Verse 1. Paul a Seruant of Iesus Christ , called to be an Apostle , put apart to preach the Gospell of God .

THE parts of the Epistle are principally three . First , a Preface or Introduction , from verse 1. to 16. Secondly , a Treatise of Christian doctrine , of three branches , Iustification , Sanctification , Predestination , to Chapter 12. Thirdly a Conclusion ; wherein is an Exhortation to sundry Christian duties , and a Valediction , or bidding farewell , with sundry salutations , and greetings , according to the custome of Epistles , from Chapter 12. to the end .

The Introduction hath three members : first , an Inscription : secondly , a Salutation : thirdly , an Exordium , or entrance into the matter it selfe , by insinuation .

The Inscription contayneth a Description : first , of the writer : secondly , of them to whom the Epistle is directed .

The writer is set forth first , by his proper name , Paul : secondly , by his titles of Office , one generall , a seruant of Christ ; another more speciall , an Apostle ; that illustrated by the causes efficient : first , principall , Christ , verse 5. lesse principall , calling , and seperation . Finally subordinate , preaching of the Gospell ; obedience of faith ; supreame , the glory of God .

The Gospell it selfe illustrated , first , by the Author God ; secondly , the subiect matter , Christ ; described by his double Sonship , Humane of Dauid ; Diuine of God ; set forth by the adioyned declaration and manifestation of it ; that also amplyfied , first , by the manner , mightely ; secondly , by the meane , resurrection ; whole Christ by his dominion .

Persons to whom hee writes described ; first , by their place of abode , Rome ; secondly , certaine adiuncts , first , Gods loue , secondly , vocation ; amplified by the Author , Iesus Christ ; and holinesse : so that in the inscription are foure principall things ; first , a description of the person writing ; secondly , of the Gospell ; thirdly , of Christs person ; fourthly , of the Romanes , to whom hee writes .

Touching the name of Paul and alteration thereof many opinions might be rehearsed ; for my part , the most probable I take that of Hierome , In epist. ad Philem: Act. 13.12 . coniecturing it to haue begunne vpon occasion of Paulus the Proconsull his conuersion : the reason of his coniecture , because hee then first tooke the name of Paul .

Theophilact inquiring the reason of this change , Theoph. in Rom. 1. thus answeres ; hee was therefore of Saul called Paul that he might not seeme inferiour to Peter , the chiefe of the Apostles ; no not in this , that his name was changed . For manner of calling equall , if not superiour ; for reuelations , persecutions , paines in the Ministerie , blessing on his labours , feruencie of zeale , integritie of life , no way inferiour . Nay not in this , that hee had his name altered vpon speciall occasion .

Let Papists now goe and boast of Peters primacie ; Vse . if any way a primate to the rest , in order of calling , speciall fauour with Christ , measure of grace ; ( for as for superioritie in gouernment they are too shameles in clayming it ) yet in all these Paul was his equall , if not in most of them , his superiour .

Paul : ] Reasons for prefixing his name ; first , to shew his readines to iustifie and maintaine the doctrine here deliuered , to the face of all gain-sayers , and so to procure greater credit to his doctrine , in the mindes of the Readers . Things couertly conuayed into the Church vnder title incerti Authoris , breede iust iealousie in the Reader , that things so deliuered are scarce iustifiable by the Authour : for straight occurreth the Prouerbe , Truth seekes not corners . Secondly , that the very name of Paul , so worthie an Apostle , might adde some authoritie to the writing .

Vse . Learne hence , with reuerence to entertaine this Scripture . Woe vnto him that despiseth the truth , though taught by the meanest of Gods Ministers : but heauier the condemnation of such as neglect , o● contemne the doctrine of Saluation , taught by so excellent an Apostle as Paul , the Apostle of Christs glory .

Papists make another vse ; where they finde Paules name prefixed , heere especially , they cry out , manum de Tabula , vnto the people . Why ? forsooth in Paules writings a a 2 Pet. 3.16 . many things are full of difficultie , which the vnlearned peruert to their owne destruction . An● . First not the letter , but the matters are obscure to flesh and blood . Secondly , not all , nor many , but some things are hard ; l●quitur quam fieri potest parcissime . Thirdly to whom hard ? b b 2 Cor. 4.3 . viz. to the vnlearned and the vnstable ; to them that perish ; and to them onely : the Elect are c c Iohn . 6.45 . al taught of God , so much as is necessarie for their saluation : yea , the d d Ier. 31.34 . least as well as the greatest . Fourthly ▪ why not other Scriptures detained from them , seeing these also are peruerted by them that perish ? Ibid. Fiftly , Peter commends them for e e 2 Pet. 1.19 . attending to the Propheticall Scriptures , and cal● them light ; wherein notwithstanding the mysteries of saluation are more darkly propounded then in any the writings of the Apostles . Read Ioh. 5 39. Rom. 1● . 4 . Acts. 17.11 . 2 Tim. 3.15 . The better vse of such difficulties is this ; therefore be more paineful in searching , more earnest in praying God to open thine eyes , that thou mayst see the wondrous things of the law : lesse trusting to thine owne acuitie ; for sure to flesh and bloud these things are mysteries , the naturall man f f 1 Cor. 2.14 . vnderstands them not , but being illightened by the spirit of God . Now follow the Titles .

