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
1. Ioh. 2.2 He is the reconciliation for our sinnes 2. to be our Redeemer v. 24. Through the redemption that is in Christ. 3. to be our Mediator 1. Tim. 2.6 Our Mediator betweene God and man c. 4. to be our doctor and teacher Matth. 23.8 One is your Doctor to wit Christ. 5. to be our aduocate and intercessor 1. Ioh. 2.1 We haue an advocate with the Father Christ Iesus the Iust. 6. to be our defender and deliuerer Isay. 19.20 He shall send them a Sauiour and a great man that shall deliuer them 7. to be our Lawgiuer Iam. 4.12 There is one Lawgiuer which is able to saue and destroy 8. to be a faithfull and true witnesse Apocal. 3.14 These things saith Amen the faithfull and true witnesse 9. to be our iudge Act. 10.42 It is he that is ordained of God iudge of the quicke and dead 10. to be our Sauiour Philip. 3.20 From whence we looke for our Sauiour euen the Lord Iesus so Christ is all things vnto his seruants reis propitiatore â—aptiuis redemptor c. a reconciliation to the guiltie a redeemer to the captiues a Mediator vnto them at variance with God a teacher to the ignorant a lawgiuer to the dissolute an intercessor to them accused a defender to the assaulted a witnesse to the defamed a iudge to the oppressed and to the elect a Sauiour Gorrhan Doct. 12. The same faith both vnder the lawe and Gospel v. 25. Thomas well obserueth vpon this place that seeing the sinnes which were passed and committed vnder the lawe were forgiuen by no other way then in Christ that the righteousnesse of faith was at all times necessarie as S. Peter saith Act. 4.12 Among men there is giuen no other name vnder heauen whereby we must be saued and S. Paul saith 2. Cor. 14.13 That we haue the same spirit of faith 13. Doct. Of our redemption by Christ and the manner thereof v. 24. Thorough the redemption that is in Christ c. 1. This our redemption consisteth in our deliuerance from the power of Sathan sinne and death and in reconciling of vs vnto God 2. there is a double redemption the first in the forgiuenes of our sinnes nowe present the second when we shall be redeemed from corruption and mortalitie in the resurrection 3. This our redemption is not metaphorically so called but it is a verie true redemption there beeing all things concurring in redemption the captiues which are men the redeemer Christ the price his blood and from whom we are redemed from Sathan hell and damnation see contr 22. following 4. They which detaine the captiues are first God as a iust Iudge whom they had offended then Sathan as Gods minister sinne is as the bands death as the tormentor hell as the prison Pareus loc 5. 5. Places of controversie Controv. 1. That the Sacraments of the old Testament did not iustifie ex opere operato by the worke wrought and so consequently neither the newe There are diuerse opinions among the Romanists concerning this point in question 1. Some of them think that the Sacraments of the old Testament did not iustifie at all though they were receiued in faith because they were not giuen to that ende to iustifie sed vt oneri essent but to be a burthen so Magister sentent 4. distinct 1. 2. Some are of the contrarie opinion that circumcision did iustifie ex opere operato by the work wrought though there were no faith in the receiuer as Alexander Bonaventure Scotus Gabriel as Bellarmine citeth them 3. But the common opinion on that side is that the sacraments of the old Testament did onely iustifie and conferre grace ex opere operantis by the worke or disposition of the receiuer and this they hold to be the difference betweene the old sacraments and the newe nostra conferunt gratiam illa sola significabant ours doe conferre grace theirs onely signified grace Bellar. and that those Sacraments did not conferre grace Bellarmine would prooue it out of this place v. 1. What is the profit of circumcision c. to the which question the Apostle maketh answear Much euerie way for chiefely because vnto them were committed the oracles of God herein was the preheminence of the Iewe before the Gentiles not that he was iustified by his circumcision but because the Lord gaue his oracles to the circumcised Bellar. lib. 2. de sacram c. 14. Now vpon this conclusion of Bellarmine thus it may be further inferred the sacraments of the old Testament did not iustifie by the worke wrought or conferre grace this Bellarmine graunteth but there was the same substance and efficacie of the old and newe sacraments for the Apostle saith that circumcision was the seale of the righteousnesse of faith Rom. 4.11 and so is baptisme Col. 2.12 And Christ was the substance both of their sacraments and ours for the rocke was Christ 1. Cor. 10.4 the conclusion then followeth that seeing their sacraments did not conferre grace no more doe the sacraments of the Gospel the difference then betweene the old sacraments and the newe is not the substance which is Christ and the proper effect thereof which is to be seales of faith but in respect of the more cleare signification and so in the more liuely illustration and confirmation of our faith for the more full discussing of this matter I referre the reader to the treatise of controuersies Synops. Centur. 