the Ecclesiasticall gouernors whose speciall charge is about religion to bring in their owne inuentions as Aaron sinned in setting vp a golden calfe much lesse may the Ciuill powers presume that way Three things are signified vnder the name of religion and religious matters 1. the doctrine of the Church 2. the discipline and gouernment in generall that there should be Pastors and teachers in the Church neither of these are to be swaied by the Prince but they are to be directed by the word 3. but the speciall oeconomie of the Church as touching the number of the Pastors and who ought to be appointed thereunto this appertaineth to the care and office of the Magistrate 6. Princes are bound to haue the ministers and Pastors of God in reverence because they are the Embassadors of Christ 2. Cor. 5.20 and to see them sufficiently maintained because the labourer is worthie of his hire and it concerneth the spirituall good of these subiects that sufficient Pastors should be prouided for them to minister vnto them spirituall foode and besides they must submit themselues to the doctrine precepts and exhortations deliuered by the Pastors out of Gods word as Dauid gaue eare vnto Nathan and suffered his reprehension and our blessed Sauiour saith he that heareth you heareth me c. All these propositions are not at all controverted betweene our adversaries the Papists and vs thus then standeth the state of the question 7. The office of the Prince is as in Ciuill matters to prouide all things concerning the ciuill good of the subiect to see that right and equitie be maintained so also to take care touching their spirituall good that true religion be continued and taught in the Church according to the word of God vnto the which care and charge belong these particulars 1. The Prince in himselfe and for his particular is to take knowledge and to vnderstand true religion to be able to discerne it from error and false worship and to this ende to be exercised himselfe in the law and word of God Deut. 17.19 2. Then it is his part to cause to be set downe a perfect forme of religion and Ecclesiasticall gouernment squared out according to the line of truth and rule of Gods word and by godly lawes to establish the same as Iosias did 2. king 23.3 3. He must also see that sufficient and able Pastors be prouided for the Church which may instruct the people in the waies of God as Iehosaphat did 2. Chron. 19.8 4. Further the Princes care must be to see that these Pastors doe their dutie in preaching true and sound doctrine and in administring discipline vprightly as Dauid appointed the Levites their offices 1. Chron. 16. 5. And the Prince is also to remooue ignorant erroneous and delinquent Pastors and to see vice duly punished as Salomon remooued Abiathar from the priesthood to appoint Councells and Synods to that ende for the redresse of enormous faults The state of the question beeing thus propounded we will first see how it is impugned by our adversaries and examine some of their arguments 1. Stapleton thus prooueth that the Prince hath no power in Ecclesiasticall matters because the sheepe haue no iurisdiction ouer the Pastor but the Magistrate is of the number of the sheepe Ergo. Ans. 1. There is a double Ecclesiasticall powers one is properly and simply so called which consisteth meerely in Ecclesiasticall matters as in preaching the word administring the discipline of the Church this power belongeth onely to Ecclesiastikes there is an Ecclesiasticall power improperly so called which is ciuilly exercised about Ecclesiasticall persons and causes and this is in the Ciuill magistrate so Constantine said vos estis Episcopi in ecclesia ego extra ecclestam sum Episcopus à Deo constitutus ye are Bishops within the Church I also without the Church am a Bishop appointed of God Euseb. lib. 4. c. 24. de vit Constantin 2. As Princes are sheepe to be ordered and directed by the word of God so they haue an Ecclesiasticall power but they are Pastors also in regard of their gouernment and the Ministers as subiects and so sheepe also vnder the magistrate and thus Princes haue an Ecclesiasticall power 2. Argum. That which neither the Emperors would euer assume vnto themselues nor the Church giue vnto them no way belongeth vnto them but to be Iudges of Ecclesiasticall matters neither they challenged nor the other yeelded Ergo for proofe of the precedent part is alieadged how Theodosius the Emperor said illicitum esse Imperatorem se interserere ecclesiasticis tractatibus that it is not lawfull for the Emperor to enterpose himselfe in Ecclesiasticall affaires Cyril tom 4. epist. 17. Hilarius writ to Constantine the Emperor vt indices non vsurpent cognoscere causas Clericorum c. that the Iudges vsurpe not vpon thē to take cognizance of the causes of Clergie men c. Ambrosius refused to dispute with Auxentius the heretike before Valentinian the Emperor of the orthodoxall faith c. Ans. 1. It is vntrue that the Emperors assumed no such Ecclesiasticall power to themselues for Constantinus both called together the Bishops to that great assembly of the Nicene Councell prescribed them a rule of their conference to decide all controversies by the Scriptures and he himselfe sate among them and iudged the causes with the rest and did by his lawes establish and command to be obeied the things there agreed vpon as Eusebius witnesseth lib. 3. c. 12. Theodosius must be vnderstood to speake of matters meerely and absolutely Ecclesiasticall as of the doctrine of faith and therein the Ciuill power is not to giue rules of faith so also must Hilarie be vnderstood if he meane otherwise Chrysostomes iudgment is to be preferred who subiecteth euen Apostles Prophets Bishops to the Ciuil power that of Ambrose was a matter of fact and concludeth not 3. Argum. If Princes should make Ecclesiasticall laws the vnitie of faith could not be kept because in euery seuerall kingdome there would be a seuerall religion Ans. 1. The argument followeth not for religion is not to depend vpon the opinion or will of the Prince but it must be squared out by the word of God which Princes following can not differ in the substance of religion though they may varie in some circumstances and externall rites but if Princes will not be ruled by Gods word but follow other directions then they may frame vnto themselues diuers religions so then it is not the fault of the power but the abuse thereof and the personall fault of Princes if by this meanes a varietie of religion be brought in 2. neither if this power be denied vnto kings and the whole authoritie of Ecclesiasticall lawes were onely in men of the Church if they refuse to be guided by the word is this inconvenience helped for in Moses absence the whole power beeing in Aarons hand yet a different worship in setting vp a golden calfe from that which Moses
HEXAPLA THAT IS A SIX-FOLD COMMENTARIE vpon the most Diuine Epistle of the holy Apostle S. PAVL to the ROMANES wherein according to the Authors former method sixe things are observed in euery Chapter 1. the Text with the diuers readings 2. Argument and method 3. the Questions discussed 4. Doctrines noted 5. Controversies handled 6. Morall vses observed Wherein are handled the greatest points of Christian religion concerning iustification by faith c. 3 4. the fall of man c. 5. the combat betweene the flesh and the spirit c. 7. Election c. 9. the vocation of the Iewes c. 11. with many other Questions and Controversies summed in the ende of the Table Diuided into two bookes the first vnto the 12. chapter containing matter of Doctrine the second belonging to Exhortation in the five last Chapters THE FIRST BOOKE Act. 10.15 He is a chosen vessel vnto me to beare my name before the Gentiles c. Ambros. de Ioseph c. 10 Binae stolae datae Beniamin sic praecellit Paulus eius exvberit portâ—â—â—â—â— Double garments was giuen to Beniamin so Paul of Beniamin excelled and his portion did exceede PRINTED BY CANTRELL LEGGE PRINTER TO the Vniversitie of CAMBRIDGE 1611. TO THE MOST CHRISTIAN RIGHT NOBLE MOST EXCELLENT AND MIGHTIE PRINCE IAMES by the grace of God KING of Great BRITTAIN France and Ireland Defender of the true Christian Faith c. GRacious Soueraigne As I haue heretofore by Gods speciall grace assisting me trauailed in some bookes of the old Testament so now I haue assayed to doe the like in the newe For like as one cannot saile in the Sea without feare that hath not first tried the riuers so the deepe Sea of mysteries in the newe Lawe cannot well be sounded vnlesse we haue first coasted by the old and betweene them both as the wheat betweene the two milstones so the truth is tried out Origen well obsetueth that this was S. Peters error when he would haue had three tabernacles for Christ Moses and Elias for I haue read saith he that for the Prophets and the Gospel there are not three but one tabernacle There is the same substance of both and one truth both the Prophets and Apostles were ministers of the same house wherein are diuerse mansions the one shewing vs onely as it were the neather roomes the other bring vs into the vpper chamber where Christ eare his passeouer with his disciples Bernard well noteth that the diuine Scriptures haue a threefold grace they are pleasant to the tast solide for nourishment and efficacious for medicine the first of these is seene specially in the old Scriptures which is adorned with propheticall types and figures as meate curiously addressed to the tast but the soundnesse of nourishment and efficacie to heale is most found in the newe And thus hauing made an entrance into the Apostolicall writings I haue made choice of S. Pauls epistles and among them of this to the Romanes which is as a key vnto the rest which as Augustine saith of the Gospel of S. Iohn est contra omnes haereticos is against all heretikes this one epistle beateth downe all both old and newe heresies and that which Cyprian affirmeth of the Scriptures in generall that God speaketh there as verily as if he spake vnto vs face to face so in this diuine epistle such heauenly oracles are vttered as if they were deliuered with Gods owne mouth There are few either old hereticall positions or newe popish errors which if they be propounded plainely may not be confuted by this epistle If I say If I say they will vtter their minde plainely without equiuocating trickes and sophisticated doubting for as Hierome saith it is the victorie of the Church for you to speake plainely that you thinke and to bewray your opinions is all one as to conuince them We blesse God who hath raised vp your Maiestie as a notable instrument both of discouering and disswading Popish error and superstition to these your gracious proceedings in the building of Gods spirituall house all your faithfull subiects and true hatred Christians vse those ioyfull acclamations which the people did to Zorobabel when he brought forth the head stone saying grace grace vnto it of Zorobabel it is said his hands haue laid the foundation of this house his hands also shall finish it And we all hartely pray that by your Princely hands this worke by you happely begunne vtterly to extirpate Popish superstition may in good time be perfitly accomplished We craue not reuenge vpon our aduersaries for their malice for as Cyprian saith Christ is not yet reuenged who shall take reuenge and he who is worshipped in heauen is not yet reuenged in earth But our desire is that such wholesome lawes as are alreadie enacted may effectually be executed to bridle Popish recusancie to cause those to returne which are alreadie seduced and to keepe them from infection which are not yet peruerted for as Hierome well saith he killeth an heretike that suffereth him no longer to be a heretike as for our correction it is their quickning God hath made your Highnesse as the Pilote and steeresman to guide this little ship of the English Church that it dash not vpon the rockes of false religion the ministers of God are as the oatemen they which are lustie and strong to work would be set to their tackling of such we may complaine with Hierome I mourned to see such negligence among vs that some cannot defend the truth whereas they are forward to thrust vpon vs lies for truth c. others would labour at the oares but they are feeble and want strength such would be encouraged as Ambrose saith such ought to be the reward of him that preacheth the glad tidings of the kingdome that he neither thereby be discouraged nor lifted vp c. Thus while both the sturdie marriners doe fall to their busines and the weake saylers are hartened to play their parts your sacred authoritie guiding the helme we may at the length bring the ship by Gods grace safely to the shoare fearing nothing while we follow our load-starre Christ Iesus as Ambrose saith obserue that starre which brought the wisemen vnto Christ who in his good time we trust shall conduct this our ship with our Soueraigne Pilote the noble officers the painfull marriners and the patient passengers vnto the hauen of euerlasting life Amen Your Maiesties most humble subiect ANDREW WILLET The Preface to the Christian Reader HEre I offer vnto thy iudgement and charitable view Christian brother a Commentarie vpon the most diuine Epistle of S. Paul to the Romanes wherein are handled the cheife points of Christian religion concerning iustification by faith the combate betweene the flesh and the spirit election vocation of the Gentiles the reiection and finall conuersion of the Iewes whereof I may say as Ambrose of Beniamins sacke facco soluto reluxit argentum the sacke beeing loosed the siluer appeared so this epistle beeing vnfoulded the treasure hid therein will