A seruant of Iesus Christ . ] Seruice of Christ is threefold . First , of his power , and prouidence , from which no creature is excluded : for all things serue him . Yea , the very Diuels themselues in those things they doe against his will , yet vnwittingly fulfill his will , and g g Ier. 27.6 . serue vnto the purposes of his secret prouidence .

Secondly , the seruice of Faith , as Theophilact calles it , common to all Christians after conuersion ; who hauing receiued assurance of their particular interest in Christs bloud , resigne themselues to his will and good pleasure .

Thirdly , the seruice of particular office ; whereby in the workes of some speciall calling , we doe seruice vnto Christ . Thus Maiestrates are called h h Rom. 13.6 . seruants of God , because in gouernment they doe , or should doe him seruice . Thus Ministers of the Word are called i i 1 Cor. 4.1 . seruants , because they serue him in preaching the Gospell . In these two l●st senses Paul subscribes himselfe a seruant of Iesus Christ .

First , in regard that hee now was become a worshipper of that Christ whom before hee did persecute .

So powerfull is God in the workes of his grace , Obser. hee can make of k k 1 Tim. 1.12.13 blasphemers , persecutors , oppressors of the truth , faithfull seruants vnto Christ . Confer Mat. 21.31.32 .

Hope of mercifull and gracious acceptance with Vse . 1 God is here opened vnto all now penitent , though before neuer so desperate offenders . Paul a persecutor , yet receiued to mercie , counted faithfull , and put in Christs seruice . And least any penitent should thinke this mercy was peculiar to Paul , hee sheweth it is exemplary . God in Paul , as l l 1 Tim. 1.16 . in a patterne , shewing how hee would deale with all men , that should after his example , forsake their sinnes , and embrace the Gospell .

Vse . 2 Rash iudgements of mens future state are here restrayned , how desperate so euer their present condition seemeth : for m m Rom. 11.23 . God is able to graffe them in . As hee tooke Paul out of the heate of persecution , and placed him in his seruice : so is hee able to turne the heart of the most desperate , hopelesse , and abhominable transgressour : too ordinarie are rash censures in this kinde .

Secondly , a seruant , in regard he was a Preacher of the Gospel ; this mentioned , first , to procure in the Readers a reuerent regard to his doctrine , and patient submission to what he taught them : secondly , to aduise them , whom they should especially haue regard vnto in the doctrines here deliuered .

Vse . 1 The people are here taught , first , to n n 1 Cor. 4.1 . esteeme vs as Ministers of Christ . Secondly , not to be discontented at our doctrines , howsoeuer applyed , whether by threatning , comfort , exhortation , reproofe . In other cases mens boldnesse is excused by this ; they are but seruants , and must doe their Maisters message : in this calling , me thinkes , the excuse should be rather admitted , considering the woe that waites for vs ▪ if wee hold backe any thing of the message deliuered vnto vs . Confer 1 Cor. 9.16 . Ezech. 3.18 . Thirdly not to ascribe any thing to vs , more then as to Ministers , & instruments of God . For what is Paul , or C●t●●● , or A●ollos ? what are wee but Ministers by whom yee haue beleeued ? o o 1 Cor. 3.5 . and that as our Lord and Maister gaue to euery man .

Vse . 2 Wee also are taught , first , p p 1 Cor 4.2 . fidelitie in the worke of our Ministerie , considering we are q q Heb. 13 17. countable to our Maister . Secondly , not to r r Mat. 10.24 . seeke our selues , but the glorie of our Maister . Thirdly , not to haunt after the praise and applause of men , but to approue our selues to Christ Gal. 1.10 . both in our doctrines and manner of our deliuery . Fourthly , not to thinke much of our afflictions , which wee meete withall in discharge of our Ministrie . Mee thinkes it should seeme inough to the s s Rom. 16.7 . seruant to be as his Lord .

Called to be an Ap●stle . ] Now followeth the speciall office and kinde of Ministrie , wherein hee serued Christ ; together with his warrant for exercise thereof : Calling and Separation .

An Apostle . ] The word in generall signifies any Ambassadour or messenger sent in common affaires , whether of Church , or common-wealth : sometimes applyed vnto Ministers in generall . But most properly , t t Gal. 1.1 . notes those extraordinarie Ministers immediately called by Christ himselfe , and by him sent out to plant the Church amongst the Nations . Some things were common to them with ordinary Ministers , as preaching of the Word , administration of the Sacraments , vse of the Keyes . Read Mat. 28.19.20 . Mat. 16.19 . Ioh. 20.23 . Mat. 18.17.18 .

