Rome was a long time together nominated and his election confirmed by the Emperor as Constantinus saith to Liberius Nos quod Christianus esses te dignum iudicanimus Episcopatu vrbis nostrae We because thou art a Christian haue iudged thee worthie to be Bishop of our citie Theodor. lib. 2. c. 16. 4. Dauid called together the Priests to bring home the Arke 1. Chr. 13.7 so did Ezekiah call an assembly of the Priests 2. Chr. 29. and Iosias 2. king 23. the first Nicene Councell was summoned by Constantine the great the 1. Constantinopol by Theodosius the elder the 1. Ephesine by Theodosius the younger the Chalcedon Councell by Martianus Iustinian decreeth Archiepiscopum singulis annis synodos celebrare c. that the Archbishop should euery yeare celebrate Synods and assemble the Bishops together Novell 123. c. 10. and Novell 137. c. 7. he commandeth the Presidents of the Provinces to see that the Metropolitans doe assemble Synods If then Princes haue made lawes for the maintenance of true religion and against heresies and haue taken vpon them to giue order and direction for Ecclesiasticall offices haue deposed such as were vnmeete and vnworthie and called Councells and Synods concerning Ecclesiasticall matters then can there not be denied vnto them a kind of Ecclesiasticall power But Stapleton thus obiecteth against those forenamed Presidents of the Emperors and kings authoritie in Ecclesiasticall matters 1. Obiect These instances doe onely shew that de facto in fact and in deede Princes medled with Ecclesiasticall affaires not that de iure of right they ought to haue so done Ans. If onely such presidents were brought out of Ecclesiasticall stories and not out of the Scriptures he should seeme to say somewhat but seeing the Scriptures set forth examples of godly kings who are commended in Gods booke dealing in Ecclesiasticall affaires there is no question to be made of their right in so doing 2. Obiect These Princes by such acts did onely provide for the peace of the Church ex zelo of their zeale and pietie not imperio by their imperiall power and authoritie Ans. That can not be said to be done of a pious zeale which any vsurpeth vpon them without an authoritie and calling if these Princes did these things of zeale then also by a lawfull calling and power for otherwise it had not beene pleasing vnto God they intruding and vsurping vpon an others place and office 3. Obiect They did not make new Ecclesiasticall lawes but onely confirmed and ratified such things as were decreed in former Canons Ans. 1. True it is that new articles concerning faith neither Emperors nor Bishops haue authoritie to bring in but such as are prescribed by the word 2. but yet new lawes concerning faith requiring obedience vnder certaine penalties haue beene made by Emperors not prouided for afore by Canons and concerning orders to be obserued in Synods and in the gouernment Ecclesiasticall diuers things haue beene enacted by the Imperiall power neuer mentioned before in the ecclesiasticall Canons 3. and what if the Imperiall constitutions enioyne the same things concerning faith and doctrine decreed before by the Canons this prooueth not that they executed onely what the other prescribed but both the powers the Ecclesiasticall by Canons the Imperiall by lawes enforced the same rules of faith which the word of God prescribed More who please to see of this controversie I send him to learned Pareus treatise dub 5. and to Synops. Papism Cent. 1. err 98. and err 100. 5. Controv. Whether Ecclesiasticall persons as Bishops and others may haue the temporall sword committed vnto them The Romanists are herein very confident who maintaine that the Pope is both a temporall and a spirituall Prince and so are some other of their chiefe Prelates in Germanie which they thinke not onely to be lawfull but very expedient and in these times necessarie for the more peaceable gouernment of the Church By this meanes they say that Cities and Prouinces are the better gouerned when the chiefe authoritie is committed to Ecclesiasticall persons and in these daies it is necessarie that men which will not be wonne by the sword should be compelled by the sword Contra. But the contrarie is euident that no place is worse gouerned but where the Prelate is also a temporall Prince and the reason is because they commit all vnto officers not beeing able nor fit themselues to manage the affaires of the state and by this meanes much corruption groweth And as it is necessarie that the obstinate that can not be perswaded by the word should be bridled by authoritie so God hath appointed to that ende Magistrats to whome the sword is committed and not to Ministers and this is also seene by daily experience that no where more disorders are committed then where Bishops haue the guiding of the Ciuill state which sheweth that God giueth no blessing vnto such preposterous proceedings against his ordinance And that Ecclesiasticall persons ought not to meddle with the sword though from exercising of other parts of Ciuill iustice which are compatible with their calling all and altogether are not to be excluded appeareth by our blessed Sauiours lesson vnto his Apostles vos autem non sic c. it shall not be so with you as with the Princes and Lords among the Gentiles Matth. 20.25 and the Apostle in this place v. 5. saith that he beareth not the sword in vaine that is the temporall power Here it will be answered that Christs example and the Apostles are not to be imitated in all things for then neither should there be any magistrate among Christians because he tooke not that office vpon him neither should it be lawfull to haue siluer and gold because Peter saith Act. 3. Gold and siluer haue I none Ans. 1. Our Sauiour Christ forbiddeth not all to take Lordly authoritie vpon them but onely his Apostles he forbiddeth not all to be Ciuill magistrates but such as had the preaching of the word committed vnto them 2. neither doe we vrge the Apostles examples onely but their precepts that of Saint Peters not hauing gold or siluer was a matter of fact not a precept but that is a precept which Saint Peter giueth vnto Pastors not to be Lords ouer Gods heritage 1. Pet. 5. 3. thus was it in Origens time who writeth thus homil 13. vpon this chapter omnia crimina quae vindicari vult Deus non per antistites principes ecclesiarum sed per mundi iudices voluit vindicari all the faults which God would haue punished he would haue so punished not by the rulers and cheife gouernors of the Church but by the Iudges of the world c. Now though the vse of the sword which properly is seene in the power of life and death be denied vnto Ministers yet the tractation of all Ciuill causes is not forbidden as in the compounding of controversies ending of strifes among neighbours and if vnto some discreete men be committed a commanding power
away our selues for our sinnes then Christ came and by the price of his blood redeemed vs againe and restored vs to our former libertie so the Prophet Isai saith 50.1 For your iniquities are ye sold. Now whereas in Scripture redemption is taken sometime for a franke deliuerance where no price is paid yet here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken properly for such redemption where the price is paid which was Christs blood as 1. Cor. 6.20 You are bought for a price c. 13. Controv. Against the Novatian heretikes Whereas the Apostle saith v. 25. to declare his righteousnes by the forgiuenes of sinnes that are past the Novatians hereupon denied remission of sinnes to those which fell away after they were called who beeing pressed and vrged by arguments out of the Scripture in the contrarie confessed and graunted that God indeede by his absolute power might giue remission of sinnes vnto such as fell away but the Church had no authoritie to graunt reconciliation vnto such But 1. they remembred not the answer of our blessed Sauiour made to Peter how often one should forgiue his brother not onely seuen times but seuentie times seuen times 2. Dauid sinned grieuously after he was called yet was restored to the Church so was the incestuous young man after due repentance for his incest 3. for how els should the blood of Christ clense vs from all sinne 1. Ioh. 1.7 if that there were not remission of sinnes and reconciliation euen for offences committed after our calling 14. Controv. Against inherent iustice v. 28. We conclude that a man is iustified by faith c. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be iustified or made iust the Romanists contend to signifie ex impio iustum effici of a wicked man to be made iust and righteous Staplet in Antâ—dot and so their opinion is that there is in iustification an habituall righteousnes infused into the soule whereby a man is iustified 1. This they would prooue by the grammaticall sense of the word because words compounded with facio to doe as magnifico purifico certifico to magnifie purifie certifie signifie to make one great pure certaine and so to iustifie should be taken to make one iust 2. The Apostle expresseth it by an other phrase Rom. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made or constituted righteous before God 3. It is not agreeable to the nature and puritie of God to absolue and hold for innocent those who are wicked and vngodly Contra. 1. This word to iustifie though sometime it signifie to teach one iustice and righteousnes as Dan. 12.3 they which iustifie others c. that is teach them or turne them to righteousnes and sometime to perseuere or continue in iustice as Apoc. 22.11 he that is iust iustificetur adhuc let him be more iust yet vsually in Scripture it is taken to absolue to pronounce and hold iust and that in a double sense as either to acknowledge and declare him to be iust that is iust as wisdome is said to be iustified of her children Matth. 11.19 so is it taken before in this chapter v. 4. that thou mightest be iustified in thy words c. or 〈◊〉 to count him iust who is vniust in himselfe that is absolue free and discharge him as c. 8.33 Who shall lay any thing to the charge of Gods chosen it is God that iustifieth that is acquiteth dischargeth who shall condemne so is it vsed in the same sense Act. 13.39 From all things from the which ye could not be iustified by the law of Moses by him euery one that beleeueth is iustified Neither doth that grammaticall construction alwaies hold for Marie saith My soule doth magnifie the Lord that is declareth or setteth forth Gods greatnes here it can not signifie to make great Lombards obseruation then is not found that to iustifie in Scripture signifieth foure things 1. to be absolued and freed from sinne by the death of Christ. 2. beeing freed from sinne to be made iust by charitie 3. to be cleansed from sinne by faith in the death of Christ. 4. by faith and imitation of Christs death to bring forth the works of righteousnes Lobmard lib. 3. distinct 19. for of these foure significations the 1. and 3. are all one which may be acknowledged but the 2. and 4. are not found in Scripture 2. We are also made and constituted righteous before God not by any inherent righteousnes in our selues but by the righteousnes of faith as the Apostle saith that I may be found in him not hauing mine owne righteousnes which is of the law but that which is thorough the faith of Christ. 3. Yet it is most agreeable to the puritie of the diuine nature to accept vs as iust in Christ who is most absolutely righteous before God and so to impute his righteousnes vnto vs by faith so sanctifying also our hearts by his holy spirit that we should delight in the works of righteousnes 4. If we should be iustified by any inherent and inhabiting iustice and not by righteousnes imputed by faith these inconueniences would follow 1. that iustification and sanctification should be confounded for that sanctitie which is wrought in the faithfull is a fruit of iustification by faith 2. this holines and charitie which is in the faithfull is a worke of the law which requireth that we should loue God and our neighbour but faith and the worke of the law can not stand together 3. this habite of pietie and charitie is imperfect in vs for no man loueth God and his neighbour as he ought now that which is imperfect can not iustifie See further of inherent iustice Synops. Centur. 4. err 56. 15. Controv. Against the Popish distinction of the first and second iustification The Romanists generally doe hold that there are two kind of iustifications the first which is an infused habite of iustice formed by charitie to the which we are prepared by faith other dispositions of the mind and this they say is without works the other is the encrease of this iustification by the works of charitie the grace of God concurring with mans free-will and this they say is by works and truly meritorious sic Stapl. in Antidot Perer. disput in 2. c. ad Rom. disput 16 17. Contra. 1. The Scripture acknowledgeth but one kind of iustification in all which is both begunne continued and ended by faith as c. 1.17 The righteousnes of God is reuealed from faith to faith and c. 3.30 For it is one God who shall iustifie circumcision of faith and vncircumcision through faith here the whole worke of iustification is ascribed to faith and Rom. 8.20 whome he iustified he glorified there is nothing that commeth betweene this one iustification and glorification 2. They confound iustification and sanctification for that which they call the second iustification is nothing els but sanctification which is the bringing forth of the fruits of holines after that we are iustified by faith these