beleefe in vs and on Gods behalfe his efficacious power Gryneus In the amplyfying and tractation of this definition all the rest of the epistle is bestowed as this proposition that we are iustified by the Gospel that is by faith and beleefe in Christ is further amplified by the contrarie that we cannot be iustified either by the workes of nature c. 11.2 or of the Lawe c. 3. but by grace and faith c. 4. by the effects of iustifying faith inward the peace of conscience c. 5. outward the fruites of holinesse c. 6. by the contrarie operation of the lawe which reuealeth sinne c. 7. but the Gospel freeth from condemnation c. 8. by the cause the free election of God c. 9. by the subiect the Gentiles called the Iewes reiected c. 11. See more hereof concerning the Methode in the generall argument of the epistle before 3. For the kind of epistle It is principally definitiue and demonstratiue for he defineth and determineth that we are iustified neither by the workes of nature nor of the law but by faith in Christ and prooueth the same by most euident demonstration Beside this epistle hath somewhat of all other kinds of epistles which are called accessaria accessarie and secundarie as it is both gratulatorie reioycing for their faith c. 1. and it is reprehensorie rebuking the Gentiles for their licentiousnes it is also exhortatorie exhorting to holinesse of life c. 6.12 and it is deprecatorie he praieth and maketh request praying for encrease of grace in them and for himselfe that he might haue some good occasion to come vnto them Aretius 4. Places of doctrine 1. Doct. Of the godly custome and vse of the Church in laying the foundation of religion which is Catechising This commendable vse was taken vp by the Apostles themselues as the Apostle sheweth Hebr. 6.1 he calleth it the doctrine of beginnings and the laying of the foundation as of repentance faith baptisme the resurrection of eternall iudgement And so in this epistle the Apostle deliuereth a perfect forme of catechisme which consisteth of three parts of the miserie of man by nature his reparation and restitution by grace and then of his thankfulnes afterward in his obedience of life for the benefits receiued which three parts the Apostle doth at large handle in this epistle what man is by nature he sheweth c. 1.2.3 what by grace c. 4.5.8 and of the fruits of regeneration he entreateth c. 6. c. 12. So that it is false which Bellarmine affirmeth that the Apostle deliuered no forme of catechising to the Church l. 4. de verb. Dei c. 4. for he doth it most plainly euidently in this epistle Pareus 5. Places of controversie 1. Contr. That it is knowne that this Epistle was written by S. Paul and is of diuine authoritie by the Epistle it selfe Bellarmine affirmeth that to know that any Scripture is diuine or Canonicall it can not be concluded out of the Scripture it selfe neither which were the writings of S. Paul or that the Gospel of S. Matthew was written by Matthew without the tradition of the Church Bellar. lib. 4. de verb. c. 4. Contra. 1. That the Epistles of Saint Paul are of diuine and Canonicall authoritie it appeareth euidently out of the writings themselues for they beeing written by Saint Paul who had the spirit of God 1. Corinth 7.40 and had Christ speaking in him 2. Cor. 13.13 and was taught of God from whome he receiued his doctrine by reuelation Gal. 1.12 it is not to be doubted but that his holy writings proceeded from the spirit of God and so are of diuine authoritie and he himselfe doubteth not to make them canonicall as he saith Gal. 6.16 Whosoeuer walketh according to this canon or rule c. And he denounceth anathema if any yea an Angel should teach any other Gospel then he had preached Gal. 1. 2. Likewise that S. Paul was the author and writer of them it is euident both by the inscription and title and by the salutation in the ende of euery epistle and the benediction which he vseth The grace of our Lord Iesus Christ be with you all which he saith is the token or marke to know his epistles by 2. Thess. 3.17 3. The tradition of the Church is an vncerten thing that which is vncerten can not be a rule and measure of that which is most certen the testimonie of men can not assure vs of the testimonie of God Christ saith Ioh. 5.33 Ye sent vnto Iohn and he bare witnesse vnto the truth but I receiue not the record of men c. 36. I haue a greater witnes then the witnes of Iohn c. 2. Contr. That S. Pauls epistles are not so obscure that any should be terrified from the reading thereof In the Preface to Toletus commentarie the epistles of S. Paul are affirmed to be hard out of Hierome and Origen contr Whitakerum hareticum against Whitaker that heretike as it pleaseth that rayling taxer to call that learned godly man Contr. 1. True it is that as S. Peter saith some things are hard in S. Pauls epistles 1. Pet. 3.16 he saith not that many things are hard or that the Epistles are hard but onely some few things in them this letteth not but that his Epistles may safely be read of all that read them with an humble minde desirous to profit thereby the danger is onely to the vnlearned and vnstable which peruert them as they doe the rest of the Scriptures as S. Peter in the same place saith 2. And euen those hard places may be made easie by diligent reading as Chrysostome giueth this instance like as we know their minde whome we loue and obserue and are familiar with them vtique si lectioni cum animi alacritate volueritis attendere c. so you if you will with cheerfull attention giue your selues to reading ye shall neede no other helpe c. hinc vt innumera mala nata sunt quod scripturae ignorantur hence so many euills haue sprung vp because the Scriptures are not knowne hence so many heresies c. the ignorance then not the reading of Scripture breedeth heresies and thus he concludeth oculos ad splendorem Apostolicorum verborum aperiamtu let vs open our eyes to receiue the brightnes of the Apostolicall words c. they doe not then cast darknes vpon our eyes but bring brightnes and clearnes Chrysost. argum in epist. ad Rom. 3. Controv. Against the Ebionites which reteined the rites and ceremonies of Moses Whereas the Ebionites thought the rites of the Law necessarie and ioyned them together with the Gospel which heresie did much trouble the Church in the Apostles time and is at large confuted in the epistles of S. Paul to the Galatians and Colossians the same also in this epistle is conuinced and confounded for the Apostle renounceth the workes of the Law whether the ceremoniall and morall as hauing no part in the matter of iustification which he concludeth to be by faith without
commeth the knowledge of sinne and the law is a schoolemaster to bring vs vnto Christ it sheweth vs our disease and sendeth vs to the Physitian Faius Sasbout but because this is not the proper effect of the law otherwise then by reason of our infirmitie the Apostle is to be vnderstood to speake of the practise and obedience of the law which Christ requireth of the faithfull who though they doe not looke thereby to be iustified yet by the spirit of sanctification are enabled to walk according to the same as the law commandeth that we should loue the Lord with all our heart and our neighbour as our selfe these precepts euery Christian is bound to keepe And in this sense our Sauiour specially saith Matth. 5. I came not in dissolue the Law but to fulfill it so Origen omnis qui credens Christo bene agit c. viâ—enâ—â— legem confirmat c. euery one which beleeueth in Christ and doth well doth confirme the law by his life to the same purpose Augustine fides impetrat gratiam qua lex impletâ—â— c. faith obtaineth grace whereby the law is fulfilled c. the Gospel giueth grace whereby men are directed to liue and walke according to the law Adde hereunto that without faith it is impossible to keepe the law or any part thereof as the law commandeth vs to loue God with all our heart but no man can loue God vnlesâ— he first know him and beleeue in him Againe the law commandeth the worship of God whereof inuocation is a part but none can call vpon him vpon whome they haue not beleeued Rom. 10. Mart. 6. Other expositions there be of this place Caietane saith that faith doth establish the law because by faith we beleeue that God is the author of the law without which faith iâ— would be of no greater authoritie with men then the laws of Lycurgus and Solon 7. Catharinus a Popish writer herein would haue the lawe holpen by the Gospell because those things which were handled obscurely in the lawe are manifested openly in the Gospell the lawe was kept then thorough a seruile feare but now vnder the Gospell for the loue of iustice But leauing those and other like expositions I insist vpon the fift before alleadged as most agreeable vnto S. Paul 8. Now then whereas the Apostle in some places speaketh of the abrogating of the law as Heb. 7.12 If the Priesthood be changed there must of necessitie be a change of the lawe and v. 18. the commandement that was afore is disanulled because of the weakenesse thereof and vnprofitablenes c. he is not herein contrarie to himselfe for either the Apostle speaketh of the ceremoniall lawe as in the first place but it is the morall law which is established by faith or be meaneth that the vnprofitable ende of the morall lawe which was to iustifie men is abrogated but here he speaketh of an other ende and vse of the lawe which is to be a direction vnto good life in which sense the lawe is established 9. Thus the Apostle hath answeared this obiection least he might haue seemed to abrogate the lawe because he denieth vnto it power to iustifie vnto this obiection he maketh a double answear first in denying that he doth not take away the effect of the lawe for where one ende of a thing is denied all are not taken away secondly he answeareth by the contrarie he is so farre from abrogating or disanulling the lawe that contrariwise he doth establish and confirme it as is shewed before 4. Places of doctrine Doct. 1. Of the preheminence or prerogatiue of the Church v. 1. What is the preferment of the Iewe c. here occasion is offred to consider of the preheminence and excellencie of the Church which consisteth in the consideration of the dignitie state and blessings wherein it excelleth other humane conditions and states This excellencie and preheminence of the Church is either of nature or grace but by nature all men are the children of wrath one as well as an other Ephes. 2.3 therefore all the prerogatiue of the Church is of grace This prerogatiue is either common to the old Church of the Iewes and the newe of the Christians or proper and peculiar the common is either internall in their vocation iustification sanctification by the spirit or externall in their publike profession of religion and adoption to be the people of God with their externall directions by the word and sacraments vnto saluation The peculiar and proper prerogatiue of the old Church is considered 1. in their state that they were a people seuered from the rest of the world and ioyned vnto God by a solemne couenant 2. in the blessings wherewith they were endued which were partly spirituall as the Scriptures of the Prophets were committed vnto them they had the legall sacraments of circumcision and the Paschal lambe the Priesthood of Leui partly temporal as the inheritance of Canaan which was tied vnto Abrahams posteritie The prerogatiue peculiar vnto the Church of the newe Testament consisteth 1. in their state in beeing an holy people taken out from the rest of the world and consecrated to the worship of God 2. in their blessings partly perpetuall as the doctrine of the newe Testament the sacraments baptisme and the supper of the Lord partly temporall as the gift of tongues and miracles which the Church had for a time for the necessarie propagation of the faith but are now ceased ex Pareo Doct. 2. Of the vtilitie and profit of the diuine oracles v. 2. Vnto them were coÌ„mitted the oracles of God The Scriptures called here the diuine oracles are profitable to diuerse ends 1. illuminant intellectum they doe lighten the vnderstanding Psal. 19.8 It giueth light vnto the eyes 2. inflammant affectum they inflame the affection as Luke 24.32 the two disciples said betweene themselues did not our hearts burne within vs while he talked with vs by the way 3. mundant culpam they doe cleanse the fault as Ioh. 15.3 now are ye cleane thorough the word which I haue spoken vnto you 4. conseruant contra tristitiam they doe comfort against heauinesse 5. roborant ad pâ—tientiam they do strengthen vnto patience both these the Apostle sheweth saying Rom. 15.4 that we through patience and consolation of the Scriptures might have hope 6. franâ—â—â—t cordis duritiam they breake the hardnesse of heart Ierem. 23.29 is not my word like an hammer that breaketh the stone 7. protegunt contra tentationes they defend and protect against the tentations of the deuill Prou. 30.5 Euerie word of God is pure it is a sheild c. Ephes. 6.17 the sword of the spirit is the word of God Gorrhan Doct. 3. Of the combination betweene God and his Church v. 3. Shall their vnbeleefe make the faith of God without effect Here are to be considered tria ingorum paria three paire of yokes and bands as it were betweene God and vs. 1. the couenant and
