hope of reward the third of those qui Deo propter Deum serviunt which serue God onely for his owne sake Pererius Quest. 7. How S. Paul saith called to be an Apostle 1. Pererius note is somewhat curious here as if the Apostle should haue said I dare not call my selfe an Apostle but I am so called of all for here the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called is not of the nature of a Participle but rather of a noune as Erasmus noteth and Beza and it is as much as if he should say by calling an Apostle so that this word rather sheweth the authoritie by the which he was called then the calling it selfe 2. here may be noted the difference which the fathers make betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which both signifie called but the first is vsed of them which are called and obey not the other of them which are effectually called and obey their calling which difference though it may well be obserued here yet it is not derpetuall as Math. 22.19 Many are called and fewe chosen the word is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza 3. not much vnlike is Origens distinction betweene electus and vocatus elected to be an Apostle and called to be an Apostle Iudas was an Apostle called but not elected which distinction if by election be vnderstood predestination it holdeth well otherwise in respect of the outward calling Iudas was both elected and called to be one of the twelue Tolet. 4. the difference which Augustine here noteth betweene vocari and congregari to be called and congregate or gathered together is not generally true the first he thinketh to be peculiar to the Church of Christ the other to be vsed of the synagogue and Church of the Iewes for the Prophets in the old Testament doe vse the word of vocation and calling Beza 5. there are two kinds of calling one is generall as to be called to the knowledge of God in what sense it is said many are called but fewe chosen there is a speciall kind of calling as to be called to some speciall office as the Apostle saith No man taketh this honour to himselfe but he that is called of God as Aron Heb. 4.5 S. Paul was called both wayes first to the knowledge of Christ when he was conuerted Act. 9. then he was separated to the office of his Apostleship Act. 13. Tolet. 6. And hereby S. Paul in saying called to be an Apostle noteth two things 1. that he did not take this honour vpon him by intruding himselfe but he was therevnto appointed of God Erasm. 2. he sheweth that the Apostolike dignitie is not attained vnto by any humane merits but by the grace onely and free gift of him that called Perer. ex Thoma Quest. 8. Of the office and calling of an Apostle what it was 1. The word Apostle is taken either aequivoce in an equivocall and improper sense and either in the better sort as Andronicus and Iunta are said to be notable among the Apostles Rom. 16.7 where the word is generally taken for one that is sent or in the worse as some are called false Apostles 2. Cor. 11.13 2. or the word is vsed vnivoce properly and that either in a kind of excellencie as Christ is called our high Priest and Apostle Heb. 3.1 or else it is applyed to the chiefe Ministers of the New Testament which were properly called Apostles Gryneus 2. Hierome maketh fowre kinds of Apostles that is of such as were sent as the word signifieth 1. Some were onely sent from God as the Prophets Isaias Ieremias with the rest 2. Some were ordained of God but by men as Moses consecrated Aaron to be high Priest and Iosuah to succeede him 3. Some are sent by men and not of God as they which enter by corruption and bribes 4. some intrude themselues being neither sent of God nor by men 3. the word Apostle generally signifieth any that is sent yet it properly also expresseth the highest office and dignitie of Apostles in the Newe Testament as S. Paul saith 1. Cor. 12.20 God hath ordained some in the Church as first Apostles secondly Prophets thirdly teachers 4. And though S. Paul were none of the 12. Apostles yet he and Barnabas were also ordained of Christ to be Apostles of equal authoritie with the twelue Quest. 9. Diuerse points wherein consisted the excellencie of the Apostleship 1. The Apostles were such as were immediately called by Christ to preach his gospel through the world as Matth. 28.20 Goe and teach all nations 2. They were such as had knowne Christ in the flesh and were eyewitnesses of his miracles and heard his sermons as S. Iohn saith That which we haue seene and heard declare we vnto you 1. epist. 1.3 And S. Paul though he had not knowne Christ in the dayes of his flesh yet he sawe him now beeing immortall and in glorie by reuelation 3. They had the keies of the kingdome of heauen after a more speciall manner that whatsoeuer they bound or loosed in earth should be bound and loosed in heauen as Peter did bind vp the sinne of Simon Magus and gaue sentence against Ananias and Saphira his wife 4. They had authoritie both to discerne the canonicall Scripture from that which was not canonicall as also to write newe canonicall bookes as Paul Matthew Peter Iohn Iude. 5. They had power to worke miracles to heale all manner of diseases and to cast out deuills yea the verie shadowe of Peter as he passed by was able to heale the sicke Act. 5.15 and the partlets and napkins that were brought from Pauls bodie to the sicke helped them Act. 19.12 6. They had the gift to speake with diuerse tongues and languages Pererius here addeth further that they had another speciall grace that speaking but in their owne tongue yet men of diuerse languages did so vnderstand them as if they had spoken diuerse languages of the same opinion is Erasm. annot Act. 2.8 But Beza well obiecteth that if this had beene so the miracle had not beene in the Apostles speaking but in the peoples vnderstanding neither yet is it to be thought that they spake diuerse languages at one and the same instant as Erasmus obiecteth but that they spake diuersly vnto seuerall people of diuerse languages as they were offred vnto them 7. This speciall prerogatiue the Apostles had to be iudges of men at the latter day as our Sauiour saith Matth. 19.28 That they shall sit vpon 12. seates and iudge the 12 tribes of Israel not that they shall sit as Iudges to giue sentence but by the word and doctrine which they had preached and the world refused shall men be iudged as our blessed Sauiour in this sense saith Ioh. 12.48 He that refuseth me and receiueth not my words the word that I haue spoken it shall iudge him in the last day 8. The Apostles had power by laying on of their hands to giue the holy Ghost which
proceede from a louing minde Tolet. 2. I thanke my God 1. he saith my God not theirs to signifie that their faith was imperfect as Ambrose for in the words following he setteth forth an ample commendation of their faith 2. some thinke he so saith because he acknowledged this benefit that the Romanes beleeued to be as conferred vpon himselfe Tolet. 3. But the manner of the Saints is so to speake as Dauid doth often in the Psalmes ex privato sensu diuinae bonitatis of a priuate and more liuely sense and feeling which they haue of the goodnesse of God and in respect of some singular gifts which they haue receiued Marty so also Chrysostome id magno facit affectu he doth it with a great affection And so the Prophets and other holy men cum qui communis est omnium Deus sibt proprium facientes making the common God of all peculiar to themselues euen as the Lord did call himselfe the God of Abraham Isaac and Iacob tanquam seorsim illorum tantum esset as though he were seuerally their God onely 3. Thorough Iesus Christ. He offreth thanks throrough Christ 1. the meaning whereof is not as Ambrose to giue thanks for a benefit receiued by Christ. 2. but as Origen per Christum tanquam sacerdotem he offreth this sacrifice of thanks by Christ as the high Priest by whom all our oblations are acceptable vnto God for we must take the same way in giuing of thanks which the father doth in conferring graces that as he bestoweth his graces vpon vs in Christ so in him againe we should returne our thanks Aretius 4. For you all 1. not as in their stead as Dauid desired to die for Ionathan but because of them that they had receiued such an excellent gift of faith 2. the Apostle sui oblitus forgetteth himselfe and giueth thanks for the Church Pareus 3. he giueth thanks for them all incipientibus proficientibus perfectis for the beginners for them which profited and proceeded and for them which were perfect Gorrham Quest. 24. How the faith of the Romanes was published through the world 1. Origen by the whole world vnderstandeth the Angels in heauen which did reioyce for the conuersion of men in earth but this sauoureth of his accustomed curious speculations the like phrase the Apostle vseth of the Thessalonians 1. epist. 1.8 Your faith spread abroad in all quarters he meaneth then the world of men not of Angels 2. Hierome maketh this the sense because the same faith which the Romanes had receiued was preached by the Apostles in all the world but the Apostle here doth giue a speciall commendation of the faith of the Romanes 3. therefore here an hyperbole or rather a Synecdoche is to be admitted that many parts of the world are taken for all because the more knowne parts of the world were now subiect to the Romanes so S. Luke saith c. 2.1 There came a commandement from Augustus Caesar that all the world should be taxed Pareus And Chrysostome giueth this reason Rome was quasi in quodam orbis vertice collocata placed as in the toppe of the world whence it might be seene and discerned of all the earth Quest. 25. Of the singular faith of the Romanes 1. First their faith was commendable and famous for the worthinesse and excellencie thereof both for the soundnesse of doctrine which they had receiued as S. Paul testifieth c. 16.17 I beseech you obserue those which cause diuision and dissention among you contrary to the doctrine which ye haue learned and beside their knowledge was ioyned with goodnes and feruent loue as he againe saith c. 15.12 I am perswaded of you that ye are full of goodnes and filled with all knowledge and that yee are able to admonish one another 2. Againe they had many lets and impediments which made their faith the more famous 1. diuitijs delicijs corrupti erant they were corrupt with riches and other delicates and so were hindred from beleeuing 2. qui praedicabant erant piscatores they which preached the Gospell were fishermen and Iewes which nation was odious vnto the Gentiles 3. they taught to worship a man that was crucified 4. vitam exagebant austeriorem they exacted a more strict and austere kinde of life Chrysostome 5. vnto this may be added that the most grieuous persecution of the faith was at Rome and the Christians there were as vnder the paw of the lion and so in greatest danger yet notwithstanding all these lets and impediments they receiued the Christian saith 3. And further the Romane Church is commended in respect of the founders thereof and the planters of their faith which was first founded by S. Paul and then by Peter who both liued and preached there and there ended their life from thence also it is thought that Iohn the Euangelist was banished into the Isle Pathmos Chrysostome therefore thus saith of Rome ob id maximè Romam praedico beatam c. I do chiefely for this count Rome happie because Peter and Paul did so loue it that they taught the faith of Christ there and finished their life among them hom vlt. in epist. ad Roman 4. But concerning the last commendation of the Romanes faith which Pererius produceth that the Church of Rome inviolatam intaminatam conservauit c. hath kept inviolably and pure the faith receiued from the Apostles that it is manifestly false shall afterward be shewed in the places of controuersie Quest. 29. Whether the Church of Rome were first founded by S. Peter 1. It is the receiued opinion of the Romanists that Peter was the first founder of the Romane faith for the proofe whereof they alleadge certaine authorities as of Eusebius who writeth that in the 2. yeare of Claudius Peter came to Rome and there confounded Simon Magus and preached the faith to the Romanes at which time they entreated Marke to write the Gospel as they had heard it from S. Peters mouth Euseb. 2. histor Ecclesiast c. 13.14 likewise Chrysostome affirmeth the same that Peter preached at Rome first qui praedicabant erant piscatores they that preached were fishers ex Perer. Bellarmine to the same purpose also produceth Epiphanius Orosius Leo with others that the faith was first planted by Peter at Rome lib. 2. de Pontif. Rom. c. 1. 2. Contra. 1. Concerning Peters comming to Rome there is great vncertaintie Hierome and Eusebius say it was in the 2. yeare of Claudius But Beda in 15. c. Actor affirmeth it to haue beene in the 4. yeare of Claudius Onuphrius assigneth the 3. yeare of Claudius in Chronic. Damasus saith that he came to Rome in the beginning of Neroes Empire and sate there 25. yeares whereas Nero raigned but 14. yeares in all and he further affirmeth that Peters disputation and combate with Simon Magus was in the presence of Neto the Emperor which Eusebius reporteth to haue beene vnder Claudius 2. Chrysostome speaketh of the preaching of fishermen but not of the first
〈◊〉 〈◊〉 〈◊〉 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
which Bellarmine out of Adrianus Finus lib. 6 flagell Iudcor c. 80. and Damasus pontifical would prooue that S. Marke writ his Gospel first at Rome and afterward turned it into Greeke at Aquilea But this is verie improbable 1. Because the Greeke tongue was then more generally vsed then the Latine and S. Paul writing to the Romanes spake in the Greeke tongue for the reason so also would S. Matthewe haue done 2. If the Greeke were translated out of the Latine why then doe not the Romanists vse a Latine translation answerable to the Greeke whereas their vulgar translation much differeth from the Greeke some where it addeth as Mark. 1.1 the name Isaia the Prophet is inserted sometime it leaueth out as Mark. 6.11 all that clause is omitted verily verily I say vnto you it shall be easier for Sodome and Gomorrha in the day of iudgement then for that citie sometime it choppeth and changeth as c. 5.1 Garasenes for Gadarens It remaineth then that the Newe Testament was originally written in the Greeke tongue for the reasons before alleaged 3. The questions discussed Quest. 1. Of the word Testament what it signifieth and of what things it must be vnderstood 1. The Hebrew word berith signifieth both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a compact or couenant made betweene parties as Aquila translateth as Hierome witnesseth in Malach. 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a testament or disposition of ones last will as the word is vsed by the Apostle Heb. 9.17 2. Both these acceptions and takings of the word agree vnto the holy Gospel first it is a couenant betweene God and his people the Lord offring reconciliation on his part and requiring conditions to be performed on our part as in the Law obedience and perfect keeping of the lawe so now the obedience of faith in Christ our Mediator and Reconciler It is also a Testament not with any relation vnto vs but onely in respect of the Testator and will-maker Christ Iesus who ratified and confirmed both the Old and New Testament by his death in the one prefigured and promised in the other exhibited and performed the testamentorie tables are the holy Scriptures both of the Old and Newe Testament the witnesses are the Prophets and Apostles the writers also of this Testament the seales are the Sacraments both of the one and the other 3. The Old and newe couenant and Testament are one and the same in substance both in respect of the parties betweene whom the couenant and conuention is made God and his Church and of the ende and scope which is to bring vs vnto the euerlasting inheritance but the manner of dispensation is diuerse according to the condition of the times and the qualitie of the persons 4. This couenant made betweene God and man some distinguish into the couenant of nature and grace but euerie couenant now indeede is rather of grace the naturall couenant made betweene the Creator and Man in Paradise was violated by his transgression and disobedience the couenant which now remaineth is wholly to be ascribed vnto grace and it is either of some temporall grace and benefit and that either generall as was that which the Lord made with Noah not to destroy the world any more with waters Gen. 9. or particular as was the promise made to Abraham to inherite the land of Canaan Gen. 15.18 and that made to Phineas concerning the priesthoode Numb 25.12 either of spirituall graces as of the remission of sinnes and the inheriting of euerlasting life in Christ. 2. Quest. Of the diuerse significations of the old and newe Testament 1. The old Testament is 1. either taken for the doctrine of the lawe which required exact obedience to the commandements vnder the most grieuous commination of malediction vnto the transgressors yet couertly was propounded vnto them the doctrine of repentance and faith in Christ vnder the shadowes and rudiments of the Law which were imposed vpon that people partly to humble them and to bow downe their stiffe necks partly to discerne them from other nations and partly to lead them by the hand as vnto Christ so in this sense the old Testament 1. comprehendeth the doctrine of legall obedience 2. the ceremoniall and ministeriall part of their legall rites and seruice 3. the externall policie and regiment in these respects the old Testament is abolished and the Lord saith he will make a newe couenant with the house of Israel Ierem. 31.31 2. the old Testament is taken for the writings and tables of the scriptures in which sense it is not abolished one iotte thereof shall not perish Matth. 5.18 2. The Newe Testament also is taken diuersely 1. either for the spirituall doctrine which requireth obedience of faith in Christ without any legall obseruations 2. or for the Sacraments as Christ calleth the Eucharist the Newe Testament in his blood in the institution of his last supper 3. or for the writings of the Euangelists and Apostles So it is new 1. because it succeeded the old 2. because it setteth forth the newe doctrine of faith without legall rites 3. it hath new sacraments a new forme of worship a new kind of Church 4. it is confirmed after a newe manner not by the blood of beasts but by the most holy blood of the Blessed Mediator 3. Quest. Of the bookes of the newe Testament their number and authoritie 1. Concerning the number and authoritie of the bookes of the Newe Testament there is no question among the Christians though the obstinate Iewes wilfully refuse them all they are 27. in number which Athanasius in Synops. distinguisheth into these fiue orders 1. the foure Euangelists 2. the Acts of the Apostles 3. the 7. Canonicall Epistles one of S. Iames 2. of S. Peter 3. of S. Iohn and one of S. Iude 4. the 14. Canonicall epistles of S. Paul 5. the Propheticall booke of the Reuelation But all these may be reduced to 3. kinds the historicall doctrinall propheticall bookes as is before shewed in the argument 2. But these books of the New Testament were not alwaies receiued with the same approbation 1. Some were euer held to be of vndoubted authoritie as the 4. Euangelists the Acts of the Apostles the 1. of S. Peter the 1. of S. Iohn all S. Pauls Epistles excepting onely that to the Hebrewes 2. Some were doubted of by a fewe but of the most receiued as the 2. of Peter the 2. and 3. of Iohn one of Iames one of Iude that to the Hebrewes and the Apocalypse But at the length these bookes were receiued and acknowledged for Canonicall by a generall consent 3. Other bookes besides these were priuately receiued by some in the Church and were called Ecclesiasticall as the Acts of Paul the Epistle of Barnabas the Reuelation of Peter the Gospell according to the Hebrews 4. Some bookes were foisted in by Heretikes and more generally reiected of the Church as the Gospell of Andrew Thomas Matthias the Acts of Peter Thomas Matthias and of the
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
9. distinct 31. c. 11. Catetanus and Catharinus in 4. cap. ad Philippens and Erasmus likewise their grounds are out of two places 1. Cor. 9.5 Haue we not power to lead about a wife beeing a sister as well as the rest of the Apostles and Philipp 4.3 I beseech thee faithfull yoakefellow helpe those weomen which laboured with me in the Gospel But neither of these places prooue any such thing The first we refuse not neither vpon Tertullians reason because it goeth before Haue we not power to eate and drinke that he speaketh of such women which ministred vnto them victuals or Hieromes who thinketh because the name sisters is added he vnderstandeth rather other women then their proper wiues as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both a wife and a woman for their wiues also were their sisters in profession or Augustines who saith the Apostle non ducendi sed circumducendi â—ocabulo vsus est vsed not the word of leading to marrie but leading about But the speciall reason why we refuse this place is because at the same time that S. Paul wrote this epistle he counted himselfe among those which were vnmarried 1. Cor. 7.8 This place onely sheweth that S. Paul had power to carrie about a wife as the rest of the Apostles did but not that he vsed this power as likewise he had libertie not to worke as it followeth in the same place v. 6. Or I onely and Barnabas haue we not power not to worke yet he wrought with his hands notwithstanding The other place is rather to be vnderstood of some helper that was most neerely ioyned vnto S. Paul in the worke of the Gospel then of his wife for as Caietane well noteth seeing S. Paul was vnmaried before when he was at libertie and wrote the first epistle to the Corinthians it is not like he tooke him a wife afterward beeing now a prisoner at Rome when he sent this epistle to the Philippians and beside the Syrian translatour putteth it out of doubt who vseth here the masculine gender as Beza noteth which is ambiguous in the Greeke 3. Some other leaue the matter in suspense not determining whether S. Paul were married or not as Origen in the beginning of his commentarie vpon this epistle to which opinion it is safest to subscribe to hold it as a matter indifferent whether S. Paul were at any time married or not seeing it is not expressed in Scripture It sufficeth that he saith he had power to lead about a sister a wife as well as the rest But now Pererius out of some fathers as Hierome Augustine contendeth that it must rather be interpreted a woman beeing a sister for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here vsed signifieth both a woman and a wife which conceit is remooued by these sufficient reasons 1. They in thus reading a woman a sister doe inuert the order of the words which stand thus in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sister a wife if they will haue it a sister a woman that were superfluous seeing the word sister also includeth the other for shee could not be a sister but shee must be a woman too 2. It was more seemely that seeing the Apostles had women in their companie to minister vnto them it was more fit and conuenient that their owne wiues should goe about with them then other women which had not beene without offence 3. Likewise the very phrase of leading about a sister sheweth some authoritie and command such as husbands haue ouer their wiues and masters ouer their seruants as Peter Martyr well noteâ—h the Apostles had power to lead about their owne wiues who were not to forsake their husbands but ouer other women they had not that power 4. And if this were to be vnderstood of rich and wealthie women which accompanied the Apostles and ministred vnto them of their substance they had beene no charge vnto the Churches whether the Apostles came and so this had beene no priuiledge to the Apostles to bring such women with them as should support their charges But the Apostle here standeth vpon his priuiledge and immunitie if he had thought good to haue vsed it that he might as the other Apostles haue lead about a wife Beza So that whether S. Paul were married or not it sufficeth that he might haue taken a wife if he would Morall observations out of the whole Epistle 1. Observ. Of the singular profit that may arise by reading of this Epistle to the Romanes This Epistle hath a double vse either to instruct vs in the right iudgement of the greatest mysteries of Christian Religion as of iustification by faith of the Law of Election of certentie of saluation as also to stirre vs vp to the workes of pietie Origen onely commendeth the reading of the latter part of the Epistle from c. 12. to the ende the other part he thinketh not to be so necessarie as handling onely questions about the ceremonies of the Law but herein I preferre rather the iudgement of Chrysostome who often caused S. Pauls epistles to be read in his hearing euen twice euery weeke argument in epist. ad Roman and Augustine professeth he was much addicted to the reading of S. Paul lib. 7. confess c. 3. It was an auncient vse in times past in the Church that they which were appointed to the Ministerie should get without booke the Psalmes and the prophesie of Isai in the old Testament and the Gospel of S. Matthew with S. Pauls epistle in the new It shall be profitable for euery Christian likewise to follow the same godly vse especially to acquaint themselues with the diuine writings of S. Paul and euery one may say with Chrysostome gaudeo equidem quod spirituali illa tuba frui datum sit I am glad that I may enioy that spirituall trumpet c. in argum ad Roman The first Chapter 1. The text with the diuers readings PAul a seruant of Iesus Christ called to be an Apostle put a part to preach the Gospel of Christ 2 Which he had afore promised by his Prophets in the holy Scriptures 3 Of his Sonne Iesus Christ our Lord. G. made not begotten V.T. or made to him L. of the seede of Dauid according to the flesh not of the seede of Dauid in the flesh T. 4 Declared to be the Sonne of God not knowne T. or predestinate L. or destinate to be the Sonne of God V. in power L. not mightily G. Be. or by power V. according to the spirit of sanctification G. Be. V. not according to the holy spirit T. or the spirit that sanctifieth R. by the resurrection from the dead T. B.G.Be not of the dead euen Iesus Christ our Lord Be. T. not of Iesus Christ our Lord. L.V.R.B. for it must be suferred to the beginning of the third verse and all that followeth must be enclosed in a parenthesis so the Genevens doe transpose it but it is safest to put it in
