ex conspectu mutuo maior laetitia oriatur by the mutuall sight one of an other greater ioy is caused in 4. ad Galatas See further Synops. Centur. 2. err 63. 5. Controv. That festivall daies ought not to be consecrated to the honour of Saints The Romanists hold the contrarie reasoning thus for their opinion 1. Argum. God is honoured in his Saints the festivals therefore which are instituted to the honour of the Saints are referred to and determined in God Ans. 1. No will-worship tendeth to the honour of God but the odoration of Saints is a will-worship therefore God can not thereby receiue honour 2. God rather is thereby dishonoured for they giue the honour due vnto God vnto creatures inuocating the name of Saints saying O S. Peter S. Paul heare vs. 2. Argum. The memorie of the Saints is to be honoured but festivals are dedicated to the memorie of Saints Ergo. Ans. 1. Popish festivals are not dedicated onely to the memorie of Saints but to their worship which is idolatrie 2. and the Saints may better be remembred then by erecting holy daies in their names namely by imitating of their godly zeale and setting before our eyes their good example see Hebr. 13.7 3. Argum. These festivals of the Saints haue beene receiued and confirmed by long custome and therefore are not to be reiected Ans. Cyrpian saith epist. ad Pompeium writing against the epistle of Stephanus Bishop of Rome consuetudo sine veritate vetustas erroris est custome without truth is but the oldnes of error Our arguments for the contrarie part that no festivals are to be consecrated to the honour of Saints are these and such like 1. All religious worship is due vnto God onely him onely shalt thou serue Matth. 4. but to dedicate daies vnto the honour of any is a religious worship Ergo. Augustine saith honoramus sanctos charitate non servitute we honour Saints with charitie not seruice de vera relig c. 55. 2. Argum. Festivall daies are not onely for the rest of the bodie but for the sanctifying of the soule but this is onely Gods worke therefore to him onely the right of festivall daies belongeth 3. In the old Testament there were no holy daies consecrated to the Patriarks as Abraham Isaak Iacob nor to any of the Prophets therefore neither ought any be so dedicated in the New 4. Christians are not to imitate Pagans in the rites of religion but in dedicating daies vnto Saints they imitate the Pagans apparently for so the Pagans did consecrate feasts to their inferiour gods as the Saturnals to Saturne the Bacchinals to Bacchus and such other herein Papists doe follow their example changing onely the names and this was done by the authoritie of one of their owne Popes Greg. l. 9. ep 71. festa Paganorum sensim esse c. the Pagan feasts are by little and little to be changed into Christian feasts and some things must be done to the similitude of theirs that they may more easily be brought to the Christian faith c. 6. Controv. Whether all the festivalls of Christians are alike arbitrarie to be altered and changed as shall seeme good to the Church Herein not onely the Papists are our aduersaries but some of our owne writers seeme to incline vnto this opinion The Papists affirme that the Sabbath is but an Apostolicall tradition and that it was charged from the last day of the weeke to the first by the authoritie of the Church Rhemist whereupon it will follow that the Church may alter it by the same authoritie if it shall so seeme good vnto an other day Learned Pareus hath also this position dub 4. hypoth 3. feriae Christianorum quantum ad genus sunt necessariae vt tamen quantum ad speciem maneant liberae c. the holy daies of Christians though they be necessarie in generall yet in particular are free that they may be changed and transferred if there be cause from one day to an other c. and he seemeth to account the dominicall day inter res medias among things indifferent hypoth 4. But I preferre herein the iudgement of that excellent diuine D. Fulke who concerning other festiuals of Christ and the holy Ghost thinketh that they may be changed as the Church shall see cause from certaine daies vnto other occurrent times and occasions or from the daies now observed to other as things in themselues indifferent but concerning the Lords day he writeth in these words But to change the Lords day and to keepe it on monday twesday or any other day the Church hath none authoritie for it is not a matter of indifferencie but a necessarie prescription of Christ himselfe deliuered to vs by his Apostles annot Revel c. 1. sect 7. The reason hereof is 1. because we finde that in the Apostles time the first day of the weeke was appointed to be the Lords day Act. 20.7 1. Cor. 16.2 Revel 1.10 who beeing directed by the spirit of God no doubt but herein also they followed either the expresse commandement of Christ or the speciall direction of the spirit 2. because there can not come the like reason of the altering of the Lords day while the world endureth as was in the first change namely for the commemoration of Christs resurrection 3. the Sabbath could not be changed but by the same authoritie whereby it was first instituted which was by God himselfe Wherefore to conclude this point the festiuals of Christians may be diuided into three sorts 1. some are of necessitie to be kept and bind in conscience as the Lords onely 2. other festiuals though not so necessarie yet are conuenient to be retained and can not be remooued without great scandall as the feasts of the Nativitie Circumcision Annuntiation Ascension of Christ and of the comming of the holy Ghost 3. some are meerely arbitrarie in the Church as all other festiuals of the Apostles See further hereof Synops. Centur. 2. err 87. and Hexapl. in Genes c. 2. 7. Conntrov Against Purgatorie v. 8. Whether we liue or die we are the Lords hence may be confuted the Popish opinion of purgatorie for they which are the Lords are alreadie purged by the blood of Christ and neede no other purgation by fire if they be not purged they are not the Lords for no vncleane thing can come into his sight so the Spirit saith Blessed are they which die in the Lord they rest from their labours Revel 14.13 all that die in the faith of Iesus die in the Lord if they die in the Lord they rest from their labours but they which are in purgatorie are in labour and sorrow still See further Synops. Centur. 2. err 11. 8. Controv. Whether Christ by his obedience and suffering merited for himselfe eternall glorie and dominion 1. It is the opinion of the Schoolemen that as Christ merited by his death for his members redemption from death and sinne so by his perfect obedience and most holy passion he
this knowledge which commeth by the creatures is rather by seeing then hearing 4. Iunius parallel 18. thinketh that although the Prophet in that place doe litterally speake of the heauens yet there is a secret comparison implied that if the line of the heauens doe runne ouer all the world much more the voice of the Gospel whereby the glorie of God is more liuely set forth and that Saint Paul the best interpreter of Scripture openeth and vnfoldeth that comparison there insinuated 5. But there is no inconuenience if we affirme that the Prophet there litterally and historically speaketh of the heauens and prophetically of the Apostles not that one place of Scripture admitteth diuerse sense as Tolet annot 11. but it beeing admitted that the Scripture hath one whole sense yet there may be a diuerse application one sense including an other As the sense of this place hath an historicall relation to the heauens and yet it containeth a propheticall prediction of the preaching of the Apostles through the world Pareus dub 12. Quest. 26. Whether the Gospel were preached to all the world in the Apostles time 1. Some are of opinion that the Gospel was not preached by the Apostles nor in the Apostles times to all the world Origen he vrgeth this reason hom 28. in Matth. because many barbarous nations in his time had not heard of the Gospel as the Aethiopians Germaines Sarmatians Dacians Scythians and so his opinion is that prope consummationeÌ„ seculi c. neere to the end of the world the Gospel shall be preached to all the world which was not preached before of the same mind is Augustine epistol 80. ad Hesychium that there were many nations in Africa to whom the Gospel was neuer preached as was easie to learne by those captiues which were brought from thence so also Anselme likewise Caietan giueth instance of those nations among the Indies which haue beene conuerted by the Spaniardes to the Christian faith whose countries were not knowne in the world before in c. 24. Matth. the same instance is vrged by Pererius disput 4. Rhemist Matth. 24. sect 4. in the same opinion is Bellarmine that the Gospel is not yet preached to the whole world but shall be before the comming of Christ de Roman pontif lib. 3. c. 4. Contra. 1. It is certaine that so many nations were not ignorant of the Gospel in Origens time for the Britanes were conuerted to the faith in the Apostles time by Simon Zalotes as Nicephorus saith and afterward preachers were sent in King Lucius daies from Eleâ—therius Bishop of Rome to confirme the Christian faith before Origens time and not long after there was at the Councell of Nice Bishops from Scythia and Petsia which shew that they had before that receiued the Christians faith 2. Many countries might haue receaued the Gospel before which in continuance of time might be obscured and discontinued as who knoweth whether they of India heard not of the Gospel before for it is held that Thomas preached vnto them which they acknowledge to this day whereupon he commonly is called Thomas of Iue the seruice which the Spaniardes haue done was to bring them in obedience to the Bishop of Rome and to corrupt them with Pseudochristianisme As Augustine was sent into England who first brought them vnder the iurisdiction of Rome but the Christian faith they had receaued long before but then much decaied and in many places abolished 3. and further we may answer with Pet. Martyr that where Augustine with others of that time speake of so many nations to the which the Gospel had not beene preached the Gospel was not publice receptum creditum publikely receiued and beleeued by the authoritie of the Magistrate for during the space of 300. yeares after Christ there were few Christian Magistrates 4. And whereas that place is obiected Matth. 24.14 The Gospel of the kingdome shall be preached to all the world c. then shall the end come Chrysostome Euthymius Theophylact Hilarie vpon that place doe vnderstand that consummation of the ouerthrow and distruction of Ierusalem before which time the Gospel should be preached to all the world see this argument further answeared Synops. Papis Centur. 3. err 31. 2. An other opinion is and the more probable that the Gospel was preached in the Apostles time to all the world as Chrysostom Hierom Euthymius Theophylact Ambrose Hilarie Lyranus Haymo doe affirme and of our new writers Martyr Osiander Pareus with others whose arguments are these 1. Theophylact and Oecumenius vpon this place thus inferre terrarum orbis hos audivit c. the whole world did heare them that is the Apostles as here the Apostle saith their sound went through the earth 2. Chrysostome vseth this reason that if Saint Paul onely preached the Gospell from Ierusalem to Illiricum and so to Spaine as he himselfe testifieth c. 15. v. 19.24 it is very like that al the Apostles being dispersed might and did preach the Gospel to the knowne parts of the world 3. Hilarie vpon that place Matth. 24.14 cited before sheweth that before the ouerthrowe of Ierusalem by the Romans the Gospel was preached in the vniersall world 4. Haymo and Lyranus vrge that commission giuen by Christ vnto his Apostles Act. 1. Yee shall be my witnesses in Ierusalem Iudea Samaria and vnto the ends of the earth c. and this is so much the more probable because Ierusalem was situate in the middes of the earth from whence the Apostles were dispersed in quatuor mundi climata into the fowre quarters of the world 5. Pet. Martyr and Pererius shew by particular induction in what seuerall countries the Apostles preached out of Dorotheus Eusebius Hierome Isidore S. Peter preached in Iudea Antioch Galatia Cappadocia Pontus S. Paul from Ierusalem round about to Illiticum at Rome and in Spaine S. Iames the sonne of Zebede in Iudea and Spaine S. Iohn in Iudea and Asia minor S. Andrew in Scythia Epirus Thracia Achaia the other Iames in Ierusalem S. Phillip in Scythia and Phrygia S. Bartholomew in the nearer India and Armenia the greater S. Matthew in Ethiopia S. Thomas among the Parthians Medes Persians Hyrcanians Indians Simon in Mesopotamia Iude in Egypt Matthias in the inward parts of Ethiopia Barnabas together with Paul in Syria Cyprus and many regions of Asia and Europe 6. Adde hereunto the euident testimonies of Saint Paul Coloss. 1.6 The Gospel is come vnto you as it is vnto all the world and v. 23. The Gospel hath beene preached to euery creature which is vnder heauen vpon these reasons and testimonies it appeareth that the Gospel was preached in the Apostles time to all the world But here diuerse answears are framed to these reasons 1. Augustine thinketh that where the Apostle saith the Gospel had beene preached c. the preterperfectense is vsed for the future that is it shall be preached so the ordinarie gloss locutus est praetaritive he speaketh in the time past for the