2. err 97. Controv. 2. Of the Apochryphal Scriptures v. 2. Vnto them were committed the oracles of God Faius well obserueth hereupon thaâ— seeing all the old Scriptures which were Canonicall were committed vnto the Hebrewes then those books which were called Apochryphal that is of hidden and obscure authoritie are not to be accounted any part of the diuine Canonical Scripture such are the books oâ— the Macchabees of Tobi Iudith with the rest that goe vnder the name of Apochyphaâ— for they were not commended to the Church of the Hebrews because they are not writteâ— in the Hebrewe tongue neither did the Iewes place them in the canon of the Scriptures as Iosephus setteth it downe lib. 1. contra Appion see further Synops. Centur. â—â— error 1. Controv. 3. That the wicked and vnbeleeuers doe not eate the bodie of Christ in the Eucharist v. 3. The Apostle saith Shall their vnbeleefe make the faith of God without effect hence then it will be inferred by the Romanists that the promise of Christs presence in the Sacrament is not evacuated notwithstanding the vnbeleefe of the communicants Answ. True it is that the vnbeleefe of some doth not make Gods promises voide and of none effect in respect of God himselfe who for his part is readie to performe his promise or couenant where the condition is performed and on the behalfe of the elect to whom Gods promises are effectuall they receiuing them by faith but it followeth not that the promises of God should be effectuall vnto vnbeleeuers for Gods promises are made vnto
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
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
that Augustine was then a Manichee and we denie not but by this and the like meanes one may be at the first mooued and induced but the firme beleefe of this point is a worke of the spirit See further Synops. Centur. 1. err 5. Controv. 5. Against the invocation of Saints v. 13. Now the God of hope fill you c. The Apostle teacheth vs onely to put our trust in God in calling him the God of hope and so the Prophet Ieremie saith c. 17.5 Cursed is the man that trusteth in man and maketh flesh his arme and in that he wisheth God to fill them with ioy we also learne onely to direct our prayers to God who is the author of all grace hence then is refelled the Popish invocation of Saints which both doth derogate from the honour of God who biddeth vs to call vpon him in the daie of trouble Psal. 50.15 and it deceiueth them with vaine hope that place any confidence in such prayers for Saints cannot helpe vs nor furnish vs with graces necessarie as here ioy peace faith hope are ascribed vnto God as his peculiar gifts it is then in vaine to pray O Saint Paul or Saint Peter helpe mee and haue mercie vpon mee as Papists vse to pray See further of this point Synops. Centur. 2. err 30. Controv. 6. Of the certaintie of saluation against the Popish diffidence and doubtfulnesse v. 13. That yee may abound in hope c. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abound sheweth a fulnes and certaintie of hope which is nothing else but beeing armed with a costant and assured hope to continue vnto the end and out of this place we haue three speciall arguments for this certaintie of hope and assurance of saluation 1. The Apostle saith the God of hope fill you with all ioy but where is doubtfulnesse of mind and perplexitie of conscience there is no assured hope but such vncertaintie rather bringeth anxietie feare and greefe so Origen saith he which beleeueth and is armed by the vertue of the spirit certum est quod plenitudinem gaudij semper habet it is certaine that he hath alwaies fulnes of ioy where then there is fulnes of ioy there is abounding also in hope but by faith we haue fulnes of ioy therefore also fulnes of hope 2. the word here vsed to abcund in hope sheweth a certaintie of hope as Haymo well interpreteth that by the vertue of the holy Ghost plenam habeatis spem aeternae remunerationis yee may haue full hope of the eternall reward so also the ordinarie glosse which Gorrhan followeth vt per ista habita certiores sitis de aeterna beatitudine that by these things beeing once had yee may be certaine of eternall happines 3. the prayers of the faithfull cannot be in vaine but are effectuall to obtaine things appertaining to saluation but the Apostle here prayeth for abundance of hope and perseuerance to the end therefore the faithfull are sure so to abound and to perseuere see further also hereof Synops. Pap. Centur. 