions discussed 4. Doctrines noted 5. Controversies handled 6. Morall vses observed Wherein are handled the greatest points of Christian religion concerning iustification by faith c. 3 4. the fall of man c. 5. the combat betweene the flesh and the spirit c. 7. Election c. 9. the vocation of the Iewes c. 11. with many other Questions and Controversies summed in the ende of the Table Diuided into two bookes the first vnto the 12. chapter containing matter of Doctrine the second belonging to Exhortation in the five last Chapters THE FIRST BOOKE Act. 10.15 He is a chosen vessel vnto me to beare my name before the Gentiles c. Ambros. de Ioseph c. 10 Binae stolae datae Beniamin sic praecellit Paulus eius exvberit portâ—â—â—â—â— Double garments was giuen to Beniamin so Paul of Beniamin excelled and his portion did exceede PRINTED BY CANTRELL LEGGE PRINTER TO the Vniversitie of CAMBRIDGE 1611. TO THE MOST CHRISTIAN RIGHT NOBLE MOST EXCELLENT AND MIGHTIE PRINCE IAMES by the grace of God KING of Great BRITTAIN France and Ireland Defender of the true Christian Faith c. GRacious Soueraigne As I haue heretofore by Gods speciall grace assisting me trauailed in some bookes of the old Testament so now I haue assayed to doe the like in the newe For like as one cannot saile in the Sea without feare that hath not first tried the riuers so the deepe Sea of mysteries in the newe Lawe cannot well be sounded vnlesse we haue first coasted by the old and betweene them both as the wheat betweene the two milstones so the truth is tried out Origen well obsetueth that this was S. Peters error when he would haue had three tabernacles for Christ Moses and Elias for I haue read saith he that for the Prophets and the Gospel there are not three but one tabernacle There is the same substance of both and one truth both the Prophets and Apostles were ministers of the same house wherein are diuerse mansions the one shewing vs onely as it were the neather roomes the other bring vs into the vpper chamber where Christ eare his passeouer with his disciples Bernard well noteth that the diuine Scriptures haue a threefold grace they are pleasant to the tast solide for nourishment and efficacious for medicine the first of these is seene specially in the old Scriptures which is adorned with propheticall types and figures as meate curiously addressed to the tast but the soundnesse of nourishment and efficacie to heale is most found in the newe And thus hauing made an entrance into the Apostolicall writings I haue made choice of S. Pauls epistles and among them of this to the Romanes which is as a key vnto the rest which as Augustine saith of the Gospel of S. Iohn est contra omnes haereticos is against all heretikes this one epistle beateth downe all both old and newe heresies and that which Cyprian affirmeth of the Scriptures in generall that God speaketh there as verily as if he spake vnto vs face to face so in this diuine epistle such heauenly oracles are vttered as if they were deliuered with Gods owne mouth There are few either old hereticall positions or newe popish errors which if they be propounded plainely may not be confuted by this epistle If I say If I say they will vtter their minde plainely without equiuocating trickes and sophisticated doubting for as Hierome saith it is the victorie of the Church for you to speake plainely that you thinke and to bewray your opinions is all one as to conuince them We blesse God who hath raised vp your Maiestie as a notable instrument both of discouering and disswading Popish error and superstition to these your gracious proceedings in the building of Gods spirituall house all your faithfull subiects and true hatred Christians vse those ioyfull acclamations which the people did to Zorobabel when he brought forth the head stone saying grace grace vnto it of Zorobabel it is said his hands haue laid the foundation of this house his hands also shall finish it And we all hartely pray that by your Princely hands this worke by you happely begunne vtterly to extirpate Popish superstition may in good time be perfitly accomplished We craue not reuenge vpon our aduersaries for their malice for as Cyprian saith Christ is not yet reuenged who shall take reuenge and he who is worshipped in heauen is not yet reuenged in earth But our desire is that such wholesome lawes as are alreadie enacted may effectually be executed to bridle Popish recusancie to cause those to returne which are alreadie seduced and to keepe them from infection which are not yet peruerted for as Hierome well saith he killeth an heretike that suffereth him no longer to be a heretike as for our correction it is their quickning God hath made your Highnesse as the Pilote and steeresman to guide this little ship of the English Church that it dash not vpon the rockes of false religion the ministers of God are as the oatemen they which are lustie and strong to work would be set to their tackling of such we may complaine with Hierome I mourned to see such negligence among vs that some cannot defend the truth whereas they are forward to thrust vpon vs lies for truth c. others would labour at the oares but they are feeble and want strength such would be encouraged as Ambrose saith such ought to be the reward of him that preacheth the glad tidings of the kingdome that he neither thereby be discouraged nor lifted vp c. Thus while both the sturdie marriners doe fall to their busines and the weake saylers are hartened to play their parts your sacred authoritie guiding the helme we may at the length bring the ship by Gods grace safely to the shoare fearing nothing while we follow our load-starre Christ Iesus as Ambrose saith obserue that starre which brought the wisemen vnto Christ who in his good time we trust shall conduct this our ship with our Soueraigne Pilote the noble officers the painfull marriners and the patient passengers vnto the hauen of euerlasting life Amen Your Maiesties most humble subiect ANDREW WILLET The Preface to the Christian Reader HEre I offer vnto thy iudgement and charitable view Christian brother a Commentarie vpon the most diuine Epistle of S. Paul to the Romanes wherein are handled the cheife points of Christian religion concerning iustification by faith the combate betweene the flesh and the spirit election vocation of the Gentiles the reiection and finall conuersion of the Iewes whereof I may say as Ambrose of Beniamins sacke facco soluto reluxit argentum the sacke beeing loosed the siluer appeared so this epistle beeing vnfoulded the treasure hid therein will
thus farre we haue proceeded in such questions as concerne the person of this Apostle now follow such matters as are to be obserued touching his writings and specially this Epistle to the Romanes 16. Quest. Of the Epistles of S. Paul the number of them 1. The Epistles which S. Paul writ are in all 14. in number he writ nine of them to the 7. Churches 1. to the Romanes 2. to the Corinthians 1. to the Galatians 1. to the Ephesians 1. to the Philippians 1. to the Colossians 2. to the Thessalonians and one to the Hebrewes and 4. beside to priuate persons 2. to Timothie 1. to Titus 1. to Philemon The reason of this number Gregorie whom Anselmus followeth yeeldeth to be this this number of 14. consisting of 10. which signifieth the morall Lawe and of fowre which noteth the 4. Euangelists sheweth the harmonie and consent of Law and Gospel and that S. Paul Iegis Euangelij secreta rimatus esset had searched out the secrets both of the Law and Gospell But this reason is too curious Cyrillus de Hierosâ—lym Catech. 10. better sheweth the reason why S. Paul did write more epistles then the rest of the Apostles non quod minor esset Petrus ant Ioannes not because Peter or Iohn were lesse or inferior sed quia antea fuit mimicus but because he had beene an enemie before it pleased God he should write most that we might be the better perswaded that he taught the truth 2. These epistles of S. Paul are extant some other he did write which are not extant as 1. Cor. 5.9 he maketh mention of an epistle which he had written to the Corinthians before that for thus he saith I wrote vnto you in an epistle that you should not companie together with fornicators which words Chrysostome thinketh to haue relation to the 2. and 7. verses of the chapter but the 11. verse following But now I haue written vnto you doth shewe that it was at another time that he so had written Indeede those words of the Apostle Ephes. 3.3 as I haue written before or aboue in fewe words may haue relation to the beginning of the same epistle c. 1. v. 9. yet in this place it may be gathered that S. Paul had written a former Epistle to the Corinthians Pareus which may be his meaning where he saith this is the third time that I come vnto you 2. Cor. 13.1 which he may vnderstand of his three epistles which he had written vnto the Corinthians for that some of the Apostles writings may be missing in the Newe Testament as some of the Prophets in the old Testament as Salomon is said to haue spoken three thousand Prouerbs and a thousand and fiue songs 1. king 4.32 whereof the greater part is lost may be granted without any inconuenience seeing that part of the Scripture which the Lord hath thought good to preserue for the edifying of his Church is found to be sufficient 3. Yet diuerse bookes were forged and foisted in vnder S. Pauls name as Augustine citeth the Apocalypse or Reuelation of S. Paul in 16. c. Ioan. whereof Nicephâ—rus also maketh mention lib. 12. c. 34. which they said was found in Pauls fathers house at Tarfus in a marble coffet in the time of Theodosius the Emperour which was prooued to be false by the confession of an old man such was the booke of the Acts of Paul mentioned by the same Nicepherus lib. 12. c. 46. 4. Of the same sort was the Epistle to the Laodiceans imagined to be of S. Pauls writing 1. which neither was S. Pauls writing but the Church reiected it that there might be but 14. epistles in all to shewe that the Apostle had attained to the secrets of the Law and Gospel for renne signifieth the Lawe and foure the Euangelists thus Anselmus in 4. epist. ad Colossens following Gregor lib. 35. moral c. 25. for the Church hath no authoritie to reiect any part of the Apostolical writings 2. neither was it of S. Pauls writing but now perished as Bellarmine thinketh lib. 4. de verbo Dei c. 4.3 nor yet was that epistle sometime extant of S. Pauls writing as Epiphanius maketh mention thereof in the heresie of the Marcionites for S. Hierome well saith legunt quidam ad Laodiceuses sed ab omnibus exploditur some doe read also the Epistle to the Laodiceans but it is reiected of all catalog scrâ—ptor for the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Laodicea Coloss. 4.16 which the vulgar Latine corruptly translateth quae Laodicensium est which is of the Laodiceans 4. neither was it the same epistle which the Apostle had written from Laodicea which some thinke to haue beene the first epistle vnto Timothie for it is euident Coloss. c. 2.1 that S. Paul when he wrote this Epistle had not seene the Laodiceans 5. So Philastrius har 59 maketh mention of such an Epistle which was taken to be S. Pauls but it was not publikely receiued because of some doubtfull sentences thrust in by some but it was not S. Pauls Epistle neither in part nor whole for the reason before alleadged as Theodoret thinketh that it is a seyned and forged epistle 6. Sixtus Senens writeth that there is an epistle of S. Pauls to the Laodiceans to be found in Paris in an old booke in the librarie of Sorbon and at Padway in the librarie of S. Iohn But that is not S. Pauls epistle for it containeth nothing worthie of him and whatsoeuer that epistle hath is more distinctly handled in the epistle to the Colossians so that there was no reason why S. Paul should will the Colossians to read that epistle 7. this epistle then from Laodicea was some epistle which either the Laodiceans writ to S. Paul whereunto he partly maketh answer in that epistle to the Colossians as Chrysostome Theodoret Oecumeneus or which they had written to the Colossians Beza Quest. 17. Of the order of time wherein S. Pauls seuerall epistles were written This Epistle to the Romanes though it be placed first yet is thought to haue beene written last of all those which S. Paul did write before he was imprisoned at Rome His epistles then are thought to haue beene written in this order 1. the former epistle to the Thessalonians seemeth to haue beene first written which he sent vnto them from Athens by Tychicus for from Thessalonica he remooued to Berea from thence to Athens Act. 17.2 And the same yeare while he was at Athens he did write the second epistle also to the Thessalonians explaining in the latter that which he had written in the first concerning the comming of Christ and the ende of the world this was about the 17. yeare of his Apostleship and the 9. yeare of the raigne of Claudius the Emperour Pareus Chrysostome giueth this coniecture why the epistles to the Thessalonians should be written before those to the Corinthians because he saith 2. Cor. 9.2 that Achaia was prepared a yeare agoe whereby he signifieth that he
he calleth God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the habitation of God Pareus Perer. disputat 14. 5. Galen by the contemplation of the creatures and of the excellent workmanship of the world did finde out the wisdome power and goodnes of God for thus he writeth lib. 3. de vsu partium as Beza annot and Gryneus out of him translateth Sacrum istum sermonum vti verum hymnum conditori nostro componā c. This sacred speach as a right hymne I will compose to our Creator and this I hold to be the true worship of him not to offer vnto him many sacrifices of bulls or burne ointment and incense but if I both know him my selfe and declare him vnto others how great his wisdome power and goodnes is for in that he would haue all these things made and enuied vs not any of those good things this is a cleare demonstration of his goodnes in that he would finde out a way how to adorne all those things it was his great wisdome and in that he would bring to passe and effect whatsoeuer he had decreed therein he shewed his power And by these meanes the Philosophers attained by their naturall light to some knowledge of God 53. Quest. How other Scriptures that denie all knowledge of God vnto the wicked agree with this place of Saint Paul 1. Obiect The Apostle saith here that the things which might be knowne of God were manifest vnto them how then is it saide in the Psal. 53.1 The foole hath said in his heart there is no God and Isa. 1.3 The oxe knoweth his owner c. but Israel hath not knowne me and it is said of all in generall Ioh. 1.18 No man hath seene God and yet more euidently the Apostle thus writeth 1. Cor. 1.21 Seeing the world by wisdome knew not God in the wisedome of God it pleased God by the foolishnesse of preaching to saue them that beleeue Answ. 1. Caietane giueth this solution that the Apostle saith not none of the world knew not God sed mundus communiter non cognovit the world generally knew him not though the wiser sort among them as the Philosophers knew him yet they in respect of the rest of the world were as none But the Apostle doth exclude euen the wise from the true knowledge of God as he saith in the same place 1. Cor. 1.20 Where is the wise c. hath not God made the wisdome of this world foolishnes 2. Pareus thus answereth Impijs negatur cognitio Dei efficax salutaris quae ex verbo discitur the effectuall and sauing knowledge of God is denied vnto the wicked which is learned out of the word but an vnfruitfull and idle knowledge they may haue Tit. 1.16 They professe that they know God but by workes they denie him But the Apostle speaketh not here of the knowledge of God by his word the world by wisdome knew not God in the wisdome of God but of the naturall knowledge which the heathen might haue had of God for as Theodoret wel noteth the Apostle sheweth three kinds of wisdome two are naturall the wisdome of man by the light of reason the other the wisdome of God shining in the creatures these two the Apostle speaketh of here the third kind is the wisdome of God in his Sonne Christ which afterward the Apostle also expresseth v. 24. We preach Christ the power of God and the wisdome of God 3. P. Martyr maketh this answer that there were some among the heathen which by nature were perswaded there was a God but afterward they did not yeeld vnto him that which was proper vnto God as the Epicures denied vnto God the gouernment of the world but made him as an idle beholder of the actions of men beeing no agent himselfe And some likewise grew to that impudencie that they sought by subtill reasons to prooue that there was no God But though this be true which P. Martyr affirmeth yet it is too particular to include the whole meaning of the Apostle for he saith generally of the heathen that the world knew not God not onely certaine sects of Philosophers among them but all the Gentiles generally 4. Pareus hath an other answer that this naturall light could not bring them to the knowledge of God because it was obscured and darkned by sinne and so imperfect thorough the naturall corruption of man But this doth not fully satisfie neither for though by mans fall this naturall knowledge is decaied yet there was sufficient remaining if the Gentiles had not abused it at the least as the Apostle saith that they might haue groped after God in some sort to haue knowne him 5. This solution then remaineth that there is a twofold naturall knowledge one is onely speculatiue consisting in a bare and naked contemplation of God bringing forth no fruit the other is practicall when men according to that light which they haue of God doe feare him and worship him the first kind of knowledge of God the heathen onely had as the Apostle sheweth Rom. 1.21 When they knew God they did not glorifie him as God neither were thankefull but became vaine in their imaginations for the heathen notwithstanding this naturall direction which they had generally did fall vnto idolatrie and so dishonoured that God whome they knew by his creatures Mart. Perer. 54. Quest. Of the meaning of these words That they should be inexcusable v. 20. 1. Some thus translate the Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad hac vt sint to this ende that they may be unexcusable Beza Pareus to the intent that they be inexcusable Genevens And Beza thinketh that God for this cause would haue the light to shine in darknes vt homines nihil possent praetexere that man should vse no pretext or excuse But it is hard to say that God for this ende gaue the light of nature vnto men to take away all defense and excuse from them whereas Gods intent was that man should thereby come vnto the knowledge of the Creator 2. Origen Chrysostome doe vnderstand this consecutivo by way of consequent that this followed as a consequent vpon their abusing of that naturall knowledge which was giuen them And Theophylact maketh it like vnto that saying in the Psalme 51.4 Against thee haue I sinned c. that thou maist be iust when thou speakest it was not the ende but a consequent so also Erasmus and Faius est consequens cognitionis illius it was a consequent of that knowledge But the Apostle seemeth to signifie more then so Tolet. 3. Aretius because he can not thinke that to this ende were these helps giuen them to make them inexcusable taketh this to be a new argument against iustification by works that whereby the Gentiles were made inexcusable can not iustifie them but by their workes they were made inexcusable Ergo. But the Apostle speaketh here of the light of nature which the Gentiles vsed not of their works which follow in the next verse 4. Wherefore
nature but doe so diuide and distinguish the natures as if they made two persons so the Vbiquitaries make a confused commixtion and communitie really attributing to one nature that which is proper to the other as though to ascribe any thing to the whole person were secundum vtramque neturam tribuere according vnto both natures to attribute it because Christs deitie is euery where and it is true of Christs whole person that homo Christus the man Christ is euery where yet it followeth not that his humanitie should be euery where so then we conclude against the Nestorians that Christus totus non dimià tus that Christ whole not halfe was made of the seede of Dauid and against the other that yet non secundum totum sus not according vnto his whole nature but his humanitie onely 4. Controv. Against the heresie of one Georgius Eniedinus a Samosatenian heretike in Transilvania v. 3. According to the flesh whereas we vnderstand this place of the Apostle of the two generations of Christ his humane in that he is said to be made of the seede of Dauid after the flesh his diuine in that he was declared to be the Sonne of God touching the spirit of sanctification this forenamed heretike affirmeth that Christ is said to be made of the seede of Dauid in respect of his carnall generation which is vulgar and common to all and that he is by his spirituall natiuitie the Son of God as other faithfull are Eniedin expl loc p. 226. 1. Concerning the first part of his wicked assertion that this clause according to the flesh doth here signifie the vulgar and common kind of natiuitie he would prooue it by the like places as Rom. 9.3 he calleth the Iewes his kinsmen according to the flesh and 1. Cor. 10.18 Israel after the flesh c. Contra. 1. It is not true that this clause according to the flesh no not in these places giuen in instance doth shew the common and vulgar generation but there is implied a difference and distinction betweene kinred according to the flesh and in the spirit and of Israel after the flesh and Israel after the spirit for otherwise in respect of their common natiuitie all Israel was after the flesh whereas some were the children of Abraham after the flesh some were the children of promise Rom. 9.8 2. The miraculous and singular birth of Christ is not insinuated onely by these words according to the flesh but in that he is saide to be made not borne for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it sheweth the extraordinarie making of his flesh as the Apostle saith in the same phrase Galat. 4.4 that he was made of a woman And this is of purpose obserued by diuers of the fathers to set forth the miraculous conception of Christ as by Tertullian lib. in praxeam Iren. lib. 3. c. 32. advers haeres Vigilius in Eutychet l. 5. August l. 2. de Trin. c. 5. whereby is conuinced the heresie of Hebian revived by this Transilvanian that Christs flesh was conceiued by humane seede 2. He thus obiecteth concerning the other generation of Christ. 1. that euery faithfull man likewise hath two natiuities one according to the flesh an other according to the spirit as Ioh. 1.13 which are not borne of blood nor of the will of the flesh nor of the will of man but of God Isaack is said to be borne according to the spirit Rom. 9.8 yet hereupon it followeth not that they had two natures diuine and humane Contra. There is great difference betweene the two generations of the faithfull and of Christ 1. for when they are said to be borne of the flesh and of the spirit not two natures are thereby signified but two beginnings of their diuers births but Christ is man according to his owne flesh and declared to be the Sonne of God according to his owne sanctifying spirit he is not saide to be borne of the spirit but to be declared to be the Sonne of God according to the spirit which sheweth not a diuers generation onely but a diuers nature 3. other faithfull are the Sonnes of God by adoption and grace Rom. 8.15 Ye haue receiued the spirit of adoption whereby we crie Abba Father But Christ is the true naturall Sonne of God Ioh. 1.18 The onely begotten Sonne which is in the bosome of his father Heb. 1.3 The brightnes of his glorie and the ingraued forme of his person 2. Obiect Christ is no otherwise the Sonne of God then because the Father sanctified him and sent him into the world Ioh. 10.36 Say ye of him whome the Father hath sanctified into the world thou blasphemest because I said I am the Sonne of God And thus others also are the Sonnes of God because they are sanctified by his spirit Contra. Christ maketh not his sanctification a cause of his Sonneship but he reasoneth from the effects which are set forth by an argument from the lesse to the greater that if the Scripture calleth civill Magistrates the Sonnes of God in respect of their office much more may Christ call himselfe the Sonne of God whome the Father had sanctified to be the Redeemer of the world and to be the chiefe gouernour thereof 3. Obiect By the spirit of sanctification the diuine nature of Christ can not be signified for Christ is thereby sanctified but that which sanctifieth is diuers frō that which is sanctified and the Apostle giueth this to be the cause of Christs beeing the Sonne of God namely his resurrection But his diuine nature rather should be the cause if it were here signified Contra. 1. It is true that which sanctifieth is diuers from that which is sanctified ◠and Christs humane nature which is sanctified is diuers from his diuine which sanctifieth 2. neither is the resurrection giuen as a cause of his beeing the Sonne of God but of his manifesting to be the Sonne there is one cause of the beeing of a thing an other of the manifestation ex Paraeo 5. Controv. Against the Marcionites that Christ had a true bodie v. 3. Made of the seede of Dauid Then the Marcionites heresie is hereby conuinced which imagine Christ to haue an inuisible bodie that could not be seene or touched though it were present from whose heresie they much differ not which include the bodie of Christ in the sacrament vnder the formes of bread and wine neither giuing vnto it place nor disposition of parts nor making it visible or palpable their heresie also is noted that affirme Christ to haue brought his bodie downe from heauen with him or to haue passed through his mothers wombe as water through a conduit for he was made of the seede of Dauid Gryneus 6. Controv. Against the Apollinarists that Christ had no humane soule v. 3. Made of the seede of Dauid If Christ had a true humane bodie made with parts organes and instruments of life and sense as other men haue then it followeth
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
away the feare and awe of the gods from cities and brought in error And if the first vse had remained castius dij obseruarentur the gods should more chastly and sincerely haue beene worshipped still to this purpose Augustine reporteth the words of Varro lib. 4. de ciuit dei c. 31. 4. The daily offence and hinderance that commeth by images set vp in the Churches sheweth the inconueniencie of them for they drawe away mens minds from true deuotion and their eyes are first set to gaze vpon such obiects therefore the Lacedemonians forbad that any images should be set vp in their Counsell house least that by the sight thereof their mindes might be drawne away from the busines of the commonwealth which they came together to consult about Augustine also giueth this reason concion 2. in Psal. 103. because by the verie place some honour is giuen to images when they are set vp in Churches Martyr 5. The first that are found to haue made account of images among Christians for any religious vse was Marcellina the companion of the heretike Carpocrates who priuately had the images of Christ Paul Homer Pythagoras which she vsed to burne incense vnto Augustin lib. de haeres ad Quodvult Deum But among the auncient Christians the publike vse of images in places of prayer was condemned Epiphanius comming to a Church in the diocesse of the Bishop of Ierusalem there seeing a picture in a cloath caused it to be cut in peices and he writ an epistle vnto the Bishop of Ierusalem that he should not suffer any such thing to be done in his Churches which epistle Hierome translated into Latinâ— therein shewing his consent with him In the Elibetan Councell can 36. it was decreed that no pictures should be made vpon the walls of the Churches Leo Isauricus had a Councell at Constantinople wherein images were condemned yet after this they were restoared by Irene the Empresse and Tharasuos patriarke of Constantinople in the 2. Nicene synode And about the same time Carolus the great held a Councell in Germanie where the decrees of the said Nicene synode were abrogated ex Martyr Now on the contrarie it will be thus obiected for the vse of images 1. The Lord in diuerse visions did shewe himselfe in certaine representations as Dan. 7. like an auncient man and Matth. 3. the holy Ghost appeared in the likenesse of a doue Answ. 1. That which God did grant vnto certaine persons vpon some certaine and speciall occasions must not be drawne into a generall rule neither is it lawfull to leaue a generall precept vnlesse some speciall prohibition can be shewed Pareus 2. So the Lord in Scripture is likened vnto a lion they may as well inferre thereupon that they may so picture him Gualter 3. And there is great difference betweene the writing of Scripture and a picture for the Scripture speaking of such visions and representations expoundeth it selfe and sheweth the meaning thereof but a picture is dumbe and idle Martyr 4. and though such visions may be historically represented yet it followeth not that they should be set vp for any religious vse Faius 2. Obiect Many miracles haue bin done before images as Eusebius maketh mention of a brasen image of Christ at Cesarea and there was an other image of a woman by touching the hemme of his garment vnder the which grew an herbe that after it came vp so high as the skirts of the image had a soueraigne power against all diseases Answer 1. This image the historie beeing admitted was not set vp in any religious place but openly in the citie as a monument of that miraculous worke 2. God might in the beginning of Christianitie shew such miracles as Peters shadow healed the sicke for the confirmation of the Christian faith which miracles are now ceased 3. this miracle beeing admitted yet euen such images when they are abused to idolatrie may notwithstanding be broken downe as the brasen serpent had a speciall vertue to heale the biting of serpents in them that looked vpon it yet notwithstanding Hâ—z Isiah brake it doune when it began to be abused to superstition 2. Obiect God hath punished such as offered any contumelic or disgrace to such images as beeing the signes of God as Socrates writeth lib. 7. tripartit histor how Iulian remooued the said image of Christ at Cesarea and caused his owne to be set vp instead thereof but it was cast downe by lightening and when the heathen had drawne the other image in disgrace round about the streetes the Christians tooke it vp and preserued it c. Ans. 1. Images set vp for such idolatrous and superstitious vses are no signes of God and therefore the honour giuen vnto such is a contumelic and dishonour vnto God for the will of him that giueth honour is not the rule of honour but of him that is honoured 2. yet euen the disgrace and despight offered to such false signes of God redoundeth sometime vnto God when they are done with an intention to dishonour God Pareus as Iulian did disgrace that image vpon his hatred to Christ and therefore the Lord did therein shew his power see further against the adoration of images Hexap in Exod. c. 20. Command 2. Controv. 4. 22. Controv. Of the corrupt reading of the vulgar Latine translation v. 32. The Latin translation thus standeth Who when they knew the iustice of God did not vnderstand that they which doe such things are wortie of death not onely they which doe them but they also which consent vnto the doers c. whereas according to the originall the words are thus truly translated The which knowing the iustice of God how that they which commit such things are worthie of death not onely doe the same but haue pleasure in them c. B. or fauour those that doe them So that the Latin translation faileth 1. both in the words for these words did not vnderstand and they which doe them are not in the originall 2. as also in the sense for according vnto the Greeke reading the Apostle maketh it a more heinous thing to fauour and patronize euill doers then to be a doer of euill but after the other reading the latter is the greater 3. beside after the vulgar Latin the words include a contradiction for when they knew the iustice of God how could they chuse but vnderstand it 4. Chrysostome Oecumenius Theophylact doe read and interpret this place according vnto the Greeke text Bellarmine here answereth 1. that some Greeke copies had had these word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they vnderstood not as appeareth in Origens commentarie and Titlemannus affirmeth that he had seene an ancient Greeke copie with those words 2. it is a greater sinne to doe euill as to commit murther then onely to consent 3. they might haue a theoricall knowledge and yet faile in practise and so not vnderstand in effect 4. Cyprian Ambrose Sedulius Hayme Anselme doe read here according to the vulgar Latine so we