temporall things may be by the spirituall power disposed in ordine ad spirituale bonum as they are in the way to further the spirituall good 3. If the Pope had not this power ouer the Temporall state the Church should not be perfect neque sufficeret sibi ad suum finem neither should haue sufficient meanes to attaine the ende which is eternall happines 4. And if the Pope had not power to depose kings the Church should be compelled to suffer an hereticall or infidell king which is not to be admitted Ans. 1. Euery superior power can not command the inferior vnlesse it be a power cum imperio ioyned with authoritie it is not true of such a power which consisteth onely in a ministeriall employment as in teaching exhorting comforting and such like so the Ecclesiasticall in respect of the matter wherein it is occupied which is spirituall but in respect of externall power and authoritie it is not superior 2. True it is that temporall things ought to be referred vnto the spirituall ende but the spirituall Pastors haue no power to dispose of temporall things to that ende but to direct the temporall power to instruct and exhort and teach how they should vse their temporall things for the setting forth of Gods glorie the maintenance of the truth and the ministerie thereof and if they fayle in this dutie they must leaue the rest vnto God againe the spirituall good which the Pope intendeth is his owne greatnes and the aduancement of his Papall Sea which is a meere worldly and temporall thing and further this power of directing temporall things to a spirituall ende euery faithfull Pastor hath and the Pope hath it not because he preacheth not 3. The Church is perfect enough without any such power for till a 1000. yeares after Christ when Popes beganne to vsurpe vpon the temporall power the Church was sufficient without any such vsurpation to attaine the ende proposed vnto the faithfull and had better direction vnto saluation then vnder the Papall tyrannie 4. The Church is patiently to suffer the gouernment yea of an heretike or infidell as Ieremie mooueth the people to pray for the prosperitie of Nabucadnezzer c. 29. Paul would haue praiers and supplications made euen for the heathen kings yea for Nero then liuing and raigning yea and the Church of God more flourished in vertue and godlines then afterward vnder Christian gouernors as Hierome witnesseth in the life of Malchus after the Church beganne to haue Christian Magistrates facta est opibus maior virtutibus minor it became greater in wealth but lesse in vertue And if it were necessarie to haue an euill Prince deposed it followeth not that this power should be devolved to the Pope it belongeth to the states and Peeres of the land where the lawes doe authorise them to see vnto such matters 8. Argum. They vrge examples and bring forth presidents for this supreame authoritie of the Papall Sea 1. The high Priest cast out Vzziah out of the temple when he would haue vsurped the Priests office and Iehoida the high Priest caused Athaliah to be slaine 2. Ambrose excommunicated Theodosius the Emperour 3. Gregorie the 2. excommunicated Leo the Emperour and depriued him of his tribute and revenewes Zacharias deposed Childerik king of France and set vp Pipinus in his place Gregorie 7. deposed Henrie 4. Emperor Innocentius 3. deposed Otho 4. Innocentius 4. Fredericke the 4. Clemens the 6. Lodovike the 4. 4. Leo the 3. translated the Empire from the Greekes to the Germanes and Gregorie the 5. made that order that the Emperor should be chosen by 7. Electors which remaineth vnto this day Ans. First in generall examples doe not prooue specially such as are either vnlike or forged or such examples as are vniust and vnlawfull of one of these sorts are all the examples produced 1. The Priests did not cause Vzziah to goe out of the Sanctuarie vntill the leprosie appeared in him and for that they had a direct commandement not to suffer a leprous person to enter into the Sanctuarie if the Pope could shew such a warrant for the deposing of kings he should say somewhat to the purpose neither was Vzziah for all this deposed from his kingdome but liued apart by himselfe and the kingdome was administred by Iotham his sonne 2. Chron. 26.21 The example also of Iehoida is much vnlike for he not as the high Priest but as the Tutor and protector of the young king and with the advise and consent of the fathers of Israel caused seditious Athaliah to be slaine 2. Chron. 23.3 2. Ambrose deposed not Theodosius but suspended him from the Communion till he had giuen satisfaction to the Church neither was he Bishop of Rome but of Millaine if this example prooued any thing not the Pope onely but euery other Bishop might depose kings 3. Touching all those examples alleadged they are vnlawfull and vniust and the Pope beganne to discouer himselfe to be Antichrist in so abasing the Imperiall power and taking vpon him to dispose of kingdomes as the Deuill challenged to be Lord of the world and to giue the kingdomes thereof to whome he would no better right hath the Pope the eldest sonne of Sathan to pull downe and set vp kings And though in those blind and superstitious daies when iniquitie was strong the Pope preuailed in his presumptuous enterprises yet he had not alwaies the like successe Bonifacius 8. attempted to haue deposed Philippus the faire king of France Benedict the 13. would haue done the like to Charles the 6. Iulius the 2. against Lewes the 12. but their presumptuous enterprises were frustrate What Pius the 5. attempted against Queene Elizabeth and of late Paulus the 5. against the Venetian state and with what friuolous successe is euident to the world all these examples are vniust because the Pope was Iudge in his owne cause and resisted the lawfull powers which are ordained of God 4. Neither is it true that Leo the 3. translated the Empire from the Greekes to the Germanes for he could not conferre that vpon an other which he neuer had himselfe the truth is that Charles by force inuaded the Empire of the East Aventinus sheweth the occasion by reason that a woman then had the gouernment of the Empire at Constantinople the Romanes tooke an occasion to nominate a new Emperor and whereas Charles at that time tenebat omnes provincias quae ad vrbem Romam pertinebant did hold all the Prouinces which belonged to the citie of Rome Papa Senatus populus Romanus illum designabant Imperatorem the Pope Senate and people of Rome did appoint him to be Emperor c. So then it was not the Popes act alone but of the whole Senate and people of Rome neither was it there act simply Carolus had made a way before hauing all the Romane Prouinces in his possession As touching the supposed sanction and order for the electing of the Emperor neither was it the Popes sole
bloodshed doe bind simply in conscience at the least in generall because they are morall precepts directly tending to the observation of the morall lawe in such things we are bound in conscience to obey 3. Lawes made concerning ciuill duties which in themselues not beeing commanded are indifferent as of the eating of flesh keeping of watch paying of tribute and such like doe not simply bind in conscience neither in generall nor in particular but accidentally only they doe bind both in generall and particular in regard of the contempt of authoritie and scandall of our brethren 4. Likewise Ecclesiasticall lawes which doe limit the circumstance of times and place concerning external order vsages which do helpe toward the obseruation of the duties of the first table and the exercise of religion doe of themselues properly and simply bind in conscience at the least in generall because in such morall duties our obedience simply is required such are the publike orders of resorting duely vnto diuine seruice of receiuing the sacraments of paying tithes toward the maintenance of the Minister of silence in the church and not disturbing the Preacher and such like 5. Other orders of the Church which doe not so directly concerne the seruice of God but are touching things indifferent in themselues as of some gestures to be vsed rites and observations not offensiue they doe not bind at all in conscience but onely accidentally in respect of the scandall and offence which may be giuen and the breaking of order Now the position of the Romanists is that lawes both ciuill and Ecclesiasticall doe bind simply in conscience not onely in respect of the matter that is commanded beeing agreeable to the word of God or of the scandall and offence which may followe but the thing though in it selfe it be indifferent yet bindeth the conscience quia lege praecipitur because it is commanded by the lawe though by the occasion thereof no offence followe Perer. disput 2. numer 8. and by the binding of the conscience he saith is vnderstood mortall sinne which is committed in the omission of such things commāded their reasons are these 1. S. Paul biddeth vs to be subiect not onely for wrath but for conscience sake v. 5. therefore such lawes bind in conscience Answ. This conscience is to be vnderstood in generall in respect of him who commandeth who of conscience is to be obeyed as Gods Minister not in respect of the thing commanded which is not alwaies such as bindeth the conscience 2. S. Paul willeth obedience to be giuen vnto those which are set ouer vs Heb. 13.17 and our Sauiour faith he that heareth you heareth me Answ. Our Sauiour and the Apostle speake of obedience to be giuen in those things which concerne the doctrine of faith and the saluation of our soules not of euerie observation and order of the Church 3. Argum. The Apostles in their Synodall decree did bind the conscience of Christians to abstaine from strangled and blood and fornication Act. 13. Answ. 1. The former of these was no otherwise imposed vpon the conscience then for the avoiding of offence fornication is ioyned with the rest not because it was indeede as indifferent a thing but it was so counted among the heathen 2. neither haue the Pastors of the Church that power and authoritie to make lawes to binde the conscience as the Apostles had 4. Argum. S. Paul willeth that they which obserued not his precepts should be shunned of all 2. Thess. 3.14 Answ. Because the Apostle vrged nothing but the precepts of Christ therefore he requireth obedience simply and chargeth their conscience therewith But on the contrarie that all Ciuill and Ecclesiasticall lawes doe not simply and in themselues bind in conscience but in regard of the offence we shewe it thus 1. S. Iames saith c. 4.12 there is one lawgiuer which is able to save and to destroy God onely maketh lawes to bind the conscience 2. If euerie law did binde the conscience then by reason of such a multitude of lawes which are impossible to be kept mens consciences should be so snared and entangled as none should be free and so with the Pharisies they should bind heauie burthens and grieuous to be borne and lay them on mens shoulders Matth. 23.3 and S. Paul speaketh against such burdening with traditions as touch not tast not handle not Coloss. 2.21 3. Where the intendment of the lawe is not to bind the conscience there if no scandall followe the omission of the thing commanded doth not bind or pollute the conscience there may be a ciuill offence but no morall or mortall sinne but in diuerse such lawes which are made for ciuill order as in wearing of cappes prouiding of artillerie abstaining from flesh and such like the lawe intendeth not to charge the conscience but imposeth a ciuill mulct onely where such things are omitted therefore such offending if they pay the mulct they satisfie the law their conscience is free where the omission procedeth no◠of contempt nor giueth occasion of offence beside an other way the intentiō of the lawgiuer is kept whē the end and scope of the law is obserued though strictly the letter of the law be not kept as the eating of flesh vpon certaine dayes is prohibited for the benefit of the cōmonwealth that navigation and fishing by the vtterance of such commodities may be maintained now if any eate flesh not vpon any contempt of the lawe but vpon some other occurrent occasion so that the commonwealth be not thereby hindered nor his brother offended the intention of the lawe is kept though the letter of the law be transgressed and further in such penall lawes which onely concerne externall order intentio legislatoris non est obligare ad culpam sed ad poenam the intention of the lawegiuer is not to oblige or bind any to the guiltines of the offence but to the penaltie but in penall lawes which require the obseruation of any morall lawe it is otherwise for there beside the incurring of the outward mulct the offender also transgresseth the lawe of God Pererius then needed not here to haue found such fault with Calvins distinction between forum internum the internall court of the conscience and the externall court which onely bindeth vnto the duties of ciuilitie wherein the conscience before God is free for if vpon euery slippe of a ciuill order being not done with contempt the conscience should be burthened what an importable burthen should be laid vpon Christians whose conscience by this meanes thorough the multitude of lawes should be continually entangled Now then to conclude this point 1. Some lawes beeing vniustly made or commanding any vnlawfull thing doe neither bind the conscience in generall nor particular neither in themselues nor accidentally 2. Some lawes bind euerie way in generall in particular by themselues and accidentally and sub ratione diumi cultus as a part of Gods seruice as all lawes enforcing obedience to the morall precepts
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
Sathan fall from heauen like lightening Luk. 10. herein appeareth also the mercie of God in calling the barbarous nations to the knowledge of â—is truth and withall his iustice and seueritie is manifested toward these nations that are for their vnthankfulnes now depriued of the Gospel of Christ for where the Gospel was sometime preached and professed now the Turkish Alcaron is taught Doct. 10. Of the difference betweene the calling of the Apostles and ordinarie Pastors v. 19. The Apostles charge was to be witnesses of Christ vnto the ende of the world and to the vtmost parts of the earth Act. 1.9 which commission was giuen vnto them vpon necessitie for the planting of Churches and converting of nations and in regard of the excellencie of their gifts who were furnished also with the power of miracles to confirme their doctrine and for getting more authoritie vnto the doctrine of the Gospel it beeing preached first by them which had seene and heard Christ and had their calling immediatly from him But other ordinarie Pastors are tied to their charges and vnto them belongeth that exhortation of S. Paul to the Pastors of Ephesus Act. 20.28 Take heede vnto your selues and to the flocke ouer the which the holy Ghost hath made you ouerseers Pastors then which are set ouer their speciall flocks must not hinc inde discurrere runne vp and downe without the speciall calling of the spirit as Chrysostome well reprooued Epiphanius the Bishop of Cyprus for busying himselfe out of his owne charge and entermedling in Church-affaires at Constantinople 11. Doct. That the Pastors and Ministers of the Gospel ought to be sufficiently maintained v. 27. Their debters are they for if the Gentiles be made partakers of their spirituall things their dutie is also to minister vnto them carnall c. The same reason the Apostle vrgeth for the maintenance of the Ministers of the Gospel 1. Cor. 9.12 so our Sauiour saith The labourer is worthie of his hire Matth. 10.10 yea and many great promises are made to them which performe this dutie that they shall receiue the reward of a Prophet of a righteous man of a disciple Matth. 