4. err 25. Controv. 7. Against the power of free will in spirituall things v. 13. The God of peace c. in that the Apostle prayeth vnto God to fill them with ioy and peace in beleeuing an argument may be framed against that old Pelagian heresie touching the power of mans free-will in things belonging to eternall life which argument is much vrged by Augustine against the Pelagians for if it were in mans power to attaine vnto these graces as faith hope then it were superfluous assidiuis precibus à Deo emendicare to begge them of God by continuall prayer Martyr See further hereof Synops. Cen. 4. err 43. Controv. 8. Whether the Apostles excusing of himselfe doe derogate from the authoritie of this epistle v. 16. I haue somewhat boldly after a sort written this may seeme to extenuate the authoritie of this Epistle for he which excuseth himselfe confesseth a fault but in the Canonicall writings no fault or error at all is to be admitted And yet if this excuse made by the Apostle doe not extenuate the authoritie of this Epistle no more can that excuse of the author of the booke of Macchabees preiudice the authoritie thereof 2. Maccha 15.39 where the Author saith thus If I haue done well and as the storie required it is the thing that I desired but if I haue spoken slenderly and barely it is that I could what doth this our Author say more then Saint Paul 2. Cor. 11.6 If I be rude in speach yet am I not rude in knowledge to this purpose Bellarm. lib. 1. de verb. c. 15. Contra. 1. Euery one which vseth excuse doth not acknowledge a fault but he that so excuseth as that he craueth pardon for his fault But so doth not Paul here he maketh an excuse to preuent an obiection as if he should haue said it may seeme vnto you that I haue written somewhat boldly but indeed I haue not I haue onely vsed that boldnes which became mine office according to the grace giuen vnto mee he therefore doth not craue pardon of a fault but defendeth and iustifieth that which might seeme to haue beene a fault 2. But the author of the bookes of the Macchabees doth excuse himselfe farre otherwise for he doubteth whether he haue well written or not as he ought and he craueth pardon if he faile saying it is that I could as if he should say he were worthie to be pardoned because he did it as well as he could this sheweth that he writ not by a diuine spirit for the spirit of God vseth not to craue pardon of any thing done amisse 3. And beside other arguments there are which doe make against the authoritie of this booke as 1. because all the Canonicall Scriptures were written by Prophets but in the Macchabees time there was no Prophet 2. Eusebius and Hierome thinke that Iosephus was the writer of those bookes but his writings are not canonicall 3. the author saith that he did epitomise the worke of Iason the Cyrenian but the spirit of God vseth not the help of others writings 4. this booke was not receiued into the Canon of the Iewes to whom all the oracles of God were committed 5. and it containeth diuerse things contrarie to the Canonicall Scriptures as is shewed else where Synops. Centur. 1. p. 15. 4. S. Paul in that place to the Corinthians excuseth not the slendernes of his writing as though he had written otherwise then he should but he iustifieth the simplicitie of his stile as his aduersaries did take it because he would not by humane eloquence obscure the vertue of the crosse of Christ which consisted not in the vaine shew of words but in the power and euidence of the spirit 1. Cor. 2.4 Controv. 9. That the Scriptures are perfect and absolute conteining whatsoeuer is necessarie to saluation both touching doctrine and manners v. 15. I haue written to you after a sort to put you in remembrance
