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
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.
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
reprobation in this place as of Election 10. contr Whether as well the decree of reprobation as of election be without the foresight of workes 11. contr Of the difference betweene the decree of election and reprobation and of the agreement betweene them 12. contr Whether mercie be a naturall propertie in God or an effect onely of his will against Socinus 13. contr Whether the mercie of God in the forgiuenesse of sinne be an effect of Gods free and absolute will onely and be not grounded vpon Christ against the heresie of Socinus and Ostorodius 15. contr Of the sufficiencie of Scripture 16. contr Of the certaintie of saluation 17. contr Against the works of preparation Controversies vpon the 10. Chapter 1. contr Against inherent iustice 2. contr Against the workes of preparation which are done without faith 3. contr That it is impossible for any in this life to keepe the lawe 4. contr Against the doubting of salvation 5. contr Against vnwritten traditions 6. contr Against freewill 7. contr Against Limbu Patrum that Christ went not downe thither to deliuer the Patriarkes 8. contr Whether the righteousnesse of faith and the righteousnes of the law be one and the same or contrarie the one to the other 9. contr Whether the righteousnesse of the lawe and that which is by the law doe differ 10. contr That Baptisme doth not giue or conferre grace 11. contr Against the dissembling of our faith and profession 12. contr That faith is not onely in the vnderstanding 13. contr The Scriptures the onely sufficient rule of faith 14. contr How the Apostle saith there is no difference between the Iew and the Grecian v. 12. 15. contr Against the maintainers of vniversall grace 16. contr That faith iustifieth not by the act thereof but onely as it apprehendeth Christ. 17. contr That faith onely iustifieth not invocation 18. contr Against the invocation of Saints 19. contr That we must pray with confidence and assurance 20. contr Against the vaine pompe of the Pope of Rome in offering his feete to be kissed 21. contr Against humane traditions 22. contr That the Ministers and Preachers of the Gospel haue a lawfull calling against Stapleton 23. contr That the Hebrew text is more authenticall then the vulgar Latin translation 24. contr Against the works of preparation 25. contr Against the Iewes that will not haue the Prophet to speake of them in these words I haue stretched out my hands c. Controversies out of the 11. Chapter 1. contr That none which are elected can finally fall away 2. contr Whether the complaint of Elias of the paucitie of true worshippers be well applied to the decay of religion vnder the Pope at the time of the first reformation 3. contr That works are excluded both from election and iustification 4. contr Against free-will 5. contr That vniversalitie and multitude is not alwaies a note of the true Church 6. contr Of the sufficiencie of Scripture and of the right way to interpret the same 7. contr Against the Iewes 8. contr Whether any of the true branches may be broken off 9. contr Against the heresie of Valentinus and Basilides that held some things to be euill some good by nature 10. contr That there was the same spirit of faith and the same spirituall substance of the Sacraments vnder the old Testament and in the New 11. contr That the Scriptures are the iudge of euery one in particular 12. contr Against the Popish vncertentie and doubtfulnes of saluation 13. contr Against the Manichees and Marcionites 14. contr Against the works of preparation 15. contr Against the erroneous opinion of Origen concerning the purgatorie of hell Controversies vpon the 12. Chapter 1. contr Concerning the power of free-will 2. contr Whether the Masse be a sacrifice properly so called 3. contr Of the difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship and seruice whether they signifie two kinds of religious worships the one peculiar to God the other to the creatures 4. contr Of the comparison betweene virginitie and mariage 5. contr The minde it selfe and not the sensuall part onely hath neede of renovation 6. contr Of the perfections of the Scripture against traditions 7. contr Against free-will 8. contr Against the arrogancie of the Pope 9. contr Against the superstitious orders of the Popish Clergie 10. controv The Pope not the head of the Church 11. contr That to loue our enemie is a precept and commanded not counselled as indifferent Controversies vpon the 13. Chapter 1. contr Whether the Pope and other Ecclesiasticall persons ought to be subiect to the Ciuill power 2. contr Whether the Pope haue a spirituall power ouer Kings and Princes 3. contr That the tyrannie and idolatrie of the Pope may be gain said and resisted 4. contr Whether the Ciuill magistrate haue any power or authoritie in matters of religion 5. contr Whether Ecclesiasticall persons as Bishops and others may haue the temporall sword committed vnto them 6. contr Whether it be lawfull for a Christian to be a Magistrate and to vse the sword in the time of peace and warre 7. contr Whether lawes Ciuill and Ecclesiasticall doe bind simply in conscience 8. contr Whether Ecclesiasticall persons are exempted from tribute 9. contr Whether the fulfilling of the law be possible in this life 10. contr Against the Marcionites which