10.42 and contrariwise many iudgements doe fall vpon the people for the neglect of this dutie as Hagg. 1.9 because they suffered Gods house to be wast prohibiti sunt coeli ne darent rorem prohibita est terra ne daret gramen the heauens were restrained from yeelding raine â—nd the earth was restrained from yeelding grasse And where there is not sufficient maintenance for the Ministers these two mischiefes doe follow that both for the present the people want instruction and the meanes of provision is cut off for future times also that learning and religion will decay ea res minatur interitum vniversae religionis which thing threatneth the ruine of all religion to this purpose Melancthon grauely by occasion of these words 12. Doct. That the meanes working vnder Gods prouidence are not to be neglected v. 30. That you would striue with me by praier c. Origen well obserueth here that though the Apostle were assured he should come to the Romanes with abundance of blessing nihilominus tamen in his quae manifeste futura cognoverat sciebat orationem esse necessariam yet he knew praier to be necessarie euen in those things which he knew would certenly come to passe c. the meanes then must be vsed for as it is a carnall confidence to relie vpon the meanes altogether leauing Gods providence so it is presumption and a tempting of God to rest immediatly vpon his prouidence without the means S. Paul knew when he suffered shipwrack that all should be saued yet he saith Vnlesse these stay in the shippe ye can not be saued Act. 27.30 so the fruits of the earth are Gods blessing yet the husbandman must labour God is the author of all good gifts yet are they obtained by praier 13. Doct. The faithfull haue their infirmities v. 31. That my seruice may be accepted of the Saints S. Paul calleth them Saints and yet he feareth least his seruice in bringing them almes from the Gentiles by reason of some suspitions conceiued and sinister rumors raised of him should not be accepted for euen the godly are many times deceiued in humane matters by reason either of want of iudgement in themselues or that they are seduced by others euen the most holy men in Scripture are set forth with infirmities as we read of Moses doubtfulnes at the waters of strife of Elias impatience when he wished to die of Paul and Barnabas falling out We should not then condemne Christians and censure them as carnall men and hypocrites for some small infirmities 14. Doct. The faithfull haue their passions and affections v. 32. That I may come vnto you with ioy S. Paul beeing an holy and sanctified man yet had his passions sometime of griefe sometime of ioy for these affections are naturall and are not euill in themselues nay often they are the instruments of vertuous actions the holy Prophets and Patriarks had their affections nay our blessed Sauiour had his affections of anger griefe ioy The opinion then of the Stoikes is wide who would haue a wise man like a stone without any passions at all for Cato Vâ—icensis a professed Stoike in his life that seemed to be mooued with nothing yet was so faint hearted at his death that attempting to kill himselfe least he should fall into the hands of Cesar he could not enter his sword deepe to make a deadly wound and then struggling and wrastling his bodie falling from his bedde ouerthrew a great presse or cupboard standing in the way 5. Places of controversie 1. Controv. Whether Saint Peter were iustly reprehended of Saint Paul for refusing to eate with the Gentiles Gal. 2.14 This question ariseth because S. Peter there might seeme to haue respect to the infirmitie of the Iewes according to the rule here giuen by S. Paul v. 1. We which are strong ought to beare the infirmities of the weake and if it were so S. Paul should seeme to haue reprooued Peter causles for doing that which S. Paul himselfe here aduiseth to be done This question was long since controverted and notably handled betweene Hierome and Augustine Hierome was of opinion that either S. Pauls reprehension was onely in shew and as it were by agreement betweene them or els not iust Augustine maintaineth the contrarie that it was in truth and most iust Hieromes arguments for his opinion are these 1. It is said in the text that Paul reprehended Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to the face but in speciem in shew for so also the word signifieth it was as agreed betweene them that S. Paul should rebuke Peter for withdrawing himselfe from eating with the Gentiles and that Peter should seeme to beare it patiently to content both the Gentiles and the Iewes that neither of them should thinke any meates to be vncleane Ans. But this phrase 〈◊〉 〈◊〉
Marcionites Libertines and others 4. contr Of the authoritie of the Scripture that it dependeth not vpon the approbation or allowance of the Church 5. contr Against the invocation of Saints 6. contr Of the certentie of saluation against the Popish diffidence and doubtfulnes 7. contr Against the power of freewill in spirituall things 8. contr Whether the Apostles excusing of himselfe doe derogate from the authoritie of this epistle 9. contr That the Scriptures are perfect and absolute containing whatsoeuer is necessarie to saluation both touching doctrine and manners 10. contr Against the Popish sacrifice of the Masse which the Papists make the peculiar act of their Priesthood 11. contr Against the superstitious order of Monks and Friers 12. contr That miracles are not necessarie in the Church 13. contr Against the vaine pompe of the Popish pontificall ornaments 14. contr Of the idle boastings and vaine-glorious excursions of the Iesuits 15. contr Against the pompous processions and Persian-like traine of the Popes Legats and Cardinals 16. contr Against the Anabaptisticall communitie 17. contr Against the invocation of Saints 18. contr Against the merit of praiers Controversies out of the 16. Chapter 1. contr Against cloistered Nunnes 2. contr The Church not alwaies visible and consisting of multitudes 3. contr All doctrine is to be examined by the Scriptures 4. contr That Papists not Protestants serue their owne bellie 5. contr That Protestants are no schismatikes 6. contr Why the Gospel was kept secret so many yeares vnder the kingdome of Antichrist against the obiection of the Papists 7. contr Against the Popish doxologie ascribing glorie with Christ vnto the virgin Marie 8. contr Whether S. Peter were euer at Rome and continued there Bishop 25. yeares The summe of the Controversies handled in this Commentarie beside Doctrines and Morall observations maketh in all about 290. The Questions and Controversies summed together make toward a thousand beeing in all 950. This COMMENTARIE by Gods gratious assistance was finished April 10. Ann. Dom. 1611. anno aetatis Authoris currente 48. To God onely wise be praise through Iesus Christ for euer Rom. 16.27 The Printer to the Reader Whereas the copie was in many places darke and obscure as beeing but once written as it was first framed by the Author neither could he be present himselfe to ouersee the worke I pray thee Courteous Reader with patience to amend the faults which fell out to be more then either we had thought or could by our diligence which was not wanting preuent The first figure sheweth the page the other the line exp signifieth to put out r. read f. for Pag. 2. lin 30. for S. Matthew read S. Marke p. 5 25. r. letter 6 29 r praeponit and f. propoundeth preferreth p. 12 3.r which in f and 〈◊〉 3 29 f. Ianuarie r. December 14.56 r. how often 15 20 of the 16 f. officer r ofineâ— 18. r Hortiensiâ— l. 28. exp and. p. 20. r. Phrygia paccaltana 24 r. ipsius Corinthi 26 parte s. puto 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34 3. r. of his 37. r opponit 39.12 r. finite f. infinite 41. r. advers Praxeam 42.17 significatur 45.30 collato 44.61 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. r. illo 45.20 f. he saith â— he saith not 16 25. r incontaminatam 47.40 r quidam 52.56 r it that is the Gospel 56.3 〈◊〉 601.7 r 〈◊〉 eat f immiserat 62.54 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best thing liuing and eternall and the heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 64.3 r consecutive 67 21. it exp 70.36 r. and is not 71.1 r de placit 43 Midata 72.35 incorruptible 36. r. pro f pio 75.14 r. actiones f. notimâ—â— 50 and f. end 76.57 r depriving 77.9 r. ea parte 21. r. as with 81.24 pâ—â—naâ— exp 37. impr be 82.29 impugnatio 83.33 Venerecu 8â— 27 implacable 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—0 45 Mahometane 91.2 r. in elatione 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—3 21 r. conversation 38. satisfaction 96 34. Tharasius 107 56. furnished 110 19. proposition 111.9 strange 117.17 maintained f. mentioned 120 46. r not now 121. â—9 r. esse 122.32 in doing 127 43. r. circumcision f. remission 131.4 carnall f. morall 141 â—7 Apostolici 40. Christians f. heathen 1â—4 4. then f. that 156.51 their f. then 56. meriteth not 57 accepertâ—nt 162.30 denieth f. decreeth 166 6 treated of 169.25 satisfied f. â—o testified 170.31 framing f. straining 172.40 ipsam 174.9 of f if 180 49 qua f quia 52. vertue f. veritie 181.5 Catharinus 15 antididagma 184.20 whereas f wherein 188.23 and yet f. nor yet 189 53. execration f. operation 56. r. is not 194.6 application 13. amplified 196.42.16 f. 6.201.18 iustificandi 23. oppositions 204 30. exp of 206.12 exp not 208.15 foreshewer f. foreshewen 55. quae f quia 209 26 it is euident f it was euideÌ„tly 213.51 retracteth f returneth 216.1 we not haue 47. should not 229.36 is ioyned 230.24 Gods grace f. his 233.50 we f. he 51. vnto him 234.33 positiuely f. passiuely 35. rendreth f. readeth 49 sinned not 237.7 the one f. the other 241.29 forth f. faith 244.55 might f must 247. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 39 exp place 250.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17. Phoâ—â—s 256 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 257.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 54. one f our 263.29 obfuscationem 34. depravation 266.23 m f an 270 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 53.1.3.24 f. 2.14.272.20 if men were f. of men 277.4 forme f. former 278.20 and to come f the come 28. out of a vessell not originally c. 279 23. is for 47. a weake consequent 286.13 and f. on 290.12 exp if 50. birth f both 29â— Flacius f. Florius 293 8 omittendo 45. severall f. severe 295.55 observeth f. ascribeth 298.14 forme of f. former 301.17 vnto f. vpon 302.12 cura 303.41 was in those f. or those 307.28 life f death 309.34 â—â—der f order 45. maketh f. worketh 313.30 propounded f. provided 52. minde f. word 315.42 defect f. desert 49. the woman is free 319.28 exp of 320.12 dum f. nondum 321.12 depraved 19. cum hominibus 24. repeated 322.17 the things which 18. some f. foure 29. prisons f persons 324 2◠〈◊〉 328.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44. the present 333.27 expositum exposed 38. potuit non mort 334 vet f. not 24. prioribus f principibus 335.27 regulâ—breâ—â—er 336 21. warre f. marrie 337.29 accepted 338.17 as of one 340.11 ad Eustâ—ch 341.56 preparatorie 344.51 in f. to 351.25 some f. sinne 352.21 ioyne f. coine 355.38 contumacie f continuance 365.37 creature f. nature 368.11 restored 27. Hexemer f. Hypertum 373.50 waite f. waile 375.57 in f. not 376.20 interpellare 45. impatient 377.11 expositions 49. neither f. either 380.11 arithmeticall 15 not in 492.23 perfited f. excepted 57. whatsoeuer 395 37. ouerthroweth 397.11 wall f. will 398 51 ad gloriam 400.51 as long 401.8 are mentioned 404.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
which Bellarmine out of Adrianus Finus lib. 6 flagell Iudcor c. 80. and Damasus pontifical would prooue that S. Marke writ his Gospel first at Rome and afterward turned it into Greeke at Aquilea But this is verie improbable 1. Because the Greeke tongue was then more generally vsed then the Latine and S. Paul writing to the Romanes spake in the Greeke tongue for the reason so also would S. Matthewe haue done 2. If the Greeke were translated out of the Latine why then doe not the Romanists vse a Latine translation answerable to the Greeke whereas their vulgar translation much differeth from the Greeke some where it addeth as Mark. 1.1 the name Isaia the Prophet is inserted sometime it leaueth out as Mark. 6.11 all that clause is omitted verily verily I say vnto you it shall be easier for Sodome and Gomorrha in the day of iudgement then for that citie sometime it choppeth and changeth as c. 5.1 Garasenes for Gadarens It remaineth then that the Newe Testament was originally written in the Greeke tongue for the reasons before alleaged 3. The questions discussed Quest. 1. Of the word Testament what it signifieth and of what things it must be vnderstood 1. The Hebrew word berith signifieth both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a compact or couenant made betweene parties as Aquila translateth as Hierome witnesseth in Malach. 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a testament or disposition of ones last will as the word is vsed by the Apostle Heb. 9.17 2. Both these acceptions and takings of the word agree vnto the holy Gospel first it is a couenant betweene God and his people the Lord offring reconciliation on his part and requiring conditions to be performed on our part as in the Law obedience and perfect keeping of the lawe so now the obedience of faith in Christ our Mediator and Reconciler It is also a Testament not with any relation vnto vs but onely in respect of the Testator and will-maker Christ Iesus who ratified and confirmed both the Old and New Testament by his death in the one prefigured and promised in the other exhibited and performed the testamentorie tables are the holy Scriptures both of the Old and Newe Testament the witnesses are the Prophets and Apostles the writers also of this Testament the seales are the Sacraments both of the one and the other 3. The Old and newe couenant and Testament are one and the same in substance both in respect of the parties betweene whom the couenant and conuention is made God and his Church and of the ende and scope which is to bring vs vnto the euerlasting inheritance but the manner of dispensation is diuerse according to the condition of the times and the qualitie of the persons 4. This couenant made betweene God and man some distinguish into the couenant of nature and grace but euerie couenant now indeede is rather of grace the naturall couenant made betweene the Creator and Man in Paradise was violated by his transgression and disobedience the couenant which now remaineth is wholly to be ascribed vnto grace and it is either of some temporall grace and benefit and that either generall as was that which the Lord made with Noah not to destroy the world any more with waters Gen. 9. or particular as was the promise made to Abraham to inherite the land of Canaan Gen. 15.18 and that made to Phineas concerning the priesthoode Numb 25.12 either of spirituall graces as of the remission of sinnes and the inheriting of euerlasting life in Christ. 