1. from their state or condition they are of Gods familie v. 3. and no man is to iudge an others seruant the reason whereof is rendred he standeth or falleth to his owne master v. 4. 2. from the power of God who is able to make them stand and will most surely establish them v. 4. therefore they must not be condemned or despaired of The second instance is of obseruing or not obseruing daies which is propounded with an admonition that nothing should be done without a full perswasion then the reasons vnto brotherly concord follow 1. froÌ„ the end because both the obseruer not obseruer do it to Gods glorie which he proueth by the adiunct their giuing of thanks v. 6. 2. Argum. From the whole to the part none of vs liue or die to himselfe v. 7. therefore the particular actions must be referred not to our selues but to the glorie of God the antecedent is prooued that we liue not or die vnto our selues but vnto the Lord v. 8. from the ende of Christs death and resurrection v. 9. 3. Argum. It belongeth vnto Christ to iudge who is made Lord of all v. 11. and euery one must giue account vnto him v. 10. therefore one must not iudge an other and so take Christs office vpon them 2. The Apostle now commeth to deale with such as are strong in faith and sheweth how they should behaue themselues toward the weake that they should giue them no occasion of stumbling or beeing offended This caution is first explaned by a distinction that although meates are not vncleane in themselues yet to him that so iudgeth they are vncleane and he is thereby offended v. 14. then follow the reasons 1. He that grieueth his brother walketh not charitably 15. 2. he destroieth him as much as in him lieth for whome Christ died 15. 3. causeth their libertie to be euill spoken of 16. 4. from the propertie and condition of Christs kingdome which consisteth not in meate and drinke but in righteousnes and peace 17. which he prooueth by the effects they which serue Christ therein please God 5. ab vtili from the commoditie ensuing they must follow those things which concerne peace 18. 6. from the inconuenience feared they shall destroy their brothers faith which is Gods worke 20. then he concludeth that it is not good to eate or drinke or to doe any thing to cause the brother to stumble â—â— v. 21. 3. Lastly he giueth a rule vnto the weake not to doe any thing with doubting or against their conscience for therein they should condemne themselues which he prooueth by the contrarie effects with their causes he which doth not any thing against his iudgement is blessed because he hath faith in himselfe therefore he which eateth against his conscience is condemned because he hath no faith and whatsoeuer is not faith and a sure perswasion is sinne 3. The questions and doubts discussed 1. Quest. Who are the weake in faith and how they are to be receiued 1. Chrysostome sheweth the occasion of the Apostles discourse in this chapter to be this that whereas there were certaine beleeuing Iewes among the Christian Gentiles and especially at Rome which beeing converted to the faith yet would not be suddenly weaned from the ceremonies of the law as in abstaining from some kinds of meates in obseruing of festivall daies betweene whome and the other Christians there was some dislike who beeing better instructed held all the ceremonies of the law to be abrogated the Apostle fearing least by the too great forwardnes of the more perfect in iudgement the weaker sort might be offended and caused vt prorsus ex fide defuerint to fall away quite from the faith he therefore perswadeth such to beare with the weake in such things not to offend nor grieue them c. And as in the former chapter he taught inferiors how to carrie themselues toward their superiors so here contrariwise he giueth a rule to the more perfit as superiors in faith how they should behaue themselues toward them which were weake Lyranus 2. Chrysostome also well obserueth how the Apostle wisely tempereth his speach for he speaketh vnto those which are strong occulte vero infirmos increpat and yet secretly he taxeth them which are weake for in that he calleth them weake he sheweth that they were sicke and in saying receiue them he sheweth that they haue neede to be cured But yet the Apostle neither blameth those which were perfect as though they did euill least he might haue confirmed the weake in their error neither doth he commend them as though they did well least he might haue made them more forward in accusing the weake sed commensur atam increpationem instituit but he tempereth his rebuke speaking to the one and yet finding fault with the other 3. The weake in faith 1. Origen maketh here a difference betweene the strong in faith the weake in faith and the infidell which Haymo explaneth thus he is weake in faith qui in aliquae parte fidei dubitat who doubteth in some part of faith who beleeueth not perfectly as he should he is an infidell qui ex toto c. who doubteth altogether he is strong in faith qui nihil dubitat doubteth nothing at all 2. and yet to speake more distinctly there is a double kind of strength and weaknes one is concerning faith and doctrine the other touching life and manners about faith some are weake or strong either totally or in part they are totally strong which are throughout confirmed in the faith as was Abraham of whome it is said before c. 4. He was not weake in faith and such he calleth perfect Philip 1.15 they are strong in part whose iudgement is setled in some speciall point of doctrine wherein others doubt as here the beleeuing Romanes were strong and well perswaded in the vse of Christian libertie againe some are totally weake in faith as they which are newly conuerted from Paganisme and not well instructed â— some weake in part as the Iewes which here thought that with a good conscience they might not eate of all kind of meates some likewise are strong in matters touching manners who are perfectly regenerate in respect of others whom the Apostle calleth spirituall Gal. 6.1 some may faile in their life in some particular act and so are weake such the Apostle calleth carnall 3. so then there is great difference betweene a weake faith and a false faith for faith though it be weake may iustifie so can not a false faith But it will be obiected that it should seeme that the faith of these Christian Iewes was not a right faith because they beleeued not all that was to be beleeued namely that the ceremonies of the law were abrogated to this I answer that where this happeneth that something is not beleeued which appertaineth to faith if it be vitio credentis by the fault of him which should beleeue as not yeelding himselfe in humilitie to be taught
the meaning of the Apostle for he speaketh not here of preferring one meate before an other but one day before an other 7. Wherefore I preferre Hieromes interpretation lib. 2. contra Iovinian who thinketh that the Apostle speaketh of the observation of the Iudaicall feasts which they which were newely converted to the Christian faith could not at the first neglect such were the Iudaicall Sabbath the feast of the newe moone of the Pasch Pentecost feast of tabernacles thus also Pet. Martyr Calvin Beza Osiander Gryneus Gualter vnderstand the Apostle to speake de ferijs Iudaeorum of the feasts of the Iewes who in that they were addicted yet to the legall rites infirmitatis erat it was their infirmitie but in that they would not doe any thing which they iudged in their conscience vnlawfull pietatis erat it was their pietie Herein the Apostle beareth with their weakenes for a time but afterward when the Gospel was published they which did retaine still the Iudaicall feasts as necessarie were counted schismatikes if not among the heretikes such were the Ebionites who kept both the Lords day with the Christians and the old Sabbath with the Iewes and so doe the Ethiopians to this day Quest. 11. Of the meaning of those words Let euerie one be fully perswaded in his mind v. 5. 1. The vulgar Latine readeth Let euery one abound in his owne sense which the Libertines so vnderstand as that euerie man should be left vnto himselfe for the choice of his religion and Hierome is somewhat bold defending by this place the superstition of some women which did offer waxe candles at the graves of the Martyrs quicunque accendunt ceras c. whosoeuer light waxe candles they shall receiue a reward according to their faith as the Apostle saith Let euery one abound in their owne sense But Chrysostome directly affirmeth non erit ad quaevis rapiendum that this saying of the Apostle must not be wrested to euerie thing quando enim de dogmatis illi sermo est c. for when he speaketh of points of doctrine he saith If any preach vnto you otherwise then ye haue receiued though he be an Angel let him be accursed and beside the word which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not to abound but to be fully perswaded 2. Others following the same reading will haue it vnderstood of things indifferent that euerie one should be left to himselfe Gorrhan and Ambrose to the same purpose readeth consilio suo remittatur let him be left to his owne counsell But no not in indifferent things should a man be left to himselfe for that is directly forbidden For euerie man to doe that which seemeth good in his owne eyes Deut. 12.8 Beza and all will-worship and voluntarie seruice is forbidden by the Apostle Coloss. 2.23 Gualter and this would bring in an horrible confusion for euerie man euen in things indifferent to followe his owne minde not respecting the scandall and offence of others nor publike order and decencie 3. Haymo giueth this sense those things which one vnderstandeth adimpleat abundando bonis operibus let him fulfill by abounding in good workes as Cyprian though he had some seuerall opinions yet abounded in charitie and to this purpose Hugo explaneth this similitude like as water when it aboundeth exit extra alveum suum doth runne out of the chanel so the vnderstanding and inward sense aboundeth quando egreditur ad dirigendum operationes when it goeth forth to direct the workes But as is shewed before that the originall word signifieth not to abound 4. Augustine thus interpreteth let euerie one iudge quantum humano intellectui concessum est so farre as humane iudgement can reach and not exceede further But here the question is not how men should behaue themselues toward God but toward their brethren 5. Hugo referreth it to the intention no man knoweth with what intention his brother doth this or that euerie man aboundeth in his owne sense quando bona intentione facit c. when he doth that which he doth with a good intention But it is not a good intention that maketh a good action 6. Not much vnlike is Lyranus sense dimittatur propriae conscientiae let him be left to his owne conscience and so Chrysostome vnicuique sua mens satisfaciat let euerie one satisfie his owne minde that no man doe any thing with a doubtfull conscience as Beza well obserueth it is not enough for a man not to do against his conscience but his conscience must be informed by the word of God 7. Wherefore the meaning is that euerie one should be fully perswaded in his owne mind that that which he doth non pugnet cum verbo Dei be not against the word of God Pareus per obedientiam fidei in solius Dei verbum respiciant and by the obedience of faith let them onely looke vnto the word of God Gualter so also Calvin Beza 1. Ob. But how can contrarie acts be pleasing vnto God that both he which obserueth the day and he which obserueth it not should be certainely perswaded Answ. In things which are directly forbidden to doe or not to do a thing cannot both please God yet in things indifferent both the doing and the omitting of a thing may both be acceptable to God so it be with a full perswasion 2. Obiect But how can one haue a full perswasion of his act in things indifferent which are neither forbidden nor yet commanded in the word Ans. It sufficeth in generall that he be perswaded and assured both of his person that thorough Christ he is accepted of God and of the act it selfe that it is not displeasing vnto God while he followeth the generall rules seeking the edifying of his brethren hauing respect vnto order and decencie 3. Obiect But it seemeth vnfit that the Apostle should require a firme resolution and perswasion of those which were weake Answ. The Apostle saying Let euerie one be fully perswaded in his mind both speaketh to the strong that thereby they should be further stirred vp to proceede in their firme resolution and to the weake that they should growe vnto such a firme perswasion and so of weake become strong Pareus so also Gorrhan verie well in melius continuo proficiendo by profiting daily and growing toward perfection 8. Tolet hath an other interpretation let euerie one abound in his owne sense persuasinis suae terminos non transgrediatur let him not exceede the bounds of his owne perswasion let euery one be contented with own his perswasion and not prie into an others doings but the Apostle as is before shewed rather giueth a rule how a man should informe his owne conscience as the Syrian interpreter well giueth the sense in cognitione animae suae certus esto let him be certaine in the knowledge of his owne mind Quest. 12. What it is to obserue or to take care of the day vnto the Lord first of the words and order 1.