denied the morall precepts to be now in force but to be ceased 11. contr Against iustification by the works of the law Controversies vpon the 14. Chapter 1. contr Whether to abstaine from certaine meates be an act of religion and a part of Gods worship or a thing in it selfe indifferent 2. contr That faith is not onely an assenting of the wil but an act also of the vnderstanding and it is ioyned with knowledge 3. contr That it is necessarie that festivall daies should be obserued among Christians 4. contr That festiuall daies ought not to be consecrated to the honour of Saints 6. contr Whether all the festivalls of Christians are alike arbitrarie to be altered and chaunged as shall seeme good to the Church 7. contr Against Purgatorie 8. contr Whether Christ by his obedience and suffering merited for himselfe eternall glorie and dominion 9. contr Of bowing the knee to the name of Iesus whether it be necessarily inferred out of this place v. 11. and Phil. 2.10 10. contr That Christ is prooued to be God by this saying of the Prophet cited v. 11. as I liue euery knee shall bow vnto me against the blasphemie of Georg. Eniedinus 11. contr That morall works which are done without faith are sin howsoeuer outwardly they appeare good Controversies out of the 15. Chapter 1. contr Whether S. Peter were iustly reprehended of S. Paul for refusing to eate with the Gentiles 2. contr That Christ is not set forth onely as an example for vs to imitate but as our Sauiour to redeeme vs. 3. contr Against the enemies and adversaries to the Scriptures the
no barre vnto infants vnder the lawe no more is the want of baptisme to infants now Controv. 16. That the wicked and vnbeleeuers eate not the bodie of Christ in the Sacrament It is the receiued opinion of the Romanists to iustifie their grosse error of Christs carnall presence in the Sacrament that euen the wicked are partakers of the bodie of Christ But they may be conuinced here for as circumcision and so also baptisme outward in the flesh is not profitable so neither is the outward participation in the Eucharist vnlesse the receiuer doe also spiritually eate and drinke Christ And further our Sauiours owne words confute them Ioh. 6.54 whosoeuer eateth Christs flesh hath eternall life But the wicked and vnbeleeuers haue not eternall life therefore they cannot eate Christs bodie So Cyprian saith qui verba tenus c. they which in word onely beeing drie in heart and withered in soule are partakers of the gifts lambunt quidem petram sed inde mel non sugunt doe indeede licke as it were vpon the rocke with their tongue but they sucke no hony out of it serm de coma Domini see further of this controversie Synops. Centur. 3. err 28. p. 564. 6. Morall observations Observ. 1. Thou art inexcusable that iudgest an o her this teacheth vs that we should not be too curious and strict examiners of other mens faults but looke into our selues Augustine hath an excellent place concerning this matter lib. 2. de serm Domini c. 30. to this effect When necessitie driueth vs to reprehend an other we must bethinke our selues whether it be such a vice which we neuer had or now haue not if we neuer had it cogitemus nos homines esse c. let vs consider that we are men and might haue had it But if we had it and haue it not now tangat memoriam communis fragiliâ—as c. let vs remember the common frailty of man and so let compassion goe before our reprehension c. if we find that we are in the same fault non obâ—urgemus sed congemiscamus let vs not rebuke him but mourne together with him c. This counsell of Augustine agreeth notably with that saying of S. Paul Galath 6.1 Brethren if any man be fallen by occasion into a fault c. restoare such an one with the spirit of meekenesse considering thy selfe least thou also be tempted Obser. 2. v. 2. Know that the iudgement of God is according to truth this maketh against securitie that men doe not flatter themselues as though they should escape vnpunished committing things worthie of punishment seeing the iudgement of God is true Pareus Observ. 3. v. 4. The bountifulnesse of God leadeth thee to repentance let licentious persons take heede that they abuse not Gods long suffring and patience which is shewed to them to bring them to repentance for as Valerius Maxim lib. 1. c. 1. Deus tarditatem suppliciij grauitate recompensat God wil recompense the slownesse of his punishment with the greatnesse of it Piscator Observ. 4. v. 6. Who will reward euerie man according to his workes let vs studie then to approoue our faith by our workes that the Lord may iudge vs worthie to be rewarded in Christ when he commeth to iudgement Observ. 5. v. 15. Their thoughts accusing or excusing it is euident then that no not in the most wicked exâ—uâ—â— posse conscientiam that the conscience can be shaken off as appeared in Saul Iudas Caligula â—â—lian though the conscience may lie asleepe for a time yet in the end it will be awakeâ— let vs therefore alwaies studie for the peace of conscience as S. Paul did who saith Act. 24.16 And herein I endeauour my selfe alwayes to haue a cleare conscience toward God and toward men Olevian Observ. 6. v. 16. In that Christ Iesus shall iudge the secret actions of men it teacheth vs that no man should be encouraged to sinne because of the secrecie of the place or silence of the night for all things are manifest in Gods eyes Heb. 4.13 Piscator Observ. 