that not onely tenne or twenty yeares but vntill the comming of Christ vbi nunc facierum ornatus vbi vana gloria where is now the vaine glorie of women in tricking vp their faces learne of this woman what are the true ornaments not sought for in earth but laid vp in heauen This woman and her husband gaue entertainement to S. Paul two yeares and thou if thou wilt plenius illum habebis quà m illi shalt enioy him more fully then they neque anim aspectus Pauli tales illos fecit sed verba for it was not the fight of Paul but his words which graced them so much therefore accipe beatorum illorum libros c. take thou the bookes of those blessed men the Prophets and Apostles and thou shalt be as Priscilla which receiued Paul Hic est ecclesia ornatus ille theatrorum hic caelis dignus iste equis mulis this is the ornament of the Church the other to haue glistring apparell is for theaters and stages this is beseeming heauen the other to horse and mules this is often put about dead bodies namely costly apparell hic vero in sola splendet anima but the other onely shineth in the soule these true ornaments let vs all labour for Observ. 4. Of the profitable meditation of the punishment of hell Chrysostome vpon the diuersitie of gifts which S. Paul commendeth in the brethren whoÌ„ he saluteth in this chapter groundeth the difference of rewards and by a consequent he prooueth the punishment of the wicked in hell si non eisdem potientur iusti omnes c. quomodo cum iustis eadem gloria fruentur peccatores if the iust shall not enioy the same reward how shall sinners enioy the same glorie with the iust then he proceedeth in this manner 1. many doubt of hell enquiring of the place erit alicubi extra orbem hunc gehenna hell shall be somewhere out of this world he meaneth this visible world â—e quaeramus vbi sit sed quomodo illam fugiamus let vs not seeke where it is but how we shall escape it 2. some may doubt of the punishment to come because here God punisheth not all but the reason hereof is Gods longanimitie and patience propterea minatur non statim in gehenuam conijcit therefore he threateneth and doth not straite cast downe into hell 3. but some will further aske what manner of punishment it is what thing canst thou name in this life so grieuous as sicknenes diseases torment of bodie perpetuall blindnes ridicula ista sunt ad futura mala these are but toyes to the euills to come 4. But if there be hell it shall be onely for infidels not for beleeuers yes euen for them also if they liue not according to their faith for he which knoweth his Masters wil and doth it not is worthie of more stripes for otherwise the deuils should not be punished for they beleeue and acknowledge God and so he concludeth continuos sermones de illis versemus non enim sinet in gehenuam incidere gebennae meminisse let vs talke continually of those punishments for to remember hel it will keepe a man out of hell vtinam in tabernis vtnarijs c. immo vbique de gehenna disputatum esset I would that in wine-taverns and other banketting places yea euery where men would talke and dispute of hell Observ. 5. The companie of the wicked is to be shunned v. 17. Avoide them So S. Paul commandeth 2. Thess. 3.6 that they withdrawe themselues from them that walke inordinately Moses from the Lord commanded the congregation to get them away from about the tabernacle of Korah Dathan and Abiram Numb 16.16.24 the companie of the wicked is to be declined both least they be partakers of their sinnes and parteners also in their plagues Observ. 6. To giue thankes alwaies vnto God v. 27. To God onely wise be praise thorough Iesus Christ for euer the Apostle teacheth vs by his example to remeÌ„ber alwaies to shew our thankfulnes to God as he saith 2. Thes. 5.18 in all things giue thanks thus doth the Apostle vpon euery occasion breake forth into the praise of God as Rom. 1.8 I thanke my God thorough Iesus Christ and c. 7.25 I thanke God c. and we must not be wearie of giuing thankes praise must be yeilded for euer as Ambrose well saith imitare Lusiniam cui quoniam ad dicendas lauâ—â—s dies sola non sufficit nocturna spacia pervigili cantilena decurrit imitate the nightinghal which because the day sufficeth not to set forth the praise of the Creator doth passe ouer the night with continuall singing Ambr. serm 43. And now as S. Paul giueth thanks for the reuelation of the mysterie a long time kept secret which he hath opened in this diuine epistle so vnto the same God which hath giuen me strength thus to vnfold the secrets of this epistle otherwise farre exceeding my capacitie abilitie I conclude with the Apostle saying To God onely wise be praise thorough Iesus Christ for euer FINIS A TABLE OF THE QUESTIon 's handled in this Commentarie Generall Questions out of the whole Booke Quest. 