did commit the same things themselues Theodoret. But the Apostles words beeing generall Thou art inexcusable O man whosoeuer thou art are not to be so restrained 3. Chrysostome thinketh the Romanes are here specially taxed who were the Lords of other nations and so tooke vpon them to iudge others But the Apostle hetherto in generall hath reasoned against all the Gentiles 4. Some thinke that the Apostle speaketh of the iudgement of the Philosophers such as were Socrates Cato who erred in the same things whereof they reprooued others Hyper. But the Apostle in generall speaketh to euery man whatsoeuer 5. Yea some doe make the Apostles speach yet more particular that he should specially meane Seneca with whome he was familiar But as yet S. Paul had not beene at Rome and therefore if Seneca were knowne vnto the Apostle this their knowledge beganne after the writing of this epistle 6. Wherefore I rather thinke with Pareus that the Apostle noteth all such in generall among the Gentiles who found fault with others beeing guiltie of the same faults themselues yet so as the Iewes be not excluded though principally the Gentiles be taxed see the analysis before he speaketh of a generall iudgement whereby one iudgeth an other that is subscribeth to Gods iudgement that they which doe such things are worthie of death so Chrysostome Vniuersi mortales licet non omnes thronos iudiciales c. for all mortall men though they haue not iudiciall thrones c. yet they iudge either in word or in the secret of their conscience Ambrose thinketh that the Apostle here preuenteth an obiection that whereas he had before noted such as committed sinne themselues and fauoured it in others they might thinke to be free which condemned it in others though they did it themselues therefore the Apostle sheweth that euen such could no way escape the iudgement of God 2. Quest. Whether one offend in iudging an other wherein he is guiltie himselfe It may be thus obiected that if a man make himselfe inexcusable in iudging an other for the same crime which he knoweth by himselfe then it is not safe for such an one to iudge an other as our Sauiour reprooueth those which brought the woman taken in adulterie because they themselues also were not without sinne Ioh. 8. Ans. 1. The iudge which condemneth an other is in the same fault either occultè in foro conscientiae secretly and in the court of their conscience and then they sinne not in iudging of an other or they are publikely detected of the same sinne and then they sinne not in that they giue iust sentence vpon other but in respect of the scandall and offence giuen to others Thomas non peccat quia reprehendit sed quia inordinatè reprehendit he sinneth not because he reprehendeth him but because he doth it inordinately Gorrh. 2. so that the power of the office must be distinguished from the vice of the person such a iudge neither offendeth against the lawes which command malefactors to be punished nor against the offendor which hath deserued that punishment but he sinneth in giuing offence to others Pareus 3. our blessed Sauiour misliketh not the action that they accused the adulteresse for he himselfe admonisheth her to sinne no more but the manner that they did it in hatred delighting in the punishment of an other and in hypocrisie not looking into themselues Martyr 4. Herein Dauid offended who pronounced sentence of death against the man of whome Nathan put the case in his parable not yet perceiuing that he himselfe was the man against whom he pronounced sentence Erasm. such many were there among the heathen Diogenes accused Grammarians which diligently sought out Vlysses faults and were ignorant of their owne and Musitians which tuned their instruments beeing themselues of vntuneable manners Astronomers for that they gazed vpon the starres and saw not the things before their owne feere Orators because they were carefull to speake iust things but not to doe them the common people praised them which contemned money and yet they themselues were addicted to the desire of money ex Gryn 5. Now whereas our Sauiour saith Iudge not that ye be not iudged Matth. 7. he speaketh not there against ciuill iudgement or brotherly admonition but against hastie and precipitate iudgement and vncharitable curiositie when men pried and searched into the faults of others not with a desire to amend them but to the end tha◠their faults might be rather excused with the multitude of otehr delinquents Martyr Quest. 3. Of these words v. 2. We knowe that the iudgement of God is according to truth 1. We knowe some will haue this principally referred to the Iewes we knowe by the Scriptures Tolet. we the Apostles and spirituall men Gorrh. we knowe both by the light of nature and by the testimonie of the word Pareus But the Apostle hauing here to deale against all men in generall doth vrge this naturall principle that God seeth more sharpely then men and therefore is a most iust iudge Beza so that he saith in effect we knowe that is it is certaine Osiander 2. The iudgement of God Chrysostome referreth this to the finall iudgement at the last day that howsoeuer some may escape vnpunished in this world yet the iudgement of the next world shall be according to truth so also Osiander but euen in this world the Lord also often sheweth his vpright and iust iudgement Ambrose maketh this the connexion of the sentence that if man iudge the sinnes which he seeth in another God shall much more But these words are rather a confirmation of the former sentence that he which iudged an other and yet committed the same things could not so escape for though he were blind in his owne iudgement God would finde him out his hypocrisie could not be hid 3. According to truth where the iudgement of God is opposed to the iudgement of man in these two things first mans iudgement is partiall he often iudgeth according to the person not the qualitie of the offence Calvin and againe there are many secret things which God will bring to light but man cannot iudge them Lyran. Socrates who publikely disputed of vertue yet priuately was an idolater Cato 2 Censor of others yet was an vsuter and did prostitute his wife these men though they seemed without reproofe vnto others yet the Lord that iudgeth according to truth would finde out their sinnes Beza 4. Origen here mooueth this question if God iudge according to the truth so that the euill receiue euill things and the good good things at the hands of God how then commeth it to passe that a man who hath liued wickedly and repenteth him findeth remission of sinnes and fauour with God and an other which hath liued well and afterward falleth into euill is punished the answer is that God iudgeth here according to truth for in the one ingressa piet as impietatem depellet godlinesse entreth and expelleth vngodlinesse and in the
two kinds of circumcisions rather then two parts of one and the same circumcision which are sometime ioyned together both the inward and outward as they were in Abraham sometime separate one from the other and this separation is of two sorts it is either salutaris healthfull or not for when the inward circumcision is without the outward it is profitable as in Noah but when the outward is and not the inward it is vnprofitable as in Iudas Iscariot 6. Origens obseruation seemeth here to be somewhat curious thus distinguishing the circumcision of the flesh that because there is some part of the flesh cut off and lost some part remaineth still the lost and cut off part saith he hath a resemblance of that flesh whereof it is said all flesh is grasse the other part which remaineth is a figure of that flesh whereof the Scripture speaketh all flesh shall see the saluation of God But thus Origen confoundeth the circumcision of the flesh and the spirit making them all one Further to shewe these two circumcisions of the heart and spirit he alleadgeth how the Israelites were circumcised againe by Iosuah who was a type of Christ that circumciseth the heart who were circumcised before by Moses in the desert wherein Origen is greatly deceiued for it is euident by the text Iosuah 5.5 that they which were circumcised by Iosuah had not beene circumcised before 4. Places of doctrine 1. Doct. v. 1. In that thou iudgest another thou condemnest thy selfe he which doth giue sentence vpon another for that wherein he is guilty therein is a iudge against himselfe so Iuda did iudge Thamar for her incontinencie beeing in greater fault himselfe and Dauid pronouncing sentence of death against him that had taken away his poore neighbours sheepe did by his owne mouth condemne himselfe Piscator see further addition 1. following 2. Doct. v. 11. There is no respect of persons with God c. In that God freely without respect vnto any workes electeth some vnto eternall life it is done without respect of persons for though God decree vnequall things vnto those that are in equall case for all by nature are the children of wrath yet it followeth not that God hath respect of persons for he doth it not either against any law for God is not tied vnto any lawe nor yet vpon any finiâ—ter cause either for feare for there is none greater than God to be feared of him or sauour for there are no merits or deserts which God respecteth in his election And when God commeth to giue the reward then he distributeth vnto euerie man according to their workes see further addit 3. following 3. Doct. v. 16. At the day when God shall iudge here the certaintie of the day of iudgement is expressed with the manner thereof 1. who shall iudge God 2. whom men and what not their open and manifest workes onely but their secret things 3. by whome in Iesus Christ in his humane shape 4. According to what rule namely the Gospell is be saith Ioh. 12. that his word shall iudge them Gualter 4. Doct. v. 21. Thou which teachest another c. the carnall Iewe though he did not himselfe as he taught yet was not his teaching and doctrine therefore to be refused so our Sauiour saith Matth. 23.3 Whatsoeuer they bid you obserue and doe but after their workes doe ye not Mart. 5. Doct. v. 25. Circumcision is profitable c. Baptisme succeedeth in the place of circumcision as the Apostle sheweth Coloss. 2.11 In whom ye are circumcised c. thorough the circumcision of Christ in that yee are bound in him thorough baptisme c. then like as infants were circumcised so are they now to be baptised but baptisme is not now tied vnto the eight day as it was then for by the libertie of the Gospell are we deliuered from the obseruation of the circumstances of the time and place 6. Doct. v. 28. Neither is that circumcision which is outward in the flesh as these were not two diuerse circumcisions but two acts of the one and same circumcision the internal and externall so there are two acts in one and the same baptisme there is the baptisme of the spirit and the baptisme of water which both are ioyned together in the lawfull vse they haue the baptisme of the spirit to whom the Sacrament is vpon vrgent necessitie denied but infidels vnbeleeuers and euill liuers haue onely the baptisme of water for he that beleeueth not shall be condemned Pareus 7. So likewise in the Eucharist there is an externall act of eating and an internall the vnworthie receiuers haue onely the latter the faithfull when they communicate haue both and in case the Sacrament be denied they may spiritually eat Christ without the Sacrament our Sauiour saith Ioh. 6.54 Whosoeuer eateth my flesh and drinketh my blood hath eternall life And though they doe spiritually eate Christ before they receiue the Sacrament for otherwise they would not desire it yet the Sacrament also must be celebrated for their further comfort and strengthening and the testifying of their faith Gryneus Certaine additions to the former doctrines Addit 1. Concerning the iudgement which a man giueth against himselfe which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus much may further be obserued out of the 1. verse 1. What it is namely the testimonie of ones conscience of his owne guiltinesse before God 2. Whence it is partly by the prouidence of God which striketh into a mans conscience this sense of sinne partly by the force of the conscience it selfe conuincing one of sinne 3. Of whom it is namely of all men 4. It is necessarie and profitable to diuerse ends 1. to humble vs in respect of Gods iudgement for if our conscience condemne vs God can much more who is greater then our conscience 1. Ioh. 3.20 2. It is for our comfort working in vs bouldnesse if our hearts condemne vs not 1. Ioh. 3.21 3. it will make vs not to be too seuere in iudging of others our owne heart condemning vs. Addit 2. Out of the 5. v. concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hardnesse of the heart we are to consider 1. What it is namely the contumacie and rebellion of the heart against the lawe of God 2. Whence it is originally by the corruption of mans nature Sathan concurreth as the efficient the occasion are the externall obiects and God by his secret iudgement yet most iust hath an ouerruling hand herein 3. the effect is the treasuring vp of the wrath of God 4. it is curable not by mans free will for it is not subiect to the lawe of God neither can be Rom. 8.8 but by the grace of Gods spirit as Dauid prayeth Psal. 51.12 Create in me a newe heart Addit 3. The accepting or respect of persons called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when things equal are giuen to them which are vnequall or contrariwise things vnequall to them which are equall onely
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
eviciâ—â—â— probavimus we haue prooued before Oecumen Genevens we haue sufficiently shewed by reason that all are vnder sinne so also the Syrian interpreter readeth pronuntiaviâ—â—s we haue pronounced and gloss interl rationibus ostendimus we haue shewed by reason 2. Vnder sinne which signifieth three things 1. that although the act of sinne doe passe yet there remaineth still a blot in the soule and conscience and a guiltines of sinne as Iosu. 22.17 we are not clensed from the wickednes of Peor vnto this day Perer. 2. to be vnder sinne is tenerireatu to be held guiltie of sinne Pareus to be subiect vnto the curse and malediction due vnto sinne Piscat and so guiltie to euerlasting damnation 3. and beside it signifieth the seruitude vnder sinne that they doe walke and liue in sinne and can not be deliuered from the tyrannie thereof Tolet. as to be vnder the law is to be in subiection thraldome and vnder the curse of it Pareus 16. Quest. Whence the Apostle alleadgeth these testimonies v. 10. to 18. 1. All these allegations according to the vulgar Latin edition are taken out of the 13. Psalme where all those sentences stand together in this order wherein they are cited here And one Lindanus a Popish writer would prooue hereby the Hebrew text to haue beene corrupted by the Iewes because onely v. 10 11 12. are there found Psal. 14. according to the Hebrew originall and he affirmeth that he had seene an Hebrew copie thought to haue beene Augustins the Monke that was sent into England where these eight verses doe stand in the Hebrew text as they are here alleadged by S. Paul But Pererius misliketh this assertion 1. he vrgeth Hieromes opinion who was more auncient then that Augustine who findeth not all these sentences in the Hebrew 2. it is not like that the Iewes could all conspire to corrupt the Greeke text who otherwise are found to haue beene alwaies most carefull to preserue the Scriptures vncorrupted neither had they any reason to rase out any of those sentences seeing therein is contained no manifest prophecie of Christ. 3. and concerning that Hebrew copie Ioannes Isaac sometime professor of the Hebrew tongue at Coâ—â—â— writing against Lindanus thinketh it was patched together by some vnskilfull Hebriciâ—â— who might turne the Latine into Hebrew 2. Pererius thinketh that the Hebrew text is not corrupted in that place yet he would haue the vulgar Latine translation to be retained because of the antiquitie thereof which â—â—serteth all those verses in the 14. Psalme But if he acknowledge the Hebrew to be perfect and the Latine translation to put in more then is in the Hebrew why should not the Latine text be corrected according to the Hebrew 3. Therefore the truth is as Hierome thinketh proem l. 16. comment in Esaiam that this whole text is not taken out of the 14. Psalme sed partim ex Isaia partim ex Psalmis esse contextum but is framed together partly out of the Prophet Isai partly out of the Psalmes the 10 11 12 verses here are alleadged out of the 14. and 53. Psalme the first part of the 14. v. is out of the 5. Psal. v. 10. the second out of the 140. Psal. v. 3. the 14. v. out of the 10. Psal. v. 7. the 15 16 17. v. out of Isa. 59.7 8. the 18. v. out of Psal. 36.1 Pareus the same is also affirmed by Origen that these testimonies are cited partly out of the Psalmes partly out of the Prophet Isai but the 16. v. Destruction and calamitie are in their waies he saith non recordor vbi scriptum sis c. I remember not where it is written but I thinke it may be found in some one of the Prophets c. this may seeme strange that Origen so diligent a searcher of the Scriptures should not finde where these words are seeing they follow in the very same place of the Prophet Isai as Hierome also obserueth 4. But that is well obserued by Origen that whereas S. Paul doth not follow the very same words which are in the Psalme puto dari in hoc Apostolicam authoritatem I thinke saith he that this is done by Apostolike authoritie to teach vs when we vse the testimonie of Scripture sensum magis ex eo quam verba rapiamus that we rather take the sense then the words c. 17. Qu. Of the matter and order obserued by the Apostle in citing these testimonies In these testimonies the Apostle first sheweth the sinnes of men then their punishment their sinnes either of omission in leauing some duties vndone to v. 13. then of commission in committing such things as were euill to v. 16. the sinnes of omission are either concerning faith or manners concerning faith three waies nec credunt per fidem they neither beleeue by faith there is none iust nec intelligunt per scripturam neither doe they vnderstand by the Scripture nor seeke God per investigationem by searching after him v. 10 11. Concerning manners 1. they decline out of the way in turning away from God 2. they are become vnprofitable that is to their brethren 3. neither doe they good that is to themselues v. 12. The sinnes committed are of two sorts ad inducendum alios in errorem to bring others into error ad incutiendum terrorem and to smite into them terror the first is done three waies 1. openly in corrupting with euill words their mouth is an open sepulchre 2. secretly in deceiuing they haue vsed their tongues to deceit 3. in cloaking their malice with fained words the poison of aspes is vnder their lippes They doe strike terror into them 1. mala imprecando in wishing euill their mouth is full of cursing 2. necem intentando by threatning death and destruction there is bitternes in their mouth 3. in shedding of blood Then followeth their punishment which is of two sorts 1. poena non culpa a punishment and no fault either eternall destruction or temporall calamitie with the meritorious cause in their waies 2. there is a punishment which is both a punishment and a sinne which is first their wilfull ignorance and blindnes v. 17. they haue not knowne the way of peace then their obstinacie the feare of God is not before their eyes Gorrhan But this distribution may seeme to be too curious we therefore will content our selues with this plaine enumeration of sinnes which are here set downe by the Apostle 1. be accuseth all men of iniustice and vnrighteousnes there is none righteous v. 10. 2. of ignorance and blindnes there is none that vnderstandeth v. 11. 3. of apostasie and falling away from God to abominable idolatrie v. 12. 4. of deceit and craft 5. of cursing and bitternes v. 13. 6. of crueltie their feete are swift to shed blood 7. they are turbulent and enemies to peace v. 17. 8. they are prophane casting off all feare of God v. 18. Pareus 18. Quest. How none are said to be iust seeing Noah and other
1. Ioh. 2.2 He is the reconciliation for our sinnes 2. to be our Redeemer v. 24. Through the redemption that is in Christ. 3. to be our Mediator 1. Tim. 2.6 Our Mediator betweene God and man c. 4. to be our doctor and teacher Matth. 23.8 One is your Doctor to wit Christ. 5. to be our aduocate and intercessor 1. Ioh. 2.1 We haue an advocate with the Father Christ Iesus the Iust. 6. to be our defender and deliuerer Isay. 19.20 He shall send them a Sauiour and a great man that shall deliuer them 7. to be our Lawgiuer Iam. 4.12 There is one Lawgiuer which is able to saue and destroy 8. to be a faithfull and true witnesse Apocal. 3.14 These things saith Amen the faithfull and true witnesse 9. to be our iudge Act. 10.42 It is he that is ordained of God iudge of the quicke and dead 10. to be our Sauiour Philip. 3.20 From whence we looke for our Sauiour euen the Lord Iesus so Christ is all things vnto his seruants reis propitiatore â—aptiuis redemptor c. a reconciliation to the guiltie a redeemer to the captiues a Mediator vnto them at variance with God a teacher to the ignorant a lawgiuer to the dissolute an intercessor to them accused a defender to the assaulted a witnesse to the defamed a iudge to the oppressed and to the elect a Sauiour Gorrhan Doct. 12. The same faith both vnder the lawe and Gospel v. 25. Thomas well obserueth vpon this place that seeing the sinnes which were passed and committed vnder the lawe were forgiuen by no other way then in Christ that the righteousnesse of faith was at all times necessarie as S. Peter saith Act. 4.12 Among men there is giuen no other name vnder heauen whereby we must be saued and S. Paul saith 2. Cor. 14.13 That we haue the same spirit of faith 13. Doct. Of our redemption by Christ and the manner thereof v. 24. Thorough the redemption that is in Christ c. 1. This our redemption consisteth in our deliuerance from the power of Sathan sinne and death and in reconciling of vs vnto God 2. there is a double redemption the first in the forgiuenes of our sinnes nowe present the second when we shall be redeemed from corruption and mortalitie in the resurrection 3. This our redemption is not metaphorically so called but it is a verie true redemption there beeing all things concurring in redemption the captiues which are men the redeemer Christ the price his blood and from whom we are redemed from Sathan hell and damnation see contr 22. following 4. They which detaine the captiues are first God as a iust Iudge whom they had offended then Sathan as Gods minister sinne is as the bands death as the tormentor hell as the prison Pareus loc 5. 5. Places of controversie Controv. 1. That the Sacraments of the old Testament did not iustifie ex opere operato by the worke wrought and so consequently neither the newe There are diuerse opinions among the Romanists concerning this point in question 1. Some of them think that the Sacraments of the old Testament did not iustifie at all though they were receiued in faith because they were not giuen to that ende to iustifie sed vt oneri essent but to be a burthen so Magister sentent 4. distinct 1. 2. Some are of the contrarie opinion that circumcision did iustifie ex opere operato by the work wrought though there were no faith in the receiuer as Alexander Bonaventure Scotus Gabriel as Bellarmine citeth them 3. But the common opinion on that side is that the sacraments of the old Testament did onely iustifie and conferre grace ex opere operantis by the worke or disposition of the receiuer and this they hold to be the difference betweene the old sacraments and the newe nostra conferunt gratiam illa sola significabant ours doe conferre grace theirs onely signified grace Bellar. and that those Sacraments did not conferre grace Bellarmine would prooue it out of this place v. 1. What is the profit of circumcision c. to the which question the Apostle maketh answear Much euerie way for chiefely because vnto them were committed the oracles of God herein was the preheminence of the Iewe before the Gentiles not that he was iustified by his circumcision but because the Lord gaue his oracles to the circumcised Bellar. lib. 2. de sacram c. 14. Now vpon this conclusion of Bellarmine thus it may be further inferred the sacraments of the old Testament did not iustifie by the worke wrought or conferre grace this Bellarmine graunteth but there was the same substance and efficacie of the old and newe sacraments for the Apostle saith that circumcision was the seale of the righteousnesse of faith Rom. 4.11 and so is baptisme Col. 2.12 And Christ was the substance both of their sacraments and ours for the rocke was Christ 1. Cor. 10.4 the conclusion then followeth that seeing their sacraments did not conferre grace no more doe the sacraments of the Gospel the difference then betweene the old sacraments and the newe is not the substance which is Christ and the proper effect thereof which is to be seales of faith but in respect of the more cleare signification and so in the more liuely illustration and confirmation of our faith for the more full discussing of this matter I referre the reader to the treatise of controuersies Synops. Centur. 2. err 97. Controv. 2. Of the Apochryphal Scriptures v. 2. Vnto them were committed the oracles of God Faius well obserueth hereupon thaâ— seeing all the old Scriptures which were Canonicall were committed vnto the Hebrewes then those books which were called Apochryphal that is of hidden and obscure authoritie are not to be accounted any part of the diuine Canonical Scripture such are the books oâ— the Macchabees of Tobi Iudith with the rest that goe vnder the name of Apochyphaâ— for they were not commended to the Church of the Hebrews because they are not writteâ— in the Hebrewe tongue neither did the Iewes place them in the canon of the Scriptures as Iosephus setteth it downe lib. 1. contra Appion see further Synops. Centur. â—â— error 1. Controv. 3. That the wicked and vnbeleeuers doe not eate the bodie of Christ in the Eucharist v. 3. The Apostle saith Shall their vnbeleefe make the faith of God without effect hence then it will be inferred by the Romanists that the promise of Christs presence in the Sacrament is not evacuated notwithstanding the vnbeleefe of the communicants Answ. True it is that the vnbeleefe of some doth not make Gods promises voide and of none effect in respect of God himselfe who for his part is readie to performe his promise or couenant where the condition is performed and on the behalfe of the elect to whom Gods promises are effectuall they receiuing them by faith but it followeth not that the promises of God should be effectuall vnto vnbeleeuers for Gods promises are made vnto
away our selues for our sinnes then Christ came and by the price of his blood redeemed vs againe and restored vs to our former libertie so the Prophet Isai saith 50.1 For your iniquities are ye sold. Now whereas in Scripture redemption is taken sometime for a franke deliuerance where no price is paid yet here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken properly for such redemption where the price is paid which was Christs blood as 1. Cor. 6.20 You are bought for a price c. 13. Controv. Against the Novatian heretikes Whereas the Apostle saith v. 25. to declare his righteousnes by the forgiuenes of sinnes that are past the Novatians hereupon denied remission of sinnes to those which fell away after they were called who beeing pressed and vrged by arguments out of the Scripture in the contrarie confessed and graunted that God indeede by his absolute power might giue remission of sinnes vnto such as fell away but the Church had no authoritie to graunt reconciliation vnto such But 1. they remembred not the answer of our blessed Sauiour made to Peter how often one should forgiue his brother not onely seuen times but seuentie times seuen times 2. Dauid sinned grieuously after he was called yet was restored to the Church so was the incestuous young man after due repentance for his incest 3. for how els should the blood of Christ clense vs from all sinne 1. Ioh. 1.7 if that there were not remission of sinnes and reconciliation euen for offences committed after our calling 14. Controv. Against inherent iustice v. 28. We conclude that a man is iustified by faith c. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be iustified or made iust the Romanists contend to signifie ex impio iustum effici of a wicked man to be made iust and righteous Staplet in Antâ—dot and so their opinion is that there is in iustification an habituall righteousnes infused into the soule whereby a man is iustified 1. This they would prooue by the grammaticall sense of the word because words compounded with facio to doe as magnifico purifico certifico to magnifie purifie certifie signifie to make one great pure certaine and so to iustifie should be taken to make one iust 2. The Apostle expresseth it by an other phrase Rom. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made or constituted righteous before God 3. It is not agreeable to the nature and puritie of God to absolue and hold for innocent those who are wicked and vngodly Contra. 1. This word to iustifie though sometime it signifie to teach one iustice and righteousnes as Dan. 12.3 they which iustifie others c. that is teach them or turne them to righteousnes and sometime to perseuere or continue in iustice as Apoc. 22.11 he that is iust iustificetur adhuc let him be more iust yet vsually in Scripture it is taken to absolue to pronounce and hold iust and that in a double sense as either to acknowledge and declare him to be iust that is iust as wisdome is said to be iustified of her children Matth. 11.19 so is it taken before in this chapter v. 4. that thou mightest be iustified in thy words c. or 〈◊〉 to count him iust who is vniust in himselfe that is absolue free and discharge him as c. 8.33 Who shall lay any thing to the charge of Gods chosen it is God that iustifieth that is acquiteth dischargeth who shall condemne so is it vsed in the same sense Act. 13.39 From all things from the which ye could not be iustified by the law of Moses by him euery one that beleeueth is iustified Neither doth that grammaticall construction alwaies hold for Marie saith My soule doth magnifie the Lord that is declareth or setteth forth Gods greatnes here it can not signifie to make great Lombards obseruation then is not found that to iustifie in Scripture signifieth foure things 1. to be absolued and freed from sinne by the death of Christ. 2. beeing freed from sinne to be made iust by charitie 3. to be cleansed from sinne by faith in the death of Christ. 4. by faith and imitation of Christs death to bring forth the works of righteousnes Lobmard lib. 3. distinct 19. for of these foure significations the 1. and 3. are all one which may be acknowledged but the 2. and 4. are not found in Scripture 2. We are also made and constituted righteous before God not by any inherent righteousnes in our selues but by the righteousnes of faith as the Apostle saith that I may be found in him not hauing mine owne righteousnes which is of the law but that which is thorough the faith of Christ. 3. Yet it is most agreeable to the puritie of the diuine nature to accept vs as iust in Christ who is most absolutely righteous before God and so to impute his righteousnes vnto vs by faith so sanctifying also our hearts by his holy spirit that we should delight in the works of righteousnes 4. If we should be iustified by any inherent and inhabiting iustice and not by righteousnes imputed by faith these inconueniences would follow 1. that iustification and sanctification should be confounded for that sanctitie which is wrought in the faithfull is a fruit of iustification by faith 2. this holines and charitie which is in the faithfull is a worke of the law which requireth that we should loue God and our neighbour but faith and the worke of the law can not stand together 3. this habite of pietie and charitie is imperfect in vs for no man loueth God and his neighbour as he ought now that which is imperfect can not iustifie See further of inherent iustice Synops. Centur. 4. err 56. 15. Controv. Against the Popish distinction of the first and second iustification The Romanists generally doe hold that there are two kind of iustifications the first which is an infused habite of iustice formed by charitie to the which we are prepared by faith other dispositions of the mind and this they say is without works the other is the encrease of this iustification by the works of charitie the grace of God concurring with mans free-will and this they say is by works and truly meritorious sic Stapl. in Antidot Perer. disput in 2. c. ad Rom. disput 16 17. Contra. 1. The Scripture acknowledgeth but one kind of iustification in all which is both begunne continued and ended by faith as c. 1.17 The righteousnes of God is reuealed from faith to faith and c. 3.30 For it is one God who shall iustifie circumcision of faith and vncircumcision through faith here the whole worke of iustification is ascribed to faith and Rom. 8.20 whome he iustified he glorified there is nothing that commeth betweene this one iustification and glorification 2. They confound iustification and sanctification for that which they call the second iustification is nothing els but sanctification which is the bringing forth of the fruits of holines after that we are iustified by faith these
And although by our redemption we are not deliuered or taken from God but reconciled vnto him yet are we deliuered from his wrath Rom. 5.9 and so from his punishing iustice 5. Argum. We are improperly said to be redeemed from that to the which the price was not paied but to the curse of the lawe and wrath that is the punishment of sinne the price was not paied for the bearing of the curse and the sustaining of the wrath of God for vs was the price it selfe therefore we are improperly said to be redeemed from the curse and wrath Answ. 1. The proposition is false for the captiue may be said to be redeemed from that to the which the price is not payed as from the gives fetters prison sword death though principally the redemption is from the hands of him which holdeth any in captiuitie so we may be redeemed from the curse of the lawe though the price were not payed vnto it 2. the curse of the lawe and wrath may be taken two wayes passiuely for the effect of the curse and wrath which is the punishment of sinne and in this sense the price is not paid to the curse or actiuely for the wrath of God and his irefull iudgement pronouncing the sentence of the curse and in this sense the price may be said to be paied vnto the curse that is the iustice and wrath of God inflicting the curse 6. Argum. The operation or curse of the lawe is euerlasting death but Christ did not vndergoe euerlasting death for vs therefore he was not made a curse for vs but onely for our cause he fell into some kind of curse for vs. Answ. 1. The proposition is generally true for the curse or operation doth not onely signifie the punishment due vnto the breach of the lawe but the sentence also pronounced against the transgressors of the lawe as it is said Deut. 21.23 cursed is euerie one that hangeth vpon a tree but euerie one that so hanged was not euerlastingly condemned as the theife that was converted vpon the crosse 2. yet it is most true that Christ in some sense suffred eternall death for vs for in euerlasting death two things are to be considered the greatnesse and infinitnes of the infernall agonies and dolors with the abiection and forsaking of God the other is the perpetuall continuance of such euerlasting horror and abiection the second Christ must needs be freed from both because of his omnipotencie it was impossible for him to be for euer kept vnder the thraldome of death and his innocencie that hauing satisfied for sinne beeing himselfe without sinne he could not be held in death and in respect of his office which was to be our deliuerer yet the verie infernall paines and sorrowe Christ did suffer for vs because our Redeemer was to suffer that which was due vnto vs and why els was our Sauiour so much perplexed before his passion which in respect of the outward tormēt of the body was exceeded by many Martyrs in their sufferings if he feared not some greater thing then the death of the bodie 3. And although sometime in Scripture the preposition for signifieth onely the ende or cause as Christ is said to haue died for our sinnes 1. Ioh. 3.16 yet it signifieth also for and in ones stead to doe any thing as Rom. 5.7 for a good man one dare die that is in his stead that he should not die and so Christ died for vs that is in our place and stead that we should not die eternally ex Pareo 7. Argum. As we are said to be sold vnder sinne so we are bought and redeemed by Christ but we were sold vnder sinne without any price payed therefore so also are we redeemed without the paying of any price Answ. The proposition is not true for it is a metaphoricall speach that we are sold vnder sinne thereby is signified the alienation and abiection from God by our sinnes but we are said to be redeemed properly wherein it was necessarie that a price should be paied for vs both to satisfie the iust wrath and indignation of God against sinne as also because of Gods immutable sentence thou shalt die the death which sentence must take place let the Lord should be found a lier and his word not to be true Christ therefore in redeeming vs by his death payed that price and ransome for vs which we otherwise should haue payed 8. Argum. Where there is a true and proper redemption the price is paied to him which holdeth the captiues in bondage but in this redemption purchased by Christ the price was not so paied for then the deuill should haue had it whose captiues we were therefore it is not properly a redemption Answ. 1. It is not true that we are principally and originally the deuills captiues first we are the Lords captiues as of an angrie and offended Iudge by our sinnes but secondarily we were captiued vnto Sathan because the Iudge deliuereth ouer sinners vnto him as the tormentor that power therefore which Sathan hath ouer sinners is a secondarie power receiued from God this is manifested in the parable Matth. 18.34 where the king deliuereth ouer the wicked seruant vnto the tormentor 2. The price then of our redemption was paied vnto God who had deliuered vs ouer as captiues for our sinnes and so the Apostle saith that Christ offred himselfe by his eternall spirit vnto God Heb. 9.14 not that God thirsted for the blood of his sonne but after 〈◊〉 salvation quia salus erat in sanguine because there was health in his blood as Bernard saith for thereby Gods iustice was satisfied and the veritie of his sentence established thou shalt die the death 3. But whereas it is further obiected that the price could not be payed vnto God 1. because God procured his owne sonne to pay the price of our redemption but be that detaineth captiues doth not procure their deliuerance 2. in paying the price of redemption there is some vantage accruing and growing to him to whom the price is paied but in our redemption there was no gaine or advantage vnto God we further answear thus 1. that in such a redemption wherein the Iudge desireth the life and safetie of the prisoner the Iudge himselfe may procure him to be redeemed and that out of his owne treasure 2. neither in such a kind of redemption doth the iudge seeke for any advantage to himselfe but onely the preservation of the lawes and common iustice as Zaleucus the gouernor of the Loerensians hauing made a lawe that he which was taken in adulterie should loose both his eyes did cause one of his sonnes eyes to be put out for the offence and one of his owne eyes by this he gained nothing but the commendation of iustice and so in our redemption the iustice of God is set forth otherwise there can be no lucre or advantage growing properly vnto God 4. Wherefore notwithstanding all these cauills and sophistications Christ properly and