7. And seeing Christ shall be our iudge who was iudged for vs and redeemed vs by his blood and shall iudge according to his gospell which saith that whosoeuer beleeueth in him shall be saued the faithfull may be of good comfort wish for that day and loue the appearing of Christ which shall be a day of refreshing vnto them Gualter Observ. 8. v. 24. As the Iewes through their euill life caused the name of God to be blasphemed among the Gentiles so now carnall Christians giue occasion to Turkes Iewes Papists and other aduersaries to speake euill of their profession It is the part therefore of all that professe the gospel of Christ specially of those which are by office teachers that they giue no offence by their evill example of life but both in doctrine and conuersation set forth the word of God The third Chapter 1. The text with the diuers readings v. 1. What is then the preferment or excellencie of the Iew what preferment hath the Iew. L.V. but that it should be put in the dative whereas it is in the genetive in the originall or what is the profit of circumcision 2 Much euery manner of way the first or chiefe is because Be. V. not first surely because L.B.G. for then the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because should seeme to be superfluous vnto them were credited Be. rather then comitted B. G.R the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credita credited the oracles of God V. Be G. the words of God L.R.B.T. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more then words the words of God became faithfull T. but the Greeke word is put passiuely were credited and therefore it is not of an actiue signification 3 For what if some though some B. G. some of them L. B. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if and if them is not in the originall did not beleeue shall their vnbeleefe make the faith of God without effect not hath their incredulitie made c. for the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the future tense 4 God forbid or farre be it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absit B.V.T. yea let God be true not but God is true L.R. the word is in the imperatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and euery man the sonne of man T. a lyar as it is written That thou mightest be iustified in thy words and ouercome be pure T. but the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to ouercome when thou iudgest B. Par. not iudged B.L.V. when they iudge thee T. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing of the meane voice may a well be translated actively as passively and the rather because he speaketh afterward of Gods iudging the world Beza 5 But if our vnrighteousnes commend the righteousnes of God what shall we say is God vnrighteous which inflicteth wrath executeth wrath L. taketh vengeance B. which punisheth G. inferreth
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
in Ezek. Hilar. lib. 8. de Trin. so also Haymo gloss interlin Tolet Gorrhan Lyran. but this seemeth to be too curious for this phrase by whom is as well giuen vnto the Father 1. Cor. 1.9 as vnto the Sonne 4. Wherefore this clause of whome through whome and for whome c. is better referred to the whole Trinity as Chrysost. interpreteth ipse fecit ipso conservat he made he preserueth all things so also Augustine as the ordin glosse citeth him sheweth how euery one of these prepositions of through for may be applied vnto euery one of the glorious persons of the Trinitie and so all things are of God as the first cause by him as the preseruer of all things and in him as the end and perfection Thomas so all things are à seipso nullo alio movente from himselfe none other moouing him per seipsum nullo alio adiuvante by himselfe none other helping and propter seipsum onely for himselfe and for none other cause for he made all things for his owne glosse Calvin 5. Whereas the vulgar Latin readeth in the third place in ipso in him in the originall the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ipsum for him which sheweth that God is the ende and perfection of all that all things were ordained for him that is to set forth his glorie and so readeth Chrysostome 4. Places of Doctrine Doct. 1. Of Gods prescience v. 2. God hath not cast away his people which he knew before Concerning Gods prescience and foreknowledge 1. It is a certaine truth that there is in God from the beginning a prescience of all things in the world before they were Act. 15.18 From the beginning of the world God knoweth all his workes 2. There is in God a double kind of prescience one is cognationis of knowledge onely and speculatiue whereby he foreseeth onely things that shall be or it is also approbationis a prescience ioyned with approbation and liking which is also called practica his practicall prescience 3. This latter kind of prescience in God which is ioyned with his will and approbation is the cause of things the other is not 4. The prescience of God is certaine and infallible for God is not as man that he can lie or be deceaued whatsoeuer he foreseeth shall be shall certainely come to passe 5. Gods prescience doth not impose a necessitie vpon such things as fall out in the world but onely in respect of the first cause which is the infallible knowledge of God and so all things euen those which seeme to happen by chaunce are necessarie necessitate infallibilitatis by an infallible necessitie in respect of Gods prescience which cannot