exasperating them with rigorous speach so the Preachers of the word should vse such moderation that neither in their silence and forbearing to speake the truth they should incurre the iust suspition of flatterie nor yet in their sharpe invectiues against those whom they doe reprooue they should be iustly blamed for their vndiscrete seueritie Mar. Doct. 3. That Christ is God and man v. 5. Who is God ouer all c. 1. Christ is God because the Apostle sweareth by his name v. 1. and he is called God blessed ouer all c. 2. he is also perfite man because he is said to come of the fathers concerning the flesh c. 3. and yet these two natures concurre to make but one person because it is said of Christ who is God ouer all blessed for euer c. Doct. 4. Of the diuerse kindes of diuine promises v. 8. Children of promise c. some promises are generall to all as that the world should no more be destroied with water that the seasons of the yeare as seede time and haruest and the rest should continue or peculiar to the Church of God which are either concerning things temporall comprehended vnder the name of bread in the Lords praier which the Lord promiseth so farre sorth as he seeth it to be meete and conuenient or spirituall which are either peculiar vnto some speciall callings as were the gift of tongues knowledge of secrets elocution and vtterance to the Apostles or generall belonging to the whole Church and the same externall as the promise of the word and Sacraments or internall as of faith hope iustification remission of sinnes The Apostle speaketh here of spiriuall and speciall promises which were shadowed forth in those times by temporall blessings Doct. 5. Of election v. 11. That the purpose of God might remaine according to election c. Concerning election these points are hence concluded 1. that God hath decreed some to be elected vnto saluation before the beginning of the world 2. That the decree of election is the purpose of God to shewe mercie on some in bringing them vnto glorie 3. that the free and gracious purpose of God is onely the cause of election without the foresight of faith or workes 4. that it is certaine and immutable 5. the effects thereof are vocation iustification sanctification c. 8.30 whom he predestinate them he called c. 6. the ends two the happines of the elect and the glorie and praise of God in the setting forth of his mercy Doct. 6. Of reprobation v. 18. Whom he will he hardeneth Concerning reprobation these points also are here set forth 1. that some are reprobate from the beginning as God hated Esau before he was borne 2. what reprobation is the purpose of God in leauing some in the masse of corruption and in ordaining them to be damned for their sinnes 3. the cause of reprobation is the purpose of God to leaue some in their naturall corruption 4. the effects are desertion hardening of heart the subtraction of the grace of God 5. the ends the iust condemnation of the wicked and the demonstration of the power of God See more hereof among the Controv. following Doct. 7. Of scandals and offences v. 33. Rocke of offence 1. A scandale is any thing done or said whereby one is made the worse either of himselfe or by some accident 2. it is of two sorts giuen iustly or vniustly taken as the offence at Christ was taken and not giuen 3. the cause of offences is first the malice of Sathan and obstinacie of vnbeleeuers and the iust iudgement of God concurring there withall as the Iewes by their owne blindnes stumbled at Christ and receiued that as a punishment of their vnbeleefe 5. Places of controversie Controv. 1. That succession of Bishops is no sure note of the Church of Christ. v. 5. Of whom came the fathers 1. Though the Iewes might alleadge that they had the fathers yea they could shewe a perpetuall succession of high Priests from Aaron vntill the times of our blessed Sauiour yet for all this they were reiected and not acknowledged for the Church of God In like manner the Romanists pleading for themselues by succession of Bishops doe but build vpon a weake ground vnlesse they could also shewe a continuall succession of true doctrine together with an outward succession of persons and pace 2. Our Blessed Sauiour was a Priest after Melchisedech without any such continued succession and the Apostles the first planters of the Gospel could shew no succession from the high Priests neither is it necessarie in these times where religion is corrupted and the Church deformed to expect a locall succession for the restoring of religion 3. Yet the succession of godly Bishops is much to be accounted of where the true faith is continued withall and for this reason did the fathers Tertullian Irenaeus Augustinae ascribe so much to the succession of Christian Bishops who transmitted vnto their successors true and found doctrine together with their place See more of succession Synops. Centur. 1. err 20. 2. Controv. Against the old heretikes the Manichees Arrians Nestorians confuted out of the 5. v. 1. Where the Apostle saith of whom came Christ according to the flesh the Manichees are confuted which denied Christ to haue any true flesh but onely in shewe whereas the Apostle saith that Christ came of the Israelites concerning the flesh he therefore had true 〈◊〉 because he tooke his nature of them Likewise their heresie is confuted that thinke Christ brought his bodie from heauen and tooke it not of the Virgin Marie for then how could it be true that Christ according to the flesh came of the fathers 2. The Arrians also are confuted who denied Christ to be God but onely affirmed him to be a creature for the Apostle saith of Christ who is God blessed for euer as Athanasius epist. ad Epictet vrgeth this place against those which denied the humanitie of Christ so Tertullian lib. de Trinit Hilar. lib. de Trinit Theophylact vpon this place doe alleadge it against those which impugne the diuine nature of Christ. 3. The Nestorians also which denied the vniting of Christs two natures into one person but onely affirmed it to be by grace are here refelled for the Apostle speaketh of one and the same Christ which according to the flesh came of the fathers yet was God aboue all blessed for euer Ireneus lib. 3. cap. 18. applieth this place against such a like heresie of those which diuided Iesus from Christ and affirmed Iesus to be one and Christ an other 3. Controv. Against the prophane and impious collections of Eniedinus and Socinus late heretikes Whereas the Apostle expressely saith of Christ who is God ouer all blessed for euer c. these two forenamed heretikes contend by their impious cavills to shew that Christs diuine nature is not prooued out of this place 1. This phrase who is blessed for euer is alwaies in Scripture giuen vnto God the
sinne of pride aut non admittere c. either not to admit the things written in the Scriptures or to adde vnto them and this he confirmeth by that saying of S. Paul Gal. 3.15 Though it be but a mans couenant when it is confirmed yet no man doth abrogate it or addeth any thereto c. See further concerning traditions Synops. Centur. 1. Err. 13. Controv. 22. That the Ministers and Preachers of the Gospel haue a lawfull calling against Stapleton v. 15. How shall they preach vnlesse they be sent c. Hereupon the Romanists as namely Stapleton Antidot p. 684. and the Rhemists in their annotations here take occasion to charge the Protestant Ministers which intrusion because they haue neither an extraordinarie calling because they are not furnished with the power of miracles nor yet ordinarie from the Church Contra. 1. It is not true that there is no extraordinarie calling without the gift of miracles for we read of many Prophets which were sent in times past and yet are not mentioned to haue wrought any miracles 2. The Preachers and Protestant Ministers now doe enter by that ordinarie calling which is established in those seuerall Churches where they are placed 3. in the beginning of the reformation of religion diuerse which were stirred vp to be preachers of the gospel had a calling such as it was in their Popish Church as Luther Pet. Martyr with others 4. But we insist rather vpon this point that where either there is no Church or the same corrupted diuerse are extraordinarily raised vp and so sent of God of which extraordinarie sending the Apostle speaketh here where no lawfull calling is to be had as learned D. Fulk in his answer vpō this point sheweth out of Ruffinus how diuerse great nations haue beene conuerted by lay men and women as a great nation of the Indians by Aedesius and Frumentinus the countrie of the Iberians by a captiue woman yea and further he addeth how in constituted Churches lay men which were able were permitted to teach the people which was the defense of Alexander B. of Ierusalem Theoctistus of Caesaria against Demetrius B. of Alexandria for suffering Origen before he was ordained to teach in the Church how much more where the Church is corrupted may not lay persons be stirred vp extraordinarily to preach Controv. 23. That the Hebrew text is more authenticall then the vulgar Latine translation v. 18. Whereas the Apostle saith their sound is gone through the earth according to the Septuagint and so the latine translator readeth and yet in the Hebrew text Psal. 19. the word is cavam their line hereupon and by occasion of the like places our aduersaries doe commend the vulgar latine as more authenticall and freer from corruption then the Hebrew Contra. For answer hereunto 1. some thinke that the Septuagint for kavam their line might read kalam their voice which word is in the end of the former verse Paius but then as Pareus obserueth the Septuagint would haue translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice as they did before not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound 2. Beza thinketh they translated thus their sound to make it answerable vnto the next clause and their words into the end of the world 3. and Pareus gesseth that they might read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth aedificium cameratum a valted building such as the frame of the heauens seemeth to be 4. But I rather thinke that the Apostle refuseth not the Septuagint whose translation was so well knowne because they reteine the sense of the place though they exactly render not the words for both in respect of the heauens whereof the Psalmist speaketh their line and workemanship was as it were their voice and in respect of the Apostles their prophesies of their sound and voice was as a line and rule of doctrine to the Church and these two the Prophet Isai ioyneth together c. 28.10 precept vpon precept line vpon line where the same word is vsed and thus the precepts of the Apostles was indeede a line vnto them whome they taught 5. But it were a very preposterous course to preferre the translation before the originall as the riuers before the spring and fountaine which is contrarie to Augustines mind lib. 2. de doctrin Christ. who would haue the old Testament examined according to the Hebrew and the new according to the Greeke originall 24. Controv. Against the workes of preparation v. 20. I was found of them that sought me not In that the Gentiles were called when they sought not after God neither enquired after him it is euident that they did not prepare a way by their morall works or ciuill kind of life and thereby make themselues more fit and apt for their calling for they are called in the former verse a foolish nation altogether vnwise vnto saluation for it is not possible without faith to please God Heb. 11.6 so Chrysostome here confesseth in that the Lord saith I was made manifest to them that asked not after me he sheweth quod totum hoc Dei gratia perfecerit that Gods grace wrought all c. and yet afterward forgetting himselfe he saith nequaquam omnium crant vacui they were not void of all for in that they apprehended and acknowledged the things manifested vnto them hoc de suo attulerunt this they brought of their owne c. whereas our Sauiour Christ saith without me ye can doe nothing Ioh. 15.5 See more hereof Synops. Centur. 