Some things were proper and peculiar to them as Apostles . First , calling by liuely voyce , u u Gal. 1.12 . or such like immediate meanes from Christ . Secondly , immediate Instruction x x Act. 8.18 . in the mysterie of Christ , by Christ himselfe . Thirdly , a power to giue the y y 2 Cor. 12.12 . visible gifts of the holy Ghost . Fourthly , power z z Gal. 2.7 . to doe miracles . Fiftly , generalitie of commission , extended to all nations , for that a a Gal. 2.11.14 . Peter took the circumcision , Paul the vncircumcision , it was by free accord betwixt them . Sixtly , Infallible assistence of the Spirit in all doctrines deliuered to the Church , either by word , or writing . For b b Gal. 2.11.14 . Peters error was an errour of fact not of faith , in practise , not in doctrine

This office , by consent of all Diuines , begunne and ended in their persons , to whom at first it was committed . And except that man of sinne , that hath entred by intrusion into the prerogatiues royall of Christ , no man would dare to arrogate the priuiledges of this calling . Hee forsooth chalengeth , as in the right of Peter , vniuersall power ouer the whole Church in earth ; not only to teach it , but to rule it as a God vpon earth . Hee hath glorie of miracles , but c c Thes. 2.9 . all lying in forme , or end , and if wee were so mad as to beleeue , infallible assistence of the spirit in all things , that hee shall sententiouslie deliuer to the Church out of his chaire of pestilence : Sapientum octauus . Apostolorum 14.

Vse . No lesse absurd are our vagrant curriers , our rouing Ministers : that wander about the countrey , with a passe in their boxe ; as if they were some new Apostles , sent by Christ , without limitation to any particular congregation . Absurdly , yea , which passeth all measure of vnfaithfulnes , hauing d d 1. Pet. 5.2 . flocks of their owne depending on them , leaue them destitute on the dayes of assembling , pretending to feede others , but indeede to fill their owne purses .

Now followeth his warrant for assuming and exercising the function of an Apostle ; his calling , and separation .

His calling alledged , to preuent suspicion of vsurpation , as in other his Epistles , and in other the e e Isay 6. Ier. 1. Prophets of God , whom we see all desirous to shew their commission for aduenturing vpon ministeriall office .

Obser . No man ought to vsurpe ministeriall function in the Church , f f Num. 3.10 . without assurance of calling from God . See Heb. 5 4. Reasons . First , the danger of intrusion . Exempl. 2 Sam. 6.6.7 . Bethshemites . 1 Sam. 6.19 . Vziah . 2 Sam. 26.18.19 . Secondly , Christ tooke not to himselfe this honour but with warrant of his fathers calling . Heb. 5 5. No blessing can be expected on our labours except God hath called vs .

Calling , is of two sorts ; Immediate , and extraordinarie , where God calleth immediately , without the ministerie of man : so were Prophets and Apostles called : secondly , mediate , wherein God vseth the ministerie of man , as at this day , in designement of euery minister vnto his function .

Reproued here are all those fanaticall spirits that g g Ier. 23.21 . Vse . 2 runne without calling , and preach vnsent : Contra. Rom. 10.25 . as the false Prophets .

Secondly , all those lay people , whether men , or women , that in the case of supposed necessitie , aduenture the ministration of h h Mat. 28.19.20 . Baptisme : which together with the preaching of the word , the Lord hath inuested in the persons of called Ministers . And as from preaching he hath excluded women i i 2 Cor. 14.34 . : so also from the other parts of our ministrie . Ob. They may teach their families : therefore also Baptise . Ans. It followes not , teach they may as priuate Christians , but not as Ministers ; baptise they cannot , but as ministers ; this being euery way , in euery respect and manner , proper to a minister .

Ob. Ziphorah circumcised her son . Obser . Exod. 4.25 . Ans. The question is not what she did , but how well she did . Iust : the wrath of God ceased vpon the fact . Ans. it followes not therefore she sinned not in doing it . Read Exod. 1.19 20 Againe , we finde not , that circumcision was so appropiated to the Leuites , as Baptisme now is to the ministers of the Gospell . Thirdly , it may be the fact was extraordinarie , & therefore not to be imitated without like dispensation Fourthly , some thinke her herein to haue bin but the hand of her husband in his weaknes .

Labor first for assurance of calling before thou aduenture Vse . 3 the exercise of the function . Notes to discern it : first , abilitie both of knowledge and other fitnesse to teach . Secondly , testimonie of conscience that thou enterest not for any other respect , then Gods glorie . Thirdly , the approbation of the church . Fourthly , a propense inclination to exercise the workes thereof . See a true minister out of his element , till hee be doing some k k Iohn 4.34 . worke of his ministerie .

Verse 2. Which hee had promised afore by his Prophets in the holy Scriptures .

SEt apart . ] This separation is two-fould . First in Gods counsell and decree . Reade Gal. 1.15 . Obseruation . Whence we note , that God hath from eternall , designed those whom in time he cals to those particular callings , wherein they are placed . See Ier. 1.5 . vnderstand it of lawful callings , lawfully vndertaken .

Vse . It should teach vs contentment , in the stations wherin God hath placed vs , though neuer so base , and full of trouble : wee should , euerie of vs thinke our owne callings best for vs : often repinings arise in the heart , and discontented inquiries , why had not God made me a Gentleman , a Scholler , a Marchant ? as if the pot should say to the Potter , why hast thou made mee on this fashion ? Rom. 9.20 .

Esteeme that the calling to which God hath designed thee , for which hee best enableth thee by gifts , and to which the meanes of education haue led thee .