be deceiued but in respect of the second causes euery thing remaineth in it owne nature such things as haue necessarie causes are foreseene of God as necessarie certaine and definite such was the betraying of Christ by Iudas before so decreed and determined of God Act. 13. but such things as are contingent and casuall doe so remaine still in themselues though in respect of Gods foresight are necessarie as 1. Sam. 23.11 the Lord answeareth Dauid that if he stayed still in Keilah Saul would come downe and the Lord of the towne would deliuer him into Sauls hands this was a thing contingent coniectâ— all onely and probable but in respect of Gods foreknowledge it was certaine that Dauid should not stay there and so neither Saul would come downe 6. Gods prescience and foreknowledge is thus distinguished from election and predestination either it signifieth the generall prescience and foreknowledge of God of all things both the good which the Lord himselfe decreed to doe or the euill which he decreed to permit and so prescience differeth from election as the whole from the part for election is but a part of Gods generall prescience and prouidence or Gods prescience and foreknowledge is taken for election it selfe and so it is all one with election as here the Apostle saith God hath not cast away his people whom he knowe before and thirdly Gods foreknowledge signifieth his loue and approbation of those whom he electeth as S. Peter saith 1. epist. 1.2 Elect according to the foreknowledge of God and thus Gods foreknowledge differeth from election as the cause from the effect for the loue acceptance and approbation of God is the cause of election Doct. 2. Gods generall promises or threatnings must haue a particular application v. 1. I demaund then hath God cast away his people God forbid c. The Apostle had in the ende of the former chapter alleadged out of the Prophet a generall complaint against Israel All the day long haue I stretched out my hand to a disobedient people which menacing speach though generally propounded yet the Apostle would not haue generally vnderstood of all the people for they were not all cast off but onely the peruerse and obstinate So likewise the promises of God made vnto Abraham and his seede did not concerne all but onely those which were the true Israel and children of the promise as the Apostle shewed before c. 9.7.8 Doct. 3. Against the old Pagane names of dayes and moneths v. 4. Which haue not bowed the knee to Baal c. In the place 1. King 19. whence this is cited it is added further nor kissed him with their mouth whereupon Pet. Martyr obserueth that they did neither honour Baal with the kisses of their mouth nor yet in naming him with their lippes whereupon the Lord saith he would not be called of the people Baali that is my husband or Lord but ishi mi vir my man or husband and the reason is added For I will take the name of Baalam out of their mouth Hosh. 2. â—â— though the Lord were indeede Baal that is the Lord and husband of his people yet because they gaue that name to their idoles the Lord would none of it and so Pet. Martyr inferreth further that he wondreth how those Pagan tearmes of the moneths as March so called of Mars and of the dayes of the weeke as moonday of the moone and twesday of Mars which planets the beathen made their gods were at the first taken vp of the Christians which might better saue beene layed downe though nowe there is no such danger as in the beginning when Christians were newly conuerted from Pagan Idolatrie Doct. 4. Of the grace of God with the diuerse kinds properties and effects thereof v. 6. If it be of grace c. 1. The grace of God either signifieth his free loue and mercie which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the gifts of grace which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. the grace loue and fauour of God in the first sense is either eternall in his election before the world was or temporall in the actuall vocation of the elect and this grace is either praeveâ—â—â—â—â— a preuenting grace whereby he calleth and converteth as Psal. 59.10 My mercifull God will prevent me or it
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
weak should be respected in the observation of dayes and difference of meates that not onely in those things but in all other the like infirmities the stronger should support the weake Pareus so also Gualter doctrinam generaliorem subucit de Christiana lenitate he now supplyeth a more generall doctrine concerning Christian lenitie so also Osiand Quest. 2. Whome and wherein the strong should support the weake 1. We which are strong 1. Chrysostome observeth well how the Apostle allureth the strong and speaketh lovingly vnto them not onely in calling them strong but in suum ordinem eos collocavit he placeth them in his owne order and this he doth because he had seemed before somewhat sharpely to take them vp for vsing their Christian libertie so freely without respect had vnto their weake brethren 2. the strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mightie are not here onely those which were instructed concerning the indifferent vse of all meates as Haymo but such as were plenius edocti more fully taught and instructed in matters of faith Par. and such also as were purioris vitae more perfect and pure in life Origen for the Apostle speaketh generally of all infirmities of the brethren touching doctrine or manners 2. Ought to beare 1. we ought debemus non donamus it is our dutie so to doe not a gift Chrysost. 