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
shew that he is God because euerie knee shall bowe vnto him and euery tongue shall confesse him to be God adoration and praise which doe belong onely vnto God are giuen vnto Christ and in that place the Prophet yet speaketh more euidently am not I the Lord and there is no God beside me And here where the Apostle said v. 10. we must all stand before the iudgement seat of Christ v. 12. he saith We must giue account vnto God the tribunall seate then of Christ is the tribunall of God Doct. 7. Of the authoritie of the Scriptures v. 11. For it is written c. The Apostle speaking of our appearing before the iudgement seat of Christ doth not affirme it onely but prooueth it by the Scriptures teaching vs thereby that the Scriptures and written word of God are the only rule and line of our faith and that nothing ought to be imposed vpon the Church as a matter of beleefe but that which is warranted from thence the Scriptures are able to make the man of God perfect 2. Tim. 3.17 he then that seeketh any doctrine beside that which is taught in the Scriptures as not content with that which is perfect would adde further that which is superfluous idle and vnnecessarie Doct. 8. That no kind of meate is vncleane in it selfe v. 14. I knowe c. that there is nothing vncleane in it selfe c. All kind of meats then which are appointed for the food and nourishment of mans bodie are in themselues lawfull and cleane beeing receiued with giuing of thankes And if they be lawfull and cleane the restraint of them by any prohibition for religion and holines sake is superstitions and inclining to Iudaisme It is the mind onely and opinion that polluteth and defileth meats so the superstition of Papists in making conscience of some kind of meates is so farre from making them more holy and acceptable vnto God that they thereby defile and pollute the good creatures of God they should therfore remember that charge which was giuen vnto Peter from heauen Act. 10.15 What God hath cleansed pollute thou not 5. Places of controversie Controv. 1. Whether to abstaine from certaine meates be an act of religion and a part of Gods worship or a thing in it selfe indifferent The latter is affirmed and maintained by Protestants the other is stifly defended by the Romanists but that the state of the question may better appeare first the diuerse kinds of fasting and abstinence are to be considered 1. There is a naturall abstinence which is onely from such meates as agree not with the stomack and are enemies to the helth of the bodie 2. A morall abstinence is from such meates and drinkes as a man findeth to distemper him and to disturbe his memorie and other faculties of his minde as the drinking of wine and strong drinke 3. A ciuill and politike abstinence is to refraine eating of flesh some certaine daies for the maintenance of navigation and the vtterance of fish and for sparing the breed of cattell as the Lenton fast is now kept in England 4. There was beside these a Iudaicall fast which was of two sorts either a totall and generall abstinence as from swines flesh and other meates counted vncleane by the law or an abstinence for a time which was either generall of the whole nation as to abstaine from eating of vnleavened bread for seauen daies in the feast of the Passeouer or particular of some professed persons as of them which had taken vpon them the vow of the Nazarites which was neither to take wine nor any strange drinke See the law of the Nazarites Numb 6. 5. Beside these there was an hereticall fast and abstinence of such as abstained from certaine meates counting them euill and vncleane in themselues which was the opinion of the Manichees and Tatiane heretikes which kind of impious abstinence the Apostle speaketh against 1. Tim. 4. 6. Adde vnto this the superstitious abstinence of the Papists which make the fasting and refraining from fleshmeates vpon the fift and sixt day of the weeke and in the time of Lâ—uâ— to be a necessarie part of Gods worship and a thing meritorious and satisfactorie This is the abstinence that now is in question 7. Yet a religious fast we acknowledge which is when vpon some daies appointed by the Church publikely or when any are disposed priuately to fast the more feruently to giue themselues vnto praier which the Apostle speaketh of 1. Cor. 7.5 But this is done without any opinion of merite or holines in the act it selfe but as it helpeth and confeâ—â—eth to a spirituall end the more earnest invocation of God and humble supplication before him 8. There was also a scrupulous kind of abstinence in the primitiue Church when some Christians did abstaine of conscience from eating things which were consecrate to Idols of the which S. Paul entreateth 1. Cor 8.10 Now the fast and abstinence which is controverted betweene vs and the Papists is the superstitious fast before the 6. whose opinion is this that to abstaine from flesh and other kinds of meates in the time of lent and vpon other daies of restraint is a necessarie part of the diuine worship meritorious and satisfactorie habet meritum satisfactionem apud Deum it meriteth and satisfieth before God c. Tolet in his annotations here and the precept of fasting obligat sub peccato mortali bindeth vnder the daunger of mortall sinne we will examine some of their reasons Argum. 1. The Apostles by their synodicall decree prouided that they should abstaine from certaine meates as strangled and blood Ans. 1. The Pastors of the Church haue not now the same power and authoritie to make Canons to bind the conscience which the Apostle had who were guided by the immediate direction of the spirit 2. they did not enioyne abstinence from flesh-meate egges milke and such like as the Romanists doe but onely from such meates as were forbidden by the law 3. neither did they enioyne this abstinence as a part of the divine worship for then it should bind still but onely for a time to avoid offence in respect of the Iewes newly conuerted Argum. 2. Those things which the Church commandeth are necessarily to be kept and observed for our Sauiour saith he that heareth you heareth mee c. But such is the Ecclesiasticall law and precept of fasting Ergo c. Ans. 1. Not euery thing the Church commandeth is to be obserued as a part of Gods worship but those things onely which the Church propoundeth by the warrant and authoritie of Gods word and so is our Blessed Sauiour to be vnderstood otherwise whosoeuer preacheth any other Gospel or any thing contrarie thereunto is to be held accursed 2. neither are we to regard what the false and Antichristian Church now commandeth no more then our B. Sauiour and his Apostles did hold themselues bound to the superstitious decrees of the Pharisies Argum. 3. The law of fasting is
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
Marcionites Libertines and others 4. contr Of the authoritie of the Scripture that it dependeth not vpon the approbation or allowance of the Church 5. contr Against the invocation of Saints 6. contr Of the certentie of saluation against the Popish diffidence and doubtfulnes 7. contr Against the power of freewill in spirituall things 8. contr Whether the Apostles excusing of himselfe doe derogate from the authoritie of this epistle 9. contr That the Scriptures are perfect and absolute containing whatsoeuer is necessarie to saluation both touching doctrine and manners 10. contr Against the Popish sacrifice of the Masse which the Papists make the peculiar act of their Priesthood 11. contr Against the superstitious order of Monks and Friers 12. contr That miracles are not necessarie in the Church 13. contr Against the vaine pompe of the Popish pontificall ornaments 14. contr Of the idle boastings and vaine-glorious excursions of the Iesuits 15. contr Against the pompous processions and Persian-like traine of the Popes Legats and Cardinals 16. contr Against the Anabaptisticall communitie 17. contr Against the invocation of Saints 18. contr Against the merit of praiers Controversies out of the 16. Chapter 1. contr Against cloistered Nunnes 2. contr The Church not alwaies visible and consisting of multitudes 3. contr All doctrine is to be examined by the Scriptures 4. contr That Papists not Protestants serue their owne bellie 5. contr That Protestants are no schismatikes 6. contr Why the Gospel was kept secret so many yeares vnder the kingdome of Antichrist against the obiection of the Papists 7. contr Against the Popish doxologie ascribing glorie with Christ vnto the virgin Marie 8. contr Whether S. Peter were euer at Rome and continued there Bishop 25. yeares The summe of the Controversies handled in this Commentarie beside Doctrines and Morall observations maketh in all about 290. The Questions and Controversies summed together make toward a thousand beeing in all 950. This COMMENTARIE by Gods gratious assistance was finished April 10. Ann. Dom. 1611. anno aetatis Authoris currente 48. To God onely wise be praise through Iesus Christ for euer Rom. 16.27 The Printer to the Reader Whereas the copie was in many places darke and obscure as beeing but once written as it was first framed by the Author neither could he be present himselfe to ouersee the worke I pray thee Courteous Reader with patience to amend the faults which fell out to be more then either we had thought or could by our diligence which was not wanting preuent The first figure sheweth the page the other the line exp signifieth to put out r. read f. for Pag. 2. lin 30. for S. Matthew read S. Marke p. 5 25. r. letter 6 29 r praeponit and f. propoundeth preferreth p. 12 3.r which in f and 〈◊〉 3 29 f. Ianuarie r. December 14.56 r. how often 15 20 of the 16 f. officer r ofineâ— 18. r Hortiensiâ— l. 28. exp and. p. 20. r. Phrygia paccaltana 24 r. ipsius Corinthi 26 parte s. puto 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34 3. r. of his 37. r opponit 39.12 r. finite f. infinite 41. r. advers Praxeam 42.17 significatur 45.30 collato 44.61 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. r. illo 45.20 f. he saith â— he saith not 16 25. r incontaminatam 47.40 r quidam 52.56 r it that is the Gospel 56.3 〈◊〉 601.7 r 〈◊〉 eat f immiserat 62.54 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best thing liuing and eternall and the heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 64.3 r consecutive 67 21. it exp 70.36 r. and is not 71.1 r de placit 43 Midata 72.35 incorruptible 36. r. pro f pio 75.14 r. actiones f. notimâ—â— 50 and f. end 76.57 r depriving 77.9 r. ea parte 21. r. as with 81.24 pâ—â—naâ— exp 37. impr be 82.29 impugnatio 83.33 Venerecu 8â— 27 implacable 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—0 45 Mahometane 91.2 r. in elatione 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—3 21 r. conversation 38. satisfaction 96 34. Tharasius 107 56. furnished 110 19. proposition 111.9 strange 117.17 maintained f. mentioned 120 46. r not now 121. â—9 r. esse 122.32 in doing 127 43. r. circumcision f. remission 131.4 carnall f. morall 141 â—7 Apostolici 40. Christians f. heathen 1â—4 4. then f. that 156.51 their f. then 56. meriteth not 57 accepertâ—nt 162.30 denieth f. decreeth 166 6 treated of 169.25 satisfied f. â—o testified 170.31 framing f. straining 172.40 ipsam 174.9 of f if 180 49 qua f quia 52. vertue f. veritie 181.5 Catharinus 15 antididagma 184.20 whereas f wherein 188.23 and yet f. nor yet 189 53. execration f. operation 56. r. is not 194.6 application 13. amplified 196.42.16 f. 6.201.18 iustificandi 23. oppositions 204 30. exp of 206.12 exp not 208.15 foreshewer f. foreshewen 55. quae f quia 209 26 it is euident f it was euideÌ„tly 213.51 retracteth f returneth 216.1 we not haue 47. should not 229.36 is ioyned 230.24 Gods grace f. his 233.50 we f. he 51. vnto him 234.33 positiuely f. passiuely 35. rendreth f. readeth 49 sinned not 237.7 the one f. the other 241.29 forth f. faith 244.55 might f must 247. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 39 exp place 250.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17. Phoâ—â—s 256 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 257.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 54. one f our 263.29 obfuscationem 34. depravation 266.23 m f an 270 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 53.1.3.24 f. 2.14.272.20 if men were f. of men 277.4 forme f. former 278.20 and to come f the come 28. out of a vessell not originally c. 279 23. is for 47. a weake consequent 286.13 and f. on 290.12 exp if 50. birth f both 29â— Flacius f. Florius 293 8 omittendo 45. severall f. severe 295.55 observeth f. ascribeth 298.14 forme of f. former 301.17 vnto f. vpon 302.12 cura 303.41 was in those f. or those 307.28 life f death 309.34 â—â—der f order 45. maketh f. worketh 313.30 propounded f. provided 52. minde f. word 315.42 defect f. desert 49. the woman is free 319.28 exp of 320.12 dum f. nondum 321.12 depraved 19. cum hominibus 24. repeated 322.17 the things which 18. some f. foure 29. prisons f persons 324 2◠〈◊〉 328.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44. the present 333.27 expositum exposed 38. potuit non mort 334 vet f. not 24. prioribus f principibus 335.27 regulâ—breâ—â—er 336 21. warre f. marrie 337.29 accepted 338.17 as of one 340.11 ad Eustâ—ch 341.56 preparatorie 344.51 in f. to 351.25 some f. sinne 352.21 ioyne f. coine 355.38 contumacie f continuance 365.37 creature f. nature 368.11 restored 27. Hexemer f. Hypertum 373.50 waite f. waile 375.57 in f. not 376.20 interpellare 45. impatient 377.11 expositions 49. neither f. either 380.11 arithmeticall 15 not in 492.23 perfited f. excepted 57. whatsoeuer 395 37. ouerthroweth 397.11 wall f. will 398 51 ad gloriam 400.51 as long 401.8 are mentioned 404.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
other Apostles which were iudged to be Apochryphall bookes and of no authoritie 1. because in the writings of those which succeeded the Apostles no mention is made of them 2. the stile is diuerse from the stile of the Apostles 3. and the doctrine contained in those bookes dissenting from the doctrine of the Apostles 3. Beside these two latter sorts of bookes all the rest are vndoubtedly held to be Canonicall and of equall authoritie and therefore that distinction of Sixtus Senensis is to be taken heede of who calleth some bookes of the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 canonicall of the first sort some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 canonicall of the second sort which were sometime doubted of for by this meanes should they not be of equall and the like authoritie And beside he saith that these latter were held by some of the fathers to be Apochryphall bookes vnderstanding Apochryphal bookes for such as had an hid and vnknowne author But indeede the Apochrypha are so called not for that their author was vnknowne for then diuerse of the Canonicall bookes should be Apochrypha but because they were of an hid and obscure authoritie in which sense none of the fathers euer held any of the Canonical bookes of the New Testament to be Apochrypha 4. As the Heretikes brought in counterfeit bookes of their owne into the New Testament so they reiected diuerse parts of the Canonical bookes 1. Faustus the Manichie held diuerse things to be false in the New Testament Augustin lib. 33. cont Faust. c. 3. 2. The Ebionites receiued none but the Gospel according to Saint Matthew Iren. l. 1. c. 26. 3. the Marcionites onely allowed S. Lukes Gospel Epiphan haeres 42.4 the Acts of the Apostles and S. Pauls epistles the Tatiane and Seueriane heretikes reiected Euseb. l. 4. c. 29. 5. Marcion and Basilides the epistles to Timothie Titus and to the Hebrewes Hierom. praefat ad Titum 4. Places of doctrine in generall 1. Doct. Of the excellencie of the Newe Testament aboue and beyond the Old 1. It excelleth in the the matter and doctrine the law promiseth life onely to those that keep it the Gospel vnto those which beleeue in Christ Rom. 10.5 6. 2. In the subiect the lawe was written in tables of stone but the Gospel is written by the spirit of God in the fleshie tables of our hearts 2. Cor. 3.2 3. In the end the old Testament was the ministration of death and the killing letter the other is the ministration of the spirit which giueth life 2. Cor 3.6 7. 4. In the condition and qualitie the law imposed the hard yoke and seruitude of ceremonies which was impossible to be borne Act. 15.10 but Christs yoke is easie Math. 11. which of seruants adopteth vs to be the sonnes of God Rom. 8.15 5. In the minister Moses was the typical Mediator of the Olde Testament but Christ the Lord and builder of the house is the Mediator of the New Heb. 3.3 6. In the fruites and effects the Old Testament could not purge the conscience from sinne but the sprinkling of the blood of Christ purgeth the conscience from dead workes Heb. 9.13 14. 7. In the manner the old Testament was folded vp in types and figures as Moses vailed the glorie of his face but now we see the glorie of the Lord in the Gospell with open face 2. Cor. 3.18 8. In the ratification the old Testament was confirmed with the blood of beasts the New by the death of Christ quest 17.18 9. In the seales the old was attended vpon by bloodie sacrifices and other such like hard Sacraments as circumcision which was painefull to the flesh the New hath easie and vnbloodie sacraments as the seales neither so many in number namely Baptisme and the Eucharist 10. Another excellencie is in persons whom this New Testament concerneth which is not giuen onely to one people and nation as the old was but vnto the Catholike Church of God dispersed ouer the face of the earth as the Apostles are commanded to goe and teach all nations Matth. 28.19 In these respects the Apostle thus giueth preheminence to the New Testament before the old Heb. 8.6 he hath obtained a more excellent office in as much as he is the Mediator of a better Testament which is established vpon better promises Not that Christ was not Mediator also of the old Testament for without him neither can there be any Church nor couenant made with the Church but because Christ but shadowed forth in the old Testament is more fully reuealed and manifested in the New 5. Places of confutation 1. Controv. Against those which thinke it is against the nature of the New Testament to be committed to writing Of this opinion are certaine of a fantasticall spirit which to this purpose abuse that place of Ieremie 32.33 I will write my lawe in their hearts and that of S. Paul 2. Cor 3.3 You are our epistle written not with inke but with the spirit whence they would inferre that the Newe Testament is not to be written but that it consisteth in reuelation and the instinct of the Spirit Contra. 1. If the Newe Testament were not to be extant in writing then the Apostles had done a superfluous and vnnecessarie worke in writing the bookes of the Newe Testament whereunto they were directed by the spirit of God and S. Iohn is directly commanded to write Apocal. 14.13 and S. Paul saith that all Scripture is giuen by inspiration 2. Tim. 3.16 The spirit of God then mooued them to put in writing these holy bookes of the Newe Testament which are part of the Scripture 2. It followeth not because the Lord writeth the Gospel in our hearts by his spirit that therefore it is not to be written for by the writing thereof which is preached and read saith is wrought in the heart by the operation of the spirit as the Apostle saith Rom. 10.17 that faith commeth by hearing and hearing by the word And againe the Prophet there sheweth a difference betweene the lawe and the Gospell the law gaue Precepts but could not incline the heart to obedience but the Gospel doth not onely command faith but by the operation of the spirit worketh the same thing which it requireth 3. In the other place of the Apostle 1. they would make the Apostle contrarie to himselfe as though he should speak against the writing of Euangelical precepts whereas the Apostle did write that very epistle with inke 2. he speaketh not of the Gospel but of the Corinthians whom he calleth his Epistle 3. and by the latter in that place he vnderstandeth not the writing with inke or such like but the externall doctrine without the grace and life of the spirit such as the doctrine of the Law was 2. Controv. Against the Romanists which hold that the writing of the Gospel and other Scriptures is not simply necessarie to saluation First we will examine the arguments which are brought by them to confirme this their
leaueth it in doubt whether this defect in the style were to be ascribed vnto Paul himselfe or to Tertius his Scribe 2. Hierome although he be variable and diuers in this matter yet thinketh that S. Paul though he were eloquent in his owne tongue yet hath no pure Greeke style but such as the Cilicians vsed and was very full of Hebraismes 3. Yea S. Paul himselfe seemeth to acknowledge his want of eloquence 2. Cor. 11.6 Though I be rude in speaking yet am I not so in knowledge 4. and S. Peter saith of S. Pauls Epistles that many things therein are hard to be vnderstood Thus it is obiected against S. Pauls style Contra. 1. The reason why S. Paul seemeth sometime to breake off abruptly and leaue his sentences imperfect is because of the sublimitie depth of those great mysteries which he handleth whereby he is forced often to breake forth into admiration as Rom. 11.33 O the deepenes of the riches both of the wisdome and knowledge of God how vnsearchable are his iudgements c. And this proceedeth also from the earnestnes of the apostle that sometime he seemeth extra se raptus to be rauished beside himselfe Martyr But as for his Scribe Tertius it is not to be thought that he writ otherwise then S. Paul endited and therfore the style and manner of writing is to be imputed to Paul the author not to the writer which is such that as Beza wel inferreth nihil pâ—ruisse de tantis rebus non modo divinius sed ornatius aut accommodatius dici nothing could be more diuinely or elegantly saide of so great matters c. And this diuine kinde of writing which is frequent with the Apostle to fall into admiration and other such like affectionate speaches Origen well expresseth with this similitude that it fareth with the Apostle in treating of such diuine things as with a man that is brought into a Princes palace and lead out of one chamber into an other to behold the glorie and beautie thereof which while he taketh a diligent view of he is astonished and beginneth to wonder forgetting vnde illuc venerit aut quâ egressurus sit whence he came in thither or how he should got out againe ex praefat Martyr 2. And as touching Pauls Cilician speach it was fit and conuenient seeing S. Paul did write not onely to the learned but vnlearned also that he should attempes his speach to the capacitie and vnderstanding of all and because the Hebrew Scriptures were translated into the Greeke tongue which the beleeuing Gentiles were conuersant in it was also meete that the Apostle should so frame his Greeke style as that it might haue some relish of the Hebrew tongue out of the which the Scriptures were translated 3. Neither doth S. Paul acknowledge any imperfection in his speach or writing which he was perswaded he endited by the spirit of God but he so confesseth by way of concession because the false Apostles obiected against him the weaknes of speach so he saith thus much in effect admit it be so num rerum scientiam etiam mihi adimetis will ye also denie vnto me the knowledge of things 4. S. Peter doth not impute the hardnes of S. Pauls epistles to the obscuritie of the style but rather to the sublimitie and profunditie of the great mysteries which he treateth of which must needes be hard vnto our weake vnderstanding neither were his epistles hard but onely some things in his epistles and that not to all but to the vnstable and vnlearned who peruerred those things to their owne destruction 2. Pet. 3.16 Gryneus So that notwithstanding any thing obiected against S. Pauls style it appeareth to be answerable vnto the matter which he writeth of that as he entreateth of high graue and diuine matters so is his speach graue diuine peircing as Hierome himselfe confesseth that when he read S. Paul non verba sed toniâ—ru percipere that he perceiued thunder rather then words And Origen likewise though sometime he extenuateth S. Pauls style yet thus excellently writeth thereof against Celsus lib. 3. Sat scio si se attente illorum lectioni dederit aut admirabitur mentem viri vulgari dictione egregias complecti sententias aut nisi admiratus fuerit ipse ridiculus videbitur I know well if he read the Apostle well either he will wonder that such excellent matter is contained in so plaine speach or if he wonder not at it he will shew himselfe ridiculous 3. The questions and doubts discussed 1. Quest. Whether S. Paul were the Author of this Epistle Beside the generall consent of the Church of God both in times past and now that this Epistle was written by S. Paul as Ireneus lib. 5. cont Valent. Hierom. epist. ad Paulin. Eusebius Ecclesiast histor lib. 3. c. 3. with diuers others of the Fathers doe acknowledge this diuine Apostle to be the author it thus appeareth by better euidence out of the booke it selfe 1. By the inscription of the Epistle where the name of Paul is prefixed as in all other his epistles sauing that to the Hebrews in the which he concealeth his name as Hierome saith propter invidiam sui apud eos nominis because his name was enuied among them catalog scriptor 2. But beside the inscription of his name this Epistle endeth with that vsuall salutation which S. Paul annexeth in the ende of all his Epistles The grace of our Lord Iesus Christ be with you all Amen Rom. 16.24 which forme of salutation written with S. Pauls owne hand was his signe and marke in euery epistle 2. Thess. 3.18 Paraeus 3. Beside the style of the epistle and the matter agreeable to other writings of the holy Apostle doe euidently proclaime him to be the author Gryneus in c. 1. v. 1. 4. And it beeing resolued vpon that S. Paul was the author it followeth that this Epistle is of Canonicall authoritie because it was written by the spirit of God speaking in Paul for he saith I thinke that I haue the spirit of God 1. Cor. 7.40 and that Christ spake in him 2. Cor. 13.3 and that he receiued not his doctrine from man but by the reuelation of Iesus Christ Gal. 1.12 2. Quest. Of the birth the life acts and death of S. Paul 1. For the place of his birth Hierome thinketh that he was borne in Giscalis a towne in the tribe of Beniamin which beeing taken by the Romanes he then remooued with his parents to Tarsus but this agreeth not with S. Pauls owne narration that he was borne in Tarsus a citie of Cilicia Act. 22.2 which if it had not beene so his aduersaries would haue intrapped him and detected him of an vntruth 2. For his kinred he himselfe testifieth that he was of Israel an Ebrew of the Hebrews of the tribe of Beniamin Philip. 3.5 3. For his education he was brought vp vnder the feete of Gamaliel Act. 22.3 who was of great authoritie among the Iewes as it