Now as Paul was separate , and set apart to this function in Gods secret decree : so also , by a a Act. 13.2 . Gods appointment , was hee separated to the same by the Church .

Obser . The Lord would teach vs hereby not to despise the office of the Church , where it may be had , though priuie to our selues , of our competencie for the worke of the ministerie .

Que●t . How if the Church neglect her duetie in calling after gifts , and fitnesse obtained ?

Ans. Modestly tender thy selfe and thy paines , and if thou be b b 1. Tim. 3. approued thou maist minister .

Quest. What if after such offer the Church admit not ?

Ans. Thus thinke the time is not come which God hath designed for thine imployment .

Anabaptists reproued , Vse . that despise the Churches calling , gifts once supposed to be obtained .

To preach the Go●pell . ] The matter subiect of Paules office is here noted .

The Gospell . ] The word in generall signifies any tidings of good things In Scripture it is sometimes put for the historie of the c c Mat. 1.1 . birth , life , death , &c. of Christ . In the olde Testament the ioyfull tidings of redemption , promised to be wrought by Christ , when the fulnesse of time should be expired : in this place and almost generallie in the new Testament , it imports the glad tidings of reconciliation , really wrought by Christ exhibited in the flesh : this also the principall matter of our ministerie . See Mat. 16.15 . Luke 14 47. As the d d Gen 8.11 . Done with the Oliue branch in her mouth : so ought a minister to be to his people , bringing tidings of good things .

Quest. May not a Minister preach the law ?

Ans. Yes ; as a doctrine subordinate to the Gospell , and a meanes to prepare to it . See Peter , Acts 2. as a good Surgeon applies Corrasiues to a festred sore , and sometimes vseth his lancing knife to cut away the dead flesh , and to let out the putrified matter , that he may make way for his healing plaisters , though his proper worke be to heale : so &c. In the law three things considered : First , a doctrine of perfect righteousnesse ; thus taught e e Mat. 5. by Christ , that we might in it behold our manifold wants . Secondly , the Curse ; thus taught by f f Gal. 3.10 . Paul , to breake the heart , and to driue to Christ : Thirdly a rule of obedience ; so taught g g Tit. 2.11.12 . generally in the Gospell . In the two first respects necessarie to be taught as a preparatiue to the Gospell . In the third , as a part of the Gospell , which hath renewed the doctrine of the law . 1 Ioh. 2.8 . yet this true withall : the proper , and principall office of our ministerie , is to preach vnto Gods people the glad tidings of reconciliation with God , remission of sinnes , entrance into heauen , procured by Christ Iesus .

Me thinkes therefore , that if not for our personall gifts , if not for preeminence of calling , if not for the person of Christ wee sustaine ; yet for our message sake , we should finde more louing entertainment , then the world commonly affords vs . Isaiah prophecying of deliuerance from captiuitie vnder Assur , thus expresseth their entertainment of the messengers thereof amongst the people , Isay 52.7 . How beautifull vpon the mountaines are the feete of him that declareth and publisheth peace ? &c. were the feete of those messengers so beautifull ? how much more amiable are the feete of them that preach deliuerance from spirituall bondage . See Isay 61.1.2.3 .

And yet true it is in experience , that Paul speakes of the Apostles of the last times ; they are counted the skumme , and off-scowring of the world ; their persons and message alike spitefully reiected . Cause : that they neuer felt their spirituall miserie . See Act. 2.37 . Act. 16.30 .

Now followeth the description of the Gospel : first , by the Authour God : secondly , by the adiunct , it was promised , the promises by the way amplified . First , by the instruments by whom they were deliuered , the Prophets . Secondly , the records , wherein they were registred , the scriptures . Thirdly , the Gospell , further described by the obiect or subiect matter , Christ Iesus .

The Gospell of God . ] So called because God is the Authour , deuiser , reuealer , sender of this glad tidings vnto the world . So then though men be ministers , yet is the doctrine Gods , though men the messengers , yet is the message Gods ; See 2. Cor. 5.18.19.20 . It will appeare if wee shall consider , eyther the matter , efficacie or confirmation of it . The matter of our message , such as none but an infinite wisedome could deuise , ( viz. ) the true meanes of reconcilement with God , by composition of infinite iustice , with endlesse mercie in the worke of our redemption . The h h Ephes. 3.10.11 . 1. Pet. 1.12 . Angels knew it not till reuealed by Christ vnto the Church .

The efficacie diuine , the raising of a conscience cast downe , giuing hope to the hopelesse , chaunging i i 2. Cor. 3.18 . the whole man . Confirmation by k k Heb. 2.4 . signes and wonders such as none but a diuine power could worke .

Take heede , how we neglect so great saluation . Vse . Heb. 2.4 . Reasons there giuen . First from the danger , made more probable and grieuous by a comparison of instruments deliuering it . Secondly , the euident confirmation of it by testimonies , Humane , verse 3. Diuine , verse 4. yet contempt common .

One speciall cause , the infirmitie , and weaknesse of men , whose ministerie God vseth . Although the Lord h●th told vs that hee that despiseth the messenger in respect of his message , or the message for the messenger , despiseth not men but God . And hath for good purposes committed to men the word of reconciliation . First , because our infirmitie is not able to indure his maiestie . Deut. 5.24.25.26.27.28 . Secondly , that the excellencie of the l l 2. Cor. 4.7 . power might be acknowledged to be of God . Thirdly , to proue our obedience .