whereby Christ ruleth in our hearts by his spirit Par. via ad regnum the way vnto the kingdome Sa this kingdome of God is gratia qua Deo reconciliamur the grace whereby we are reconciled vnto God Tolet the meaning then is that this kingdome of grace consisteth not in these externall things as in meates and drinks God is not thereby worshipped neither doth the observation of such things make vs acceptable vnto God 1. Cor. 8.8 5. Augustine epist. 86. maketh mention of one Vibicus who by this text would prooue that Christians were to fast vpon the saturday which was the Iewes Sabbath because the kingdome of God is not meate and drinke but Augustine there answeareth then at other times as vpon the Lords day and when els we fast not non pertineamus ad regnum Dei belike we should not belong vnto the kingdome of God the Apostle then excludeth not the vse of meates and drinkes simply but the placing of religion in them 6. But it will be obiected is not a man bound to eate and drinke to sustaine nature for otherwise he should be guiltie of his owne death and is it not acceptable vnto God to fast from meates for the subiugation of the flesh how then doe not these things belong to the kingdome and seruice of God Answ. Meates and drinkes of themselues belong not to the kingdome of God which is spirituall but as they are referred and doe helpe toward the spirituall good as they may be an obiect of our patience in the want of them and of our temperance in vsing them soberly when they abound but then not the vse of the things themselues but our obedience to the ordinance of God in vsing them for our necessitie and refraining as occasion serueth doth commend vs vnto God 33. Quest. Of righteousnes peace and ioy in the holy Ghost 1. But righteousnes now the Apostle sheweth wherein the kingdom of God consisteth he reckoneth not vp all those spirituall things wherein the kingdome of God standeth but giueth instance in some for the rest Hyper. Here 1. Chrysostome by iustice or righteousnes vnderstandeth vita virtutis studio commendata a life studious of vertue 2. Haymo the iustice of the next life where one shall not hurt an other 3. some that particular iustice which is to giue euery man his owne Gorrh. Perer. 4. some the iustice obtained by the death of Christ and giuen vnto those which beleeue Piscator 5. but it both comprehendeth the iustice of faith and the fruits thereof in our regeneration Martyr Pare so Lyranus iustitiam per fidem formatam iustice formed by faith 2. Peace 1. Haymo vnderstandeth the perfect peace which the Elect shall haue with God and his Angels in the next world 2. Chrysostome pacificus convictus cum fratre peaceable liuing with our brethren 3. but beside the externall peace it signifieth the inward peace of conscience betweene God and vs which is a speciall fruit of iustification by faith Rom. 5.1 beeing iustified by faith we are at peace with God 3. And ioy 1. Haymo expoundeth it to be ineffabile gaudium ex visione Dei the vnspeakable ioy by the sight of God in the next life 2. some gaudium de fraterna pace the ioy that springeth of brotherly peace gloss ordinar 3. gaudium de bonis spiritus sancti ioy arising of the gifts of the spirit in receiuing them thankfully Hugo 4. some referre it to the manner how the workes of iustice should be done that is prompte chearefully readily Perer. numer 17. 5. But this ioy is taken generally for the spirituall ioy which the faithfull haue in God which ariseth partly of the expectation and hope of the reward to come and of the present feeling of Gods fauour in Christ in the remission of sinnes Mart. and this ioy maketh the faithfull to be ioyous in tribulation as the Apostle saith Iam. 1. Count at exceeding ioy when ye fall into diuers tentations this ioy proceedeth partly ex spe futuri praemiij out of the hope of the reward to come partly ex dilectione Dei out of the loue of God for that which one loueth he reioyceth and delighteth in Tolet. 4. The Apostle addeth in the holy Ghost 1. to shew the author and efficient cause of those graces which is the spirit of God as S. Paul saith Galat. 5.22 The fruit of the spirit is loue ioy peace Pareus 2. as also to shew a difference betweene ciuill and worldly ioy and spirituall for concerning worldly ioy our blessed Sauiour faith Woe vnto you that now laugh for ye shall waile and lament Luk. 6.25 but of the other ioy he saith Your ioy shall no man take from you 3. he sheweth also the forme and manner of these good things that they are spirituall not carnall as consisting in meate and drinke and such outward things Quest. 34. Of these words he which in these things serueth Christ is acceptable to God c. v. 18. 1. The vulgar Latine readeth he which serueth in this that is in the spirit as Origen and Ambrose interpret but in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these things and so translateth the Syrian interpreter and so also the sense is better to shew that the kingdome of God consisteth in righteousnesse peace and ioy because they which are exercised in these things are pleasing vnto God and they which please God shall enter into his kingdome the like saying the Apostle hath 1. Tim. 4.8 bodily exercise profiteth little but godlines is profitable to all things c. 2. In these things that is in righteousnesse peace and ioy better then by these things as Beza Martyr Erasmus for he sheweth the manner how we serue Christ not the cause Pareus 3. Serveth the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruing so that we see that distinction betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 service not to be perpetuall the first whereof the Papists take for that adoration which is peculiar to God the other to be that which may be yeelded vnto Saints 4. Here is no place for merite for the Apostle speaketh not here of externall workes but of internall wrought in vs by the spirit and so Lyranus well interpreteth he that serveth interius in mente inwardly in his mind therefore that is but a corrupt glosse of Gorrhā he that pleaseth God meretur regnum aeternum meriteth eternall life for he pleaseth God not by his owne merite but because he serueth Christ as Origen well saith qui servit Christo in quo complacuit Deus placet Deo he which serueth Christ in whom God is well pleased pleaseth God 5. Is accepted of men 1. That is but a curious distinction which the ordinarie glosse hath he pleaseth God secundum gaudium in respect of his ioy for God loueth a cherefull giuer and is accepted of men in respect of iustice and peace but in all these rather he that serueth Christ is approoued
men to be polluted by them and do rather chuse to cast them away then to eate them vpon forbidden daies 6. Argu. That which infringeth Christian libertie and bringeth vs to more then a Iewish bondage it is no part of Gods worship vnder the new Testament but such is this canonicall abstinence for whereas the Iewes were enioyned abstinence but once in the yeare the tenth of the seauenth moneth Levit. 23.17 the Papists doe enioyne abstinence beside twice or oftner euery weeke the tenth part of the yeare in lent for religion see further of this controversie Synops. Centur. 4. err 94.10.97 Controv. 2. That faith is not onely an assenting of the will but an act also of the vnderstanding and it is ioyned with knowledge v. 2. One beleeueth that he may eaâ—e c. Bellarmine agreeing with others of that side will haue faith to be assensum non notitiam an assenting onely of the will not a knowledge lib. 1. de iustificat c. 5. and therefore they say to beleeue is nothing else but to giue assent vnto the doctrine of the Church although one vnderstand not what it is But the Apostle sheweth the contrarie for here he that beleeueth that he might teare of things did know it to be lawfull assented thereunto and was fully perswaded as the Apostle expoundeth himselfe afterward v. 14. I know and am perswaded that nothing is vncleane of it selfe so then to beleeuing belongeth as well a knowledge as an assenting and perswasion There is a generall faith as to beleeue the word of God and the heauenly doctrine therein contained vnto the which three things are required a knowledge and assenting and a full perswasion to the which these three are opposite ignoratio negatio dubitatio ignorance deniall or not assenting and doubtfulnes There is a speciall and particular faith which is an assurance of remission of sinnes in Christ which is that which we call iustifying faith and beside those three things before concurring in a generall faith there is required in iustifying faith confidence beside and firme assurance contrarie whereunto is diffidence and distrust See more hereof Synops. Centur. 4. err 49. 3. Controv. That it is necessarie that festivall daies should be obserued among Christians v. 6. He that obserueth the day obserueth it to the Lord. This condemneth the auncient error of the Petrobusianes of whome mention is made lib. 3. de vita Bernard c. 5. whome the Anabaptists in these daies follow who denie that Christians should obserue any festivals at all their reasons are these 1. The Galatians are reprooued by S. Paul for obseruing of daies Gal. 4. 2. The Apostle saith Col. 2.15 Let no man iudge you c. in a part of an holy day 3. It is against Christian libertie to be tied vnto the obseruation of daies Gal. 5.1 Stand fast in the libertie wherein Christ hath made vs free 4. The Sabbath of a Christian ought to be perpetuall c. Ans. 1. The Apostle reprooueth them for their superstitious obseruing of daies such as then the Iewes practised and now the Papists but to obserue such holy daies as God hath appointed such as the Sabbath is and others for order and policie not for religion sake is not within the Apostles reprehension 2. The Apostle speaketh of the Iewish festivals wherein they did clogge their consciences and one iudged an other not of the Lords day which is of Christs appointing or of other festivals for order policie not as a part of the seruice of God to bind the coÌ„science 3. Christian libertie is infringed by the superstitious obseruation of daies but not otherwise 4. The perpetuall Sabbath of Christians is the spirituall cessation from sinne not the externall Sabbath which can not continually be obserued Contra. Now on the other side that it is necessarie for Christians to obserue some festivall daies we reason thus 1. It is one of the morall precepts to remember to keepe holy the Sabbath which though in particular concerning the prescript of the day it doe not bind Christians yet the moralitie of it remaineth still that some daies should be appointed for the worship of God and for publike instruction 2. God is not the author of confusion but of peace and all things must be done decently and orderly in the Church 1. Cor. 14.33.40 but if there should be no daies appointed for the publike seruice of God there would be a great confusion for thus the calling also of ministers should be remooued if no time were allowed for the exercise of their publike ministerie and so the people should be as sheepe without a shepheard 3. If no such daies of rest were allowed Christians their case should be much inferior vnder the Gospel to the condition of the Iewes vnder the Law both for their bodies hauing no daies of refreshing and rest and their soules hauing no time of instruction as the Iewes had both 4. Controv. Whether any festivall daies are to be obserued as in themselues holier then other This is the opinion of the moderne Papists as Bellarmine setteth downe this proposition dies festi vere sunt alijs sanctiores c. that festivall daies are in themselues more holy then others de cult sanctor lib. 3. c. 10. And the Apostle seemeth here to make it as a thing indifferent to observe a day or not to obserue it Contra. 