the distinction of the offices here named by the Apostle in generall 15. qu. What is to be vnderstood by the proportion or analogie of faith v. 6. 16. qu. Of these seuerall offices here rehearsed by the Apostle in particular 17. qu. Of the Christian affection of loue and the properties thereof 18. qu. Of certaine externall offices of loue as in giuing honour one to an other 19. qu. The duties and properties of our loue toward God 20. qu. Of the remedies against the calamities of this life namely hope patience praier 21. qu. Of the communicating to the necessitie of the Saints and of hospitalitie 22. qu. How our enemies are to be blessed blesse them which persecute you 23. qu. Of the reasons which should mooue vs to loue our enemies 24. qu. Whether it be not lawefull vpon any occasion to pray against our enemies 25. qu. Whether S. Paul in calling Ananias the high Priest painted wall Act. 23. obserueth his owne precept here 26. qu. How we should reioyce with thē that reioyce and weepe with them that weepe v. 15. 27. qu. What it is to be like affectioned one toward an other 28. qu. What it is to be high minded and to be wise in our selues 29. qu. How euill is not to be recompenced for euill v. 17. 30. qu. How honest things are to be procured before all men 31. qu. How we should haue peace with all men 32. qu. How we should not avenge our selues but leaue it vnto God 33. qu. Of doing good vnto our enemies 34. qu. What it is to heape coales of fire vpon the head of the enemie 35. qu. Of these words v. 21. Be not ouercome of euill but ouercome euill with goodnes Questions out of the 13. Chapter 1. qu. Of the occasion which mooved the Apostle in this Chapter to entreat of the dutie of the subiects to the Magistrate 2. qu. How euery soule should be subiect to the higher powers 3. qu. How the powers that be are said to be of God 4. qu. Whether euery superiour power be of God 5. qu. How farre euill gouernours haue their power from God whether by his permission and sufferance onely 6. qu. Why the Apostle saith againe the powers that be are ordained of God 7. qu. Of not resisting the power 8. qu. What kind of iudgement they procure to themselues which resist the Magistrate 9. qu. How the Prince is not to be feared for good works but for euill 10. qu. What it is to haue praise of the power v. 3. 11. qu. How the Magistrate is said to be Gods minister for our wealth or good 12. qu. How the Magistrate is said not to beare the sword for nought v. 4. 13. qu. Of the right vse of the sword both in time of peace and warre 14. qu. How it is said It is necessarie to be subiect for conscience sake 15. qu. Why tribute is to be paid v. 6. 16. qu. Of the diuerse kinds of tribute and to whom they are due 17. qu. The seuerall duties summed together which are due to the Magistrate 18. qu. How farre the Magistrate is to be obeyed and wherein not to be obeyed How farre the Ciuill state may proceede in resisting a Tyrant How farre priuate men may be warranted in denying obedience vnto Tyrants 19. qu. How we should not owe any thing to any man but loue one another 20. qu. How he that loueth his brother fulfilleth the law 21. qu. How a man is to loue his neighbour as himselfe 22. qu. Who is vnderstood by our neighbour 23. qu. How salvation is said to be neerer then when we beleeued 24. qu. How the night is said to be past the day at hand of the literall sense 25. qu. What time is vnderstood by the day and night 26. qu. How we should walke honestly 27. qu. How we must put on Christ. 28. qu. How the flesh is to be cared for Questions out of the 14. Chapter 1. qu. Who are the weake in faith and how they are to be receiued 2. qu. What is meant by controversies of disputations 3. qu. Why he is called weake that eateth herbes 4. qu. Whether any things be indifferent in their nature as beeing neither good nor euill of themselues 5. qu. How the Apostle maketh the eating or not eating of flesh and the obseruing of dayes indifferent which else where he condemneth 6. qu. Whom the Apostle speaketh of the Iewe or Gentile saying God hath receiued him c. 7. qu. Whether it be not lawfull at all for one to iudge an other 8. qu. What it is to stand or fall to his owne Master 9. qu. Of the meaning of these words God is able to make him stand v. 4. 10. qu. What it is to esteeme one day aboue an other v. 5. 11. qu. Of the meaning of these words Let euery one be fully perswaded in his mind v. 5. 12. qu. What it is to obserue or take care of the day vnto the Lord. 13. qu. Of the sense and meaning of the former words He that obserueth c. obserueth it to the Lord. 14. qu. How he that eateth not is said to giue thanks 15. qu. Whether S. Pauls defense that he which doth or omitteth any thing in matters of religion doth or not doth it vnto God be perpetuall 16. qu. Of the coherence of these words None of vs liueth to himselfe v. 17. c. 17. qu. How we are said to liue vnto the Lord. 18. qu. How Christ by his dying and rising againe is said to be Lord both of the dead and quicke 19. qu. Of the tribunall seat of Christ what it is and of other circumstances of the day of iudgement 20. qu. Whether the saying of the Prophet alleadged v. 11. be rightly cited by the Apostle 21. qu. When this prophesie shall be fulfilled that euery tongue shall confesse vnto God 22. qu. Whether euery one shall giue an account for himselfe appeare before Christs iudgement seat v. 12. 23. qu. Of scandals and offences the occasion and diuerse kinds thereof v. 13. 24. qu. Of the occasion of these words v. 14. I knowe and am perswaded c. and of the meaning thereof 25. qu. How nothing is said to be vncleane of it selfe v. 14. 26. qu. Of the legall difference of meates why it was commanded 27. qu. Of the manner how meates are sanctified and made cleane 28. qu. Why ones opinion and iudgment maketh that vncleane which is not and whether an erroneous conscience bindeth 29. qu. How our brother is said to be grieued and to be lost and destroyed v. 15. 30. qu. Whether any indeede can perish for whom Christ died 31. qu. What is meant by the good or commoditie which they must not cause to be blasphemed v. 16. 32. qu. How the kingdome of God is not said to be meate and drinke v. 17. 33. qu. Of righteousnesse peace and ioy in the holy Ghost 34. qu. Of these words he which in these things serueth Christ is acceptable to God