The adiunct of the Gospell followeth , before promised by the Prophets . ]

Obser . Bef●re pr●mised . ] Note here the Antiquitie of the Gospell and doctrine of saluation by Christ . See Tit. 1.2 . promised first in Paradice , renewed , to m m Gen. 3.15 . Abraham , pointed at in the law , reuiued by the n n Act. 10.43 . Prophets in all ages .

Vse . And yet our great Antiquaries of Rome , when they heare of the doctrine of remission of sinnes , and iustification by Christs bloud , cry out of noueltie with the people , Mar. 1.27 what new doctrine is this , neuer heard of till Luthers time ? Yes , taught by the Fathers , by Apostles , o o Gen. 3.15 . Prophets , by God himselfe from the beginning . Let them as p p Ier. 6.16 . Ieremie speakes stand on the wayes and aske for the old way , and then tell me whether all true Antiquitie point not vnto Christ , as the onely true q q Ioh. 14.6 . way to eternall life : they talke of satisfactions and merits , of pardon , and reward , by penance , pilgrimages , fastings , voluntarie pouertie , &c. but let them shew in any true Antiquitie , where all or any of these things are commended , farther then as necessarie conditions and dispositions as it were for attainment of saluation ; or as dueties of thankfulnesse for saluation purchased by Christ ?

Obser . Promised . ] Obserue againe the dignitie of the Church of the new Testament , from that of the old . Christ promised r r Luke 10.23 . to them , exhibited s s Heb 11.39.40 . vnto vs , a benefit often commended to our diligent consideration . In this regard Ministers of the new Testament called by t t Mat. 11.11 . Christ , greater then Iohn Baptist , not only in respect of a greater measure of reuelation vouchsafed vnto them then vnto him , but also in regard of the matter of their ministerie . The Prophets taught Christ to come : Iohn Bapti●t pointed at Christ alreadie come : w●e preach Christ incarnate , crucified , risen , ascended , raigning ; finally , hauing performed all things that were spoken of him by the Prophets .

Blesse God for this , as not the least grace , that God hath reserued vs for these last times , wherein our eares Vse 1 heare that which many Prophets , and righteous men haue desired to heare , but could not heare . See Mat. 13.17 .

Take we heed especially how we contemne so great Vse 2 grace as is published vnto vs in the Gospell . Act. 13.32.33.40.41 . Surely where grace is greatest there is contempt most feareful . The records wherin these promises were registred are the scriptures ; so are the writings of the old & new testament called by excellencie .

The reasons why God would haue these promises committed to writing are these . First , the better to preserue them from obliuion and abolishment . Secondly , to preuent corruption in doctrine by Heretiques . Thirdly , their better propagation to the knowledge , and vse of all men by translations , &c.

Great therefore shall be our vnthankfulnesse , and most iust our condemnation , if when the Lord hath so much endeuoured to make the scriptures familiar vnto vs , wee shall be found ignorant of the meanes of saluation : vnable to discerne spirits , to put difference betwixt truth , and falshood ; good and euill .

The Epithite of the Scriptures ; Holy : so are they in respect , first of their Authour , and Inditer . 2. Tim. 3.16 . Secondly , of the penners , u u 2. Pet. 1.21 . holy men of God Thirdly , of the matter , the holy and eternall truth of God . Fourthly , of their effect and end , which is our x x Ioh. 17.17 . sanctification .

Papists hence inferre therefore not to be permitted to lay-people , in their mother tongue : abusing to this purpose the saying of Christ . Mat. 7.6 . as who say all Gods people were dogges . And not onely men that by their impudent contempt of wholesome admonitions ( whereof alone Christ there speakes ) bewray themselues to be vncorrigible , and past cure .

Rather learne we with what affections we must addresse our selues to the reading of the Scriptures ; holy doctrines enter not but into holy mindes , neither are they admitted but by sanctified affections , See Ioh. 7.17 . Prophanenesse is as the vaile ouer the heart . 2. Cor. 3.15 . and Gods y y Psal. 25.14 . secret is with them onely which feare him .

Verse 3. Concerning his Sonne Iesus Christ our Lord , which was made of the seede of Dauid according to the flesh .

THe obiect , or matter subiect , of the Gospell followeth , that is , Christ Iesus : about whose eyther person , or natures , or offices , or workes , or benefits with the meanes to enioy them , the whole Gospell is occupied .

And all doctrines propounded as Euangelicall not reduced vnto Christ , are to be reiected as hellish heresies . Yea , examine all heresies contrarie to Euangelicall doctrine you shall finde that they ouer-turne some truth which the Gospell teacheth concerning Christ . So then from this description of the Gospell taken from the Authour , God ; the instruments first reuealing , the Prophets ; the records , Scripture ; the obiect , Christ ; may we learne to iudge of all doctrines thrust vpon vs as Euangelicall . Paul , Gal. 1.6 . complaines of some , that had obtruded to the people another Gospell , then that he had preached . And surely many such other Gospels , or Euangelicall doctrines , hath the Church of Rome vrged vpon the people of God . Other meanes of reconcilement then the merit of Christ , inherent in his owne person : other mediatours of intercession then the man Christ Iesus : another propitiatorie and purging sacrifice , then that which Christ once offered on the crosse by himselfe . And a thousand such like doctrines of the Popish Ghost-spill : but examine them at this touch-stone , see if they be not descried to be the inuentions and fancies of man ; where finde wee these things taught by the Prophets , registred in the scriptures ? and how I pray you , leade they to Christ ?