2. Quest. Of the diuerse significations of the old and newe Testament 1. The old Testament is 1. either taken for the doctrine of the lawe which required exact obedience to the commandements vnder the most grieuous commination of malediction vnto the transgressors yet couertly was propounded vnto them the doctrine of repentance and faith in Christ vnder the shadowes and rudiments of the Law which were imposed vpon that people partly to humble them and to bow downe their stiffe necks partly to discerne them from other nations and partly to lead them by the hand as vnto Christ so in this sense the old Testament 1. comprehendeth the doctrine of legall obedience 2. the ceremoniall and ministeriall part of their legall rites and seruice 3. the externall policie and regiment in these respects the old Testament is abolished and the Lord saith he will make a newe couenant with the house of Israel Ierem. 31.31 2. the old Testament is taken for the writings and tables of the scriptures in which sense it is not abolished one iotte thereof shall not perish Matth. 5.18 2. The Newe Testament also is taken diuersely 1. either for the spirituall doctrine which requireth obedience of faith in Christ without any legall obseruations 2. or for the Sacraments as Christ calleth the Eucharist the Newe Testament in his blood in the institution of his last supper 3. or for the writings of the Euangelists and Apostles So it is new 1. because it succeeded the old 2. because it setteth forth the newe doctrine of faith without legall rites 3. it hath new sacraments a new forme of worship a new kind of Church 4. it is confirmed after a newe manner not by the blood of beasts but by the most holy blood of the Blessed Mediator 3. Quest. Of the bookes of the newe Testament their number and authoritie 1. Concerning the number and authoritie of the bookes of the Newe Testament there is no question among the Christians though the obstinate Iewes wilfully refuse them all they are 27. in number which Athanasius in Synops. distinguisheth into these fiue orders 1. the foure Euangelists 2. the Acts of the Apostles 3. the 7. Canonicall Epistles one of S. Iames 2. of S. Peter 3. of S. Iohn and one of S. Iude 4. the 14. Canonicall epistles of S. Paul 5. the Propheticall booke of the Reuelation But all these may be reduced to 3. kinds the historicall doctrinall propheticall bookes as is before shewed in the argument 2. But these books of the New Testament were not alwaies receiued with the same approbation 1. Some were euer held to be of vndoubted authoritie as the 4. Euangelists the Acts of the Apostles the 1. of S. Peter the 1. of S. Iohn all S. Pauls Epistles excepting onely that to the Hebrewes 2. Some were doubted of by a fewe but of the most receiued as the 2. of Peter the 2. and 3. of Iohn one of Iames one of Iude that to the Hebrewes and the Apocalypse But at the length these bookes were receiued and acknowledged for Canonicall by a generall consent 3. Other bookes besides these were priuately receiued by some in the Church and were called Ecclesiasticall as the Acts of Paul the Epistle of Barnabas the Reuelation of Peter the Gospell according to the Hebrews 4. Some bookes were foisted in by Heretikes and more generally reiected of the Church as the Gospell of Andrew Thomas Matthias the Acts of Peter Thomas Matthias and of the
thus farre we haue proceeded in such questions as concerne the person of this Apostle now follow such matters as are to be obserued touching his writings and specially this Epistle to the Romanes 16. Quest. Of the Epistles of S. Paul the number of them 1. The Epistles which S. Paul writ are in all 14. in number he writ nine of them to the 7. Churches 1. to the Romanes 2. to the Corinthians 1. to the Galatians 1. to the Ephesians 1. to the Philippians 1. to the Colossians 2. to the Thessalonians and one to the Hebrewes and 4. beside to priuate persons 2. to Timothie 1. to Titus 1. to Philemon The reason of this number Gregorie whom Anselmus followeth yeeldeth to be this this number of 14. consisting of 10. which signifieth the morall Lawe and of fowre which noteth the 4. Euangelists sheweth the harmonie and consent of Law and Gospel and that S. Paul Iegis Euangelij secreta rimatus esset had searched out the secrets both of the Law and Gospell But this reason is too curious Cyrillus de Hierosâ—lym Catech. 10. better sheweth the reason why S. Paul did write more epistles then the rest of the Apostles non quod minor esset Petrus ant Ioannes not because Peter or Iohn were lesse or inferior sed quia antea fuit mimicus but because he had beene an enemie before it pleased God he should write most that we might be the better perswaded that he taught the truth 2. These epistles of S. Paul are extant some other he did write which are not extant as 1. Cor. 5.9 he maketh mention of an epistle which he had written to the Corinthians before that for thus he saith I wrote vnto you in an epistle that you should not companie together with fornicators which words Chrysostome thinketh to haue relation to the 2. and 7. verses of the chapter but the 11. verse following But now I haue written vnto you doth shewe that it was at another time that he so had written Indeede those words of the Apostle Ephes. 3.3 as I haue written before or aboue in fewe words may haue relation to the beginning of the same epistle c. 1. v. 9. yet in this place it may be gathered that S. Paul had written a former Epistle to the Corinthians Pareus which may be his meaning where he saith this is the third time that I come vnto you 2. Cor. 13.1 which he may vnderstand of his three epistles which he had written vnto the Corinthians for that some of the Apostles writings may be missing in the Newe Testament as some of the Prophets in the old Testament as Salomon is said to haue spoken three thousand Prouerbs and a thousand and fiue songs 1. king 4.32 whereof the greater part is lost may be granted without any inconuenience seeing that part of the Scripture which the Lord hath thought good to preserue for the edifying of his Church is found to be sufficient 3. Yet diuerse bookes were forged and foisted in vnder S. Pauls name as Augustine citeth the Apocalypse or Reuelation of S. Paul in 16. c. Ioan. whereof Nicephâ—rus also maketh mention lib. 12. c. 34. which they said was found in Pauls fathers house at Tarfus in a marble coffet in the time of Theodosius the Emperour which was prooued to be false by the confession of an old man such was the booke of the Acts of Paul mentioned by the same Nicepherus lib. 12. c. 46. 4. Of the same sort was the Epistle to the Laodiceans imagined to be of S. Pauls writing 1. which neither was S. Pauls writing but the Church reiected it that there might be but 14. epistles in all to shewe that the Apostle had attained to the secrets of the Law and Gospel for renne signifieth the Lawe and foure the Euangelists thus Anselmus in 4. epist. ad Colossens following Gregor lib. 35. moral c. 25. for the Church hath no authoritie to reiect any part of the Apostolical writings 2. neither was it of S. Pauls writing but now perished as Bellarmine thinketh lib. 4. de verbo Dei c. 4.3 nor yet was that epistle sometime extant of S. Pauls writing as Epiphanius maketh mention thereof in the heresie of the Marcionites for S. Hierome well saith legunt quidam ad Laodiceuses sed ab omnibus exploditur some doe read also the Epistle to the Laodiceans but it is reiected of all catalog scrâ—ptor for the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Laodicea Coloss. 4.16 which the vulgar Latine corruptly translateth quae Laodicensium est which is of the Laodiceans 4. neither was it the same epistle which the Apostle had written from Laodicea which some thinke to haue beene the first epistle vnto Timothie for it is euident Coloss. c. 2.1 that S. Paul when he wrote this Epistle had not seene the Laodiceans 5. So Philastrius har 59 maketh mention of such an Epistle which was taken to be S. Pauls but it was not publikely receiued because of some doubtfull sentences thrust in by some but it was not S. Pauls Epistle neither in part nor whole for the reason before alleadged as Theodoret thinketh that it is a seyned and forged epistle 6. Sixtus Senens writeth that there is an epistle of S. Pauls to the Laodiceans to be found in Paris in an old booke in the librarie of Sorbon and at Padway in the librarie of S. Iohn But that is not S. Pauls epistle for it containeth nothing worthie of him and whatsoeuer that epistle hath is more distinctly handled in the epistle to the Colossians so that there was no reason why S. Paul should will the Colossians to read that epistle 7. this epistle then from Laodicea was some epistle which either the Laodiceans writ to S. Paul whereunto he partly maketh answer in that epistle to the Colossians as Chrysostome Theodoret Oecumeneus or which they had written to the Colossians Beza Quest. 17. Of the order of time wherein S. Pauls seuerall epistles were written This Epistle to the Romanes though it be placed first yet is thought to haue beene written last of all those which S. Paul did write before he was imprisoned at Rome His epistles then are thought to haue beene written in this order 1. the former epistle to the Thessalonians seemeth to haue beene first written which he sent vnto them from Athens by Tychicus for from Thessalonica he remooued to Berea from thence to Athens Act. 17.2 And the same yeare while he was at Athens he did write the second epistle also to the Thessalonians explaining in the latter that which he had written in the first concerning the comming of Christ and the ende of the world this was about the 17. yeare of his Apostleship and the 9. yeare of the raigne of Claudius the Emperour Pareus Chrysostome giueth this coniecture why the epistles to the Thessalonians should be written before those to the Corinthians because he saith 2. Cor. 9.2 that Achaia was prepared a yeare agoe whereby he signifieth that he
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
hope of reward the third of those qui Deo propter Deum serviunt which serue God onely for his owne sake Pererius Quest. 7. How S. Paul saith called to be an Apostle 1. Pererius note is somewhat curious here as if the Apostle should haue said I dare not call my selfe an Apostle but I am so called of all for here the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called is not of the nature of a Participle but rather of a noune as Erasmus noteth and Beza and it is as much as if he should say by calling an Apostle so that this word rather sheweth the authoritie by the which he was called then the calling it selfe 2. here may be noted the difference which the fathers make betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which both signifie called but the first is vsed of them which are called and obey not the other of them which are effectually called and obey their calling which difference though it may well be obserued here yet it is not derpetuall as Math. 22.19 Many are called and fewe chosen the word is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza 3. not much vnlike is Origens distinction betweene electus and vocatus elected to be an Apostle and called to be an Apostle Iudas was an Apostle called but not elected which distinction if by election be vnderstood predestination it holdeth well otherwise in respect of the outward calling Iudas was both elected and called to be one of the twelue Tolet. 4. the difference which Augustine here noteth betweene vocari and congregari to be called and congregate or gathered together is not generally true the first he thinketh to be peculiar to the Church of Christ the other to be vsed of the synagogue and Church of the Iewes for the Prophets in the old Testament doe vse the word of vocation and calling Beza 5. there are two kinds of calling one is generall as to be called to the knowledge of God in what sense it is said many are called but fewe chosen there is a speciall kind of calling as to be called to some speciall office as the Apostle saith No man taketh this honour to himselfe but he that is called of God as Aron Heb. 4.5 S. Paul was called both wayes first to the knowledge of Christ when he was conuerted Act. 9. then he was separated to the office of his Apostleship Act. 13. Tolet. 6. And hereby S. Paul in saying called to be an Apostle noteth two things 1. that he did not take this honour vpon him by intruding himselfe but he was therevnto appointed of God Erasm. 2. he sheweth that the Apostolike dignitie is not attained vnto by any humane merits but by the grace onely and free gift of him that called Perer. ex Thoma Quest. 8. Of the office and calling of an Apostle what it was 1. The word Apostle is taken either aequivoce in an equivocall and improper sense and either in the better sort as Andronicus and Iunta are said to be notable among the Apostles Rom. 16.7 where the word is generally taken for one that is sent or in the worse as some are called false Apostles 2. Cor. 11.13 2. or the word is vsed vnivoce properly and that either in a kind of excellencie as Christ is called our high Priest and Apostle Heb. 3.1 or else it is applyed to the chiefe Ministers of the New Testament which were properly called Apostles Gryneus 2. Hierome maketh fowre kinds of Apostles that is of such as were sent as the word signifieth 1. Some were onely sent from God as the Prophets Isaias Ieremias with the rest 2. Some were ordained of God but by men as Moses consecrated Aaron to be high Priest and Iosuah to succeede him 3. Some are sent by men and not of God as they which enter by corruption and bribes 4. some intrude themselues being neither sent of God nor by men 3. the word Apostle generally signifieth any that is sent yet it properly also expresseth the highest office and dignitie of Apostles in the Newe Testament as S. Paul saith 1. Cor. 12.20 God hath ordained some in the Church as first Apostles secondly Prophets thirdly teachers 4. And though S. Paul were none of the 12. Apostles yet he and Barnabas were also ordained of Christ to be Apostles of equal authoritie with the twelue Quest. 9. Diuerse points wherein consisted the excellencie of the Apostleship 1. The Apostles were such as were immediately called by Christ to preach his gospel through the world as Matth. 28.20 Goe and teach all nations 2. They were such as had knowne Christ in the flesh and were eyewitnesses of his miracles and heard his sermons as S. Iohn saith That which we haue seene and heard declare we vnto you 1. epist. 1.3 And S. Paul though he had not knowne Christ in the dayes of his flesh yet he sawe him now beeing immortall and in glorie by reuelation 3. They had the keies of the kingdome of heauen after a more speciall manner that whatsoeuer they bound or loosed in earth should be bound and loosed in heauen as Peter did bind vp the sinne of Simon Magus and gaue sentence against Ananias and Saphira his wife 4. They had authoritie both to discerne the canonicall Scripture from that which was not canonicall as also to write newe canonicall bookes as Paul Matthew Peter Iohn Iude. 5. They had power to worke miracles to heale all manner of diseases and to cast out deuills yea the verie shadowe of Peter as he passed by was able to heale the sicke Act. 5.15 and the partlets and napkins that were brought from Pauls bodie to the sicke helped them Act. 19.12 6. They had the gift to speake with diuerse tongues and languages Pererius here addeth further that they had another speciall grace that speaking but in their owne tongue yet men of diuerse languages did so vnderstand them as if they had spoken diuerse languages of the same opinion is Erasm. annot Act. 2.8 But Beza well obiecteth that if this had beene so the miracle had not beene in the Apostles speaking but in the peoples vnderstanding neither yet is it to be thought that they spake diuerse languages at one and the same instant as Erasmus obiecteth but that they spake diuersly vnto seuerall people of diuerse languages as they were offred vnto them 7. This speciall prerogatiue the Apostles had to be iudges of men at the latter day as our Sauiour saith Matth. 19.28 That they shall sit vpon 12. seates and iudge the 12 tribes of Israel not that they shall sit as Iudges to giue sentence but by the word and doctrine which they had preached and the world refused shall men be iudged as our blessed Sauiour in this sense saith Ioh. 12.48 He that refuseth me and receiueth not my words the word that I haue spoken it shall iudge him in the last day 8. The Apostles had power by laying on of their hands to giue the holy Ghost which