appeareth Act. 5. where the whole Councell followed his sentence by profession he was a Pharisie Philip. 3.5 which was the most tolerable sect among the Iewes 4. Concerning his life and conuersation euen before his conuersion he did lead an vnblameable life touching the law beeing very zealous in defending the rites and ceremonies thereof but he was withall a most fierce persecutor of the Church of Christ Philip. 3.6 and after his conuersion he was a zealous a preacher of the Gospel 5. Touching his gifts he was not onely learned in their owne law but also well studied in humane learning as appeareth by the alledging of forten testimonies as of Aratus Act. 17. of Menander 1. Cor. 15. of Epimenides Tit. 1. He excelled in the gift of vtterance and had a singular grace of speach as is euident by the Apologies and extemporall speaches which he made Act. 22.23 Beside he was forceable in perswasion pithie in argument and readie in disputation as appeareth by the conflicts which he had diuers times with the Iewes and with the Philosophers at Athens Act. 17. His labour and paines was answerable to his gifts the grace of God was not in vaine in him for he laboured both by writing and preaching more then all the Apostles beside 1. Cor. 15.10 he caused the Gospel to abound from Ierusalem to Illyricum Rom. 15.19 euen vnto Spaine v. 24. in all Asia minor and in the most famous countries of Europe he preached the Gospel of Iesus Christ. 6. Now concerning the ende of this holy Apostle in the 23. yeare of his Apostleship after his conuersion which is held to haue beene in the 3. yeare after the ascension of Christ in the 20. yeare of Tiberius in the 2. yeare of Nero he was carried prisoner to Rome and there remained in free custodie two yeares from thence it is thought he was deliuered and went and preached the Gospel in the West parts as Hierome collecteth out of that place 2. Tim. 4.17 that the Lord deliuered him out of the lyons mouth meaning Nero that by me the preaching of the Gospel might bâ— fully knowne and all the Gentiles might heare Afterward in the 14. yeare of Nero and the 35. of his Apostleship and 37. after Christ ascension and from the natiuitie of Christ 70. he was beheaded at Rome and during his bonds he writ 7. of his Epistles but whether in his first or second bonds it is vncerten Paraeus Aretius thinketh he wrote them in the time of his first imprisonment but that is not so certen But there are other particular matters recorded which fell out in S. Pauls death which are not of like certentie Hierome thinketh that S. Paul and S. Peter suffered in one day at Rome and some adde that when he was beheaded in stead of blood there issued forth milke to shew his innocencie August in orat de sanctis But Nicephorus reporteth a thing more strange that Paul before he suffered had conference with Nero and told him that he would returne vnto him the third day after and so his shadow appeared accordingly which Nero catched at but it fled from him Niceph. l. 2. c. 36. The first of these is probable though not necessarie to be beleeued the second is not impossible though of no great certentie the third seemeth to be fabulous as many such miracles haue beene deuised in former times of the Saints to encrease superstition Aretius 3. Quest. Of S. Pauls place of birth 1. Absurd is the opinion of the Ebionites as Epiphanius reporteth and confuteth their heresie haeres 30. that S. Paul was a Grecian by nation and borne of Greeke parents but comming to Ierusalem he was in loue with the Priests daughter and desiring her to wife he became a Proselyre and was content to be circumcised But this is contrarie to Paul himselfe who affirmeth that he was an Hebrew of the Hebrewes and of the tribe of Beniamin Philip. 3.5 2. Hierome sometime seemeth to be of opinion that Paul was borne at Giscalis a towne of Iudea which beeing taken by the Romanes he departed to Tharsus with his parents and thereupon he was counted of Tharsus libr. de Ecclesiast script but after this in an epistle to Algasia he resolueth that he was borne at Tarsus Beda is of the same opinion that Paul was borne at Giscalis in c. 21. Actor and Andreas Masius in c. 19. Iosua 3. But the more generall and receiued opinion is that Paul was borne at Tarsus and not at Giscalis which is thus confirmed 1. Giscalis was a towne of Galile not of Iudea and taken by Titus the Emperour after S. Pauls death who was crowned with Martyrdome in the 13. yeare of Nero Ioseph l. 4. de bello Iudaic. it was not then taken by the Romanes so long before 2. S. Paul was a Romane borne Act. 22.26.28 that is borne in a citie priuiledged with the Romane liberties but so was not Giscalis Tharsus was as Dio testifieth lib. 47. and Plin. lib. 5. c. 27.3 Ignatius writing to them of Tharsus calleth them cives discipulos Pauli S. Pauls disciples and citizens 4. But the Apostle himselfe putteth this matter out of doubt affirming that he was borne in Tarsus in Cilicia Act. 22.2 4. Quest. Whether S. Paul were noble by birth 1. August serm 15. de verb. Apost thinketh that S. Paul was of noble birth vpon those words Philip. 3.3 Though I might haue confidence in the flesh for it had beene no great matter saith he for the Apostle to haue contemned nobilitie hauing none himselfe And beside he was of the sect of the Pharisies which was a noble sect among the Iewes they were not of the contemptible sort to this purpose Augustine Whereunto this may be added that the high Priest would not haue giuen so great authoritie vnto S. Paul as he did if he had bin of obscure birth or parentage 2. But Chrysostome seemeth to be of the contrarie opinion fuisse Paulum inopem coriarium that Paul was a poore handicraft man a worker of leather hom 4. in 2. epist. ad Timoth And hereof this argument is yeelded that S. Paul was not of noble birth because he was exercised in an handicraft in making of tents and therein brought vp before his calling as may be gathered Act. 18.3 But it was not the vse of noble men to follow such base trades And S. Paul saith not many noble are called 1. Cor. 1.25 which is vnderstood chiefly of the calling of the Apostles 3. The resolution is this that though S. Paul were not noble according to the Romane estimation of nobilitie beeing of an handicraft which suited not with nobilitie among the Romanes yet among the Iewes he was not of vnnoble birth v. ho counted nobilitie by the noblenes of the tribe and the antiquitie of the familie in which respect Ioseph the husband of Marie was noble though a carpenter by his trade as beeing descended of the royall tribe of Dauid So Paul was noble
because he so purposed and promised in his Epistles 3. But he did not visit onely the East Churches but as Eusebius saith it is like ad Evangelium passim praedicandum se denno recepisse that he returned to preach the Gospel againe euery where 4. Yet to Ephesus it is certaine he returned not for he himselfe had told them that they should see his face no more Act. 20.38 And whether euer he were in Spaine it shall be shewed when we come to that place in the 15. chapter 13. Quest. In what yeare after the passion of Christ and of Nero his raigne S. Paul was put to death at Rome 1. Pererius alleadging for his authors Metaphrastes Dyonisius Bishop of Corinth Onuphrius in his Chronicle and Baronius thinketh that S. Paul was martyred in the 13. yeare of Nero his raigne in the 8. moneth and in the 36. yeare from the passion of Christ. 2. Beda vpon the 15. c. of the Acts assigneth Pauls death to the 38. yeare after the passion of Christ. 3. Thomas yet goeth further and saith it happened in the 40. yeare after Christs passion in 2. cap. ad Galat. But if either of these two latter opinions were true S. Paul should not haue suffered vnder Nero which is against the common receiued opinion of all 4. Therefore it is more probable according to the receiued tradition that S. Paul died in the 14. yeare of Nero his raigne and in the 37. yeare after the passion of Christ as Eusebius in Chronic. and Hierom. lib. de script Ecclesiast Pererius obiection that Nero died about the 10. of Iune in his 14. yeare whereas S. Paul and S. Peter suffered the 29. of Iune and therefore they could not be put to death in Neros raigne may be thus answered that it is vncertaine at what time of the yeare or in what moneth Nero died he buildeth onely vpon the coniecture of Onuphrius as hath beene shewed before qu. 6. toward the end whose testimonie is not sufficient to waigh against the authoritie of Eusebius Hierome and others who place S. Pauls death in the 14. yeare of Nero. But Epiphanius is farre wide who thinketh S. Paul to haue died in the 12. yeare of Nero in haer 27. which was the 35. yeare after the passion of Christ who herein is against the opinion of all other 14. Quest. Of Pauls person and of the manner and place of his death 1. Concerning S. Pauls person Nicephorus thus describeth him lib. 2. c. 37. that he was of stature small and somewhat stooping of a whitely face small head comely eyes low eye-browes a comming nose a thicke beard somewhat long full of gray haires as likewise was his head of comely grace shewing some diuine thing to be in him Chrysostome in his homilie de principib Apostol saith that for his stature he was but 3. cubic high whereas a mans vsuall stature is toward foure cubits which if it were so the reason may euidently appeare why the false Apostles said that Pauls bodily presence was weake 2. Cor. 10.10 they might disdaine his person for his small stature 2. For the place where S. Paul was beheaded the generall opinion is that it was in the way Hostrensis where Constantine erected a Temple bearing S. Pauls name and there was he buried But Pererius by the authoritie of Gregorie thinketh that he was put to death ad aquas Salviaâ— in a place called the Salvian waters the matter is not great yet there is more probabilitie for the former opinion 3. It is also generally receiued that S. Paul and S. Peter were both put to death on the same day at Rome But Prudentius in his verses de festo Apostolor and August Tom. 10. serm 4. de fest Apost are of opinion that Paul suffered vpon the same day that Peter did but a yeare after the matter is not great though Gelasius condemne them as heretikes which denie that S. Peter and S. Paul suffered in one day together 15. Quest. What mooued Nero to put the holy Apostle to death 1. Some doe thinke that this was the cause when Simon Magus to prooue himselfe to the Romanes to be a God by the helpe of the Deuill did flie aloft in the ayre by the prayers of Peter the Deuill beeing driuen away that wicked Sorcerer fell downe beeing forsaken of his spirit and so was broken in pieces whereupon Nero was incensed against the Apostle thus Hegesippus lib. 3. c. 2. Ambr. lib. 5. epist. de tradend basilic Arnob. lib. 2. advers Gentil with others But this reason if this report were true as it may be doubted of rather sheweth the cause why Peter was put to death then Paul 2. Chrysostome and Theophylatt vpon the 4. c. of the second to Timothie doe alleadge this to be the cause because Paul had conuerted to the Christian faith Neros butler whome he made great account of and thereupon he commanded him to be beheaded 3. Simeon Metaphrastes in commentar peregrinat Petri Paul affirmeth out of Chrysostome that Nero raged against S. Paul because he had conuerted one of Nero his concubines which afterward refused to haue companie with him But these two may seeme to be but mens coniectures if this had beene the cause Nero would haue put Paul to death at his first imprisonment for then he had conuerted diuers of Cesars houshold whose commendations he sendeth to the Philippians but after this he was enlarged as may be collected c. 1.25 4. Severus Sulpitius lib. 2. giueth an other reason why Nero persecuted Paul to death which was this Nero hauing set Rome on fire and laid it vnto the Christians charge wherof there was then a great number in the citie and this occasion Nero tooke to persecute the Christians and put them to diuers torments some he caused to be couered with beasts skinnes and to be woorried with dogges some were nay led to crosses some were burnt in the night that their fires might qualifie the darknes of the night and in this hoat persecution mooued vpon this occasion Paul was put to death But Pererius confuteth this opinion by this reason this setting of the citie on fire happened in the tenth yeare of Nero as Eusebius noteth in his Chronicle but S. Paul suffered in the 14. yeare of Nero. 5. But we neede assigne no other cause of Nero his rage against this blessed Apostle then this which Eusebius and Hierome both doe touch as is partly shewed before Quest. 12. that Pauls defence was at his first imprisonment admitted and thereupon deliuered because Nero at the first caried himselfe as a gentle Prince but in the end he became a most sauage Tyrant and then his hatred was such against the Christians that Paul could not escape his bloodie hands It was then the crueltie of that bloodie Tyrant ioyned with a wicked detestation of the Christian faith that prouoked this beastly Tyrant to shew his rage in putting to death this holy Apostle we neede not seeke for any further reason And
Simon Magus seeing would by money haue purchased the like power Act. 8. 9. It was giuen them in all their doctrine to be free from error as Christ promiseth Ioh. 16.13 that the spirit should leade them in all truth 10. The Apostles in the knowledge of the mysteries and high things of the Gospel exceeded all other as S. Paul saith Ephes. 17. According to his rich grace whereby he hath beene abundant toward vs in all wisedome and vnderstanding 11. Two other prerogatiues Pererius addeth the one vncertaine the other false first he saith that the Apostles composed and framed the symbole containing the 12. articles of the faith commonly called the Apostles Creede which is not certaine both because some of the articles as that of the descension came in many yeares after the Apostles as is elsewhere shewed and if the Apostles had set downe this rule of faith it is not like that diuerse Churches would after them haue framed so many diuerse formes beside of the Creed 12. But the last priuiledge that the Apostles post acceptum spiritum sanctum fuerint impeccabiles quantum ad peccatum mortale after they had receiued the spirit were without sinne c. for 1. in this sense that distinction of veniall and mortall sinne is not to be allowed that some are veniall in their owne nature by the grace of God all sinnes were veniall to the Apostles and to all other beleeuers but in it owne nature euery sinne deserueth death and so is mortall Rom. 6.23 2. and that the Apostles were apt to sinne is euident by Peters ouersight for the which he was openly rebuked of S. Paul Gal. 2.11 where he saith he was to be blamed 10. Quest. How S. Paul is said to be set or put apart for the Gospel of God The word which the Apostle here vseth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated or set apart 1. Ambrose thinketh that here there is an allusion to the sect of the Pharisies whereof S. Paul was who were so called because they were in a more strict kind of liuing separated from others 2. Whereas S. Paul saith likewise Galat. 2.15 that God separated him from his mothers wombe some interpret ab vtero synagogae he was separate from the wombe of the Synagogue gloss interlin à doctrina Phariseorum from the doctrine of the Pharisies gloss ordinar but this S. Paul expresseth in the words following and called me by his grace Gal. 2.15 3. Hug. Cardin. segregatus à grege he is saide to be separated from the rest of the flocke but so were the other Apostles also 4. Oecumen alij ad alia ego ad Euangelium some were set apart for other things I for the Gospel but this was generall also to all the other Apostles 4. Anselmus he is said to be segregatus set apart prae caeteris discipulis c. in respect of other disciples which were with him then at Antioch when the Spirit said Separate me Barnabas and Saul Act. 13. but the Apostle speaketh of a separation euen from his mothers wombe as he expoundeth himselfe Gal. 2.15 5. As these haue speciall reference to Pauls actuall separation when he was called so others referre it to the electing and foreordaining Paul to this worke in the counsell of God But Origen and Sedulius ascribe this separation to Paul merits that the Lord foresaw his merits and labours which he should take in the Gospel and therefore elected him to be an Apostle But Tolet well confureth this because it is contrarie to S. Pauls owne doctrine Rom. 9. who ascribeth election to the mercie and grace of God and he himselfe professeth that he was called by the grace of God Gal. 2.15 therefore not by any merits 6. Chrysostome vnderstandeth this separation of his preordaining vnto the Apostleship as the Lord likewise saith to Ieremie c. 1.5 Before thou camest out of the wombe I sanctified thee and so inculcat divinam electionem he doth vrge his diuine election that his Epistle might be receiued with great authoritie so also Peter Mart. he sheweth his calling initium habuisse ex praedestinatione to haue taken beginning from Gods predestination which he maketh mention of to shew a difference betweene his calling to be an Apostle who was thereunto also elected and theirs which were called but not elected as was Iudas Hyperi◠And further apponit vitae priori he setteth this against his former life while he was a persecuter all that he did was per accidens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by the way and out of course but this was that whereunto he was ordained Aretius 7. But beside this eternall separation in Gods prescience here is somewhat noted quod Paulus ab alijs Apostolis habuit peculiare which Paul had peculiar euen from other Apostles he was appointed an Apostle to preach among all the Gentiles as it followeth v. 5. for the rest of the Apostles remaining in Iudea he first with Barnabas was separated to preach to the Gentiles Act. 23. Tolet. And so consequently his office was to preach to the Romanes among other Gentiles Aretius Here also he insinuateth his extraordinarie calling to be an Apostle diuers from the rest he was separate from them beeing an Apostle aboue the number of the twelue Mathias was chosen in the place of Iudas and so did but fill vp that number but S. Paul was ouer and aboue Tolet. so S. Paul was separate first vnto eternall saluation then vnto the knowledge of Christ and thereby to be an Apostle Faius 11. Quest. Of the description of the Gospel v. 1 2 3. v. 1. The Gospel of God which was promised c. 1. The Gospel is taken two waies either for the doctrine concerning Iesus Christ which containeth foure things 1. of the comming of Christ in the flesh which comprehendeth the whole historie of the incarnation of Christ and all his acts both his holy sermons and speaches and his holy and powerfull workes 2. the effects of his comming as the remission of sinne the subduing of the kingdome of Satan the reconciling vs to God opening the kingdome of heauen and the like 3. the third is the veritie of those things which in the Gospel are prescribed to be beleeued the holy doctrine and precepts of the Gospel 4. the obseruation of such things as Christ commanded Matth. 28.20 Teaching them to obserue all things which I haue commanded you Tolet. secondly the Gospel is taken for the publishing preaching and annuntiation of it in which sense the Apostle saith If our Gospel be hid it is hid to thē which are lost 2. Here all the parts of the Gospel are expressed 1. the efficient it is called the Gospel of God to shew that it was no humane inuention Gualter 2. the forme thereof it was promised before as the Apostle saith Gal. 3.23 Before faith came c. we were shut vp vnto the faith which should be reuealed Gryu which promises concerning Christ to come were made vnto the
nations at Rome in so much that Iuvenal calleth it Graecam vrbem a Greeke citie because of the abundance of strangers there Erasmus 2. Beloued of God 1. because God loued vs before any merits of ours gloss ordinar 2. there is a twofold loue of God vna predestinationis one of predestination as it is said Iacob haue I loued Esau haue I hated alia presentis iustificationis another of present iustification as it is also said in the Prouerbs c. 8.17 I loue them that loue me of the former the Apostle speaketh in this place Hugo Cardin. delectis per praedestinationem beloued in Gods predestination Gorrham 3. herein Gods loue is vnlike vnto mans for man loueth vpon some cause or desert going before but God loued vs without any desert of ours Tolet so then the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloued is here taken passiuely not actiuely not for the louers of God but for them which are beloued of God Aretius 3. Called Saints 1. Chrysostome here noteth that thrice S. Paul hath vsed this word called of himselfe v. 1. and tâ—ice of the Romanes v. 6.7 which he doth not superfluously but volent illis beneficij admouere willing to put theÌ„ in mind of the benefit that they should ascribe all to the calling of God and that S. Paul beeing called writeth to those that are called he prepareth them to heare him seeing he was ab eodem vocatus called by the same by whom they were called Aretius 2. they are called Saints that is called â—â— sint sancti to be Saints Tolet. and hereby the Apostle maketh a difference betweene their former state wherein they liued which was vnholy and impure and the condition to the which they were now called to be holy Aretius and hereby is taken away the difference betweene the Iewes and the Gentiles that the Iewes should not exalt themselues aâ— the onely holy people but the Gentiles also were called to the same glorious condition of holinesse Erasm. here the name of Saints non perfectionem denotat doth not note a perfection but signifieth him which was consecrate vnto God Gualter he is counted holy qui affectu tenet sanctitatem which retaineth holinesse in his affection though he haue some imperfections And though there might be some hypocrites and carnall professors among them yet respicit ad meliorem parâ—em he hath respect to the better part of the Church Aretius Quest. 22. What the Apostle vnderstandeth by grace and peace ver 7. In these words is contained the salutation it selfe wherein two things are expressed 1. what the Apostle wisheth vnto them and from whom 1. Grace and peace 1. Origen here noteth that this benediction of the Apostle was nothing inferiour vnto those blessings pronounced by the Patriarkes as the blessing of Noah vpon Sem and Iapheth and Melchisedekes benediction vpon Abraham because Paul also blessed by the spirit as he saith 1. Cor. 7.40 I thinke that I also haue the spirit of God But it is not vsuall in the old Testament to vse this blessing of grace and the reason may be this because the lawe was giuen by Moses but grace and truth came by Iesus Christ Ioh. 1.17 Hyperius 2. By grace Ambrose vnderstandeth remission of sinnes by peace reconcillation with God Lyranus gracia in praesenti gloria in futuro grace in this life present and glorie in the next Hugo gratias agant Deo pacem habeant cum proximo that they should giue thanks to God and haue peace with their neighbours Tolet by grace vnderstandeth donum animae c. a gift of the minde whereby a man is made acceptable vnto God but there is no gift conferred vpon the soule that can make it acceptable vnto God but the grace and fauour of God in Christ therefore by grace rather is signified the grace and fauour of God whereupon followeth the collation of all other graces beside and by peace prosperous successe but especially the tranquilitie of minde which is the speciall fruite of iustification by faith Rom. 5.1 Gryneus and so this benediction answeareth to the salutation of the Angels Luk. 2.14 Peace in earth toward men good will for the mercie and gracious fauour of God is the fountaine of our peace 2. From God the Father and the Lord Iesus Christ. 1. the Greeke construction is doubtfull whether we vnderstand thus the Father of vs and of our Lord Iesus Christ or referre the last clause to the first preposition and from the Lord Iesus Christ whereupon Fransiscus Dauid a Samosetian heretike taketh aduantage that Paul doth not wish grace from Iesus Christ but from the father onely But this cauill is easily remooued for Ioh. 2.2 the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from is repeated from God the father and from our Lord Iesus Christ and so must it be taken here Pareus 2. Some distinguish these two thus that grace is wished from God the father as the author of grace and peace from Iesus Christ who is our reconciler Aretius But Haymo misliketh that and would haue this grace and peace indifferently to be conferred and equally by God the father and the Lord Iesus 3. Tertullian giueth this reason why the title of God is giuen vnto the father of Lord vnto Christ least the Gentiles might hereby haue taken occasion to thinke of the pluralitie of gods but when the Apostle speaketh of Christ alone he saith who is God ouer all blessed for euer Rom. 9.5 Tertullian aduers. Praxeam But the reason rather is this why Christ is called Lord because the father hath committed vnto him all authoritie for he is called the Lord which hath plenarie power and authoritie and yet the father is so called God as that the Sonne is not excluded and the Son is also Lord as that the father be also included and this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord answereth to the Hebrewe Iehouah which sheweth that Christ is verie God with his father Aretius 4. but further the question is mooued why there is no mention here made of the holy Ghost Haymo answereth that intelligitur in donis suis he is vnderstood in his gifts because grace and peace are also the gifts of the holy Ghost so also gloss ordinar But the better answer is that seeing these graces doe equally flowe from the whole Trinitie the Apostle by naming the father and the Sonne includeth also the holy Ghost and sometime he expresseth them all as 2. Cor. 13.13 The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with you all Quest. 23. Of Pauls giuing of thankes for the faith of the Romanes which was published abroad v. 8. 1. In this thanksgiuing fowre things are obserued to whom he giueth thankes to God by whome thorough Christ for whom for you all and for what because their faith was published through the world And this wise beginning S. Paul maketh thus insinuating himselfe that his admonition afterward might seeme to