1. Of the word Testament what it signifieth and of what things it must be vnderstood 2. qu. Of the diuers significations of the olde and new Testament 3. qu. Of the bookes of the new Testament their number and authoritie More speciall questions out of the whole Booke 1. qu. Whether S. Paul were the Author of this Epistle 2. qu. Of the birth the life acts and death of S. Paul 3. qu. Of S. Pauls place of birth 4. qu. Whether S. Paul were noble by birth 5. qu. Whether S. Paul were brought vp in the learning of the Greekes 6. qu. Of the yeares of the raigne of the Emperours of Rome vnto Nero vnder whome S. Paul suffered 7. qu. In which yeare after the passion of Christ Paul was conuerted 8. qu. At what age S. Paul was conuerted 9. qu. How long S. Paul after his conuersion was rauished in spirit and taken vp into Paradise 10. qu. At what time Paul was first in bonds and of his going to Ierusalem how oft he went thither before he came into bonds 11. qu. Of Pauls beeing in bonds first at Cesarea and afterwards at Rome 12. qu. Whether S. Paul was set at libertie after he was prisoner at Rome and where he bestowed himselfe afterwards qu. 13. In what yeare after the passion of Christ and of Nero his raigne S. Paul was put to death at Rome qu. 14. Of Pauls person and of the manner and place of his death qu. 15. What mooued Nero to put the holy Apostle to death qu. 16. Of the epistles of S. Paul the number of them qu. 17. Of the order of time wherein S. Pauls seuerall Epistles were written 18. qu. That it is no point of curiositie but a thing very requisite to know the diuers times of the writing of S. Pauls Epistles 19. qu. 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
kept by the power of faith vnto saluation The ende of the first Booke THE SECOND BOOKE OF THIS COMMENtarie vpon the second generall part of the Epistle contained in the five last Chapters which concerneth exhortation to diuerse Christian duties generall and particular Wherein among other questions and controversies of great waight and moment these are specially handled Of the diuers offices in the Church c. 12. Of the obedience wherein and how farre to be yeelded to the Ciuill Magistrate c. 13. Of the vse of things indifferent c. 14. Whether S. Paul were euer in Spaine as he purposed c. 15. Whether S. Peter were euer at Rome and fate as Bishop there c. 16. Printed by CANTRELL LEGGE Printer to the Vniversitie of Cambridge 1611. REVERENDISSIMIS IN CHRISTO PATRIBVS ac Dominis D. GEORGIO Archiepiscopo Cantuariensi D. LANCELETO Episcopo Eliensi Dominis suis colendissimis salutem pacem in Christo sempiternam D E Divo Paulo eiusque scriptis divinissimis vestrae dignitati paucis mihi praefari cogitanti occurrit Ambrosianum iliud quo vtrumque vestrum sivestrâ pace liceat aeffari compellare lubet beati Petrus Paulus inter vniuersos Apostolos peculiari quadam praerogativâ praecellunt verùm intet ipsos quis cui praeponatur incertum est Ita vos caeteris vestri ordinis praelucetis omnibus alter summae dignitatis ecclesiastice apud nos accessione alter eruditissimae fidei defensonis apud exteros laude Vtrique Paulo Petro Ambrosius inter Apostolos primatum concedit Paulos inquit gratiam primatus sibi soli vendicat concessam à Deo sicut soli Petro concessa est inter Apostolos vtrique vestrum omnes merito palmam deferunt Sed Hieronymus hic mihi aurem vellit vereor ne officium putetur ambitio videamur sub occasione sermonis amicitias potentium quaerere redeo ego ad Paulum illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 electionis vas vt Christus ipse vocat Act. 9.15 lampadem ecclesiae vt Chrysost. doctorem magistrum gentium vt Hieronymus saâ—â—ntem illum architectum vt Ambrosius nutritorem ecclesiae vt Augustin Paulum cum Petro geminum lumen oculorum appellat Bernardus Sed Chrysostomus totus in tanti Apostoli laudes resoluitur pulverem oris illius videre vellem per quod Christus locutus est c. immo non oris solum illius sed cordis pulverem videre vellem quod si quis totius orbis cor dixerit c. non peccaverit adeo enim istud cor latum fuit vt vt in se susceperit integras gentes videre rurfus vellem pulverem manuum quas cum tetigit vipera in roguâ—u decidit c. vellem oculorum pulverem videre excaecatorum primò doinde ad orbis salutem respicientium vellem pedum illorum videre pulterem qui per orbem currentes non laborarunt c. quid opus est singula tecensere vellem videre sepulchrum illud quo recondita sunt arma illa iustitiae armalucis Isto modo aureum illud Chrysostomi os divinissimi Apostoli dignisâ—â—â— as laudes decantat Verùm licet Paulus totus sit veluti sacratissimus omniuÌ„ rerum pretiosarum thesautus virtutum promptuariumquatuor tamen praecipuè de eo praedicantur admiratimedigna conversio miraculosa aedeficatio ecclesiae fructuosa diligentia laboriosa passâ—â—oriosa De conversione Pauli sic meditatur Augustinus Ananias baptizavit luâ—â—in fecit agnum Saulus vinxit Paulus vinctus est dum Saulus quaerit miâ—â—ere numerum Christianorum ipse etiam ad numerum accessit confessoruÌ„ Zilum Apostoli docendi peritiam sic describit Chrysostomus ad splendorem Apostolicorum verborum oculos aperiamus lingua siquidem illius supra solem emicuit doctrinaeque sermone supra reliquos omnes exuberavit sic Apostolus de se testatur gratia eius quae in me collata est noÌ„ fuit