proceede from a louing minde Tolet. 2. I thanke my God 1. he saith my God not theirs to signifie that their faith was imperfect as Ambrose for in the words following he setteth forth an ample commendation of their faith 2. some thinke he so saith because he acknowledged this benefit that the Romanes beleeued to be as conferred vpon himselfe Tolet. 3. But the manner of the Saints is so to speake as Dauid doth often in the Psalmes ex privato sensu diuinae bonitatis of a priuate and more liuely sense and feeling which they haue of the goodnesse of God and in respect of some singular gifts which they haue receiued Marty so also Chrysostome id magno facit affectu he doth it with a great affection And so the Prophets and other holy men cum qui communis est omnium Deus sibt proprium facientes making the common God of all peculiar to themselues euen as the Lord did call himselfe the God of Abraham Isaac and Iacob tanquam seorsim illorum tantum esset as though he were seuerally their God onely 3. Thorough Iesus Christ. He offreth thanks throrough Christ 1. the meaning whereof is not as Ambrose to giue thanks for a benefit receiued by Christ. 2. but as Origen per Christum tanquam sacerdotem he offreth this sacrifice of thanks by Christ as the high Priest by whom all our oblations are acceptable vnto God for we must take the same way in giuing of thanks which the father doth in conferring graces that as he bestoweth his graces vpon vs in Christ so in him againe we should returne our thanks Aretius 4. For you all 1. not as in their stead as Dauid desired to die for Ionathan but because of them that they had receiued such an excellent gift of faith 2. the Apostle sui oblitus forgetteth himselfe and giueth thanks for the Church Pareus 3. he giueth thanks for them all incipientibus proficientibus perfectis for the beginners for them which profited and proceeded and for them which were perfect Gorrham Quest. 24. How the faith of the Romanes was published through the world 1. Origen by the whole world vnderstandeth the Angels in heauen which did reioyce for the conuersion of men in earth but this sauoureth of his accustomed curious speculations the like phrase the Apostle vseth of the Thessalonians 1. epist. 1.8 Your faith spread abroad in all quarters he meaneth then the world of men not of Angels 2. Hierome maketh this the sense because the same faith which the Romanes had receiued was preached by the Apostles in all the world but the Apostle here doth giue a speciall commendation of the faith of the Romanes 3. therefore here an hyperbole or rather a Synecdoche is to be admitted that many parts of the world are taken for all because the more knowne parts of the world were now subiect to the Romanes so S. Luke saith c. 2.1 There came a commandement from Augustus Caesar that all the world should be taxed Pareus And Chrysostome giueth this reason Rome was quasi in quodam orbis vertice collocata placed as in the toppe of the world whence it might be seene and discerned of all the earth Quest. 25. Of the singular faith of the Romanes 1. First their faith was commendable and famous for the worthinesse and excellencie thereof both for the soundnesse of doctrine which they had receiued as S. Paul testifieth c. 16.17 I beseech you obserue those which cause diuision and dissention among you contrary to the doctrine which ye haue learned and beside their knowledge was ioyned with goodnes and feruent loue as he againe saith c. 15.12 I am perswaded of you that ye are full of goodnes and filled with all knowledge and that yee are able to admonish one another 2. Againe they had many lets and impediments which made their faith the more famous 1. diuitijs delicijs corrupti erant they were corrupt with riches and other delicates and so were hindred from beleeuing 2. qui praedicabant erant piscatores they which preached the Gospell were fishermen and Iewes which nation was odious vnto the Gentiles 3. they taught to worship a man that was crucified 4. vitam exagebant austeriorem they exacted a more strict and austere kinde of life Chrysostome 5. vnto this may be added that the most grieuous persecution of the faith was at Rome and the Christians there were as vnder the paw of the lion and so in greatest danger yet notwithstanding all these lets and impediments they receiued the Christian saith 3. And further the Romane Church is commended in respect of the founders thereof and the planters of their faith which was first founded by S. Paul and then by Peter who both liued and preached there and there ended their life from thence also it is thought that Iohn the Euangelist was banished into the Isle Pathmos Chrysostome therefore thus saith of Rome ob id maximè Romam praedico beatam c. I do chiefely for this count Rome happie because Peter and Paul did so loue it that they taught the faith of Christ there and finished their life among them hom vlt. in epist. ad Roman 4. But concerning the last commendation of the Romanes faith which Pererius produceth that the Church of Rome inviolatam intaminatam conservauit c. hath kept inviolably and pure the faith receiued from the Apostles that it is manifestly false shall afterward be shewed in the places of controuersie Quest. 29. Whether the Church of Rome were first founded by S. Peter 1. It is the receiued opinion of the Romanists that Peter was the first founder of the Romane faith for the proofe whereof they alleadge certaine authorities as of Eusebius who writeth that in the 2. yeare of Claudius Peter came to Rome and there confounded Simon Magus and preached the faith to the Romanes at which time they entreated Marke to write the Gospel as they had heard it from S. Peters mouth Euseb. 2. histor Ecclesiast c. 13.14 likewise Chrysostome affirmeth the same that Peter preached at Rome first qui praedicabant erant piscatores they that preached were fishers ex Perer. Bellarmine to the same purpose also produceth Epiphanius Orosius Leo with others that the faith was first planted by Peter at Rome lib. 2. de Pontif. Rom. c. 1. 2. Contra. 1. Concerning Peters comming to Rome there is great vncertaintie Hierome and Eusebius say it was in the 2. yeare of Claudius But Beda in 15. c. Actor affirmeth it to haue beene in the 4. yeare of Claudius Onuphrius assigneth the 3. yeare of Claudius in Chronic. Damasus saith that he came to Rome in the beginning of Neroes Empire and sate there 25. yeares whereas Nero raigned but 14. yeares in all and he further affirmeth that Peters disputation and combate with Simon Magus was in the presence of Neto the Emperor which Eusebius reporteth to haue beene vnder Claudius 2. Chrysostome speaketh of the preaching of fishermen but not of the first
hath receiued saith if he liue we should call him iust if he liue euill c. lib. 83. quest quest 76. Controv. 21. How S. Paul and S. Iames are reconciled together Whereas S. Paul here saith v. 28. We conclude that a man is iustified by faith without the workes of the lawe but S. Iames affirmeth c. 2.24 You see then how that of workes a man is iustified and not of faith onely c. they may seeme at the first sight to be contrarie they are then thus reconciled 1. Not as Erasmus and Caietanus who doubt of the authoritie of the epistle of S. Iames for though it were a while doubted of yet was it at length receiued by a generall consent of the Church to be of Apostolik authoritie as it is acknowledged to be by Origen hom iâ— Ios. Cyprian in symbol Epiphan haeres 76. Augustine lib. 2. de doctrin Christ. c. 8. Daâ—â—as lib. 4. c. 8. and others 2. Not yet is the solution of the Romanists false and friuolous that S. Paul speaketh of workes going before iustification which are without faith and grace and S. Iames of the workes of grace which followe the first iustification for S. Paul euen excludeth the workes of Abraham which were workes of grace Rom. 4.2 3. The best solution then is this that the Apostles neither speake of the same kind of faith not yet of the same manner of iustifiying 1. S. Paul speaketh of the true liuely faith which iustifieth before God but S. Iames derogateth not from the true faith but from the faith which was in shewe onely which he calleth a dead faith and consequently no faith and such a faith as deuils may haue S. Paul then saying that a liuely faith iustifieth before God and S. Iames that a dead faith iustifieth not no not before men much lesse before God are not contrarie the one to the other 2. Neither doe the Apostles take the word iustifying in the same sense S. Paul speaketh of iustification before God but S. Iames of the declaration and shewing forth of our iustification by our workes before men as is euident thus the Apostle saith euidently v. 18. shewe thou me thy faith out of thy workes c. Againe he saith that Abraham was iustified by workes when he offred his sonne Izaak which must be vnderstood that his iustification was thereby testified manifested and declared for by faith before God he had beene iustified before as the Apostle alleadgeth in the same place v. 23. Abraham beleeued God and it was imputed to him for righteousnesse which testimonie is giuen of Abrahams faith before he offred vp his sonne So then S. Paul saying workes doe not iustifie before God and S. Iames that workes doe iustifie before men that is declare and testifie their iustification do not contradict the one the other 22. Controv. Against Socinus that Christ properly redeemed vs by paying the ransome for vs and not metaphorically 1. Argum. Impious Socinus as Pareus rehearseth his wicked opinion and confuseth it denieth that Christ died for vs or paied any ransome at all for our redemption but he is said to redeeme that is to deliuer vs without paying any price at all as Exod. 15.13 and in other places the Lord is saide to haue redeemed that is deliuered his people from the Egyptian seruitude Ans. 1. It followeth not because to redeeme is sometime taken in that sense that it should be so euery where 2. there is great difference betweene corporall and spirituall deliuerance the first was and might be done onely by the power of God without paying any price at all the other could not be compassed without paying of a price both because of Gods iustice that they which sinne should die Rom. 1.32 and the truth of his word because he had said to man that if he sinned he should die the death 2. Argum. Psal. 31.5 Dauid speaking of Christ saith Thou hast redeemed me O Lord God of truth here Christ is saide to haue beene redeemed but he was not redeemed with the paying of any price Ergo neither did he redeeme vs in that manner Ans. 1. If this Psalme be vnderstood of Christ we confesse that to redeeme is taken improperly in that sense but then it followeth not because it is vsed improperly in one place therefore it should be so in all 2. But if the Psalme be vnderstood of Dauid who was the type of Christ the word is taken properly for euen Dauid was no otherwise freed from his sinne then by the price of Christs death 3. Argum. The deliuerance of the Israelites by Moses from the bondage of Egypt was a type and figure of our spirituall deliuerance by Christ but that was done onely by the power of God without any price payed therefore so was the other Answ. 1. The argument followeth not for the figure and the thing figured agree not in all things there is more in the substance then in the type 2. There is great difference betweene Moses Christs deliuerance Moses was a meere man and a seruant of the house Christ was God and man the Lord of all Moses deliuered onely from corporall bondage and seruitude Christ from spirituall bondage vnder sinne from the wrath and curse of God Moses redeemed the Israelites without his own death or shedding of his blood but Christ our redeemer gaue his life and shed his blood for vs Moses gaue them the inheritance of the earthly Canaan Christ hath purchased for vs an euerlasting inheritance 4. Argum. Redemption is properly said to be from him of whom the captiues are holden but we are said to be redeemed either from our iniquities Tit. 2.14 or from our vaine conuersation 1. Pet. 1.18 or from the curse of the lawe Galat. 3.13 of the which we were not held captiue but no where are we said to be redeemed from God or from his iustice c. Answ. 1. Touching the proposition or first part of the argument 1. it is false that redeÌ„ption is onely from him that keepeth vs in bondage for although principally captiues are freed from him whose captiues they are yet they are deliuered also from their verie bands imprisonment and other such like instruments of their captiuitie such are our sinnes as the bands and fetters that kept vs in thraldome vnder the deuill 2. there is a difference betweene corporall and spirituall bondage for there the price is paid to the enemie as to the great Turke to get the captiues out of his hand but here the price is paied to God not to deliuer vs from him but to reconcile vs vnto him like as when a subiect rebelling against his Prince is imprisoned and condemned to die till some mediation and satisfaction be made for him then his sinne is pardoned and he is reconciled to his prince 4. Concerning the second part of the reason 1. it is false that we were not detained captiues by our sinnes for they are as the snare of the deuil 2. Tim. 2.26 2.