Vriah to be killed and the same Ioab also was Dauids instrument to number the people though be misliked it himselfe 3. They which giue counsell or any kind of helpe or assistance to the euill for which cause Iehosaphat was reprooued of the Prophet Iehu because he aided the idolatrous king of Israel in battell and here they also are included which doe promote vnworthie and vnmeete persons to office and therefore S. Paul chargeth Timothie to lay hands suddenly on none neither to be partaker of other sinnes 1. Tim. 5.4 They which commend the wicked in their euill doing and so extenuate their sinne as Psal. 10.5 the wicked man is said to blesse the couetous 5. They which by any signe in word or deede seeme to giue consent vnto the sinnes of others as Saul kept their garments which stoned Steuen and to gaue consent vnto his death 6. They which are partakers with others in their sinne and part stakes with them as Psal. 50.18 When thou seest a theese thou runnest with him and art paraker with the adulterer 7. They which doe not rebuke and correct others when it is in their power which was the sinne of Hell who vsed too much connivence and forbearance toward his sonnes 1. Sam. 2.8 They which giue intertainement vnto the wicked as vnto theeues robbers strumpets and such like 9. Such as conceale and keepe secret others sinnes whereby their heart is hardened and so they continue in their sinne Hyper. Quest. 77. Whether all the Gentiles were guiltie of these sinnes which are here rehearsed by the Apostle Many among the Gentiles in respect of the rest were men of ciuill life and gaue example of diuerse morall vertues such among the Grecians were Aristides Phacion Socrates among the Romanes the Scipioes Catoes with others But yet none of them are exempted out of the Apostles reprehension 1. because none of them were free from the most of these sinnes though they were not guiltie of all 2. they wanted true faith and therefore their vertues were but speciosa peccata goodly sinnes 3. And in respect of their naturall corrupâ— disposition euen the best of them were enclined vnto all these sinnes sauing that the Lord bridled in some of them the corruption and badnesse of their nature that there might be some order and gouernement among the heathen otherwise their common wealths would soone haue come to confusion 4. And those which gaue any good example among the heathen were so fewe that they are not to be named among the rest Peter Martyr 4. Places of doctrine v. 1. Paul a seruant of Iesus Christ. Christs seruice is perfect freedome there are three kinds of seruice 1. the seruice of God which is either generall belonging to all Christians which is the seruice of their profession whereof the Apostle speaketh Rom. 6.19 or speciall which is in that vocation to the which any are called whereof see Matth. 25.14 Luk. 12.43 2. Ciuill seruice which may very well stand with the seruice of God see 1. Cor. 7.11 3. there is the seruice of sinne Rom. 8.16 and seruice to please men Gal. 1.10 and this seruice is contrarie to the seruice of God Pareus Called to be an Apostle There are two kinds of calling one is vnto saluation the other is to some office in this life The first is either externall which is generall to all by the light of nature and knowledge of the creatures especiall by the preaching of the word or internall by the inward working of Gods spirit which is peculiar to the elect The calling to some function in this life is either priuate as of men to their seuerall vocations or publike which is either Ciuill of Magistrates in the time of peace leaders and Captaines in the time of warre or Ecclesiasticall which is either immediate from God as of the Prophets and Apostles or mediate by men which is either ordinarie such as is the ordination of Bishops and Ministers now or extraordinarie by lot as was the election of Matthias Act. 1. To be an Apostle There is a threefold difference betweene Apostles and other Pastors 1. They were immediatly called of Christ the other mediately are appointed by men 2. in respect of their doctrine and writings both the authoritie thereof they are free from error and are part of the Canonicall Scripture but so are not the doctrine and writings of the other they must be subiect to the writings of the Apostles as also their doctrine was confirmed and ratified by miracles Mart. 3. in their authoritie and office the Apostles were not tied vnto any place but were sent to preach to the whole world but Pastours now haue their particular and speciall Churches Pareus Set apart God the father set apart Paul to be an Apostle Gal. 1.1 and Iesus Christ Act. 9. and the holy Ghost Act. 13.2 these three then are one God for it belongeth onely vnto God to send Prophets and Apostles and Pastors to his Church therefore all such are condemned whome the Lord hath not sent Ierem. 14.15 Gospel of God which is afterward vers 16. and chap. 15.19 and in other places called the Gospel of Christ which is an euident testimonie of Christs eternall Godhead Pareus v. 2. Which he had promised before c. Concerning the Gospel of Christ 1. Euangelium the Evangel signifieth a ioyfull message of the grace of Christ 2. though the Gospel be diuers in circumstance for there is Gospel promised by the Prophets and the Gospel performed by Christs comming yet it is one and the same in substance 3. the efficient and author thereof is God it is called the Gospel of God the materiall cause is Iesus Christ God and man the formall the declaration and manifestation of him to be the Sonne of God v. 4. the end is to saluation v. 16. the effects obedience to the faith v. 5. v. 3. concerning his Sonne here the person of Christ is described to be both God and man Man as he was borne of the seede of Dauid and he was also declared to be the Sonne of God Piscator According to the flesh In that the Sonne of God is said to be made of the seede of Dauid after the flesh it sheweth against the Nestorian heretikes that there are not two Sonnes but one Sonne the same both God and man and that according to the flesh he was made there the propertie of his natures is still reserued against the Eutychians and Suenkefeldians which destroied the vnitie of Christs humane nature By reason of this vnion of the diuine and humane nature of Christ that which was done in one of his natures is ascribed to his whole person and here we are to consider of a threefold communion of the properties of Christs diuine and humane natures one vnto the other 1. some things are really common to both his whole person and natures as such things which belong to the office of the Redeemer as to sanctifie
also that he was endued with an humane soule which though it be not here comprehended vnder the name of flesh yet it followeth by necessarie consequence that hauing an humane bodie he likewise receiued of God a reasonable soule as he himselfe saith Matth. 26.38 My soule is heauie vnto death his diuine spirit was not subiect to griefe or heauines This ouerthroweth the heresie of the Apollinarists which denied Christ to haue an humane soule but affirmed that his flesh was animated by his diuine nature 7. Controv. That the Romane faith is not the same now which was commended by the Apostle v. 8. Your faith is published through the whole world Pererius among other commendations of the Romane faith alleadgeth this That the Romane Church hath kept inviolablely the faith once receiued by the Apostles and therefore the fathers Ireneus Tertullian Opsatus by this argument vsed to confute heretikes because they dissented from the faith of the Church of Rome The Rhemists also alleadge diuers testimonies of the fathers in the commendation of the Romane faith as of Cyprian who saith whose faith was praised to whom misbeleefe can haue no accesse epist. 55. nu 6. likewise Hierome the Romane faith commended by the Apostles mouth will receiue no such deceits nor can be changed possibly though as Angel taught otherwise beeing sensed by S. Pauls authoritie adv Ruffin l. 3. c. 4. Contra. 1. The meaning of these fathers is not to giue such priuiledge vnto the Romane Church as that it should neuer faile in faith for Cyprian though in error himselfe chargeth Stephanus Bishop of Rome with error and Hierome sheweth that Liberius Bishop of Rome fell into heresie catalog and he himselfe reprooueth the custome of the Church of Rome and preferreth the custome of the Catholike Church in all the world◠Evagrio 2. But they giue this commendation of the Romane faith which was commended by the Apostle which while the Church of Rome held as it did vntill those times it could not possibly erre Now beeing fallen from that faith more then any Christian Church in the world it hath lost this commendation which S. Paul gaue of the faith of the Romanes therefore as P. Martyr well saith dolendae magis sunt vices Romana Ecclesia c. this change of the Church of Rome is much to be lamented which beeing sometime so highly commended by the Apostle is now become the seat of Antichrist as at Ierusalem Antioch Alexandria Constantinople which were sometime famous Churches the Mahometarie profession is now receiued and the Christians that are there are addicted to infinite superstitions 8. Controv. That the Pope is not vniuersall Bishop v. 5. By whome we haue receiued grace and Apostleship c. among all the Gentiles hence the Romanists may pretend the Popes vniuersall Pastorship ouer all the world because he succeedeth the Apostles Contra. 1. Other Bishops also as well as the Pope succeeded the Apostles therefore they also may chalenge as well as he to be vniuersall Bishops 2. But neither they nor he doe succeede the Apostles in their speciall calling to be Apostles but in their generall ministerie in office in beeing Pastours and Bishops 3. The Pope chalengeth to be Peters successour not Pauls but Peter was the Apostle of the circumcision not of the vncircumcised Gentiles 4. Gregorie the 1. Bishop of Rome condemneth the title of vniuersall Bishop and thus wrote concerning Iohn Patriarke of Constantinople who affected that title lib. 6. epist. 30. Ego fideliter dico quia quisquis se vniuersalem sacerdotem vocat vel vocari desidevat in electione sua Antichristū praecurrit c. I speak confidently that whosoeuer calleth himselfe vniuersal Priest or desireth to be so called in his pride forerunneth Antichrist likewise in the Africane Councell it was thus decreed the Bishop of the first Sea shall not be called the Prince of Praists or the chiefe Priest but onely Bishop of the first Sea Vniuersalis autem nec etiam Romanus pontifex appelletur c. But no not the Bishop of Rome shall be called Vniversall distinct 100. primae sedis Controv. 9. Against the Popish distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue ver 9. Whom I serue in my spirit 1. The Romanists make this difference they take the first to signifie religious worship due onely vnto God the other to betoken seruice which is giuen vnto Saints and men Bel. lib. 1. de Sanctor beatitud c. 12. Erasmus much dissenteth not sauing that he vnderstandeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be worship which is giuen Diuis aut Deo to Saints or God Contra. That these words are indiffently taken for the same is euident both by the Scripture and prophane writings 1. as the Apostle here saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom I worship so in other places he vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue Act. 10.19 Rom. 7.6 and 12.11 Ephes. 6.7 Philip. 2.22 Pareus And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue is giuen vnto God so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they would haue onely to signifie to worship is vsed of men as in Leviticus 23.7 where it is said thou shalt doe no seruile worke the words are as the Septuag translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise Deuter. 28.48 where it is said thou shalt serue thine enemies the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. likewise these words are in forren writers taken in the same sense as Pet. Martyr sheweth out of Suidas that at the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that the first word afterward was taken to be of the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship So also Xenophon lib. 3. Cyropaid bringeth in the husband thus speaking vnto Cyrus concerning his wife that he had rather giue his life then she should serue the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza also sheweth the same out of Pindarus in Olymp. od 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reward for seruice So that the vanitie of this distinction sufficiently appeareth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is added for more vehemencie and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to tremble because it is the vse of seruants to be much afraide and tremble at the presence of their Masters Erasmus This diuise then will not serue their turne to coine two kinds of religious seruice by this curious distinction one peculiar vnto God the other vnto Saints Controv. 10. That God onely is spiritually to be serued and worshipped v. 9. Whome I serue in the spirit God onely is so to be serued as our Blessed Sauiour saith Matth. 4.10 thou shalt worship the Lord thy God and him onely shalt thou serue Origen saith lib. 1. in epist. ad Roman Nos nullam creaturam sed patrem filium spiritum sanctum adoramus colimus we worship no creature but
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.
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
death of the bodie for Christ doth not separate from Christ but ioyneth more surely vnto Christ. 2. Likewise Chrysostome derideth their conceit which take here anathema in the better part and interpret it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a treasure laid vp for thiâ— had beene no great matter for the Apostle to haue to wished qâ—is delicatulorum hominum sic non optaret the most nice and daintie man might haue so wished Chrysostome and againe in this sense the Apostle woul not haue said à Christo from Christ but coram Christo before Christ Mart. 3. Some referre this wish of the Apostle vnto the time before his conuersion and here are three opinions 1. Some giue this sense that for the zeale of the Iudaicall law he wished then to be separate from Christ and choose to be a persecutor of his disciples Lyran. and the ordinar gloss following Ambrose 2. the commentarie going vnder the name of Hierome saith that the Apostle doth now lament and bewayle his sinne for that before his conversion he wished to be separate from Christ for his brethren sake ex Pareo 3. Tolet preferreth this sense I wished to be an anathema from Christ that is to be a knowne persecutor of the Christians and to be held of them accursed for my brethrens sake Tolet. in commentar But these interpretations faile diuersly 1. this had beene no great matter for Paul yet beeing an enemie to Christ to haue wished for the loue vnto his brethren so to continue still Perer. disput 3. 2. neither had this beene to the Apostles purpose who intendeth by this his wish to shewe his loue vnto his brethren but if he had onely spoken of his desire before his conversion it might haue beene answeared that howsoeuer he might stand well affected to his brethren then his minde was altered now Mart. Perer. 3. The Apostle had taken a vaine oath herein for there was none which doubted of his hatred to the name of Christ before his calling that he needed not to haue confirmed it by an oath Pareus 4. neither doth he lament here for his owne sinne but for the present condition and state of his brethren as is euident v. 4. where he reckoneth vp the auntient priviledges of his nation which they had now depriued themselues of Mart. Pareus 4. Some thinke that the Apostles meaning is that he could haue wished his calling had beene deferred yet and that he for a time had beene separated from Christ and not to haue beene yet called but that his brethren might haue come to Christ before him but the same difficultie remaineth still for if S. Paul might haue wished before to be an anathema from Christ for the glorie of God why not also nowe ex Mart. 5. Some thinke that by an anathema is vnderstood onely dilatio visionis fruitionis Christi a deferring of the vision and enioying of Christ that S. Paul to conuert his brethren to the faith wished still to remaine in the flesh and to be absent from Christ as see the like Philip. 2.23 so Oecumenius Lyranus But this is not to be an anathema from Christ onely to haue the fruition of glorie deferred Perer. numer 12. 6. Some vnderstand this separation from Christ to be indeede depriued of the glorious vision of Christ but they will haue it limited for a time volebat ad tempus privari fruitione Christi he would for a time be depriued of the fruition of Christ for the good of his brethren Thomas in comment But he that is once separated and standeth as accursed from Christ cannot but alwaies so remaine 7. Some thinke that S. Paul spake thus impetu quodam charitatis wishing himselfe to be damned for his brethren by a violent passion of charitie and not well considering what he wished But then S. Paul had sinned if he made such a vowe or wish quadam incogitantia without any consideration or bethinking himselfe it had shewed great rashnesse ex Mart. Pareo 8. Some thinke that the Apostle vseth an hyperbolicall speach when one speaketh more then he intendeth as the Prophet Dauid saith They that hate me are more then the hatres of mine head Psal. 69.4 so here the Apostle the more to expresse his loue toward his brethren doth vse this hyperbolicall speach as though euen for their sakes he wished to be a castaway Dyonis Carthusian But thus they will onely make this a colourable and flourishing speach of the Apostle which was no doubt a zealous and serious wish and desire in him 9. Pareus maketh mention of an odde interpretation which he heard deliuered by one ann 1568. that afterward played the Apostata from Christ who by Christ in this place vnderstood the anoynted Priests alleadging for his authoritie Eusebius who in that prophesie Dan. 9. so vnderstandeth the word Messiah Christ But beside that the word Christ beeing absolutely put without any addition is not so taken in Scripture and Eusebius interpretation is therein distasted and misliked of the best interpreters this had beene a vaine and superfluous wish in S. Paul for in the beginning of his conversion he was odious to the high Priests and euen then they tooke counsell to kill him Act. 9.23 10. There remaine then two expositions which may be ioyned both together in one Chrysostome saith that S. Paul desired priuari fruitione gloria Christi to be depriued of the glorie and fruition of Christ Oecumenius goeth yet further that he wisheth vt per â—eam perditionem glorificaretur Christus that Christ by my vtter perishing may be glorified in the saluation of the Iewes and Cassianus c. 6. collat 23. interpreteth to be an anathema from Christ aeternis addici supplicijs to be addicted vnto euerlasting punishment Both these doe hang one vpon another for he which is depriued of euerlasting ioy is cast downe to euerlasting punishment This then is the Apostles desire aterni boni fruitione privari to be depriued of euerlasting happinesse Martyr excludi ab omni salutis expectatione to be excluded from all hope and expectation of saluation Calvin he wisheth aeternam abiectionem à Christo to be cast off for euer from Christ Pareus abijci in aeternos cruciatus to be cast into euerlasting torment Osiander And that this was the Apostles meaning appeareth by the like zealous desire in Moses who also wished to be blotted out of the booke of life rather then God should haue beene dishonoured in the destruction of Israel both of these were readie suo exitio aliorum saluti subvenire by their destruction to haue helped forward the saluation of others Gryneus Mart. But against this interpretation it is diuersly obiected 1. Obiect S. Paul could not wish to be separated from Christ but he must desire also to be alienated from his loue and fauour which thing to desire it had beene sinne Answ. Chrysostome answereth that the Apostle would not by any meanes be separated from the loue of Christ nam propter Christi