4. err 75. 25. Controv. Against the Iewes that will not haue the Prophet to speake of them in these words I haue stretched out my hands c. Whereas the Prophet Isa c. 65.2 as the Apostle here citeth him v. 21. calleth them a rebellious people Pet. Martyr out of Munster sheweth how a certaine Rabbin among the Iewes would not haue this spoken of the Iewes but of the Gentiles and that which followeth in the Prophet how they sacrificed in gardens and burnt incense vpon brickes and remaine among the graues he applieth vnto the Gentiles professing themselues Christians he meaneth the Papists which haue their altars wherein they sacrifice and doe visit the sepulchres of the dead and worship their reliques Contra. 1. It may be a shame vnto those which call themselues Christians to giue such offence to the Iewes as to pollute themselues with those things which the Prophets directly enueigh against when shall we looke to haue the Iewes conuerted to the Christian faith when they find idolatrie and other superstitions practised among Christians for the which their forefathers were punished 2. But yet they absurdly and ignorantly wrest this so euident a place from themselues to the Gentiles for first it is euident that the Prophet speaketh of two kind of people the one that asked not after God and yet he did declare himselfe vnto them the other to whome he stretched forth his hands continually and called them vnto him the first must needes be the Gentiles for the Iewes
some of his people are cast off as the Apostle sheweth v. 7. the rest haue beene hardened c. therefore some whom he knewe before may be cast away Answ. 1. Whereas it is said he knewe his people before it must be vnderstood in sensit diviso non composito in a deuided sense and distributiuely not in a compounded sense for not the whole people of God were so foreknowne but onely that selected part of the people which belonged to Gods election 2. yet the vniuersall nation was called externally to the couenant but then the Argument concludeth not for such as belong onely to the externall and visible couenant may fall away 3. But that none of the elect can fall away it is euident by the Apostle here v. 2. God hath not cast away his people whom he knewe before and v. 7. election hath obtained it and the rest haue beene hardened and v. 29. the gifts and calling of God are without repentance c. Controv. 2. Whether the complaint of Elias of the paucitie of true worshippers be well applyed by Protestants to the decay of religion vnder the Pope at the time of the first reformation 1. Stapleton antidot p. 783. taketh these exceptions to this application 1. The nation of Israel was then no part of the Church where Elias complaineth of that paucitie and smalnes of number 2. and those 7000. reserued were in Iudah not in Israel 3. neither can there be the like decay of religion in the whole world as to be brought to a fewe professors as Wicliffe Husse Luther Calvin as then when the visible Church was tied vnto the nation 4. neither were there 7000. of their mind scarce 7. could be found Contra. 1. Israel as well as Iudea was a part of the Synagogue though at that time verie corrupt for otherwise the Prophets Elias Elisha would not haue there preached 2. these 7000. are vnderstood to haue beene in Israel for otherwise the Prophet knewe that there were many in Iudea that professed the true worship of God 3. yea vnder the Gospell religion may be driuen into corners and be found onely in a few that are knowne t is why should our Sauiour say Luk. 18. Thinke yee that the Sonne of man shall finde faith in the earth 4. Not onely seuen but many thousands more consented vnto them who in the middes of Poperie misliked their grosse superstitions though they were not publikely knowne as it may appeare by those which entertained and receiued the doctrine of Wickliffe in England of Husse in Bohemia Luther in Germanie And beside many thousands there were in Grecia Armenia and other countryes which neuer acknowledged the Pope of Rome 5. so then this example notwithstanding any thing that can be obiected is fitly applyed to shewe the generall decay of religion and the paucitie of zealous professors in those last times of reformation as it was in the dayes of Elias and Paul 2. Our English Papists the Rhemists also in their annotations here doe obiect in like manner that this place is impertinently alleadged by Protestants to shew that the Church of Christ may sometime be secret and vnknowne vnto the world for 1. at this time there were many knowne worshippers of God in Iuda in so much that the souldiers alone were numbred to tenne hundred thousand 2. Chron. 17.2 and yet the Church of Christ none resteth vpon better promises then it then did 3. and it were an hard matter to prooue that Luther had 7. thousand of his opinion or seuen that were in all points of the same beleefe Contra. 1. They may as well say that this place was impertinently alledged by the Apostle to prooue a remnant of grace vnknowne to the world and though in Iuda there was at this time a visible Church yet because the Israelites also belonged vnto the couenant and yet the Church was driuen into corners among them by the same reason also in other places the visible Church might decay and therefore this place is both pertinently alleadged by the Apostle then and by Protestants now 2. other times may be assigned when the visible Church both in Israel and Iuda was banished and driuen into corners as in the dayes of idolatrous Ahaz and of Ammon Manasseh when all Israel fell to idolatrie what was become of the visible Church then 3. Neither is there any such promise in the newe Testament that the Church of Christ should alway be visible to the world but the contrarie as Revel 12. the woman which signifieth the Church is constrained to flee from the dragon into the wildernes and yet the Iewes had as ample promises for the continuance of the Church among them till the Messiah came as the Church of God hath now till the second comming of Christ. 4. It is well knowne that there were many thousands of Luthers opinion both then and before time which were called by the names of Weldenses pauperes Lugduno Leonistae Lollardes and opprobrious names as the Augronians in their supplication to the Duke of Savoy doe affirme that they professed the religion of their auncestours for certaine hudnred yeares Foxe Martyrolog p. 982.5 and that is but a simple evasion that in all points they were not of the same beleefe it was sufficient that they agreed in the chiefe points of their profession and though they differed in some small matters yet that letteth not but that they may be counted of the same profession as there was difference betweene Anicetus and Polycarpus Ireneus and Victor Chrysostome and Epiphanius Hierome and Augustine Theodoret and Cyril yet were they counted of the same Church and in the Popish Church much difference there is in opinion betweene the Scotists and Thomists Dominicans and Fransiscans Iesuites and Priests and yet I thinke they hold them all verie sound members of their Church Controv. 3. That workes are excluded both from election and iustification Whereas the Apostle saith v. 6. If it be of grace it is no more of workes c. Stapleton Antid p. 706. thinketh thus to avoide this place by a distinction of the first and second grace he saith that the merit of workes is excluded from election to the first grace in our vocation and calling but not from the second in our sanctification and glorification which may be merited The Rhemists also in their annotations here exclude the workes of nature but not Christian workes from the merit of saluation Contra. 1. The Apostles reason is generall taken from the opposition betweene grace and workes and merits if of grace then not of workes for then grace were no more grace whereuppon this argument may be framed the election of grace excludeth works but the election vnto the first and second grace and consequently vnto glorie is of grace Ergo and so Haymo well expoundeth these words els grace were no more grace si aliter salvi facti sunt if they are saued any other way which cannot be but by grace c. to
readeth consentientes humilibus consenting to the humble that is saith Origen amare humiles to loue the humble he consenteth with the humble quei cum humilibus se humiliat which humbleth himselfe with those that are humble Haymo humiliorum imitatores imitators of those which are humble gloss interlin consenting to the humble that is in heart and not with the mouth onely gloss ordin Gorrhan all these vnderstand by the humble the lowely referring it to their persons 2. Some vnderstand this word of the things rather then of the persons and take it in the neuter gender that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the humble may answear vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the high things before spoken of Calvin Beza Pareus so also Osiander humilia curate tractate c. respect and handle humble things likewise Tolet let them embrace base things quae vilea mundus reputat which the world counteth base And this sense is to be admitted by reason of the opposition of the words though not onely 3. Faius saith non tam res ipsae quam hominum affectus spectantur not so much the things themselues as the affections of men are here considered true it is that the obiect cannot be seuered from the affection but it is euident that the Apostle by high and lowe things meaneth the obiect of pride and humilitie 4. Pet. Martyr comprehendeth both base things and base persons that we should apply our selues vnto both neither dispising the one not refusing the other euen meane and base ministeries and seruices to profit our brother as our B. Sauiour disdained not to wash his Apostles feere and this is most agreeable to the Apostles meaning now the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not well translated by the Latine interpreter consentientes consenting it properly signifieth impetu quodam correpti carried us it were with force shewing how prone we ought to be to descend to lowe and base things Beza rendreth it obsecundantes submitting your selues the Syrian interpreter adhaerentes cleauing Vatablus accomodantes applying your selues our English making your selves equall c. giueth the meaning rather then the sense of the word Be not wise in your selues 1. Chrysostome thus interpreteth it ne putetis vos sufficere vobis ipsis thinke not that your are sufficient for your selues God hath so made vs vt alter alterum opera iudigeat that one standeth in neede of an other so also Theophylact vnderstandeth it of those which dispise the counsel of others and yet Moses dispised not the counsell of his father in lawe 2. Ambrose thinketh they are said to be wise in themselues which turne their wsedome altogether to their owne profit and not to the good of others so also the interlin gloss and Gorrhan ne prudentiam apud vos tantum exerceatis c. exercise not your wisedome onely for your selues but for your neighbours also 3. Basil regul brev resp 260. interpreteth those to be wise to themselues qui solam humanam prudentiam c. which onely haue humane wisedome and regard not the diuine will and pleasure such we call worldly wise 4. Haymo he is wise in himselfe who non authori sapientia deputat c. doth not ascribe vnto the author of wisedome that wisedome which he hath 5. But all these are the effects of arrogancie he which taketh himselfe to be wise dispiseth the counsell of others consulteth not with God neither ascribeth the praise to him here then the Apostle toucheth the verie roote and beginning of pride which is propriae prudentiae opinio the opinion of a mans owne wisedome Marlorat so that here the Apostle remooueth an other let and impediment of humilitie which is arrogancie and that is apud seipsum nimium sapere to be too wise in himselfe such the Prophet Isay speaketh against we vnto them that are wise in their owne eyes and prudent in their owne sight Isay. 5.21 Pareus so Origen before them hic cum arrogantia stultus est c. qui suam stultitiam quasi sapientiam colit he is arrogant and foolish who adoreth his owne folishnesse as if it were wisedome c. But here Lyranus aduertiseth well that prudence and wisedome is here not taken properly but in a certaine similitude for vera prudentia non nisi in bonis true wisedome and prudence is onely found in the good it is craft not wisedome which the wicked haue Now this arrogancie is the cause of all errors which are of three sorts either errors in opinion and iudgement or in practise of religion or in life and conuersation for hereupon some haue deuised newe doctrines and strange worship not contenting themselues with the simplicitie of Gods word as though they were wiser then God and they giue themselues euer vnto grosse sinnes in their life holding scorne to be admonished by others Gualter Quest. 