2. It is the dutie of Pastors to admonish the Magistrates by the word of God arguendo eorum notoriam impietatem ad officium iuxta verbum Dei leges faciendum cohortando by reproouing their notorious impietie and by exhorting them to doe their dutie according to the word of God and the lawes this proposition which Pareus setteth downe may safely be receiued and assented vnto as agreeable to the word of God for so Elias reprooued Ahab to his face and Iohn Baptist Herod telling him of his incest with his brothers wife Thus excellently Ambrose writeth hereof to Theodosius who had caused some thousands of people to be put to the sword vniustly an pudet te imperator facere quod Propheta Dauid c. peccavi Domine c. noli ergo impatienter ferre imperator si tibi dicatur tu fecisti istud quod Davidi dictum est à Propheta c. art thou ashamed O Emperour to doe that which the Prophet Dauid did I haue sinned Lord doe not then take it impatiently O Emperour if it be said vnto thee as Nathan said to Dauid thou hast done this epist. 28. ad Theodos. 3. It is lawfull for the Pastors of the Church to refuse to communicate holy things vnto impious and cruell Magistrates which will not be admonished nor reclaimed from their sinnes as in such a case they are not to be admitted vnto the Sacraments neither is the Pastor bound to be a minister of holy things vnto them this is warranted by the Scripture Matth. 7.6 Giue not that which is holy vnto dogs neither cast ye your pearles before swine 1. Tim. 5.22 Lay hands suddenly on no man neither be partakers of other mens sinnes keepe thy selfe pure but he which admitteth any notorious sinner to the cōmunion is partaker of his sinnes Ambrose also to this effect saith to Theodosius offerre non audeo sacrificium si volueris assistere I dare not offer the spirituall sacrifice if thou be present epist. 28. he refused to communicate with the Emperour beeing guiltie of blood 5. Pareus goeth yet a steppe further that the Bishops and Pastors may resist vniust Magistrates not onely by admonishing reproouing and exhorting them but also contumaces de consensu Ecclesiae etiam Satanae tradendo donec rescipiscant in deliuering them vp also vnto Sathan with the consent of the Church such as are obstinate till they repent for this his assertion he alleadgeth these reasons S. Paul saith 1. Tim. 5.20 Them that sinne rebuke openly that the rest may feare 2. Because the Pastors watch ouer mens soules and must giue account for them if any perish by their default 3. Ambrose resisted Theodos. by the word But none of these reasons doe prooue that Princes are to be excommunicate but onely that they must be reprooued and shewed their faultes which yet must be done with reuerent respect not in such sort as they should by taunting speach or malepart reprehensions be disgraced before their subiects Ambrose as is shewed before onely withdrew his hand from ministring holy things to the Emperor beeing guiltie of innocent blood neither by his peremptorie sentence did he cast him out of the Church but perswaded him to repentance for his sinne and to forbeare Indeed the practise of the Romane Church is such to make no great matter of excommunicating Emperors and Kings and to absolue the subiects from their obedience wherein the Pope euidently transgresseth in these three points in exercising iurisdiction where he hath nothing to doe and in arrogating to himselfe the sole authoritie of dispensing the keyes of the Church and in denying ordinarie duties and obedience to an excommunicate Prince And as touching the excommunicating of Magistrates by the censure of the Church I take it not to be so conuenient to be done neither haue we any direct precept or president in the Scripture to warrant it But the contrarie rather 1. If the ecclesiasticall sword might be drawen forth against the Magistrates then the Ciuill also and the Prince might as well be proceeded against in Ciuill courts to be sentenced for his offence as in ecclesiasticall for otherwise there should be lesse power in the Ciuile then in the Ecclesiasticall state but this were a verie proposterous course to appoint superior iudges to the Prince in his owne kingdome 2. Dauid when he had committed these two great sinnes of murther and adulterie confessed and said tibi soli peccavi against thee onely haue I sinned the reason whereof Ambrose yeelded quia rex erat nullis ipse legibus tenebatur because he was a King and was bound to no lawes apolog Dauid c. 10. and Hierome also saith rex enim erat alium non timebat he was a King and feared no other ad Eustoch It seemeth then that Dauid was free both from Ciuil and Ecclesiasticall censure whereupon Ambrose inferreth generally of all Kings neque enim vllis ad paenam vocantur legibus toti imperij potestate that they cannot be drawen to punishment by any humane lawes beeing priuiledged by their imperiall powers 3. Saint Paul willeth prayers to be made for Kings 1. Tim. 2.2 we must blesse them not curse them but to giue them ouer to Sathan is to curse them Saint Paul when he had called Ananias painted wall being admonished that he was the high Priest excused himselfe by his ignorance alleadging that text Exod. 22.28 Thou shalt not speake euill of the ruler of thy people so farre off was Saint Paul from excommunicating him and giuing him ouer vnto Sathan as he did Elymas the Sorcerer whom he called the child of the Deuill Act. 13.10 I hold it then the safer way that the sentence of excommunication goe not forth vpon any occasion against the supreame Magistrate howsoeuer the inferiour may be censured it is sufficient that the Minister discharge his dutie in reproouing and exhorting and in not consenting to any sinne in the Magistrate as Ambrose said to the Emperor malo mihi honorum esse tecum quam malorum consortium I had rather be partaker with thee in good things then in euill c. He speaketh of his silence and connivence in the Emperors sinne as the words following shew ideo clementia tuae displicere debet sacerdotis silentium therefore the silence of the Priest or Pastor ought to dislike your clemencie 4. But because the Papall sea taketh vpon it to excommunicate Kings wherein I would haue a perpetuall difference betweene their synagogue and the reformed Churches this shall be our last proposition here of this matter that an excommunicate Prince is notwithstanding to be obeyed by his subiects neither is it lawfull for them by that colour to withdrawe their obedience 1. The diuine ordinance is to be obeyed in all lawfull things but all higher powers are Gods ordinance euen when they stand excommunicate they cease not not to be Magistrates for seeing they are ordained of God by no humane constitution can they
ex conspectu mutuo maior laetitia oriatur by the mutuall sight one of an other greater ioy is caused in 4. ad Galatas See further Synops. Centur. 2. err 63. 5. Controv. That festivall daies ought not to be consecrated to the honour of Saints The Romanists hold the contrarie reasoning thus for their opinion 1. Argum. God is honoured in his Saints the festivals therefore which are instituted to the honour of the Saints are referred to and determined in God Ans. 1. No will-worship tendeth to the honour of God but the odoration of Saints is a will-worship therefore God can not thereby receiue honour 2. God rather is thereby dishonoured for they giue the honour due vnto God vnto creatures inuocating the name of Saints saying O S. Peter S. Paul heare vs. 2. Argum. The memorie of the Saints is to be honoured but festivals are dedicated to the memorie of Saints Ergo. Ans. 1. Popish festivals are not dedicated onely to the memorie of Saints but to their worship which is idolatrie 2. and the Saints may better be remembred then by erecting holy daies in their names namely by imitating of their godly zeale and setting before our eyes their good example see Hebr. 13.7 3. Argum. These festivals of the Saints haue beene receiued and confirmed by long custome and therefore are not to be reiected Ans. Cyrpian saith epist. ad Pompeium writing against the epistle of Stephanus Bishop of Rome consuetudo sine veritate vetustas erroris est custome without truth is but the oldnes of error Our arguments for the contrarie part that no festivals are to be consecrated to the honour of Saints are these and such like 1. All religious worship is due vnto God onely him onely shalt thou serue Matth. 4. but to dedicate daies vnto the honour of any is a religious worship Ergo. Augustine saith honoramus sanctos charitate non servitute we honour Saints with charitie not seruice de vera relig c. 55. 2. Argum. Festivall daies are not onely for the rest of the bodie but for the sanctifying of the soule but this is onely Gods worke therefore to him onely the right of festivall daies belongeth 3. In the old Testament there were no holy daies consecrated to the Patriarks as Abraham Isaak Iacob nor to any of the Prophets therefore neither ought any be so dedicated in the New 4. Christians are not to imitate Pagans in the rites of religion but in dedicating daies vnto Saints they imitate the Pagans apparently for so the Pagans did consecrate feasts to their inferiour gods as the Saturnals to Saturne the Bacchinals to Bacchus and such other herein Papists doe follow their example changing onely the names and this was done by the authoritie of one of their owne Popes Greg. l. 9. ep 71. festa Paganorum sensim esse c. the Pagan feasts are by little and little to be changed into Christian feasts and some things must be done to the similitude of theirs that they may more easily be brought to the Christian faith c. 6. Controv. Whether all the festivalls of Christians are alike arbitrarie to be altered and changed as shall seeme good to the Church Herein not onely the Papists are our aduersaries but some of our owne writers seeme to incline vnto this opinion The Papists affirme that the Sabbath is but an Apostolicall tradition and that it was charged from the last day of the weeke to the first by the authoritie of the Church Rhemist whereupon it will follow that the Church may alter it by the same authoritie if it shall so seeme good vnto an other day Learned Pareus hath also this position dub 4. hypoth 3. feriae Christianorum quantum ad genus sunt necessariae vt tamen quantum ad speciem maneant liberae c. the holy daies of Christians though they be necessarie in generall yet in particular are free that they may be changed and transferred if there be cause from one day to an other c. and he seemeth to account the dominicall day inter res medias among things indifferent hypoth 4. But I preferre herein the iudgement of that excellent diuine D. Fulke who concerning other festiuals of Christ and the holy Ghost thinketh that they may be changed as the Church shall see cause from certaine daies vnto other occurrent times and occasions or from the daies now observed to other as things in themselues indifferent but concerning the Lords day he writeth in these words But to change the Lords day and to keepe it on monday twesday or any other day the Church hath none authoritie for it is not a matter of indifferencie but a necessarie prescription of Christ himselfe deliuered to vs by his Apostles annot Revel c. 1. sect 7. The reason hereof is 1. because we finde that in the Apostles time the first day of the weeke was appointed to be the Lords day Act. 20.7 1. Cor. 16.2 Revel 1.10 who beeing directed by the spirit of God no doubt but herein also they followed either the expresse commandement of Christ or the speciall direction of the spirit 2. because there can not come the like reason of the altering of the Lords day while the world endureth as was in the first change namely for the commemoration of Christs resurrection 3. the Sabbath could not be changed but by the same authoritie whereby it was first instituted which was by God himselfe Wherefore to conclude this point the festiuals of Christians may be diuided into three sorts 1. some are of necessitie to be kept and bind in conscience as the Lords onely 2. other festiuals though not so necessarie yet are conuenient to be retained and can not be remooued without great scandall as the feasts of the Nativitie Circumcision Annuntiation Ascension of Christ and of the comming of the holy Ghost 3. some are meerely arbitrarie in the Church as all other festiuals of the Apostles See further hereof Synops. Centur. 2. err 87. and Hexapl. in Genes c. 2. 7. Conntrov Against Purgatorie v. 8. Whether we liue or die we are the Lords hence may be confuted the Popish opinion of purgatorie for they which are the Lords are alreadie purged by the blood of Christ and neede no other purgation by fire if they be not purged they are not the Lords for no vncleane thing can come into his sight so the Spirit saith Blessed are they which die in the Lord they rest from their labours Revel 14.13 all that die in the faith of Iesus die in the Lord if they die in the Lord they rest from their labours but they which are in purgatorie are in labour and sorrow still See further Synops. Centur. 2. err 11. 8. Controv. Whether Christ by his obedience and suffering merited for himselfe eternall glorie and dominion 1. It is the opinion of the Schoolemen that as Christ merited by his death for his members redemption from death and sinne so by his perfect obedience and most holy passion he