kept by the power of faith vnto saluation The ende of the first Booke THE SECOND BOOKE OF THIS COMMENtarie vpon the second generall part of the Epistle contained in the five last Chapters which concerneth exhortation to diuerse Christian duties generall and particular Wherein among other questions and controversies of great waight and moment these are specially handled Of the diuers offices in the Church c. 12. Of the obedience wherein and how farre to be yeelded to the Ciuill Magistrate c. 13. Of the vse of things indifferent c. 14. Whether S. Paul were euer in Spaine as he purposed c. 15. Whether S. Peter were euer at Rome and fate as Bishop there c. 16. Printed by CANTRELL LEGGE Printer to the Vniversitie of Cambridge 1611. REVERENDISSIMIS IN CHRISTO PATRIBVS ac Dominis D. GEORGIO Archiepiscopo Cantuariensi D. LANCELETO Episcopo Eliensi Dominis suis colendissimis salutem pacem in Christo sempiternam D E Divo Paulo eiusque scriptis divinissimis vestrae dignitati paucis mihi praefari cogitanti occurrit Ambrosianum iliud quo vtrumque vestrum sivestrâ pace liceat aeffari compellare lubet beati Petrus Paulus inter vniuersos Apostolos peculiari quadam praerogativâ praecellunt verùm intet ipsos quis cui praeponatur incertum est Ita vos caeteris vestri ordinis praelucetis omnibus alter summae dignitatis ecclesiastice apud nos accessione alter eruditissimae fidei defensonis apud exteros laude Vtrique Paulo Petro Ambrosius inter Apostolos primatum concedit Paulos inquit gratiam primatus sibi soli vendicat concessam à Deo sicut soli Petro concessa est inter Apostolos vtrique vestrum omnes merito palmam deferunt Sed Hieronymus hic mihi aurem vellit vereor ne officium putetur ambitio videamur sub occasione sermonis amicitias potentium quaerere redeo ego ad Paulum illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 electionis vas vt Christus ipse vocat Act. 9.15 lampadem ecclesiae vt Chrysost. doctorem magistrum gentium vt Hieronymus saâ—â—ntem illum architectum vt Ambrosius nutritorem ecclesiae vt Augustin Paulum cum Petro geminum lumen oculorum appellat Bernardus Sed Chrysostomus totus in tanti Apostoli laudes resoluitur pulverem oris illius videre vellem per quod Christus locutus est c. immo non oris solum illius sed cordis pulverem videre vellem quod si quis totius orbis cor dixerit c. non peccaverit adeo enim istud cor latum fuit vt vt in se susceperit integras gentes videre rurfus vellem pulverem manuum quas cum tetigit vipera in roguâ—u decidit c. vellem oculorum pulverem videre excaecatorum primò doinde ad orbis salutem respicientium vellem pedum illorum videre pulterem qui per orbem currentes non laborarunt c. quid opus est singula tecensere vellem videre sepulchrum illud quo recondita sunt arma illa iustitiae armalucis Isto modo aureum illud Chrysostomi os divinissimi Apostoli dignisâ—â—â— as laudes decantat Verùm licet Paulus totus sit veluti sacratissimus omniuÌ„ rerum pretiosarum thesautus virtutum promptuariumquatuor tamen praecipuè de eo praedicantur admiratimedigna conversio miraculosa aedeficatio ecclesiae fructuosa diligentia laboriosa passâ—â—oriosa De conversione Pauli sic meditatur Augustinus Ananias baptizavit luâ—â—in fecit agnum Saulus vinxit Paulus vinctus est dum Saulus quaerit miâ—â—ere numerum Christianorum ipse etiam ad numerum accessit confessoruÌ„ Zilum Apostoli docendi peritiam sic describit Chrysostomus ad splendorem Apostolicorum verborum oculos aperiamus lingua siquidem illius supra solem emicuit doctrinaeque sermone supra reliquos omnes exuberavit sic Apostolus de se testatur gratia eius quae in me collata est noÌ„ fuit inanis sed amplius quà m illi omnes laboravi Quam vero praestiterit diligentiam quanto labore in Evangelio promulgando desudaverit ipse etiam testis est ita vtà Ierusalem per circuitum vsque ad Illyricum repleverim Evangelium Christi vnde Chrysostomus virtute dilectionis voÌ„lantis instar factus omnes circumvolitabat de passione vero sua Martyrio sic vaticinatur si immoler super sacrificium fidei c. sic enim Paulus sacrificij instar gladio decollatus creditur vt praeclare Augustinus Petrus patitur crucem Paulus fentit pugionem piscatorem suspendit hamus crucis persecutorem mucro minuit persecutoris vt Bernardus alter amisso alter submisso in cruce capite triumphum extulerunt Ex istis quatuor Pauli encomijs duo vires nostras longè superant nec conversionis modo illi adaequari nec martyrij fortitudine illi pares esse possumus in duobus reliquis omnibus fidelibus pastoribus D. Pauli exemplum praeponitur vt eius in docendo fidelitatem in labore tolerantiam imitemur ad reliquas Apostoli imitationes vt bene Cyprianus infirmi sumus Atque vtrinque hoc verè Episcopalis muneris specimen à vestrâ gravitate tam docendi quà m scribendi exhibitum libenter omnes agnoscimus alijs omnibus Episcopis Pastoribus vestro exemplo faeliciter praeitis quid non audebunt milites cum tales habeant duces nautae alacriter proculà ubio incumbent remis cum ipsos navarchos naucleros non solum cohortatores sed cooperatores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habeant Sed vnum est prae caeteris in quo Paulus animum verè Apostolicum oftendit Romanos de rebus aediaphoris altercantes