1. The Apostle approoueth not this difference of daies which was still retained of some comming from Iudaisme for he counted it an infirmitie in them and so calleth them weake v. 1. he onely beareth with their infirmitie herein for a time till they should be better confirmed therefore this is no warrant for men to make difference of daies 2. This obseruation of daies in preferring one before an other as more holy is condemned by the Apostle Gal. 4.10 Coloss. 2.15 for both the Iewes offended herein who made a legall difference betweene day and day and the Gentiles counted some dismall and vnfortunate daies some otherwise 3. If one day were more holy then an other it must be either in the nature of the day or by institution divine or humane but the Popish festiuals are neither holy in nature for the Planets by their motion and influence make no difference nor yet by institution from God are they made more holy for they are not of Gods appointing and by humane institution one day can not be made holier then other for it belongeth onely to the Creator to sanctifie the creature 4. Then like as the externall elements as water in baptisme bread and wine in the Eucharist are not more holy in their nature but in respect of the present vse which beeing finished they returne to their first vse againe so holy daies are counted sacred in respect of the holy vse onely as Hierome saith non quod celebrior sit dies illa qua convenimus sed c. not that the day wherein we meete is more excellent but on what day soeuer we meete
HEXAPLA THAT IS A SIX-FOLD COMMENTARIE vpon the most Diuine Epistle of the holy Apostle S. PAVL to the ROMANES wherein according to the Authors former method sixe things are observed in euery Chapter 1. the Text with the diuers readings 2. Argument and method 3. the Questions discussed 4. Doctrines noted 5. Controversies handled 6. Morall vses observed Wherein are handled the greatest points of Christian religion concerning iustification by faith c. 3 4. the fall of man c. 5. the combat betweene the flesh and the spirit c. 7. Election c. 9. the vocation of the Iewes c. 11. with many other Questions and Controversies summed in the ende of the Table Diuided into two bookes the first vnto the 12. chapter containing matter of Doctrine the second belonging to Exhortation in the five last Chapters THE FIRST BOOKE Act. 10.15 He is a chosen vessel vnto me to beare my name before the Gentiles c. Ambros. de Ioseph c. 10 Binae stolae datae Beniamin sic praecellit Paulus eius exvberit portâ—â—â—â—â— Double garments was giuen to Beniamin so Paul of Beniamin excelled and his portion did exceede PRINTED BY CANTRELL LEGGE PRINTER TO the Vniversitie of CAMBRIDGE 1611. TO THE MOST CHRISTIAN RIGHT NOBLE MOST EXCELLENT AND MIGHTIE PRINCE IAMES by the grace of God KING of Great BRITTAIN France and Ireland Defender of the true Christian Faith c. GRacious Soueraigne As I haue heretofore by Gods speciall grace assisting me trauailed in some bookes of the old Testament so now I haue assayed to doe the like in the newe For like as one cannot saile in the Sea without feare that hath not first tried the riuers so the deepe Sea of mysteries in the newe Lawe cannot well be sounded vnlesse we haue first coasted by the old and betweene them both as the wheat betweene the two milstones so the truth is tried out Origen well obsetueth that this was S. Peters error when he would haue had three tabernacles for Christ Moses and Elias for I haue read saith he that for the Prophets and the Gospel there are not three but one tabernacle There is the same substance of both and one truth both the Prophets and Apostles were ministers of the same house wherein are diuerse mansions the one shewing vs onely as it were the neather roomes the other bring vs into the vpper chamber where Christ eare his passeouer with his disciples Bernard well noteth that the diuine Scriptures haue a threefold grace they are pleasant to the tast solide for nourishment and efficacious for medicine the first of these is seene specially in the old Scriptures which is adorned with propheticall types and figures as meate curiously addressed to the tast but the soundnesse of nourishment and efficacie to heale is most found in the newe And thus hauing made an entrance into the Apostolicall writings I haue made choice of S. Pauls epistles and among them of this to the Romanes which is as a key vnto the rest which as Augustine saith of the Gospel of S. Iohn est contra omnes haereticos is against all heretikes this one epistle beateth downe all both old and newe heresies and that which Cyprian affirmeth of the Scriptures in generall that God speaketh there as verily as if he spake vnto vs face to face so in this diuine epistle such heauenly oracles are vttered as if they were deliuered with Gods owne mouth There are few either old hereticall positions or newe popish errors which if they be propounded plainely may not be confuted by this epistle If I say If I say they will vtter their minde plainely without equiuocating trickes and sophisticated doubting for as Hierome saith it is the victorie of the Church for you to speake plainely that you thinke and to bewray your opinions is all one as to conuince them We blesse God who hath raised vp your Maiestie as a notable instrument both of discouering and disswading Popish error and superstition to these your gracious proceedings in the building of Gods spirituall house all your faithfull subiects and true hatred Christians vse those ioyfull acclamations which the people did to Zorobabel when he brought forth the head stone saying grace grace vnto it of Zorobabel it is said his hands haue laid the foundation of this house his hands also shall finish it And we all hartely pray that by your Princely hands this worke by you happely begunne vtterly to extirpate Popish superstition may in good time be perfitly accomplished We craue not reuenge vpon our aduersaries for their malice for as Cyprian saith Christ is not yet reuenged who shall take reuenge and he who is worshipped in heauen is not yet reuenged in earth But our desire is that such wholesome lawes as are alreadie enacted may effectually be executed to bridle Popish recusancie to cause those to returne which are alreadie seduced and to keepe them from infection which are not yet peruerted for as Hierome well saith he killeth an heretike that suffereth him no longer to be a heretike as for our correction it is their quickning God hath made your Highnesse as the Pilote and steeresman to guide this little ship of the English Church that it dash not vpon the rockes of false religion the ministers of God are as the oatemen they which are lustie and strong to work would be set to their tackling of such we may complaine with Hierome I mourned to see such negligence among vs that some cannot defend the truth whereas they are forward to thrust vpon vs lies for truth c. others would labour at the oares but they are feeble and want strength such would be encouraged as Ambrose saith such ought to be the reward of him that preacheth the glad tidings of the kingdome that he neither thereby be discouraged nor lifted vp c. Thus while both the sturdie marriners doe fall to their busines and the weake saylers are hartened to play their parts your sacred authoritie guiding the helme we may at the length bring the ship by Gods grace safely to the shoare fearing nothing while we follow our load-starre Christ Iesus as Ambrose saith obserue that starre which brought the wisemen vnto Christ who in his good time we trust shall conduct this our ship with our Soueraigne Pilote the noble officers the painfull marriners and the patient passengers vnto the hauen of euerlasting life Amen Your Maiesties most humble subiect ANDREW WILLET The Preface to the Christian Reader HEre I offer vnto thy iudgement and charitable view Christian brother a Commentarie vpon the most diuine Epistle of S. Paul to the Romanes wherein are handled the cheife points of Christian religion concerning iustification by faith the combate betweene the flesh and the spirit election vocation of the Gentiles the reiection and finall conuersion of the Iewes whereof I may say as Ambrose of Beniamins sacke facco soluto reluxit argentum the sacke beeing loosed the siluer appeared so this epistle beeing vnfoulded the treasure hid therein will
doe not say that Paul is deriued of Saul or of the same signification in the Latine which Saul hath in the Hebrewe but that in likenesse of sound the one commeth neare the other and so one might be taken for the other 2. And though thâ—y be one name in effect yet beeing diuerse in language and so differing S. Luke may make mention of both as Iohn doth of Simons newe name which was Cephas in Hebrewe and Peter in Greeke Iohn 1.42 And this is an euident argument these were not two diuerse names of the Apostle at the same instant because as soone as the Apostle beganne to be called Paul he ceased to be named Saul Quest 4. At what time the Apostles name beganne to be called Paul 1. Origens opinion is that from the beginning euen of his natiuitie he was called by two names by his parents so also Pererius but that is not like for then from the beginning of the storie S. Luke would haue called him indifferently by the one name as well as the other 2. Ambrose and Augustine thinke that this change was made at the time of their conuersion whose opinion is seene before but this is vnlike vpon the former reason because S. Luke maketh no mention of the name of Paul at his first calling and conuersion 3. Hieromes opinion is that he then first was called Paul when he conuerted Sergius Paulus But he is so called before S. Luke setteth downe the manner of his conuersion Acts. 13.9 4. I preferre therefore their opinion that thinke that Saul beganne then to be called Paul when he was set apart by the Church of Antioch by the instinct of the spirit to preach among the Gentiles thus Beza annot and Catharinus a Popish writer Pererius obiecteth that after the Apostle was thus separate and set apart by the Church he is called Saul and Barnabas was also separate with him and yet his name is not changed Answer He is not called Saul after he was sent forth by the Church but the last place wherein he is called Saul onely is v. 2. Separate me Barnabas and Saul c. But beeing now sent forth they came first to the Isle Salamis the deputie whereof was Sergius Paulus and then he is called Saul otherwise Paul and euer after that in all that historie Paul onely 5. Quest. In what sense Paul calleth himselfe the seruant of Iesus Christ. 