〈◊〉 〈◊〉 〈◊〉 is not taken in that sense in Scripture but it signifieth to the face as Luk. 2.31 Mine eyes haue seene thy saluation which thou hast prepared before the face of all people so also Act. 3.13 Act. 25.16 and in diuers other places 2. Argum. Peter offended not against Pauls rule for before the Iewes came he did eate with the Gentiles of all meate according to the libertie of the Gospel but after the Iewes came he withdrew himselfe therein condescending to their infirmitie Ans. S. Peter did auoid the scandale of the Iewes sed maiore scandalo Gentium with a greater scandale of the Gentiles for he by his example did constraine them to doe like the Iewes as S. Paul saith Gal. 2.14 and therein was his error 3. Arg. Peter beeing an Apostle inspired with the spirit could not erre in a point of doctrine concerning the difference of meates especially seeing he had beene specially admonished and instructed herein by an oracle from heauen Act. 10. and therefore it is not like that he erred herein Ans. The antecedent is true that S. Peter erred not in a point of doctrine hauing therein the sufficient direction of the spirit but it followeth not that therefore he erred not in the practise of that doctrine Peter did not here deliuer any point of doctrine for the which he was reprooued but he erred in his example and practise as S. Paul likewise that euery where exhorteth vnto charitie and to take heede of strife and contention yet fayled in his practise when he fell out with Barnabas Act. 15.39 neither were the infirmities of the Apostles any disparagement to their doctrine as wicked Porphyrie obiected as it derogateth not to the hauenly treasure to be carried in earthly vessels 2. Cor. 4.7 4. Argum. If Paul had verily and in deede reprehended Peter he had beene the author of a great scandale in reproouing so great an Apostle for therein he should not haue condescended to the infirmitie of the Iewes and the Gentiles by this meanes might haue suspected Peters doctrine Ans. 1. It is no scandale to reprooue a great doctor of the Church it beeing done by authoritie as Paul was an Apostle as well as Peter and vpon necessarie cause as here there was daunger least by Peters example others should haue beene brought into the same dissimulation to be like the Iewes 2. S. Paul condescended so farre and so long to the infirmitie of the Iewes that they were not thereby confirmed in their error which was feared here 3. neither doth Paul reprooue Peter for his doctrine but for his practise therefore that was a needelesse feare of suspecting his doctrine by this occasion 5. Arg. Peter here doth none other thing then Paul did to condescend to the infirmitie of the Iewes as when he caused Timothie to be circumcised Ans. Paul did neuer constraine the Gentiles to Iudaize as though the observation of the ceremonies were necessarie to saluation for as he circumcised Timothie least he should offend the Iewes so he refused at an other time to circumcise Titus least he should confirme them in their error but Peter by his example did constraine the Gentiles to Iudaize thus Augustine Paulus non ideo Petrum emendavit Paul did not amend or correct Peter because he obserued the ceremonies of the Fathers sed quoniam Gentes cogebat Iudaizare tanquam ea saluti necessaria forent but because he constrained the Gentiles to Iudaize as though those things were necessarie to saluation itaque Petrus vere correctus c. therefore both Peter was truely reprooued and Paul vera narravit reporteth a truth 6. Hierome obiecteth the authoritie of Dydimus Origen Eusebius and others which were of his opinion Answ. Augustine setteth against these Cyrpian and Ambrose to whom may be added Tertullian who likewise held that Peter was in truth and iustly reprehended of Paul imo supra hos omnes Paulus ipse occurrit but aboue all these I esteeme S. Paul that affirmeth it to be so Contra. Now on the contrarie Augustine produceth these reasons to shew that S. Paul did in earnest and iustly reprooue S. Peter 1. The text is euident v. 11. Saint Paul saith I resisted him to his face for hee was to be blamed hee that Paul saith was too blame and worthie to be reprooued was so indeede 2. Dissimulation in matters concerning the iudgement of the necessitie and lawfulnes of a thing is an error worthie of reproofe but so did Peter dissemble making as though it were necessarie to hold a difference of meats as the Iewes did 3. Beside he by his example constrained the Gentiles to doe like the Iewes as though the obseruation of the ceremonies were necessarie 4. And further he did confirme the Iewes in their error of the necessarie obseruing and keeping the ceremonies in so much that Barnabas and other Iewes were brought into the same dissimulation 5. S. Paul saith further of Peter and the rest that they went not the right way to the truth of the Gospell and so Augustine concludeth si hoc fecit Petrus quod facere debuit mentitus est Paulus c. if Peter did that which he ought to doe then Paul lyed in saying that he saw they went not with a right foote to the truth of the Gospel Augustin epist. 8.9.12.15.19 Controv. 2. That Christ is not set forth onely as an example for vs to imitate but as our Sauiour to redeeme vs. v. 3. For Christ also would not please himselfe impious Socinus that most blasphemous heretike against the efficacie of Christs most holy passiō whereby he wrought our redemption will haue our Blessed Sauiour onely an exemplarie instructor by his doctrine and life not a saving Redeemer by his death whose wicked heresie see confuted before c. 5. Con. 6. Now least this wicked dogmatist and his sectaries might take occasion here to confirme their error it must be considered that Christ is not here onely set forth vnto vs as an example to follow both for his patience in bearing the rebukes of the wicked and of his zeale in taking the reproches and blasphemies against God his Father as vttered against himselfe but he is to be looked vpon as our Redeemer who hath taken vpon him our infirmities and satisfied for our sins committed against God which is the true meaning of these words v. 3. the rebukes of them which rebuke thee fell on mee as hath beene shewed before at large qu. 8. And this to be so that Christ is not onely an example vnto vs of godlines but our Redeemer and iustifier from our sinnes by dying and in his death satisfying for them to omit other places of Scripture which are infinite the Prophet Isay is a plentifull witnesse who in one short chapter the 53. prophecying of this our redemption by Christ in ten seuerall places by most effectuall words doth describe the same in this manner v. 4. he hath borne our infirmities and againe he hath caried our sorrowes
v. 5. he was wounded for our transgressions and it followeth he was broken for our iniquities and againe the chasticement of our peace was vpon him and with his stripes are wee healed verse 6. the Lord hath laied vpon him the iniquities of vs all verse 8. For the transgression of my people was he plagued v. 10. he shall make his soule an offering for sinne v. 11. he shall beare their iniquities v. 12. he bare the sinnes of many and praied for the transgressors what could be more euidently expressed or how in more full and effectuall tearmes could the force and efficacie of Christs death redeeming and iustifying vs from our sinnes be described 3. Controv. Against the enemies and adversaries to the Scriptures the Marcionites Libertines with others v. 4. Whatsoeuer is written c. Those heretikes which impugne the Scriptures doe either condemne them as vnnecessarie or of no vse or reiect them as superfluous for such as are perfect or hold them as defectiue and imperfect and such as haue neede of other helps and supplies the first are the Manichees and Marcionites which condemne the bookes of Moses and the old Testament the second the Libertines which doe cleaue vnto their fantasticall dreames which they call revelations and say the Scriptures are onely for such as are weake the third are the Romanists which doe beside the Scriptures receiue many traditions which they call verbum Dei non scriptum the word of God not written which they make of equall authoritie with the Scriptures 1. Against the first Origen in his commentarie here sheweth how the things written aforetime in the old Testament were written for our learning and giueth instance of these places Thou shalt not muzle the mouth of the oxe c. which S. Paul applieth to the Ministers of the Gospel 1. Cor. 9. and that allegorie of Abrahams two sonnes the one by a free woman the other by a bond which S. Paul expoundeth of the two testaments Gal. 4. and that of Manna and the rocke which signified Christ 1. Cor. 10. by this induction Origen confuteth those heretikes which refused the old Testament 2. The Libertines also and Anabaptists are confuted which thinke the Scriptures serue onely for the weake seeing the Apostle who counteth himselfe among the strong v. 1. here saith whatsoeuer is written is written for our learning the Apostle confesseth that he among the rest receiued instruction and learning from the Scriptures Those then are impudent and shamelesse creatures which doe take themselues to be more perfect then S. Paul as needing not the helpe of the Scriptures 3. Our adversaries the Papists are here in an other extreame for as the Libertines allow the Scriptures onely for the vse of the simple so they contrariwise denie them to the simple and vnlearned and challenge a propertie in them onely to themselues that are professed among them of the Clergie and to such other to whome they shall permit the reading of the Scriptures But S. Paul here writing to the whole Church of the beleeuing Romans both learned and vnlearned both Pastors and people saith generally they are written for our learning and so our blessed Sauiour speaking vnto the people of the Iewes saith Search the Scriptures Ioh. 5.39 And as for that other part of Pharisaicall leauen in adding vnwritten traditions beside the Scriptures it is also reiected by warrant of the Apostles words here whatsoeuer things are written are written for our learning things then not written are not for our learning as hauing no certentie nor foundation And S. Paul els where setting forth the manifold vse and profit of the Scriptures addeth That the man of God may be absolute and made perfect c. 1. Tim. 3.17 if perfection of knowledge and to euery good worke may be attained vnto out of the Scriptures all other additions are superfluous See further hereof Synops. Centur. 1. err 12. 4. Controv. Of the authoritie of the Scriptures that it dependeth not vpon the approbation or allowance of the Church Whatsoeuer is written c. From hence also may be confuted an other point of Popish doctrine that the Scriptures receiue their authoritie and allowance from the Church for the word of God in the Scriptures is sufficient of it selfe and we doe beleeue the Scriptures because we are perswaded by the Spirit of God speaking in the Scriptures that they are the word of God 1. For if the Scriptures should receiue their authoritie from the Church then it would follow that God must submit himselfe to the iudgement and approbation of men and the Prophet Dauid saith Euery man is a lyer can they then which are natura mendaces lyers by nature giue approbation and authoritie to the truth and further seeing faith commeth by hearing of the word of God Rom. 10.17 and the faithfull are begotten by the immortall seede of Gods word as the holy Apostle Saint Peter saith how can they that are begotten beget credite and authoritie vnto that which first begat them 2. We graunt that there are certaine motiues and externall inducements to prepare vs to this perswasion of the Scriptures that they are the word of God as 1. That they were written by Prophets which were stirred vp of God and inspired with his spirit for how otherwise could plaine and simple men as Amos that was a keeper of cattel the Apostles that were fisher men be made able to such great workes 2. they were confirmed by miracles 3. the predictions of the Prophets as of Daniel and the rest were fulfilled in their time and place but God onely can foretell and foreshew things to come 4. Beside the Scriptures haue beene miraculously preserued as the bookes of the Law in the time of the captiuitie and vnder the tyrannie of Antiochus that committed them to the fire so since both the old and new Testament haue beene by impious Tyrants as Iulian the Gothes and Vandales sought for to be vtterly extinguished but yet God hath preserued them whereas many humane writings of Philosophers Historiographers and others haue perished by fire as when Ptolomes librarie was burned at Alexandria and by other casualities 5. adde hereunto the consent of all nations that haue receiued the Christian faith who with one consent haue acknowledged the Scriptures for the word of God All these and such other motiues may be inducements vnto vs at the first to receiue the Scriptures but the full perswasion is wrought in vs by the spirit of God in the reading and learning of the Scriptures themselues that we may say touching these motiues as the Samaritanes did vnto the woman that called them to see Christ that they beleeued him not so much vpon her report as for that they had heard him themselues Ioh. 4. 3. But that saying of Augustine will be obiected Evangelio non crederem nisi Ecclesiae Catholicae me commoverit authoritas I had not beleeued the Gospel if the authoritie of the Catholike Church had not mooued mee I answer