by righteousnes thorough Iesus Christ v. 21. And further this is yet more euident where the Apostle saith Rom. 4.25 Christ was deliuered to death for our sinnes and is risen againe for our iustification whence it is gathered that iustification is more then remission of sinnes onely which as it was wrought by his death so the other was compassed by all other his holy actions Piscator answereth that iustification is here affirmed of the resurrection because it is an euident demonstration of our iustification which was obtained by the death of Christ. But I preferre rather Augustines interpretation lib. 10. cont Faust. c. 10. Ista resurrectio credita nos iustificat c. this resurrection of Christ beeing beleeued doth iustifie vs non quod reliqua opera merita Christi excluduntur c. not that the rest of his merits and works are excluded sed omnia consummantur c. but because all was perfected and finished in his death and resurrection here Augustine affirmeth two things both that all Christs merits and works concurre in our iustification as also that the beleeuing of Christs resurrection is as verily a cause of our iustification not a demonstration onely as his death was of the remission of our sinnes See before this place more fully expounded quest 42. and Piscators exposition refuted artic 5. So then to finish this matter if Christs death onely effected and wrought our iustification then should the rest of his workes and actions be superfluous whereas whatsoeuer he did in life or death was wrought for vs as Thomas in his commentarie vpon this place alleadgeth out of Damascen omnes passiones actiones illius humanitatis fuerunt nobis salutifera vtpote ex virtute divinitatis prouenientes all the passions and actions of his humanitie did tend vnto our saluation as proceeding from the vertue of his Diuinitie 6. Morall observations v. 7. Blessed are they whose iniquities are forgiuen Peter Martyr here noteth well that our sinnes onely doe hinder our blessednes for iustificatio est inchoata beatitudo our iustification is an happines inchoate or begun so then when our sinnes shall be fully taken away then our beatitude and blessed estate shall no longer be deferred as our happines begunne bringeth with it the remission of sinne so when it is finished all our sinnes with the remainder of them shall be cleane purged v. 13. The promise that he should be heire of the world Although the faithfull haue the promises of this life so farre as the Lord seeth it to be expedient for them yet their peculiar inheritance is the kingdome of heauen the children of God therefore must comfort themselues in the hope and expectation of their proper inheritance though in the meane time they be stripped and dispossessed of the things of this life As Abraham had the land of Canaan promised him and yet he himselfe had no inheritance in it no not the breadth of a foote Act. 7.5 so we must be reuiued with the hope of our celestiall inheritance though we possesse little in this world as Abraham was promised to be heire of the world not so much of that present as of that to come v. 18. Abraham aboue hope beleeued vnder hope This teacheth vs that we should neuer despair or cast off our hope but comfort our selues in God though we see no meanes as Abraham beleeued Gods promise concerning the multiplying of his seede though he saw no reason thereof in nature such a godly resolution was in Iob cap. 13.15 Though he slay me yet will I trust in him Then God showeth himselfe strongest when we are weakest and his glorie most appeareth when he helpeth vs beeing forsaken of all other worldly meanes v. 20. And gaue glorie vnto God As Abraham praised and glorified God for his mercie and truth so we ought to magnifie God and set forth his praise for all his mercies toward vs the Lord is not so well pleased with any spirituall sacrifice and seruice as when he returne vnto the praise of euery good blessing as the Prophet Dauid saide Psal. 116.12 What shall I render vnto the Lord for all his benefits I will take the cuppe of sauing health and call vpon the name of the Lord this is all the recompence that either God expecteth at our hands or we are able to performe to giue him thanks for all his benefits v. 23. Now it was not written for him onely c. but for vs c. Seeing then that the Scriptures are written generally for all the faithfull we haue all interest in them and therefore euerie one of Gods children should hereby receiue encouragement diligently and carefully to search the Scriptures as appertaining and belonging euen vnto him as our Sauiour saith Ioh. 5.39 Search the Scriptures for in them you thinke to haue eternall life who would not search his ground verie deepe if he thought he should finde gold there so much more should we be diligent in searching the Scriptures which shewe vs the way to eternall life which is farre beyond all the treasures of the world v. 25. Who was deliuered to death for our sinnes Seeing then that Christ died not in vaine but brought that worke to perfection for the which he died this now maketh much for the comfort of Gods children that their sinnes are verily done away in Christ and blotted out in his death this was S. Pauls comfort that Christ came into the world to same sinners of whom he was the chiefe 1. Tim. 1.15 This also teacheth vs to die vnto sinne which was the cause that Christ was giuen vp vnto death as Origen well obserueth quomodo non alienum nobis inimicum omne ducitur peccatum c. how shall not euerie sinne seeme strange and as an enemie vnto vs for the which Christ was deliuered vp vnto death The fifth chapter 1. The text with the diuers readings v. 1. Then beeing iustified by faith we haue peace not let vs haue peace S. L. toward God thorough our Lord Iesus Christ 2 By whome also we haue had accesse thorough faith into this grace wherein we stand by the which we stand Be. and reioyce vnder the hope Be. G.V. in the hope L.S. of the glorie of God of the sonnes of God L. but this is added 3 Neither that onely but also we reioyce in tribulation knowing that tribulation of afflection V.S. oppression Be. bringeth forth patience worketh G. in vs S. but this is not in the originall 4 And patieâ—â—â—e proofe B.S.L.V. or experience Be. G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. and proofe or experience hope 5 And hope maketh not ashamed because the loue of God is shedde abroad in our hearts by the holy Ghost which is giuen vnto vs 6 For Christ when we were yet weake at his time B.G. that is the appointed time S. according to the time Gr. died for the vngodly not to what ende when we were yet weake died Christ for the
purpose alleadge Augustine who vnderstandeth here the loue non qua ipse nos diligit sed qua facit nos dilectores sui not wherewith God loueth vs but whereby he maketh vs louers of of him c. and he would prooue the same by the Apostles phrase absurdissime dicitur c. that is most absurdly said to be shed in our hearts quod extra nos est c. which is without vs onely in God Contra. 1. Against Oecumenius we set Chrysostome an other Greeke father who vnderstandeth the Apostle to speake of the loue of God toward vs dilectioni Dei rem omnem acceptam fert he ascribeth the whole matter vnto the loue of God 2. Augustine shall answear Augustine who elsewhere interpreteth this place of the loue of God toward vs as where he thus saith ipse spiritus sanctus dilectio est non enim habet homo vnde Deum diligâ—â— nisi ex Deo vnde Apostolus the holy spirit himselfe is this loue for man cannot tell how to loue God but from God whereupon the Apostle saith the loue of God is shed abroad c. 3. And in this verie place of Augustine he speaketh of such loue of God in vs whereby the Lord maketh vs loue him so that he includeth also the loue of God first toward vs whence issueth our loue toward him 4. And the loue of God in God toward vs may without absurditie at all be said to be shed abroad in our hearts as in true friendship the loue of a friend may be said to be shedde on him whom he loueth so Gods loue is shed forth in vs by the fruits and effects which it worketh in vs Pareus dub 4. 2. Some thinke that both the loue of God toward vs and our loue toward God are comprehensive in the Apostles speach as Origen vpon this place alloweth both so also Gorrhan and Pererius disputat 2. numer 9. who hereupon inferreth that there may be more literall senses then one of one place of Scripture Contra. One Scripture may haue one generall sense which may comprehend diuers particulars or it may haue one literall sense with diuers applications as typicall or tropologicall figuratiue or morall but it can not haue more then one literall sense or exposition specially one beeing different from the other not any scales included in it or inferred or diducted out of it for then the spirit in the Scripture should speake doubtfully and ambiguously like vnto the oracles of Apollo which were so deliuered as that they might be taken in a diuers yea a contrarie sense See further of this point Synops. Centur. 1. err 7. But that the loue wherewith man loueth God is not here at all vnderstood it shall appeare by diuers reasons here following 3. The best interpretation then is that the Apostle speaketh here of the loue of God wherewith we are beloued of him in Christ. 1. Beza vrgeth this reason because afterward v. 8. the Apostle speaketh of that loue God setteth forth his loue toward vs c. and in both places mention is made of the same loue of God the ground and foundation whereof is Christ that was giuen to die for vs. 2. Pareus insisteth vpon this reason the loue of God here spoken of is alleadged as the cause of our reioycing and of the steadfastnes of our hope but our loue of God beeing weake and imperfect can not be that cause 3. Peter Martyr and Pareus doe further presse the scope of the place the Apostle assumeth this as an argument of our hope because Christ was giuen to die for vs which proceeded not from the loue of vs toward God but from his loue toward vs. 4. Faius vrgeth the force of the Apostles phrase this loue is said to be shed abundantly in our hearts but our loue toward God is not such an abundant and surpassing loue it is a slender scant and weake loue he meaneth then the superabundant loue of God toward vs which as the Apostle saith Phil. 4.7 passeth all vnderstanding 5. I will adioyne also Tolets reason annot 5. in c. 5. the charitie and loue whereby we loue God is but one grace and vertue but the Apostle speaking of the shedding forth of this loue by the holy Ghost meaneth the effusion and powring out of all the graces which are wrought in vs by the spirit he meaneth then the loue of God toward vs from which fountaine issue faith all the graces and gifts of the spirit 6. Adde hereunto the consonant exposition of many of the Fathers as of Chrysostome cited before of Hierome who thus writeth quomodo Deus nos diligat ex hoc cognoscimus c. how God loueth vs we know by this that he hath not onely by the death of his Sonne forgiuen our sinnes but hath also giuen vs the holy Ghost c. Likewise Ambrose pignus charitatis Dei bohemus in nobis c. we haue the pledge of the loue of God by the holy spirit giuen vnto vs c. Theophylact also interpreteth de charitate Dei quam erga nos ostendit c. of the loue of God which he sheweth toward vs c. Likewise expound Theodoret Sedulius with others 8. Quest. Why the loue of God is said to be shed abroad in our hearts 1. Some doe giue this sense effusa est sicut oleum c. this loue is shed abroad like oyle 〈◊〉 cor occupando in possessing and occupying the whole heart according to that saying Matth. 22. Thou shalt loue the Lord thy God with all thy heart Gorrh. but the loue of 〈◊〉 is not here taken actively for that loue whereby we loue God as is shewed in the former question 2. Tolet thus expoundeth it abundantissime facti sunt amici Dei they are not sparingly but abundantly made the sonnes of God likewise the ordinarie glosse referreth it to the greatnes of Gods loue late nos diligit he doth loue vs largely that is greatly 3. Some referre it to the cleare manifestation of the loue of God in our hearts clare nobis manifeâ—â—ta sicut cum lux diffunditur c. the loue of God is clearely manifested to vs as when the â—ight is spread and dispersed abroad Gorrhan 4. But hereby rather is expressed the abundance of those graces which are powred vpon vs by the spirit so Chrysostome non moâ—ce nos honoravit c. he hath not sparingly honoured vs but he hath shed forth vpon vs his loue as the fountaine of all good things so also Oecumenius quia vbere datus est c. because the spirit is plentifully giuen vs and in the same sense the Prophet saith Ioel 2. I will powre out my spirit vpon all flesh Faius 9. Quest. Why it is added by the holy Ghost which is giuen vs. 1. The spirit of God is mentioned as the efficient cause of this worke the loue of God is said to be shed in our hearts by the holy Ghost because the spirit of God beareth witnes
it followeth v. 14. and againe it is too great bouldnesse to insert the word dead for thus we may make any sense of the Scripture 3. Wherefore the Apostles meaning is that from Adam vntill the lawe was giuen for of the time after the lawe there could be no question there was sinne in the world for though they had not the written lawe yet they had the lawe of nature in transgressing the which they sinned Lyran. Beza Mart. Quest. 27. What sinne the Apostle meaneth which was in the world vnto the time of the lawe 1. Some doe vnderstand it onely of actuall sinne which was in the world in that the lawe of nature was transgressed though yet there were no written lawe giuen Tolet but it is euident in that the Apostle maketh direct mention of infants v. 14. which sinned not as Adam did that is actually that he meaneth originall sinne also 2. Pererius onely referreth it to originall sinne which though it were knowne vnto the Patriarkes yet it was not by the lawe of nature acknowledged for sinne so also Anselme Tolet replyeth that it cannot be so taken for neither vnder the law is originall sinne imputed vnto punishment But this reason is not sufficient for both before and after the lawe death raigned ouer all as brought in by originall sinne 3. But it is more agreeable to the Apostles minde to vnderstand sinne here generally both originall and actuall yet with speciall relation to originall sinne because the Apostles intendment is to shewe that all are sinners in Adam and so subiect vnto death and this appeareth to be the Apostles meaning v. 14. where he speaketh of the raigning of death ouer all as well those which committed actuall sinne as those which did not Thus Haymo interpreteth sinne was in the world originale actuale both originall and actuall Augustine likewise and Theodoret in the exposition of this place comprehend both so also Beza Pareus Quest. 28. How sinne is said to be imputed where there is no lawe ver 13. 1. Chrysostome here reporteth the opinion of some that make this a part of the obiection but he refuseth it and Tolet addeth this reason further because men doe not vse to obiect but that hath some shewe of probabilitie now none could doubt whether there were sinne in the world before the lawe for that was euident and apparant to all these words then the Apostle vttereth in his owne person 2. Oecumenius thinketh that the Apostle speaketh of the imputation of such sinnes as were against the ceremoniall lawe of Moses as touching circumcision sanctifying of the Sabboth and such like for other sinnes before the lawe of Moses were both knowne and imputed as is euident in the examples of Cain Lamech the Sodomites which were punished for their sinnes But the Apostle directly speaketh of such sinnes as were in the world before the lawe now the breach of ceremonies commanded by the lawe was counted no transgression before the lawe 3. Some by the imputation of sinne vnderstand the account made of sinne and take imputation for reputation as the Syrian interpreter and Beza in his last edition non putatur esse peccatum it is not thought to be sinne which is referred vnto the iudgement and opinion of men before the lawe came they had no perfect knowledge of sinne obscurum tum erat naturae lumen the light of nature was so obscure that men did not see their sinnes Mart. so also Osâ—ander non reputabatur it was not reputed sinne also Melancthon vbi non est lex non agnoscitur non accusatur c. where no lawe is sinne is not acknowledged accused to the same purpose M. Calvin though euen before the lawe their consciences accused them and there were diuerse examples of Gods iudgements vt plurimum tamen ad sua scelera connivebant yet for the most part they did winke at their sinnes c. Thus before them Augustine vnderstandeth it of the knowledge of sinne because per legem cognitio peccati by the lawe commeth the knowledge of sinne lib. 1. de peccat merit c. 10. and Oecumenius also to the same purpose taketh it comparatiuely magnitudo peccati non erat ita cognita c. the greatnesse of sinne was not knowne so before the lawe as afterward by the law and Haymo so expoundeth peccatum non agnoscebatur tam graue malum esse sinne was not knowne to be so great euill to the same purpose Lyranus Hug. Card. But these expositions seeme not to be agreeable to the scope of the Apostle for to what purpose should the Apostle vse this qualification sinne was in the world though it were not imputed and taken to be sinne before the law came for the Apostle doth not here intend to shew the effects or propertie of the law but his purpose is to prooue that men before the law came were punished with death euen because of their originall sinne 4. Origen taketh the imputation of sinne for the reputation but he followeth his former sense vnderstanding the law of nature that in children while yet they haue no vse of reason and so no knowledge of the law of nature that which they doe is not counted sinne But the Apostle euidently sheweth in the next verse speaking of Moses that he meaneth here the written law of Moses Origen fortifieth his opinion that the Apostle here meaneth the law of nature because if it be vnderstood of any other law diabolus angeli eius videdutur absolvi the Deuill and his angels may seeme to be absolved because they had no other law then the law of nature Contra. The Apostle speaketh not of the sinne of Angels but of men propagated from Adam whome he prooueth all to be sinners in Adam because they die in Adam but in the spirits there is neither propagation nor mortalitie 5. Ambrose referreth this imputation of sinne vnto the opinion which men had of God whom they thought not to regard nor punish the sinnes of men But the contrarie is euident in Pharaoh and Abimelech who knewe that they were punished for keeping Sarah Abrahams wife 6. Anselme and Pererius doe vnderstand this to be spoken onely of originall sinne that it was not acknowledged to be sinne before Moses lawe came by the light of nature though to the Patriarkes and holy men it were knowne But the contrarie is prooued by the Apostle that originall sinne was imputed to men euen before the law was giuen because death raigned ouer all euen ouer children so farre is he from saying that originall sinne was not imputed for where death was inflicted for sinne there sinne was imputed 7. This word of imputing of sinne is taken two wayes it signifieth either to haue the fault imputed or the punishment but here the latter rather to impute sinne is adiudicare 〈◊〉 reum to adiudge the guiltie person worthie of punishment in this sense is the word taken 2. Tim. 4.16 All haue forsaken me I pray God it be
to the second or next vnderworking cause as the Apostle saith of beneficence or liberalitie that it worketh or causeth thanksgiuing vnto God sometime the effect is ascribed by this word vnto the instrumentall cause as Rom. 4.15 the lawe is said to worke or cause wrath and our light and momentanie afflictions are said to cause or worke vnto vs an exceeding weight of glorie 2. Cor. 4.17 because they are meanes to withdrawe our mindes from earthly things and to stirre vp faith in vs So tribulation worketh patience not as the efficient cause but as the organe and instrument whereby the spirit worketh patience in vs it procureth patience not sicut causa effectum c. as the cause the effect as Caietan but eam exercendo augendo ostendendo in exercising encreasing and shewing forth our patience Gorrh to the same purpose Pererius exercendae patientiae materia occasio est tribulation is the matter and occasion of exercising our patience This then is to be vnderstood according to the phrase of Scripture which doth vse to pronounce that of the signe and instrument which is proper vnto the thing as when it speaketh of the Sacraments for of it selfe tribulation worketh not patience as is seene in the wicked who thereby are driuen to impatience and despaire here then is no place to prooue any merit in the afflictions of the faithfull Controv. 5. That we are not iustified by the inherent habite of charitie Whereas the Apostle saith v. 5. The loue of God is shed abroad in our hearts c. Pererius vnderstanding the Apostle to speake here of that loue and charitie which is infused as an habite into the minde whereby we loue God setteth downe here certaine positions concerning this inherent charitie 1. he affirmeth that this charitie is that iustice whereby we are formally made iust and righteous before God disput 2. numer 10. 2. this charitie whereby we are iustified he affirmeth esse donum omnium donerum maximum to be a gift farre exceeding all other gifts 3. this charitie re non distingui à gratia gratum faciente is not indeede distinguished from grace making vs acceptable vnto God 4. Against the opinion of Caietane Scotus Gabriel he holdeth that there is in those which are iustified the habite of charitie permanent and remaining when the act ceaseth whereby they are formally made iust before God otherwise they should not be helde to be iust before God in their sleepe or when they cease to worke disput 3. numer 17.18 Contra. Although all these questions are here impertinent because the Apostle treateth not here of the charitie or loue which is in man toward God but of Gods loue toward vs as hath beene shewed at large before quest 7. yet it shall not be amisse briefly to counterpoise these erroneous assertions with the contrarie true and sound positions 1. An inherent righteousnesse and infused charitie in the faithfull we denie not but not such as whereby we are formally made righteous and iustified before God both because all our righteousnesse is as a stayned cloth Esay 64. it is imperfect and weake and therefore not able to iustifie vs and for that the Scripture testifieth that it is the righteousnesse of Christ which is applyed by faith whereby we are iustified before God as the Apostle calleth it The righteousnesse of God thorough the faith of Christ Rom. 3.22 Philip 3.9 2. Charitie is not simply the greatest of all other gifts and so absolutely preferred before faith but onely wherein they are compared together namely in respect of the continuance because faith and hope shall cease when we enioy those things which are beleeued and hoped for but loue shall remaine still so Chrysostome expoundeth the Apostle 1. Cor. 13.13 Thus Hugo saith well that charitie is said to be the greatest quia non excidit because it falleth not away but otherwise faith is the greater in quantum est cognitio generans omnes alias virtutes as it is a knowledge and engendreth all other vertues 3. The Thomists are herein contrarie to the Iesuite who affirme that gratia gratum faciens grace which maketh vs acceptable to God is in respect of charitie as the soule is to the powers and faculties which proceede from it And so indeede the grace that maketh vs acceptable vnto God is the loue and fauour of God in Christ which is as the efficient cause of that other loue and charitie which is infused into vs and wrought in vs by the holy Ghost And that our loue of God maketh vs not first acceptable vnto him the Apostle euidently testifieth 1. Iob. 4.10 Herein is loue not that we loued him but that he loued vs we were first then accepted and beloued of God before we could loue him againe 4. We graunt that faith hope and charitie are habits of the minde infused by the spirit and permanent in the soule for as the wicked doe attaine vnto euill habites of vice and sinne so the faithfull haue the habite of vertue but this is the difference that an euill habite is acquisitus gotten by euill custome but the good habites of the intellectuall vertues of faith loue hope are iufusi infused and wrought in vs by the spirit But we denie that by any such inherent habite we are made formally iust they are not causes of our iustification but rather the fruits and effects we haue the habite of faith because the spirit of God worketh in vs beleefe and we loue God because he loued vs first and gaue vs his spirit which worketh this loue in vs Faius So then the faithfull euen in their sleepe are iustified not by any inherent habit but because they are accepted of God in Christ as the Apostle saith Christ died for vs that whether we wake or sleepe we should liue together with him Controv. 6. Against the heresie of impious Socinus who denieth that Christ died for our sinnes and payed the ransome for them Whereas the Apostle here saith v. 8. that Christ died for vs we according to the Scriptures so vnderstand it that he offered a sacrifice for our sinnes Heb. 10.12 that he as our high Priest offred himselfe for our redemption Heb. 7.27 that he was our suretie and paied our ransome for vs Heb. 7.22 and saued vs from our sinnes in bearing the punishment due vnto the samâ—â—nd so he died for vs that is in our place and stead and so purchased our redemption 〈◊〉 wicked Socinus thus wresteth and misconstrueth these words that Christ died no 〈◊〉 wise for vs then for our profit and benefit in confirming by his death his doctrine and example of life by the which he saith he brought saluation vnto the world and not by dying for vs as in our stead or to pay by his death our ransome his wicked obiections are these 1. Obiect The Apostle saith 1. Ioh. 3.16 He laid downe his life for vs and we ought to lay downe our liues for the brethren Christ died for
vs as we must die for our brethren which is not to die in their stead but onely to profit them by our example Answ. The Apostle doth not simply compare the death of Christ and of the faithfull dying for their brethren together but onely in this that in both loue is expressed to the brethren though not in the like measure But Christs death doth not onely by the example thereof profit the Church as the death of the martyrs did but thereby mans saluation and redemption also was wrought 2. Obiect S. Paul saith that he suffered for the Colossians 1. Coloss. 1.24 which was not to satisfie for them or he suffered in their stead but onely to confirme their faith and so to edifie them Answ. There is great difference betweene the sufferings of Christ for his Church which was to redeeme it and the sufferings of Paul for his brethren which onely was to edifie them 3. Obiect As Christ is said to haue died for vs so likewise the Scripture saith he died for our sinnes Galath 1.4 the meaning is not in stead or place of our sinnes but. because of our sinnes in the same sense he died for vs that is for our cause not in our stead Answ. This is a childish cauill for the Scripture sheweth a manifest difference betweene these two phrases to die for vs that is to saue vs and to die for our sinnes not to saue them but to purge them and take them away 4. Obiect That which no lawe or custome euer allowed is not to be affirmed of Christ but one to die for an other is warranted by no lawe nor custome indeede one may pay an others pecuniarie mulct or debt because ones money may become an others but the death of one cannot be an others Answ. 1. The assumption is not true for euen among the Romanes there were some found that did offer themselues to present destruction for their countrey as Decius the Consull and Curtius these examples are farre vnlike vnto Christs yet they shewe that it is not against all vse and custome one to die for another 2. The proposition fayleth diuersly 1. Christs example is singular the like president cannot be found as the Apostle sheweth v. 7. that he died for his enemies which neuer any did therefore we must not seeke for lawe or custome to measure this singular act of Christ by 2. it is also false that no lawe nor rule can be found for this for it is reuealed in the Euangelicall lawe that God gaue his sonne to die for the world the lawe of Moses indeede required that the same person that sinned should die but that which was impossible to the lawe is fulfilled in Christ Rom. 8.2 yea the blind high Priest spake the truth vnwittingly Ioh. 11.50 That it was expedient that one die for the people and that the whole natiō perish not he little thought that Christ should redeeme the people from euerlasting death yet ignorantly vttered that which the Lord intended 5. Obiect It is a great cruelty and iniustice to punish him that is innocent and to let goe vnpunished the offenders they then accuse God of cruelty and iniustice in deliuering vp his innocent sonne to death for vs sinners Answ. 1. Gods acts are not to be measured according to the rules of humane proceedings for the like temper of iustice and mercie cannot be found among men neither haue any the like absolute power as God hath to dispose of all things according to his will and pleasure who if he should as he made the world of nothing so being it of a sudden to nothing againe should not therefore shewe himselfe either cruell or vniust 2. Neither is it vniust for the innocent to suffer punishment for the offenders vpon these conditions 1. If both of them be of the same nature 2. If the innocent partie doe willingly offer himselfe 3. If he can by his owne strength ouercome the punishment 4. and if thereby he can effectually procure the saluation of others all which doe concurre in Christs voluntarie suffering for vs. 6. Obiect The Scripture saith The same soule that sinneth shall die Ezeck 18. it was therefore vniust that Christ should die that had not sinned and those escape which had sinned Answ. These legall sentences shewe what God might according to the iustice of the lawe haue required of euerie one they are no rules of Gods proceeding in mercie with his children according to the promise of the Gospel 7. Obiect God might if it had pleased him haue freely forgiuen men their trespasses therefore Christ needed not to haue died for them Answ. 1. First it is no good argument à posse ad esse from that which may be no that which is God might doe it therefore he did it or would doe it is no good consequent 2. Neither is it true that God could otherwise haue forgiuen men then by the death of Christ his iustice beeing presupposed for God cannot denie himselfe seeing the sentence was past that they should die the death if they transgressed this decree must stand and the death deserued must be satisfied for neither is this any want or defect in Gods power but an argument of the perfection of his nature that he cannot lie neither is mutable 8. Obiect It is perfect mercie to forgiue freely and perfect iustice that the offender should be punished onely but in God is perfect mercie and iustice Answ. 1. It is true that perfect mercie and perfect iustice considered apart and by themselues haue these effects and properties but so can they not be incident into one and the same subiect therefore seeing Gods mercie and iustice are tempered together they must be so considered as the one destroy not the other 2. Indeede the rigor of the lawe requireth perfect iustice but in the Gospell of Christ is propounded a way how the seueritie of Gods iustice should be moderated with equitie and tempered in mercie or else no 〈◊〉 should be saued 9. Obiect One man can but redeeme one and therefore either there must be found out an infinite sort of redeemers for all men or Christ redeemed but one Answ. The antecedent is false for many times for one captiue Prince a thousand common prisoners are set at libertie much more auaileable for all was the redemption purchased by Christ the Prince of our saluation ex Pareo Controv. 7. Against other obiections of Socinus and other impugning the fruit and efficacie of Christs death in reconciling vs to God his father 1. Obiect Whereas the Apostle saith v. 8. God setteth forth his loue toward vs hence it is obiected that seeing God loued vs before the foundation of the world and whom he loueth he is not angrie with therefore Christ needed not to haue died to reconcile vs to God and to appease his fathers wrath toward vs. Answ. 1. The antecedent is true concerning those whom God loued simplie and was neuer offended with them because they had not sinned