Now followeth the description of Christs person : First , by his double Sonne-ship : Secondly , by his dominion , His Sonne-ship , first Diuine : of God : secondly , Humane , of Dauid . See the Analysis .

The Sonne of God . ] Not by creation as Adam . Luke 3.38 . nor by adoption as all a a Ioh. 1.12 . beleeuers ; but by eternall generation : Pro. 8.24 . Ioh. 1.18 . the manner whereof , who can so expresse , as to satisfie the inquiries of fleshly reason ? And yet mine eare hath recciued a little thereof , as b b Iob. 4.12 . Eliphaz in an other case speaketh . For the better explanation of this mysterie , two questions shall be briefly handled . First , what that is that Christ receiues from his father . Secondly , how hee receiues it . In Christs diuine person , two things are to be considered : first , the diuine essence : secondly , the manner of exsistence . The essence he hath of himselfe , not of his father . Reasons . First , because this is essentiall to him that is God to haue his essence of himselfe . Secondly , otherwise Christ must be a distinct God from the Father , as he is a distinct person . Thirdly , if the essence beget , and be begotten , then must there be two essences in the Deitie , one begetting , the other begotten ; Lib. de Chrsto 2. cap. 7. but this is absurd , Bellarmine himselfe being witnesse . Ergo.

Ob. Now if any shall obiect that hee receiues his whole person from his father , therfore also his essence , that is , persona substrata . Ans . It followeth not : for though he receiue his whole person from the father , as it is the person , yet receiues he not all that is in the person . And to speake properly , that which the father giues to the Sonne , is not the diuine essence , but the personall existence , or manner of being in the Deitie : neither hath Christ from his father , this to be God : but this onely , to be the Sonne .

For the manner or meanes how he receiues his person , or personall being in the God-head , it is by generation , or begetting ; the manner whereof as it is , is ineffable . Yet something may be conceiued and spoken whereby it may be somewhat shadowed out to our vnderstanding . Some say he is so begotten of the Father , as light of the Sun , by a simple emanation . The fathers make choise of the metaphor vsed by the holy Ghost to explane this mysterie : Ioh. 1.1 . as speech is conceiued and begotten of the minde without any passion ▪ alteration , fluxe , or decision ; so as the speech is in the minde , and the minde in the speech : so Christ of God the Father . Augustine . The minde is as it were the bringer forth , knowledge as it were the off-spring , or child of the minde : for the minde while it viewes it selfe , begets the knowledge of it selfe , which is the image of it selfe . By these and such like resemblances may this mysterie of Christs eternall generation be in some sort conceaued , though as it is in it selfe , it cannot be explaned .

Obser . But hence I take it the collection is found , that Christ is God equall with the Father . See this Ioh. 1.1.2.3 . &c. euidenced , first , by attributes of eternitie , &c. secondly , by title of God . thirdly , workes of creation , and preseruation : fourthly , by worship diuine , giuen him by Angels . Heb. 1.6 . And what euer Arius saith , to impeach this truth , bringing testimonies to proue his inferioritie to the father , may almost all be answered thus , that they are spoken of Christ as he is Mediatour , and for the worke of mediation clothed with the shape and habit of a seruant . See Phil. 2.6.7 .

Made of the seed of Dauid . ] In respect of his diuine subsistence he was c c Ioh. 1.14 . begotten , not made : in regard of his humane nature d d Gal. 4.4 . made , not begotten . This making was nothing but an action of the spirit of GOD in Christs conception , framing his body of the substance of the Virgin Mary . See Luke 1.35 . Reason , why made not begotten after the ordinarie manner of men , beside the will of God , this : that so the spreading of originall sin might be stopped , by the worke of the spirit of God : it being a rule set downe as it seemes , by the wisedome of God , that who so is borne of man by ordinarie mixture of man and woman , should thereby receiue the infection of originall corruption .

So that we neede not with the Franciscans , runne to the puritie of his mothers conception , and birth , to make him a pure sacrifice , considering he is made , not begotten after the manner of men . And as touching the Virgin Mary , though we acknowledge her blessed amongst women , and sanctified aboue the ordinarie degree of men and women ; yet that she was tainted with sin originall , both the scriptures teach . Rom. 5.12 and those fruits springing from this roote sufficiently testifie , Luke 2.48 . Ioh. 2.4 .

Made . ] Not by change of the Deitie into the humanitie : for then how could he haue borne Gods wrath , or merited his loue for vs ? Nor by mixture of both natures to make one compound , as when water and wine are mingled ; but by hauing the manhood vnited to his Deitie , and assuming the nature of man into the vnitie of his diuine person . Heb. 2 . 14.1● .