summo artificio ad pacem revocare studet vos pro vestra pietate Ecclesiae nostrae non dissimili dissidio laboranti succurrite veluti nutantibus suo loco motis columnis humeros supponite Duo sunt que nostram Ecclesiam beare possunt pax externa domestica illam nobis attulit Serenissimus noster Rex de quo vertus illud praedicari potest quà m quod olim de Pericle suo iactabant Athenienses quod nemo Atheniensium illius causa vestem attaÌ„ vnquá induerit alteram vestra humanitas conciliabit Melanthius inter Athenienses dicere solebat civitatem servari oratorum dissidijs Sed Pastorum concordiares nostras crescere facile intelligit vestra prudentia quam vos promovere pro authoritate vestra potestis pro pietate vultis Isto modo si non solum Paulum admiremur sed imitemur vt suauiter suo more Chrysostomus possumus hinc migrantes illum videre ineffabilis ipsius gloriae participes esse id quod nos omnes assequi contingat gratià benignitate Christi cui gloria in secula Vestrae reverent iae obseruantissimus ANDREAS WILLET CHAP. XII 1. The text with the diuerse readings 1.
the foundation of faith and of Apostolicall instruction as in the Epistles to the Romanes Ephesians Philippians Colossians the first to the Thessalonians to the Hebrewes 2. Some doe confute and refell errors of doctrine and life as the 1. to the Corinthians the epistle to the Galatians to the Colossians in part the 2. to the Thessalonians 3. Some are apologeticall wherein the Apostle maketh Apologie and vseth defence for himselfe against the false Apostles as in the 2. to the Corinthians 4. Some specially concerne Ecclesiastical offices as the Epistles to Timothie and Titus 5. Some are written by way of mediation and intercession as the epistle to Philemon 3. The ende and scope of S. Pauls writings as of the rest of the Scriptures were these 1. to set forth the true and sincere doctrine of faith 2. to confute and conuince errors 3. to reclaime men from vice and corruption of life 4. to instruct them in the workes of righteousnesse these sower are touched by the Apostle 2. Timoth. 3.16 where he sheweth a fowrefold vse of the Scripture it is profitable to teach to improoue to correct and instruct in righteousnesse 5. the edifying of the weake is an other end that they fall not away from the faith 6. and the exhorting of those which are slacke that they may goe on in their Christian course 7. the comforting of the afflicted that in tribulation they despaire not or faint these three endes also the Apostle speaketh of 1. Cor. 14.3 He that prophesieth speaketh vnto men to edifying to exhortation and comfort Of the occasion argument and Methods of this Epistle of S. Paul to the Romanes 1. The occasion of the writing of this Epistle seemeth almost to haue beene the same that the Apostle tooke to write vnto the Galatians which was this the beleeuing Iewes dispersed among the Gentiles did thinke that the ceremonies and obseruations of Moses law were still to be retained whereupon did arise great stirres betweene the beleeuing Iewes and Gentiles the one despising the Gentiles thinking themselues to be priuiledged by the promises made to the seed and posteritie of Abraham and vrging the rites of Moses lawe as though they helped vnto iustification the other insulted against the Iewes as glorying too much in their Christian libertie and exemption from Moses lawe and taking the Iewes to be reiected of God the Apostle to compound this dissension among them writeth this Epistle this was the occasion 2. And accordingly the Apostle frameth this Epistle first generally shewing that neither the Gentiles by their naturall knowledge nor the Iewes by the workes of the Law could be iustified but that both the one the other were freely iustified by faith in Christ this generall tractate of iustification by faith is extended vnto the 9. Chapter Then particularly he commeth to suppresse the insolencie of the Iewes shewing that the promises were not made vnto all that were of Abrahams carnall seede but onely to the true Israel so many as were of the faith of Abraham c. 9.10 then he also turneth him to the Gentiles that they should not as it were insult in the reiection of the Iewes for it was not totall not finall God would haue mercie on them if they continued not in vnbeleefers 11. The rest of the Epistle is spent in Christian exhortation 1. to the mutuall offices of charitie among brethren c. 12. of dutie toward Magistrates c. 13. how they should behaue themselues toward the weake brethren c. 14 15. And then after diuers salutations he concludeth The Methode then and parts of the Epistle are these two the first is doctrinall vnto the 12. chapter the second exhortatorie in the 5. last chapters 12 13 14 15 16. In the first the two chiefe points of Christian religion are handled at large namely of iustification to c. 9. and of election and reprobation c. 9 10 11. In the doctrine of iustification 1. the manner and forme thereof is declared 2. the fruits in the first the false way vnto iustification by works is reiected and refused c. 1 2 3. to v. 21. then the true way which is by faith is affirmed and prooued c. 3.21 v. c. 4. the effects of iustification follow as the peace of conscience c. 5. the newnes of life c. 6. exemption and freedome from the law c. 7. constancie and perseuerance in affliction c. 8. In the doctrine of predestination and election 1. he treateth of the reiection of the Iewes c. 9. 2. of the vocation of the Gentiles c. 10. 3. of the restoring of the Iewes againe c. 11. 2. In the exhortatorie part there are first exhortations generall concerning all Christians c. 12. then particular as of duties toward Magistrates c. 13. toward the weake c. 14 15. secondly he concludeth with salutations both of himselfe wherein he professeth his loue toward them and purpose to come vnto them c. 15. v. 15. to the ende then of others c. 16. 