against him such were the Angelâ— but it is not true of those whom God was offended with for their transgression and yet he loued them not onely as his creatures but as his children whom he purposed to redeeme in Christ 2. So then in a diuerse respect God both was angrie with them as sinners and yet he loued them vnder this condition that they should be saued by the redemption of Christ in him they were elected and beloued before the foundation of the world the argument then followeth not God loued them in sending his sonne to die for them and so reconcile them therefore it was needelesse that Christ should die for them which were beloued of God alreadie for God loued them in Christ whom he had ordained before to be their Mediator and Redeemer 2. Obiect As herein God shewed his loue toward vs so it would seeme a cruell part in God so to be delighted in the death of his sonne Answ. 2. God had no delight in his sonnes death in respect of his suffering and torments but as it was a satisfaction for the sinne of the world and the price of our redemption 2. and Christ the sonne of God was not forced hereunto but offred himselfe willingly of his infinite loue to die for man 3. Obiect It had beene a greater loue if the father himselfe had died for vs then in sending his Sonne thus Pareus reporteth how a Iewe obiected vnto him as he tooke his Iourney toward Silesia ann 78. Answ. First we must not curiously search into Gods secrets to knowe the reason of his will why the sonne of God rather then the father tooke our flesh and died for vs Secondly yet these reasons may be alleadged hereof 1. the father and sonne beeing but one God the father as God did worke with his sonne in finishing our redemption 2. because God was offended and it was God that must satisfie for none else could doe it therefore there must be one person in the Godhead that must satisfie namely the Sonne and one that must be satisfied namely the father 3. what greater loue could God the father shewe then in giuing his owne Sonne the most deare thing vnto him 4. It was the Redeemers and Sauiours part to restore vs vnto the dignitie of the sonnes of God vnto whom did this more properly belong then vnto the Sonne of God Controv. 8. That Christs death was a full satisfaction for our sinnes against Socinus his cauills Obiect If Christs death were a satisfaction vnto the iustice of God for the sinnes of the worldâ— then 1. it must haue beene performed by the same person that had offended 2. the iustice of God required a punishment equivalent to the offence namely euerlasting destruction and malediction which Christ sustained not 3. the Scripture no where speaketh of any such satisfaction for vs by the death of Christ. Answ. 1. As in humane Courts there is a double kind of iustice either strict or rigorous iustice or iustice moderated and tempered with equitie and clemencie as if a king inflict vpon a traytor either the punishment of death or the muâ—ct of ten thousand talents in the rigor of iustice he may exact either but if he shall in his clemencie accept an 100. talents of an other that shall vndertake for the offender here now is iustice tempered with mercie So is it with God he dealeth with some in strict iustice as with the reprobate Angels and reprobate men that doe despise Christ and his redemption but with his elect by dealeth in the other kind of tempered iustice accepting the satisfaction of Christ for them not a stranger from them but made man like vnto them 2. Though Christ suffred not eternall paines yet in respect both of the excellencie of his person that suffered and the bitternesse of that agonie which he endured did beare that punishment which in Gods gracious acceptance was equiualent vnto euerlasting paine 3. And though the Scripture vse not the verie tearme of satisfaction yet there are words of like fâ—â—ree and efficacie applyed to the death of Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ransome redemption and such like as Matth. 20.28 to giue his life for the ransome of many Rom. 2.14 are iustified c. by the redemption that is in Christ Iesus and in many such places thâ—â— like phrases are found Controv. 9. That Christs death was not onely satisfactorie but meditarious against Socinus Obiect 1. No satisfaction of a due debt hath merit in it for no more is paid then is due Christ then by his death merited not because he payed our due debt neither doth the Scripture ascribe any merit to Christs death Answ. 1. It is true that he which satisfieth for his owne debt therein doth not merit for he paieth but that he oweth but he that satisfieth for an others debt meriteth two waies first in respect of the debter in paying that he oweth not then in respect of the Creditor who by an agreement couenanteth to accept the satisfaction of the vndertaker not as a recompence onely for the debt but as a merit to deserue further grace and fauour for the debter So Christ hath truely merited in respect of vs in paying our debt for vs and in respect of God who accepteth the death of his sonne as truely meritorious of his grace and fauour for vs. 2. And further herein appeareth the merit of Christs death 1. in respect of the excellencie of the person that died 2. of the perfect obedience and fulfilling of the law 3. his great loue and willingnesse in suffring 4. and beside his satisfaction he was a faithfull martyr and witnesse of the truth Reuel 3.14 3. The Scripture though in direct tearmes it ascribeth not merit vnto the death of Christ yet it vseth words equivalent as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquisitio purchasing includeth merit as Act. 20.28 Christ is said to haue purchased his Church by his blood and Ephes 1.14 It is called the redemption of the possession purchased c. which is all one as if he had said merited See more in Pareus dub 7. Here followe certaine questions and controversies of waight touching originall sinne Controv. 10. That there is originall sinne in men by the corruption of nature against the opinion of the Hebrewes The Hebrewes doe reiect this saying of the Apostle that sinne entred into the world and death by sinne and they vrge vs to shewe some authorities out of the old Testament to prooue the propagation of Adams sinne to his posteritie Paulus Burgensis addit 2. thus consureth their opinion 1. That death which was inflicted vpon Adam for his transgression remaineth quoad 〈◊〉 as it is a punishment is euident by that place Genes 3.3 Dust thou art and to dust 〈◊〉 〈◊〉 returne which sentence of mortalitie is executed as we see by experience vpon all Adâ—â—s posteritie 2. Then he prooueth quod illud peccatum transijt ad posteras quoad culpam that 〈◊〉 sinne did
with other Schoolemen in 2. sentent distinct 33. some doe thinke they shall haue internum animi dolorem the inward greese of minde for the losse of the heauenly beatitude as holdeth Pet. Lombard 2. sentent distinct 33. with some other schoolmen to whome Bellarmine subscribeth lib. 6. de amiss grat c. 6. 1. For the first opinion that infants dying in their originall sinne are not excluded heauen these arguments are brought 1. The infants shall be afflicted with no sensible punishments because they had no euill mind will or purpose while they liued here 2. Neither is there any contrition or sorrow in this life required for originall sinne much lesse in the next to this purpose Pighius 3. Cartharinus among other reasons vrgeth that place Dan. 12.2 that many shall awake out of the dust some to euerlasting life some to shame whereupon he inferreth that all shall not rise to one of these ends but some and so there should be a third sort that should neither goe to heauen nor hell but enioy a third place 4. There shall be a new heauen and a new earth as the new heauens shall not be without inhabitants so neither the earth which is most like shall be the place for such infants Contra. 1. Though infants actually in their life shewed no euill purpose will or intent yet it is sufficient to their condemnation that they had an euill inclination by nature which would haue shewed it selfe if they had liued to yeres of discretion the onely cause why their euill inclination appeareth not for that their mind hath not fit organes or instruments to exercise the faculties thereof like as the young cubbes of foxes and wolues are killed and destroied when they are yet young though they haue yet done no harme because it is certaine if they should be suffered to grow they would follow their kind so the Scripture saith that the imaginations of mans heart are euill from his youth Gen. 9.21 2. And holy men euen for their originall sinne haue shewed great contrition and sorrow in this life as Dauid confessing his sinne beginneth with his very sinnefull birth and conception Psal. 5.1 so S. Paul crieth out Rom. 7. wretched man that I am who shall deliuer mee from the bodie of this death 3. In that place of Daniel many is taken for all as Augustine and Theodoret expound that place as S. Paul in the fift chapter to the Romans v. 17. by many vnderstandeth all as by one mans disobedience many were made sinners for otherwise it would follow that all should not arise that sleepe in the dust but onely some 4. And it is a weake reason there shall be inhabitants of the new earth therefore infants shall inhabite it Bellarmine thinketh that the earth shall be couered with waters and so haue no inhabitants at all but this is an idle speculation for the earth shall then be restored to a perfect estate not to lie hid vnder the waters and to what end there shall be a new earth it is curiositie to enquire the scripture hauing not expressed it And if it be appointed for the habitation of the Saints to passe from heauen to earth and to follow the Lambe wheresoeuer he goeth it is a worke consequent that infants shall be those Saints thus much shall suffice for the answer vnto these reasons 5. And further the opinion it selfe to make any kind of happines out of the kingdome of heauen and to inuent a third place betweene heauen and hell is contrarie to the Scripture which forteth all men into two rankes or companies which are appointed to two places they are either of the sheepe at Christs right hand which shall enter into life or of the gootes at his left hand for whom hell fire is prepared Matth. 25. And the Scripture testifieth that all that shall be saued shall walke in the light of the celestiall Ierusalem Reuel 22.4 and without it shall be dogges c. 12.15 none then can be saued out of it 2. Now we come to the other opinion of the Romanists that send infants dying without baptisme to hell but they onely attribute vnto them a punishment without any sense vnlesse it be the inward greefe and dolor of mind to see themselues excluded the kingdom of God Contra. First it is an vncharitable opinion to send all infants to hell that die vnbaptised for the grace of God is not tied to the outward element God can saue without water it is not the want of baptisme but the contempt thereof that condemneth the Scripture saith Mark 16.16 he that shall beleeue and be baptised shall be saued but he that will not beleeue not he which is not baptised shall be damned here are three opinions 1. the Papists generally hold that all infants dying without baptisme are damned but this is a cruell and vncharitable opinion as is shewed before See else where more hereof Synops. Centur. 3. er 3. 2. Some thinke that many of the infants of the Saintes are saued euen without baptisme by the couenant of grace made vnto the faithfull and their seede but not all for some of the children of the faithfull doe not belong vnto election such were Ismael Esau. Thus Pet. Martyr 3. But the better opinion is that all the infants of faithfull parents dying in their innocent estate before baptisme are saued by the generall couenant of grace made to the righteous and their seede because there is now no barre or impediment put in to binder the efficacie of that couenant as in those which liue vnto the yeares of discretion and depriue themselues by their impietie and vnbeleefe of the benefit of that couenant Secondly that such infants as are not saued by Christ dying before baptisme or after doe suffer the sensible paines of hell fire though in the least and easiest degree of all it is thus prooued 1. The Scripture saith Reuel 10.15 Whosoeuer was not found written in the booke of life was cast into the lake of fire Infants then which are condemned shall be punished in hell fire 2. We see that infants euen in this life doe suffer in their infancie paine and torment of bodie it therefore standeth with Gods iustice that infants euen for originall sinne should feele sensible torments 3. If they will graunt that they shall haue the inward dolor of the minde to see others admitted into the kingdome of God and themselues excluded why not also paine of bodie seeing the Scripture saith that there shall be weeping and gnashing of teeth when men shall see the Patriarkes entring into heauen and themselues excluded and thrust out at the doores Luk. 13.28 4. Christ died for infants as well as for others and bare the punishment due vnto them for their sinnes but he suffered both the torments of bodie and minde therefore both were due vnto infants 5. Gregorie is of this opinion perpetua tormenta percipient qui nihil ex propria voluntaâ—â— peccauerunt they shall receiue euerlasting
subdued we shall haue none to resist vs as to this purpose Augustine vpon this epistle To this sense of Augustines subscribeth reuerend Baza in his annotations vpon this place Osiand Faius Theophylact concurreth with Augustine Lex iubet tantú nihil opis afferi the law biddeth only it affordeth no helpe to the same purpose before him Chrysost. Ambrose in their Commentaries Thomas Aquine here sheweth how two waies one may be said to be vnder the law one may be said to be sponte voluntarie subiectus subiect to the law willingly as our blessed Sauiour is said to be made vnder the law Galath 4. likewise one may be subiect inuitus à lege coactus against his will and as vrged by the law through feare and terror but he which hath receiued grace and doth willingly that which the law commandeth not for feare but of loue he is said not to be vnder the law but vnder grace All these make this to be the meaning that seeing we are not vnder the law which gaue strength vnto sinne through our weaknes but gaue no strength to keepe it but haue receiued grace whereby the commandements are not grieuous vnto vs but easie and pleasant to be obserued that we need not feare left sinne should haue the dominion As the first doe vnderstand the Apostle here to speake of iustification so these apply these words vnto sanctification 5. But it is better to ioyne them both together by grace to vnderstand both iustifying grace whereby we are iustified by faith in Christ by the remission of our sinnes and the grace of sanctification whereby we doe mortifie our carnall lusts and rise vp daily vnto newnesse of life and so they are said to be vnder the law that are vnder their sinnes neither hauing remission of their sinnes past nor yet grace to resist them afterward to this purpose Chrysostome we haue not the law which onely commandeth sed gratiam quae praeterquam priora dimittit ad futura quoque cauenda animat but grace which beside that it forgiueth that which is past it doth arme vs to take heed of that which is to come likewise Ambrose vpon this place cui data est remissio peccati in posterum caeuet peccata c. he to whome is giuen remission of sinnes and taketh heed of sinne afterward sinne shall not haue dominion ouer him neither shall he be vnder the law c. Thus Pet. Martyr vnderstandeth the Apostle that both by grace in Christ our sinnes are not imputed and in him our obedience though imperfect is accepted Pareus also vnder grace comprehendeth both iustifying and sanctitying grace by the one our sinnes are pardoned and forgiuen vs by the other we are enabled to runne the wayes of Gods commaundements and in some good measure to keepe them 6. But we must here take heed of the leauen of the Popish Pharisies who thus interpret to be vnder grace esse in statu in quo datur gratia per quam impleri possunt praecepta to be in that state wherein grace is giuen by the which the commandements may be fulfilled Toâ—â—â— with whome concurreth Pererius taking vpon him to confute Calvin for affirming it to be impossible for a righteous man in this life implere vniversam legem to fulfill the whole law But their assertion is most false for if it were possible for any man in this life to keepe the law then might he be without sinne which is contrarie to the Scripture Iam. 3.2 in many things we sinne all 1. Ioh. 1.8 if we say we haue no sinne we deceiue our selues and the truth is not in vs See more of this point Synops. Centur. 4. er 6. Quest. 23. Whether the Fathers also that liued vnder the law were not vnder grace 1. The time of the Law and the Gospel and the state of the Church vnder both must be considered not as one opposite to the other but as differing onely in some degree lesse or more the fathers were fully vnder the law which was then vrged with feare and terror but in part vnder grace which was not then fully reuealed but onely shadowed forth in types and figures the faithfull now in the time of the Gospel are fully vnder the state of grace the Messiah beeing now exhibited to the world whom the father 's beleeued in to come but vnder the law we are in part in respect of the substance thereof which now rather sheweth vs the way wherein we should walke then vrgeth and enforceth vs we are deliuered from the feare and terror of the law And that both they then and we now are vnder grace though not in the same degree S. Peter testifieth Act. 15.11 We beleeue through the grace of Iesus Christ to be saued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen as they 2. The fathers had euen the helpe and assistance of grace vnder the law to walke in obedience to the law verùm id non habebant ex lege but they had it not by the law Pet. Martyr Quest. 24. What the Apostle meaneth by the former doctrine whereunto they were deliuered 1. Origen according to his manner is here somewhat curious for he distinguisheth betweene doctrinam formam doctrinae doctrine it selfe and the forme of doctrine he saith that in this world onely we haue a forme or shadow of doctrine because here we onely know in part but in the next world we shall haue the doctrine it selfe But the Apostle intendeth not here to shew the difference betweene knowledge in this life and the next 2. Chrysostome seemeth to vnderstand onely the rule of good life by the forme of doctrine quis est typus doctrinae recte vivere what is the type or forme of doctrine to liue wel But this forme of doctrine is more generall it was not onely touching manners but concerned also points of faith and beleefe as is euident 2. Tim. 1.13 Keepe the patterne of wholesome words which thou hast heard of me in faith and loue 3. Neither is this forme of Doctrine euery rule of faith set downe by teachers the which people are put vpon at their first conuersion as the Rhemists here insinuate in their annotations for a forme of doctrine may be set downe by hereticall and false teachers as is prescribed by the Romanists to the Indians who in their first conuersion to Christianitie doe drinke in their drugges and errors of doctrine But this forme of doctrine was the rule of faith per Apostolos Christum praedicata preached by Christ and his Apostles as Lyranus well interpreteth 4. The doctrine then taught by the Apostles called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forme of Doctrine is compared to the stampe or seale and we are as the wax as Basil vseth this resemblance tractas de baptism which receiue the print and worke of this seale being changed into the same 5. And we are said to be deliuered which as Chrysostome saith sheweth auxilum diuinum the diuine helpe whereby we
afterward not before Pareus 3. And although men are so led by the spirit as that they followe his direction willingly yet they followe also necessarily this leading and moouing of the spirit is effectuall and cannot be resisted Melancth yet this taketh not away the libertie of the will in it selfe like as a blind man followeth his leader willingly though it be not free for him to goe which way he will the will of man remaineth free in it selfe as when one is set in two wayes he may take which he will yet by an accident the will may notwithstanding it is free in it selfe be determined and limited certainely to one thing as a blinde man by his leader is directed to take one certaine way so the spirit of God directeth and guideth the will vnto that which is good and the corruption of our nature to that which is euill 4. Chrysostome here further noteth that it is not said they which liue by the spirit and Theophylact they which haue receiued the spirit but they which are lead by the spirit to shew that the spirit must be the guide and ruler of our life quemadmodum navigij nauclerus as the Pilot is of the ship and the rider of the horse hereby then is expressed the continuall actiuitie and operation of the spirit in vs. 5. And this similitude may be taken either from those which are guided and directed as the blind man in the way or from them which wanting strength of their owne are borne and carried of others and so we are both wayes lead by the spirit for we neither can see the way vnto that which is good vnlesse the spirit direct vs neither haue we power and strength to followe it vnlesse the spirit drawe vs. Quest. 15. What is vnderstood by the spirit of bondage 1. Not the euill spirit namely Sathan by whom they are lead which walke after the flesh as Augustine vpon this place for the Apostle speaketh not of two diuerse spirits but diuerse effects of one and the same spirit working feare and bondage by the lawe and freedome by the Gospell 2. Neither yet is this spirit the soule of man which sometime is in the seruitude of sinne sometime it enioyeth the libertie of the spirit for v. 16. the Apostle maketh a manifest difference betweene this spirit and our spirit 3. Nor yet is this spirit not the holy Ghost but the lawe so called because it was giuen by the spirit as Chrysost. for euen the fathers vnder the law had the spirit of God as shall be shewed in the next question 4. But by the spirit the holy Ghost is signified which by the lawe worketh feare by the Gospell confidence and assurance Quest. 16. Whether the fathers vnder the lawe had onely the spirit of seruitude 1. Chrysostome hath here many strange assertions of the people of the Iewes that liued vnder the lawe as 1. Spiritum sanctum non acceperant c. the people of the Iewes had not receiued the holy spirit the lawe is called spirituall so also the manna which they did eate and the rocke whereof they dranke are called spirituall quia supra naturam perfecta erant they were perfect aboue nature And to make this his assertion good he saith that they opere tenus continebantur were restrained onely by the lawe from the outward act we from the verie inward thoughts they onely vsed corporall purgations and had a promise onely of temporall blessings as of a land that flowed with milke and honie Contra. 1. The Scripture euidently testifieth that Moses and the rest of the Prophets were endued with the spirit of God and it is said of Saul the spirit of God departed from him then he had it before and seeing they receiued Christ when they did eate manna and drinke of the rocke they had also his spirit for without Christs spirit they could not spiritually eate or drinke Christ. 2. and that the lawe of Moses restrained not the outward act onely but the heart and affections our Blessed Sauiour sheweth Matth. 5. where he deliuereth not a newe exposition of the lawe but he doth cleare it from the corrupt glosses of the Iewes 3. and though they had many more carnall rites then we haue yet euen in those externall ceremonies spirituall graces were represented as the Apostle saith that circumcision was the seale of the righteousnesse of faith Rom. 4.11 4. yea and vnder those temporall promises they looked for celestiall as the Apostle sheweth that they sought an heauenly countrey Heb. 11.16 2. Some thinke that here two diuerse states are not compared together of the fathers that liued vnder the lawe and of vs that are vnder the gospell but onely two diuerse degrees of our conversion as first by the lawe we are made to knowe our selues and thereby terrified and afterward we finde Evangelicall comfort by faith in Christ Martyr and so M. Calvin thinketh that the things themselues the ministerie and operation of the lawe and of the Gospell are here set one against an other rather then the persons 3. But here is both an opposition of the persons and things together as Origen doth illustrate this place by that Galat. 4. where they which were vnder the lawe are likened vnto children which were vnder tutors and gouernors and we in the Gospell are like the heire that is come to age and hath no more neede of tutors but yet our state is not set as opposite to theirs as though they had onely the spirit of bondage onely they differ in degrees for they also had the spirit of Christ but not in that euident and conspicuous manner which we haue Pareus And here we may deuide the Iewes into 3. sorts some were altogether carnall which had no knowledge of Christ such onely had the spirit of bondage some were perfect and spirituall as Moses and the Prophets who had the spirit of Christ though for the time they serued vnder ceremonies some were weake yet hauing knowledge of the Messiah they receiued also of his spirit though not in the same degree with the other Martyr Quest. 17. Of the diuerse kinds of feare v. 15. Ye haue not receiued the spirit of bondage to feare 1. There are two kinds of feare a seruile feare when one is mooued onely by the feare of punishment and so kept in awe and obedience and there is filialis timor a filiall feare such as is in children when one feareth to offend God not so much because of punishment as because he findeth the Lord gracious and good vnto him of this feare the Prophet speaketh when he saith the feare of God endureth for euer of the other S. Iohn perfect loue excelleth feare Angustine thus resembleth these two kind of feares the seruile feare is like as an adulterous woman is afraid of her husband least he should come and finde her in her wickednesse the other feare is seene in a chast wife who feareth to offend her husband least he should depart
neither heate nor motion the light thereof shall be encreased seuenfold Isay. 30.28 for many things are in this world lightsome but giue no heate as the glistring and shining precious starres 5. and the heauens shall serue then to be an habitation and seate of the blessed as the Apostle saith They shall be caught vp in the clouds and meete the Lord in the ayre 1. Thes. 4.17 and the Saints by the continuall sight of great glorie of the heauens shall be stirred vp to praise and magnifie their glorious Creator Concerning the earth it shall serue also to be the seate and habitation of the blessed for although now the heauens onely are the seat of the blessed soules where Christ sitteth at the right hand of the throne of maiestie Heb. 8.1 yet both the new heauens and new earth shall be then the habitation of the righteous as Saint Peter euidently speaketh 2. epist. 10.13 We looke for new heauens and a new earth wherein dwelleth righteousnesse that is the righteous as Bucanus well interpreteth Bucan loc 39. qu. 17. And Origen collecteth as much out of our Sauiours words Matth. 5. that the meeke shall inherite the earth sed terra speranda est non haec quae arida dicitur sed illa erit mansuetorum terra c. but an earth is to be hoped for not this which is called the drie land and is seene of the eye but the earth of the meeke which the eie hath not seene c. And this seemeth to be the meaning of Christ because he there speaketh of blessednesse which is not to be found in this earth Augustine also seemeth to be of the same opinion lib. 20. de ciuitat Dei c. 16. where he affirmeth that then the elements as they had here corruptible qualities meet for our corruptible bodies so they shall put on incorruptible qualities agreeable to incorruptible bodies But this agreement needed not if the bodies of the Saints should not conuerse where the new earth and new elements are Reason also giueth as much that the Saints should there triumph and praise God where before they were persecuted and afflicted and God was dishonored But Pet. Martyr obiecteth that place 1. Thes. 4.17 that the bodies of the Saints shall be caught vp in the clouds and therefore he thinketh they shall not liue in the earth to this we answer that not the earth onely but the heauens and earth shall be the place and seate of the blessed that the Saints following the Lambe whethersoeuer he goeth Reuel 14.4 shall visite the earth also and shall goe and come as it pleaseth God as before hath beene touched qu. 32.5 But herein we must not be too bold to wade without ground how the Saints shall be disposed of whether some to heauen some to the earth whether the same shall be sometime in heauen sometime in earth or how else as it pleaseth God we leaue these as great misteries not reuealed but that the Saints shall then be vpon the earth we are certaine out of Scripture as hath bin shewed 3. Now it remaineth to be shewed what creatures are not like to be restored in the next world and here we affirme this as most probable though thereof there be no certaintie that the vnreasonable creatures as foules beasts fishes shall then cease and be no more of which assertion these are the reasons 1. Non sunt ad immortalitatem condita these creatures were not created for immortalitie as the rest which shall then remaine the heauens the earth Sunne and Moone not that they were ad immortalitatem facâ—a made by their constitution apt vnto immortalitie as schoolemen giue instance of the heauens which are a simple bodie without qualities one repugnant to another for as Pet. Martyr well obserueth immortalitie is the franke gift of God and it dependenth not à vinaturae from the force of nature for naturally the heauens and earth as they had a beginning so they must haue an end But in this purpose of God these creatures which shall remaine were created of God to immortalitie so were not the vnreasonable creatures Bucan loc 37. qu. 8. 2. Those creatures onely beside man shall be glorified which shall immediately passe from their corruptible state into the glorious libertie of the sonnes of God v. 21. and therefore the creature is likened to a woman trauailing with child till she be deliuered v. 22. but the vnreasonable creatures after they are dissolued do not enter to glorie they fall vnto corruption and their life and spirit is extinguished with them but the heauens and earth which continue the same shall in the same instant when they are deliuered from corruption receiue a glorious libertie wherein appeareth the equitie also of God that those creatures which from the beginning of the world vnto the end thereof were subdued vnto vanitie for mans cause as the heauens and earth shall be restored to libertie with man rather then those creatures which are but a while vnder this seruitude of corruption because their time in the world is but short they beeing renewed and multiplied by continuall generation 3. If the vnreasonable creatures should be restored then either the same that were before as the same bodie of man shall rise againe or some other of the same kind newly created but not of the first for the partes of those creatures die with them and therefore their bodies shall not be restored to life Bucan loc 37. qu. 8. nor the second there shall then be no new creation for it is called the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the restitution and restoring of all things not of creation Act. 3.21 So Pet. Martyr defineth solos homines excitandot à mortuis that men onely shall be raised from the dead though he will not determine of the other whether any of those kinds of creatures shall still continue 4. Pet. Martyr hath this saying that no kind of creatures shall remaine nisi opus aliquod habuterâ— sunt vnlesse they shall haue some seruice or worke for it is against nature to constitute any thing quod omnino sit otiosum which should be altogether idle c. then seeing there shall be no vse of these creatures which now serue for the vse of man as for his profite in feeding clothing carrying labouring or for his pleasure it followeth that they shall not be at all 5. And further nulla promissio facta est c. no promise in the Scriptures is made concerning those creatures as there is of the heauens and earth therefore it is probable that they shall not then remaine Gualter But because the Scripture is silent herein certainely as a point of faith it cannot be determined and we may here safely professe with the Master of sentences se nec scire quod in scripturis sacris se non meminerit legisse that he is ignorant of that which he remembreth not to haue read in the sacred Scripture c. yet in this question what
are many called which are not iustified nor ordained vnto salvation Answ. Origen here propoundeth a good answear videtur mihi vocationis quaedam differentia c. there seemeth vnto me to be a certaine difference of callings c. but Origen proceedeth not well in the explication of this distinction some saith he are called secundum propositum boni according to their good purpose but some are called that haue no such good purpose at all whereas the difference of callings is not in the purpose of the heart but in the grace of God which maketh vnto some their calling effectuall which some wanting that grace doe resist and disobey so Haymo interpreteth well quos vocauit per gratiam whome he called by grace There is then an externall calling onely without the inward worke of grace and with this election is not alway ioyned there is beside an inward effectuall calling by grace concurring with the outward and this necessarily followeth predestination and this the Apostle speaketh of here 3. Obiect Whom he calleth he iustifieth c. Hence it will followe nihil culpae habere c. that there is no fault in them which are not iustified because they are not called Ans. Origen answeareth that iustification non ex sola vocatione pendet doth not depend onely of vocation but from the desire which men haue vnto their saluation whereby their vocation it made effectuall but this is dangerous to make the efficacie of ones calling to depend vpon his owne will and desire and it is contrarie to the Apostle it is not in him that willeth or in him that runneth but in God that sheweth mercie Rom. 9.16 The better answear is 1. that no man that is called outwardly by the preaching of the word and yet thereby is not conuerted vnto God can excuse himselfe seeing he resisteth the grace of God offered 2. in that God giueth more grace vnto some then to others whereby their calling is effectuall no other reason can be giuen thereof then the good pleasure of God and we must not dive too deepe into Gods secrets to knowe a reason of his doings 4. Obiect But why doth the Apostle omit sanctification ioyning vnto iustification glorification the answear is that sanctification must be vnderstood and it is here by a synecdoche included in iustification as the more principall yet otherwhere the Apostle expresseth them both as 1. Cor. 6.11 But ye are sanctified but ye are iustified Pareus 5. Obiect But why doth the Apostle speake as of a thing alreadie past and done he hath glorified whereas the glorification of the Saints is yet expected 1. Origen answeareth that there is a double kind of glorie one quam iustificati in vita praesenti c. which the iustified doe enioy in this life present an other quae speratur in futura which is hoped for in time to come 2. some answear that it is true of many of the Saints that they are now glorified in heauen But the Apostle speaketh in generall of all that are iustified by Christ not of some onely 3. therefore I preferre Haymo his solution who saith it is the manner of Scripture sic narrare futura tanquam praeterita to speake of things to come as alreadie done and past because of the certaintie of them Quest. 49. Of the difference betweene the purpose or counsell of God his preference and predestination Seeing the Apostle here mentioneth these three together v. 29.30 it shall not be amisse briefely to shewe the difference betweene them 1. The purpose of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. hath other names beside in Scripture as his determinate counsell Act. 2.23 the good pleasure of his will Ephes. 1.4 and the counsell of his owne will Ephes. 1.11 2. the purpose of God and his prouidence differ for the one is generall concerning the gouernement and disposition of all things in the world the other specially concerneth the state and condition of men but more distinctly the purpose of God is taken three wayes 1. generally it signifieth the counsell of God for the administration of all things in generall as Ephes. 1.11 He maketh all things according to the counsell of his owne will and in this sense the prouidence and generall purpose of God are all one 2. it is taken for the counsell of God in electing of some and reiecting of others as Rom. 9.11 That the purpose of God might remaine where the Apostle speaketh of the election of Iacob and the reiection of Esau. 3. it more specially signifieth the counsell of God touching the saluation of the elect as it is taken here v. 28. called of his purpose 2. Concerning the prescience of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. this difference there is betweene the knowledge of God and his prescience or foreknowledge the knowledge of God is not onely extended to the things which are haue beene or shall be but euen vnto the things which neuer were neither shall be but his prescience is onely of those things which shall haue a beeing 2. Gods prescience is taken two wayes either for his generall foresight not onely of those things which the Lord himselfe intendeth to doe but euen of the euill which be decreeth to suffer to be done and thus as well the reprobate are foreseene of God as the elect in this sense the Apostle saith Act. 15.18 From the beginning of the world to the end the Lord knoweth all his workes secondly it signifieth not the simple and absolute knowledge of God but his liking and approbation of that which he knoweth as 2. Tim. 2.19 The Lord knoweth who are his and thus S. Paul vnderstandeth Gods prescience here those which he knewe before he predestinate v. 26. 3. out of this prescience and approbation of God proceedeth his election that vpon whom he casteth his loue and affection he electeth and selecteth them from the rest whom he leaueth to themselues as S. Peter ioyneth them together 1. Pet. 1.2 Elect according to the foreknowledge of God 3. Concerning predestination called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. it is taken either generally for the determination of God touching the saluation of the elect and the condemnation of the reprobate as Fulgentius defineth predestination est praeparatio operum Dei c. it is a preparation of the workes of God which in his eternall counsell he decreed to doe to shewe his mercie or his iustice in in this sense it is found in Scripture Pareus though there be other words equiualent as some are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreordained to damnation Iud. 4. and the vessels of wrath are said to be prepared to destruction Rom. 9.22 Gryneus Or predestination is taken more specially for the decree and appointing of such as are elected vnto euerlasting saluation as Augustine defineth it to be praeparatio beneficiorum Dei c. The preparing of the benefits and mercies of God whereby they are most certainly deliuered that are deliuered and the ordinarie glosse defineth