signifieth of it selfe to evangelize that is so bring good tidings so that the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good things may seeme to be superfluous Origen answeareth that one may annuntiare bona bring tidings of good things and yet not bene well as the heretikes which doe professe the Trinitie the Father Sonne and holy Ghost but not syncerely 6. But this is somewhat curious the Apostle doth expresse the Prophets word which signifieth a bare message by the word Evangel or Evangelize more fully to set forth the Prophets meaning the good things which the Gospel bringeth tidings of are the peace of conscience and the spirituall good things both in this life as remission of sinnes iustification and in the next life eternall Quest. 21. Of these words v. 16. but they haue not all beleeued our report c. 1. Chrysostome thinketh this is an obiection made by the Iewes that if the Apostles were sent of God how commeth it to passe that all beleeue not their message and so by this sayling in the message they would except against their authoritie But these words are not obiected in the person of the Iewes they are the Apostles words because he saith our report and he giueth a reason out of the Prophet for Esaias saith But the Apostle indeed preuenteth a cauill of the Iewes or whosoeuer might obiect that if they were sent with so great authoritie from God how it came to passe that all obeyed not their doctrine he answeareth this need not seeme strange because it was foretold long agoe by the Prophet for although faith presupposeth hearing yet hearing alwaies bringeth not faith like as where there is iustification there is vocation but not contrariwise doth iustification alwaies follow vpon vocation 2. They haue not all obeyed c. this the Apostle calleth obedience to the faith Rom. 15. whereupon it is called also the law of faith Rom. 3.27 because it requireth obedience as the law doth but not in the same manner for the law requireth obedience euen of those which are vnwilling but giueth no strength to obey and by that obedience it promiseth life and saluation but the faith of the Gospel maketh vs willing and giueth strength in some measure to obey though not thereby to be iustified Mar. this obedience of faith is twofold 1. in willing receauing and attending vnto the doctrine of faith as it is said of Lydia Act. 16.14 2. and this attentiue obedience in hearing and beleeuing bringeth forth a practicall obedience in life as S. Peter saith 1. epist. 1.14 as obedient children not fashioning your selues to the former lustes of your ignorance Gryneus Quest. 22. Of the saying of the Prophet Isay Lord who hath beleeued c. c. 53.1 cited by the Apostle v. 16. 1. The Prophet hath not the word Lord but the Septuagint whom the Apostle followeth doe infert it by way of explanation for the Prophet in that place turneth himselfe vnto God complaining of the small number of those which should receiue the preaching of the Gospel and somewhat is omitted which the Prophet hath as to whom is the arme of God reuealed which is to be vnderstood de interiori revelatione of the inward effectuall reuelation and expectation of the spirit called the arme of God which is the secret cause why all doe not receiue the Gospel But it was not necessarie that the Apostle should repeate all these words which the Prophet there hath he onely taketh that which was for his purpose 2. Origen obserueth that where the Scripture vseth to aske the question who c. sometimes pro raro aliquando pro nullo ponitur it is put for few sometime for none at all as Psal. 15. who shall rest in thy holy mountaine there it signifieth but few and where the Apostle said v. 6. who shall ascend into heauen that is to bring Christ from thence there it signifieth none at all But here it is taken the first way 3. Our report the Hebrew word signifieth hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Ambrose and Haymo take for the doctrine which the Apostles heard and learned of God as though the meaning should be this who hath beleeued those things which we haue heard of thee but Chrysostome better referreth it to that which was the Apostles preached and others heard quis credidit sermonibus nostris who hath beleeued our sermons so also Beza the Syrian interpreter voci nostrae our voice 4. But whereas the Apostle thus bringeth in the Prophet speaking for Isaias saith this is not so to be vnderstood as though this were the cause of their vnbeleefe because Isaias so foretold Tolet here sheweth a double vse of this word enim sometime it sheweth causam rei the cause of the thing sometime onely a cause of the speach as if we should say this man hath committed murther for the witnesses haue said it this is not giuen as a reason of the thing but of the saying Tolet annot 10. the better answer is that this particle for doth not shew the cause but the consequence for not because the Prophet so said did they not beleeue but because they beleeued not the Prophet so foretold Mar. Quest. 23. Whether all faith come by hearing 1. Obiect Instance may be giuen in infants and those which are deafe and dumbe how in them can it be said faith commeth by hearing Ans. The Apostle speaketh of the vsuall and ordinarie meanes which God vseth to beget faith in them which are of yeares and of perfite sense the reason is otherwise in those which are depriued of the benefit of hearing either for want of yeares or by some other meanes not by their fault God in this case is not tied to outward means which he can abūdantly supply by the inward work of his spirit Obiect 2. Faith also is by miracles and the sacraments also helpe to confirme faith therefore it is not by hearing onely Ans. The working of miracles is neuer separated from the word so neither are the Sacraments ministred without the word and therefore the one of these excludeth not the other the preaching of the word is the principall meanes which is but seconded by the other Faius Obiect 3. Faith commeth by hearing then it will follow that a man by hearing of himselfe may attaine vnto faith and yet we see that many which hard the Apostles preach were not conuerted to the faith Answ. The Apostle speaketh of the outward ministerie of the word as it is ioyned with the inward operation of the spirit ex auditu est praeparatiue ex Deo effective it is by way of preparation by hearing but effectually from God Gorrhan and here the Apostle speaketh of the hearing of the word among the faithfull in whom the grace of God worketh inwardly together with the outward voice Paul Burgens here addition 1. confuteth at large their opinion which affirme that fides est acquisita that faith is altogether procured outwardly sine infusione without the inward
Apostle expresseth the Hebrew word sorer by these two rebellious and gainesaying so also Beza But Iunius parall 19. thinketh rather that the Apostle doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compendiously in one word expresse the Prophets meaning which is set forth in many words in that place Isa. 65.3 a rebellious people which walketh a way that is not good after their owne imaginations a people that prouoke me euer to my face c. all this the Apostle comprehendeth in these two words rebellious and gainsaying 2. By all the day 1. Origen vnderstandeth litterally the day wherein Christ did hang vpon the crosse c. and so a part is taken for the whole gloss ordinar but then it should not haue beene said all the day 2. Haymo interpreteth it to be the whole time Dominicae predicationis of the Lords preaching vnto his passion 3. But Oecumenius better taketh it for all that time which went before since they came out of Egypt so also Gryneus with M. Calvin and others vnderstand all that time since the Lord begunne to take speciall care of this people and thus the Prophets vse to speake as Ierem. 7.13 I rose vp earely to speake vnto you c. but ye would not heare toto tempore legis Mosaicae all the time of the law of Moses Lyran. 3. I stretched out my hands 1. not vpon the crosse as Origen and Ambrose for Christ said before he suffered that he would haue gathered them together as the henne her chicâ—â—us but they would not Martyr 2. neither is thereby onely signified the miracles which Christ shewed and the benefits bestowed vpon them as Haymo and as Gorrhan by the extending the left hand signifieth their protecting from euill and by the right hand the collaâ—â—â— of benefits 3. But hereby we vnderstand generally all those meanes which the Lord vsed not onely by his benefits but by his threatnings promises preaching of his word whereby he would haue called them to repentance Pareus 4. Yet they were still a rebellious and gainsaying people rebellious in heart and gainsaying in their mouth contrarie to those two speciall works of grace before spoken of the 〈◊〉 of the heart and the confession of the mouth Pellican so here three sinnes are set 〈◊〉 in the people their ingratitude that regarded not Gods mercie in calling them 〈◊〉 incredulitie in their rebellion obstinacie in gainsaying three vertues also are described 〈◊〉 seruants of God the Prophets their patience in suffering signified by the stretching out of their hands their perseverance all the day the cause for the which they suffered against a rebellious and gainsaying people 4. Places of Doctrine 1. Doct. A good intention maketh not a good action v. 1. They haue the zeale of God but not according to knowledge Hence it is euident that make a good action it is not sufficient to haue a kind of zeale and good intention for them beleeue had beene excused for putting Christ to death which they did of a blind zeale 〈◊〉 here the Apostle confesseth that they had zeale but it was not according to knowledge â—â— therefore it was a false and erroneous zeale such as they were ruled with that should â—â—â—ke they did God seruice in killing his seruants Ioh. 16.2 Doct. 2. Of the kinds of prayer v. 1. My hearts desire There is oratio mentalis vocalis a mentall and vocali prayer the one onely in the mind the other vttered by the voice of the first our Sauiour speaketh Matth. 6.6 When thou prayest enter into thy chamber of the other v. 9. after this manner pray yee And Saint Paul sheweth them both in this place that his hearts desire was c. he prayeth both with his heart and voice and the praier of the heart is the more principall Doct. 3. How to discerne true loue and freindship v. 2. That they may be saued c. Herein Saint Pauls true affection appeared toward his countrie men the Iewes in wishing their saluation whatsoeuer one freind wisheth vnto an other beside this it is nothing hence it is that Saint Paul in all his Epistles beginneth his salutation with grace and peace this was Abrahams commendation that he had a case to instruct his familie children and seruants in the waies of God Gen. 18.18 Doct. 4. Of the consent betweene the law and the Gospel v. 4. Christ is the end of the law So then herein both the law and the Gospel agree that both of them doe ayme at Christ the law looketh vnto him as the end and the Gospel also requireth obedience to the law but Christ is couertly insinuated in the law but openly shewed in the Gospel the law leadeth indirectly vnto faith and the Gospel as it were indirectly pointeth at the law requyring the obedience thereof not as a cause but as a â—â—â—ie testimonie and consequent of iustification and so that is fulfilled which S. Paul saith Rom. 3.31 doe we then make the law of none effect through faith God forbid yea we est 〈◊〉 the law Doct. 5. Of the difference betweene the law and the Gospel v. 5. He that doth these things shall liue thereby c. Hence may be gathered there differences betweene the law and the Gospel 1. the law commandeth things impossible and not in mans power as in euery point to keepe and fulfill the law the Gospel onely requireth faith and beleefe 2. the law worketh terrour and perplexitie of conscience breeding doubts and questions in the mind who shall ascend to heauen to bring vs thâ—â—â—er who shall descend to hell to keepe vs from thence But the Gospel bringeth comfort and peace of conscience and assurance of saluation 3. the righteousnesse of the law is grounded vpon the law of Moses but the iustice of faith vpon the Gospel this is the word of faith v. 8. Doct. 6. Of the diuerse kinds of calling and sending to preach v. 18. How shall they preach vnlesse they be sent c. Though the Apostle doe here especially speake of the extraordinarie calling such as was this of the Apostles yet it is true of the ordinarie calling of preachers that none must take vpon them to preach vnlesse they be sent of God which is either immediately as the Prophets were so called of God in the old Testament or mediately by the authoritie of the Church or by them to whom it is committed which kind of mediate calling is not in euery Church the same in respect of some circumstances which are left to the libertie of the Church Pareus but yet the same end must be propounded which is the edifying of the Church and none ought to be sent which are not meete for such are not sent of God but runne vncalled and vnsent and as intruders But no man as the Apostle saith ought to take this honour vpon him but he that is called of God Hebr. 5.4 Here I cannot omit that obseruation of Faius who thinketh the sending of Ionas to haue beene ordinarie from the companie of the Prophets
approbation in which sense the Apostle saith 2. Tim. 19. The Lord knoweth who are his the other is taken for a bare prescience and foresight which is not ioyned with such approbation Quest. 4. Of Elias complaint vnto God concerning Israel 1. S. Paul alledging the Scripture as an interpreter doth not tie himselfe strictly to so many words nor to the same order in the place which is here cited 1. King 19. Elias saith they haue killed thy Prophets with the sword which clause is here omitted and he saith in the first place and haue destroied thine alters which the Apostle rehearseth in the second place likewise in these words they seeke my life to take it these last are omitted and the Lord in his answer in that place maketh mention of 7. thousand which neither had bowed the knee to Baal nor kissed him with his mouth which latter is here omitted also by the Apostle 2. Chrysostome noteth how the Apostle in great discretion bringeth in the example of Elias that great Prophet qui omnibus erat in pretio who was highly esteemed of them all whose authoritie they could not gainesay And Saint Paul by this example of Elias doth secretly meete with an obiection because he had giuen instance onely of himselfe before they might haue imputed it to S. Paul as an insolent part as though the whole condition and state of Israel rested in him onely whereunto he answeareth that there might be many more beleeuing Israelites though not knowne vnto them as in the daies of Elias 3. How he maketh request against Israel 1. there are two kinds of request or complaint against one either in complaining of the faults or sinnes committed or in crauing punishment vengeance for the sinne some thinke that Elias complained against them the latter way as Leviben Gorson thinketh that the fire wind and earthquake which were sent before did signifie impitum Eliae the heat earnestnes of Elias that would haue incensed the Lord to punish his people Pet. Martyr also consenteth and would excuse it thus the Prophet was not angrie with their persons but would haue their sinnes punished and he had the spirit of prophesie whereby he knew that the Lord would punish them and so therein his praiers concurre with Gods will Lyranus thus helpeth the matter that he did it not zelo vindictae sed amore iustitiae not with desire of reuenge but in a zeale of iustice non vt punirentur sed corrigerentur not that they should be so much punished as corrected and amended Gorrhan But herein Elias had beene much vnlike Moses that praied for the people and Samuel which said God forbid that I should cease to pray for the people 1. Sam. 12. and our Sauiour Matth. 15. biddeth vs to praie for our enemies 2. Therefore Beza to mitigate the matter translateth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talked with God and thinketh he did only id simpliciter dicere c. rehearse that simply without any other intent which made against Israel But S. Paul vseth this word in the other sense which is to make request as c. 8.16 the spirit is said to make request for vs and v. 34. Christ maketh request for vs. 3. Wherefore this was onely a complaint of the great decaie of religion and of the great impietie of the people Pareus M. Calvin thinketh that he did imprecari interitum wish their destruction so also Gryneus that beside the complaint of the apostasie of Israel there was tacita imprecatio a secret imprecation but this I refused before I therefore rather consent to them which thinke that the Prophet onely vttereth here his complaint vnto God of the generall falling away of the people Osiand postulabat illius auxilium c. he entreated his helpe against the rebellious people Tolet annot 2. Deum interpellat iudicem he calleth God to be iudge betweene them Gorrhan Pet. Martyr obserueth that there are two kinds of expostulation with God one when as simply complaint is made of the iniquitie of the times and the sinnes of the people which it is lawfull to doe the other when as men so expostulate with God as that they shew their discontent and doe charge God as it were with negligence in the regiment of the world but the Prophet here expostulateth with God after the first manner 4. They haue broken downe thine altars c. 1. These were not the altars of the high places for they are commended which cast them downe 2. Nor yet the altars which Ieroboam set vp for his golden calues for they were not the Lords altars 3. Nor yet the altars in the temple at Ierusalem for they were not vnder the dominiō of Israel against whom Elia complaineth 4. Pet. Martyr thinketh they were the altars which had beene erected by Abraham and other of the Patriarkes the memorie whereof yet remained but it is not like that they continued so long 5. and to vnderstand by these altars by a figuratiue speach the true worship of God as Faius Gryneus Pareus it seemeth not to be so proper 6. Haymo thinketh they were such altars as the godly among the tenne tribes Deo edificarunt did build vnto God because they could not goe downe to Ierusalem but these could not be called Gods altars which were built by a priuate authoritie 7. Therefore Osiander better vnderstandeth the altars tuo iussa erecta which had beene erected at the Lords commandement as by the Prophets Samuel Elias who had the Lords extraordinarie direction for the erecting and building of altars 5. And I am left alone wherein Elias error appeared both in complaining as though all the people were fallen away that he himselfe was left alone whereas the Lord had reserued to himselfe a great number though they were not knowne Lyranus giueth the reason quia spiritus non semper tangit corda Prophetarum the spirit alwaies mooueth not the hearts of the Prophets as Elisha saith 2. King 4.27 Her spirit is vexed within her and the Lord hath hid it from me 6. But it will be obiected how Elias could say that none were left but himselfe when Obadiah had hid an hundred of them the answear is that Elias might thinke that they were all destroied by Iezabel from whom he also fled◠Faius Pareus Quest. 5. Of Gods answer vnto Elias 1. Concerning the word here vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. though it properly signified the oracle or answer of God giuen in the Tabernacle from the mercie feare yet it generally is taken for any diuine answer or oracle giuen by God Faius 2. it commeth of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which either hath a large signification which is to be named or called as Act. 11.26 the brethren of Antioch were first called Christians or it is taken more strictly for a diuine answer or direction receiued from God Beza 3. which may be done diuerse waies either in dreame as Matth. 2.11 or by any other revelation as
I beseech you therefore brethren by the mercies of God that ye present giue vp B. G. your bodies a liuing sacrifice holy and acceptable vnto God which is your reasonable service of God G. ad 2 And be ye not fashioned like to this world fashion not your selues G. but be ye transformed Be Gr. not reformed L. or changed G. the renewing of your mind sense L. rods minde Gr. that ye may prooue what the good and acceptable and perfect will of God is 3 For thorough the grace that is giuen vnto me I say to euerie one beeing among you that no man vnderstand thinke S. esteeme of himselfe V.B. be ouerwise L. Be. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to haue an ouerweening opinion as though one knewe more then indeede he knoweth aboue that which is meere to vnderstand but that he vnderstand behaue himselfe discreetly B. according to sobrietie as God hath dealt to euery one the measure of faith 4 For as in one bodie we haue many members but all members haue not the same office action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 5 So we beeing many are one bodie in Christ and euery one one anothers members 6 Seeing then that we haue hauing then Gr. gifts according to the grace giuen vnto vs diuerse whether prophesie let vs prophesie according to the proportion Be. portion G.V. measure B. reason L. analogie Gr. of faith 7 Or an office or ministrie Gr. let vs be occupied in ministring or he that teacheth in teaching 8 Or he that exhorteth in exhortation he that distributeth let him doe it with singlenes B. simplicitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that ruleth with diligence he that sheweth mercie with chearefulnes 9 Let loue be without dissimulation abhorre be abhorring or hating Gr. euill and cleaue vnto good 10 Be louingly affected with brotherly loue one toward an other in giuing of honour goe one before an other 11 Not slothfull in endeauour to doe seruice G. in busines B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in care studie endeavour seruent in the spirit seruing the Lord 12 Reioycing in hope patient in tribulation continuing instant L.V. B. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather to continue with strength in prayer 13 Communicating Gr. distributing G. B. to the necessities or vses Be. of the Saints following hospitalitie giuen to hospitalitie G.B. 14 Blesse them that persecute you blesse I say and curse not 15 Reioyce with them that reioyce and weepe with those that weepe 16 Be like affectioned G.B. thinke the same thing L.A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vnderstood here of the affection rather then of the minde and iudgement see qu. 25. following be not high minded thinke not on high matters Gr. submitting your selues consenting L. A. applying your selues V. cleauing vnto S. making your selues equall G.B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth to be caried away together to them of the lower sort be not wise in your selues arrogant in your selues V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 17 Recompence to no man euill for euill prouide procure Be. G.B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prouiding things honest in the sight of all men 18 If it be possible as much as in you is haue peace liue in peace V.B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be peaceable Gr. with all men 19 Auenge not your selues dearely beloued but giue place vnto wrath for it is written Vengeance is mine doe not iudge iudgement to thy selfe S. I will repay saith the Lord. 20 Therefore if thine enemie hunger feede him if he thirst giue him drinke for in so doing thou shalt heape coales of fire on his head 21 Be not ouercome of euill but ouercome euill with good goodnes B.G. 2. The Argument method and parts The Apostle hauing hetherto insisted vpon the doctrinall points of faith as concerning iustification sanctification predestination and such other now commeth to matter of vse and exhortation And in this chapter he exhorteth 1. generally to the seruice of God 2. to the right vse of gifts and administration of Ecclesiasticall offices 3. to the mutuall duties of charitie 1. The seruice of God is set forth 1. affirmatiuely what we should doe and why v. 1. 2. negatiuely what we should auoid and shunne and the reason thereof v. 2. 2. The exercising of the gifts and offices which God hath distributed is set forth 1. generally that no man carrie himselfe proudly in respect of his gifts v. 3. which is strengthened by these reasons 1. from the efficient God is the author 2. and they are giuen in a certaine measure to euery one not all to one v. â— 3. from the ende they are giuen for the good one of an other which is set forth by a similitude of the bodie and the members thereof 2. particularly he toucheth the Ecclesiasticall offices which concerne either prophesying or ministring v. 6 7. the propheticall function is exercised either in teaching v. 7. or exhorting v. 8. the ministeriall office consisteth in the ordering of the goods of the Church in ruling or in taking care for the poore v. 8. 3. Then followeth the particular exhortation to the seuerall duties of charitie as of loue and following of good v. 9. of brotherly kindnes and ciuilitie v. 10. of cheerefulnes and zeale in Gods seruice v. 11. of constancie in tribulation and continuance in praier v. 12. of distribution to the poore v. 13. of blessing persecutors v. 14. of sympathie and like affection in prosperitie and aduersitie v. 15. of concord v. 16. of gentlenes and studie of honestie v. 17. of the desire of peace v. 18. of refraining from anger and reuenge v. 19. of beneficence toward our enemies v. 20. of strife against euill v. 21. 3. The questions and doubts discussed 1. Quest. Why the Apostle vseth entreatie saying I beseech you brethren by the mercies v. 1. 1. Tolet giueth two coniectures why the Apostle which by his authoritie might command entreateth the one is because diuers precepts which he deliuereth afterward were the commandements of Christ and he would not adde his commandement to Christs and the other is because diuers things he doth not enioyne as precepts but onely aduiseth as counsels and therefore he commandeth not but these are idle coniectures as though all the Apostolicall precepts were not also the precepts of Christ neither are there any counsels giuen in Scripture but the same also are prescribed in some respect as binding precepts for we are commanded to loue the Lord with all our strength Luk. 10.27 euery part then of our dutie and loue toward God is commanded but all counsels of perfection as they call them tende vnto the loue of God 2. Chrysostome thinketh that Paul beseecheth them by the mercies of God quasi pudâ—re sussiundi volens as when one bringeth in the benefits entreating he that hath receiued the benefit can not be but ashamed but the Apostle intendeth not by shame but by loue and gentlenes here to perswade 3. Origen giueth