2. to beare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not onely to tolerate and support their infirmities sed in se suscipere vt curant but to take them in hand to cure them Bulling erigere non contemnere to raise them vp not to despise or contemne them gloss interlin it is a metaphor taken from the fashion of building where the pillars doe carrie the weight and burthen of the house as the faithfull are called pillers Reuel 3.17 and as it is said that Salomon laied great stones to make the foundation of the temple to support the rest 1. King 5.17 Hugo or it may be taken from the frame and constitution of a mans bodie where the sinewes and bones are made to beare vp the flesh and other tender parts Lyran. 3. The infirmities of the weake 1. The Apostle vseth two words he saith not the weake but the infirmities of the weake vt ad maiorem commiserationem alliciat to draw them to greater commiseration Theophyl 2. it is a metaphor taken from children or sicke persons which are weake and impotent and there is no man but will be readie to pitie and helpe such 3. these infirmities are not onely concerning the difference of meates as Haymo but the Apostle meaneth others also qui alio infirmitatis genere labâ—rant which are troubled with any other kind of infirmitie as if one be giuen to anger to rayling and such like Chrysost. 4. but the Apostle speaketh of infirmities onely non hic agitur de sceleribus he entreateth not of great offences as of theft murder and such like for these are not to be borne with at all Osiand he meaneth not then vitia â—perta manifest sinnes which are directly against the word but onely of slippes in life and doctrine which proceed of ignorance and common infirmitie 5. These then are the infirmities here mentioned either concerning spirituall things or temporall the spirituall concerne either saith as ignorance error not beeing fundamentall or manners as are the slippes and fayling in life and conuersation which ouerthrow not good manners in temporall things there are diuerse kind of infirmities 1. as in the state and condition as the rich must support the necessities of the poore 2. or in respect of the sex the husband must beare with the wife as the weaker vessell 3. or of the bodie such are the infirmities of sicknes and old age wherein the weake are also to be supported But the two first kinds of infirmities touching faith and manners are specially here vnderstood and intended by the Apostle though it may be extended also to corporall necessities as Origen inferreth he that is richer in substance onus pauperioris portet let him beare the burthen of the poore so also Chrysost. si dives fueris c. if thou be rich please not thy selfe but the poore Quest. 3. Of the reasons why the weake should be supported 1. Christ supporteth and beareth our infirmities no man is so perfect qui non in aliquo apud Deum inveniatur infirmus which is not in some one thing or other week before God and had neede to be supported of Christ we therefore as Christ hath borne the infirmities of vs all so we should one beare an others infirmities Origen 2. Thou art strong repende Deo mercedem qui te talem fecit shewe thy thankefulnes to God who hath made thee strong and thus shalt thou doe it if thou dost correct the infirmitie of the weake Chrysost. 3. Si condescenderis nihil damniferes if thou condescend to the weake thou shalt suffer no losse but if thou condescend not the other is in great danger it is no losse to thee but againe to him therefore beare with him Chrysost. 4. Illi non possunt se ad nos erigere they cannot rise vp to vs therefore we should condescend and apply our selues to them gloss interlin 5. Nullus est qui non in se habeat aliquid c. there is none that hath not somewhat himselfe to be supported and therefore the Apostle saith Galat. 6. Beare one anothers burthen Gorrhan therefore he that is strong wherein he is strong must beare with the weake that wherein he is weake he may be supported likewise of his brother 6. The Apostle also perswadeth herevnto by his owne example counting himselfe among the number we which are strong who will thinke scorne to beare with the weake vnto whom S. Paul so great an Apostle vouchsafeth to condescend Gualter 7. This is the end why God hath giuen vnto some greater gifts and more strength then vnto others that by their strength they might support the weake Pareus 8. And hereunto we are perswaded both iure naturae by the law of nature which mooueth and stirreth vp men to helpe and succour the weake and iure divino by the lawe of God which prescribeth that if our enemies asse should lie downe vnder his burthen we should helpe him vp Deut. 22.4 how much more ought we to shewe this compassion to our weake brother Quest. 4. How the Apostle here counteth himselfe among the strong els where maintaining himselfe among the weake The occasion of this doubt is mooued by Origen out of that place 1. Cor. 9. v. 22. to the weake I became as weake how then doth the Apostle here call himselfe strong and beside he seemeth to praise himselfe contrarie to the saying of the wiseman Prou. 27.2 Let thy neighbour praise thee and not thine owne mouth c. Answ. 1. Origen answeareth to the first doubt that the Apostle in that place doth not say he is weake sed fieri infirmum but that he was made or became weak