inanis sed amplius quà m illi omnes laboravi Quam vero praestiterit diligentiam quanto labore in Evangelio promulgando desudaverit ipse etiam testis est ita vtà Ierusalem per circuitum vsque ad Illyricum repleverim Evangelium Christi vnde Chrysostomus virtute dilectionis voÌ„lantis instar factus omnes circumvolitabat de passione vero sua Martyrio sic vaticinatur si immoler super sacrificium fidei c. sic enim Paulus sacrificij instar gladio decollatus creditur vt praeclare Augustinus Petrus patitur crucem Paulus fentit pugionem piscatorem suspendit hamus crucis persecutorem mucro minuit persecutoris vt Bernardus alter amisso alter submisso in cruce capite triumphum extulerunt Ex istis quatuor Pauli encomijs duo vires nostras longè superant nec conversionis modo illi adaequari nec martyrij fortitudine illi pares esse possumus in duobus reliquis omnibus fidelibus pastoribus D. Pauli exemplum praeponitur vt eius in docendo fidelitatem in labore tolerantiam imitemur ad reliquas Apostoli imitationes vt bene Cyprianus infirmi sumus Atque vtrinque hoc verè Episcopalis muneris specimen à vestrâ gravitate tam docendi quà m scribendi exhibitum libenter omnes agnoscimus alijs omnibus Episcopis Pastoribus vestro exemplo faeliciter praeitis quid non audebunt milites cum tales habeant duces nautae alacriter proculà ubio incumbent remis cum ipsos navarchos naucleros non solum cohortatores sed cooperatores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habeant Sed vnum est prae caeteris in quo Paulus animum verè Apostolicum oftendit Romanos de rebus aediaphoris altercantes summo artificio ad pacem revocare studet vos pro vestra pietate Ecclesiae nostrae non dissimili dissidio laboranti succurrite veluti nutantibus suo loco motis columnis humeros supponite Duo sunt que nostram Ecclesiam beare possunt pax externa domestica illam nobis attulit Serenissimus noster Rex de quo vertus illud praedicari potest quà m quod olim de Pericle suo iactabant Athenienses quod nemo Atheniensium illius causa vestem attaÌ„ vnquá induerit alteram vestra humanitas conciliabit Melanthius inter Athenienses dicere solebat civitatem servari oratorum dissidijs Sed Pastorum concordiares nostras crescere facile intelligit vestra prudentia quam vos promovere pro authoritate vestra potestis pro pietate vultis Isto modo si non solum Paulum admiremur sed imitemur vt suauiter suo more Chrysostomus possumus hinc migrantes illum videre ineffabilis ipsius gloriae participes esse id quod nos omnes assequi contingat gratià benignitate Christi cui gloria in secula Vestrae reverent iae obseruantissimus ANDREAS WILLET CHAP. XII 1. The text with the diuerse readings 1.
from this vniuersalitie he that attempteth to except you goeth about to deceiue you Gregor lib. 4. epist. 31. acknowledgeth Mauritius the Emperour his Lord c. 5. To conclude reason it selfe perswadeth thus much that all the citizens as parts and members of the Commonwealth should be subiect to the head and gouernor thereof Ecclesiasticall persons then if they be citizens and members of the Commonwealth must be in subiection to the Ciuill head not onely decretiva sed coactiva obligatione not onely to receiue direction but by a coactiue bond and obligation for otherwise they are not parts and members of the Ciuill bodie See further hereof Synops. Cent. 1. err 98.100 2. Controv. Whether the Pope haue a spirituall power aboue Kings and Princes The Pope is not contented to exempt himselfe and his Clergie from the command of the Ciuill Magistrate but he arrogateth vnto himselfe a superior power to be aboue Emperors and Kings Innocentius 3. decret 1. titul 33. de maiorit C. solitae thus decreeth Imperium non praeest Sacerdotio sed subest the Empire is not superior to the Priesthood but vnder it and Bonifacius 8. extrav de maiorit C. vnam sanctam decreeth thus that omnes Christi fideles de necessitate salutis c. all the faithfull of Christ vpon necessitie of saluation are subiect to the Romane Bishop qui vtrumque gladium habet c. who hath both swords and iudgeth all and himselfe is iudged of none And in the same place he compareth the Ecclesiasticall and Ciuil power to the two great lights which God made and there is as great difference betweene them as betweene the Sunne and Moone Bellarmine though in words he denie the Pope to haue vllam temporalem iurisdictionem directe any temporall iurisdiction directly yet he hath power indirecte indirectly to dispose of temporall things yea of Princes kingdomes and dominions in ordine ad bonum spirituale as it serueth for the promoting of the spirituall good and so in effect the Pope shall haue absolute power of temporall things to dispose at his will and pleasure as he seeth to make for the maintenance of his iurisdiction which they vnderstand to be this spirituall good Some and the chiefe of their arguments for this vnreasonable opinion are these 1. The Pope hath both the swords the spirituall and the materiall sword as the Apostles said Luk. 22. behold two swords and Christ answered it is enough he is therefore aboue the Ciuill power which hath but one sword Ans. 1. Bellarm. lib. 5. de Rom. Pont. c. 7. disclaimeth this argument and sheweth that there is no such meaning in that place by the two swords to vnderstand a double power of the Pope but they were two materiall swords in deede which were shewed vnto Christ. 