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
that they put not downe the high places yet his heart was vpright with the Lord all his daies yet was he an enemie to idolatrie so might Salomon be after his repentance idolatrie could not be purged out all at one time 3. For matters of fact the argument followeth not negatiuely it is not in the Scripture mentioned therefore it was not done though in matters of doctrine it concludeth well for no mention is made of Daniels refusall of Nabuchadnezzers odors and sacrifices Dan. 2.46 and yet it is certaine he did refuse them And yet notwithstanding Salomons repentance may be found in Scripture the booke of Ecclesi istes was made after his fall as a monument of his repentance See more hereof Synops. Papis p. 3. Controv. 21. That the elect by faith may be assured of euerlasting saluation v. 38. I am perswaded c. The Romanists to elude this so euident a place for the certaine and sure perswasion which the elect haue by faith of their saluation doe frame vs diuerse answers 1. that Saint Paul had this by speciall reuelation it is not generally giuen to all beleeuers 2. in generall we are certaine that all the elect shall be saued but in particular it is not knowne 3. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am perswaded signifieth a morall kind of assurance not certitudinem fidei a certaintie or assurance of faith as the Apostle vseth the same word Heb. 6.9 we are perswaded better things of you Rom. 15.14 I am perswaded of you that you are full of goodnes but Paul could not beleeue these things of others by a certaintie of faith to this purpose Bellarmine lib. de iustificat c. 9. Pererius disput 28.4 for Paul himselfe was not certaine of his election thus writing 1. Cor. 9.27 I doe beate downe my bodie c. left when I haue preached to others I my selfe should be a reprobate Staplet Antidot p. 503. Contra. 1. The Apostle such things as he had by reuelation faith could not be vttered 2. Cor. 12.4 they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things not to be spoken but this thing touching the certaintie of saluation he vttered it was not therefore any of those secrets which were reuealed and 2. Tim. 4.8 the Apostle sheweth how he came to be assured of a crowne of righteousnesse euen by keeping the faith and faith it was not laid vp onely for him but for all other that loued the appearing of Christ. 2. This assurance was not in generall but in particular Christ gaue himselfe for me Gal. 2.10 and a crowne of righteousnesse is laid vp for me 2. Tim. 4.8 3. There is a double kind of perswasion persuasio fidei the perswasion of faith such as this of the Apostles was grounded vpon Gods promises which was most certaine there was persuasio charitatis a perswasion of charitie which S. Paul had of others this was not so certaine as the other yet neither of them was coniecturall for S. Paul who had the gift of discerning of spirits and could pronounce of the election of others that their names were written in the booke of life Philip. 4.4 had more then a coniecturall gesse of their estate and yet it followeth not one can not be certainly perswaded of an others saluation therefore not of his owne 4. To that place we answer 1. that S. Paul speaketh not there of his eternall election or reprobation but saith in effect that if his life and doctrine agreed not which he preached to others he might be worthily reprooued of men 2. and yet if it were admitted that Saint Paul should meane his reprobation with God it followeth not by this speech that be doubted of his saluation but was sollicitous and careful to doe nothing which might hinder it a godly care bringeth them to a greater certentie for it is a liuely and proper fruit of their election 3. Origen vpon this place expoundeth it of S. Pauls state in time past aliquando â—etuit c. he sometime feared his flesh but the former answers are better 4. howsoeuer the Apostle doth not there doubt of his saluation beeing most certainly perswaded here See more Synops. Centur. 4. err 21. 6. Morall obseruations Observ. 1. Sanctification must not be seuered from iustification v. 1. There is no condemnation c. which walke not after the flesh c. The Apostle here euidently sheweth that they which walke after the flesh are not in Christ Iesus not iustified by him and freed from condemnation although our sanctification be not any meritorious or efficient cause of saluation yet it is such a cause as sine qua non without the which there is no saluation 1. because regeneration is inseperably ioyned with iustification 2. sanctification is a testimonie and euidence of our faith without the which it is dead 3. it is a fruite of the spirit 4. and it doth necessarily follow true repentance Observ. 2. Sinne maketh vs enemies to God v. 7. The wisedome of the flesh is enmitie We see how Sathan hath poisoned the whole nature of man by sinne not onely the sensuall and carnall parts but euen the mind wisedome and vnderstanding that euery part of man by nature is rebellious vnto God so that iustly by nature we are the children of wrath for how can the Lord else doe but shew his anger and indignation vpon his enemies the consideration therefore hereof should worke in vs a detestation of sinne Observ. 3. The sonnes of God must be like their heauenly father v. 14. As many as are led by the spirit are the sonnes of God the Apostle vseth this as a forceable motiue to perswade vs to holinesse and pietie because we are the sonnes of God as children doe beare the image of their parents so the sonnes of God must expresse the image of their heauenly father in holines and righteousnesse their children men are whose workes they doe if they doe not the workes of God but of Sathan Gods children they are not but Sathans Ioh. 8.44 Observ. 4. Of the contempt of all worldly things v. 17. If children then also heires c. If we then doe hope for such a glorious inheritance in the kingdome of life we should contemne and trampie vnder our feete the glorie and pompe of the world vnlesse onely vsing them as transitorie things for our necessarie vse as S. Paul counted all things as dung in comparison of Christ. Phil. â— 8 Observ. 5. No suffering in this world can be answerable to the glorie to be reuealed v. 18. I count that the afflictions c. This difference there is betweene the sufferings of Christians and the labours which the heathen endured for their countrie their labours were greater then the end which they propounded Brutus killed his owne sonnes for the libertie of his countrie Torquatus put his owne sonne to death for transgressing militarie discipline Curtius cast himselfe into the pit for the safetie of his countrie these by their vtmost daungers onely sought the
not onely be that is Isaac Beza Genevens some and not only illa she vnderstanding Sarah that is the onely non accepit devinum responsum receiued not a diuine answear Ireneus lib. 4. 〈◊〉 or promissionem 〈◊〉 promise gloss ordinar or a sonne by the helpe of grace Lyranusâ— â—t the better supply is to put it neither in the masculine or feminine but in the neuter aâ—â— not onely hoc this that is it was not thus onely in Ismael and Isaac but in this other example which he nowe proâ—oundeth see the like phrase before c. 5.11 and 8.23 2. For whereas diuerse exceptions might haue beene taken 〈◊〉 former example as that they were of two mothers and alâ—â— same of diuerse conditions the one free the other bound now the Apostle produceth an other example wherein neither of these two exceptions can haue place for Iacob and Esau came of one mother and they were borne at one birth 3. The vulgar Latine readeth Rebecca ex vna concubitu at one lying in conception but in the Greeke it is not so but she 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing conceiued by one in the same sense the Syrian translator companying with him though it be not vnlike but that as they were borne together so they were conceiued together 4. But Chrysostome here hath a strange opinion that the Apostle leaueth this question vndiscussed why the Lord did make choice of Iacob and refused Esau he onely answeareth one question by an other for the Iewes might haue demanded why they were reiected and the Gentiles accepted and he answeareth by the like question concerning the fathers Isaac and Iacob were taken Ismael and Esau refused and goeth no further like as in the 5. chapter he sheweth that Christs righteousnesse is deriued to vs as Adams sinne is propagâ—ted but there he leaueth and proceedeth not to shewe how sinne is propagated from Adam But Chrysostome is in both deceiued for both in that place he prooueth the propagation of sinne from Adam to his posteritie by the effect thereof namely death all is sinne in Adam because by sinne death entered and in this place he sheweth the first cause of the election of Iacob and the reprobation of Esau namely the free purpose of God v. 11. that the purpose of God might remaine Quest. 13. Whether these examples concerne temporall or eternall election and reprobation It is by some obiected that these examples of Isaac and Ismael Iacob and Esau doe only shewe their temporall reiection not their depriuing of eternall life but they are set forth onely as types of the reiection of the Iewes 1. For the text cited out of Genesis chap. 15. speaketh of servitude that the elder shall serue the younger but one may be in seruitude and yet not eternally reiected 2. And this prophesie was not personally fulfilled in Iacob and Esau but in their posteritie 3. That other place Malach. 1.2 sheweth wherein the loue of God consisted toward Iacob and his hatred toward Esau because he gaue vnto Iacob the land of promise but vnto Esau he made his mountaine wast and gaue him a drie and barren countrie Thus Erasmus obiected in his diatrib pro liber arbit and of late Humius and Huberus Contra. To these obiections of Erasmus Luther hath sufficiently made answer lib. de orbit c. 166. much differing herein from the Lutherans so called in these times 1. First here Luther and so Pet. Martyr vpon this place answer by way of concession that if it were admitted that Saint Paul onely speaketh of their temporall reiection yet it is a strange argument to shew that election is not by works seeing euen the disposing of this temporall inheritance was not by workes but according to the purpose of God secondly it is denied that this testimonie onely concerned the temporall inheritance for this externall promise of the inheritance of Canaan had relation to Christ and the spirituall promises were therein exhibited and so the Apostle draweth his argument à sig no ad rem significatam from the signe to the thing signified Iun. lib. 2. parallel 10. so also Pareus dub 9. this right giuen vnto the younger ouer the elder was effectus singularis gratiae complectens ea omnia quae ad foedus Dei c. it was an effect of speciall grace comprehending all things belonging to the couenant and euerlasting life 2. As this prophesie was historically fulfilled in their posteritie so also it must haue some effect in their persons for it is said to Esau Gen. 27.40 Thou shalt be thy brothers seruant which seeing it was not fulfilled visibly for Esau had a more flourishing outward state than Iacob it had a spirituall accomplishment in them Esau beeing a seruant in respect of Iacob because he was cut of from the couenant off grace And though there be not euident testimonie of the reprobation of Ismael and Esau yet it is most probable seeing Ismael was a mocker and persecutor of Izaak Gala. 4.29 and Esau is called a prophane person that they were reprobates vnlesse it can be shewed that they returned in their life time to the fellowship of the Church for without the Church there is no saluation Par. dub 4. 3. In Malachie the Lord vseth this as an argument of his loue to Iacob and hatred to Esau because he had giuen a pleasant land to the one and a barren ground to the other but yet the Lord riseth higher and sheweth how that with Esau he is angrie for euer and that he will be magnified in Iacob that place then cannot be restrained to temporall things 4. And if these examples onely concerned temporall things then had not the Apostle alleadged them to the purpose which was to shew who were the children of God and the children of the promise v. 8. but this is not to be thought of the Apostle that he cited Scripture impertinently See further hereof Synops. Quest. 14. How this saying of the Prophet Esau haue I hated agreeth with that Wisedom 11 2â— Thou hatest nothing which thou shalt made 1. Catharinus to dissolue this knot referreth this hatred of Esau vnto things temporall that Iacob is said to be loued and Esau hated because Iacob had the better blessing and more temporall gifts bestowed vpon him and Esau seemed to be neglected like as the younger sonnes may say their father hateth them when the inheritance is giuen vnto the Elder But it hath beene shewed before that these examples are alleadged by the Apostle to shew who were the children of promise and who not and therefore they cannot be restrained to temporall things 2. Augustine saith non edit Deus Esau hominem sed adit peccatorem God hated not Esau as a man but as a sinner lib. ad Simplâ—â—ian qu. 2. and he explaneth his mind thus further distinguishing betweene these three creaturam peccatum poenam peccati the creature the sinne of the creature and the punishment the first God hateth not nor the last the one he made
vnto that ende which the Lord will himselfe and so Hugo well saith that God invisibili operatione malas voluntates ad suum arbitrium temperat ordinat c. by his invisible operation doth temper and order euen wicked wills according to his owne mind c. yet God giueth vnto euill and perverse wills non corruptionem sed ordinem not corruption but order c. and he sheweth it by this similitude like as when one is cast downe headlong and is readie to fall if one make a way seeing he must needes fall that he tumble downe one way rather then an other he in some sort may be said to incline and make a way for him to fall and yet causeth or procureth not but onely disposeth his fall And thus God may be said to harden â—â—erly Outwardly also God hardeneth by his workes as either his mercies shewed vpon others as the Egyptians hated Gods people because the Lord blessed them and in this sense it is said that God turned their heart to hate his people Psal. 105.25 that is by creation of those benefits which he bestowed vpon them or by his iudgements inflicted vpon the wicked themselues as Pharaohs heart was the more hardened by the plagues which were sent of this kind also it is that the wicked are many times hardened by the ministerie and preaching of the word which is sent to conuert them but they peruert it to their destruction so it is said vnto the Prophet Isay 6.9 Goe c. and shut the eyes of 〈◊〉 people make their heart fatt the Prophet is said to harden their heart because it was hardened by occasion of his preaching Secondly God hardeneth by his instruments as when he deliuereth vp men vnto Sathan to be seduced by him and giueth them ouer into his power as God is said to haue stirred vp Dauid to number the people 2. Sam. 24.1 which was indeede the worke of Sathan 1. Chron. 21.1 so God bid the lying spirit to goe and deceiue Baals Prophets 1. Kin. 22.21 and the Apostle saith of the wicked that the God of this world hath blinded their minds 2. Cor. 4.4 Thirdly the wicked doe harden their owne hearts when God giueth them ouer vnto their owne wicked and corrupt desires as the Apostle speaketh of the heathen that God gâ—â—e them vp to their owne hearts lusts Rom. 1.24 And thus Pharaoh is said to haue hardened his owne heart And thus as hath beene shewed God is said to harden the heart But it will thus be obiected on the contrarie 1. Obiect To tempt man is all one as to harden him but God tempteth none Iam. 1.13 therefore neither doth he harden them Answ. God tempteth not with any such temptation as proceedeth from a corrupt begâ—â—ing such as are the tentations which are caused by mans own concupiscence for as God not tempted he hath no corrupt affections to be tempted so neither doth he tempt by inciting or stirring men vp to euill neither doth he in this manner harden but as God may tempt externally for the triall of mens faith and obedience as he tempted Abraham and so he tempted Israel in the desert so the Lord by externall meanes and in such manner as he haue said hardeneth in his iustice without any iniustice at all Martyr 2. Obiect If God hardened Pharaohs heart why then did he send Moses so often vnto him to bid him let his people goe God should seeme herein to be contrarie to himselfe in making shewe of one thing and yet intending an other Answ. Pet. Martyr here vseth this distinction Gods will is to be considered two waies there is voluntas signi vel antecedens the will of the signe or the wil going before and there is voluntas consequens seu beneplaciti the will following or of Gods good pleasure As when Ionas was sent to preach to the Niniuites that they should within 40. dayes be destroyed that was the will of the signe or the reuealed will of God but yet the Lord vpon their repentance purposed to spare them that was the secret wil and good pleasure of God yet were not these wills the one contrarie to the other but the one wrought for the other as Ionas preaching brought them to repentance that Gods pleasure might be fulfilled in spring of the citie so Moses was sent to Pharaoh to make him without excuse that Gods iustice might be manifest in giuing him ouer to the hardnes of heart 3. Obiect Hardnes of heart is of God hardnes of heart is sinne therefore is would hence followe that sinne is of God Ans. Hardnes of heart is not of God simply or as it is sinne but accidentally onely 〈◊〉 it is the punishment of sinne hardnesse of heart is then ascribed vnto God as the Iudge to Sathan as the tormentor and executioner to the wicked themselues as to the partie guiltie Pareus dub 16. 4. God is not angrie with his owne worke but he is angrie with men for their hardnes of heart therefore it is no way Gods worke Answ. Hardnes of heart as it is sinne or the cause of sinne it is not of God but the Lord is offended with it but as it is a punishment of sinne so is it of God and the Lord is pleased that the obstinacie of the wicked should be punished Gryneus Quest. 19. Of the obiection propounded v. 19. Thou wilt say why doth he yet complaine c. 1. This is the third obiection the first was of inconstancie which might seeme to be imputed vnto God in reiecting the Iewes which was answeared before v. 6. the second of iniustice in casting off some and choosing others before they had done any good or euill 5.14 now the third is of crueltie which might be furmised in God iâ— beeing an 〈◊〉 those that are hardened which notwithstanding is according to his owne will this phâ—â—â—ion the Apostle now beginneth to answear 2. Why doth he yet complaine or is angrie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth both the latine readeth queritur complaineth by the mistaking of which word some taking it for â—â—ritur with a dipthong which signifieth to be sought or enquired some haue here 〈◊〉 threefold sense as first it may be taken impersonally why is it enquired whence it 〈◊〉 one is good an other euill or passively wherefore is it sought for or why should any seeke to be good seeing all is as God will or actiuely why doth God complaine of sinners seeing all is according to his will so Gorrhan and the ordin gloss but the last onely is the right meaning the other two senses doe arise by the mistaking of the word 3. God complaineth in many places in the Scriptures of the wickednesse of men as Isa 1.26 How is the faithfull citie become an harlot so our Sauiour taketh vp this complaint ouer Ierusalem how often would I haue gathered together c. Matth. 23. now the obiection is why God should thus complaine seeing herein his will
is not gainsaied or resisted 4. And the force of the obiection consisteth in these two points 1. Ob. That which 〈◊〉 according to Gods will he cannot iustly be offended with but that some are hardened 〈◊〉 agreeable to Gods will here we must answear by a distinction of Gods will for that which is not contrarie to Gods reuealed will he cannot be displeased withall but if the question be of his secret and hid will the proposition is not true 2. Ob. That which cannot be avoided is not iustly punished but the hardening of 〈◊〉 reprobate cannot be avoided therefore c. Answ. Here must be admitted a distinction of necessitie there is necessitas coactiaâ—â— compelling and enforcing necessitie when the will is not free but vrged and compelled and necessitas naturae the necessitie of nature as men considering their naturall corruption cannot but sinne there is necessitas infallibilitatis a necessitie infallible as that which God hath decreed cannot otherwise be Martyr of the two latter kinds of necessitie the proposition is not true but onely of the first that which cannot be avoided is not iustly punished if a man be willing to avoide it seeing then the will of wicked 〈◊〉 is wholly â—â—â—ried after sinne howsoeuer there is a necessitie in their nature and in respect of Gods decree not to doe otherwise yet because they are not compelled but they sinne willingly they are notwithstanding iustly punished Quest. 20. Of the Apostles answer to the former obiection who art thou O man that pleadest c. v. 20. 1. The Apostles answear is first personall shewing the insolencie and presumption of man that dare take vpon him thus as it were to call the creator to account for his workes of such the Prophet Isay saith 49.10 Woe vnto him that striueth with his maker the other answear is reall that is concerning the thing it selfe which consisteth of a secret concession that both are true that God hardeneth whom he will and that none can resist Gods will or doe otherwise then he hath determined and these is a nogation insinuated that yet notwithstanding God is not vniust which he sheweth by the absolute power that God hath euer his creature by the similitude of the potter Gryneus Tolet maketh here two answears of the Apostle in this similitude proposed one to stay the curiositie of such gain sayers v. 20. the other to satisfie the humble and willing to learne that God casteth off none without their owne demerits v. 22. 2. Origen well obserueth here a difference betweene those which aske questions and make obiections of curiositie for they deserue no other answear but this tu quis es who are thou man c. and such as desire to be satisfied for their own instruction non puio quod si fidelis servus prudens interroget c. I doe not thinke that if a faithfull and wise seruant should haue asked any question beeing desirous to vnderstand that it should haue beene so answeared him but his desire should haue beene satisfied as Daniels was c. 9. 3. Augustine concerning this answear of the Apostle lib. 83. qu. 68. maketh mention of two cauils of certaine heretikes here obiected the one of the Marcionites and Manichees that Paul hauing nothing to answearto these obiections fell to chiding some other thought the Scriptures were corrupted and that these words were inferred by others To both these cauils Augustine answeareth thus in effect to the first that seeing the Apostle spake by the spirit of God it were blasphemie to thinke that he had nothing to say and to the other if this be admitted that the Scriptures are corrupted we shold haue no certainty of any thing Quest. 21. How the similitude which the Apostle bringeth in of the potter is to be vnderstood 1. Hierome epist. ad Hedib que 9.10 maketh this a dissimilitude rather then a similitude in this sense O man thinke not that God hath made thee like a peice of clay without any will or motion for the clay cannot answear the potter any thing but thou makest answear to God O man who art thou that answearest c. to the same purpose Photius in Oecumenius as he is here cited by Tolet ann 26. But seeing that the Scriptures vnto the which the Apostle here alludeth doe often compare God to a potter and men vnto the clay vnder the potters hand this interpretation seemeth to crosse altogether the Apostles meaning that neither God should be as the potter nor men as the clay 2. Chrysostome thinketh that S. Paul onely alleadgeth this similitude to this ende ad obedientiae silentium exprimendum c. to shewe how we should be obedient and silent not to be inquisitiue in these things as the clay is vnder the potters hand suffring him to worke his pleasure But as we confesse this to be true so there is more comprehended in this similitude which giueth vnto God an absolute power ouer men to dispose of them as it pleaseth him as the potter doth of his clay 3. Origen would expound this place by the like 2. Tim. 2.21 If any purge himselfe from these he shall be a vessel vnto honour here saith Origen memoravit rationem c. he remembreth the reason wherefore some are made vessels to honour some to dishonour if any man purge himselfe c. so Iacob was a vessel to honour because he purged himselfe c. to the same purpose Ambrose in his commentarie here But 1. these two places are not alike for S. Paul there speaketh neither of the decree of election nor of the cause of our vocation 〈◊〉 calling but de officio of the office and calling of a Christian how he ought to be vnlike to the reprobate and carrie himselfe as a vessell sanctified and purged for the glorie of God as Calvin well interpreteth that place 2. and if it were thus that God vpon the foresight of works good or euill should elect or reiect then should he not haue the like power which the potter hath ouer the clay Mart. 4. Wherefore the Apostle in the enforcing of this similitude reasoneth à minori from the lesse to the greater that if a potter haue such power ouer his vessels which he maketh God hath much more ouer his creature to frame and fashion it as it may best serue for his glorie But yet this similitude is not in euerie point to be pressed but in diuerse things there is a dissimilitude 1. God maketh man of nothing but the potter hath a matter prepared before out of the which he maketh his vessels Pareus 2. the clay hath no motion or vnderstanding as man hath Faius 3. and it is a greater matter to destroy a man then a peice of clay Faius But herein this similitude holdeth 1. like as there is no difference in the matter out of the which the potter frameth diuerse vessels so all men by nature were as one corrupt masse 2. As the potter hath absolute power to doe with
father as Rom. 1.23 2. Cor. 1.3 and 11.31 2. Not euery one that is called God in Scripture is consequently that chiefe and great God 3. Christ is said to be ouer all that is men as the most excellent man of all not ouer all whatsoeuer 4. He is said to be ouer all with a limitation for he is not ouer him that hath subdued all things vnto him 1. Cor. 15.27 5. And in that he is ouer all he hath it not by nature but of gift Philip. 2.9 Contra. Erasmus seemeth first to haue giuen occasion to these newfangled Dogmatists who likewise in his annotations vpon this place thinketh this Scripture not so fit to prooue the diuine nature of Christ adding that herein there is no daunger seeing there are more direct places to prooue Christs Godhead by But Pet. Martyr here answeareth well non convenit vt Ecclesiae armamentarium sine causa exhauriatur c. it is not conuenient that the armorie of the Church should without cause be diminished seeing the fathers as Origen Chrysost Theophylact Cyprian cont lud lib. 2. c. 5. Hilarius in Psal. 122. doe all alleadge this place for the proofe of Christs deitie it is not fit that we should suffer it to be wrestled out of our hands their cauills are thus answeared 1. Where the father is said to be blessed for euer the Sonne is not excluded and in some places Christ is said expressely to be blessed for euer as Matth. 21.9 Blessed is be that commeth in the name of the Lord and if the Creator be blessed for euer Christ is included by whom all things were created Ioh. 1. Coloss. 1. 2. He which is said to be God ouer all as Christ here must of necessitie be that chiefe and great God 3. Some indeede reade super omnia ouer all things as Origen the Syrian and Latine interpreter and this is agreeable to that place Coloss. 1.17 He is before all things and in him all things consist and the Apostle nameth both things visible and invisible and so Origen well expoundeth he is aboue all things that is powers principalities and euerie thing that is named 4. He is aboue all things that is all creatures and aboue all as the father is aboue all and yet neither aboue the Sonne or the holy Ghost the father then is here excepted for Christ and his father are one non post patrem ipse sed de patre he is not after the father but of the father Origen 5. S. Paul in that place speaketh of the exaltation of Christ as he is Mediator and according to his humane nature and so he hath it by gift but as he is God he is ouer all by his eternall generation as the onely begotten Sonne of God Controv. 4. That the water in Baptisme doth not sanctifie or giue grace Chrysostome sheweth here a fit analogie and resemblance betweene the birth of Izaak oâ— Sara by the word of promise v. 9. and our spirituall regeneration in baptisme the barren wombe of Sarah he likeneth to the water which of it selfe hath no efficacie erat vterni ille aqua frigidior propter sterilitatem senectutem that wombe was more vnapt for generation then water because of the barrennesse and old age thereof like as then Izaak was borne of that barren wombe by the word of promise ita nos oportet ex verbo nasci so we are borne of the word To this purpose Chrysostome who maketh the element of water of it selfe but a dead thing and like vnto Sarahs barren wombe which could not haue conceiued but by the word of promise So the Apostle saith Ephes. 5.25 Cleansing it by the washing of water thorough the word the water cleanseth but by the operation of the word This then ouerthroweth that opinion of the Romanists which affirme that the sacramentall signe in the sacraments conferre grace See further hereof Synops. Centur. 2. err 76. Controv. 5. Against the vaine observation of Astrologers in casting of nativities v. 10. Rebecca when she had conceiued by one c. Augustine lib. 2. de doctrin Christian. c. 21. by this Scripture confuteth the folly of Mathematicians who in casting of mens natiuities doe obserue the aspect of the planets and so doe calculate and coniecture of the disposition of men for Esau and Iacob were borne at the same time of one and the same parents and yet they were of diuerse dispositions and qualities and conditions of life Controv. 6. That the soules had no beeng in a former life before they came into the bodie It was Origens error who therein did too much Platonize that the soules in the former life according to their workes good or euill were accordingly appointed of God to saluation or damnation But this error is euidently conuinced by the Apostle here for Esau and Iacob had neither done good nor euill before they were borne Lyranus addeth two other reasons to convince this error 1. if there had beene an other life before then the world was not created in the beginning as it is said Gen. 1.1 for that the soules had a beeing and beginning before 2. and temporale non potest esse causa aeterni no temporall thing can be the cause of that which is eternall the actions then and workes of the soule could not be the cause of the act of Gods eternall will Controv. 7. Whether the foresight of faith or workes be the cause of election This was in time past maintained by the followers of the Pelagian sect as it appeareth by the epistles of Prosper and Hilarius Arelatens sent to Augustine and not much differing is the opinion of the Greeke expositors as Theodoret in these words that the purpose of God might remaine according to election vnderstandeth the purpose of men foreseene of God according to the which he electeth But the Apostle euidently calleth it the purpose of God and therefore not of men Chrysost. and Photius cited by Oecumenius doe here vnderstand the purpose of God but where it is added according to election they say this election presupposeth a difference and diuersitie of wills foreseene of God The late Lutherans tread in the same steppesâ— who at the first did hold that the foresight of faith was the cause of election but now they haue somewhat refined that assertion and their opinion now is fidem non esse electionis causam meritoriam sed instrument alem that faith is not the meritorious but the instrumentall cause of election their arguments are these 1. Argum. Photius thus reasoneth electio de illis fit qui aliqua in re differunt election is said to be of those which differ in some thing God then did see some difference in them which he elected from others Contra. 1. Augustine at the first was somewhat mooued with this argument which made him deuise an other sense of the Apostles words to this effect that it was said vnto the children beeing not yet borne and before they had done either good
