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
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
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
alienum esse à spiritis c. he wisheth to be a straunger from the spirit and to be a false Prophet so that his people might escape all those plagues which were foretold as S. Paul here wisheth to be estraunged and separated from Christ In like manner Moses obiecit se exitio Moses did offer himselfe to destruction for the people sake thus Anselme But 1. though we allow Anselmes interpretation he is deceiued in his first proofe for though the vulgar Latine doe so read that place of Micah yet it is truely according to the originall translated thus If a man walking after the mind and lying falsly c. that is if there were one that were giuen vnto lies which would prophesie of prosperous things vnto the people he should be a meete Prophet for them And the Prophet was not to wish vpon any occasion to commit sinne in telling of lies 2. Concerning the other example of Moses it is rightly alleadged but because there is some question about Moses manner of wish how it is to be taken though elsewhere it be handled at large it shall not be amisse breefely to touch it here for it is a great hinderance to the studious reader in a point wherein he expecteth present satisfaction to make reference to another booke which it may be is not so readie at hand Quest. 6. How Moses wished to be blotted out of the booke of life for Israels sake Moses words are these Exod. 32.31 If thou wilt not pardon their sinne blot me out of the booke which thou hast written Because that desire of Moses and this of Paul here are verie like as Hierome saith If we consider Moses voice making request for his people we shall see eundem fuisse Mosi Paulo erga creditum gregem affectum c. that both Moses and Paul had the same affection toward the flocke committed to them it shall not be amisse to insert somewhat here touching Moses wish Two things doe here breede question the manner of Moses wish and the matter and sense thereof 1. for the manner Moses vseth that bouldnes of speach that a subiect will scarcely vse speaking to his Prince non solum claâ—â—â— apud Deum sed reclamat he doth not onely crie vnto God but he reclaymeth and crieth as it were against his minde But Philo remooueth this doubt because the Scripture saith that God talked with Moses as with his friend he speaketh therefore freely and boldly as to his friend this libertie then and freedome of his speach is not to be attributed vnto his arrogancie but vnto his friendship and familiaritie arrogantis est audacia amici est fiducia boldnes and rashnes sheweth arrogancie but confidence is in friendship 2. But there remaineth a greater doubt as touching the matter and meaning of Moses vowe and desire for whereas Gods booke of life signifieth his ordaining of some vnto eternall life which is of two sorts either secundum praedestinationem according to the decree of predestination which cannot be altered or secundum praesentem iustitiam according to mens present iustice in the first sense it would seeme to be stulta petitio a foolish request to desire that which was impossible to be blotted out of Gods decree of predestination and in the other it would be thought to be impia an vngodly desire to wish to fall from the present state of iustice now for the solution of this doubt there are diuerse answears framed 1. Rabbi Salomon taketh this to be the booke of Moses law that it should haue no denomination from him but that his name might be taken out thence but it appeareth in the Lords answer I will blot out of that booke him that sinneth that this booke belonged vnto more then Moses onely 2. Rab. Moses Gerundens thinketh Moses extra se captum to haue beene as it were beside himselfe and in his great zeale to his people to haue spoken he knew not what But seeing Moses prayer was so well accepted of God it is not to be thought that he offended in making so rash and inconsiderate a prayer 3. Paulus Burgensis varieth not much from the first interpretation he taketh the booke here for the historicall narration in Scripture of the acts and doings of the Saints and so he thinketh that Moses onely desired that the great workes which God had wrought by his hand should not be written of him But this had beene to pray against the setting forth of Gods glorie which was manifested in those great workes 4. Caietan vnderstandeth it de libro principatus of the book of principalitie that whereas God had appointed Moses to be gouernour of a greater nation and people if he should destroy Israel Moses desireth rather to be no gouernour at all then that Israel should perish But the words of the Lord I will blot out him that sinneth shewe that Moses speaketh not of a personall writing in any such booke which concerned him alone but of such a booke wherein others were written as well as himselfe 5. Augustine maketh this sense qu. 147. in Exod. as thou hast made it certaine that I can not be raced out of the booke which thou hast written so let me be as sure and certaine that thou wilt remit the sinne of this people But Gods answear I will blot out c. ouerthroweth this sense for there the Lord answeareth negatiuely vnto Moses that he should not be blotted out then Moses wish was to be blotted out 6. Lyranus saith that Moses did thus wish secundum desiderium partis inferioris animae according to the desire of the inferiour part of his minde not in the superiour part which was his iudgement and vnderstanding as Christ prayed that the cup might passe from him but yet there is a more sufficient answear then this see answ 6. following 7. Thostatus qu. 44. in 32. Exod. thinketh that it is an hyperboricall speach as that of Rachel giue me children or else I die and yet shee had rather haue had no children then to haue died yet in such passionate speeches they shewe their seruent and exceeding great desire But in this sense Moses should haue had no such meaning to be blotted out of Gods booke the contrarie whereof appeareth in the Lords answear 8. Oleaster will haue this to be the meaning blot me out of thy booke that is obliuiscere 〈◊〉 perpetuo forget me for euer for as we vse to commit those things to writing which we would remember so the things which we desire to forget we blot out But it is more then a metaphoricall speach as is euident by the Lords answear to Moses 9. Heirome epist. 151. ad Algas and Grego lib. 10. Moral c. 7. Euthym. in Psal. 68. vpon these words let them be blotted out of the booke of the liuing doe take this booke to be the decree onely of this temporall life and those to be blotted out which are depriued of life so Moses in their opinion