2. and this beeing but a deuised allegorie not expressed in Scripture is of no force to proue any doctrine 2. Bonifacius further vrgeth in the saide place that the Church is superior to the Ciuill state because they receiue tithes of them Ans. 1. We graunt that the Church which giueth spirituall things and receiueth temporall is superior and more worthie in respect of the spirituall things which it giueth but it is not therefore superior in temporall dominion 2. neither were they in the law alwaies superior which receiued tithes for beside the tithes which were giuen to the Levites the rich also reserued a tith for the poore and strangers Deut. 14.28 3. and though this be admitted that the paiment of the ceremoniall tith was a signe of subiection as the Apostle reasoneth for the preheminence of Melchisedeck Heb. 7.5 because that tith was giuen vnto the Levites in the Lords right who were then a type and figure of Christ yet now all ceremonies beeing ceased tithes are giuen vnto the Church not in the name of the Leviticall tenths but as the salarie and stipend of the ministers for their maintenance so that now they are no signe of such superioritie for the hire is giuen to the labourer as well by those that are superiors as inferiors 3. Argum. The Bishops doe annoint kings at their inauguration and doe blesse them but the lesse is blessed of the greater Heb. 7. therefore the Ecclesiasticall state is greater Ans. 1. By this meanes not the Pope onely but euery Bishop which doth annoint the Prince at his coronation should be greater then the Prince 2. he that blesseth by a Propheticall benediction as did the Prophets and Priests which was by the special appointment of God was greater but euery one that ordinarily blesseth is not greater for the subiects vse to blesse their Prince in their vsuall acclamations and this is but benedictio ritualis a kind of rituall no reall blessing which is vsed in such inauguration as an externall complement and matter of solemnitie as so is the annointing which argueth no more a superioritie then the receiuing of the sword from the high Marshall and of the great seale from the Chancelor as the vse was in Princes coronations 4. Argum. The Lord said to Ieremie chap. 1.10 I haue set thee ouer nations and kingdomes to pull vp and destroy which Ieremie was not of the princely race but of the stocke of the Priests therefore the Ecclesiasticall power is aboue kings Ans. 1. The particular and extraordinarie example of one Prophet can be no rule to the Pope 2. and his power was spirituall not in the actuall deposing of kings but in prophecying of their ruine 5. Argum. The Apostle saith 1. Cor. 2. that the spirituall man iudgeth all things but he is iudged of none this spirituall man is the Pope c. Ans. 1. The Apostle speaketh not there of a spirituall man by calling or profession but of one illuminate by the spirit and he is set against the carnall and naturall man such a spirituall man beeing guided by the spirit is able to iudge and discerne all things and he himselfe can not be iudged of those which are carnall 2. such a spirituall man the Pope is not but the man of sinne who sauoureth not the things of the spirit of God but of the flesh 6. Argum. The power of binding and loosing is the greatest power in earth but this power was giuen vnto Peter and his successors therefore the Pope hath the greatest power in earth Ans. 1. The power of binding and loosing by the word of God is the greatest power in spirituall things but not in temporall 2. the Pope hath not this power he bindeth not by the word but by his bulls booke bell and candle 3. if he had this power he should not haue it alone for it was not giuen onely to Peter but to all the Apostles and their successors the Pastors of the Church to whome it is said Matth. 18. Whatsoeuer yee loose in earth c. 7. Argum. Bellarmine thus reasoneth 1. the superior power may command the inferior therefore the Ecclesiasticall beeing superior may command the Politike state 2. and
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