2. Of the style and phrase which S. Paul vseth in this Epistle 1. S. Paul as he vseth not any affected eloquence or elegant style or entising speach whereof he giueth this reason that your faith should not be in the wisdome of men but in the power of God 1. Cor. 3.2 So neither yet is the Apostles style base or barbarous but ex vtroque temperatus of a mixt kind betwixt both who by a pithie and sententious kind of writing full of arguments and forcible perswasions in graue but plaine words deliuereth high mysteries There is a double kind of eloquâ—ce one which consisteth in the eloquence of speach and the curious choice of words such as the Oratours among the heathen excelled in this shall we not finde in Paul there is an other which is graue sober consisting rather in the force of perswasion then in the number of words and this kind of eloquence S. Paul vseth Martyr So that as Chrysostome saith lingua illius supra solem emicuit doctrinaeque sermone supra reliquos omnes exuberavit his tongue or speach was brighter then the Sunne and in the vtterance of doctrine he excelled all the rest c. and they all gaue place vnto him for speach vnde Mercurius ab infidelibus putabatur quod sermoni praesset whereupon he was of the Infidels called Mercurie because the office of speaking was committed to him c. Chrysost. argum in epist. ad Roman Augustine herein concurreth with Chrysostome that although he affected not eloquence ea tamen sapientiam eius comitata est yet it did follow and accompanie his wisdome lib. 4. de doctr Christ. 2. But there are which thinke otherwise of S. Pauls style 1. Origen saith that Paul hath many hyperbata and auantopedota many imperfect transitions and clauses of sentences not one answering an other but breaking off abruptly and M. Beza in his preface to Oleviaues commentarie maketh mention of a famous man nostrâ memoriâ magnus of great name in our memorie who therein concurred with Origen but he
words pleasantnes of countenance for all those are signified by hilaritie or chearefulnes Tolet so Chrysost. verbis rebus corpore c. in words deedes yea with seruice of the bodie the poore must be helped with chearefulnes Chearefulnes is required in heart in words in countenance euery way 1. in respect of God he loueth a chearefull giuer 1. Cor. 9. Pareus 2. in respect of the kingdome of heauen which such hope for quis regnum accipiens maestus est who receiuing a kingdome is sorowfull Chrysost. lucrum est alijs benefacere c. it is a gaine to doe well to others and euery man reioyceth in his owne gaine Theodoret. 3. againe such as were emploied in these seruices as old men and widows are naturally giuen to morositie and therefore they haue neede of this precept to dispose themselues to chearefulnes Pareus 4. the worke it selfe which was to deale with the diseased sicke and feeble was such as might breed loathsomnes and therefore the Apostle doth hearten them that they should not giue ouer this worke of mercie thorough nicenes that they should not disdaine with their owne hands if neede were to handle their sores and diseases Tolet. 5. the consideration of the common condition of mankind that there is eadem omnium sors the same lot of all that they are subiect to the same diseases and infirmities this should mooue them in such workes of mercie to be chearefull and willing Gualter 6. ne moerorem addant moerori that they should not adde griefe vnto griefe for the poore seeing them which attend them to doe it vnwillingly would thereby be grieued the more Mart. Beza 17. Quest. Of the Christian affection of loue and the properties thereof The Apostle hauing hitherto touched certaine speciall and particular duties belonging vnto Ecclesiasticall offices proceedeth vnto generall and first concerning Christian brotherly loue which he sheweth how it should first consist in the inward affection and then in the outward act v. 10. in giuing of honour c. Concerning the first this loue must be verus true without simulation then discretus discreete we must not loue but hate that which is euill thirdly it must be firmus firme cleauing vnto that which is good and it must be vniversalis vniuersall common without acception of persons we must be affectioned one toward an other c. Lyranus 1. Let loue be without dissimulation 1. The Apostle beginneth with loue which giueth a rellish and tast as it were to all other vertues euen faith without charitie is not right 1. Cor. 13.2 it is the badge and cognizance whereby we are knowne to be the disciples of Christ Ioh. 13.35 therefore the Apostle first beginneth to shew what this loue is 2. Origen vnderstandeth this loue generally of the loue of God and our neighbour but Chrysostome applieth it onely to brotherly loue and so the precepts following shew 3. this loue must be without dissimulation which Origen defineth thus when one loueth onely God and that which is pleasing to God Chrysostome giueth this rule when one loueth an other and doth vnto him as vnto himselfe but S. Iohn giueth a perfect description of this kind of loue 1. epist. 3.18 My little children let vs not loue in word or tongue but in deede and in truth he then loueth without dissembling that sheweth his loue in act and in deede so S. Paul describeth true charitie 1. Tim. 1.5 out of a pure heart good conscience faith vnfained where are expressed the subiect or place of this loue a pure heart the cause thereof is faith vnfained the perpetuall companion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ioynt-worke is a good conscience as the Apostle to the Hebr. 10.22 let vs draw neere with a true heart in the assurance of faith sprinkled in our hearts from an euill conscience Gryn From this true and syncere loue these are farre of 1. they which doe nourish hatred in their heart but colour it with pretensed friendship onely watching an opportunitie of reuenge such was Cain toward Abel and Ioab toward Abner 2. they which pretend friendship toward other but onely for hope of some gaine and profit to themselues these are selfe-louers and not louers of others as Felix propounded fauour vnto S. Paul but he hoped for some bribe Act. 24. 