410 14. the wind 50. raptum 413.6 Iphicrate 414.46 all sinne 415 9 strong 418.6 should haue 420.50 in duritie 430. curiously f. earnestly 440.20 wherefore f. whereas 441.31 is f. of 442 56. Thus then f Then seeing 459 39 circumcision 465. bashar f. bashur 466. operation f. expectation 469 of â—ne f. Ive Centur. 5. f. 3.470 tobel f. tobel 471.53 which is f. with it is 478.13 mind f. word 479.25 whence f. where 38. safe f. sure 482.23 with f. which 485.32 titulare 488.37 any f. a. 489.30 ascribeth it not 490. impetum 492.6 Sidoniniaus f. Sodomites 497.27 exp to and. 499.30 interpretation 502.25 nation f. nature 41. Gentiles f. Iewes 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 503.42 a reason f. occasion 504. they f. their 506.25 of grace 507. fractorum 509.38 find out 40 infiltando 43. referreâ— 512 â— â—â—â—sion 51â— 4 impenitienda 11. repented of 49. explication 515. iniecerit 519.56 eternall 531. contribuo 537. saguina f. sanguina 539.11 conscilarium 540.37 clause 542.14 that he 544. on teaching 549.50 fratrem f. proprium 55◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 551.28 in obâ—â—â— 554.1 Psalliaâ— 3. fall f. fault 555.19 communicate 32 yea the. 567 44. mal ficij 18 non sua c perdunt 577.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35. provision 580. emanavit 581.35 causes f. clauses 587 30 debitum f delictum 596.18 hunc 45 exp that 50 omnem hominum 597.57 constancie f conscience 601.32 doe f may v 33 exp for 602 23 extorta extorted by c 604 2 decipere 8 directiva 609 8 exercise f excuse 32 exp rather 615 11 Iudis 619 43 were not 620 9 liberalitie 623 5 beloued 25 itineribus pedestribus 625.50 〈◊〉 641.44 could f. would 643 18 not now 48 over f euen 646 44 ipsa 649 30 feret f. fecerit 37 ends f. orders 65â— 48 Cleâ—â—â— f. Clemen 656 34 constituti 663 44 vnionis adoptionis 664 5 mercatur 668 24 time f. tearme 669 20 simplicitie 671 35.3 f. 5.673 â—0 numbring f. maintaining 675 46 world 57 crosse f. curse 654 49 fâ—cerat 690 41 Act 9 f. 29 691 46 acervos â—â—3 6 〈◊〉 693 8 misericordiam expectant 704 8 felicitas 723 18 whence f when 722 50 in f. a 724 17 annotation 725 4 Pallis 5 haue f. of 724 50 irreprehensibilis f. irreprehensibili 727 3 censetur 729 2 permanenduâ—â— â—6 them f. thence 43 but f. by 735 â—4 preferre 737.5 secula 20. velati 738.55 massas 740.34 is to be Non potest quisquam mare navigare increpidus nisi qui ante in fluminibus navigarit Ambros de Abraham lib 4. Sicut frumentú gemino molarum opere curatum niteâ—cir Hierome 〈◊〉 Prophetis Euangelio non tria sed vnum tabernaculum hom 5. in Leuit. Mark 14.15 Diuinae Scripturae triplicem habent gratiam deliciotae ad faporem solidae ad nutrimentú efficacesad medecinam in Cantic ser. 67. In Scripturis tibi loquitur Deus non minore fide quam si tibi ore ad os loqueretur de duplic Martyr Ecclesiae victoria est vos aperte dicere quod sentitis c sententias vestras prodidisse superasse est Hierome ad Cresiphon Zachar. 4.7 9. Nondum vindicatus est qui vindicat qâ—t in coeliâ— adoratur nondum vindicatur in terti de bon pattent Ille haereticum interficit qui haeriticum non patitur nostra autem correctio viuifecatio est lib. 3. â—on Pâ—lag Ingemui tantá nobis in esse negligentiam vt nec veritatem possemus astrucre cum alij valeant pro veritate inculcare mendacium de vir perfect Tanta debet esse merces euangelizantis regnum qua neque contristetur neque txtollatur in 1. Tim. 3 Illam stellam seruantes quae Magos perduxit ad Christum Act. 10.15 2. Pet. 3.15 1. Cor. 3.2 de sanct ser. 2â— in cap. 1. epist. ad Roman morali 2. Thess. 3.1 Hâ—mil de princip Apost rom 3. edit Parisien whether S. Paul wrote any Epistle to the Laodiceans lib. de Monog lib. 1. contr Iovinian lib. de oper Monach. initio coÌ„ment in epistol ad Titum see Synops. pag. 2055. edit 3. lib. 25. Moral cap. 17. 1. Doct. Of diuerse kindes of seruice 2. Doct of diuerse kindeâ— of callings 3. Doct. Of the difference betweene Apostles and other Pastors 4. Doct. The Father Sonne and holy Ghost one God 5. Doct. Christ God 6. Doct. Of the Gospel and the nature thereof 7. Doct. Christ God and man 8. Doct. Of the vnion of Christ 〈…〉 9. Doct. Of the 〈…〉 of the properties of Christs diuine and humane nature 10. Doct. Of prayer how it ought to be made 11. Doct. It is lawfull to take an oath 12. Doct. Meanes must be ioyned with prayer 13. Doct. Gods prouidence worketh by contrarie meanes 14. Doct. How the Apostles alleadged Scriptures 15. Doct. Of the diuers kindâ— of the knowledge of God 16. Doct. Of the diuers kindes of Idolatrie He that is guilty of the same sinnes 〈◊〉 condemn another but therein he also iudgeth himselfe No respect of persons with God in the elecâ—â—on of his Of their sinne of the last iudgment True doctrine not to be condemned for euill life Of the baptisme of infants Of the baptisme of the flesh and of the spirit Perer. disput 15. numer 73. 1. Obser. Some mens vnbeleefe hurteth not the faith of others 2. Obser. He that teacheth the truth must meet with the obiections of the aduersaries 3. Observ. We must trust God of his word 4. Observ. Not to accuse God but our selues 5. Obser. Ministers must not giue ouer though in some their labour be in vaine 6. Obser. How the Minister sometime in his discretion must make himselfe as one of the number 7. Observ. The lawe first to be preached 8. Observ. That the doctrine of iustification by faith onely is not enemie to good works 1. Observ. That our sinnes hinder our beatitude 2. The hope of our celestiall inheritance should qualifie our outward wants in this world 3. Neuer to cast off our hope â— to distrust in God 4. We must giue glorie and praise to God for all his benefits 5. The Scriptures are diligently to be searched of all 6. Our true consolation is that our sinnes are pardoned in Christ. 7. Christ dying for sinne doth teach vs to die vnto sinne Augustin de spirit liter c. 31. lib. 15. de Trinit cap. 16. Hier. epist. 151. lib. 13. de ciuit Dei c. 23. August lib. 4. cont 2. epist. Pelag. c. 4. lib. 3. de remission peccat c. 123. Bellar. lib. 4. de amiss grat c. 15. lib. de amist grat c. 10. com 3. lib. de correct grat c. 13. disput 1. num 2. Bernard serm de fallac pres vitae Calvin slaundered by Pererius August de nat grat 14. Hierom. lib. 2. contr Iovin Whether Salomon was a reprobate homil 2. de fest omnium sanct Matth. 5. â—â—â— Hexapl. in Exod in c 32. v. 31. lib. quis rerum divinarum fit haeres Ad Simplic lib. 1. qu. 2. Bellar. lib. 1. de amiss grat c. 12. in fine Bellarm. lib. 2. de amiss grat cap. 13. de natur Sâ—gâ— cap. 12. Hug. de S. Vict. lib. 1. de sacram par 5. c. 27. lib. 3. cont 2. epist. Pelag. c. 7. lib. 1. cont 2. epist Pelag. c. 21. lib. 2. de grat liber c. 17. Synops p 822. lib. de praedest grat c. 16. de persever lib. 2. c. 11. pag. 356. Wherein the Blessed Trinitie worketh ioyntly wherein seuerally lib. 4. de iustificat c 7. The Gospell to the world within the space of 20. or 30. yeares lib 3. cont 2. ep Pelag c. 7. serm de confes fidei Whom the Apostle meaneth by the God of this world 2. Cor. 4.4 The Gentiles should haue beene called though the Iewes had 〈◊〉 beene 〈◊〉 Origen confuteth one error by an other lib. 13. de Trin. cap. 2. Sermon 66. Commentar 2d Galat. 2. â—â—qui â—â—r Ambros de primatu ordiâ—as non potestatis Ad Salvinam In 16 c. ad Rom. 〈◊〉 catalog 1 a. dâ—spâ—â— c. 16. De sanct ser 26. In 16. c. ad Rom. moral vltiâ—n De diuers serum 41. 1. Cor. 15.10 Philip. 2.17 De sanct ser. 28. epist. 243. Cyprian de singularit Clerie cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comment in 16. ad Roman Ephes. 4.23 Whether the offices of Pastors and Doctors ought necessarily and perpetually to be distinguished in the Church Of hope and the nature thereof Of patience Reasons moouing vnto patience Of praier What it is to pray continually Why the Lord deferreth the requests of his children Heb. 13.4 in diatrib advers Luther Whether it be lawfull for one vniustly imprisoned to breake prison Why the Gentiles made the gods the authors of their lawes What is to be required in iudgement Of the excelleÌ„cie of lawes How war is to be enterprised The Ministers of the Church are not to attempt any thing by the sword Kings may be admonished of thâ—â—â— faults so it be done with reuerence Ministers of the Church 〈◊〉 not bound to 〈◊〉 unicate holy things to Tyrants * Heb. 13.17 Kings are not to be censured by excommunication Princes excommunicate by the Pope are notwithstanding to be obeyed of their subiects Whether the lawe commandeth vs to loue the Angels The Magistrates authoritie is empayred not confirmed by the exemption of Ecclesiasticall persons Stapl. repetit schol contr 2. qu. 5. art 1. How farre the Ecclesiasticall persons may deale in ciuill matters Why the Lord would not haue Dauid to build him an house Whether penll lawes bind in conscience Whether Christ be to be imitated in all his workes Difference betweene a weak faith and a false faith August epist. 19. ad Hieron
other Apostles which were iudged to be Apochryphall bookes and of no authoritie 1. because in the writings of those which succeeded the Apostles no mention is made of them 2. the stile is diuerse from the stile of the Apostles 3. and the doctrine contained in those bookes dissenting from the doctrine of the Apostles 3. Beside these two latter sorts of bookes all the rest are vndoubtedly held to be Canonicall and of equall authoritie and therefore that distinction of Sixtus Senensis is to be taken heede of who calleth some bookes of the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 canonicall of the first sort some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 canonicall of the second sort which were sometime doubted of for by this meanes should they not be of equall and the like authoritie And beside he saith that these latter were held by some of the fathers to be Apochryphall bookes vnderstanding Apochryphal bookes for such as had an hid and vnknowne author But indeede the Apochrypha are so called not for that their author was vnknowne for then diuerse of the Canonicall bookes should be Apochrypha but because they were of an hid and obscure authoritie in which sense none of the fathers euer held any of the Canonical bookes of the New Testament to be Apochrypha 4. As the Heretikes brought in counterfeit bookes of their owne into the New Testament so they reiected diuerse parts of the Canonical bookes 1. Faustus the Manichie held diuerse things to be false in the New Testament Augustin lib. 33. cont Faust. c. 3. 2. The Ebionites receiued none but the Gospel according to Saint Matthew Iren. l. 1. c. 26. 3. the Marcionites onely allowed S. Lukes Gospel Epiphan haeres 42.4 the Acts of the Apostles and S. Pauls epistles the Tatiane and Seueriane heretikes reiected Euseb. l. 4. c. 29. 5. Marcion and Basilides the epistles to Timothie Titus and to the Hebrewes Hierom. praefat ad Titum 4. Places of doctrine in generall 1. Doct. Of the excellencie of the Newe Testament aboue and beyond the Old 1. It excelleth in the the matter and doctrine the law promiseth life onely to those that keep it the Gospel vnto those which beleeue in Christ Rom. 10.5 6. 2. In the subiect the lawe was written in tables of stone but the Gospel is written by the spirit of God in the fleshie tables of our hearts 2. Cor. 3.2 3. In the end the old Testament was the ministration of death and the killing letter the other is the ministration of the spirit which giueth life 2. Cor 3.6 7. 4. In the condition and qualitie the law imposed the hard yoke and seruitude of ceremonies which was impossible to be borne Act. 15.10 but Christs yoke is easie Math. 11. which of seruants adopteth vs to be the sonnes of God Rom. 8.15 5. In the minister Moses was the typical Mediator of the Olde Testament but Christ the Lord and builder of the house is the Mediator of the New Heb. 3.3 6. In the fruites and effects the Old Testament could not purge the conscience from sinne but the sprinkling of the blood of Christ purgeth the conscience from dead workes Heb. 9.13 14. 7. In the manner the old Testament was folded vp in types and figures as Moses vailed the glorie of his face but now we see the glorie of the Lord in the Gospell with open face 2. Cor. 3.18 8. In the ratification the old Testament was confirmed with the blood of beasts the New by the death of Christ quest 17.18 9. In the seales the old was attended vpon by bloodie sacrifices and other such like hard Sacraments as circumcision which was painefull to the flesh the New hath easie and vnbloodie sacraments as the seales neither so many in number namely Baptisme and the Eucharist 10. Another excellencie is in persons whom this New Testament concerneth which is not giuen onely to one people and nation as the old was but vnto the Catholike Church of God dispersed ouer the face of the earth as the Apostles are commanded to goe and teach all nations Matth. 28.19 In these respects the Apostle thus giueth preheminence to the New Testament before the old Heb. 8.6 he hath obtained a more excellent office in as much as he is the Mediator of a better Testament which is established vpon better promises Not that Christ was not Mediator also of the old Testament for without him neither can there be any Church nor couenant made with the Church but because Christ but shadowed forth in the old Testament is more fully reuealed and manifested in the New 5. Places of confutation 1. Controv. Against those which thinke it is against the nature of the New Testament to be committed to writing Of this opinion are certaine of a fantasticall spirit which to this purpose abuse that place of Ieremie 32.33 I will write my lawe in their hearts and that of S. Paul 2. Cor 3.3 You are our epistle written not with inke but with the spirit whence they would inferre that the Newe Testament is not to be written but that it consisteth in reuelation and the instinct of the Spirit Contra. 1. If the Newe Testament were not to be extant in writing then the Apostles had done a superfluous and vnnecessarie worke in writing the bookes of the Newe Testament whereunto they were directed by the spirit of God and S. Iohn is directly commanded to write Apocal. 14.13 and S. Paul saith that all Scripture is giuen by inspiration 2. Tim. 3.16 The spirit of God then mooued them to put in writing these holy bookes of the Newe Testament which are part of the Scripture 2. It followeth not because the Lord writeth the Gospel in our hearts by his spirit that therefore it is not to be written for by the writing thereof which is preached and read saith is wrought in the heart by the operation of the spirit as the Apostle saith Rom. 10.17 that faith commeth by hearing and hearing by the word And againe the Prophet there sheweth a difference betweene the lawe and the Gospell the law gaue Precepts but could not incline the heart to obedience but the Gospel doth not onely command faith but by the operation of the spirit worketh the same thing which it requireth 3. In the other place of the Apostle 1. they would make the Apostle contrarie to himselfe as though he should speak against the writing of Euangelical precepts whereas the Apostle did write that very epistle with inke 2. he speaketh not of the Gospel but of the Corinthians whom he calleth his Epistle 3. and by the latter in that place he vnderstandeth not the writing with inke or such like but the externall doctrine without the grace and life of the spirit such as the doctrine of the Law was 2. Controv. Against the Romanists which hold that the writing of the Gospel and other Scriptures is not simply necessarie to saluation First we will examine the arguments which are brought by them to confirme this their