mother in affection as Iesus and Iohn had to whom our Blessed Sauiour commended his mother Quest. 12. Of S. Pauls generall salutations without any speciall note of commendation v. 14.15 1. Lyranus this distinguisheth the persons here saluted by S. Paul that as v. 10.11 he commended some for their faith in Christ as Apelles with others and v. 12.13 others for their labour and ministerie in the Church as Thryphena and Tryphosa so now he propoundeth exempla concordiae certaine examples of concord ioyning many together of one societie and companie 2. Tolet obserueth well that these two companies the one named v. 14. the other v. 15. might belong vnto two families and so Origen thinketh they dwelled together Philologus and Iulia are thought to be the husband and wife 3. Touching some particulars 1. Origen thinketh that Hermas was the author of the booke called pastor which Scripture or writing he holdeth to haue beene divinitus inspirata written by inspiration But it was held of others to be an Apochryphal booke See Euseb l. 3. c. 2.5 2. there is one Hermas and an other called Hermes whom Beza translateth Mercurius but the same name would haue beene retained in the Greeke as Vrbanus and Rufus which are Latine names 3. Philologus is thought by S. Andrew to haue been made the first Bishop of Synope 4. Olympas not Olympius as the vulgar Latine readeth is the name here of a man not of a woman as Erasmus and Beza obserue 4. Origen thinketh this was the reason why Saint Paul giueth no speciall commendation to these and namely none to Hermas quia post multa peccata ad poenitentiam conversus c. because he was converted vnto repentance after many sinnes But I rather allowe here of Chrysostomes iudgement that although they are not set forth by their seuerall commendations as the rest yet this is to be considered that these beeing inferiour to the rest the Apostle salutatione sua non dedignatur doth vouchsafe to salute them and he also calleth them brethren and Saints 5. And least any might haue been grieued that they were not by name saluted illos commiscet c. he mingleth them together salute one another c. Chrysostome so the Greeke scholiast omnes promiscue ponit he putteth all together least any should haue beene offended cuius nomen expressum non fuerit whose name was not expressed Quest. 13. Of the custome then vsed to kisse one an other v. 16. 1. Chrysostome and Theophylact here obserue because the Apostle had giuen diuerse commendations vnto them to whom he sendeth greeting that the lesse commended should not envie the greater nor the greater dispise and contemne the lesse osculo sancto permiscet pares facit he putteth them together with an holy kisse and so maketh them all alike 2. This vse was then taken vp in the Church for one to kisse an other in their holy meetings and assemblies in token of mutuall loue and goodwill as is euident both in this place and 1. Cor 16.20 2. Cor. 13.12 1. Thess. 5.26 in all these places it is called an holy kisse and 1. Pet. 5.14 the kisse of loue this vse was frequented in their assemblies as in their generall prayers as Tertullian testifieth lib. de orat and specially in receiuing of the Sacrament as Chrysost. hom 77. in Ioan. 16. bene in mysterijs osculamur vt vnum efficiamur we doe well to kisse in the mysteries that we may become one for as Gellius noteth out of Plato lib. 19. c. 11. anima animae coniungitur vsque ad labia progressa per osculum one soule is ioyned to an other by a kisse meeting as it were at the lippes And not onely then but vpon other occasions as when they receiued any epistle from the Apostle they vsed to salute one an other with a kisse Hugo whereof Haymo giueth this reason because I am not present to kisse you all salute ye one an other with a kisse met amoris causa for my loue sake 3. Concerning the originall of this custome 1. Neither did it take beginning from this and the like places of the Apostle as Haymo saith ex hoc loco alijsque similibus mos traditus est ecclesiae out of this place and the like was deliuered this custome to the Church for the Apostle did not first bring in this custome it was in vse before 2. neither yet was it mos Romanae gentis the fashion of the Romanes so to doe Osiander but as Calvin saith it seemeth among them to haue beene minus vsitatum lesse in vse for it was not lawfull for women to kisse any but of their owne kinred and Tiberius made a lawe against it Sueten in Tiber. c. 39. 3. It was then an olde custome among the Hebrewes taken from the Patriarkes and other holy men and women which vsed one to salute an other with a kisse as we reade Gen. 27.26 Gen. 29.12 and in other places from them then was this custome descended And among them it was not onely amoris benevolentiae sed honoris reverentiae signum not onely a signe of loue and goodwill but of honour and reuerence as it is said Psal. 2. Kisse the sonne least he be angrie as where the kissing of the Princes hand is vsed as a signe of loyaltie and subiection Gualter 4. It is called an holy kisse to shewe both vt casta sint oscula deinde non simulata that kisses giuen in the Church should be chast and then without dissimulation not as Iudas kisse was Origen but Lyranus more distinctly maketh these fiue kind of kisses adulatorium a flattering kisse as was Absaloms who would take the people to him and kisse them semulatorium a dissembling kisse as was Ioabs when he kissed and embraced Abner and killed him proditorium a treacherous and betraying kisse as was that of Iudas given to Christs impudicum an vnchast kisse such as the harlot giueth to the young man Prov. 7. then there is osculum fidile sanctum a faithfull and holy kisse whereof the Apostle speaketh here 5. From this custome of kissing came that foolish and superstitious ceremonie of kissing the Pax in the Popish Masse whereof Hugo taketh vpon him to giue this reason the Priest first kisseth the Pax himselfe and then giveth it vnto all the people to signifie that he is in loco Dei à quo omnis pax in the place of God from whom commeth all peace that all are reconciled by Christ who then is in the altar wherein they shew great presumption in the one for a mortall man to take vpon him to be in Gods place and great falshoode in the other to make the people beleeue that Christs verie bodie is in the altar which the heauens shall containe vntill his comming Act. 3.21 6. Wherefore concerning this vse it was onely of those times referendum est ad illius temporis morem it must be referred to the manner of those times Beza it is not