or by the law and the Apostle herein maketh no difference 4. And as for that exact righteousnesse which the law requireth which indeed is that which is called iustitia legis the righteousnesse of the law it is no otherwise fulfilled in vs then by faith in Christ Rom. 8.4 the faithfull also receiue grace by the spirit of sanctification to keepe the law in some measure but they are said rather to walke according to the law and in Saint Iohns phraise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the commandements then to fulfill or keepe the law and commandements Controv. 10. That Baptisme doth not giue or conferre grace v. 8. This is the word of faith c. The ordinarie glosse out of Augustine doth inferre hence and out of that place Ioh. 15.1 Yee are cleane through the word c. that it is not the water which saueth in baptisme but the word for he saith not ye are cleane because of baptisme but through the word detrahe vorbum c. take away the word and what is water but water accedat verbum ad elementum c. let the word come to the element and it becommeth a Sacrament vnde est ista tanta virtius aquae c. where is this great vertue of the water that it toucheth the bodie and the heart is washed nisi faciente verbo c. but because the word worketh not because it is rehearsed but beleeued c. this iudgement of Augustine here cited in the glasse is agreeable to Saint Pauls doctrine Ephes. 5.26 cleansing it by the washing of water through the word the water then washeth not of it selfe but by the word then the element it selfe-confesseth not grace as the Romanists hold See further Synops. Centur. 2. err 69. Controv. 11. Against the dissembling of our faith and profession v. 9. If thou shalt confesse with thy mouth c. It is then necessarie to confesse the faith of Christ which is beleeued in the heart contrarie to the opinion of the Libertines which renew the old error of the Priscillianists and Carpocratian heretikes which thought it lawfull to dissemble their faith before the Magistrate so doe the familie of loue the Libertines of these daies and such carnall Gospellers which thinke it sure for them to goe vnto the Popish Masse and other superstitious rites keeping their conscience to themselues they are the Nicodemites of these daies But the Apostle reprooueth them all requiring this as necessarie vnto saluation to confesse Christ with the mouth And our Sauiour saith that who so is ashamed of him here he will be ashamed of him in his kingdome Markâ—â—â— 38. Controv. 12. That faith is not onely in the vnderstanding The Romanists as namely Bellarmine doe affirme that faith onely hath the seate in the intellectuall part lib. 1. de iustificat c. 6. and so they hold faith to be an act onely of the vnderstanding Rhemist annot 2. Cor. 13. sect 1. But the contrarie is euident here the Apostle saith with the heart man beleeueth c. now the heart is not the seate of vnderstanding but of the affections and yet the heart is taken according to the phrase of Scripture not for that vitall part of the bodie but for the soule and all the faculties thereof wherefore though knowledge and vnderstanding be requisite vnto faith yet the principall part thereof is an assured confidence and beleefe which is in the heart and affections not in the braine onely and vnderstanding See further Centur. 4. err 48. Controv. 13. The Scriptures the onely sufficient rule of faith v. 11. For the Scripture saith c. S. Paul hether to hath prooued the whole doctrine of saith by him deliuered by the testimonie of Scripture and Act. 26.22 he professeth that he taught none other things then Moses and the Prophets did we are then onely in matters of faith to haue recourse vnto the Scriptures not vnto vnwritten traditions whether the Papists would send vs for they are vncertaine mutable variable and therefore can be no rule of faith And further whereas the Apostle addeth the Scripture saith as before c. 9.17 hereby that cauill of the Iesuites is remooued which say that the Scripture is mute and dumbe and cannot be a iudge of controversies but the Apostle saith the Scripture speaketh that is God speaketh in the Scriptures and it speaketh and proclaimeth the truth to euery one therefore it is not a dumbe but a speaking iudge and therefore is sufficient to determine all controversies of religion and matters of faith See further Synos Centur. 1. err 5. Controv. 14. How the Apostle saith there is no difference betweene the Iew and the Grecian v. 12. Obiect The Apostle before gaue the prioritie vnto the Iewes c. 1.17 to the Iew first and also to the Grecian how then doth he say here there is no difference Ans. 1. We must distinguish the times there was in the old Testament a difference made because the Lord then had made choise onely of Israel before all the people in the world but now vnder the kingdome of the Messiah this difference is taken away Christ hath broken downe the wall of partâ—ing and of both made all one so distingue tempora concilaibis Scripturas distinguish the times and you shall reconcile the Scripture Pareus 2. Adde hereunto that because euen at the first preaching of the Gospel the Iewes had a preheminencie and the Gospel was first offered vnto them the distinction of times will not fully satisfie the Iews were not preferred quoad bona gratia in respect of spiritual grace but quoad praerogativam c. in respect of some prerogatiues they had which S. Paul sheweth what they were Rom. 3.2 and c. 9.5.6 Gorrhan Controv. 15. Against the maintainers of Vniversall grace Obiect Whereas the Apostle saith v. 12. rich vnto all he may seeme to fauour their opinion which hold that God hath vniuersally and indifferently decreed to shewe mercie vnto all and so in his owne purpose he hath not reiected any Answ. We must vnderstand the Apostle here not to speake absolute absolutely of all in generall but with these two qualifications he speaketh of all distributive by way of distribution all both Iewes and Gentiles he is rich to all not in particular but of what nation or kindred whatsoeuer Iew or Gentile for that the Apostle taketh vpon him to prooue that not to the Iewes onely but to the Gentiles also the promises of mercie in Christ doe belong secondly the Apostle nameth all limitate with a certaine limitation vnto all that call vpon him that is all beleeuers for they onely call vpon God that doe beleeue in him Controv. 16. That faith iustifieth not by the act thereof but onely as it apprehendeth Christ. Whereas the Apostle saith v. 13. Whosoeuer calleth vpon the name of the Lord shall be saâ—â—â—â— c. Bellarmine would hence inferre that faith doth not iustifie relative by way of reâ—ation vnto Christ by beleeuing in him but
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
sinne of pride aut non admittere c. either not to admit the things written in the Scriptures or to adde vnto them and this he confirmeth by that saying of S. Paul Gal. 3.15 Though it be but a mans couenant when it is confirmed yet no man doth abrogate it or addeth any thereto c. See further concerning traditions Synops. Centur. 1. Err. 13. Controv. 22. That the Ministers and Preachers of the Gospel haue a lawfull calling against Stapleton v. 15. How shall they preach vnlesse they be sent c. Hereupon the Romanists as namely Stapleton Antidot p. 684. and the Rhemists in their annotations here take occasion to charge the Protestant Ministers which intrusion because they haue neither an extraordinarie calling because they are not furnished with the power of miracles nor yet ordinarie from the Church Contra. 1. It is not true that there is no extraordinarie calling without the gift of miracles for we read of many Prophets which were sent in times past and yet are not mentioned to haue wrought any miracles 2. The Preachers and Protestant Ministers now doe enter by that ordinarie calling which is established in those seuerall Churches where they are placed 3. in the beginning of the reformation of religion diuerse which were stirred vp to be preachers of the gospel had a calling such as it was in their Popish Church as Luther Pet. Martyr with others 4. But we insist rather vpon this point that where either there is no Church or the same corrupted diuerse are extraordinarily raised vp and so sent of God of which extraordinarie sending the Apostle speaketh here where no lawfull calling is to be had as learned D. Fulk in his answer vpō this point sheweth out of Ruffinus how diuerse great nations haue beene conuerted by lay men and women as a great nation of the Indians by Aedesius and Frumentinus the countrie of the Iberians by a captiue woman yea and further he addeth how in constituted Churches lay men which were able were permitted to teach the people which was the defense of Alexander B. of Ierusalem Theoctistus of Caesaria against Demetrius B. of Alexandria for suffering Origen before he was ordained to teach in the Church how much more where the Church is corrupted may not lay persons be stirred vp extraordinarily to preach Controv. 23. That the Hebrew text is more authenticall then the vulgar Latine translation v. 18. Whereas the Apostle saith their sound is gone through the earth according to the Septuagint and so the latine translator readeth and yet in the Hebrew text Psal. 19. the word is cavam their line hereupon and by occasion of the like places our aduersaries doe commend the vulgar latine as more authenticall and freer from corruption then the Hebrew Contra. For answer hereunto 1. some thinke that the Septuagint for kavam their line might read kalam their voice which word is in the end of the former verse Paius but then as Pareus obserueth the Septuagint would haue translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice as they did before not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound 2. Beza thinketh they translated thus their sound to make it answerable vnto the next clause and their words into the end of the world 3. and Pareus gesseth that they might read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth aedificium cameratum a valted building such as the frame of the heauens seemeth to be 4. But I rather thinke that the Apostle refuseth not the Septuagint whose translation was so well knowne because they reteine the sense of the place though they exactly render not the words for both in respect of the heauens whereof the Psalmist speaketh their line and workemanship was as it were their voice and in respect of the Apostles their prophesies of their sound and voice was as a line and rule of doctrine to the Church and these two the Prophet Isai ioyneth together c. 28.10 precept vpon precept line vpon line where the same word is vsed and thus the precepts of the Apostles was indeede a line vnto them whome they taught 5. But it were a very preposterous course to preferre the translation before the originall as the riuers before the spring and fountaine which is contrarie to Augustines mind lib. 2. de doctrin Christ. who would haue the old Testament examined according to the Hebrew and the new according to the Greeke originall 24. Controv. Against the workes of preparation v. 20. I was found of them that sought me not In that the Gentiles were called when they sought not after God neither enquired after him it is euident that they did not prepare a way by their morall works or ciuill kind of life and thereby make themselues more fit and apt for their calling for they are called in the former verse a foolish nation altogether vnwise vnto saluation for it is not possible without faith to please God Heb. 11.6 so Chrysostome here confesseth in that the Lord saith I was made manifest to them that asked not after me he sheweth quod totum hoc Dei gratia perfecerit that Gods grace wrought all c. and yet afterward forgetting himselfe he saith nequaquam omnium crant vacui they were not void of all for in that they apprehended and acknowledged the things manifested vnto them hoc de suo attulerunt this they brought of their owne c. whereas our Sauiour Christ saith without me ye can doe nothing Ioh. 15.5 See more hereof Synops. Centur. 4. err 75. 25. Controv. Against the Iewes that will not haue the Prophet to speake of them in these words I haue stretched out my hands c. Whereas the Prophet Isa c. 65.2 as the Apostle here citeth him v. 21. calleth them a rebellious people Pet. Martyr out of Munster sheweth how a certaine Rabbin among the Iewes would not haue this spoken of the Iewes but of the Gentiles and that which followeth in the Prophet how they sacrificed in gardens and burnt incense vpon brickes and remaine among the graues he applieth vnto the Gentiles professing themselues Christians he meaneth the Papists which haue their altars wherein they sacrifice and doe visit the sepulchres of the dead and worship their reliques Contra. 1. It may be a shame vnto those which call themselues Christians to giue such offence to the Iewes as to pollute themselues with those things which the Prophets directly enueigh against when shall we looke to haue the Iewes conuerted to the Christian faith when they find idolatrie and other superstitions practised among Christians for the which their forefathers were punished 2. But yet they absurdly and ignorantly wrest this so euident a place from themselues to the Gentiles for first it is euident that the Prophet speaketh of two kind of people the one that asked not after God and yet he did declare himselfe vnto them the other to whome he stretched forth his hands continually and called them vnto him the first must needes be the Gentiles for the Iewes
which the Prophet vseth Isay 29.10 which the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compunction here much adoe is made about the signification of this word 1. Some take the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to mooue to drive and so interpret it spiritum commotionis the spirit of commotion perplexitie so the Syrian interpreter Anselme Faius but this should much differ from the Hebrew word which signifieth slumber commotion and rest or slumber are not one and the same 2. some doe take the other sense of the word compungo to pricke or peirce in which signification Chrysostome Theophylact Oecumenius by compunction vnderstand the setled obstinacie of the Iewes like as a thing nayled to a post moueth or stirreth not Haymo interpreteth it spiritum invidentiae the spirit of envie whereby they were offended at the calling of the Gentiles there are two kind of compunctions one is taken in the better part as Act. 2.37 they were pricked in their hearts to repentance so also the ordinar gloss and Lyranus vnderstand the envie of the Iewes to the doctrine of Christ but yet the reason appeareth not why the Septuagint should render the Hebrewe word tardemah slumber by a word signifying pricking or compunction 3. Therefore some are of opinion that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather signifieth soporem slumber as both Beza here and Tolet annotat 6. alleadge out of Hesychius who expoundeth it by an other Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest ease and he seemeth to deriue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of â—â—â— the night whereof commeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleepe and of this his opinion that the Septuagint translate this place by a word signifying slumber Tolet bringeth three reasons 1. because the Hebrew word tardemah signifieth a dead sleepe or slumber which sometimes they render by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sam. 26.12 which is a kind of stupiditie senselesnes or astonishment which in effect is all one 2. Psal. 60.5 Thou hast made vs to drinke the wine of giddines there an other word targelah is vsed of the like signification with tardemah which is a kind of giddines or drowsines such as is in those that slumber which word the Septuagint interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which they vse here 3. the words following eyes that they should not see and eares that they should not heare doe shew the effects of slumber or sleepe 4. But notwithstanding these coniectures seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth compunction as not onely the Greeke interpreters Chrysostome Origen Theophylact Oecumenius who best knew the proper signification of the Greeke word do interpret but the Scripture also thereto beareth witnes as Act. 2.27 they are said to be pricked in their hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compunction is deriued I thinke this word fittest to be reteined yet in sense it is all one as if he should haue said the spirit of slumber whereof Osiander giueth this reason because they are as it were pricked and stirred when they are called to the Gospel as they which are indeed a sleepe are loath to be awaked Pareus addeth that the effect is put for the cause like as they which are fast a sleepe cannot with any stirring or pricking be awaked But I rather thinke that it is a metaphoricall speach because they which are pricked and so perplexed with griefe haue no sense of any other thing as Cyprian saith of some transpunctae mentis alienatione dementes they beeing madde and beside themselues in their pricked and pierced soule neglect to be cured and to be brought to repentance c. de orat dom so that the spirit of compunction is the same with a scared and cautherised conscience whereof the Apostle speaketh 1. Tim. 4.2 which is all one with a spirituall giddines or slumber and this answeareth to the word before vsed v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were hardened like as the hand which hath a hard skin drawne ouer feeleth not the pricke put vnto it 4. It is called the spirit of slumber or compunction which Haymo vnderstandeth to be the mind filled with envie but rather as Gods spirit worketh in vs euerie good grace so the euill spirit is the minister of wrath in the reprobate instigating and moouing them continually vnto euill whereupon they are called the spirit of fornication the spirit of couetousnesse and such like As God sent such a spirit of giddines and phrensie vpon Saul which did befor and make him madde with envie and malice 5. The last words vnto this day Some will haue a part of the Scripture here cited by the Apostle and so they referre vs to that place Deut. 29.4 The Lord hath not giuen you â—â— heart to perceiue and eyes to see and eares to heare vnto this day Tolet annot 7. Faius But there is great difference betweene these two testimonies the Lord hath not giuen them eyes to see which are the words of Moses and the Lord hath giuen them eyes that they should not see as here the Apostle citeth the text the first sheweth onely the negation and deniall of a gift the other expresseth further a iudgement of induration or hardening wherefore these words are no part of the testimonie but added by the Apostle and are to be ioyned with the last words in the 7. verse the rest haue beene hardened the words comming betweene beeing enclosed in a parenthesis vnto this day Beza Pareus as the Apostle saith 2. Cor. 1.15 Vnto this day the vaile is laid ouer their hearts 6. Now whereas two exceptions may be made to the Apostles alleagation here the one that the Apostle seemeth not to prooue directly that which he intended that the rest are hardened the other that his proofe is but weake beeing taken from a particular example of those times hereunto we answear 1. that the Apostles proofe is direct from the effect to the cause if God in his iustice hardened them then were they hardened their owne malice was the cause of their hardening properly and as we say per se of it selfe and the iustice of God per accidens accidentally 2. his proofe also as it is direct so is it forceable for that place Isay. 6. containeth a manifest prophesie of the obstinacie of the Iewes in the times of our Sauiour as is euident by the frequent application of it in the Gospel as Matth. 13.14 Act. 28.26 and say that were not a speciall prophesie yet because the rule of Gods iustice is certaine and constant and alwayes like it selfe the Lord finding greater obstinacie among the Iewes at the comming of his Sonne into the world their before was in like sort to exercise his iustice See further Iun. parall 21. lib. 2. Quest. 10. How God is said to send the spirit of slumber to giue eares not to heare c. 1. Their opinion here is refelled that
shall be saued Ans. It is not necessarie in these generall speaches to vnderstand euery one in particular like as where the Scripture saith All flesh shall see the saluation of God and all shall be taught of God and God will haue all men to be saued these sayings must be restrained ad vniversitatem definitam to the vniuersalitie defined and determined of God and not so enlarged as to comprehend all in generall Martyr like as where the Apostle speaketh of the entring and comming in of the fulnes of the Gentiles yet many remained vncalled so not withstanding this generall calling of the Iewes some may continue in their vnbeleefe still thus Haymo well expoundeth plenitudo haec non ad numerum cunctorum pertinet sed ad numerum à Deâ— praesinitum this fulnes doth not belong vnto the number of all but vnto the number determined of God 2. Obiect Our blessed Sauiour saith Luk. 18.7 The Sonne of man when he commeth shall be find faith in the earth if there shall be at Christs comming such scarcenes of faith it is not like that there shall be such a multitude of beleeuing Iewes Ans. 1. Lyranus answeareth that detecta falsitate Antichrist when the falshood of Antichrist shall be detected then the Iewes shall be called so faith in his opinion shall faile vnder Antichrist but it shall flourish afterward the Iewes beeing called but the fayling of faith which Christ our blessed Sauiour speaketh of shall be at his comming and as it were immediatly before it therefore the calling of the Iewes can not be after this fayling 2. Pet. Martyr thinketh it may be thus that after the calling of the Iewes there may grow some carnall securitie againe among them but that is not like that the Iewes beeing newly conuerted should so soone decline and fall away from their integritie it is more like they shall be most zealous Lyranus thinketh that they shall be so constant in the faith of Christ that they shall not refuse to die for the same 3. Pareus giueth this solution that although there shall be in the ende of the world a multitude of beleeuing Iewes yet their number shall be but small in respect of the vnbeleeuing Gentiles To this last solution this further may be added that the fayling of faith which Christ prophesieth of must be specially vnderstood of the Gentiles where Christ had beene preached and beleeued vpon that euen there where it was most likely that faith should haue beene none shall be found for when the Iewes shall be called faith shall waxe very faint and cold among the Gentiles Thus haue I shewed what is the most probable opinion concerning the calling of the Iewes wherein as we expect a more frequent and generall vocation of that nation then hitherto hath beene seene so yet we acknowledge a mysterie still which can not fully be revealed how when and in what number the Iewes shall be called vntill we shall see the same performed and so Origen resolueth well quis autem sit iste omnis Israel c. but who this all Israel is and what shall be the fulnes of the Gentiles God onely knoweth and his onely Sonne and they which are his friends c. Of this question briefly handled here I remember that some twentie yeares since I writ a speciall Treatise intituled De vniversali Iudaeoâ—â—â— vocatione wherein though in some other points as concerning Elias and Henochs corporall presence in heauen I haue altered my former iudgement yet in this question of the Vniuersall calling of the Iewes I resolue still as there I maintained that the Apostles propheticall prediction here can not otherwise be vnderstood then of their generall calling Quest. 28. Of the testimonies here cited by the Apostle how they are alleadged and whence 1. Concerning the manner the Apostle followeth the Septuagint which was then the receiued translation which he refuseth not while it retaineth the sense though the words precisely are not rendred 1. in the originall Isay. 59.20 the word is lecsion which the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of Sion or for Sions sake but the preposition lamed serueth to a datiue case and so it must be translated a redeemer shall come to Sion as Vatablus Pagnine and Innius reade S. Paul readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Zion which Beza thinketh may be altered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the fault of the writer or copier out but Tolet is bold to affirme against the receiued opinion of the best Hebricians that the preposition lamed may their signifie de from annot 19. but that cannot be for it followeth in the same place vleshabhe and to them not from them that returne from iniquitie where the same preposition is vsed Iunius solution is best that the Prophet respecting the time and instant of the comming of the Messiah saith to Zion but S. Paul looking further vnto such things as followed the comming of Christ and to the progresse of the Gospell by way of interpretation saith the redeemer shall come out of Zion that is out of his Church 2. an other difference is that the originall hath and to them that returne from iniquitie on Iacob but the Apostle following the Septuagint saith he shall turne iniquitie from Iacob Martyr thinketh the Septuagint might reade lasoub to turne for leshabe to them that turne but such an ouersight is not like to haue beene in those excellent interpreters Iunius lib. 2. perall 23. saith that the Apostle in stead of Christs comming nameth a benefit which followed his comming which is the remission of sinnes but I thinke rather with Beza and Gryneus that where the Prophet speaketh of the effect which is turning away from sinne the Apostle riseth higher to the verie cause which is the taking away of sinne for none can turne away from sinne vnlesse they haue first grace and remission of their sinnes â— as the Prophet saith Ierem. 31.18 Convert thou me and I shall be converted 3. whereas in the next sentence the Hebrewe word is berith for a couenant the Septuagint render it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament and so the vulgar Latine interpreteth here this shall be my Testament vnto them which reading Tolet iustifieth because the Apostle Heb. 9. so taketh the Hebrew word berith for a Testament Beza in his annotations here thinketh that where the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth any kind of disposition whether by Testament or other couenant the Apostle alludeth to the signification of the Greeke rather then of the Hebrew word But I preferre rather Iunius iudgement in c. 9. ad Hebr. who thinketh that the Hebrew word berith signifieth generally any disposition of the will as well by couenant as by testament and so it is taken for both according to the circumstance of the place so berith may be deriued of bara which signifieth to decide or declare ones sentence and so generally may signifie the disposition of the mind which
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
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
euill meanes cease not to be the gifts of God and good in themselues though they are not good to them which get them euill so we must here discerne betweene the right which God hath in such things which alwaies remaineth in God and his iudgements whereby he so distributeth such things as the corruption of man often concurreth in them and the vniust vsage or vsurpation or acquisition whereby such things though good in themselues yet are not good vnto such vsurpers 3. The second clauses exclude not the first though diuerse formes of gouernements are found out by men the first institution notwithstanding was from God as the fruits of the earth are brought forth by the industrie and labour of man yet cease they not to be Gods gifts so Ecclesiasticall functions as of Apostles Prophets were at the first immediately appointed by God yet now also Pastors are of God though called mediately by men And S. Peter calleth the Magistracie an humane ordinance both subiective because man is the subiect thereof by whom it is executed and obiective because humane affaires are the obiect thereof and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the ende because it is for mans good yet the originall institution is of God 4. Sathan is called the Prince of the world not simply as though he did what he would but because he is Gods minister in the world and vsed for the punishment of worldly men and hath so much power ouer men as is graunted vnto him and he is called the God of the world because he is so reputed of worldly men and Sathan therein lyed in saying that the kingdomes of the world were his to bestowe 5. The episcopall authoritie of the Bishop of Rome so he were a right Bishop we denie not to be of God but his challenge of vniuersall dominion is not potestas sed potestatis vlâ—â—â— a power but an abuse or disease of the power which he hath not by Gods ordinance but by his owne ambition the deuils instigation and Gods sufferance and connivence Pareus Quest. 5. How farre euill gouernours haue their power from God whether by his permission and sufferance onely 1. Pererius here taking occasion to slaunder the Protestants that they should hold that Deus est vere author effector quorumlibet peccatorum God is the very author and effector of any sinnes whatsoeuer findeth great fault with Bucer for thus writing that whosoeuer hath any power whether he vse it well or evill or come vnto it by right or wrong that it is vndoubtedly true eam potestatem à Deo accepisse that he receiued that power from God c. whereupon he inferreth that he which by manifect tyrannie invaded the gouernement Dei fuerit consilio voluntate assumptus was by the counsell and will of God assumed and taken vnto that gouernment and further he falleth into a great admiration that they which denie obedience to Christs Vicar yet doe perswade obedience to be giuen to euery Tyrant to this purpose Pererius numer 6. And consequently the opinion of the Romanists is that euill gouernours doe rise vp in the world permittente Deo God onely so permitting Tolet annotat 3. Contra. 1. It is a meere slaunder that Protestants lay any such imputation vpon God as to make him the author of euill nay the Romanists are rather guiltie hereof that affirme God to be a permitter and sufferer of euill for he which suffereth euill to be done which he can hinder must be accessarie vnto it we say then that God is neither an actor nor a permitter of euill as it is euill his permission we graunt but such as is ioyned with his will for that which God would not haue done in the world cannot be done but for the more full explanation of this point I referre the Reader to the 64. question vpon the 1. chapt of this Epistle 2. But that euill gouernours doe not rule onely by Gods permission is euident out of Scripture as it is here alleadged by the ordinar glosse as Iob. 34.30 qui facit regnare hypocritam c. which causeth an hypocrite to raigne for the sinnes of the people c. as the vulgar Latine readeth and Hosh. 13.11 I gaue a king in mine anger c. and hereupon the glosse inferreth datur improbis nocendi potestas power to hurt is giuen to the wicked that the patience of good men might be prooued c. and further it is added per potestatem diabolo datam Iob probatus est vt iustus appareret Petrus tentatus est ne de se presumeret Paulus colophizatus ne se extolleret Iudas damnatus vt se suspenderet by power giuen vnto the Deuill both Iob was prooued to appeare iust and Peter tempted that he should not presume of himselfe and Paul buffeted least he should extoll himselfe and Iudas damned to hang himselfe c. here their owne glosse is against them which maketh God a giuer of that power which wicked gouernours abuse This is then our assertion that euill gouernours rule not by Gods permission onely for in the Scripture God is said to haue raised and stirred vp the Assyrians and Babylonians But therein Gods prouidence is seene and such euill gouernours are not sent without Gods secret will and ordinance for the punishment of mens sinnes as Pet. Martyr Deus arcana efficaci voluntate voluit eos imperare God by his hid and the same effectuall will would haue them to rule though then they doe not either attaine vnto the place of gouernement by lawfull meanes and according to the rules of Gods reuealed will neither doe rule after the same yet by his secret will and prouidence they are appointed thereunto for the execution of Gods iudgements which are most iust 3. Neither is a Tyrant to be obeyed if he command any thing contrarie to the word of God such are the lawes of the Pope which maintaine superstition and idolatrie and though a Tyrant in his proper place of gouernment is to be obeyed it followeth not the Pope should for the one though a tyrant beareth sway in temporall things wherein the conscience is not touched and in his proper seignorie which he is advaunced vnto but the Pope doth tyrannize in spirituall things and ouer the conscience and out of his owne precinct and iurisdiction so that he commandeth as a Lord out of his owne territorie where no obedience is due As for his supposed vicardome it is but an idle fansie and Popish dreame Quest. 6. Why the Apostle saith againe The powers that be are ordained of God 1. The vulgar Latine readeth The things which are are ordained of God and so Anselme and the interlinear gloss wherein a double error is committed for the word powers which is in the originall is omitted and the word ordinata ordained is put in the neuter which in the Greeke is in the feminine answearing vnto powers and beside as Tolet well obserueth annot 4. these