25. How euill is not to be recompenced for euill v. 17. 1. Chrysostome noteth the generalitie of the speach recompence to no man whether beleeuer or vnbeleeuer not to a beleeuer because he is thy brother not to an infidel and vnbeleeuer that thou mayest winne him Haymo 2. Origen obserueth that reddere malum to render euill is a greater sinne quam inferre malum then to offer euil at the first for it may be that he did it ignorantly non sensisse malum c. that he perceiued it not to be euill which he did but he that recompenceth euill sheweth that he was not ignorant that it was euill 3. this precept concerneth onely particular wrongs it is not extended to magistrates that render euill vnto offenders according to the lawe in Deut. an eye for an eye a tooth for a tooth and yet punishment is not euill because it is opus iustitiae a worke of iustice Gorrhan Martyr 4. here that pharisaicall doctrine is reprooued that they were to hate their enemies and loue their friends 5. and if it be a sinne to render euill for euill much more to recompence euill for good the one is incident into our humane corrupt nature but the other is plaine diabolicall 6. Calvin thinketh that this precept is somewhat larger then that which followeth avenge not your selues for in some cases euill may be rendered for euill sine manifesta vltione without manifest reuenge as when one refuseth to giue entertainment succour to one in his need and so the other to requite him withdraweth his hand in his necessitie so also Gualt but Martyr misliketh this I cannot see saith he how he which willingly doth render euill for euill doth not intend to take revenge and the Apostle he thinketh doth inculcate the same precept againe because it is so necessarie thus also Pareus but this difference betweene them may be soone taken away for Calvin saith onely without manifest reuenge there may be a reuenge in all kind of retalion but in some the revenge is more manifest then in other Quest. 26. How honest things are to be procured before all men
rule and line of all iust lawes secondly the end and scope of lawes must be to suppresse vice and maintaine vertue the lawmaker must intend the publike good and not his private gaine thirdly for the extent of these lawes they must include all some must not be bound vnto the lawes and others free and therefore it is dangerous to giue priuiledges and immunities to some persons by vertue whereof they may without checke and controlment transgresse the lawes Papintanus is worthie of honourable memorie who choose rather to die then to excuse the parricide of Antonius Bassianus the Emperour 2. As good lawes must first be made so iudgement must be exercised according to those lawes that the iust case may be discerned from the false and good men from the euill Antishenes was wont to say that those commonwealths were declining wherein boni à malis nihil differunt good men did nothing differ from euill Now in the processe of iudgement these rules must be obserued 1. that the Iudge be willing to admit all complaints and to take knowledge of all causes and aggrevances this was the fault of Sauls governement that the oppressed could not haue iustice which made many that were aggreved to flocke and haue recourse vnto Dauid Absalom did not more insinuate himselfe into the hearts of the people then in shewing his affabilitie in hearing the griues and complaints of them In forren histories Philip King of Macedon was killed by Pausanias because he reiected his suite to haue iustice against Attalus that had wronged him and after laughed him to scorne and Demetrius of Macedon did much alienate the hearts of his people because he neglected their complaints and would cast their bils of supplication from the bridge of Axium into the riuer secondly after diligent inquisition of the cause there must be iust iudgment giuen without partiallitie feare fauour or any other sinister affection see Levit. 19.15 among the Thebanes a Iudge was pictured blindfold and without hands to signifie that he neither should be lead by partiall affection in iudgement or corrupted with bribes and the Athenians had a lawe that causes should be handled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without proems and prefaces to stirre vp affection 3. After iudgement must followe execution for otherwise the lawes are in vaine and iudgement according to the lawes if they be not put into execution where these two things must be obserued 1. that the execution be not too remisse for it is profitable often for the offender himselfe to be punished thereby to be brought vnto repentance who otherwise might continue in his sinne as the theife conuerted vpon the crosse was prepared by that ignominious punishment vnto repentance and it is good for the example and admonition of others that punishment be inflicted vpon the offenders 2. yet the punishment must not be hastened too much or be too severely adiudged but with such moderation as that the partie which suffereth be not in hazard of loosing both soule and bodie 2. Concerning the vse of the sword in warring and waging of battell 1. it is out of doubt that it is lawfull for the Magistrate to take in hand iust and lawfull warre for Abraham recouered Lot by force from them which had taken him captiue the Centurions faith is commended in the Gospell by our Sauiour and if it be the Magistrates office and part to defend euerie particular person from wrong much more the whole people 2. but warre must be enterprised not rashly or suddenly but with deliberation and not without waightie and vrgent cause 1. as when either the Magistrate is bound by some league to helpe his confederates as Ioshua did the Gibeonites 2. or when the enemies offer to invade the countrey they must by the Magistrates force be kept off as Dauid often encountred the Philistims that assaulted Israel 3. and in the quarrell of religion and defence of the truth the Magistrate may fall to battell as the other tenne tribes had thought to haue warred against Ruben Gad and the halfe tribe of Manasseh for setting vp an altar fearing that they had declined from the true worship of God Iosh. 22. Quest. 13. How it is said it is necessarie to be subiect for conscience sake v. 5. Therefore it is necessarie ye should be subiect 1. first some reade be ye subiect vnto the necessitie diuinae dispositionis of the diuine ordinance and so put necessitie in the datiue Gorrhan 2. the vulgar Latine which many followe put necessitie in the ablatiue necessitate subditi estote be subiect of necessitie but both these readings are diuerse from the originall where the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye subiect in the imperatiue but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be subiect in the infinitiue as both Beza and Erasmus well observe so then the best reading is it is necessarie to be subiect 3. which neither must be vnderstood of a compelling necessitie as the interlin gloss quasi ex necessitate as of necessitie because he cannot excutere iugum Principis shake off the yoke of the Prince nor yet as Augustine is it referred to the necessitie of this life because we must necessarily vse temporall things as long as we are in this world which it is in the Magistrates power to depriue vs of but we vnderstand rather obligationem praecepti the bond of the precept which is of necessitie to be kept so that it is not a free thing whether men will be subiect or no but it is necessarie both in respect of the wrath and reuenge of the power and for conscience sake toward God so in effect here are three reasons couched together why we should be subiect to the Magistrate in respect of God it is his ordinance of the Magistrate because of wrath and punishment of our selues that we wound not our conscience the first is honestum honest the second vtile profitable the third delectabile pleasant and delightfull But also for conscience 1. Ambrose referreth this conscience to the feare of punishment in the world to come that men should not obey onely for feare of present punishment but because of the iudgement to come 2. Chrysostome applyeth this to the conscience of the great benefits which we receiue by the Magistrate that he which is disobedient offendeth against his conscience in beeing vnthankefull 3. Lyranus vnderstandeth it of the particular conscience which euerie man ought to haue debitum reddere to render that which he oweth to an other 4. Tolet interpreteth it of the conscience of other sinnes which they that are lawlesse and disobedient are apt to fall vnto 5. Hugo of the conscience quae naturaliter dictat c. which naturally suggesteth vnto a man that the superior is to be obeyed 6. Erasmus of an others conscience which is offended by the euill example of the disobedience 7. but here the conscience of the diuine precept must be vnderstood which to obey bringeth peace of
and equitie to his subiects and forceth them to Idolatrie and false religion 2. if that without such defence they cannot be safe their liues bodies and consciences 3. that vnder pretence of such defense they seeke not their owne reuenge with other respects vnto themselues 4. that all things be done with moderation not to the vndoeing of the state but the preseruation of it his reasons are these 1. From the institution of God and the end of the ordinance of Magistracie which is to be auenged of euill doers and for the praise of the good they doe not beare the sword for naught the inferiour Magistrates then hauing the sword may exercise their power in restraining the tyrannie of superior gouernours and for this cause inferiour Magistrates are ioyned with the superior not onely as helpers but to moderate their licentious and outragious gouerment and therefore where they bridle the insolencie of Tyrants vtuntur gladio per legitimam vocationem diuinitus sibi tradito they vse the sword deliuered vnto them from God by a lawfull vocation 2. Like as a furious and mad man may be remooued from the gouerment as Nabuchadnezer was cast forth by publike authoritie Dan. 4.31 so a Tyrant also who differeth not from a mad and furious man 3. They which haue power to constitute the Magistrate as where they enter by election of the Senat consent of the people or by other electors appointed haue power also to restraine their immoderate gouerment 4. This is confirmed by many commendable examples out of sacred and forren stories the people resisted Saul that he should not put Ionathan his sonne to death 1. Sam. 14.45 the Israelites in the time of the Iudges often were deliuered by their Iudges whom God raised vp from their oppressors Athalias was remooued from her tyrannicall gouernment 2. kin 11. the Macchabees defended thēselues and their country against the rage and furie of the Syrian Kings the Romans expelled their vitious Kings so did they depose their cruell Emperors as Nero Maximinus Traianus is commended for that saying when he gaue the sword vnto a chiefe officer hoc pro me vtere si iusta imperavero contra me si iniusta c. vse that for me if I command iust things and against me if vniust The Prince Electors remooued Wencelaus a man giuen to idlenes and luxurious life from the Empire in his stead appointing Rupertus the Countie of Palatine one of the Electors to this purpose Pareus But here certaine differences are to be obserued for where either there is an extraordinarie calling as in the time of the Iudges or where the kingdome is vsurped without any right as by Athaliah or where the land is oppressed by forren invaders as in the time of the Macchabees or where the gouernment is