this reason nihil proficit legis imperium the commandement of the law preuaileth not shewing this to be the difference betweene the law which commandeth and so doe the Prophets the interpreters of the law they vse not to entreat but it is peculiar to the Gospel to beseech and entreat to this purpose also Pet. Martyr but this is not alwaies so for in the Gospel and Apostolicall writings we shall finde many precepts and straight charges 4. Pet. Martyr further alleadgeth that as it is said in the Proverbs The poore man speaketh by entreatie but the rich answeareth roughly Prov. â—8 so the Apostles beeing as it were abiects and of small account in the world vse perswasions by entreatie but S. Paul contrariwise there standeth most vpon his Apostolike authoritie where he was most despised as Act. 13. where he censureth Elymas the sorcerer 5. But this was the Apostles reason why he entreateth that he might winne them rather by loue as he saith to Philemon v. 8. Though I be very bold in Christ to command thee yet for loues sake I rather beseech thee and as Seneca well saith generosus est animus hominis facilius ducitur quam trahitur the minde of a man is generous it is more easily lead then drawne and therefore the Apostle entreateth rather then commandeth the more easily by gentlenes to perswade them Lyran. Par. 2. Quest. Why the Apostle addeth By the mercies By the mercies 1. As the Apostle before had shewed how the Gentiles had receiued mercie of God in that they were receiued to grace while the Iewes the auncient people of God were reiected so now he entreateth them by that mercie which they had receiued 2. and he beseecheth them per miserationes by the mercifulnes of God rather then per misericordiam Dei the mercie of God for this sheweth onely the mercifull inclination of God in himselfe the other betokeneth his actuall compassion extended to others Tolet. 3. and the Apostle vseth the word in the plurall number mercies to amplifie and set forth the manifold mercies of God Beza in our election redemption by Christ iustification sanctification 4. Origen here more curiously obserueth that by mercies Christ is to be vnderstood as God is called the father of mercies 2. Cor. 1.3 that is of Christ as he is called the father of wisdome and of righteousnes because Christ is both the wisdome and righteousnes and so also the mercie of God 5. some haue speciall relation here to Pauls Apostleship to the which he was in Gods mercie called and appointed glosse ordinar Gorrhan but then the exhortation had not beene so forceable to mooue them by the mercies shewed to him he rather vrgeth the mercies which they themselues had receiued 6. Lyranus vnderstandeth the mercie of God peccata relaxantem which remitted and released their sinnes but the Apostle saying in the plurall mercies vnderstandeth not that mercie onely but all other mercies in Christ their election vocation iustification by faith c. 7. And this is of all other the most forcible motiue by the mercies of God per illas obsecro per quas salvati I entreat you by those mercies by the which ye are saued Chrysost. who is so stonie hearted as not to be perswaded vnto his dutie by the mercies of God vnto whome he oweth himselfe and whatsoeuer he hath as mothers vse to entreat their children by the wombe that bare them and the pappes that gaue them sucke which kind of perswasion is most effectuall 3. Quest. Of sacrifices in generall v. 1. vpon these words A liuing sacrifice c. 1. Haymo here maketh a question why the law prescribeth the sacrifices of beasts and other creatures if they were not acceptable vnto God and auaileable to the forgiuenes of sinnes and he giueth two reasons hereof both because the Israelites were prone to idolatrie and therefore least they should haue sacrificed to idols the Lord would rather that his creatures should in that externall manner be offered to himselfe as also that thereby might be shadowed forth the sacrifice of Christ by whom we should obtaine remission of sinnes 2. Ambrose likewise here mooueth this question why God would haue the sacrifices which were offered vp to be slaine whereupon he answeareth that it was so done for these two reasons both that they which offred the sacrifice might thereby see what they themselues had deserued and that thereby also the death of Christ might be shadowed forth 3. But whereas they had two speciall kind of sacrifices in the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thanksgiuing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for expiation and remission of sinnes the Apostle alludeth here onely to their eucharisticall sacrifices for Christs sacrifice is onely expiatorie for sinne which were of diuerse sorts according to things which they offred as either prayers or first fruites or some order of life as was the vowe of the Nazarites or some oblation but here the Apostle hath reference to the last kind in bringing some oblation which should be themselues 4. Concerning the name of sacrifice the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth mactare to slay a sacrifice the Latine word victima and hostia Haymo thinketh to haue this derivation the first is so called à vinciendo of binding because the sacrifices were first bound to the altar the other ab ostio because they were slaine at the doore of the tabernacle But he hath two other derivations taken from the rites of the Pagans that was called hostia which was offred vp to their gods when they went against their enemies that victima which was offred vp for the victorie obtained and thus much Ovid insinuateth in these verses lib. 1. Fastor Victima quae dextra cecidit victrice vocatur Hostibus à victis hostia nomen habet c. By the victors hand the victima doth fall For foes subdued they hostia it doe call Quest. 4. The generall observations of the sacrifice which the Apostle here requireth 1. Lyranus thinketh that the Apostle here requireth seuen conditions or properties in this spirituall sacrifice 1. it must be voluntaria of a free and willing mind present or giue vp 2. it must be in carne propria in their owne flesh not in an others your bodies 3. it must mortifie concupiscence in that he calleth it a sacrifice 4. it must bring forth good workes and therefore is called living 5. it must be continuall therefore it is called holy that is firme 6. it must be bene ordinaâ—a well ordered and disposed to no other ende then to the praise of God and therefore he saith pleasing vnto God 7. it must be discreta done in discretion and so he addeth which is the reasonable seruice of God 2. Tolet onely obserueth three things here required in this spirituall sacrifice all which were seene in the externall there was the oblation the beast which was offred and the slaying or
haec vera est c. this is the true renovation of the minde to preferre the will of God before our owne c. and Beza maketh it a part of the exhortation be ye transformed c. and doe your endeauour to prooue what Gods will is c. that like as they which fashion themselues to the world followe the will thereof so you should transforme your selues by the newenes of your minde to the will of God and this sense is most agreeable so this is added both as a principall part and cause of our renovation and it is a fruit also thereof a further degree of more perfect knowing the will of God as our Sauiour saith Ioh. 9.17 If any man doe his will he shall know of the doctrine whether it be of God 2. May prooue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. he neither meaneth a curious probation to trie whether a thing be so or not for this were to doubt of the will of God whether it were good and perfect 2. neither is it taken onely for to search and consider for a man cannot be renewed at all that hath not alreadie searched out the good will of God 3. not yet doe we vnderstand a bare knowledge of the will of God for many which are not regenerate doe knowe Gods will and yet doe it not as the Apostle c. 2. reprooued the Iewes for teaching the lawe to others and not knowing it themselues 4. nor yet doth it signifie onely an experimentall knowledge as the interlinearie gloss and Lyranus for he that is renewed cannot but haue experience of the will of God 5. but this probation signifieth a discerning with iudgmēt of those things which are good as S. Paul saith Phil. 1.10 that ye may discern things that are excellent as he that hath a perfect tast discerneth of the goodnes of meates 3. What is the good will of God and acceptable and perfect 1. Concerning the reading of these words some will not haue these epithets good perfect acceptable to be ioyned vnto the will of God but to be referred to all the cause before going as to the offring vp of their bodies a liuing seruice not to fashion themselues to this world and to be renewed in the mind all this is good acceptable and perfect so Augustine epist. 85. and Ambrose some doe make it an absolute sentence by it selfe adding the coniūction and and what is good acceptable perfect c. Bucer But the vsuall reading is the best which the vulgar Latine followeth to make these three epithets and attributes of the will of God thus also reade Clemens lib. 2. stromat Basil regul brev resp 276. Chrysost. serm 12. Cyprian epist. 77.2 by the will of God we vnderstand not here that facultie and power in God whereby he willeth but the thing which he willeth in which sense we say in the Lords prayer thy will be done Matth. 6. and Matth 12.50 Whosoeuer doth the will of my father c. 4. The good will c. 1. Origen here distinguisheth betweene the will of God simply so called and his good and acceptable will for it is the will of God when he inflicteth punishment but that is his good and acceptable will when he doth any thing in mercie 2. Chrysostome also will haue the old lawe to be the good will of God but the acceptable and perfect will of God is his will reuealed in the new testament 3. Basil regul brev 276. make three degrees of things agreeable to Gods will some good some are better some best of all which are called perfect as Tolet giueth this instance to loue our friend is a good thing to doe well vnto him is better to loue our enemie is the best and most perfect 4. Anselme referreth it to the three states incipientium proficientium perfectorum of beginners of those that goe forward and of such as are perfect or to three conditions of life of the married the continent and virgins 5. Lyranus vnderstandeth the first of bona natura the good things of nature the second of the good things of grace the third of the good things appertaning to glorie But all these observations are curious neither to the Apostles minde who doth here commend vnto vs the will of God reuealed in the old and newe testament as a perfect rule of all our actions which is called good because the word of God prescribeth nothing but that which is good and it is acceptable because nothing is pleasing vnto God but that which he himselfe prescribeth and is agreeable to his will this rule also is perfect because the word of God containeth all things which tend to the perfection of the creature so that all other helpes are vaine idle and superfluous Quest. 9. What the Apostle vnderstandeth by grace I say by grace c. 1. Origen by grace vnderstandeth virtutem sermonis the vertue and power of speach which was giuen to the Apostle one may speake eloquently and learnedly and yet not with grace to edifie the hearers 2. Ambrose interpreteth grace of the gift of wisedome giuen to the Apostle this sense Haymo also followeth as S. Peter giueth this testimonie of S. Paul how he wrote according to the wisedome of God giuen vnto him but Chrysostome refuseth this the Apostle saith not I say by the wisedome giuen vnto me 3. he therefore as also Theodoret vnderstandeth the grace of the spirit 4. but more particularly the Apostle vnderstandeth the speciall grace of his Apostleship which was committed vnto him in which sense the Apostle saith Rom. 11.16 Thorough the grace that is giuen me of God that I should be the minister of Iesus Christ so here is a metonymie the cause is put for the effect and that the Apostle ascribeth his calling vnto grace he thereby both freeth himselfe from all ambition that he intrudeth not himselfe as also presseth his Apostolike authoritie that they might more readily obey Mart. Calv. I say which some thinke to be an exposition of the former words that now the Apostle beginneth to shew what the good and perfect will of God is Tolet but the Apostle rather entreth into a newe matter that as hitherto he had generally exhorted to common duties so now he descendeth to speciall Mart. and here dicere to say is taken for iubere to command Calvin Gorrhan taketh it for prohibeo I forbid but there followe many precepts as well as prohibitions to the which this preface of the Apostle hath reference To everie one among you the Latine translator readeth to all but not so fitly for now the Apostle in saying to euerie one speaketh to all in generall and to euerie one in particular Origens obseruation here is somewhat curious all among you that is they which are in God that is the faithfull for they onely are said to be the Apostle noteth all indifferently noble vnnoble high or lowe which were among them Chrysostome Quest. 10. What it is to vnderstand aboue that which is meete
he take greater punishment of the offender then the cause requireth but the magistrate reuengeth not himselfe but others Now here men are forbidden onely to auenge themselues and yet in this case euen the magistrate auengeth himselfe when vnder colour of his office he in respect of some particular wrong proceedeth more rigorously against an offender 3. But the Apostle taketh not away here all libertie to vse defence by the authoritie of the Magistrate for both S. Paul himselfe appealed vnto Cesar and the Magistrate is appointed of God for our wealth yet we must not goe vnto the Magistrate animo vlciscendi with a mind to seeke reuenge For these causes a Christian may safely craue the aid of the Magistrate 1. to discharge his dutie in defending those frō wrong which are vnder his care and charge 2. to seek the amendment of the offender and wrong-doer by moderate correction 3. to take away such euil examples and scandals among Christians Martyr but one must not vse the benefit of the law to seeke his owne reuenge as S. Paul when 40. Iewes conspired against him sought the Magistrates helpe for his defence and deliuerance not for their punishment Gualt so that nihilo plus excusationis habet c. he hath no better excuse that seeketh to the Magistrate with a malevolent minde then if he sought to be reuenged by himselfe Calv. 4. The Apostle doth not onely stay our hands tongue here from reuenge sed ne cor huiusmodi cupiditate teneatur but he forbiddeth least the heart should be tempted with any such desire Calv. 5. But whereas our Sauiour proceedeth yet further and saith Matth. 5.39 Resist not euill but whosoeuer shal smite thee on the right cheeke turne to him the other also this must not be vnderstood according to the strict letter as Augustine well interpreteth that this precept is not alwaies to be obserued quantum ad executionem in respect of the execution in fact sed quantum ad praeparationem animi but in the preparation of the minde that we should alwaies be armed with patience to suffer wrong for neither did our Sauiour when he was smitten on the cheeke turne the other but mildly reprooued him that did the violence to this purpose Aug. epist. ad Marc. This then is to be done when it may either profit our brother or maketh more for the glorie of God and not otherwise Martyr Beloued ◠The Apostle vseth this friendly compellation 1. because these things which now he speaketh of were duriora somewhat harsh and vnpleasing therefore he thus insinuateth himselfe the better to perswade Martyr blanda appellatione manum inijcit vt nos retineat c. he doth stay vs as with his hand by this friendly word for otherwise men are impatient in their affections Calv. 2. And least they might thinke that he in thus reading did not counsell them for their profit he calleth them beloued Mart. 3. And though the world hate such as were patient in suffering wrong yet they were beloued of God and so also beloued of the Apostle Tolet. 4. And in thus saluting them as beloued brethren he putteth them in mind of brotherly loue which is much hindred by seeking of reuenge Giue place vnto wrath 1. some vnderstand this of our owne wrath to giue way vnto it not to suffer it to breake forth sed apud nos ipsos concoquamus but to digest and allay it in our selues Gualt so also Vatablus compescite eam stay your anger but this phrase is vsed in a contrarie sense Eph. 4.27 neither giue place vnto the deuill to giue place vnto wrath were to giue way vnto it not to resist it 2. others referre it to the anger and wrath of the aduersarie that doth wrong and so they giue two expositions giue place that is permittite vobis nocere suffer them willingly to doe you wrong and hurt or fugite a loco ad locum flee from place to place and so giue way vnto them Haymo and Basil also hath both these expositions regul brev resp 244. Origen vnderstanding it also of the wrath of him that doth the wrong giueth an other sense that if he that hath receiued the wrong auenge not himselfe quasi effuso à rgesto furore c. he hauing digested and allaied his furie waxeth milder 3. But the better interpretation is by wrath to vnderstand the diuine reuenge or punishment permitte Deo vt adversarium tuum in ius vocet suffer God to deale with thine aduersarie Chrysost. so also Origen vnderstandeth vindictam divinam the diuine reuenge and that wrath quam sibi the saurizat malis actibus which he doth treasure vnto himselfe by his owne leud acts this sense followeth Calv. Mart. Osiand Par. Perer. it is confirmed by the sentence following cited out of Moses vengeance is mine I will repay the meaning is then that we should commend our cause vnto God and he will in due time take reuenge 4. Vengeance is mine c. 1. Concerning the reading of the words 1. the vulgar Latin putteth the word in the accusative vindictam reuenge which reading Pererius defendeth to be auncient and to haue beene vsed both by Tertull. l. 2. cont Marc. and Hil. in Psal. 118. yet he confesseth quod lectio sit rectior c. that it is the better reading in the nominatiue And so it is in the Greeke and so readeth Hier. epist. ad Ruffia mihi vindicta to me reuenge that is belongeth 2. now whereas in the originall Deut. 32.35 whence this testimonie is cited there is the coniunction and which is here omitted by the Apostle and there a verbal word is put recompence is mine which here the Apostle expresseth by the verb I will repay herein he partly followeth the Septuagint who doe interpret it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wil repay and partly he expresseth the sense not tying himselfe to the words neither doth the omitting of the coniunction any thing alter the sense 2. The Apostle here secretly meeteth with an obiection for whereas he forbiddeth all reuenge it might be said what then shall iniuries neuer be requited yes saith the Apostle God in his good time shall take reuenge Tol. neither must the Apostle be so vnderstood as though we should votis expetere by our vowes and desire entreat God to be reuenged of our enemies but the Apostle here sheweth that we must not reuenge our selues for this were to take Gods office vpon vs we must therfore pray first that God would conuert our enemies but if they continue in their wickednes then we leaue them to Gods iustice Calv. and when the righteous seeth his desire vpon his enemies non tam delectatur poena quam dei iustitia he is not so much delighted in his punishment as in the iustice of God gloss ordinar 3. Now then we must leaue all reuenge vnto God 1. because he is the iudge of all the earth and it belongeth vnto him to punish Gualt 2. he taketh
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
were not lawfull to vse the defense of the Magistrate against wrongs nay that it was not lawfull for the Magistrate to take reuenge of euill doers therefore the Apostle verie fitly falleth into this discourse Gualter 7. And lastly because the Magistrates were then infidels least that the faithfull might take themselues free from the command of Infidels as subiects from their Magistrates seruants from their Masters the Apostle doth interlace this treatise Calvin Gualter for these and such like reasons doth the Apostle so inculcate this doctrine of ciuill obedience as in this place and 1. Tim. 12. Tit. 3.1 and S. Peter agreeth 1. Pet. 2.13.14 Quest. 2. How euerie soule should be subiect to the higher powers 1. Euerie soule 1. The soule is put a part for the whole by the figure synecdoche according to the phrase of Scripture as Haymo giueth instance of that place Gen. 46. how Iacob went downe to Egypt with 70. soules and Act. 27. there were 275. soules with Paul in the ship as sometime the flesh the other part of man is taken for the whole as all flesh shall see the saluation of the Lord. 2. But Origens conceit is here somwhat curious as Martyr and Erasmus note that it is not said euery spirit but euery soule for the spirituall man which hath renounced the world hath nothing wherein to be subiect to the superior powers as the Apostle said gold silver haue we none he that hath none of these nō habet vnde subiaceat potestat ib. hath nothing wherein to be subiect to the powers c. But euen the Apostles thēselues were obedient vnto them 3. he saith euery soule quia debet esse voluntaria subiectio because this subiection must be voluntarie not onely in bodie but in soule Gorrhan 4. and further by this is signified that all mortall men none excepted should be so subiect and therefore he saith euery soule 5. Caietane yet noteth further that not onely our bodies and our substance but euen our soules should be subiect vnto the secular powers in ijs quae possunt legitime imperare in those things wherein they may lawfully command Be subiect The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be subordinate where 1. is insinuated the order of gouernment which whosoeuer resisteth bringeth in disorder and confusion 2. and Chrysostome noteth that he saith not be obedient but be subiect which is a generall word comprehending all other duties and seruices 3. but this must be limited vnto those things which are lawfully commanded for otherwise if they shall require any thing against the glorie of God and our conscience we must follow the example of the Apostles Act. 4. to obey God rather then man Gualt so Haymo well obserueth that as man consisteth of bodie and soule so he must inviolably in his soule servare fidem Deo keepe his faith vnto God and in his bodie serue the powers To the superior or chiefe powers 1. The vulgar Latin readeth sublimiaribus higher powers which Erasmus and Beza thinke not to be so fit because the word in the originall is not in the imperatiue and this would giue occasion to some to thinke that obedience should be giuen onely to the chiefe magistrate But they are called high in respect of the people ouer whom they are set not compared among themselues for not onely the King as the chiefe but other inferiour officers and ministers are to be obeied as S. Peter sheweth 1. epist. 2.3.14 2. Caietane obserueth that this word high or excelling is added to exclude tyrants who are not excelling Lords and so he taketh the Apostle to speake de legitimis potestatb of lawfull powers but I preferre the ordinarie glosse which vnderstandeth the Apostle of secular powers sive bonis sive malis whether good or euill and Peter Martyr obserueth well that here we must not inquire quo iure quave iniuria by what right or wrong these powers obtained their authoritie for the Romanes by force not by right were at this time Lords of the world but the Magistrates for the present are to be obeied 3. Chrysostome also noteth well that the Apostle speaketh not of the person of the gouernors sed de ipsa re but of the thing it selfe of their authoritie and power that howsoeuer they are vnworthie of their authoritie which abuse it yet the power which they haue is to be obeied 4. Lyranus and Haymo before him thinke this place to be vnderstood of spirituall gouernors and Prelates as well as secular and ciuill but Chrysostome and Basil. lib. de constitut Monach. c. 23. doe better interpret this place of ciuill gouernors and Basils reason is because the Apostle afterward maketh mention of tribute which is due onely to the secular power And therefore Calvine iustly taketh exception to the Romanists which out of this place would conclude that obedience is to be giuen also to the Prelates of the Church Pererius here disput 1. numer 3. opposeth Basil vnto Calvin who should thinke that obedience to Prelates may be concluded out of this place but Basil in the place before alleadged directly sheweth that the Apostle speaketh de potestatibus mundi of the worldly not of spirituall powers onely he reasoneth from hence from the lesse to the greater that if such obedience be to be giuen to temporall gouernors quanto magis c. how much more to spirituall and then for proofe hereof he alleadgeth that place Heb. 13.17 Obey those which haue the ouersight of you 3. Quest. How the powers that be are said to be of God 1. God in the beginning gaue a threefold power vnto man first ouer himselfe God gaue vnto man freewill whereby he should gouerne all his actions then he gaue him power ouer the other creatures and thirdly he gaue vnto man power ouer man first in families as vnto the father ouer his children to the master ouer his seruants to the husband ouer his wife then in the politike regiment of what kind soeuer it be whether Monarchicall of one Aristocraticall of many and those the best or Democraticall which is the popular state all these had their beginning from God some mediatly some immediatly Pareus But it will be asked how and when this order of gouernment was first instituted of God the answer is that God imprinted in man by nature this originall light to see the necessitie of gouernment without the which there would be no order as we see that the vnreasonable creatures as the silly bees haue their gouernor the cranes also and sheepe Chrysostome addeth further maruell not that God hath appointed rule and gouernment among men cum istud in corpore fecerit seeing he hath done the like in the bodie for some parts are made to direct and guide the rest this naturall instinct of gouernment the Lord estsoone confirmed by precept as Gen. 9.6 Whosoeuer sheddeth mans blood by man shall his blood be shedde which is not vnderstood of euery one for