the Ecclesiasticall gouernors whose speciall charge is about religion to bring in their owne inuentions as Aaron sinned in setting vp a golden calfe much lesse may the Ciuill powers presume that way Three things are signified vnder the name of religion and religious matters 1. the doctrine of the Church 2. the discipline and gouernment in generall that there should be Pastors and teachers in the Church neither of these are to be swaied by the Prince but they are to be directed by the word 3. but the speciall oeconomie of the Church as touching the number of the Pastors and who ought to be appointed thereunto this appertaineth to the care and office of the Magistrate 6. Princes are bound to haue the ministers and Pastors of God in reverence because they are the Embassadors of Christ 2. Cor. 5.20 and to see them sufficiently maintained because the labourer is worthie of his hire and it concerneth the spirituall good of these subiects that sufficient Pastors should be prouided for them to minister vnto them spirituall foode and besides they must submit themselues to the doctrine precepts and exhortations deliuered by the Pastors out of Gods word as Dauid gaue eare vnto Nathan and suffered his reprehension and our blessed Sauiour saith he that heareth you heareth me c. All these propositions are not at all controverted betweene our adversaries the Papists and vs thus then standeth the state of the question 7. The office of the Prince is as in Ciuill matters to prouide all things concerning the ciuill good of the subiect to see that right and equitie be maintained so also to take care touching their spirituall good that true religion be continued and taught in the Church according to the word of God vnto the which care and charge belong these particulars 1. The Prince in himselfe and for his particular is to take knowledge and to vnderstand true religion to be able to discerne it from error and false worship and to this ende to be exercised himselfe in the law and word of God Deut. 17.19 2. Then it is his part to cause to be set downe a perfect forme of religion and Ecclesiasticall gouernment squared out according to the line of truth and rule of Gods word and by godly lawes to establish the same as Iosias did 2. king 23.3 3. He must also see that sufficient and able Pastors be prouided for the Church which may instruct the people in the waies of God as Iehosaphat did 2. Chron. 19.8 4. Further the Princes care must be to see that these Pastors doe their dutie in preaching true and sound doctrine and in administring discipline vprightly as Dauid appointed the Levites their offices 1. Chron. 16. 5. And the Prince is also to remooue ignorant erroneous and delinquent Pastors and to see vice duly punished as Salomon remooued Abiathar from the priesthood to appoint Councells and Synods to that ende for the redresse of enormous faults The state of the question beeing thus propounded we will first see how it is impugned by our adversaries and examine some of their arguments 1. Stapleton thus prooueth that the Prince hath no power in Ecclesiasticall matters because the sheepe haue no iurisdiction ouer the Pastor but the Magistrate is of the number of the sheepe Ergo. Ans. 1. There is a double Ecclesiasticall powers one is properly and simply so called which consisteth meerely in Ecclesiasticall matters as in preaching the word administring the discipline of the Church this power belongeth onely to Ecclesiastikes there is an Ecclesiasticall power improperly so called which is ciuilly exercised about Ecclesiasticall persons and causes and this is in the Ciuill magistrate so Constantine said vos estis Episcopi in ecclesia ego extra ecclestam sum Episcopus à Deo constitutus ye are Bishops within the Church I also without the Church am a Bishop appointed of God Euseb. lib. 4. c. 24. de vit Constantin 2. As Princes are sheepe to be ordered and directed by the word of God so they haue an Ecclesiasticall power but they are Pastors also in regard of their gouernment and the Ministers as subiects and so sheepe also vnder the magistrate and thus Princes haue an Ecclesiasticall power 2. Argum. That which neither the Emperors would euer assume vnto themselues nor the Church giue vnto them no way belongeth vnto them but to be Iudges of Ecclesiasticall matters neither they challenged nor the other yeelded Ergo for proofe of the precedent part is alieadged how Theodosius the Emperor said illicitum esse Imperatorem se interserere ecclesiasticis tractatibus that it is not lawfull for the Emperor to enterpose himselfe in Ecclesiasticall affaires Cyril tom 4. epist. 17. Hilarius writ to Constantine the Emperor vt indices non vsurpent cognoscere causas Clericorum c. that the Iudges vsurpe not vpon thē to take cognizance of the causes of Clergie men c. Ambrosius refused to dispute with Auxentius the heretike before Valentinian the Emperor of the orthodoxall faith c. Ans. 1. It is vntrue that the Emperors assumed no such Ecclesiasticall power to themselues for Constantinus both called together the Bishops to that great assembly of the Nicene Councell prescribed them a rule of their conference to decide all controversies by the Scriptures and he himselfe sate among them and iudged the causes with the rest and did by his lawes establish and command to be obeied the things there agreed vpon as Eusebius witnesseth lib. 3. c. 12. Theodosius must be vnderstood to speake of matters meerely and absolutely Ecclesiasticall as of the doctrine of faith and therein the Ciuill power is not to giue rules of faith so also must Hilarie be vnderstood if he meane otherwise Chrysostomes iudgment is to be preferred who subiecteth euen Apostles Prophets Bishops to the Ciuil power that of Ambrose was a matter of fact and concludeth not 3. Argum. If Princes should make Ecclesiasticall laws the vnitie of faith could not be kept because in euery seuerall kingdome there would be a seuerall religion Ans. 1. The argument followeth not for religion is not to depend vpon the opinion or will of the Prince but it must be squared out by the word of God which Princes following can not differ in the substance of religion though they may varie in some circumstances and externall rites but if Princes will not be ruled by Gods word but follow other directions then they may frame vnto themselues diuers religions so then it is not the fault of the power but the abuse thereof and the personall fault of Princes if by this meanes a varietie of religion be brought in 2. neither if this power be denied vnto kings and the whole authoritie of Ecclesiasticall lawes were onely in men of the Church if they refuse to be guided by the word is this inconvenience helped for in Moses absence the whole power beeing in Aarons hand yet a different worship in setting vp a golden calfe from that which Moses
Rome was a long time together nominated and his election confirmed by the Emperor as Constantinus saith to Liberius Nos quod Christianus esses te dignum iudicanimus Episcopatu vrbis nostrae We because thou art a Christian haue iudged thee worthie to be Bishop of our citie Theodor. lib. 2. c. 16. 4. Dauid called together the Priests to bring home the Arke 1. Chr. 13.7 so did Ezekiah call an assembly of the Priests 2. Chr. 29. and Iosias 2. king 23. the first Nicene Councell was summoned by Constantine the great the 1. Constantinopol by Theodosius the elder the 1. Ephesine by Theodosius the younger the Chalcedon Councell by Martianus Iustinian decreeth Archiepiscopum singulis annis synodos celebrare c. that the Archbishop should euery yeare celebrate Synods and assemble the Bishops together Novell 123. c. 10. and Novell 137. c. 7. he commandeth the Presidents of the Provinces to see that the Metropolitans doe assemble Synods If then Princes haue made lawes for the maintenance of true religion and against heresies and haue taken vpon them to giue order and direction for Ecclesiasticall offices haue deposed such as were vnmeete and vnworthie and called Councells and Synods concerning Ecclesiasticall matters then can there not be denied vnto them a kind of Ecclesiasticall power But Stapleton thus obiecteth against those forenamed Presidents of the Emperors and kings authoritie in Ecclesiasticall matters 1. Obiect These instances doe onely shew that de facto in fact and in deede Princes medled with Ecclesiasticall affaires not that de iure of right they ought to haue so done Ans. If onely such presidents were brought out of Ecclesiasticall stories and not out of the Scriptures he should seeme to say somewhat but seeing the Scriptures set forth examples of godly kings who are commended in Gods booke dealing in Ecclesiasticall affaires there is no question to be made of their right in so doing 2. Obiect These Princes by such acts did onely provide for the peace of the Church ex zelo of their zeale and pietie not imperio by their imperiall power and authoritie Ans. That can not be said to be done of a pious zeale which any vsurpeth vpon them without an authoritie and calling if these Princes did these things of zeale then also by a lawfull calling and power for otherwise it had not beene pleasing vnto God they intruding and vsurping vpon an others place and office 3. Obiect They did not make new Ecclesiasticall lawes but onely confirmed and ratified such things as were decreed in former Canons Ans. 1. True it is that new articles concerning faith neither Emperors nor Bishops haue authoritie to bring in but such as are prescribed by the word 2. but yet new lawes concerning faith requiring obedience vnder certaine penalties haue beene made by Emperors not prouided for afore by Canons and concerning orders to be obserued in Synods and in the gouernment Ecclesiasticall diuers things haue beene enacted by the Imperiall power neuer mentioned before in the ecclesiasticall Canons 3. and what if the Imperiall constitutions enioyne the same things concerning faith and doctrine decreed before by the Canons this prooueth not that they executed onely what the other prescribed but both the powers the Ecclesiasticall by Canons the Imperiall by lawes enforced the same rules of faith which the word of God prescribed More who please to see of this controversie I send him to learned Pareus treatise dub 5. and to Synops. Papism Cent. 1. err 98. and err 100. 5. Controv. Whether Ecclesiasticall persons as Bishops and others may haue the temporall sword committed vnto them The Romanists are herein very confident who maintaine that the Pope is both a temporall and a spirituall Prince and so are some other of their chiefe Prelates in Germanie which they thinke not onely to be lawfull but very expedient and in these times necessarie for the more peaceable gouernment of the Church By this meanes they say that Cities and Prouinces are the better gouerned when the chiefe authoritie is committed to Ecclesiasticall persons and in these daies it is necessarie that men which will not be wonne by the sword should be compelled by the sword Contra. But the contrarie is euident that no place is worse gouerned but where the Prelate is also a temporall Prince and the reason is because they commit all vnto officers not beeing able nor fit themselues to manage the affaires of the state and by this meanes much corruption groweth And as it is necessarie that the obstinate that can not be perswaded by the word should be bridled by authoritie so God hath appointed to that ende Magistrats to whome the sword is committed and not to Ministers and this is also seene by daily experience that no where more disorders are committed then where Bishops haue the guiding of the Ciuill state which sheweth that God giueth no blessing vnto such preposterous proceedings against his ordinance And that Ecclesiasticall persons ought not to meddle with the sword though from exercising of other parts of Ciuill iustice which are compatible with their calling all and altogether are not to be excluded appeareth by our blessed Sauiours lesson vnto his Apostles vos autem non sic c. it shall not be so with you as with the Princes and Lords among the Gentiles Matth. 20.25 and the Apostle in this place v. 5. saith that he beareth not the sword in vaine that is the temporall power Here it will be answered that Christs example and the Apostles are not to be imitated in all things for then neither should there be any magistrate among Christians because he tooke not that office vpon him neither should it be lawfull to haue siluer and gold because Peter saith Act. 3. Gold and siluer haue I none Ans. 1. Our Sauiour Christ forbiddeth not all to take Lordly authoritie vpon them but onely his Apostles he forbiddeth not all to be Ciuill magistrates but such as had the preaching of the word committed vnto them 2. neither doe we vrge the Apostles examples onely but their precepts that of Saint Peters not hauing gold or siluer was a matter of fact not a precept but that is a precept which Saint Peter giueth vnto Pastors not to be Lords ouer Gods heritage 1. Pet. 5. 3. thus was it in Origens time who writeth thus homil 13. vpon this chapter omnia crimina quae vindicari vult Deus non per antistites principes ecclesiarum sed per mundi iudices voluit vindicari all the faults which God would haue punished he would haue so punished not by the rulers and cheife gouernors of the Church but by the Iudges of the world c. Now though the vse of the sword which properly is seene in the power of life and death be denied vnto Ministers yet the tractation of all Ciuill causes is not forbidden as in the compounding of controversies ending of strifes among neighbours and if vnto some discreete men be committed a commanding power
smote and diuided the waters with Elias mantle the vertue was not in the garment for then he needed not to haue smitten but once but he calleth for the God of Elias so it is said there Act. 19. that God wrought no small miracles by the hands of Paul it was Paul then that wrought them not the napkins 3. Nor yet is this sanctification vnderstood of the reading of certaine lessons out of the Scriptures in the time of eating as some thinke Perer. numer 5. which indeede is a commendable vse see August epist. 109. and Basil. epist. 9. ad Gregor much lesse is this to sanctifie meates conceptis ex verbo det sententijs c. to pronounce and conceiue a certaine forme of words and sentences out of Scripture euen the bread and meate Bulling as the Papists hold that with speaking fiue words ouer the bread and wine in the Eucharist they can make the bodie of Christ for it is not the sound or syllables of the word pronounced that sanctifie but faith which is grounded vpon the word non quod dicitur sed quod creditur not that which is saide but that which is beleeued sanctifieth and so Origen well obserueth here per orationem non cuiuscunque sanctificantur c. they are not sanctified by the praier of euery one but of them which lift vp pure hands without wrath and doubting which praied in faith 4. Some by sanctifying vnderstand the preseruing of the meate from the power of the deuill qui solebat se cibis odoribus saporibus immiscere which was wont to insinuate himselfe and creepe as it were into the meates smells and tasts as Augustine sheweth lib. 4. de civit dei c. 15. and Gregor lib. 1. dialog c. 4. telleth of a certaine Nunne which was possessed with a deuill by eating of Iettice not blessed thus Pererius numer 6. and Gorrhan following the interlin glosse ne diabolus per eum noceat least the deuill hurt by the meates and hereupon the Papists vse to signe their meates with the signe of the crosse to chase away the deuill from their meates for other kind of giuing thanks among them is but sieldome and slenderly vsed But as I denie not but that some times the deuil may haue that power where it pleaseth God so to permit to enter into mens bodies by meates as without which was more vsually seene in those first ages of the Church while the gift of miracles yet continued yet this is not vsuall for then the greater part of the world which receiue their meate without such thanksgiuing should be possessed of the deuill the Apostle then meaneth not any such sanctifying much lesse by the signe of the crosse which is but a toy to chase away the deuill who is no otherwise ouercome then by resisting him by faith In deede thus the deuill may worke by meates to tempt men by the abuse thereof to drunkennes and lust which his tentations are preuented by the sober and godly vse of the creatures receiued with thanksgiuing 5. And by the word with Lyranus to vnderstand Christ the word of God incarnate who sanctifieth efficiendo by effecting and working as prayer doth impetrando by obtaining it is somewhat hard for Christ himselfe when he brake bread gaue thanks himselfe beeing this word the word here then signifieth not Christ but it must be vnderstood in that sense as our Sauiour saith Man liueth not by bread but by euery word that proceedeth out of the mouth of God Matth. 4.4 that is by the power blessing of God giuing strength vnto the creature to nourish 6. Neither by this sanctifying word doe we vnderstand sermonem qui est in gratiarum actione the speach which is vsed in giuing of thanks as the Greeke scholia interpreter for giuing of thanks is a kind of praier but the word and praier are here two distinct things and praier goeth before meate and giuing of thanks after it should not therefore be set before praier as here the Apostle saith by the word and praier 7. By the word of God then we vnderstand consilium institutum Dei the counsell will and institution of God Bulling which comprehendeth these foure things 1. knowledge that in the beginning God created all things for mans vse and that nothing is of it selfe vncleane 2. faith to beleeue that we are of the number of the faithfull to whome the libertie of vsing the creatures of God with a good conscience is restoared in Christ once lost in Adam Beza annot 1. Timoth. 4.5 3. iudgement that although sometime in the law there was a difference betweene cleane and vncleane meates yet now vnder the Gospel it is pronounced omnia pura puris all things to be pure to the pure Bulling 4. the commandement of Christ ex cuius mandato panem quotidianum petimus by whose appointment we doe aske our daily bread as we are taught in the Lords praier and thus much by the way of this question 28. Quest. Why ones opinion and iudgement maketh that vncleane which is not and whether an erroneous custome bindeth v. 14. To him that iudgeth any thing vncleane to him it is vncleane 1. The reason hereof is because the goodnes or badnes of an action is esteemed by the will and affection of the doer now he which thinketh a thing to be euill and yet doth it it sheweth that such an one hath deliberatam peccandi voluntatem a deliberate minde and purpose to sinne 2. But here certaine considerations are to be admitted how and in what things the iudgement of the conscience polluteth the action 1. the minde and opinion doth not simply change and alter the nature of the thing as though that should in deede be euill and vncleane which one thinketh so to be but it is onely vncleane to him that so thinketh not vnto an other that so thinketh not 2. an erroneous conscience doth not binde ad faciendum secundum eam sed non contra eam to doe according vnto it but not to doe any thing against it 3. the will must be esteemed non ex iudicio sequenti sed praecedenti not by the iudgement subsequent but precedent as if a man thinke it sinne to eate flesh and yet eateth it and afterward his iudgement is better informed that it is not sinne so to eate yet for all this he sinned before in that action because he was not then so resolued 4. Thus the case standeth in things indifferent that he sinneth against his conscience who vseth that as lawfull and indifferent which he for the time taketh to be vnlawfull but it is otherwise in things that are simply in themselues vnlawfull as the breach of any morall law as if a man should be so blinded as to thinke it lawfull to steale here his conscience is ouerruled by the word of God vnlesse he be ignorant of the law of God as few or none are for the law of nature teacheth the same things in this case vnlesse there
which is by all mens sinnes whatsoeuer I am willing to suffer for in my death so also Vatablus tibi satisfeci c. I satisfied thee for the reproches wherewith they reuiled thee 9. These two last senses I thinke best with Pareus to ioyne together that Christ is set forth as an admirable example of patience who did not onely beare patiently the reproches and blasphemies of his enemies and whereas they cursed him he blessed and praied for them but he also satisfied the wrath of God not onely for the blasphemers but all other sinners not onely of the Iewes but of all other whatsoeuer that should beleeue in him so two waies we are here to behold Christ per antecedens by the antecedent and that which goeth before and is alreadie done and past namely as our Redeemer who hath suffred and satisfied for all our blasphemies and other sinnes as also per conseques by the consequent or that which followeth after we must looke vnto him as our guide and captaine which goeth before vs in his blessed example of patience and all other vertues Quest. 9. Why the Apostle saith Whatsoeuer is written is written for our learning 1. Chrysostome maketh this the connexion that like as in the old Testament it is declared how they blasphemed God the Father so in the new they should raile vpon and blaspheme the Sonne and so those things are written ne nos illos imitemur that we should not imitate them herein But it is euident by the words following that through patience and consolation of the Scriptures we might haue hope that these things are written for our imitation as Theophylact saith these things are written vt ea sectemur that we should follow them 2. Lyranus doth vnderstand such things as are written of Christ to be written ad nostram vtilitatem for our profit cuius vita vitae nostrae morum est disciplina whose life is the rule and discipline of our life and manners glosse interlin but not onely the things written of Christ but whatsoeuer else is in the Scriptures written is for our instruction 3. Some thinke that the Apostle hath not reference onely to the former Scripture cited out of the Psalme but vnto all other allegations in this whole epistle and therefore thus inferreth but it is euident that the Apostle here giueth a reason of the place immediately cited before 4. This then is the coherence least any should thinke that the Apostle had not fitly alleadged the former text he sheweth the generall vse of the Scriptures that there is nothing idlely or superfluously written but whatsoeuer in this or any other place is expressed is for our learning as the Apostle saith elsewhere 2. Tim 3.16 Mar. Bucer Par. Quest. 10. How whatsoeuer is written is written for our learning 1. Whatsoeuer is written wherein there is manifest difference between humane writings and diuine for here is nothing superfluous but euery part thereof is for our instruction whereas in the other there are many idle things and vnprofitable partes Martyr 2. A fore time although this be specially vnderstood of the old Testament because as yet the Apostolicall writings were not extant yet it is true also of euery part of the new Testament quia spiritus semper sui similis because the spirit is alwaies like it selfe and therefore the new Testament beeing written by the same spirit is profitable to the same endes Calvin how this place maketh against the old Marcionites that condemned the old Testament and against the new Libertines which leaue the Scriptures and cleaue vnto reuelations see among the Controversies following Controv. 2. For our learning 1. The Scripture teacheth an other manner of learning then the Philosophers writings which are profitable for the obtaining of humane science whereof also there is some necessarie vse but here that doctrine is set forth which teacheth the way vnto eternall life Ioh. 17.3 2. here are foure profitable vses of the Scripture deliuered claritas intelligentiae the clearenes of vnderstanding by doctrine soliditas tolerantiae the soliditie of patience the third is suavitas internae laetitiae the sweetnes of inward ioy by consolation the fourth securitas obtinendae gloriae the securitie of obtaining glorie by hope Lyran. 3. neither are here rehearsed all the profitable parts of the Scripture but he toucheth the principall ende which is to confirme vs in the hope of eternall life Calvin for the Scripture is profitable to worke in vs euery good grace whatsoeuer 4. Origen here obserueth that he which readeth the Scriptures onely can not attaine vnto these profitable vses sed qui credit intelligit but he which beleeueth and vnderstandeth them That thorough patience and consolation 1. As the doctrine of the Scripture is the foundation of the other fruits that are reaped out of the Scripture yet the end of doctrine is not knowledge but the practise of life vnto the which these three belong patience consolation hope 2. patience is not to be broken or vanquished with adversitie consolation is to receiue comfort by Gods promises whereby we are assured of his gratious assistance and of an happie ende and both these doe confirme our hope hope bringeth forth patience and consolation as the immediate daughter of faith and it is againe mutually confirmed and encreased by them 3. and thus doe the Scriptures worke in vs these three patience consolation hope by examples patience by the promises consolation and by the proposed reward of eternall life hope and yet more generally the Scripture by foure meanes especially worketh these things in vs 1. by the event when as de facto the Scriptures doe thus reward the diligent readers of them with these heauenly graces 2. by the examples of the patience and comfort of our blessed Sauiour and his Apostles and other holy men which they had whereby we trust beeing the members of Christs bodie to be partakers of the same grace 3. by the doctrine of Scripture which teacheth vs that our afflictions fall not out by chance but by Gods providence that they are not as punishments to the children of God but as probations and trialls that God will not suffer vs to be tempted aboue our strength and such like 4. and by the promises of Gods assistance and of eternall life 4. Here is a difference betweene Christian patience which is alwaies ioyned with hope and that of the Philosophers which had no hope of the reward 11. Quest. Of the Apostles praier v. 5. The God of patience and consolation c. 1. Origen thinketh that he calleth the Lord the God of patience c. quia Deus cum his est c. because God is with them that haue the vertue of patience as he is called the God of iustice because he is with them that keepe iustice but Haymo better he is so called quia ipse tribuit patientiam in illorum cordibus habitat because he both giueth patience and dwelleth also in their hearts
the Romanes and other abominations c. 1. Martyr rather of the former speaches vttered in the former chapter touching the question about the vse of things indifferent but Pareus better ioyneth both together for speaking against chambring and wantonnes c. 13. he seemeth to haue relation to the inordinate life of Nero then beeing Emperor and of others among the Romanes and he spake beside somewhat roundly to the brethren before as c. 11. Be not high minded but feare c. 12. be not wise in your selues c. 14. destroy not the worke of God for meats sake and such like In part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. which Origen vnderstandeth of the things which Paul wrote of that he knew much more then he thought meete to write 2. the interlinearie glosse thus expoundeth ex parte perfectorum on the behalfe of those which are perfect 3. Lyranus ex parte i. breviter succinctè in part that is briefly succinctly 4. Gorrhan ex parte ecclesiae on the behalfe of the Church nor of mine owne 5. ex parte i. minus perfecte in part that is not perfectly and yet I was bold in respect of mine Apostleship Hugo this sense is worst of all for the Apostles writings proceeding from the spirit of God are in no respect imperfect this glosse the Romanists embrace who make the Scripture imperfect which error see further confuted among the controversies Contr. 9. 6. Wherefore this in part must be ioyned with the former word boldly not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue written and it signifieth no more but paulo audacius as Chrysostome and the Syrian interpreter or aliquantulum Erasmus Vatablus aliquatenus Beza somewhat boldly As one that putteth you in remembrance 1. The Apostle hauing by a voluntarie concession confessed he had boldly and freely written yet iustifieth this his libertie of speach both by the manner thereof he did it onely by way of putting them in minde of that which they knew not as one which tooke vpon him to teach the ignorant as also by the warrant of his calling that to this ende he had receiued grace 2. This commonefaction or putting in minde Haymo referreth to some things which he had written in some other epistles P. Martyr misliking Ambrose sense monere dixit non docere he said to put them in minde not to teach them for those things one may be put in minde of which otherwise he knoweth but for the present remembreth not he thinketh that S. Paul here sheweth that it was his office both to admonish them touching their manners and conuersation as also as a Pastor to instruct them but I thinke rather with Chrysostome that S. Paul doth by this tearme qualifie his office as if he should haue said modicum quid admonens putting you in minde a little he speaketh vnto them tanquam amicis aequalibus as to his friends and equalls as before c. 1.12 he thus in humilitie condescendeth vnto them I long to see you that I might bestow vpon you some spirituall gift and then he qualifieth this speach adding that I might be comforted together with you thorough our mutuall faith c. thus also M. Calvin he denieth that he vsurpeth the part of a teacher but of an admonisher which is to put thē in minde of things which otherwise are not vnknowne so Osiand Gualter Pareus with others and before them Lyranus non vos aliquid ignotum docens not teaching you any thing vnknowne but putting you in minde of that which you knew alreadie in habite Thorough the grace 1. this is the other argument whereby he qualifieth his boldness of writing from the authoritie of his calling and thus euerie where the Apostles speach fauoureth of humilitie he saith first I haue boldly written then in part and as putting you in remembrance onely neque his contentus and not content with this he addeth further thorough the grace c. as if he should haue said non ego in vos exurgo it is not I that do thus rise against you God hath commanded me 2. By grace here some vnderstand gratiam Apostolatus the grace of his Apostleship Lyranus his calling and office Tolet Gorrhan Chrysostome referreth it to the manner of his calling which was ex gratia of grace non mets meritis not by my merits Haymo vnderstandeth the excellencie of his gifts which he receiued more then any of the Apostles but rather whereas elswhere the Apostle nameth both grace and Apostleship c. 1.4 the grace both of his conversion and to be called an Apostle here by grace he expresseth both that he was receiued to mercie and grace in his conuersion and then put into Christs seruice beeing called to be an Apostle 1. Tim. 1.12.13 Gualter thinketh that it is called a grace in respect of others to whom it was a grace of God to haue such an Apostle sent vnto them but I take the former sense with Pareus Quest. 21. Of S. Pauls description of the Ministrie of the Gospel 1. v. 16. That I should be the Minister The Apostle here sheweth both the authoritie of his Apostleship and the execution thereof in the authoritie he expresseth fowre things the author God that had giuen him that grace the Minister Paul the ende to be the Minister of Christ and for whom toward the Gentiles then for the execution there is set forth the thing it selfe the divulgation of the Gospell the profit thereof the oblation of the Gentiles and the author and efficient thereof the holy Ghost 2. The Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a publike Minister and is before giuen vnto the Magistrate c. 13.6 but here the Apostle sheweth what manner of Minister he is ministring in the Gospell as it followeth in the next words and Chrysostome well noteth that the Apostleship was not conferred vpon the Apostle as a place of honour but of labour and seruice to haue care of others to bring them vnto God 3. Ministring the Gospel 1. the vulgar Latine readeth sanctifying the Gospel which they interpret sanctum esse ostendens shewing it to be holy and that the Gentiles must be sanctified by it Lyran. gloss interlin Tolet. 2 but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth operari sacris to minister and giue attendance of holy things which Chrysostomes interpreter rendreth sancte administrans ministring in the holy seruice of the Gospell Augustine readeth as Erasmus noteth consecrans consecrating the Gospell as if he should haue said ipsum mihi sacerdotium est praedicare Evangelium this is my Priesthood to preach the Gospell Chrysost. because the Iewes and Gentiles both boasted of their externall Priesthood and sacrifices the Apostle sheweth that his ministrie was farre more excellent beeing not occupied in sacrificing of beasts but in offring vp liuing men to be an holy sacrifice vnto God by their obedience 3. and this is fitly alleadged for the Apostles purpose that as no man vitio vertit sacerdoti c. doth seeme to
〈◊〉 〈◊〉 〈◊〉 is not taken in that sense in Scripture but it signifieth to the face as Luk. 2.31 Mine eyes haue seene thy saluation which thou hast prepared before the face of all people so also Act. 3.13 Act. 25.16 and in diuers other places 2. Argum. Peter offended not against Pauls rule for before the Iewes came he did eate with the Gentiles of all meate according to the libertie of the Gospel but after the Iewes came he withdrew himselfe therein condescending to their infirmitie Ans. S. Peter did auoid the scandale of the Iewes sed maiore scandalo Gentium with a greater scandale of the Gentiles for he by his example did constraine them to doe like the Iewes as S. Paul saith Gal. 2.14 and therein was his error 3. Arg. Peter beeing an Apostle inspired with the spirit could not erre in a point of doctrine concerning the difference of meates especially seeing he had beene specially admonished and instructed herein by an oracle from heauen Act. 10. and therefore it is not like that he erred herein Ans. The antecedent is true that S. Peter erred not in a point of doctrine hauing therein the sufficient direction of the spirit but it followeth not that therefore he erred not in the practise of that doctrine Peter did not here deliuer any point of doctrine for the which he was reprooued but he erred in his example and practise as S. Paul likewise that euery where exhorteth vnto charitie and to take heede of strife and contention yet fayled in his practise when he fell out with Barnabas Act. 15.39 neither were the infirmities of the Apostles any disparagement to their doctrine as wicked Porphyrie obiected as it derogateth not to the hauenly treasure to be carried in earthly vessels 2. Cor. 4.7 4. Argum. If Paul had verily and in deede reprehended Peter he had beene the author of a great scandale in reproouing so great an Apostle for therein he should not haue condescended to the infirmitie of the Iewes and the Gentiles by this meanes might haue suspected Peters doctrine Ans. 1. It is no scandale to reprooue a great doctor of the Church it beeing done by authoritie as Paul was an Apostle as well as Peter and vpon necessarie cause as here there was daunger least by Peters example others should haue beene brought into the same dissimulation to be like the Iewes 2. S. Paul condescended so farre and so long to the infirmitie of the Iewes that they were not thereby confirmed in their error which was feared here 3. neither doth Paul reprooue Peter for his doctrine but for his practise therefore that was a needelesse feare of suspecting his doctrine by this occasion 5. Arg. Peter here doth none other thing then Paul did to condescend to the infirmitie of the Iewes as when he caused Timothie to be circumcised Ans. Paul did neuer constraine the Gentiles to Iudaize as though the observation of the ceremonies were necessarie to saluation for as he circumcised Timothie least he should offend the Iewes so he refused at an other time to circumcise Titus least he should confirme them in their error but Peter by his example did constraine the Gentiles to Iudaize thus Augustine Paulus non ideo Petrum emendavit Paul did not amend or correct Peter because he obserued the ceremonies of the Fathers sed quoniam Gentes cogebat Iudaizare tanquam ea saluti necessaria forent but because he constrained the Gentiles to Iudaize as though those things were necessarie to saluation itaque Petrus vere correctus c. therefore both Peter was truely reprooued and Paul vera narravit reporteth a truth 6. Hierome obiecteth the authoritie of Dydimus Origen Eusebius and others which were of his opinion Answ. Augustine setteth against these Cyrpian and Ambrose to whom may be added Tertullian who likewise held that Peter was in truth and iustly reprehended of Paul imo supra hos omnes Paulus ipse occurrit but aboue all these I esteeme S. Paul that affirmeth it to be so Contra. Now on the contrarie Augustine produceth these reasons to shew that S. Paul did in earnest and iustly reprooue S. Peter 1. The text is euident v. 11. Saint Paul saith I resisted him to his face for hee was to be blamed hee that Paul saith was too blame and worthie to be reprooued was so indeede 2. Dissimulation in matters concerning the iudgement of the necessitie and lawfulnes of a thing is an error worthie of reproofe but so did Peter dissemble making as though it were necessarie to hold a difference of meats as the Iewes did 3. Beside he by his example constrained the Gentiles to doe like the Iewes as though the obseruation of the ceremonies were necessarie 4. And further he did confirme the Iewes in their error of the necessarie obseruing and keeping the ceremonies in so much that Barnabas and other Iewes were brought into the same dissimulation 5. S. Paul saith further of Peter and the rest that they went not the right way to the truth of the Gospell and so Augustine concludeth si hoc fecit Petrus quod facere debuit mentitus est Paulus c. if Peter did that which he ought to doe then Paul lyed in saying that he saw they went not with a right foote to the truth of the Gospel Augustin epist. 8.9.12.15.19 Controv. 2. That Christ is not set forth onely as an example for vs to imitate but as our Sauiour to redeeme vs. v. 3. For Christ also would not please himselfe impious Socinus that most blasphemous heretike against the efficacie of Christs most holy passiō whereby he wrought our redemption will haue our Blessed Sauiour onely an exemplarie instructor by his doctrine and life not a saving Redeemer by his death whose wicked heresie see confuted before c. 5. Con. 6. Now least this wicked dogmatist and his sectaries might take occasion here to confirme their error it must be considered that Christ is not here onely set forth vnto vs as an example to follow both for his patience in bearing the rebukes of the wicked and of his zeale in taking the reproches and blasphemies against God his Father as vttered against himselfe but he is to be looked vpon as our Redeemer who hath taken vpon him our infirmities and satisfied for our sins committed against God which is the true meaning of these words v. 3. the rebukes of them which rebuke thee fell on mee as hath beene shewed before at large qu. 8. And this to be so that Christ is not onely an example vnto vs of godlines but our Redeemer and iustifier from our sinnes by dying and in his death satisfying for them to omit other places of Scripture which are infinite the Prophet Isay is a plentifull witnesse who in one short chapter the 53. prophecying of this our redemption by Christ in ten seuerall places by most effectuall words doth describe the same in this manner v. 4. he hath borne our infirmities and againe he hath caried our sorrowes