3. they also which professe loue and obedience but onely for feare as they which obserue those which are mightie and of authoritie because they are afraid of their greatnes and power doe not loue without dissimulation 2. Hating that which is euill or rather abhorring c. 1. Chrysostome obserueth an emphasis in the Apostles phrase he saith not abstaining but prosequnting with hatred and that vehemently the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Apostle addeth alwaies somewhat to the sense as he sheweth in diuers instances 2. Haymo taketh this for a generall precept that we should hate the deuill and his members but it seemeth rather to belong to the precept of loue 3. and in this sense some giue this interpretation that they should in their loue abstaine from all euill hurt deceit malice and follow goodnes Calvin Pellican some thinke that good and euill signifie here that which is profitable or vnprofitable and so he that loueth should procure the good not the hurt of him whome he loueth Pareus but the meaning rather is that we should so loue as that we be not partakers with men in their sinnes neither should be withdrawne from God but cleaue to him as the onely good so Chrysostome saith this is added because there is dilectio in malis a loue friendship in euill things as in them that are fellows in robbers c. so Origen qui proprium errantem videt non corrigit c. he that seeth his brother erring and correcteth him not he loueth not in truth so Lyranus also sic ametur natura vt vitium odio habeatur let nature be so loued as yet vice be hated this sense followeth Pet. Mart. some are so foolish to thinke that they loue their brethren cum illis consentiant ad libidines when they consent vnto them to lust and other vices to the same purpose Gualter dilectionis praetexiu non facienda m 〈…〉 la euill things must not be done vnder pretense of loue 3. Cleauing to that is good 1. that is saith Haymo to God who is the chiefe good but this is too generall 2. here we vnderstand that which is morally good Gryn which is agreeable vnto the will of God who is onely good 3. and the meaning is that we should so adhere vnto that which is good that no respect of any friendship or any thing whatsoeuer should draw vs away from it 3. Chrysostome noteth a singular force in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleaving adhering the same word is vsed of the coniunction betweene man and wife Matth. 19.5 shewing the neare coniunction that should be betweene
shew in his vocation and calling both toward God and our neighbour so Haymo velox ad omne opus bonum swift to euery good worke this sense follow Martyr here is forbidden tarditas inadeundis muneribus slacknes in doing our dutie so also Osiander Pareus 19. Quest. The duties and properties of our loue toward God v. 11. Feruent in spirit 1. some vnderstand by the spirit charitie kindled in the heart by the spirit Tolet Faius and so interpret it of the duties of loue toward our brethren but zeale and feruencie of spirit especially is seene in matters toward God his glorie and honour is the obiect of our zeale and feruencie of spirit 2. Lyranus by spirit vnderstandeth the minde and affection but referreth it to the former precepts of loue toward our brethren 3. Origen interpreteth spirit to be the holy spirit of God we which liue sub lege spiritus vnder the law of the spirit and referreth it wholly vnto our dutie toward God in fervore spiritus calore fidei cuncta peragamus let vs doe all by the feruencie of the spirit and heat of faith 4. Basil maketh the obiect also of this feruencie to be the doing of the will of God but by the feruencie of spirit he vnderstandeth ardens studium an ardent desire and continuall diligence to doe the will of God in the loue of Christ regul brev resp 259. 5. But whereas the spirit may be taken both waies for the holy spirit and for the minde of man Peter Martyr thinketh that both here may be vnderstood so also Oleviane si spiritus Dei zelum in cordibus accenderit if the spirit of God doe kindle zeale in our hearts and that is Chrysostomes meaning when he saith si vtramque hanc flammam adeptus fueris if thou hast obtained both these flames c. that is the spirit of God inflaming the soule with charitie Seruing the Lord because there is great affinitie betweene these two words in the Greeke tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord there are which preferre the first reading 1. Ambrose giueth this sense that men should applie themselues wisely to the time and not â—ashly and vnaduisedly without due respect of time and place euery where and vpon euery occasion to vtter our conscience thus Paul serued the time when he circvmcised Timothie but Titus he would not be induced to circumcise and Ambrose giueth this reason why he misliketh the former reading because hauing deliuered so many precepts before wherein God is serued it had beene superfluous for the Apostle to adde this But Tolet taketh away this reason because in those daies of persecution it was necessarie to exhort the brethren to cleaue vnto God and to professe his worship notwithstanding trouble and persecution this sense of Ambrose followeth Calvin that they must accommodare se tempori accommodate themselues to the time and Pellican sciat se attemperare omnibus horâ—s euery one must know how to temper himselfe for euery season so also Gualter who expoundeth this place by that Eccles. 