voluntarie connivence or negligence of the keeper or some other way as it were made by God for so we reade that Peter escaped out of prison the doores beeing opened by the Angel before him Act. 12. but this is not rashly to be done for the aforesaid reasons but vpon good warrant when God shall as it were make a way for a man to set him free Quest. 8. What kind of iudgement they procure to themselues which resist the magistrate 1. Whereas the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both condemnation as Beza damnation as the vulgar Latine iudgement as the Syrian interpreter punishment as Piscator some take this to be vnderstood not of eternall punishment but of the temporall inflicted by the Magistrate when as the powers beeing offended doe either punish rebells with death or cast them into prison Haymo so also Vatablus 2. Lyranus contrariwise interpreteth it de aeterna morte of euerlasting death not excluding also temporall punishment so also Martyr 3. Some vnderstand poenam punishment generally without limitation Olevian Piscator Iunius annot 4. Some will haue the punishment in this life vnderstood whether inflicted by the Magistrate or by God himselfe who will take reuenge for the transgression of his owne ordinance as is euident in the fearefull punishment of rebellious Cote Dathan and Abiram Numb 16. Pareus Gualter and so before them Chrysostome and Theophylact cum à Deo tum ab hominibus poenas daturum he shall endure punishment both from God and men 5. But all these are better ioyned together that such as resist the Magistrate are punished by the publike lawes and God often taketh reuenge also beside they make themselues guiltie of euerlasting damnation which is due vnto the transgression of Gods commandement and the violating of his ordinance Faius 6. Tolet hath here this conceite by himselfe it is said they shall receiue iudgement because beeing not restrained by the Magistrate whom they stand not in awe of they cast themselues into those sinnes for the which damnationem incurrunt they incurre damnation but here the Apostle speaketh of that punishment which is due for the resisting of Gods ordinance 7. Pareus here obserueth well these two things that the purposes and endeauours of such are frustrate and beside they shew their madnes and foolishnes in beeing accessarie to their owne punishment for it is an vnwise part for one to procure his owne hurt Quest. 9. How the Prince is not to be feared for good workes but for euill 1. Concerning the words in the originall they stand thus Princes are not a feare of good workes and so the vulgar Latine that is for good workes as the Syrian interpreter putteth it in the datiue bonis operibus to good workes so also Tertullian readeth in scorpian and Beza followeth this sense and the meaning is that they are not a terror or to be feared ratione boni operis by reason of the good worke Lyran. or his qui sunt boni operis to them which are of good workes Gorrhan so before him Chrysostome bene agentibus to those which doe well good workes are here to be vnderstood not as Diuines take them for morall workes but for ciuill workes agreeable to the publike lawes which are either against the diuine lawe whereof the Magistrate ought to haue speciall care or against the positiue constitution Pareus 2. Touching the occasion of these words Tolet will haue them to depend of the former sentence and to shewe the cause why they which resist the powers doe receiue iudgement to themselues because they contemne the Magistrate who is ordained to restraine euill workes and so they without restraint fall into euill and so incurre punishment but the better coherence is to make this an other argument to mooue obedience to the higher powers from the vtilitie thereof as Chrysostome or à duplici sine from the twofold ende of magistracie which is for the punishment of the euill and praise of the good 3. They which doe good workes must feare the Magistrate still but timore reverentiae non seruili c. with a reuerent not a seruile feare as the malefactors doe which hauing a guiltie conscience are afraide of punishment to be inflicted by the Magistrate Gorrhan Quest. 10. What it is to haue praise of the power v. 3. 1. Whereas often it falleth out that the Magistrate doth punish the good and encourage the wicked how then is this true which the Apostle saith doe well and thou shalt haue the praise of the same the answear is that first we must distinguish betweene the power it selfe and authoritie which is ordained of God to these ends for the reward of the good and punishment of the euill and the abuse of this power secondly although gouernours abusing their power do offend in some particulars yet in generall more good commeth by their gouernement then hurt as vnder cruell Nero there was some execution of iustice for Paul was preserued by the Romane captaine from the conspiracie of the Iewes and appealed vnto Caesar which was then Nero and his appeale was receiued 2. It will be obiected that euen vnder good Princes where there is punishment for offenders yet the righteous receiue not their reward 1. Origen thus vnderstandeth these words thou shalt haue praise of the same c. that is in the day of iudgement ex istis legibus landem habebis apud Deum by these lawes thou shalt haue praise with God for keeping them c. but the Apostle speaketh not of hauing praise by the lawes but of the power that is the Magistrate 2. Augustine thinketh it is one thing to be praised of the power that is to be commended and rewarded by it an other laudem habere ex illa to haue praise of it that is exhibit se laude dignum he sheweth himselfe worthie of praise whether he be actually praised or not of the power Tolet alloweth this sense though he take the distinction betweene these phrases to be somewhat curious so also Haymo but the Apostle speaketh not simply of hauing praise and commendation but of hauing it from the Prince 3. the ordinar glosse thus thou shalt haue praise of the power si iusta est ipso laudante if it be iust it will praise thee si iniusta occasionem prebente if vniust it will giue thee occasion of praise so also Gorrhan it shall praise thee either causaliter by beeing the cause of thy praise or occasionaliter by beeing the occasion c. causa erit maigris coronae it shall be the cause of thy greater crowne gloss interlin laudaberis apud Deum thou shalt be praised with God Haymo but the Apostle speaketh of receiuing praise from the power as Chrysostome and Theophylact well obserue erit laudum tuarum praeco futurus he shall be a setter forth of thy praise 4. Bucer thinketh that the Apostle alludeth vnto the custome of the Grecians and Romanes among whom they which had done any
Magistrate himselfe 6. Chrysostome and Theophylact here mooue this doubt how the Apostle enioyneth the subiect to feare the Magistrate and before he freeth good subiects from it and would haue them onely to feare that doe euill he answeareth by a distinction of feare that feare which is ex mala conscientia of an euill conscience good subiects are free from but yet they haue a kind of feare which is nothing els but a reuerence of the Magistrate Pet. Martyr addeth that though a good man feareth not the power for any thing that is done and past yet he may feare ne quid in posterum committat that he commit nothing in time to come as Ambrose hath the like distinction of feare aliud est timere quia peccasti aliud timere ne pecces ibi formido est de supplicio hic sollicitudo de praemio it is one thing to feare because thou hast sinned an other to feare least thou sinne there is fearefulnesse of the punishment here carefulnes of the reward 7. Honour also is to be yeelded to the Magistrate which is nothing els but an externall signification of our inward reuerent opinion which we haue of one for his excellencie and greatnesse wherein these three things are considered the inward reuerence the outward gesture the obiect the excellencie of the person betweene honour and glorie this is the difference honour is giuen propter officij dignitatem for the dignitie of the place and office glorie propter virtutem because of his vertue to a good magistrate both are due to an euill honour is to be shewed for his place though he deserve no glorie for any vertue and a private person may be worthie of glorie for his vertue though not of honour which is the Magistrates due Quest. 16. The seuerall duties summed together which are due to the Magistrate Gorrhan reduceth them to these seuen 1. we owe vnto the Magistrate subiection 1. Pet. 2.13 submit your selues 2. honour 1. Pet. 2.17 feare God honour the King 3. feare Prov. 24.21 Feare God and the King 4. fidelitie as in Ittai that said to Dauid 2. Sam. 15.21 In what place my Lord the King shall be whether in death or life euen there will thy seruant be 5. obedience as the people said to Ioshua 1.17 as we obeyed Moses in all things so will we obey thee 6. paying of tribute Matth. 22.21 Giue vnto Caesar the things that are Caesars 7. prayer 1. Tim. 2.2 The Apostle willeth supplications to be made for Kings Pareus obserueth that fiue things belong to the honouring of our superiours 1. reuerence because of the diuine ordinance 2. loue because of their labour and care in watching ouer vs. 3. thankefulnesse for the benefits which we enioy vnder them 4. obedience in all lawfull things 5. equitie and charitie in couering and extenuating the faults and infirmitie s in gouernours Quest 17. How farre the Magistrate is to be obeyed and wherein not to be obeyed It may seeme that in no wise it is lawfull to resist the Magistrate but that obedience must be absolutely yeelded vnto him vpon these reasons 1. The ordinance of God is not to be resisted euill Magistrates are the ordinance of God therefore euen the euill must be obeyed and not resisted 2. S. Peter biddeth seruants to obey their Masters not onely the good and curteous but euen the froward 1. Pet. 2.8 so likewise subiects must obey their Magistrates 3. It is not lawfull to recompence euill for euill Rom. 12.17 therefore the subiect beeing oppressed is not to resist 4. It is not lawfull for a priuate person to vse the sword for it is said onely of the Magistrate he beareth not the sword in vaine but to resist the Magistrate is to take the sword Er. Ans. 1. True it is that the ordinance of God is not to be resisted so it be not against God for like as the inferiour Magistrate to whom the Prince committeth the sword is not to vse it against his Prince so neither is the Prince to be obeyed vsing his authoritie against God in commāding impious and vnhonest things we must giue vnto Caesar the things that are Caesars and vnto God the things which are Gods we may not giue vnto the Prince the things which are Gods that is the conscience And in this case the Apostles giue vs a rule to obey God rather then man Act. 4.19 when obedience then is denied in vniust vnlawfull things not the authority which is Gods ordināce but the abuse of the authoritie is gainsaid 2. True it is that both euill Masters and euill Magistrates are to be obeyed but with this limitation that nothing be enioyned against the conscience and so much is implyed by the words following v. 19. This is thanke worthie if a man for conscience toward God endure griefe suffring wrongfully so that when any thing is commanded against the conscience a man is to suffer rather an so the power is obeyed not in doing but in suffring 3. To disobey vnlawfull commandements is no requitall of euill for euill nor yet for a man to vse lawfull defense but if the subiect should beare armes against his Prince and seeke to assault his bodie or life which is vnlawfull that were indeede to recompence euill for euill 4. There are three degrees of not obeying an euill Magistrate in not doing that which is commanded and here the subiect vseth not the sword at all he onely refuseth to doe any thing against his conscience in vsing his lawfull defense against wrongs offered tending to apparent impietie here he taketh the sword no otherwise then as the lawes arme a priuate man to defend himselfe in case of necessitie against a theife and robber the third is in assaulting the Prince by force which is a taking of the sword and most vnlawfull Now on the other side certaine cases shall be propounded wherein obedience is to be denied to vniust Magistrates and some kind of resistance to be vsed And here a distinction is to be made of subiects some are either publike persōs and the same either Ecclesiasticall as the Pastors and ministers of the Church or ciuill as inferiour Magistrates or more priuate persons according to this diuision we are to see how farre each of these may proceede in denying their obedience to the Magistrate commanding vniust things 1. Concerning the Pastors of the Church these propositions may be set downe 1. that they are not to attempt any thing at all by the sword and outward violence against the Magistrate for it is forbidden that a Bishop should be a striker 1. Tim. 3.3 Ambrose saith coactus repugnare non noui potero flere potero gemere aduersus arma milites lachrymae me◠erma sunt beeing vrged I knowe not how to resist I can mourne I can weepe against armed souldiers my weapons are teares orat in Auxent and in an other place epist. 33. nogamus Auguste non pugnamus we entreat O Soueraigne we fight not
the subiect is assaulted if it be a ciuill matter resistance may more safely be vsed but if it be the cause of religion therein they should rather shew their patience in suffering as we read in the persecutions of the primitiue Church of 20. thousand Martyrs that were burnt together in a Temple without any resistance at all who for their number might haue sustained the brunt of the aduersaries but they willingly yeelded themselues to the fire 5. Likewise this discreete consideration must be vsed whether there be not hope to escape the daunger without resistance or whether by resisting a way may be opened of deliuerance or whether by their escaping many of their brethren shall not be brought into greater daunger for where any of these things doe happen it is not safe to resist 6. They must in such extremities so defend themselues as that they vse no assault vpon the person of their Prince to put his life in daunger for therein they manifestly transgresse the publike lawes it is one thing to vse a necessarie defense an other to make an assault Dauid though he stood vpon his owne guard and had a great band of men attending vpon him yet when Saul twice fell into his hands he spared to lay any violent hands vpon him with these restraintes and limitations some defense may be graunted euen vnto priuate subiects against Tyrants otherwise it is daungerous both in respect of their conscience in resisting the power and for the euil example whereby other seditious persons may be encourraged Thus much of this question how farre resistance may be made against the ciuill power how farre also and in what manner the Tyrannie of the Pope the Antichrist may be resisted see among the Controversies contr 3. Quest. 18. How we should not owe any thing to any man but to loue one an other 1. Touching the occasion of these words Augustine thinketh that the duties before membratim fusa nunc ipso circuitu clauduntur deliuered by partes now are shut vp together de doctrin Christian. 4. c. 20. Lyranus also thinketh that here inferiors are taught that they owe charitie to their superiors so also Mr. Calvin thinketh this precept of the Apostle to be a confirmation of his former doctrine of obedience to Magistrates because violat charitatem c. he doth violate charitie who denieth obedience 2. Beza thinketh that the Apostle remooueth the impediment of obedience because the want of charitie is cause of quarrels and suits whereupon the Magistrate is constrained by his authoritie to force men to render vnto euerie one their owne and so by this meanes magistratus nomen invidio sum sit it commeth to passe that the name of the Magistrate is odious and envied 3. Erasmus collecteth out of Ambrose but not rightly as Beza here noteth that hitherto the Apostle shewed what dutie was to be yeelded to the heathen Magistrates but now he teacheth the dutie which must be rendered to Christian Magistrates 4. But the truth is the Apostle from speciall duties belonging to superiors ascendeth higher to treat of the generall dutie of loue which is common to all 2. Owe nothing there are two kinds of debts there is a Ciuill debt and a Naturall debt the ciuill is either common to all as the paying of tribute yeelding of obedience must be performed by euery one to the superiors or concerneth onely some particular persons which are endebted by promise and contract or some other bond vnto others there is also a naturall debt either peculiar and proper to some as of the children to the parents of scholers to their Masters wiues to their husbands or common to all as is mutuall loue here by the Apostle commended 3. There are three kind of wayes whereby one may be a debter to another either when he payeth nothing of his debt as if he owe an hundred shillings and pay none at all or if he pay but part and not all as but tenne and if he pay the whole debt due at one time but not at another as if he should pay euery day a shilling till the whole debt be paid and he hold the payment one day or two but fayle in the rest the debt of charitie is not of either of the first kinds but of the third a man sheweth charitie once or twice he is bound to shew it still Tolet. 4. The debt of charitie different from other debts in these three points 1. as Chrysostome saith it is such a debt vt semper reddatur semper debeatur that it both is alwaies paied and yet is alwaies owing not like vnto other debtes which beeing paied cease to be due and so both redditur cum impenditur it is restored when it is paied debetur cum reddita fuerit and it is owing when it is rendered because it must be shewed at all times 2. nec cum redditur omittitur charitie is not lost from him that sheweth it as money which is paid goeth from him that payeth it 3. may charitie reddendo multiplicatur is multiplyed by the paying of it cum redditur ab homine crescit in homine when it is rendered by a man it encreaseth in man gloss ordinar ex Augustine so some things when they are communicated to many minuuntur non augentur are diminished not encreased as mony and all terren things some things are neither encreased nor diminished when they are communicated as the light and the sound of a voiceâ— some things non minuuntur sed augentur are not diminished but encreased as charitie and all spirituall things Gorrhan 5. Origens conceit is here verie straunge who by debt vnderstandeth sinne vult ergo omne debitum peccati solvi he would therefore euery debt of sinne to be paid and not to remaine with vs. But the Apostle speaketh not of any such spirituall debt whereby we stand indebted to God neither is it in our power to pay that debt but of outward debts and duties vnto men 19. Quest. How he that loueth his brother fulfilleth the law 1. He which loueth his brother doth not in euery particular and in act keepe euery part in the law for one may loue his brother though in that instant he doe not performe all the acts of charitie as in feeding him if he be hungrie and such like but yet he fulfilleth all these duties virtute potestate in possibilitie and hauing an aptnes and power thereunto both because charitie is the cause and beginning of all the duties which as it mooueth him to one dutie so it will stirre him vp to the rest as also it is the ende and scope of the law which is to maintaine charitie and it is modus the manner how the law should be obserued for whatsoeuer externall dutie one doth if it be not in loue it is nothing as S. Paul sheweth 2. Cor. 13.2 3. 2. But here a question is mooued by Chrysostome how the Apostle reduceth all the law vnto this one precept of louing
as a support and supply of the manifold charges which the Prince is put vnto in maintaining his officers and Ministers in founding and raising Churches schooles hospitals in waging battell and such like our Blessed Sauiour refused not to pay poll money to the officers Matth. 17. Doct. 5. A Christian is bound to pay his debts v. 6. Owe nothing to any man c. Though charitie require that no extremitie should be vsed in rigorous exacting of debts yet euerie one that is endebted ought to haue a care of discharging his debts as Christian religion doth not ouerthrowe the generall policies of states and commonwealths so neither doth it dissolue priuate contracts and couenants the Prophet did by a miracle bring vp the axe that was fallen into the water to restore it againe to the owner of whom it was borrowed 2. King 6.5 Doct. 6. That Christian religion taketh not away the obedience of subiects This euidently appeareth out of the whole chapter wherein the Apostle sheweth fowre speciall bands of obedience 1. the authoritie of God who instituted magistrates 2. the feare and awe of conscience which is more then the feare of any humane lawes 3. the dutie of charitie which is to yeeld vnto euery one their owne 4. the puritie of Euangelicall doctrine which forbiddeth all vice and commandeth vertue Therefore the Romanists doe cause the Gospell of Christ to be slaundered so much diminishing and empayring the authoritie of Magistrates by exemption of Ecclesiasticall and other priuiledged persons But Tolet annot 12. here telleth vs that notwithstanding some persons are exempted yet for all this the Ecclesiasticall state doth confirme and corroborate the secular obedience as by the Magistrates authoritie is diminished in some sort the particular power of parents ouer their children of Masters ouer their seruants and yet also their authoritie is confirmed and strengthened by the care and prouision of the superiour Magistrate and so is the secular state confirmed by the Eccesiasticall though it seeme in some respect to be empayred Contra. 1. The example is not alike for the lawe commandeth obedience of children to their parents of seruants to their Masters it exempteth them not as they free Ecclesiasticall persons altogether yet in case the parent or master may command any thing against the state for then they are not to be obeyed neither is the ciuill Magistrate to require any thing against God 2. the Ecclesiasticall state by preaching confirmeth obedience to the Prince and the Prince by his authoritie countenanceth the Ministers but when as subiects are so freed that the Prince hath no power ouer thē it is a manifest empairing of their authoritie 5. Places of controversie Controv. 1. Whether the Pope and other Ecclesiasticall persons ought to be subiect to the Ciuill power This doctrine is agreeable to the rule of truth the word of God that all persons as well Ecclesiasticall as temporall ought to be subiect and obedient to the Ciuill power both touching their causes and persons which is denied by the Romanists whose obiections to prooue the exemption and immunitie of both are these 1. Obiect The superiour ought not to be subiect to the inferiour but the Ecclesiasticall power is superious vnto the Ciuill as beeing occupied in a more excellent matter about spirituall things therefore it ought not to be subiect and Bonifacius the 8 in the extravagant which beginneth vnum sanctum inferreth as much out of this place v. 1. the powers that be are ordained of God that there are degrees and order between the powers themselues some are superiour to others Contra. 1. We graunt that wherein the Ecclesiasticall function is superiour as in the preaching of the word and administration of the Sacraments therein it is not subiect to the Ciuill power to receiue direction from them but from the word of God but yet in other things which appertaine vnto the bodily life and concerne ciuill subiection and obedience they ought to be subiect 2. And yet euen in things meerely Ecclesiasticall the Prince hath a compulsiue power to see that the Ministers of the Church doe their duties and that they preach no false doctrine and to remooue such as are scandalous either by doctrine or life 3. there is no such matter of order or difference betweene the powers themselues gathered out of this place their ordaining hath relation to God by whom they were instituted not to any such distinction and order among themselues 2. Obiect The Imperiall constitutions doe exempt Cleargie men from the iudgement of secular Courts Novel 79.83.123 Contra. 1. Then their immunities such as they are they enioy onely by humane priuiledge not by diuine right 2. neither are they by the lawe exempted from the ciuill power in criminall causes but onely in certaine ciuill for the lawe saith omnes secundum leges vivant etiamsi ad diuinam abmum pertineant let all liue according to the lawes though they belong vnto the house of God lib. 10. de mandat princip 3. though Princes of their munificence graunted certaine immunities and priuiledges to Clergie men as to free them frō personall seruice as to goe to warre to watch to ward and such like and from base and servile workes as to digge to plowe to cart as also from extraordinarie taxes and burthens yet they are not for all this discharged of their ciuill obedience these freedomes were giuen them that they might better attend vpon their Ecclesiasticall function not to the preiudice of the secular power 4. and although Princes should wholly exempt the Clergie from the Civill power the question is not what they haue done but what they may do for Princes haue not power vt rescindant leges Dei to cut off the lawes of God which do subiect all soules vnto the higher powes Mart. neither can Princes free any from the naturall and diuine bond to the which they are obliged as to exempt the child from the obedience of the father and the wife from her husband and so consequently the subiect from the Prince the seruant from the Master 5. adde hereunto that some of these priviledges which are thus vrged are conficta forged some malis artibus extenta extented by cunning Gualter 3. Obiect It is not fit that the sheepe should iudge the sheepeheard Princes are as sheepe vnto their ecclesiasticall Pastors therefore they ought not to iudge them Contra. 1. Princes are not to iudge them concerning their doctrine and the word of God in respect whereof they are fed and feede not but in all other ciuill things the Magistrate is as a Pastor and sheepehead himselfe and therefore in these things he hath a command ouer ecclesiasticall persons 4. Obiect Ministers are the seruants of the most high God and chiefe king of the world therefore it is not fit that a terrene gouernour should iudge them Contra. The Prince also is the seruant of God and is in Gods place in earth to iudge other seruants of God like as a