Hence the Romanists inferre 1. That the Scriptures are not perfect as not conteining all necessarie points of doctrine but onely certaine partes not all as the Apostle saith he hath written in part Stapleton antid p. 804. 2. whereas the Apostle saith to put you in remembrance Bellarmine concludeth that the Scriptures were not appointed to be a rule of faith and doctrine but onely commentarium quoddam a certaine remembrance to preserue the doctrine receiued by preaching his reasons are these 1. the Apostle here saith he did write to put them in remembrance 2. If the Scriptures were a rule of faith they should containe onely those things which are necessarie vnto faith but now there are many things in the Scripture as the histories of the old Testament which are not so necessarie beeing not written to that ende to be beleeued but therefore to be beleeued because they are written 3. If it were a rule of faith it should be totalis a totall rule whereas it is onely partialis a rule in part not containing all necessarie points of doctrine Contra. 1. These words in part are not to be ioyned with the former word written but with the other boldly so the Syrian interpreter doth well put them together paulo audacius scripsi I haue written somewhat boldly therefore it is a meere cauill to apply it to the imperfection of Scripture See before qu. 20. vpon this chapter 2. And Bellarmines collection is as sophisticall 1. it doth not follow the Scripture serueth to admonish or put in remembrance therefore it is not a rule of faith for it is both and that it serueth more then onely to put vs in remembrance the Apostle shewed before v. 4. that by the Scriptures we attaine vnto doctrine patience consolation hope and elsewhere 2. Tim. 3.16 the Apostle saith the Scripture is profitable to teach to improoue to correct and instruct in righteousnes it is not then profitable onely to put vs in remembrance 2. neither doth it followe that the Scripture should be no rule of faith if it should containe other things which are not necessarie vnto faith for although other matter should be there found not simply necessarie vnto faith yet may it containe all things necessarie vnto faith nay the contrarie would followe better it containeth more then is requisite to faith Ergo whatsoeuer is necessarie to faith but we rather denie the antecedent that nothing is expressed in Scripture which is not in some sort necessarie vnto faith doctrine or manners though euerie thing is not in the same degree and measure so necessarie for the Apostle had said before v. 4. that whatsoeuer is written is written for our learning he speaketh of all the Scripture excluding no part thereof no not those historicall bookes 3. And we denie that the Scripture is a partiall rule for if it were not totall it were no rule at all neither is there any doctrine necessary vnto faith and saluation which is not deliuered in the Scriptures See more hereof Pareus dub 6. and Synops. Centur. 1. err 12. Controv. 10. Against the Popish sacrifice of the Masse which the Papists make the peculiar act of their Priesthoode v. 16. Ministring the Gospell of God Pet. Martyr M. Calvin Osiander Pareus doe fitly apply this text against the Popish sacrificing priesthood and their sacrifice of the Masse Paul maketh himselfe a sacrificing Priest of the Gospel for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to consecrate to sacrifice this was Pauls sacrifice to offer vp the obedience of the Gentiles a spirituall sacrifice vnto God as Chrysostome here saith ipsum mihi sacerdotium est praedicare Evangelizari this is my priesthood to preach the Gospel machaera mea Euangeliū my sword is the Gospell so Origen also sanctificale opus esse praedicare Euangelium this is the sanctified and priestly worke to preach the Gospel The Papists will haue an externall sacrifice of the Masse beside wherein the bodie of Christ is offered vp in sacrifice if this had beene the principall act of S. Pauls Priesthood he had occasion to speake of it here when he setteth forth the dignitie and excellencie of his ministerie and further the principall act of his priesthood was to winne the Gentiles to the obedience of the Gospel but this is not performed by the Masse men are not thereby taught to mortifie their flesh by faith in Christ Osiand and this oblation of S. Paul and the other of Popish Priests is farre vnlike he offreth vp the Gentiles but they presume to offer vp Christ in sacrifice so they are not ministri Christi sed mactatores not the Ministers of Christ but the manslayers not the imitators of Paul but of Iudas rather that deliuered vp Christ to be slaine Pareus See further hereof Synops. Papis Centur. Controv. 11. Against the superstitious orders of Monkes and Friers v. 18. For the obedience of the Gentiles S. Paul by his preaching laboured to bring the Gentiles to the obedience of faith his end was not to bring them to the obedience of men and to make sects in religion as some among the Papists hold of Frauncis some of Dominike some of Bernard and other such patrones they haue this diuision of sects S. Paul directly condemned among the Corinthians one saith I am Pauls an other Apollos an other of Cephas is Christ devided was Paul crucified for you either were you baptised into the name of Paul 1. Cor. 1.13 If Paul would not arrogate this honour to himselfe to haue any called by his name Paulians or Peter Petrians how much more vncomely is it for them to be called Franciscans Dominicans Bernardines and such like And all these are sworne to the obedience of their orders vnder which colour and pretense they maintaine their superstitions but it was obedience to Christ and his Gospel wherevnto S. Paul perswaded not to the obseruance of the precepts of men S. Paul saith 1. Cor. 7.23 Ye are bought with a price be not the seruants of men See further Synops. Controv. 12. That miracles are not now necessarie in the Church v. 19. With the power of signes and wonders Though it pleased God that for the better confirmation of his truth to furnish his Apostles with the gift and power of miracles yet it is not necessarie now 1. Miracles were then necessarie when as the Scriptures were beleeued and receiued of fewe and the doctrine of the Gospel was accused of noueltie but now he is not worthy the name of a Christian which beleeueth not the Scriptures and embraceth the Christian faith signes are not for them which beleeue but for them which beleeue not 1. Cor. 14.22 2. it were as a part of infidelitie now to require miracles so also a part of curiositie for like as the Iewes required a signe of our blessed Sauiour when he wrought nothing else but signes and wonders among them so is it with them who heare out of the Scriptures of the great signes and wonders
mother in affection as Iesus and Iohn had to whom our Blessed Sauiour commended his mother Quest. 12. Of S. Pauls generall salutations without any speciall note of commendation v. 14.15 1. Lyranus this distinguisheth the persons here saluted by S. Paul that as v. 10.11 he commended some for their faith in Christ as Apelles with others and v. 12.13 others for their labour and ministerie in the Church as Thryphena and Tryphosa so now he propoundeth exempla concordiae certaine examples of concord ioyning many together of one societie and companie 2. Tolet obserueth well that these two companies the one named v. 14. the other v. 15. might belong vnto two families and so Origen thinketh they dwelled together Philologus and Iulia are thought to be the husband and wife 3. Touching some particulars 1. Origen thinketh that Hermas was the author of the booke called pastor which Scripture or writing he holdeth to haue beene divinitus inspirata written by inspiration But it was held of others to be an Apochryphal booke See Euseb l. 3. c. 2.5 2. there is one Hermas and an other called Hermes whom Beza translateth Mercurius but the same name would haue beene retained in the Greeke as Vrbanus and Rufus which are Latine names 3. Philologus is thought by S. Andrew to haue been made the first Bishop of Synope 4. Olympas not Olympius as the vulgar Latine readeth is the name here of a man not of a woman as Erasmus and Beza obserue 4. Origen thinketh this was the reason why Saint Paul giueth no speciall commendation to these and namely none to Hermas quia post multa peccata ad poenitentiam conversus c. because he was converted vnto repentance after many sinnes But I rather allowe here of Chrysostomes iudgement that although they are not set forth by their seuerall commendations as the rest yet this is to be considered that these beeing inferiour to the rest the Apostle salutatione sua non dedignatur doth vouchsafe to salute them and he also calleth them brethren and Saints 5. And least any might haue been grieued that they were not by name saluted illos commiscet c. he mingleth them together salute one another c. Chrysostome so the Greeke scholiast omnes promiscue ponit he putteth all together least any should haue beene offended cuius nomen expressum non fuerit whose name was not expressed Quest. 13. Of the custome then vsed to kisse one an other v. 16. 1. Chrysostome and Theophylact here obserue because the Apostle had giuen diuerse commendations vnto them to whom he sendeth greeting that the lesse commended should not envie the greater nor the greater dispise and contemne the lesse osculo sancto permiscet pares facit he putteth them together with an holy kisse and so maketh them all alike 2. This vse was then taken vp in the Church for one to kisse an other in their holy meetings and assemblies in token of mutuall loue and goodwill as is euident both in this place and 1. Cor 16.20 2. Cor. 13.12 1. Thess. 5.26 in all these places it is called an holy kisse and 1. Pet. 5.14 the kisse of loue this vse was frequented in their assemblies as in their generall prayers as Tertullian testifieth lib. de orat and specially in receiuing of the Sacrament as Chrysost. hom 77. in Ioan. 16. bene in mysterijs osculamur vt vnum efficiamur we doe well to kisse in the mysteries that we may become one for as Gellius noteth out of Plato lib. 19. c. 11. anima animae coniungitur vsque ad labia progressa per osculum one soule is ioyned to an other by a kisse meeting as it were at the lippes And not onely then but vpon other occasions as when they receiued any epistle from the Apostle they vsed to salute one an other with a kisse Hugo whereof Haymo giueth this reason because I am not present to kisse you all salute ye one an other with a kisse met amoris causa for my loue sake 3. Concerning the originall of this custome 1. Neither did it take beginning from this and the like places of the Apostle as Haymo saith ex hoc loco alijsque similibus mos traditus est ecclesiae out of this place and the like was deliuered this custome to the Church for the Apostle did not first bring in this custome it was in vse before 2. neither yet was it mos Romanae gentis the fashion of the Romanes so to doe Osiander but as Calvin saith it seemeth among them to haue beene minus vsitatum lesse in vse for it was not lawfull for women to kisse any but of their owne kinred and Tiberius made a lawe against it Sueten in Tiber. c. 39. 3. It was then an olde custome among the Hebrewes taken from the Patriarkes and other holy men and women which vsed one to salute an other with a kisse as we reade Gen. 27.26 Gen. 29.12 and in other places from them then was this custome descended And among them it was not onely amoris benevolentiae sed honoris reverentiae signum not onely a signe of loue and goodwill but of honour and reuerence as it is said Psal. 2. Kisse the sonne least he be angrie as where the kissing of the Princes hand is vsed as a signe of loyaltie and subiection Gualter 4. It is called an holy kisse to shewe both vt casta sint oscula deinde non simulata that kisses giuen in the Church should be chast and then without dissimulation not as Iudas kisse was Origen but Lyranus more distinctly maketh these fiue kind of kisses adulatorium a flattering kisse as was Absaloms who would take the people to him and kisse them semulatorium a dissembling kisse as was Ioabs when he kissed and embraced Abner and killed him proditorium a treacherous and betraying kisse as was that of Iudas given to Christs impudicum an vnchast kisse such as the harlot giueth to the young man Prov. 7. then there is osculum fidile sanctum a faithfull and holy kisse whereof the Apostle speaketh here 5. From this custome of kissing came that foolish and superstitious ceremonie of kissing the Pax in the Popish Masse whereof Hugo taketh vpon him to giue this reason the Priest first kisseth the Pax himselfe and then giveth it vnto all the people to signifie that he is in loco Dei à quo omnis pax in the place of God from whom commeth all peace that all are reconciled by Christ who then is in the altar wherein they shew great presumption in the one for a mortall man to take vpon him to be in Gods place and great falshoode in the other to make the people beleeue that Christs verie bodie is in the altar which the heauens shall containe vntill his comming Act. 3.21 6. Wherefore concerning this vse it was onely of those times referendum est ad illius temporis morem it must be referred to the manner of those times Beza it is not
not tell what to thinke but that the Apostle after his manner orationem imperfectaÌ„ c. brought forth here an imperfect speech But 1. this were no such boldnes or impudencie as Erasmus thinketh for neither hath the Syrian interpreter that relative nor yet the Complutensian copie which Beza followeth 2. Augustine as he is cited by the ordinarie glosse will haue the word praise or glorie to be twice supplied in this sense to him that is of power c. be praise and glorie to whome be all praise but this were a superfluous supplie 3. Chrysostome howsoeuer he readeth that word in his text yet he omitteth it in his comment lectionis haec est consequentia this is the consequence and coherence of the reading and sense to him that is of power c. be glorie so also Ambrose Lyranus interpreteth cui to whome that is to Christ Tolet cui that is ipsi to him but yet the sense and the words should not hang well together 4. Wherefore I thinke with Beza that this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whome is a pleonasme a filling or superfluous word according to the manner of the Hebrew tongue as he giueth instance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himselfe vsed superfluously Eph. 3.21 1. Pet. 2.24 but Pareus giueth a fitter instance Hosh. 10.7 succisus est Samariae rex eius the king of Samaria of it is cut off and so in this place this word to whome may abound and be superfluous but the sense and coherence is that which Chrysostome followeth 24. Quest. A description of the Gospel preached by the Apostle inserted here in the conclusion of his Epistle v. 25 26. There are foure parts of this description containing the foure causes thereof 1. the materiall cause or obiect which is Iesus Christ. 2. the forme reuealed now by the Scriptures of the Prophets before kept secret 3. the author and efficient at the commandement of God 4. the ende for the obedience of the Gentiles 1. According to my Gospel and preaching of Iesus Christ. 1. he calleth it his Gospel because he was the minister of it as our Sauiour calleth it their word Iob. 17.20 which shall beleeue thorough their word the Gospel he nameth the word of the Apostles 2. the preaching of Iesus some take actiuely as Chrysostome quem ipse praedicavit which he preached so also the interlinear glosse à qua non discordat c. from the which the preaching of Christ disagreeth not but it is rather taken passiuely for the Gospell preached concerning Christ as it is taken c. 1.3 and so the Syrian interpreter translateth and withall it sheweth Christ to be the author of S. Pauls preaching he was minister Christus magister the minister and Christ the Master Lyran. Gorrhan and so Origen praedicatio Pauli est praedicatio Christi the preaching of Paul is also the preaching of Christ as he saith 2. Cor. 13.3 seeing ye seeke experience of Christ that speaketh in me 2. By the revelation of the mysterie 1. This mysterie is not to be restrained to the calling of the Gentiles onely but to be vnderstood of the whole doctrine of the Gospel concerning the Trinitie the incarnation of the Sonne of God and such like which although they were in some sort made knowne in the old Testament yet then but obscurely that in respect of the cleare light of the Gospell they were but as a mysterie 2. Origen here vnderstandeth one thing by the preaching of Christ which belonged vnto the faithfull an other by the revelation of the mysterie which was manifested but to a fewe vnto such as capaces esse possunt scientiae Dei may be capable of the knowledge of God but the Apostle saith this mysterie is made manifest among all nations therefore not to a fewe but vnto all beleeuers 3. Kept secret or in silence not that either the Prophets knewe not what they prophesied for as Origen saith si Prophetae non intellexerunt ea quae dicebant non erant sapientes if the Prophets vnderstood not the things they said they were not wise not yet that the Prophets knewe these things sed non licebat profere alijs hominibus but it was not lawfull to bring them forth to others as Origen but it is spoken comparatiuely that although these things were reuealed in some part to the Prophets yet ratione praesentis lucis in respect of the present light of the Gospel these mysteries were kept secret and hid Par. 4. by the euerlasting times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we vnderstand not with Haymo tempora aeterna quae praecesserunt mundi exordium the infinite times which went before the beginning of the world for they could not then be said to be kept secret or in silence seeing there were none to whom they should then be vttered and whereas Tolet would iustifie this sense by that place 1. Cor. 2.7 We speake the wisedome of God in a mysterie eâ—en hid which God had determined before the world c. there is great difference between these two places for there the Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determined and the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth before but here he saith onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was kept in silence therefore this place is better explaned by that other Ephes. 3.5 which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other ages was not opened the Apostle then by these long and eternall times vnderstandeth the ages past quod fuit occultum ab initio temporis which was hid from the beginning of time Hugo from the beginning of the world for the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answeareth to the Hebrewe gholam doth not alwaies vnderstand a time simply without beginning or end but according to the matter wherevnto it is applyed 3. But now is opened among all nations c. by the Scriptures c. 1. here the efficient cause is shewed with the instrumentall meanes the propheticall Scriptures Tolet referreth this nunc now to the times of the Prophets and he vnderstandeth totum tempus creatum all the time created but if this mysterie had beene opened then S. Paul should speake contrarie to himselfe Ephes. 3.5 in other ages it was not opened therefore Lyranus better interpreteth the Scriptures of the Prophets Apostolis reseratas opened to the Apostles as Luk. 24. Christ opened the sense of the two disciples to vnderstand the Scriptures in illis propheticis Scripturis praedictum est c. that is foretold in the propheticall Scriptures which we see fulfilled in the Gospel Calv. Christus concionum argumenta sumpsit c. Christ tooke the argument of his sermons out of Moses and the Prophets 2. and the Apostle wisely maketh mention here of the Propheticall Scriptures both to giue contentment to the beleeuing Iewes that were addicted to the lawe be not afraid least thou shouldst goe from the lawe in receiuing the Gospel atqui hoc exigit lex this is that which
equall gentle 1. Tim. 3.3 Doct. 3. That no part of the Scripture is superfluous or vnprofitable Chrysostome here obserueth well that though small benefit or profit may seeme to rise vnto the reader by this last chapter which is onely full of names and seemeth to containe no great matter of edifiyng yet he that readeth it advisedly shall finde it to be otherwise diligens lector hinc ditescet remissus negligens manifestis nihil lucri capiet the diligent reader will euen gather riches from hence but the remisse and negligent will take no profit by any place though neuer so manifest he would therefore haue vs doe as goldsmiths boyes doe minuta fragmenta conquirunt isti tantas auri messas negligunt they gather vp the small fragments whereas these neglect and regard not great masses of gold so the Apostle saith that the whole Scripture both it and euery part thereof is giuen by inspiration and is profitable c. as our Blessed Sauiour also before him said Matth. 5. that one iota or iot of the word of God shall not perish Doct. 4. Religion taketh not away the respect of consanguinitie Whereas S. Paul v. 7. saluteth Andronicus and Iunia and v. 11. Herodian by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinsman we learne that euen Christians may and ought to haue respect vnto their kinred after the flesh as S. Paul giueth this rule 1. Tim. 5.4 that they should learne to shewe godlinesse first toward their owne house as our Blessed Sauiour hanging vpon the crosse commended his mother vnto Iohn and this is reckoned by Saint Paul among other vices and enormities of the heathen they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without naturall affection Rom. 1.30 Doct. 5. That all are not alwayes of one minde and religion in one house Whereas the Apostle saluteth those which were of Aristobulus and Narcissus houshould whereby it seemeth that they themselues beeing not remembred but omitted as vnworthie of the Apostolicall greeting that they were not beleeuers and Narcissus as is shewed before was an vngracious man one that abused the Emperour Claudius fauour to enrich himselfe by the decay and ouerthrow of others hence it is euident that euen in one familie there may be a diuision and separation of minde in religion as in Adams familie there was a Cain for an Abel in Noahs a Cham for a Sem in Abrahams an Ismael as well as an Izaak and in Isaacks an Esau for a Iacob and so as our Sauiour saith Luk. 17.34 two shall be in one bed the one receiued the other refused Doct. 6. That a Christian may with a good conscience and is bound to yeilde civill obedience to an vnbeleeuing Master This also is prooued out of this place for they which were of Aristobulus and Narcissus familie beeing converted to the Christian faith did serue those Masters of a contrarie profession and yet they continued in that seruice still so the Apostle 1. Tim. 6. giueth this rule to seruants to count their Masters he meaneth such as were vnbeleeuers worthie of double honour and he giueth this reason that the name of God and his doctrine be not euill spoken of Then by the same reason ought subiects to performe all ciuill obedience euen vnto heathen Princes if to such men more to Christian gouernours howsoeuer they stand vnder the presumptuous curse of the Romane Antichrist Doct. 7. That there are diuerse degrees of gifts and of rewardes for the same Chrysostome collecteth this doctrine out of the tenor and stile of the Apostles salutations in this chapter some he commendeth and saluteth à laboribus alios à nomine fratrum alios ab appellatione sanctorū for their labours some by the name of brethren others in calling thē Saints so that although they were all faithfull yet they were not all equall so was it among the Patriarkes Lot was a iust man but not as Abraham and so was Hezekias but not as Dauid and all the Prophets sed non vt Ioannes but not as Iohn and all the Apostles were beloued of Christ but Iohn more then the rest like as one starre differeth from an other in glorie and so he concludeth diligens omnium inquisitio c. there shall be a diligent inquirie made of euery ones worth and if one doe but a little goe before an other neque hoc minimum negleget Deus God will not neglect that little Doct. 8. Dissentions and diuisions may be euen within the Church v. 17. Marke those which cause diuisions So then it is cleare that there were dissentions and differences euen in matters of faith among the Romanes yet they ceased not to be a Church Sathan raiseth such cōtentions not without the Church for he hath ouer such an absolute power and dominion alreadie he neede not practise to make them his but within the Church that the proceedings of faith may be hindered and the Apostle giueth an other reason thereof 1. Cor. 11.19 there must be heresies among you that they which are approoued may be knowne Then neither can the Romanists condemne the Church of Protestants for their diuisions which doe more abound themselues nor the scismatikes for the same cause to refuse our Church in the which they themselues haue made the rent Doct. 9. The first doctrine is the best and commeth neerest the truth v. 17. Contrarie to the doctrine which ye haue learned like as the doctrine first taught and planted by the Apostles was the best and heresie and schisme sprang vp afterward so as Tertullian generally obserueth quod primum id verum that which is first is true that false which commeth in afterward as among the Israelites Moses the Prophets doctrine concerning the true worship of God was first Idolatrie and Baalisme came in afterward so Christ and his Apostles doctrine touching iustificatiō by faith was first the Popish doctrine of merits and satisfactions and of the rest came in afterward 5. Places of controversie Controv. 1. Against cloistered Nunnes 1. I commend Phebe c. a seruant of the Church of Cenchrea This president of Phebe is a verie simple warrant and a slender ground for that superstitious order of cloistred and inclosed Nunnes 1. This Phebe ministred vnto the whole Church of her substance and so was a seruant vnto it but these serue nor the Church beeing sequestred from the publike companie and societie of men 2. this Phebe was a disciple of S. Pauls no doubt one that receiued and allowed his doctrine concerning iustification by faith but the other hope vt suis obseruantiunculis mercantur remissionem c. that by their obseruations they may merit remission of sinnes Osiand 3. S. Paul would haue no widowes chosen vnder 60. yeere old they contrarie to S. Pauls rule shut vp young maids in cloisters which waxe wanton against Christ as the Apostle saith 4. and so farre were these cloisters from beeing places of devotion vt publica lupanaria videbantur that many of them
epistle written vnto the dispersed brethren in all these countreys and againe if Peter had come from Rome when Claudius expelled the Iewes it is like mention should haue been made as well of Peters comming from thence as of Aquila and Priscilla Act. 18.2 4. Then after this councell it is not like that Peter went to Rome for these two reasons because the Iewes had been lately expelled from thence and S. Paul was by consent appointed to be the Apostle of the vncircumcision Peter of the circumcision he then went not to preach to the Romanes which belonged vnto Pauls lot 5. When S. Paul writ the epistle to the Romanes which might be in the last yeare of Claudius Peter was not at Rome for theÌ„ Paul would not haue left him out vnsaluted c. 16. 6. And after this when Paul was brought prisoner to Rome which might be in the 2. of Nero and there continued in bonds to the 4. of Nero all this while Peter was not there for then S. Paul in his epistles written from Rome where he sendeth commendations from diuerse of the brethren as from Epaphras Luke and Demas Coloss. 4.12.14 and to Philemon v. 23. from Marcus Aristarchus Demas Luke his cohelpers would not haue forgotten also to send greeting from S. Peter if he had beene at Rome againe he saith 2. Tim. 4.11 onely Luke is with me then was not Peter with him and he further saith v. 16. at my first answearing no man assisted me but all forsooke me but if S. Peter had beene there he would not in all likelihoode haue forsaken him Thus then it is euident that to the ende of S. Pauls first captiuitie at Rome which was in the 4. of Nero Pareus placeth it in the 11. and 12. of Nero it is prooued by the continuance of the sacred historie that Peter was not at Rome then could he not come thither in the 2. of Claudius which was 16. yeares before and sit Bishop there 25. yeeres After this time it cannot be certainely prooued whether he came to Rome therefore it cannot be receiued and beleeued as an article of faith Our second generall argument is taken from the great vncertaintie and manifold contradictions of the auncient writers concerning the time of S. Peters comming and continuing at Rome 1. They dissent about the time of Peters coÌ„ming to Rome Eutropius saith that Peter was at Rome the 1. yeare of Caius Caligula who was Emperour 5. yeares next before Claudius and that Philo an embassadour from the Iewes there spake with him Orosius saith he came thither in the beginning of Claudius raigne Hierome in the second yeare fasciculus temporum in the 4. Nauclerus saith he came to Rome in the beginning of Claudius raigne but was not installed Bishop till the 4. yeare the Passionall saith he came not thither till the 13. yeare of Claudius Eusebius l. 2. c. 13. saith he came to Rome in the raigne of Claudius but he assigneth not the yeare Damasus saith he came in the raigne of Nero. 2. There is also great difference about the time and place of S. Peters death Lyranus in his annotations Matth. 23. thinketh he was crucified at Ierusalem so also Linus others say at Rome Epiphanius in Nason assigne the 12. yeare of Nero the most the 14. yeere Ambrose serm 67. saith that S. Paul and S. Peter vna die vno loco c. in one day and the same place endured the sentence of the same Tyrant Hierome thinketh they suffered the same day but Paul a yeare after Peter Abdias saith that Peter suffred at Rome in the time of S. Pauls free imprisonment which was in the 3. or 4. yeare of Nero so that Saint Paul should surviue him 10. yeares Ireneus saith that Marke surviued Peter and writ his Gospel after his death lib. 3. c. 1. and Eusebius writeth that Marke was put to death in the 8. of Nero l. 2. c. 24. then if these authors say true must Peter be put to death before the 8. yeere of Nero. 3. A third difference is in the time of Peters beeing Bishop at Rome Eusebius giueth him 25. yeares Hierome 27. Beda 29. Damasus holding that he came to Rome in the raigne of Nero cannot giue him aboue halfe so many if he were put to death by Nero otherwise the 25. yeares which he giueth him will reach to Domitians raigne See Christoph. Carlil p. 7.14 of his first discourse Let now the indifferent Reader iudge whether in such vncertaintie it be not more probable that Peter was neuer at Rome or if he were not as Bishop there beeing an Apostle and that of the circumcision at the least his beeing there cannot be prooued by Scripture and so cannot be affirmed as an article of faith See further Synops. Pap. Centur. 1. err 38. 6. Morall obseruations Observ. 1. Whom we are to commend v. 1. I commend Phebe S. Paul commendeth Phebe for her singular seruice performed to the church in going hospitalitie to the Saints which teacheth vs whom we should commend by our testimonie that we take heed that we giue not our commendation of any vnworthie person for then we should be found to be false witnesses as we should not depraue the good gifts in any so neither should we commend them which haue few or no coÌ„mendable parts vnder Christs kingdom it is prophesied that a niggard shall no more be called liberall nor a churle rich Isa 32.5 but euerie one shall be called and commended according to his worth a good caveat for these dayes wherein flatterie so much preuaileth especially about great persons that in such great and enormous vices do often maske vnder the name and title of honour Observ. 2. Of hospitalitie v. 2. She hath given hospitalitie to many These duties belong vnto hospitalitie affectuosa invitatio a most affectionate and earnest inviting as the disciples compelled Christ as yet vnknowne vnto them to stay with them 2. laeta susceptio a ioyfull receiuing and entertaining as Zacheus receiued Christ ioyfully and gladly into his house 3. larga procuratio large and liberall prouision as Abraham went himselfe and fetch a calse and killed it 4. quiescendi opportunitas opportunitie and fit place to rest in as the Shunamite prouided for the Prophet a chamber 2. King 4. 5. securitas protectio securitie and protection as Lot did safegard his ghests the two young men came into his house 6. amicabilis diductio a friendly bringiâ—â— on the way in their departure as Abraham did Gen. 18. Observ. 3. Of the true ornaments of women 3. Greet Priscilla and Aquila c. This woman with her husband are commended for beeing assistants and helpers vnto Paul in his ministrie and in preseruing his life with endangering their owne such was their pietie and zeale behold these are the vertues and true ornaments of women how many Queenes saith Chrysostome are buried in silence and obliuion whereas this tentmakers wife est in ore omnium is in euerie ones mouth and