altogether Electiue as the Empire of Germanie in all these cases there is lesse question of resistance to be made by the generall consent of the states And yet where none of these concurre God forbid that the Commonwealth and Church should be left without remedie the former conditions obserued when either havock is made of the Commonwelth or of the Church and religion How farre priuate men may be warranted in denying obedience vnto Tyrants Here Pareus hath two propositions 1. That it is not lawfull for a priuate man without a lawfull calling to take armes either before the daunger to invade a tyrant or to defend thēselues in the time of daunger or to revenge himselfe after daunger if he may be defended by an ordinarie power c. for vnlawfully to resist the power is to resist Gods ordinance and one ought rather to die then to sinne and here that saying of the Lacedemonians taketh place si duriora morte imperetis potius moriemur if ye command things more heauie then death we will chuse rather to die 2. His other position is That it is lawfull for subiects beeing meere priuate men if a Tyrant as a theefe and violater of chastitie doe offer them violence and they neither can implore the ordinarie power nor by any other meanes escape the daunger to defend themselues and theirs for the present against a Tyrant as against a private person that maketh an assault for if it should not be lawfull to make such resistance in case of necessitie there should be no remedie left against the furious outrage of Tyrants which would tend to the vtter dissolution of humane societie and beside against whom defense by the Magistrate is lawfull in case of necessitie where that cannot be had a priuate defense is allowed for then leges armant privatos the lawes doe arme priuate men but it is lawfull for the inferior Magistrates to defend the priuate subiects in cases before limited against the furie and outrage of Tyrants Ergo c. to this purpose Pareus But this last position of his must receiue some further qualification for if a priuate man might lawfully defend himselfe when any notorious wrong is offered to him by a Tyrant men in this case should be iudges of their owne wrongs and as their iudgement is partiall in their owne case so they would take great libertie to defend themselues wherefore these conditions must further be here obserued 1. It must be considered whether in these wrongs that are offered the Tyrant doe transgresse his owne lawes if he doe then he is held to be but as privatus grassator a priuate assaulter otherwise if the lawes beare him out in these wrongs they are rather to suffer and endure then vse any resistance as the band of Christian souldiers which were put to the sword for their Christian faith at the commandement of the cruell Emperor Maximianus resisted not but yeelded themselues Otto Phrinsigens lib. 2. c. 45 because then the lawes of the Empire were for the maintenance of Idolatrie and a whole Citie of Phrygia professing Christianitie was destroyed and burnt with fire vsing no resistance Euseb. lib. 8. c. 11. 2. The subiect must wisely discerne whether he be forced to be an agent or patient in these wrongs he is rather to die then to be compelled to consent to any euill as a woman attempted by a Tyrant to adulterie should resist rather vnto death then prostitute her body but if they be patients onely and are not forced to doe any thing or consent against their conscience the case is otherwise 3. It must be also waighed wherein this wrong is offered if it be onely in the goods and substance of the subiect no resistance is to be made for the goods of the subiect are more lyeable to the command of the Magistrate then any thing beside so Naboth refused to yeeld his inheritance and patrimonie vnto Ahab but without any resistance but if a mans life be assaulted or the chastitie of his wife or the libertie and safetie of his children against all colour of law nature teacheth a man here to vse defence 4. Further the cause must be considered for the which
Antichrist are wicked and abhominable 2. Princes are commanded to render vnto the whore as she had done to them and to recompence her double Revel 18.6 this is their warrant the commandement of God 3. and it is prophesied and foretold that the Princes shall hate the whore and make her naked deuoure her flesh and consume her with fire Rev. 17.16 This prophecie shall not fall to the ground and Princes for their part must endeauour to make it good 4. Controv. Whether the ciuill Magistrate hath any power or authoritie in matters of Religion Because there is a great question mooued betweene the Romanists and vs concerning the power of the Ciuill Magistrate in causes Ecclesiasticall and in religious affaires first of all it is necessarie that the state of the question be considered which shall be deuided into certaine propositions of two sorts first generall touching the foundation and institution of Kings and other superiour Magistrates and then more particular of the execution of their office 1. There is in the Commonwealth a superior authoritie called architectonica as the framer and chiefe builder of the Commonwealth to the which it belongeth to institute and ordaine lawes and to see that iustice be exercised according to those lawes this beeing the supreame and highest authoritie can not be in subiects and so not in the Ecclesiasticall persons but in the king onely 2. To this power it belongeth to prouide for the good in generall that belongeth to the subiects whether it be ciuill or spirituall for the good of the subiects is the intendment of the lawmaker 3. Yet least this power should erre in making of lawes it receiueth direction for the ciuill lawes from the rule of equitie and prudence confirmed by experience for Ecclesiasticall lawes from the word of God 4. Vnder this supreame authoritie there is the Ciuill and Ecclesiasticall power but not alike the Ciuill is simply inferior vnto it altogether depending of it but the Ecclesiasticall though it be subiect vnto it in respect of the externall policie yet in respect of the obiect which is spirituall the word of God and of that direction which it giueth out of the same to the magistrate it is not simply inferior as the other 4. This supreame architectonicall power though properly it be ciuill in respect of the obiect acts condition and state thereof yet in some sort it is also an Ecclesiasticall power as it hath ouersight also of the Church 5. This princely power though it haue the ouersight and chiefe care of Church and Commonwealth as the chiefe steward and disposer yet it can not execute all the offices and functions belonging to either as some it can not excuse ob defectum facultatis for want of facultie and skill as to minister Physick to teach in schooles some for the defect of dignitie in the things themselues which beeing base are not incident into the maiestie of the King as to digge to plow and such like some propter defectum iuris for the defect of lawfull right and calling as the Prince is not to preach the word to conferre orders to minister the Sacraments because he is not thereunto called nor appointed 6. This supreame and Princely power though it be incident both to the Christians and Pagane magistrats yet it is so much the more perfect in a Christian gouernment in as much as both of himselfe by the light of nature and in himselfe by direction from others in ciuill things and by illumination of Gods spirit within and iustruction without in spirituall matters he hath better vnderstanding Now concerning the execution of this supreame and princely power these propositions are to be maintained which are without any controversie 1. Princes ought not onely to take care about the affaires of the Common-wealth and to be altogether carelesse of religion but euen vnto Ecclesiasticall affaires and matters of religion they ought to extend their Princely care and watchfulnes 1. the Prince is the minister of God for our good but the good of the subiect is not onely ciuill and temporall but spirituall concerning religion 2. euen the heathen did ascribe vnto their kings a principall care euen of religion whereupon the Emperors of Rome were styled Pontifices maxiâ—i the high Priests or Prelates and Aristotle writeth lib. 3. politic c. 10. that the Lacedemonian kings had the command of warre rei divinae cultum exercuisse and did exercise diuine worship vnlesse they were such sacrifices as were necessarily to be done by a Priest that therefore which by a common consent of nations was giuen vnto kings ought not to be denied to Christian Princes 3. the care of religion otherwise concerneth the Prince rather then priuate persons these onely are to wish well vnto it and to accept of it but the Prince ought to be an agent without whose power nothing can be effected publikely for the maintenance of religion 2. It belongeth to the Imperiall power to maintaine true religion and to see that no confused mixture of religions be admitted for this is giuen as a reason in the time of the Iudges why some followed idolatrie and strange worship because there was no king in Israel but euery one did that which was good in his owne eyes Iudg. 17.4 if there had beene then a king they should not haue beene suffered euery one to follow their owne fansies 3. Christian Princes are by their laws and edicts to restraine all blasphemie idolatrie heresie sacriledge and such like because Princes are to be feared for euill works their office is to restraine euill works whatsoeuer such as these are and they are appointed to procure the good of their subiects and consequently to take out of the way all impediments which may hinder their good such as these are the Romanists graunt thus much that the Princes by their lawes should prouide against heresie but they will exclude the Prince from all iudgement of heresie which must be in their opinion determined onely by the Church but of this matter more shall be said afterward 4. The Ciuill Magistrate is not to assume vnto himselfe or take vpon him the execution of any Ecclesiasticall function as to preach to binde or loose to minister the Sacraments because they are not thereunto called and without a calling none are to intrude themselues into those ministeriall functions Hebr. 5. the examples of Ieroboam who would haue sacrificed and his hand withered 1. king 13. and of Vzziah who attempted to haue offered incense and was therefore stricken with the leprosie 2. Chron. 26. doe teach kings to keepe themselues within the limits and bounds of their callings 5. Neither hath the Prince authoritie in matters of religion concerning the worship of God and the doctrine of faith to appoint what it pleaseth him but he must therein be directed by the word of God for this was the sinne of Ieroboam that set vp two golden calves of his owne invention and if it be not lawfull for