1. Origen assigneth sowre causes why Paul calleth himselfe the seruant of Iesus 1. propter humilitatem to shewe his humilitie 2. propter imitationem Christi to imitate Christ who said I am in the middes among you as one which ministreth 3. And because he is thought to haue beene called hauing a wife in that respect he was a seruant 4. as long as we are in this bodie we haue not attained to perfect libertie and therefore are as seruants still But all this beeing admitted to be true that in all these respects Paul was a seruant to Christ yet they are too generall and agree vnto other seruants of Christ whereas S. Paul doth make this somewhat more peculiar to himselfe 3. Chrysostome saith that three waies we are seruants vnto God by the right of creation by the obedience of faith and the obedience of life and conuersation but yet these considerations are somewhat too generall and doe not shewe why the Apostle doth vse this title specially of himselfe 4. Some giue this reason the seruant must be addicted to his masters religion as Exod. 12.22 the seruants bought for money were to be circumcised so Paul professeth himselfe a seruant of Iesus Christs that is of the Christian religion so that writing to Christians he might better perswade them hereby professing the same religion Aretius Toletus But in this sense not onely Paul but euerie Christian is the seruant of Iesus Christ. 5. Sedulius vnderstandeth Paul to be a seruant in respect of his ministerie which is a kind of seruice But Tolet misliketh this because his office and ministerie is expressed in the next word following wherein he maketh mention of his Apostleship 6. Ambrose Theodoret Theodulus interpret him to be a seruant because he was à lege liberatus deliuered from the Lawe But this was not a peculiar priuiledge to Paul but generall to all Christians 7. Therefore this holy Apostle in a peculiar and speciall regard calleth himselfe the seruant of Iesus in respect of his singular and miraculous conuersion by the which he was so obliged vnto Christ that he devoteth himselfe wholly to his seruice so that both by his condition he professeth himselfe Christs seruant beeing by him redeemed from the tyrannie and seruitude of Sathan of a cruell persecutor and blaspemer beeing made a worthie Apostle and preacher of the gospel and so by his office also and ministerie he wholly doth consecrate himselfe to the setting forth of the Gospell of Christ. Quest. 6. How Paul calleth himselfe a seruant seeing Christ saith I will not call you seruants Iohn 15.15 1. Hierome giueth this solution that there is a double kind of seruice one is a seruice of men of the whith Christ speaketh I will not call you seruants but friends the other is a seruice vnto God whereof Dauid speaketh I am thy seruant and the sonne of thine handmaid Psal. 116.15 2. Origen giueth this satisfaction seruit Christo non in spiritu seruitutis c. he serueth Christ not in the spirit of seruitude but in the spirit of adoption quia omni libertate nobilior est Christi seruitus for Christs seruice is more noble then any libertie 3. But yet to speake hereof more distinctly there is a theefold kind of seruice seruitus peccati the seruice of sinne whereof our Sauiour speaketh Ioh. 8.34 he that committeth sinne is the seruant of sinne there is seruitus humana the seruice of men from the first we are freed by faith in Christ but not from the second for the Apostles exhort those which are called being seruants to be obedient to their masters in the flesh the third kind is the seruice of God which is of two sorts voluntarie as in the Angels and Saints the which S. Paul meaneth here and constrained as in the deuils which are forced to be obedient to Gods will now there are two speciall bond of this seruice both by right of the creation we are Gods creatures and the workemanship of his hands and therefore bound vnto his seruice and of our redemption in Christ Perer. 4. And of this seruice vnto God there is a threefold consideration there are seruants natura conditione statu by nature as by the right of creation by condition by the right of redemption thus the faithfull remaine seruants vnto God but they are not in the state of seruants but are freemen though the Lords seruants Tolet. 5. And of these seruants vnto God there are three kinds 1. the worst sort is of those which serue onely for feare the middle sort is of such which serue onely for
preaching at Rome the Apostles beeing fishermen and of no note in the world first beganne to preach the Gospell in the world not onely Peter but Andrew his brother also and Iames and Iohn were fishermen he may as well prooue hence these to haue beene founders of the Romane Church as well as S. Peter 3. Epiphanius as Bellarmine citeth him haeres 27. saith primi in Roma fuerunt Petrus Paulus the first in Rome were Peter and Paul c. he giueth no prioritie to Peter before Paul 4. Orosius saith l. 7. c. 7. Exordio regni Claudij c. in the beginning of the raigne of Claudius Peter came to Rome atque exinde Christiani Roma esse coeperunt and that from that time Christians beganne to be in Rome c. But it shall be shewed afterward that there were Christians in Rome before Claudius raigne and the same Orosius maketh mention of a decree made by the Senate in Tiberius raigne exterminandos esse ex vrbe Christianos that the Christians should be expelled out of Rome 5. Leo writeth thus serm 1. de natal Apostolor Cum Apostli imbuendum Euangelio mundum c. when the Apostles had vndertaken parting the earth among them to season the world with the Gospell beatissimus Petrus c. ad arcem Romani destinatur imperij blessed Peter was appointed to the chiefe place of the Romane Empire c. But this is contrarie to that which S. Paul writeth Galat. 2.7 that the Gospel ouer the vncircumcision was committed to Paul as the Gospel ouer the circumcision was committed to Peter Then is it euident that S. Peters lot fell out among those of the circumcision 3. Now it shall be shewed that S. Peter could not be the first founder of the Romane Church 1. S. Paul in his salutation Rom. 16.7 maketh mention of Andronicus and Iunia which were in Christ before him they were conuerted to the faith before S. Paul but he was conuerted the 2. yeare after Christs passion about the 20. yeare of Tiberius from which time to the second yeare of Claudius when Peter is held first to haue come to Rome were about 9. yeares there remained 3. of Tiberius raigne 4. of Caligula and 2. of Claudius It is euident then that 9. yeares before Peter came to Rome Paul was conuerted and before Pauls conuersion there were some at Rome which had receiued the Christian faith 2. Vellenus whom Bellarmine confuteth alleadgeth out of Orosius lib. 7. that there were Christians in Rome in the raigne of Tiberius when there was a decree made by the Senate that the Christians should be banished from Rome Bellarmine answeareth that the meaning of the decree was vt non reciperetur vllo modo Christiana religio that the Christian religion should not by any meanes be receiued into the city But the words are exterminandos esse ex vrbe Christianos that the Christians should be exterminate or expelled out of Rome they could not haue beene expelled if they had not beene there before 3. Clemens in his recognitions and Dorotheus in Synops. doe affirme that Barnabas was the first that preached at Rome and conuerted them to the saith which report Bellarmine and Pererius hold to be but a fable neither will we contend for the truth thereof for S. Paul is as like to haue beene the first planter of the saith there as Barnabas But by this is appeareth euen out of these writers which the Romanists make account of when they may serue their turne that it was not held of any certaintie that S. Peter first preached the faith at Rome 4. Further seeing the Gospel of the vncircumcision was committed to Paul of the circumcision to Peter it is not like that Peter would intrude himselfe within S. Pauls diuision who if he had so soone come to Rome and planted a Church there whose example the rest of the Gentiles depending vpon the Romanes would haue followed he rather should haue beene the Apostle of the vncircumcision then S. Paul 5. Wherefore it is not probable that the Romane Church was first planted by S. Peters preaching neither yet was Paul the first that there preached for as yet he had not beene at Rome when he wrote this epistle Therefore it is most like that some other of the disciples and beleeuers first laid the foundation of faith at Rome which afterward was builded further by the Apostles Faius And herein I mislike not the opinion of Hugo Card. andierant à quibusdam fidelibus qui Roman◠venerant Hierosolynsis they had heard of certaine faithfull which came to Rome from Hierusalem to the same purpose Gorrbam quidem acceperant fideru à Petra hierant bene edocti quidam à Indais disciputis bi non pleur some had receiued these faith of Peter and they were well taught some of the Iewes beeing disciples and they were not fully instructed c. They are of opinion that the Romanes first receiued their faith by certaine disciples that came vnto them though afterward they were more fully instructed by Peter Quest. 27. The place Act. 28.21 reconciled 1. Whereas the Iewes say there vnto Paul We neither receiued letters out of Iudaea concerning thee neither came any of the brethren c. the question here mooued is how these dwelling at Rome could thus say vnto Paul whereas this epistle had beene written long before 2. Hereunto the answer is that those Iewes were not Christians or beleeuers and so not of the number of the brethren to whom S. Paul had written this Epistle namely to such as were Saints by calling but such as had not yet receiued the Gospel for they say concerning this sect we knowe that euery where it is spoken against Parens and beside whereas S. Paul had declared vnto them how the Iewes had resisted him and constrained him to appeale vnto Caesar they make answer that they had receiued no letters concerning such things as had happened vnto him Quest. 28. Whether this be an oath God is my witnesse v. 9. Although the vsuall forme of an oath be not here kept as when men sweare by the name of God of Iesus vsing the preposition per by yet it is euident the Apostle here doth take a solemne oath as it may appeare by these reasons 1. first by the definition of an oath which is a calling of God to witnesse of that which we say as the Apostle here doth so that to say God is my witnesse is as much as if he should say I sweare by God Tolet. 2. Augustine giueth instance of other places where the Apostle vseth the like oath as Galat. 1.20 The things which I write vnto you I witnesse before God that I lie not and 2. Cor. 11.31 The God euen the father of our Lord Iesus Christ which is blessed for euermore knoweth that I lie not like vnto these oathes is this which the Apostle taketh here Augustin lib. 1. de sermon Dora and Beda vpon this place 29. Quest. Whether it