act but the Emperor Otho then brother german to the Pope established it neither is that custome and order continued by the Popes authoritie but by vertue of the golden bull of Charles the 4. made ann 1356. for neither Ferdinand Maximilian nor Rodolphus now Emperor receiued their Imperiall crowne from the Pope And some thinke that this constitution of Electors was not begun by Gregorie the 5. but before was brought in by Charles the great who appointed 4. Electors ex Pareo Arguments against the Lordship per amount of the Pope aboue Kings and Princes 1. Our blessed Sauiour doth restraine his Apostles from all worldly gouernment Matth. 20.25 Luk. 22.25 The kings of the nations haue dominion ouer them c. but it shall not be so with you c. If no Lordly dominion be permitted them ouer others much lesse ouer Princes Bellarmine answereth that he doth not simply forbid them to beare rule but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tyrannize or beare vnlawfull rule Contra. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other compound are vsed by the Euangelists in the same sense the simple verb S. Luke hath the compound S. Matthew therefore all kind of temporall rule is simply forbidden them 2. As our blessed Sauiour by precept restraineth all worldly dominion in his Apostles and their successors so by his owne example he confirmeth the same When he was asked concerning his kingdome he answered it was not of this world Ioh. 18.36 when he was desired by certaine brethren to diuide their inheritance he saide Who made me a Iudge among you Luk. 12. when they sought him to be a king he fled into the mountaine Ioh. 6. of the which fact of our blessed Sauiour Tertullian thus writeth de Idolol c. 18. quae noluit reiecit quae reiecit damnavit in pompa diaboli deportavit c. what he would not haue he reiected what he reiected he condemned and counted the deuills pompe c. Bellarmine answereth that Christ tooke vpon him onely the person of an Ecclesiasticall not of a temporall Prince Contra. If Christ then assumed not the person and office of a temporall Prince in earth what warrant hath the Pope who challengeth to be Christs Vicat in earth to arrogate more then Christ himselfe tooke vpon him 3. S. Peter alloweth not Pastors to be Lords ouer Gods heritage 1. Pet. 5.3 that is the Church of God ouer the which they are set then much lesse ought they to be Lords ouer kings and Princes vnto whome they should be subiect 4. S. Paul forbiddeth the Pastors to encumber themselues with the affaires of this world as he saith 2. Tim. 2.3 No man that warreth entangleth himselfe with the affaires of this life but for the Pope and his Bishops to domineere in temporall things were more then an entangling of them it maketh them madde and drunken with worldly ambition Ergo. Bellarmine hath here a very simple euasion that by the affaires of this life the Apostle meaneth busines about victuall Contra. The soldiers did thus busie themselues in prouiding victuall and S. Paul also laboured with his hands for his liuing this then is not the encumbrance or entangling here spoken of 5. This hath beene the consonant doctrine of the auncient Fathers that the Ecclesiasticall Pastors should not arrogate to themselues any temporall or civill Dominion Tertullian saith lib. de idol c. 8. Christus gloriam seculi sibi suis alienam esse iudicavit Christ iudged the glorie of the world not to be meete for him or his Hilarie ad Auxent Oro vos Episcopi c. anne aliquam sibi è palatio assumpserunt dignitatem I pray you Bishops c. did the Apostles assume vnto themselues any dignitie of the palace c. Chrysost. hom 42. in Ioan. Christus fugit vt ostenderet suum regnum nullis secularibus rebus indigere Christ fled to shew that his kingdome needeth no secular matters Ambros. in 2. Timoth. 2.4 non convenit vnum duplicem habere professionem c. it is not fit that one man should haue a double profession Bernard de considerat lib. 2. c. 4. The Apostles were forbidden to beare rule ergo tu vsurâ—ore audes aut Dominus Apostolatum aut Apostolicus Dominatum plane ab vtroque prohiberis si vtrunque simul habere voles perdes vtrunque c. wilt thou vsurpe then either a Lord to be an Apostle or Apostolike to be Lordly thou art forbidden both if thou wilt haue both thou loosest both See further of this Controv. Synops. Papism Centur. 1. err 51. 3. Controv. That the tyrannie and idolatrie of the Pope may be gainsaid and resisted In the deciding of this Controversie three kind of persons must be considered the priuate the publike which are Ecclesiasticall as Pastors and Ministers and the publike Ciuill the Magistrate 1. Concerning priuate persons 1. they may and must resist the idolatrous proceedings of the Pope by denying their obedience as when he commandeth and enioyneth any thing in the seruice of God contrarie to his word or forceth men to subscribe and consent to his abominations in this case the rule and practise of the Apostles is to be followed it is better to obey God then man Act. 4.19 2. they may also escape by fleeing from the Popish tyrannicall persecutions if they be not otherwise tied by the necessitie of their calling for so our blessed Sauiour gaue his Apostles libertie if they were persecuted in one citie to flee vnto an other 3. but yet it is not lawfull for priuate men to vse resistance by the sword and force of armes where Poperie is maintained by the Ciuill authoritie for this were to vsurpe vpon the office of the Magistrate but where Poperie is not countenanced by the ciuill power priuate men may vse resistance 2. Concerning the dutie of Pastors and Ministers it is their part to resist the Popes tyrannie not by armes and the sword which is not committed vnto them but by the preaching of the Gospel in setting forth the truth conuincing the gainsayers of error and in exhorting the people to beware of the false doctrine of Antichrist 1. Pastors are the shepheards of the flocke they must take heede vnto it to keepe away the wolues Act. 20.28 but the Pope is a wolfe and seeketh to deuoure Christs sheepe 2. the preaching of the word is that meanes which God hath appointed to confound Antichrist with euen with the spirit of his mouth 2. Thess. 2.8 and the two witnesses which shall prophesie against Antichrist are the faithfull preachers which should restoare the light of the Gospel 3. Touching the authoritie of Princes It is their part and office to resist the Popes tyrannie by the sword in rooting out idolatrie weeding out his Seminaries and seedes-men and in restoaring true religion and the Church of God to her former integritie and libertie 1. for so their calling is to be a terror vnto euill works and a praise vnto good but the works of
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
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
blame the Priest in seeking to offer an vndefiled sacrifice vnto God so they should not thinke much if by his admonitions he fought to offer them an holy sacrifice to God machaera mea evangelium for the Gospell was as his knife whereby he slayed and prepared this spirituall sacrifice to offer it vnto God 4. That the oblation or offring vp of the Gentiles 1. Not oblatio quam offerunt Gentes the oblation which the Gentiles offer vp by faith should be accepted as Lyranus 2. but vt ipsae gentes offerantur that the Gentiles themselues be offred vp by me tanquam manipuli messis meae as an handfull of my haruest Hugo ipsa Gentilitas that Gentilisme it selfe may be sanctified by my ministerie Gorrhan Calv. Pareus 3. Chrysostome and Theophylact doe obserue that the Apostle doth vse this as an argument ne eum dedignentur habere sacerdotem not to disdaine to acknowledge him for their spirituall Priest to whom all the Gentiles were committed and consequently the Romanes 5. Sanctified by the holy Ghost 1. Not by the obseruation of the law but by the power of the holy Ghost Origen qui sanctificationis fons est who is the fountaine of our sanctification 2. as the sacrifices of the law had their legall and externall purifyings so this oblation hath a spirituall sanctification by the spirit which consisteth of the inward operation wrought of the spirit Calv. fide etiam donantur they are endued with faith without the which nothing is acceptable vnto God Pellic. 3. this is not added by the Apostle as though we were acceptable vnto God because of our sanctitie but this our sanctification is an oblation acceptable to God thorough Christ. Quest. 22. Of the Apostles boasting or reioycing and the manner thereof v. 17. I haue therefore wherein to reioyce 1. the Apostle hauing before much abased and as it were cast downe himselfe now erigit sermonem ne contemptibilis videatur he doth now erect and advance his stile least he might seeme contemptible Chrysost. and least he might haue seemed to vsurpe and intrude vpō the Romanes in writing vnto them he sheweth how he had to reioyce in respect of his labours and trauailes among other of the Gentiles also Martyr and because there wanted not some euerie where that depraved the Apostle and disgraced his ministrie he now by certaine glorious effects beginneth to extoll his office and to confirme his authoritie To reioyce or I haue matter of glorie or reioycing 1. Haymo vnderstandeth it of euerlasting glorie habeo gloriam praeparatam I haue glorie prepared with God 2. Lyranus interpreteth this glorie to be authoritatem officij the authoritie of his office which he had from Christ. 3. the interlin gloss meritum dignum gloria his merit worthie of glorie and whereas that place may be obiected c. 8.18 the afflictions or sufferings of this life are not condigna condigne or worthy of the glorie which shall be shewed Gorrhan thus distinguisheth that they are not condigne secundum equiparantiam according to an equalitie yet they are digna worthie quoad sufficientiam meriti in respect of the sufficiencie of the merit But this is an idle distinction for the Greeke word there vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthie there is no such difference in that word betweene dignitie and condignitie and there can be no merit where there is not an equalitie and like value and proportion Betweene the merit and the thing merited and further this glosse here is contrarie to the Apostle who ascribeth all vnto Christ as Chrysostome well expoundeth glorior non in meipso sed in gratia Dei I doe not boast in my selfe but in the grace of Christ. 4. The Apostle then sheweth wherein he might reioyce and commend his ministerie in respect of the glorious effects and notable successe thereof but this his reioycing least he might seeme to commend himselfe is two wayes qualified first for the manner he reioyceth thorough Christ acknowledging all this to proceede from his grace in solo Christo est vera gloriatio apud Deum in Christ onely is true glorying and reioycing with God and without Christ to reioyce in God is as if a man should thinke se habere gloriam apud Deum sine iustitia sine sapientia c. that he could haue glorie with God without iustice wisedome truth all which Christ is vnto vs secondly for the matter he saith in those things which pertaine to God that is not in riches honour the wisedome of the world as Origen expoundeth but in matters concerning religion and worship of God wherein his ministrie and office consisted as the Apostle describeth the office of a Priest He is appointed for men in things pertaining vnto God Hebr. 5.1 Quest. 23. Of the meaning of these words I dare not speake of any thing c. v. 18. I dare not speake 1. Ambrose giueth this sense as though the Apostle should say he could not rehearse any thing belonging vnto the preaching of the Gospel which Christ had not wrought in him indigere non habet aliquid divinae virtutis quod sibi non sit praestitum à Deo he stood not in neede of the diuine helpe in any thing which was not aboundantly supplyed by God this sense followeth Beza and interpreteth non sustinuerim c. I cannot endure to speake of any thing which Christ hath not wrought c. that is Christ hath wrought so aboundantly euery way by me that I can speake nothing els and he giueth this reason because if it be translated I dare not it should signifie that he had a will to speake of other things but not power But 1. the Apostles intendment is not to shewe that he had no lacke in any thing of the diuine assistance which notwithstanding was true but only to prooue that which he said before that he had wherein to reioyce in Christ so that the emphasis or force of his speach lyeth not in these words I dare not speake but in these which Christ hath not wrought by me 2. and the Greeke text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any of those things which c. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing which as M. Beza would haue it and so as Erasmus obserueth the originall text will not beare Ambrose exposition 3. and this word I dare not is vsed by the Apostle in the same sense elsewhere as 2. Cor. 10.12 we dare not make our selues of those which praise themselues which sheweth not a will in him wanting power but se religione prohiberi he made a religion and conscience of it Gualter he neither would nor could speake otherwise 2. Lyranus thinketh that here is an opposition against the false Apostles that S. Pauls preaching was not as theirs in word onely and not in power but the Apostles purpose is to prooue that which he had propounded that he would glorie onely in Christ. 3. Some thinke that S. Paul preventeth an obiection ne quis
that Augustine was then a Manichee and we denie not but by this and the like meanes one may be at the first mooued and induced but the firme beleefe of this point is a worke of the spirit See further Synops. Centur. 1. err 5. Controv. 5. Against the invocation of Saints v. 13. Now the God of hope fill you c. The Apostle teacheth vs onely to put our trust in God in calling him the God of hope and so the Prophet Ieremie saith c. 17.5 Cursed is the man that trusteth in man and maketh flesh his arme and in that he wisheth God to fill them with ioy we also learne onely to direct our prayers to God who is the author of all grace hence then is refelled the Popish invocation of Saints which both doth derogate from the honour of God who biddeth vs to call vpon him in the daie of trouble Psal. 50.15 and it deceiueth them with vaine hope that place any confidence in such prayers for Saints cannot helpe vs nor furnish vs with graces necessarie as here ioy peace faith hope are ascribed vnto God as his peculiar gifts it is then in vaine to pray O Saint Paul or Saint Peter helpe mee and haue mercie vpon mee as Papists vse to pray See further of this point Synops. Centur. 2. err 30. Controv. 6. Of the certaintie of saluation against the Popish diffidence and doubtfulnesse v. 13. That yee may abound in hope c. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abound sheweth a fulnes and certaintie of hope which is nothing else but beeing armed with a costant and assured hope to continue vnto the end and out of this place we haue three speciall arguments for this certaintie of hope and assurance of saluation 1. The Apostle saith the God of hope fill you with all ioy but where is doubtfulnesse of mind and perplexitie of conscience there is no assured hope but such vncertaintie rather bringeth anxietie feare and greefe so Origen saith he which beleeueth and is armed by the vertue of the spirit certum est quod plenitudinem gaudij semper habet it is certaine that he hath alwaies fulnes of ioy where then there is fulnes of ioy there is abounding also in hope but by faith we haue fulnes of ioy therefore also fulnes of hope 2. the word here vsed to abcund in hope sheweth a certaintie of hope as Haymo well interpreteth that by the vertue of the holy Ghost plenam habeatis spem aeternae remunerationis yee may haue full hope of the eternall reward so also the ordinarie glosse which Gorrhan followeth vt per ista habita certiores sitis de aeterna beatitudine that by these things beeing once had yee may be certaine of eternall happines 3. the prayers of the faithfull cannot be in vaine but are effectuall to obtaine things appertaining to saluation but the Apostle here prayeth for abundance of hope and perseuerance to the end therefore the faithfull are sure so to abound and to perseuere see further also hereof Synops. Pap. Centur. 4. err 25. Controv. 7. Against the power of free will in spirituall things v. 13. The God of peace c. in that the Apostle prayeth vnto God to fill them with ioy and peace in beleeuing an argument may be framed against that old Pelagian heresie touching the power of mans free-will in things belonging to eternall life which argument is much vrged by Augustine against the Pelagians for if it were in mans power to attaine vnto these graces as faith hope then it were superfluous assidiuis precibus à Deo emendicare to begge them of God by continuall prayer Martyr See further hereof Synops. Cen. 4. err 43. Controv. 8. Whether the Apostles excusing of himselfe doe derogate from the authoritie of this epistle v. 16. I haue somewhat boldly after a sort written this may seeme to extenuate the authoritie of this Epistle for he which excuseth himselfe confesseth a fault but in the Canonicall writings no fault or error at all is to be admitted And yet if this excuse made by the Apostle doe not extenuate the authoritie of this Epistle no more can that excuse of the author of the booke of Macchabees preiudice the authoritie thereof 2. Maccha 15.39 where the Author saith thus If I haue done well and as the storie required it is the thing that I desired but if I haue spoken slenderly and barely it is that I could what doth this our Author say more then Saint Paul 2. Cor. 11.6 If I be rude in speach yet am I not rude in knowledge to this purpose Bellarm. lib. 1. de verb. c. 15. Contra. 1. Euery one which vseth excuse doth not acknowledge a fault but he that so excuseth as that he craueth pardon for his fault But so doth not Paul here he maketh an excuse to preuent an obiection as if he should haue said it may seeme vnto you that I haue written somewhat boldly but indeed I haue not I haue onely vsed that boldnes which became mine office according to the grace giuen vnto mee he therefore doth not craue pardon of a fault but defendeth and iustifieth that which might seeme to haue beene a fault 2. But the author of the bookes of the Macchabees doth excuse himselfe farre otherwise for he doubteth whether he haue well written or not as he ought and he craueth pardon if he faile saying it is that I could as if he should say he were worthie to be pardoned because he did it as well as he could this sheweth that he writ not by a diuine spirit for the spirit of God vseth not to craue pardon of any thing done amisse 3. And beside other arguments there are which doe make against the authoritie of this booke as 1. because all the Canonicall Scriptures were written by Prophets but in the Macchabees time there was no Prophet 2. Eusebius and Hierome thinke that Iosephus was the writer of those bookes but his writings are not canonicall 3. the author saith that he did epitomise the worke of Iason the Cyrenian but the spirit of God vseth not the help of others writings 4. this booke was not receiued into the Canon of the Iewes to whom all the oracles of God were committed 5. and it containeth diuerse things contrarie to the Canonicall Scriptures as is shewed else where Synops. Centur. 1. p. 15. 4. S. Paul in that place to the Corinthians excuseth not the slendernes of his writing as though he had written otherwise then he should but he iustifieth the simplicitie of his stile as his aduersaries did take it because he would not by humane eloquence obscure the vertue of the crosse of Christ which consisted not in the vaine shew of words but in the power and euidence of the spirit 1. Cor. 2.4 Controv. 9. That the Scriptures are perfect and absolute conteining whatsoeuer is necessarie to saluation both touching doctrine and manners v. 15. I haue written to you after a sort to put you in remembrance
avouched by this Egesippus as how Peter and Simon Magus did striue which of them should raise Neros cousin that was dead and he that could not doe it should die and how Peter fleeing out of Rome met Christ at the gates and asked him Domine quo vadis Master whether goest thou and he answeared I come againe to be crucified whereupon Peter returned and was crucified for this is contrarie to S. Peters owne doctrine that the heauens should containe Christ vntill his second comming Act. 3.21 To Ireneus testimonie we answear 1. whereas he saith that Matthew wrote his Gospell at what time Peter and Paul preached at Rome this cannot agree with the historie of times for Matthew is held to haue written his Gospel in the 3. yeere of Caligula from which yeare vnto the 2. of Nero when S. Paul is held to haue first come vnto Rome are verie neere 20. yeares 2. and as Ireneus is vncertaine in this so an other opinion he hath of the like credit that Christ should be 40. or 50. yeare old when he preached and this he saith he receiued of all the Elders of Asia who testified id ipsum tradidisse eis Iohannem that Iohn deliuered the same vnto them and yet the other opinion of Epiphanius that Christ died in the 33. yeare of his age and beganne to preach at 30. is held of all to come neerer vnto the truth Hierome is as vncertaine 1. he saith that Paul came to Rome in the 2. yeare of Claudius and yet he granteth that before he had been at Antioch and from thence went and preached to the dispersed brethren in Pontus Galatia Bithinia Cappadocia Asia which might hold him not much lesse then 14. yeares as shall be shewed afterward so that he could not in this account come to Rome til the 2. of Nero. 2. Hierome is as vncertaine in other things in his epistle to Marcella he thinketh Adam was buried in mount Calvarie in his epitath of Eustach he will haue him buried in Chebron in his epistle to Evagr. he thinketh Iob came of Esau and in his cōmentarie vpon Genesis that he discended of Nahor Abrahams brother To Eusebius these exceptions may be taken 1. that he was an Arrian and beeing an Arrian wrote his historie which maketh it of the lesse credit 2. he is contrarie to himselfe for l. 3. c. 2. he affirmeth that Peter came not to Rome till the last yeare of Claudius See Christ. Carlil in his booke of the life and peregrination of Peter 1. dis This shall suffice concerning the contrarie arguments and obiections made by the Papists now ours follow for the demonstration of the contrarie part of Peters not beeing at Rome where first I will set downe the opinion of the Protestants and then produce their reasons Though the Protestants in generall and by the most full and sufficient warrant of Scripture do hold that Peter was not at Rome as Bishop there or founder of that Church and so in effect doe agree in the substance yet I finde some difference among them in certaine points coincident to this question 1. Some directly affirme and prooue it by euident places of Scripture that Peter was not at Rome at all as Vl. Vellanus whose obiections Bellarmine rather maketh an offer to confute then indeed confuteth them l. 2. de Rom. Pont. c. 5.6 2. Some goe yet further and affirme that Peter neither liued at Rome nor yet died there nor S. Paul neither but assigneth Ierusalem to be the place where S. Peter was crucified by warrant of that place Matth. 23.34 where our Sauiour saith that Ierusalem shall kill and crucifie some of the wise men and Prophets whom he should send thither Christopher Carlil who alleadgeth Lyranus and the interlinear gloss vpon that place that Peter was crucified at Hierusalem for none els of the Apostles were crucified there Linus also affirmeth that Peter was slaine at Ierusalem by Agrippa the last king of the Iews when also Iames the lesse was killed with Ioses Simon and Iude. 3. Some of our writers denie not Peter to haue beene at Rome but they affirme he could not come thither so soone nor continue there so long 25. yeares from the 2. of Claudius as Beza saith non invitus concedam c. I will not vnwillingly graunt that Peter was at Rome and there put to death but not the other annot in 1. Pet. 5.14 so also Gualter id ego non facile negaverim c. I will not easily denie that Peter in the last yeare of Nero receiued the crowne of Martyrdome because of the consent of auncient writers c. to the same purpose also D. Fulke annot 4. in 16. c. ad Roman 4. To this we adde further that howsoeuer we absolutely denie not but that Peter might be at Rome yet it is more probable he was not certainely out of the Scripture it can not be prooued that he was there at all and it is not de fide a thing concerning faith neither to be held as an article of faith as the Church of Rome doth defend it because the Scripture only must be a rule of our faith and further it is euident out of the Scripture that Peter was not at Rome till Pauls first beeing there in bonds where the historie of the acts of the Apostle endeth whatsoeuer he was afterward which Pareus thinketh to haue beene the 11. yeare of Nero but it was rather the second yeare when S. Paul came thither first and his second arrivall was in the 11. yeare for this Epistle was not written in the 8. yeare of Nero as Pareus thinketh but rather in the ende of Claudius raigne while Narcissus was yet in authoritie see before in the ende of the 5. and 10. quest Our reasons against Peters beeing at Rome in manner and forme aforesaid are these Our first argument shall be out of the Scripture 1. it is evident that Peter was at Ierusalem the third yeare after Pauls conversion for there he staied with him 15. dayes which was the 37. yeare of Christ he was not then yet at Rome 2. 8. yeare after this he was imprisoned by Herod which was the 43. yeare of Christ and the 3. yeare of Claudius Euseb. l. 2. c. 11. Ioseph l. 19. c. 7. Peter thē was not yet at Rome 3. Sixe yeare after this was Peter at Ierusalem for there S. Paul found him 14. yeare after his first comming thither Galat. 2.1 then was celebrated the Apostolicall counsel mentioned Act 15. when each gaue to other the right hand of fellowship this was the 9. yeare of Claudius as witnesseth Hierome hitherto Peter had not visited Rome neither will it suffice to say that he came from Rome thither to the councell for then what time will they leaue vnto Peter to visit Antioch and the Churches of Asia Bythinia Cappadocia Galatia and Egypt where Nicephorus saith he preached lib. 2. c. 35. in all these places he preached as it appeareth by his 1.