Obser . So was it necessarie , that God and man should be vnited in Christs person , that attonement might be made betwixt God and the seede of Abraham . First , otherwise how could hee haue borne Gods wrath ? Secondly , satisfied his iustice ? Thirdly , performed due obedience ? Fourthly , merited at Gods hand eyther for himselfe or vs ? See Heb. 9.14

Vse . A greater matter therefore then Papists imagine to satisfie , merit , or supererogate : for none of these had beene possible , no not to the man Christ Iesus , except he had beene God also equall with the Father .

Of the seede of Dauid ; ] as appeares by the genealogies , Mat. 1. Luke 3. Where though the Euangelists differ in the order of his discent from Dauid , the one intending to set downe the succession naturall , the other the legall succeeding into the kingdome ; yet both agree in this , that they fetch his pedygree from Dauid . Where the question may be , how Christ being made of the seede of Dauid , could escape the infection of originall sin ? Ans. In originall sinne , are two things : First guilt ; that by Adams transgression lay vpon all those that were begotten of him : this remoued from Christ , because he was not begotten of Adam ; though he tooke his substance from a child of Adam . Secondly , the corruption ; this stopped by the worke of the holy Ghost ; stopping the propagation of that infection , or rather purging of that part of the Virgins substance assumed by Christ from that inclination and disposition naturall vnto euill .

Of the seede of Dauid . ] Therefore true man as Dauid was , Confer Heb. 2.14 . 1. Tim. 2.5 . For what Paul speakes : Rom. 8.3 . of his sending in the similitude of sinfull flesh , hee would not haue so vnderstoode , as if he thought him to haue had onely a bare spectrum , and shadow of man , as Manichees dreamt . See Luke 24.39.43 . but hath respect therein to that fraile , and outward miserable estate of Christ Iesus , wherein hee liued as if he had bin chiefe of sinners , it being impossible that the lewdest sinner , should haue endured more miserie , then what he in himself innocent yet suffered , hauing our sinnes imputed vnto him . Sent therefore he was in truth of humane nature , and in habit , and appearance onely of a sinner , hauing no sinne of his owne , Heb. 7.26 . yet made sinne for vs by imputation . 2. C●r. 5.21 . Reasons , why made man . First , that the promise might be accomplished . Gen. 3 15. Secondly , because his brethren for whom he was to satisfie , both by actiue , and passiue obedience , were partakers of flesh and bloud , Heb. 2.14 Thirdly , that in our nature he might feele our frailties , and by experience learne commiseration . Heb. 2.17.18 .

First , a patterne of e e Phil. 2.3.4.5 . humilitie , Vse . and an instruction to demit our selues , that we may gaine our brethren . Secondly , meanes of comfort in miseries . Thirdly , incouragement to bold and confident presenting our prayers at the throne of grace , Heb. 4.

According to the flesh . ] That is , as he was man : Obser . so are the two natures though combined , yet not confounded ; God and man are vnited in Christ : but God-head & manhood not confounded , as appeares by notes of distinction continually adioyned . I meane not here so much as to mention the heresie of Eutiches , or of the Acephiah his off spring ; for I hold Hyperius his aduice good , that a minister in his popular Sermons should content himselfe to deale against the errours raigning for the present in the people , rather then by needlesse mention of buried heresies , giue them occasion to inquire into them .

Onely so much as our vbiquitaries haue of late recalled , of these grosse heresies , I will briefely propound and as briefely confute . Now from this ground , I thinke it will follow , that sith the natures are not confused , or trans-fused each into other , the properties also must needes remaine to eyther nature , without this supposed transfusion each into other : for that rule I thinke will neuer be disproued ; confound the properties yee confound the natures : take away the properties yee take away the natures : transfuse the properties , yee transfuse the natures .

Secondly , if properties be thus transfused ; I demand whether this transfusion be mutuall , or reciprocall or not , that is , whether as diuine properties are transfused into the humanitie ; so humane also into the diuinitie : and sure I see not , but that from the same ground of personall vnion , we may as well say , that mortalitie is really transfused into the Deitie ; as vbiquitie into the humanitie : for whereas they say , the God-head is not capable of infirmities humane , &c. wee may as truely say , that the man-hood is not capable of diuine excellencies , as they are diuine .

Secondly , if diuine properties be so communicated vnto the humanitie of Christ , that therby the humane nature becomes omnipresent , &c. why not also other properties of eternitie , a parte ante ; immortalitie , simplicitie , all being equally out of the same grounds deducible as any one ?

Now shall we a little see their reasons ? they may all be referred to these three . First , personall vnion . Secondly , that phrase vsed by the fathers , communication of properties . Thirdly , state of glorie . Now if it be proued vnto vs , that neither of these proue such a transfusion as they imagine , I hope our people will be armed sufficiently against the errour of vbiquitaries .

For the better discerning of the inconsequence of the first reason , it shall not be amisse a little to enquire . First , what personall vnion is . Secondly , what it is that the humanitie of Christ thereby receiues .