3. 1. that there is a time for all things 2. Some following the same reading expound it of the occasion and opportunitie that we ought to take to doe good Martyr 3. Erasmus also giueth this sense that we must beare patiently si quid pro tempore acciderit incommodi if any thing fall out for the time incommodiously 4. Origen hath an other interpretation that because the time is short they that haue should be as though they had not as the Apostle saith in the same sense Eph. 5. redeeming the time because the daies are euill But Beza giueth this reason why this reading can not be receiued at all because no such phrase is found in the Scripture to serue the time in any such sense temporizers and time-seruers rather are reprooued in Scripture then commanded The other reading then is the better which Chrysostome Theophylact Haymo follow the Syrian interpreter Hierome epist. ad Marceâ— Lyranus Beza Tolet Olevian Faius Pareus with others And according to this reading 1. Chrysostome maketh this to depend vpon the former precepts because what is done toward our brother redoundeth to God and he will reward it 2. Pareus thinketh it concerneth the masters and Lords of the world that they should consider that they haue also a Lord in heauen but this is too particular 3. Haymo maketh it an absolute precept that we should serue the Lord not be seruants to vice or our owne pleasure 4. Gryneus thinketh this sentence containeth an opposition betweene the seruice of the Gentiles which was yeelded vnto idols and the seruice of Christians which must be giuen vnto God 5. Faius taketh it to containe a secret reason why we should serue God because he is our Lord and to the Lord belongeth seruice 6. Tolet thinketh that the Apostle had relation to those times when the Christian saith was persecutoribus exposita exposed to persecution and therefore the Apostle exhorteth to the seruice of God and franke profession thereof notwithstanding those troubles 7. But I approoue rather Beza his collection which thinketh this is added to the former precepts of Christian charitie vt à monitis Philosophorum distinguantur to distinguish them from the precepts of Philosophers c. the ende whereof was vaine-glorie but these duties must be performed by Christians to the glorie of God so Pareus in omnibus Dei gloriam spectemus we should in euery thing looke vnto Gods glorie so Lyranus hoc fiat principaliter propter Deum this should be done principally for God 20. Quest. Of the remedies against the calamities of this life namely hope patience prayer v. 12. Reioycing in hope 1. Chrysostome taketh this to be added by the Apostle as an encouragement to all the former duties namely the expectation of the reward spes ad omnia audentem facit hope maketh one bold to all things Gorrhan followeth this sense 2. Lyranus maketh the coherence with the former precept of seruing God because his seruice bringeth a reward with it so also Tolet spes confirmat animas in obsequia Dei hope confirmeth the minde in the obedience of God 3. Hugo hath particular relation vnto the precept of louing our enemies which none can doe without hope of reward but that precept followeth afterward v. 14. 4. But I consent rather vnto them which take this aphorisâ—â—â— of the Apostle to be de remedijs calamitatum of the remedies against calamities which are these three following hope patience prayer Pareus so also Oleviane thinketh that the Apostle here sheweth quomodo superare debâ—amus obstacula how we should ouercome the obstacles and impediments In hope Hope is nothing els but a grace and facultie wrought in the minde by the holy Ghost whereby we hope in due time for the accomplishment of that saluation now begun which we are assured of by faith where in the nature of hope we consider the obiect of hope then the
God 2 Whosoeuer therefore setteth himselfe against the power resisteth B.G.L. but there is an other word for that afterward resisteth the ordinance of God and they that resist shall receiue to themselues condemnation iudgement V. 3 For rulers B. magistrates G. Be. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not to be feared are not a feare Gr. for good works but for euill wilt thou then not feare be without feare G. the power doe well so shalt thou haue praise of the same 4 For he is the minister of God for thy good wealth B.G. but if thou doe euill feare for he beareth not the sword in vaine without cause L. for nought G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he is the minister of God and reuenger for wrath to take vengeance G. on him that doth euill 5 Wherefore it is necessarie to be subiect not because of wrath onely but also for conscience sake 6 For for this cause pay ye also tribute for they are Gods ministers bending themselues seruing L.B. applying themselues G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with force and strength applying see c. 12.12 to the same purpose 6 Giue vnto all men their dutie tribute to whome ye owe tribute custome to whom custome feare to whome feare honour to whom honour 8 Owe nothing to any man but to loue one an other for he that loueth an other his neighbour L.S. hath fulfilled the Law 9 For this Thou shalt not commit adulterie Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not couet and if there be any other commandement it is briefly comprehended capitulated Gr. not restoared L. fulfilled S. in this saying namely B.Be. in this Gr. Thou shalt loue thy neighbour as thy selfe 10 Charitie doth not euill to the neighbour therefore is charitie the fulfilling of the Law 11 And that considering knowing Gr. the season that it is now