but euen swallowe vp Calvin and in respect of our selues who the more we feele the burthen and ouerflowing of our sinne the more we haue occasion to extoll and magnifie the grace of God Osiander So here are two ends of the lawe expressed the neâ—â—â—â— ende is the manifestation and encrease of sinne the remote ende is the more abounding of grace but here is the difference the first ende is vniuersall for in all men both beleeuers and vnbeleeuers the law worketh the encrease insight and knowledge of sinne but the other ende is particular and peculiar 〈◊〉 to the faithfull that by the abounding of sinne grace may more abound toward them which is not properly caused by the encrease of sinne but thorough the mercie of God Pareus Quest. 44. Of the raigne of sinne vnto death and of grace vnto life 1. Before the Apostle had ascribed the kingdome vnto death v. 14. Death raigned from Adam c. but here vnto sinne because death indeede raigneth by sinne as the Apostle saith The sting of death is sinne 1. Cor. 15.56 death could haue no power ouer vs but thorough sinne Martyr 2. But to speake more distinctly where the Apostle giueth the kingdome vnto death he speaketh of the times before the law when as death did apparantly raigne in the world but sinne was not so apparant till the lawe came but sinne is said to haue raigned after the lawe was giuen because sinne then more abounded So that three estates of the world are here described the first from Adam to Moses when sinne was in the world but death raigned the third is from the comming of Christ who raigned by righteousnesse vnto life destroying both the kingdome of sinne and death Tolet. 3. By death Chrysostome seemeth to vnderstand the death of the bodie mors ex haec presenti vita eijcit death doth cast vs out of this life c. but eternall death is here also comprehended potestatem habuit deijciendi c. it had power to cast vs downe to eternall death Lyran. as may appeare by the other opposite part of eternall life Piscator 4. But whereas in the first clause mention is made onely of the raigning of sinne vnto death but in the other there are three mentioned grace righteousnesse and life Origen thinketh that the deuill must be vnderstood to be set against the grace of Christ ab inuentis rebus author inventi nominatur the author of the invention is named in the things invented c. for sinne came in by the deuill some thinke that the wrath of God must be supplied which raigned by sinne Piscator but I thinke rather with Calvin that beside the necessarie parts of the comparison the Apostle maketh mention of grace vt fortius in figuret memoria c. that it might better sticke in our memorie that all is of grace 5. The Apostle speaketh of the time past sinne had raigned because that although sinne doe still raigne in the children of disobedience yet in the faithfull it raigneth no more Par. 6. By righteousnesse some vnderstand iustitiam operum the righteousnesse of 〈◊〉 gloss interlin so also Bellarmine lib. 2. de iustificat c. 6. but the iustice of Christ is rather vnderstood as the Greeke interpreters well expound and as is euident by the clause in the ende By our Lord Iesus Christ who is notwithstanding both our iustification and sanctification 7. The ordinarie glosse here well obserueth that in the kingdome of sinne mention is not made of Adam from whom sinne came because the Apostle speaketh not onely of originall but of actuall sinnes both which are remitted in Christ. 8. Thorough Iesus Christ our Lord Iesus per gratiam Dominus per iustitiam nostre per gloriam Iesus by grace Lord by his iustice and ours because he bringeth vs to glorie Gorrhan 4. Places of Doctrine Doct. 1. Of the difference betweene Christian and worldly hope v. 5. Hope maketh not ashamed This is the propertie of the hope of Christians that is neuer confoundeth them or maketh ashamed because it is founded vpon Gods promises who both is immutable and changeth not and is also omnipotent able to performe whatsoeuer he promiseth But so it is not in humane or worldly hope for that often putteth man to rebuke because he is deceiued in his hope and faileth in the thing hoped for and the reason is for that he reposeth his confidence in man who is either deceitfull and hopeth not his promise or is not of power to performe it therefore the Prophet saith Cursed be the man that trusteth in man and maketh flesh his arme Ierem. 17.5 Doct. 2. Of the properties and effects of faith v. 2. Beeing iustified by faith 1. Vnto faith is ascribed iustification as in these words and remission of sinnes in purifying the heart Act. 15.9 2. faith is the foundation of thing hoped for Heb. 11.1 3. it is the cause of the producing and bringing forth of good fruit Iam. 2.8 Shewe me thy faith out of thy workes c. 4. it ouercommeth the tentations of Sathan for by the sheild of faith we quench all his fierie darts Ephes. 6.18 5. by faith we attaine vnto the vnderstanding of the word of God which otherwise is vnprofitable Isay. 7.9 Vnlesse yee beleeue ye shall not vnderstand as some translations doe reade and the Apostle saith that the word did not profit the Israelites because it was not mixed with faith Heb. 4.2 6. faith obtaineth our requests in prayer Iam. 2.16 the prayer of faith saueth the sicke 7. it worketh the saluation of the soule Luk. 7.50 Thy faith hath saued thee Doct. 3. Of the raigne and dominion of death v. 14. Death raigned from Adam to Moses Before sinne entred into the world death had no dominion but now it hath gotten a tyrannicall and generall dominion ouer men both of all sorts and conditions both young and old and in all ages as here it is said to raigne euen from Adam to Moses that age was not exempted from the dominion of death wherein sinne seemed least to abound but Christ hath ouercome death and destroyed the dominion thereof both in that he hath taken away the sting thereof which is sinne that death is not hurtfull vnto them that beleeue but bringeth their soules vnto euerlasting rest and in the generall resurrection our bodies which death had seazed on shall be restored vnto life as our Blessed Sauiour saith I am the resurrection and the life c. Ioh. 15.25 Doct. 4. Of the difference of sinnes v. 14. Euen ouer them that sinned not after the like manner c. Here the Apostle setteth downe this distinction of actuall and originall sinne some doe sinne in like manner as Adam did that is actually some not in like manner that is there is a secret and hid sinne in the corruption of nature which is not actuall but in time breaketh forth into act as the seede sheweth it selfe in the hearbe Doct. 5. There is no saluation
sinne of pride aut non admittere c. either not to admit the things written in the Scriptures or to adde vnto them and this he confirmeth by that saying of S. Paul Gal. 3.15 Though it be but a mans couenant when it is confirmed yet no man doth abrogate it or addeth any thereto c. See further concerning traditions Synops. Centur. 1. Err. 13. Controv. 22. That the Ministers and Preachers of the Gospel haue a lawfull calling against Stapleton v. 15. How shall they preach vnlesse they be sent c. Hereupon the Romanists as namely Stapleton Antidot p. 684. and the Rhemists in their annotations here take occasion to charge the Protestant Ministers which intrusion because they haue neither an extraordinarie calling because they are not furnished with the power of miracles nor yet ordinarie from the Church Contra. 1. It is not true that there is no extraordinarie calling without the gift of miracles for we read of many Prophets which were sent in times past and yet are not mentioned to haue wrought any miracles 2. The Preachers and Protestant Ministers now doe enter by that ordinarie calling which is established in those seuerall Churches where they are placed 3. in the beginning of the reformation of religion diuerse which were stirred vp to be preachers of the gospel had a calling such as it was in their Popish Church as Luther Pet. Martyr with others 4. But we insist rather vpon this point that where either there is no Church or the same corrupted diuerse are extraordinarily raised vp and so sent of God of which extraordinarie sending the Apostle speaketh here where no lawfull calling is to be had as learned D. Fulk in his answer vpō this point sheweth out of Ruffinus how diuerse great nations haue beene conuerted by lay men and women as a great nation of the Indians by Aedesius and Frumentinus the countrie of the Iberians by a captiue woman yea and further he addeth how in constituted Churches lay men which were able were permitted to teach the people which was the defense of Alexander B. of Ierusalem Theoctistus of Caesaria against Demetrius B. of Alexandria for suffering Origen before he was ordained to teach in the Church how much more where the Church is corrupted may not lay persons be stirred vp extraordinarily to preach Controv. 23. That the Hebrew text is more authenticall then the vulgar Latine translation v. 18. Whereas the Apostle saith their sound is gone through the earth according to the Septuagint and so the latine translator readeth and yet in the Hebrew text Psal. 19. the word is cavam their line hereupon and by occasion of the like places our aduersaries doe commend the vulgar latine as more authenticall and freer from corruption then the Hebrew Contra. For answer hereunto 1. some thinke that the Septuagint for kavam their line might read kalam their voice which word is in the end of the former verse Paius but then as Pareus obserueth the Septuagint would haue translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice as they did before not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound 2. Beza thinketh they translated thus their sound to make it answerable vnto the next clause and their words into the end of the world 3. and Pareus gesseth that they might read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth aedificium cameratum a valted building such as the frame of the heauens seemeth to be 4. But I rather thinke that the Apostle refuseth not the Septuagint whose translation was so well knowne because they reteine the sense of the place though they exactly render not the words for both in respect of the heauens whereof the Psalmist speaketh their line and workemanship was as it were their voice and in respect of the Apostles their prophesies of their sound and voice was as a line and rule of doctrine to the Church and these two the Prophet Isai ioyneth together c. 28.10 precept vpon precept line vpon line where the same word is vsed and thus the precepts of the Apostles was indeede a line vnto them whome they taught 5. But it were a very preposterous course to preferre the translation before the originall as the riuers before the spring and fountaine which is contrarie to Augustines mind lib. 2. de doctrin Christ. who would haue the old Testament examined according to the Hebrew and the new according to the Greeke originall 24. Controv. Against the workes of preparation v. 20. I was found of them that sought me not In that the Gentiles were called when they sought not after God neither enquired after him it is euident that they did not prepare a way by their morall works or ciuill kind of life and thereby make themselues more fit and apt for their calling for they are called in the former verse a foolish nation altogether vnwise vnto saluation for it is not possible without faith to please God Heb. 11.6 so Chrysostome here confesseth in that the Lord saith I was made manifest to them that asked not after me he sheweth quod totum hoc Dei gratia perfecerit that Gods grace wrought all c. and yet afterward forgetting himselfe he saith nequaquam omnium crant vacui they were not void of all for in that they apprehended and acknowledged the things manifested vnto them hoc de suo attulerunt this they brought of their owne c. whereas our Sauiour Christ saith without me ye can doe nothing Ioh. 15.5 See more hereof Synops. Centur. 