prescribed was brought in And whence hath sprung the great innovation of religion in Poperie from the puritie of the ancient faith but from this that the Bishops of Rome excluding the authoritie of the Emperor first in the East and afterward in the West haue arrogated to themselues the sole authoritie in matters Ecclesiasticall 4. Argum. Princes can not doe the lesse as preach the word minister the Sacraments therefore not the greater to make Ecclesiasticall lawes Ans. 1. It followeth not for though duties meerely Ecclesiasticall can not be executed by the Prince because he is not thereunto called yet externall iurisdiction he may exercise in the Church neither are these duties as the lesse and greater one to the other in the same kind they are in diuers respects both lesse and greater the preaching of the word is greater in respect of the spirituall power and the Ciuill in regard of the externall iurisdiction 2. neither is it alwaies true he that can not doe the lesse can not doe the greater where he is barred from the lesse by some defect either of right in beeing called thereunto or otherwise the thing not beseeming as in the ciuill functions it is not fit for the Prince to digge and dolve and yet he can doe the greater to make and ordaine laws so in the Church affaires he is not to preach because he wanteth a calling thereunto 5. Argum. They which can not iudge infallibly of the sense of Gods word can haue no Ecclesiasticall power Princes can not iudge Ergo. Ans. 1. The proposition is not true for neither can any Bishop iudge infallibly of the sense of Scripture nor any els since the time of the Apostles 2. but as the Pastors by prayer conference meditating vpon the Scriptures attaine to a competent measure of vnderstanding of the Scriptures sufficient to direct them so by the same meanes and by helpe of the learned the Prince also may be prepared to applie his iudiciarie power to the present necessitie of the Church 3. And I pray you what infallibilitie of iudgement hath beene in the Popes when as Iohn the 23. was condemned in the Councell of Constance for his monstrous opinions as that he should hold vitam aeternam non esse that there is no eternall life after this animam hominis cum corpore mori that the soule of man dieth with the bodie and that the bodie beeing dead shall not rise againe And seeing it hath beene often seene among them that the Pope hath made boyes and children Bishops as Bernard complained in his time scholares pueri impuberes adolescentes promoventur ad ecclesiasticas dignitates scholler boyes and beardlesse youthes are promoted to the dignities of the Church epist. 41. what infallibilitie of iudgement then can they boast of in their Clergie 6. Argum. Not the Princes and Ciuill magistrates shall giue account for the soules of the subiects but the Pastors onely Hebr. 13.17 therefore they haue no Ecclesiasticall power Ans. The argument followeth not Pastors must giue account for mens soules if they be lost by their default therefore Magistrates shall not for both shall giue account though not in the same manner the Pastors for seducing them by false doctrine the Magistrate in tolerating a corrupt worship or in making impious lawes for the maintenance of idolatrie as it is often obiected concerning Ieroboam that he made Israel to sinne And these and such like are the Aduersaries arguments against the Ecclesiasticall power of the Magistrate Now on the contrarie some arguments shall be propounded for the proofe and confirmation of the question 1. Argum. The Magistrate is the minister of God for the good of the subiect Rom. 13.5 but this good is not onely ciuill but spirituall therefore euen in spirituall things he must minister for their good the Papists will haue the Prince to be their minister and seruant indeede that he should put in execution the decrees of the Church but decree nothing himselfe but this were to giue no power at all vnto magistrats but as seruants which are commanded to doe their masters will the Prince hath a ministring power in spirituall things not a ministring seruice 2. Argum. Euery soule must be subiect to the higher power therefore euen the Ecclesiasticall state and euery person therein of what condition soeuer he be the Papists answer that they must be subiect as they are citizens and as they enioy possessions but not as they are Ecclesiasticall persons But the Apostles rule is generall euery soule must be subiect in what things soeuer so that the power which is of God be not abused against God true it is that in things meerely spirituall touching faith and doctrine they must not depend vpon the Ciuill power but as he enioyneth precepts according to the word yet in respect of the externall policie of the Church in giuing order and direction in censuring and punishing offenders and such like euen spirituall persons are subiect to the Ciuill power 3. That the Prince hath power euen in Ecclesiasticall matters shall be prooued by these particulars 1. that the cognizance and knowledge of religion is required in the Prince 2. that it belongeth vnto him by law to maintaine the truth and to inhibit all false religion 3. that he is to take order for the Ministers and Pastors that they do applie themselues faithfully to their calling and to censure them which are disorderly and exorbitant 4. that it is the Princes office to appoint Synods Councells nationall generall Prouinciall concerning Ecclesiasticall busines 1. The first is euident Deut. 17.19 where the king is commanded to read in the booke of the law all the daies of his life so also Ioshu 1.18 2. Moses prescribed vnto Israel a forme of worship Ioshua caused the people to be circumcised Iosh. 5. Dauid disposed the ministeriall offices of the Tabernacle and appointed the Leuites and Priests their orders and courses 1. Chron. 23. Hezekiah pulled downe the brasen serpent Iosias tooke away idols so did other Christian Emperors make Ecclesiasticall lawes as the first law Cunctus populus in the Code is concerning the beleefe of the Trinitie Martianus made a law against the Nestorians and Eutychians Iustinian inserteth diuers Ecclesiasticall lawes as that the Letanie should not be said by lay-men none of the Clergie beeing present Novell 123. c. 31. and that Bishops and Presbyters should rehearse the prayers in an audible voice to the vnderstanding of the people Novell 137. c. 6. and diuers such like 3. Salomon deposed Abiathar Iehosaphat appointed the Leuites to teach in the cities 2. Chron. 19. Constantinus the great heard the controversie betweene Donatus and Cecilianus and iudged it Euseb. lib. 10. c. 5. Theodosius commanded the Nestorian Bishops to be deposed leg 2. C. de sum Trinitat he appointed Nectorius to be Bishop of Constantinople Socrat. lib. 5. c. 19. Iustinian deposeth a Bishop that had a suspected woman in his house Novel 6. c. 5. yea the Bishop of
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
a tradition Apostolicall therefore necessarie to be oserued and kept Ans. We graunt that the free vse of fasting to be ioyned as an helpe vnto praier was taken from the Apostles but not this necessarie kind of fasting tied vnto certaine daies which may thus appeare 1. Eusebius lib. 5. c. 24. sheweth the libertie and varietie of fasting in the Church and maketh mention how Irenaeus reprooued Victor Bishop of Rome for excommunicating the East Churches for obseruing an other kind of forme in celebrating of the Pasch and in fasting 2. Sozomen lib. 7. c. 19. declareth how at Rome they fasted onely three weekes before the Pasch in Greecia six and Telesphorus in his decretall ordained the fast of seauen whole weekes it was not then an Apostolike tradition 3. Chrysost. hom 47. in Matthew denieth the Lenton fast to haue beene instituted by Christ non dicit ieiunium suum esse imitandum c. he saith not his fasting is to be imitated though he might haue propounded his fourtie daies fast but he saith Learne of mee for I am humble and meeke c. Argum. 4. In the new Testament there is no other abstinence from meates forbidden but the legall and Iudiciall Ans. 1. The argument followeth not it is not forbidden therefore it is a part of the diuine worship the contrarie is inferred therefore it is no part of the diuine worship beeing neither commanded nor forbidden for all necessarie parts of the worship of God is prescribed in the word if then it were not forbidden it should remaine free and therefore is not to be imposed as a necessarie thing 2. the antecedent is false for not onely the Iewish abstinence but all other superstitious kindes of fasting and abstinence are forbidden Coloss. 2. 1. Tim. 4. and if such abstinence as was sometime commanded by the law by the libertie of the Gospel be taken away much more such as is the meere invention of man 5. Argum. The taming and mortifying of the flesh is a necessarie thing but abstinence from flesh doth helpe to the taming and subduing of the flesh Ergo c. Ans. 1. The continuall mortifying of the flesh is a necessarie thing which is to be practised all the life long but to tame and subdue the flesh for a time as in fasting certaine daies is but a superstitious and hypocriticall mortification which is reprooued by the Prophet Isai. 58.5 Is it such a fast that I haue chosen that a man should afflict his soule for a day and to bow downe his head as a bulrush c. 2. neither by such Popish abstinence is the flesh â—amed when they abstaine from fleshmeate and eate of other confected meates as of marmaled and sucker and such like things and drinke wine which doe more inflame and instigate the flesh then the eating of flesh-meates Thomas answer is ridiculous that flesh doth increase the humors of the bodie which are of long continuance wine doth but nourish the spirits which doe soone passe away for the Phisitians will refute him who affirme that as meate doth engender the solid nutriment of the bodie so drinke doth encrease the liquide nutriment which in effect is all one Arg. 6. The abstinence of the Rechabites by the coÌ„mandement of their father pleased God in so doing as a part of his worship much more abstinence which is inioyned by our mother the Church Ans. 1. The argument followeth not for there is great difference betweene the abstinence of the Rechabites and the ceremoniall abstinence 1. in the matter that was not from flesh egges and such like but from wine tillage dwelling in cities 2. in the forme they abstained all their life time and with a libertie in time of necessitie for in Ieremies time they dwelt in Ierusalem because of the warre Ierem. 35.11 3. and further by the law the parents might either confirme or disanull the vowes of their children Num. 30. but now vnder the Gospel such legall rites are ceased 2. The antecedent is false for they did not keepe their fathers precept as an act of religion but for some politike and morall respects as they are forbidden inhabiting in cities least they might be corrupted with the vices thereof and were commanded to dwell in tents to put them in minde that they were straungers beeing descended of the Kenites these and such other arguments are produced by Bellarmine lib. 4. de verb. Dei c. 3. lib. 2. de bonis operib c. 71. c. 11. Now on the contrarie against such superstitious abstinence vrged by the Papists as a necessarie part of Gods seruice the same meritorious some of our arguments are these 1. Argum. The Apostle saith c. 14.17 The kingdome of heauen is not meate nor drinke and Heb. 13.9 It is good to haue the heart established with grace and not with meates which haue not profited them that haue bin occupied therein therfore to be occupied in abstinence froÌ„ meats is a thing indifferent not in it selfe meritorious or a part of Gods worship 2. Argum. That which God hath purified and made cleane no man must pollute Act. 20.15 but he which for religion and conscience sake maketh meates vnlawfull which God hath made cleane doth pollute them Ergo. 3. Arg. All will worship is no part of Gods seruice but the choice of meates touch not tast not handle not is a voluntarie and will worship Coloss. 2.21.23 therefore no part of Gods seruice Bellarmine answeareth that the Apostle doth not speake against all ecclesiasticall abstinence but onely the Iudaicall or the Philosophicall abstinence which was practised among the heathen Contra. The Apostles reason is generall against all choice of meates and other humane inuentions which are according to the doctrines of men v. 22. but this ecclesiasticall and Popish canonicall fast is an humane invention meerely and according to the doctrines of men therefore euen against such speaketh the Apostle 4. Argu. Our Blessed Sauiour saith that which entreth in by the mouth defileth not the man Matth. 15.17 therefore flesh at all times eaten and entring in by the mouth is lawfull in it selfe because it defileth not so it be done without scandale and offence our Blessed Sauiour giueth a generall rule as well against Pharisaicall traditions as all other invented by man that the conscience before God is not defiled with the breach thereof 5. Argu. The doctrine of Deuils is no part of the diuine worship but the forbidding of meates is the doctrine of Deuils 1. Tim. 4.3 Ergo. Bellarmine telleth vs that the Apostle there noteth such heretickes as the Manichees Tatians Eucratites which condemned flesh as euill and so did dishonour the Creator Contra. The Apostle onely noteth not those heretickes but euen the Papists which should forbid meates for he prophecieth of the latter times and not onely they which simply condemne meates but doe place an holinesse in merite in some meates rather then others are these forbidders of meates and how doe not they condemne meates which thinke
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