time the houre Gr. that we should be raised awake B. from sleeepe for now is saluation nearer vs better then our saluation is nearer L.B.G. then when we beleeued 12 The night is past on passed before L. praecessit but it is better interpreted processit is past on Be. and the day is approached is atiband G. is come nigh B. let vs therefore cast away the works of darknes and put on the armour of light the habit which beseemeth the light Be. ad 13 So that we walke honestly as in the day not in ryoting Be. or gluttonie G. in musike S. or drunkennes neither in chambring and wantonnes nor in strife and envying 14 But put ye on the Lord Iesus Christ and take no care make no perswasion Gr. B. for the flesh to fulfill the lusts thereof 2. The Argument method and parts IN this Chapter from the generall exhortation to the offices of charitie the Apostle commeth vnto particular duties as vnto the Magistrate and then falleth againe into the commendation of loue dehorting from grosse vices and corruptions of life so then of this chapter there are three parts 1. the first of dutie to be exhibited to the magistrate to v. 8. 2. of loue in generall v. 8 9 10. 3. the exhortation is extended from v. 11. to the ende 1. In the first the proposition is expressed v. 1. euery soule must be subiect to the magistrate which is confirmed by diuers reasons 1. from the author or efficient cause which is God amplified by the contrarie that may which resist magistrates resist against the ordinance of God 2. from the effects the punishment of those which disobey v. 2. 3. from the double ende of magistracie or gouernment the praise of wel-doers v. 3. and the punishment of them that doe euill v. 4. 4. from the inconuenience that ensueth he that disobeieth violateth a good conscience therefore for conscience sake we must be subiect v. 5. 5. from a part to the whole they pay tribute therefore they must yeeld obedience also in other things v. 6. 6. ab aequo from the equitie of it we must pay vnto all that which is due but subiection is due vnto the magistrate as he prooueth by diuers particulars v. 7. Ergo. 2. In the second part the Apostle exhorteth vnto mutuall loue 1. from the rule of equitie it is a common debt which one oweth vnto an other 2. from the effects it is the fulfilling of the law v. 8. which he prooueth 1. by a particular induction v. 9. 2. by remoouing of the contrarie effects loue doth none euill vnto our neighbour therefore it is the fulfilling of the law 3. Then the Apostle concludeth with a generall dehortation from certaine vices which is ioyned with an exhortation to the contrarie vertues And the same is either generall vrged by two arguments 1. one taken from the state of the regenerate saluation is nearer now then before v. 11. 2. the other from the circumstance of time which is propounded figuratiuely the night is past and the day is come v. 12. Then the particular exhortation followeth v. 13. with a dehortation from the contrarie vices and so he concludeth againe generally concerning both v. 14. 3. The questions and doubts discussed 1. Quest. Of the occasion which mooued the Apostle in this chapter to entreat of the dutie of subiects to the Magistrate 1. Chrysostome thinketh that the Apostle hauing treated in the former chapter of patience and not rendring euill for euill doth very oppotunely now mooue obedience vnto the Magistrate multo enim magis illis qui benefaciunt c. for much more ought we to obey them which deserue well of vs if we should not be auenged of them which doe euill 2. Beside he giueth an other reason that whereas the Christians had in those daies many troubles tentations and trialls it was needlesse van as tentationes superaddere to adde vaine idle tentations and occasions of trouble namely in resisting the Magistrates 3. Calvin thinketh that this precept was added especially because of the Iewes to whom it seemed a very vnmeete thing that progenies Abraha in servitute maneret that the progenie of Abraham should remaine in seruitude vnder heathen gouernors the same reason is touched by Peter Martyr 4. Pareus addeth that S. Pauls doctrine concerning Christian libertie as he said before c. 6. we are not vnder the law but vnder grace might haue beene misconstrued as though Christiās should not be subiect to ciuil laws therfore he seasonably vrgeth ciuil obediēce 5. Adde hereunto that the Christians were defamed as enemies vnto the policie of Commonwealths and ciuill Magistracie which false surmise was the cause of the persecuting of Christians as Clemens Alexandrin lib. 4. stromat therefore the Apostle to giue satisfaction to the Gentiles thus exhorteth this mooued Iustinus Martyr in his 2. apologie vnto Antonius the Emperor to cleare the Christians by many arguments of this surmised imputation Tolet. 6. And further whereas the Apostle before had taught that Christians should not avenge themselues some might haue gathered thereupon that it
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