For the first , personall vnion , it is the vniting and knitting of God-head and manhood together : whereby is made one person of the mediatour : wherein are three things . First , that it is an vnion , or making of two one . Secondly , the things thus vnited ; Godhead , as it is limited to the second person in Trinitie , and manhood . Thirdly , the terme of this vnion , they are made not one nature , but one person of the mediatour .

Secondly , weigh what it is , that the humane nature receiues hereby . First , subsistance in the second person of the Trinitie , whereof it selfe is of it selfe destitute .

Secondly , extraordinarie dignitie , insomuch that it is a peculiar temple for the Deitie of Christ to dwell in , and wherein it shewes and manifests it selfe , more gloriouslie then in any creature . Col. 2.9 .

Thirdly , more neere familiaritie with the Godhead then any other creature , Angels , or man , hath or can haue .

Fourthly , an extraordinarie measure of habituall graces ; of vnderstanding , wisedome , holinesse , &c. Such as in that measure dwels in no creature . Ioh. 1.14.15.16 .

Fiftly , a partner agencie with the Godhead , according to its measure in the workes of redemption and mediation .

Now the vbiquitaries adde hereto a communication of diuine nature and properties to the manhood , so as to be informed and actuated thereby : insomuch that the humane nature receiues into it selfe , from the Deitie , a power to be omnipotent , omniscient , omnipresent in it selfe : a thing that cannot agree to the humane nature of Christ , without being made God ; for that which some obiect , that notwithstanding this kind of hauing diuine properties communicated , yet the manhood is not Godhead , because it hath them not of it selfe , but by participation from another , is friuolous ; for howsoeuer these things be had , if they be had , as they teach , so as to informe the subiect wherein they dwell , they make it God : in as much as these things are diuine properties , inseparable from the diuine nature , nor can any thing be said to be properly omnipotent , omnipresent , &c. but it must be confessed withall to be God .

Qu. How then are these communicated vnto the manhood in Christs person ? Ans. Euen as the diuine nature it selfe and none otherwise , that is , so as they dwel and shew themselues in manhood ; and so as that the manhood vnited vnto the Godhead , may say of them they are mine , not by way of information , but in respect of possession after a sort : Ratione supp●siti , as diuines speake .

So that this being all that by vertue of personall vnion acrewes vnto the manhood of Christ , it will be impossible from them to infer such a communication of diuine properties vnto the humanitie as vbiquitaries dreame of .

Their second ground is , 〈◊〉 phrase of speech vsed by the Fathers for interpretation of sundry scriptures , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some terme it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which indeede according to the sense of the fathers , is nothing else but a manner of speech , whereby in respect of that vnion personall of the two natures in one suppositum , the properties of the seuerall natures are predicated eyther of the whole suppositum , or of the seuerall natures in the concrete ; for by reason of the same personall vnion , it comes to passe , that the two natures interchangeably take the concrete names each of other in predication : so it s said : Acts 20.28 . God purchased the church with his bloud ; not that the Godhead shed bloud , but because a person that was God shed bloud to procure redemption : not which it had as God ; but which it had in the manhood vnited vnto it : so Iohn 3.13 . the Sonne of man talking with Nichodemus , is said to be in heauen : not that as he was man he was in heauen , while he was on earth ; but because that person that was sonne of man , was by something in his person , that is , by his Deitie , in heauen : so in this place , where wee haue a patterne giuen vs , to interpret all such alternate predications : the Sonne of God is said to be made of the seede of Dauid , but how ? according not to his diuine Sonneship , but according to his humane nature , vnited to the Sonne of God : and how will it hence follow , that because the properties of the diuine nature , may be enunciated of the person denominate , in the concrete of the humane nature , therefore the diuine properties are communicated to the humane nature so as to informe it . And as a learned Diuine and Logitian saith well , if these men had learnt in this point to distinguish between predicata absoluta , and limitata , we should soone see an end of all these vnseasonable and bitter contentions betwixt brethren .

Their third ground is , the exaltation of Christs humane nature to the state of glorie , and that which they call statum maiestatis , whereinto Christ entered at his ascension : whereby they say Christ in his manhood , receiued an infinite power and glorie , &c. and so this power to be euery where present .

Now that Christs manhood receiued not by that his exaltation to the state of maiesty and glory , any such nature of being omnipresent , the other grounds formerly laid doe easily euince : for as personall vnion makes not the manhood God , so neither doth exaltation into state of glorie : for that is still manhood though exalted vnto glorie ; and therefore though he receiued glorie more then any creature besides ; yet not this glorie for his manhood to be God , or to haue any such propertie , vpon hauing whereof , it must needs follow that it is God : for it 's still a creature finite , &c. though the most glorious of creatures , yet a creature ; God hauing said that he will not giue his glorie vnto any creature ; no not to the humane nature of Christ . Much more might be said to this purpose , but that I remember for whose sakes I pen these obseruations .

For vs let vs learne from the Apostle , how to vnderstand all these places of Scripture , where weakenesses are giuen to God , Christ , or diuine excellencies , vnto man Christ , namely thus , that they must be taken as spoken , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in diuers respects , according to the diuersitie of natures in Christs person , as when the Sonne of GOD is said to be made , thus must we vnderstand his making , as limited to his flesh : when to be eternally begotten , thus conceiue it , as limitted to his Diuine person .