4. err 75. 25. Controv. Against the Iewes that will not haue the Prophet to speake of them in these words I haue stretched out my hands c. Whereas the Prophet Isa c. 65.2 as the Apostle here citeth him v. 21. calleth them a rebellious people Pet. Martyr out of Munster sheweth how a certaine Rabbin among the Iewes would not haue this spoken of the Iewes but of the Gentiles and that which followeth in the Prophet how they sacrificed in gardens and burnt incense vpon brickes and remaine among the graues he applieth vnto the Gentiles professing themselues Christians he meaneth the Papists which haue their altars wherein they sacrifice and doe visit the sepulchres of the dead and worship their reliques Contra. 1. It may be a shame vnto those which call themselues Christians to giue such offence to the Iewes as to pollute themselues with those things which the Prophets directly enueigh against when shall we looke to haue the Iewes conuerted to the Christian faith when they find idolatrie and other superstitions practised among Christians for the which their forefathers were punished 2. But yet they absurdly and ignorantly wrest this so euident a place from themselues to the Gentiles for first it is euident that the Prophet speaketh of two kind of people the one that asked not after God and yet he did declare himselfe vnto them the other to whome he stretched forth his hands continually and called them vnto him the first must needes be the Gentiles for the Iewes
words pleasantnes of countenance for all those are signified by hilaritie or chearefulnes Tolet so Chrysost. verbis rebus corpore c. in words deedes yea with seruice of the bodie the poore must be helped with chearefulnes Chearefulnes is required in heart in words in countenance euery way 1. in respect of God he loueth a chearefull giuer 1. Cor. 9. Pareus 2. in respect of the kingdome of heauen which such hope for quis regnum accipiens maestus est who receiuing a kingdome is sorowfull Chrysost. lucrum est alijs benefacere c. it is a gaine to doe well to others and euery man reioyceth in his owne gaine Theodoret. 3. againe such as were emploied in these seruices as old men and widows are naturally giuen to morositie and therefore they haue neede of this precept to dispose themselues to chearefulnes Pareus 4. the worke it selfe which was to deale with the diseased sicke and feeble was such as might breed loathsomnes and therefore the Apostle doth hearten them that they should not giue ouer this worke of mercie thorough nicenes that they should not disdaine with their owne hands if neede were to handle their sores and diseases Tolet. 5. the consideration of the common condition of mankind that there is eadem omnium sors the same lot of all that they are subiect to the same diseases and infirmities this should mooue them in such workes of mercie to be chearefull and willing Gualter 6. ne moerorem addant moerori that they should not adde griefe vnto griefe for the poore seeing them which attend them to doe it vnwillingly would thereby be grieued the more Mart. Beza 17. Quest. Of the Christian affection of loue and the properties thereof The Apostle hauing hitherto touched certaine speciall and particular duties belonging vnto Ecclesiasticall offices proceedeth vnto generall and first concerning Christian brotherly loue which he sheweth how it should first consist in the inward affection and then in the outward act v. 10. in giuing of honour c. Concerning the first this loue must be verus true without simulation then discretus discreete we must not loue but hate that which is euill thirdly it must be firmus firme cleauing vnto that which is good and it must be vniversalis vniuersall common without acception of persons we must be affectioned one toward an other c. Lyranus 1. Let loue be without dissimulation 1. The Apostle beginneth with loue which giueth a rellish and tast as it were to all other vertues euen faith without charitie is not right 1. Cor. 13.2 it is the badge and cognizance whereby we are knowne to be the disciples of Christ Ioh. 13.35 therefore the Apostle first beginneth to shew what this loue is 2. Origen vnderstandeth this loue generally of the loue of God and our neighbour but Chrysostome applieth it onely to brotherly loue and so the precepts following shew 3. this loue must be without dissimulation which Origen defineth thus when one loueth onely God and that which is pleasing to God Chrysostome giueth this rule when one loueth an other and doth vnto him as vnto himselfe but S. Iohn giueth a perfect description of this kind of loue 1. epist. 3.18 My little children let vs not loue in word or tongue but in deede and in truth he then loueth without dissembling that sheweth his loue in act and in deede so S. Paul describeth true charitie 1. Tim. 1.5 out of a pure heart good conscience faith vnfained where are expressed the subiect or place of this loue a pure heart the cause thereof is faith vnfained the perpetuall companion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ioynt-worke is a good conscience as the Apostle to the Hebr. 10.22 let vs draw neere with a true heart in the assurance of faith sprinkled in our hearts from an euill conscience Gryn From this true and syncere loue these are farre of 1. they which doe nourish hatred in their heart but colour it with pretensed friendship onely watching an opportunitie of reuenge such was Cain toward Abel and Ioab toward Abner 2. they which pretend friendship toward other but onely for hope of some gaine and profit to themselues these are selfe-louers and not louers of others as Felix propounded fauour vnto S. Paul but he hoped for some bribe Act. 24. 3. they also which professe loue and obedience but onely for feare as they which obserue those which are mightie and of authoritie because they are afraid of their greatnes and power doe not loue without dissimulation 2. Hating that which is euill or rather abhorring c. 1. Chrysostome obserueth an emphasis in the Apostles phrase he saith not abstaining but prosequnting with hatred and that vehemently the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Apostle addeth alwaies somewhat to the sense as he sheweth in diuers instances 2. Haymo taketh this for a generall precept that we should hate the deuill and his members but it seemeth rather to belong to the precept of loue 3. and in this sense some giue this interpretation that they should in their loue abstaine from all euill hurt deceit malice and follow goodnes Calvin Pellican some thinke that good and euill signifie here that which is profitable or vnprofitable and so he that loueth should procure the good not the hurt of him whome he loueth Pareus but the meaning rather is that we should so loue as that we be not partakers with men in their sinnes neither should be withdrawne from God but cleaue to him as the onely good so Chrysostome saith this is added because there is dilectio in malis a loue friendship in euill things as in them that are fellows in robbers c. so Origen qui proprium errantem videt non corrigit c. he that seeth his brother erring and correcteth him not he loueth not in truth so Lyranus also sic ametur natura vt vitium odio habeatur let nature be so loued as yet vice be hated this sense followeth Pet. Mart. some are so foolish to thinke that they loue their brethren cum illis consentiant ad libidines when they consent vnto them to lust and other vices to the same purpose Gualter dilectionis praetexiu non facienda m 〈…〉 la euill things must not be done vnder pretense of loue 3. Cleauing to that is good 1. that is saith Haymo to God who is the chiefe good but this is too generall 2. here we vnderstand that which is morally good Gryn which is agreeable vnto the will of God who is onely good 3. and the meaning is that we should so adhere vnto that which is good that no respect of any friendship or any thing whatsoeuer should draw vs away from it 3. Chrysostome noteth a singular force in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleaving adhering the same word is vsed of the coniunction betweene man and wife Matth. 19.5 shewing the neare coniunction that should be betweene
shew in his vocation and calling both toward God and our neighbour so Haymo velox ad omne opus bonum swift to euery good worke this sense follow Martyr here is forbidden tarditas inadeundis muneribus slacknes in doing our dutie so also Osiander Pareus 19. Quest. The duties and properties of our loue toward God v. 11. Feruent in spirit 1. some vnderstand by the spirit charitie kindled in the heart by the spirit Tolet Faius and so interpret it of the duties of loue toward our brethren but zeale and feruencie of spirit especially is seene in matters toward God his glorie and honour is the obiect of our zeale and feruencie of spirit 2. Lyranus by spirit vnderstandeth the minde and affection but referreth it to the former precepts of loue toward our brethren 3. Origen interpreteth spirit to be the holy spirit of God we which liue sub lege spiritus vnder the law of the spirit and referreth it wholly vnto our dutie toward God in fervore spiritus calore fidei cuncta peragamus let vs doe all by the feruencie of the spirit and heat of faith 4. Basil maketh the obiect also of this feruencie to be the doing of the will of God but by the feruencie of spirit he vnderstandeth ardens studium an ardent desire and continuall diligence to doe the will of God in the loue of Christ regul brev resp 259. 5. But whereas the spirit may be taken both waies for the holy spirit and for the minde of man Peter Martyr thinketh that both here may be vnderstood so also Oleviane si spiritus Dei zelum in cordibus accenderit if the spirit of God doe kindle zeale in our hearts and that is Chrysostomes meaning when he saith si vtramque hanc flammam adeptus fueris if thou hast obtained both these flames c. that is the spirit of God inflaming the soule with charitie Seruing the Lord because there is great affinitie betweene these two words in the Greeke tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord there are which preferre the first reading 1. Ambrose giueth this sense that men should applie themselues wisely to the time and not â—ashly and vnaduisedly without due respect of time and place euery where and vpon euery occasion to vtter our conscience thus Paul serued the time when he circvmcised Timothie but Titus he would not be induced to circumcise and Ambrose giueth this reason why he misliketh the former reading because hauing deliuered so many precepts before wherein God is serued it had beene superfluous for the Apostle to adde this But Tolet taketh away this reason because in those daies of persecution it was necessarie to exhort the brethren to cleaue vnto God and to professe his worship notwithstanding trouble and persecution this sense of Ambrose followeth Calvin that they must accommodare se tempori accommodate themselues to the time and Pellican sciat se attemperare omnibus horâ—s euery one must know how to temper himselfe for euery season so also Gualter who expoundeth this place by that Eccles. 