thereby we are exhorted to beneficence 2. Cor. 8.9 to mutuall forgiuing one an other Ephes. 4.32 to loue Ephes. 5.23 to humilitie and modestie Philip. 2.5 to constancie in our profession 1. Tim. 6.13 2. Tim. 2.8 to faithfulnesse in our calling Heb. 3.7 to patience vnder the crosse Heb. 12.2 to meekenes 1. Pet. 2.21 3.18 so that we finde that saying to be most true omnis Christi actio nostra instructio euery action of Christ is our instruction Doct. 2. Of the manifold vse and profit of the Scriptures v. 4. That we through patience and consolation of the Scriptures might haue hope c. Like vnto this place is that 2. Tim. 3.16 where the Apostle maketh a fowrefold vse of the Scriptures it is profitable to teach to improoue to correct and instruct in righteousnesse the first two concerne doctrine the teaching of the truth and the convincing of error the other two belong vnto manners the correcting of vice and the instruction and edifying vnto holines so here the Apostle expresseth fowre benefits that come by the Scriptures doctrine patience consolation hope so Tertullian speaking of the manifold vse of the Scriptures coimus ad literarum divinarum commemorationem c. we runne together to the rehearsing of the diuine Scriptures as the condition of the present times doth giue vs occasion to remember them certe fidem sanctis vocibus pascimus spem erigimus fiduciam figimus disciplinam praeceptorum inculcationibus densamus truely we doe nourish our faith with holy sayings erect our hope fasten our trust strengthen discipline by inculcating the precepts Doct. 3. The promises made vnto the Fathers in the old Testament were spirituall v. 8. Christ was the Minister of circumcision c. to confirme the promises made to the Fathers Then were not these promises onely or chiefely of temporall things but vnder them were shadowed spirituall for Christ did not by his comming restore vnto the Iewes any outward temporall blessings for at his comming they had other Lords to rule them the Romanes were their gouernours and immediately after our Blessed Sauiours death their countrey commonwealth and citie were destroyed The promises then made to the fathers as to Abraham concerning his seed and to Dauid for the continuance of the kingdome in his line and the rest were spirituall and by the Messiah spiritually to be performed and so all the promises of God in him were yea and Amen as S. Paul saith 2. Cor. 2.20 This may be obserued against those which thinke the bookes of the old Testament to be superfluous and vnnecessarie as containing nothing but terrene and temporall promises Doct. 4. Of the diuine nature and power of Christ. v. 12. He shall rise to raigne ouer the Gentiles and in him shall the Gentiles trust c. The Prophet in these words ascribeth diuine power vnto Christ for he is not visible in the world and yet he shall raigne among the nations yea they shall trust in him then he consequently must be able both to heare and helpe them God onely must be trusted in and be beleeued vpon as our Sauiour himselfe saith Ioh. 14.1 Ye beleeue in God beleeue also in me Doct. 5. That Christians in this life are kept vnder hope they haue not full fruition of that which they hope for In him shall the Gentiles hope or trust We then in this world liue onely by hope as the Apostle saith Rom. 8.24 We are saued by hope hope that is seene is not hope non ergo in praesenti seculo faelicitatas nostra quaeri debet our happines thē is not to be sought in this life Gualter but we hope for things which are not seene which hope of ours is supported by faith and our faith preserued and vpheld by the spirit who is the earnest of our saluation Doct. 6. The holy Ghost prooued to be God v. 13. That ye may abound in hope thorough the power of the holy Ghost In that God is said to fill them with ioy thorough the power of the holy Ghost it followeth euidently that the holy Ghost is God for the God of hope worketh hope in the power of the spirit not that the holy Ghost is the organe or instrument of God but that there is one and the same power of God the father and of the holy spirit for the spirit distributeth to euerie one as he will 1. Cor. 12.11 but this is a diuine power to giue vnto euery one as he will so then in that God is said to worke in and through the power of the spirit it sheweth a diuersitie of person but not a difference of power Doct. 7. Of the dutie of Ministers in preaching the Gospel v. 16. Ministring the Gospel of God The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly labouring in holy things whereby is set forth what the speciall dutie of the ministers of the word is to labour in the word and doctrine it is not to sacrifice in the Masse as Popish Priests nor to medele in worldly affaires leauing the preaching of the Gospel as many Pastors of the Church doe but their calling is to minister in the Gospel Gualter here noteth well Nec pro fidis Christi ministris haberi possunt qui post habita verbi praedicatione circa alia negotia occupantur c. they are not to be counted for the faithfull ministers of Christ which leaving the preaching of the word are occupied about other affaires which doe not edifie the Church and doe call them from their dutie c. Ministers then as Gods souldiers should not entangle themselues with the affaires of this life 2. Tim. 2.4 Doct. 8. What the Ministers conversation ought to be Origen vpon these words ministring the Gospel c. obserueth well that as the Priests in the law did provide that the sacrifice which they offered was without blemish that it might be accepted so they which preach the word must haue care ne quod in docendo vitium ne quae in ministerio culpa nascatur sed sua primum vitia iugulet vt non solum doctrina sed vitae exemplo discipulorum salutem oblationem suam acceptam faciat Deo that there be no fault committed in teaching nor any offence in his Ministrie but that he first doe slay and mortifie his owne sinnes that not onely by doctrine but by example of life he may make his oblation the saluation of his disciples acceptable vnto God c. for Ministers are like a citie set vpon an hill that cannot be hid Matth. 5.14 Doct. 9. That the course of the Gospel cannot be hindered v. 19. From Ierusalem round about to Illyricum I haue caused to abound c. Herein appeareth the singular power of God who by the preaching of S. Paul conuerted so many idolatrous nations to the knowledge of Christ which worke Satan by all his malice could not hinder as our Blessed Sauiour said when he had sent forth his disciples to preach that he sawe