reprobation in this place as of Election 10. contr Whether as well the decree of reprobation as of election be without the foresight of workes 11. contr Of the difference betweene the decree of election and reprobation and of the agreement betweene them 12. contr Whether mercie be a naturall propertie in God or an effect onely of his will against Socinus 13. contr Whether the mercie of God in the forgiuenesse of sinne be an effect of Gods free and absolute will onely and be not grounded vpon Christ against the heresie of Socinus and Ostorodius 15. contr Of the sufficiencie of Scripture 16. contr Of the certaintie of saluation 17. contr Against the works of preparation Controversies vpon the 10. Chapter 1. contr Against inherent iustice 2. contr Against the workes of preparation which are done without faith 3. contr That it is impossible for any in this life to keepe the lawe 4. contr Against the doubting of salvation 5. contr Against vnwritten traditions 6. contr Against freewill 7. contr Against Limbu Patrum that Christ went not downe thither to deliuer the Patriarkes 8. contr Whether the righteousnesse of faith and the righteousnes of the law be one and the same or contrarie the one to the other 9. contr Whether the righteousnesse of the lawe and that which is by the law doe differ 10. contr That Baptisme doth not giue or conferre grace 11. contr Against the dissembling of our faith and profession 12. contr That faith is not onely in the vnderstanding 13. contr The Scriptures the onely sufficient rule of faith 14. contr How the Apostle saith there is no difference between the Iew and the Grecian v. 12. 15. contr Against the maintainers of vniversall grace 16. contr That faith iustifieth not by the act thereof but onely as it apprehendeth Christ. 17. contr That faith onely iustifieth not invocation 18. contr Against the invocation of Saints 19. contr That we must pray with confidence and assurance 20. contr Against the vaine pompe of the Pope of Rome in offering his feete to be kissed 21. contr Against humane traditions 22. contr That the Ministers and Preachers of the Gospel haue a lawfull calling against Stapleton 23. contr That the Hebrew text is more authenticall then the vulgar Latin translation 24. contr Against the works of preparation 25. contr Against the Iewes that will not haue the Prophet to speake of them in these words I haue stretched out my hands c. Controversies out of the 11. Chapter 1. contr That none which are elected can finally fall away 2. contr Whether the complaint of Elias of the paucitie of true worshippers be well applied to the decay of religion vnder the Pope at the time of the first reformation 3. contr That works are excluded both from election and iustification 4. contr Against free-will 5. contr That vniversalitie and multitude is not alwaies a note of the true Church 6. contr Of the sufficiencie of Scripture and of the right way to interpret the same 7. contr Against the Iewes 8. contr Whether any of the true branches may be broken off 9. contr Against the heresie of Valentinus and Basilides that held some things to be euill some good by nature 10. contr That there was the same spirit of faith and the same spirituall substance of the Sacraments vnder the old Testament and in the New 11. contr That the Scriptures are the iudge of euery one in particular 12. contr Against the Popish vncertentie and doubtfulnes of saluation 13. contr Against the Manichees and Marcionites 14. contr Against the works of preparation 15. contr Against the erroneous opinion of Origen concerning the purgatorie of hell Controversies vpon the 12. Chapter 1. contr Concerning the power of free-will 2. contr Whether the Masse be a sacrifice properly so called 3. contr Of the difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship and seruice whether they signifie two kinds of religious worships the one peculiar to God the other to the creatures 4. contr Of the comparison betweene virginitie and mariage 5. contr The minde it selfe and not the sensuall part onely hath neede of renovation 6. contr Of the perfections of the Scripture against traditions 7. contr Against free-will 8. contr Against the arrogancie of the Pope 9. contr Against the superstitious orders of the Popish Clergie 10. controv The Pope not the head of the Church 11. contr That to loue our enemie is a precept and commanded not counselled as indifferent Controversies vpon the 13. Chapter 1. contr Whether the Pope and other Ecclesiasticall persons ought to be subiect to the Ciuill power 2. contr Whether the Pope haue a spirituall power ouer Kings and Princes 3. contr That the tyrannie and idolatrie of the Pope may be gain said and resisted 4. contr Whether the Ciuill magistrate haue any power or authoritie in matters of religion 5. contr Whether Ecclesiasticall persons as Bishops and others may haue the temporall sword committed vnto them 6. contr Whether it be lawfull for a Christian to be a Magistrate and to vse the sword in the time of peace and warre 7. contr Whether lawes Ciuill and Ecclesiasticall doe bind simply in conscience 8. contr Whether Ecclesiasticall persons are exempted from tribute 9. contr Whether the fulfilling of the law be possible in this life 10. contr Against the Marcionites which denied the morall precepts to be now in force but to be ceased 11. contr Against iustification by the works of the law Controversies vpon the 14. Chapter 1. contr Whether to abstaine from certaine meates be an act of religion and a part of Gods worship or a thing in it selfe indifferent 2. contr That faith is not onely an assenting of the wil but an act also of the vnderstanding and it is ioyned with knowledge 3. contr That it is necessarie that festivall daies should be obserued among Christians 4. contr That festiuall daies ought not to be consecrated to the honour of Saints 6. contr Whether all the festivalls of Christians are alike arbitrarie to be altered and chaunged as shall seeme good to the Church 7. contr Against Purgatorie 8. contr Whether Christ by his obedience and suffering merited for himselfe eternall glorie and dominion 9. contr Of bowing the knee to the name of Iesus whether it be necessarily inferred out of this place v. 11. and Phil. 2.10 10. contr That Christ is prooued to be God by this saying of the Prophet cited v. 11. as I liue euery knee shall bow vnto me against the blasphemie of Georg. Eniedinus 11. contr That morall works which are done without faith are sin howsoeuer outwardly they appeare good Controversies out of the 15. Chapter 1. contr Whether S. Peter were iustly reprehended of S. Paul for refusing to eate with the Gentiles 2. contr That Christ is not set forth onely as an example for vs to imitate but as our Sauiour to redeeme vs. 3. contr Against the enemies and adversaries to the Scriptures the
be vnordained but the Ecclesiasticall censure of excommunicating kings is onely an humane ordinance not commanded nor warranted by the word Ergo 2. An excommunicate person is in the same degree with an heathen and Publican Mat. 18.17 but an heathen Magistrate is to be obeyed for such were the gouernours in S. Pauls time to whom he willeth subiection to be giuen Rom. 13.1 3. Christian religion ouerthroweth not the policie of Commonwealths neither is God the author of confusion but if Princes excommunicate should be disobeyed great disorder and confusion should follow in the commonwealth for the canons forbid palam vel secrete loqui to speake openly or secretly with excommunicate persons part 2. c. 11. qu. 3. c. 1. or to goe vnto the house of one that is excommunicate ib id c. 26. or to receiue any that is excommunicate into their house c. 29. and they are decreed not to be homicides qui contra excommunicatos armantur which take armes against excommunicate persons caus 23. qu. 5. c. 27. and an excommunicate person non audiendus in iudicio must not be heard in iudgement decret Gregor lib. 1. tit 29. c. 21. Now who seeth not what confusion would be brought vpon the commonwealth if the subiects might neither speake and conferre with the king nor resort vnto him and that they might take armes against him standing excommunicate 4. No Ecclesiasticall lawe can dispense and take away the ciuill and naturall lawe as for the sonne to doe his dutie to his father the wife to her husband the seruant to his Master though they stand excommunicate yea the Popish decrees allowe all these to doe their seruice euen vnto excommunicate persons as thus stand the words of the canon anathematis vinculo has subtrahimus videlicet vxores liberos seruos ancellas c. we doe release from the bond of excommunication wiues children seruants maides c. which did attend vpon excommunicate persons part 2. c. 11. qu. 3. c. 103. If these domesticall inferiours may performe their duties to persons excommunicate how much more lawfull is it for subiects to doe the like to their Princes because the necessitie of the state so much the more requireth it 5. The Popes censure of excommunication is vniust and vnlawfull and therefore voide by their owne lawes as part 2. c. 11. quest 3. it is decreed iniustam damnationem irritam that an vniust damnation is of no force c. 1.46 non est petenda solutio vbi inique fertur sententia absolution is not to be craued where the sentence is vniustly laid c. to this purpose is the decree of Gelasius B. of Rome there expressed Now the Popes excommunicating is vnlawfull for diuerse reasons 1. because he is an incompetent iudge he excommunicateth Princes who are not of his iurisdiction and the lawe is cui denegatur executio denegatur sententiae pronuntiatio to whom the execution of the sentence is denied the pronouncing of the sentence is c. Cod. lib. 3. tit 26. leg 3. but the Pope out of his precinct and iurisdiction hath no power to execute his sentence Ergo the denouncing thereof belongeth not vnto him 2. Their owne canons hold that qui inimici sunt iudices esse non possunt they which are enemies can be no iudges Caus. 3. qu. 5. c. 15. but the Pope is a professed enemie to kings whom he excommunicateth 3. They are not held to be excommunicate which are excommunicate by heretikes c. 24. qu. 1. c. 36. but the Pope holdeth many hereticall points of doctrine for proofe hereof see Synops. Papis thoroughout 4. It is not lawfull for any to excommunicate in their owne cause See the decree of Gregor c. 23. qu. 4. c. 27. but this doth the Pope 5. Their law is that no man should be excommunicate antequam causa probetur before the cause be prooued c. 2. qu. 1. c. 11. but how can the causes of Princes he prooued before an incompetent iudge where no man appeareth to answear for them 6. An excommunicate person cannot excommunicate c. 24. qu. 11.4 but the Pope standeth excommunicate himselfe according to that decree of the Toletane councell 12. c. 1. non erat ab anathematis sententia alienus aut à divina animadversionis vltione securus quisquis contra salutem principis deinceps aut crexerit vocem aut commouerit caedem aue quamcunque quaesierit laedendi vltionem he shall not be free from the sentence of excommunication or secure from the reuenge of the diuine animadversion whosoeuer hereafter doth either lift vp his voice against the safetie of the Prince or plotte to murther him or seeke to be reuenged by procuring any hurt vnto him c. the like decree see Toletan 4.74 Toletan 5.4 Toletan 7.1 Now then because it is apparantly known that the Pope practiseth against the safetie and state of Princes not of his faction he standeth excommunicate and so his excommunication is of no value 6. If Kings ought not at all to be excommunicate de iure by the right of their imperiall authoritie then de facto if they chaunce in fact to be excommunicate obedience notwithstanding is to be yeelded vnto them but the first is true as is partly shewed before and further appeareth by the reasons sometime vsed by the Colledge or Church Leodievs against the excommunication of Paschalis the 2. in this manner si quis vetus novum Testamentum gestaque revoluerit c. If any man turne ouer the old and new Testament and the things done therein he shall euidently find quod aut minime aut difficile possunt Reges Imperatores excommunicari that Kings and Emperors either not at all or verie hardly are to be excommunicate they may be admonished rebuked by discrete men because those whom Christ the King of kings hath appointed in his place in earth damnandos salvandos suo iudicio reliquit c. he hath reserued to be condemned or saued to his owne iudgement c. here are two reasons of this assertion the one taken from the authoritie of the old and new Testament wherein no such president is to be found the other from the eminencie of the Princely estate which Christ hath reserued to his owne iudgement An other reason which they vrge is this Paulus pro malis regibus orari vult c. Paul will haue euill Kings prayed for that we may lead a quiet life esset apostolorum imitari Apostolum it were Apostolike to imitate the Apostle c. Kings must then be prayed for and blessed they must not be anathematized and accursed How farre the Ciuill state may proceed in resisting a Tyrant Here Pareus hath this position that the inferior Magistrates beeing subiects may defend themselues the Commonwealth and the Church and the true saith euen by force of armes against a Tyrant so these conditions be obserued 1. When either the Prince degenerateth to a Tyrant and maketh hauock of all offering notorious wrongs against all law