3. 1. that there is a time for all things 2. Some following the same reading expound it of the occasion and opportunitie that we ought to take to doe good Martyr 3. Erasmus also giueth this sense that we must beare patiently si quid pro tempore acciderit incommodi if any thing fall out for the time incommodiously 4. Origen hath an other interpretation that because the time is short they that haue should be as though they had not as the Apostle saith in the same sense Eph. 5. redeeming the time because the daies are euill But Beza giueth this reason why this reading can not be receiued at all because no such phrase is found in the Scripture to serue the time in any such sense temporizers and time-seruers rather are reprooued in Scripture then commanded The other reading then is the better which Chrysostome Theophylact Haymo follow the Syrian interpreter Hierome epist. ad Marceâ— Lyranus Beza Tolet Olevian Faius Pareus with others And according to this reading 1. Chrysostome maketh this to depend vpon the former precepts because what is done toward our brother redoundeth to God and he will reward it 2. Pareus thinketh it concerneth the masters and Lords of the world that they should consider that they haue also a Lord in heauen but this is too particular 3. Haymo maketh it an absolute precept that we should serue the Lord not be seruants to vice or our owne pleasure 4. Gryneus thinketh this sentence containeth an opposition betweene the seruice of the Gentiles which was yeelded vnto idols and the seruice of Christians which must be giuen vnto God 5. Faius taketh it to containe a secret reason why we should serue God because he is our Lord and to the Lord belongeth seruice 6. Tolet thinketh that the Apostle had relation to those times when the Christian saith was persecutoribus exposita exposed to persecution and therefore the Apostle exhorteth to the seruice of God and franke profession thereof notwithstanding those troubles 7. But I approoue rather Beza his collection which thinketh this is added to the former precepts of Christian charitie vt à monitis Philosophorum distinguantur to distinguish them from the precepts of Philosophers c. the ende whereof was vaine-glorie but these duties must be performed by Christians to the glorie of God so Pareus in omnibus Dei gloriam spectemus we should in euery thing looke vnto Gods glorie so Lyranus hoc fiat principaliter propter Deum this should be done principally for God 20. Quest. Of the remedies against the calamities of this life namely hope patience prayer v. 12. Reioycing in hope 1. Chrysostome taketh this to be added by the Apostle as an encouragement to all the former duties namely the expectation of the reward spes ad omnia audentem facit hope maketh one bold to all things Gorrhan followeth this sense 2. Lyranus maketh the coherence with the former precept of seruing God because his seruice bringeth a reward with it so also Tolet spes confirmat animas in obsequia Dei hope confirmeth the minde in the obedience of God 3. Hugo hath particular relation vnto the precept of louing our enemies which none can doe without hope of reward but that precept followeth afterward v. 14. 4. But I consent rather vnto them which take this aphorisâ—â—â— of the Apostle to be de remedijs calamitatum of the remedies against calamities which are these three following hope patience prayer Pareus so also Oleviane thinketh that the Apostle here sheweth quomodo superare debâ—amus obstacula how we should ouercome the obstacles and impediments In hope Hope is nothing els but a grace and facultie wrought in the minde by the holy Ghost whereby we hope in due time for the accomplishment of that saluation now begun which we are assured of by faith where in the nature of hope we consider the obiect of hope then the
ruinae the occasion of the ruine of his brother Lyranus Tolet he doth destroy him dando occasionem by giuing occasion that he be scandalized Haymo so Hugo doe not destroy ne sis occasio perditionis be not an occasion of his perdition so simply he doth not cause him to perish but as much as in him lieth this sense is not to be misliked 4. But yet to make it more full this may be added further that the Apostle speaketh not exactly and precisely of those whome in deede Christ died for but of such as in our charitable opinion are held to be of that number omnes fidem Christi profitentes pro redemptis habet charitas Christiana all that professe the faith of Christ Christian charitie holdeth to be in the number of those which are redeemed Pareus who ioyneth both these last solutions together so likewise Piscator so also is that other place of the Apostle to be vnderstood 1. Cor. 8.11 And thorough thy knowledge shall the weake brother perish for whome Christ died which in the same place the Apostle calleth sinning against Christ and they which offend their brethren doe two waies sinne against Christ directly in making frustrate as much as in them lieth the death of Christ opus quod morte eius absolvit destruunt they ouerthrow the worke which Christ finished by his death and indirectly quia corpus eius membra percutiunt they wound and smite the bodie and members of Christ which redoundeth vnto Christ himselfe Chrysost. 5. Let this further be noted that Ambrose taketh this to be spoken vnto the weake that he should not scrupulum inijcere cast a scruple in the minde of him that eateth all things and cause him to doubt But Chrysostome and Theodoret doe better vnderstand it as spoken to the strong that he by his eating should not cause the weake to stumble and so fall and perish and this is more agreeable to the Apostles words destroy not by thy meate now he which eateth destroieth with his meate not he which eateth not and againe the weake were more in daunger to be offended and so to fall away from the faith then the strong 31. Quest. What is meant by the good or commoditie which they must not cause to be blasphemed vers 16. 1. Cause not your commoditie your good c. This is diuersly skanned 1. Chrysostome vnderstandeth either the Christian faith and hope of eternall reward or charitas bonum vestrum dilectio c. this good of yours is loue brotherly charitie c. 2. Origen interpreteth bonum nomen your good name or fame so also Lyranus and Origen hath beside an other exposition bonum est spiritualiter legem intelligere it is a good thing to vnderstand the law spiritually to decline the wicked opinions of heretikes as vncleane meates 3. Ambrose vnderstandeth opera bona good works quae obfuscantur c. which are obscured by one small slippe or error 4. Anselme taketh this good or commoditie to be ipsam manducationem the eating it selfe which is good and lawfull so Gorrhan Hugo 5. Some vnderstand the doctrine of the Gospel in generall and God himselfe who is called the good of his people as Hosh. 8.3 Israel hath forsaken the good that is God himselfe Pare so Osiander doth interpret this good to be the Gospel 6. But it is better vnderstood of Christian libertie which they haue receiued by Christ from the bondage and ceremonies of the law whereby they know it to be lawfull to eate any kind of meate thus the Greeke Scholiast Haymo Thomas Martyr Vatablus Calvin Tolet Gualter Piscator Faius and most of our new writers and this is so expounded by S. Paul himselfe 1. Cor. 10.29 Why should my libertie be condemned for an other mans conscience and this Euangelicall libertie is called our good for these two reasons both because it is peculiar to Christians and thereby the dignitie and excellencie of their calling appeareth that are freed from the ceremonies of the law 2. To be blasphemed 1. Chrysostome vnderstandeth this onely of those which are without when thou contendest about meates and makest a schisme in the Church facis vt qui foris sunt blasphement thou causest them which are without to blaspheme P. Martyr specially vnderstandeth maledicta infirmorum the rayling of those which are weake so also Beza but it is better referred to them both the weake are occasioned to condemne this libertie as contumelious to God himselfe and they which are without speake euill of the Christian faith as beeing the occasion of contentions 2. Now for the manner of this blasphemie 1. Origen vnderstandeth it of the doctrine it selfe for they which are offended will thinke that Christians are of this faith and beleefe that they thinke none can be saued nisi qui suillis vescitur carnibus but him that eateth swines flesh 2. the Greeke Sholiast referreth it to their persons the weake will thinke eos ventri inservire that they doe eate of things to serue the bellie 3. Haymo thinketh that the weake blaspheme cum rogamus eos comedere c. when we compell them to eate that which they abhorre 4. But this rather is the blasphemie the weake hold such to be transgressores transgressors of the law Lyran and crie out by the Gospel rescindi voluntatem Dei that Gods will and law is violated Beza augent licentiā vulgi and they make the common sort more licentious Melanct. 32. 32. Quest. How the kingdome of God is not said to be meate and drinke v. 17. 1. Origen by this kingdome vnderstandeth the life to come haec aliena sunt ab illa conversatione futura these things meate and drinke shall be of no vse in our conversation in heauen so also Anselme so he thinketh that the Apostle speaketh both of the kingdome of glorie to come and of those things whereof that kingdome shall consist righteousnes and peace ipse erunt nobis cibus they shall be our meate there so also Haymo it is a follie to contend or dispute about those things quae in regno coelorum non erunt necessaria which shall not be necessarie in the kingdome of heauen 2. Chrysostome by the kingdome vnderstandeth also regnum coelorum the kingdome of heauen but the other he referreth to this life meate and drinke non sunt in regnum caelorum introducentia are not the things that must bring vs to heauen they are not causa regnandi the cause of our raigning Hugo Gorrhan But Peter Martyr saith this is aliena interpretatio an interpretation not agreeable to the Apostles minde for he maketh not those things which follow righteousnes peace ioy the causes of saluation for Christ onely is the cause 3. Some by the kingdome vnderstand the Christians themselues in whome the spirit of God raigneth not by the vse of meates and drinks but in that they follow righteousnes and peace Vatablus 4. But here better we vnderstand regnum gratiae the kingdome of grace