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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14353	Most learned and fruitfull commentaries of D. Peter Martir Vermilius Florentine, professor of diuinitie in the schole of Tigure, vpon the Epistle of S. Paul to the Romanes wherin are diligently [and] most profitably entreated all such matters and chiefe common places of religion touched in the same Epistle. With a table of all the common places and expositions vpon diuers places of the scriptures, and also an index to finde all the principall matters conteyned in the same. Lately tra[n]slated out of Latine into Englishe, by H.B.; In epistolam S. Pauli Apostoli ad Romanos commentarii doctissimi. English	Vermigli, Pietro Martire, 1499-1562.; Billingsley, Henry, Sir, d. 1606.	1568 (1568)	STC 24672; ESTC S117871	1,666,362	944

siluer but that he left only a paterne of perfection vnto them which so order their life as he did who forsaking all that he had folowed Christ that he might the redylier serue him But these men should remember that not only examples but also commaūdemēts Commaundement is geuen to the ministers of the church not to haue the sword nor dominion make on our side For Christ sayth The kings of the nations beare dominion ouer them but so shall not ye And these words are to be vnderstanded singularly and perticularly of the Apostles and of ministers and not of all men vniuersally For cityes and kingdomes can not be gouerned without a Magestrate Peter also cōmaundeth the gouernors of the Church not to exercise dominion ouer the flocke But let vs sée by what reasons these men pretende the vsurpation of the sworde Cityes and prouinces say they are by this meanes the better gouerned Héere I néede not much to trouble my selfe to make answere Let vs loke vpon the Cities which are vnder Bishops how much holyer and purer they are then others Verily By what light arguments the Popes and ●ishops defend their sword for as much as they can not by themselues gouerne and order things they substitute deputyes and iudges and those whome they call Officials But they geue themselues to deceites and to wicked practises and to most filthy gaines no les then other most vile iudges which are placed in the ciuill Magistrateship An other reason is for that say they in this yron and most corrupt age men are not led by the zeale of piety nor by the spirite as they were in times past in the primitiue Church it is expedient that they be kept vnder by force and by the sword Amit it were so But Princes can by their sword kepe vnder the wicked and especially at this time when as Princes are Christians and professe one and the selfe same fayth with vs but whome I beseche you haue they by theyr sword made the better Vndoubtedly the state of Christianity was neuer in worse case then it hathe bene since the time that Bishops leauing the charge of the shéepe and flocke of None are ●p the sword of the Pope made better but worse These two functions do let the one the other Christ began to vsurpe the sword Further who séeth not that these two functions doe so hinder the one the other that he which exerciseth the one can not execute the other For it is an hard matter to finde one fo prompt and ready that cā rightly and orderly administer but euen one of those functions But touching this matter we haue spoken sufficiently Now resteth more diligently to consider vppon the woords There is no power but of God According to the rules of Logike it is all one as if Paul should haue sayd euery power is of God Wherefore séeing that Paul in such sort reasoneth some in vaine cauill that they should doe no reuerence to inferior maiestrates as to suche as haue the charge of cityes or are appoynted gouernors of prouinces For they think it sufficient if they be subiect to the higher powers as to Emperors and to Kings But Paul comprehendeth all maner of power For a proposition exclusiue as they vse to speake is of the same force that an vniuersall proposition is transposed or conuerted As for example Only man runneth Ergo euery thing that runneth is a man So here Only if God is power It is lawfull to appeale from the inferior magistrate to the superiour Ergo all power is of God And if all power be of God then without doubt ought we to honor and reuerence it But if we sée that we are too cruelly oppressed of the inferior magestrate we are not by this doctrine letted but that we may vse the benefite of appealation For as that is by good equitie permitted by the law of man so is it by no parte of the holy scripture abrogated Yea Paul himself vsed it when he saw opportunitie Wherfore it is lawful by way of appeale to flye from the inferior magestrate to the fidelitie and mercy of the superior But they which resist them resist the ordinance of God What is more vniust They whiche resist the power fight with God The ciuill power is resisted two maner of wayes or more vnworthy then to go about to fight with God How peruerse a thing that is euen the Ethnike poets also saw For they fain that Iupiter toke most greuous vengeaunce vpon the rashnesse of those Giants which went about to assault heauen And the ciuil power is resisted two maner of wayes either by open violence which thing we sée seditious and rebellious men vse to doe or els by craft and subtlety as when a Prince is through wicked pollicies and deceites circumuented that he can not execute his office For by these meanes oftentimes the Prince being ignorant the course of iustice is hindred Wherefore this saying of Dioclesian is much vsed A good wary and wise prince is oftentimes sold For whilest he is alone in his chamber his seruauntes come and declare all things vnto him deceitfully So he vnawares doth things as vpright and iust which in very déede are most vniust He remoueth away good men from the gouernement of the publique wealth and aduaunceth those which ought to be most far of banished Therfore a certaine wryter called the Senate of Rome not Patres conscripti but circumscripti Howbeit I speake not this that I thinke that it is not lawful for godly men by all maner of vpright meanes to auoyde the daunger of falling into the handes of tyraunts Which yet they ought not to doe after that they be once cast into prisone For this were to violate publique lawes and to geue an example to murtherers and théeues to doe the like And they that resist shall receiue vnto them selues iudgement Men are not in this case hurt but the estimation and dignitie of God is contemned For God answered to Samuel They haue not cast thee away but me that I should not raign ouer them By iudgement we chiefly vnderstand that iudgemēt which concerneth eternal destruction For afterward it foloweth that we ought to be subiect not only for anger sake but also for conscience sake We may also by iudgement vnderstande iudgement in this life For Salomon sayth the anger of a king is like the roaring of a Lion he which prouoketh it sinneth against his owne soule Greuous punishments are appoynted for seditious persons and for rebels In the olde law it was death if a Greuous punishmēts appoynted to seditious and rebellious persōs man had resisted the higher power Chore with all his was consumed with fire Dathan and Abirom were swallowed vp of the earth for that they seditiously resisted Moses and Aaron We know what end Absolon came vnto when he had expelled his father out of his kingdome What séemed more goodly to the whole world then that notable

time The sonne which is in the bosome of the father he hath declared him For neither the prophets in the old time nether we ourselues could by any other meanes then by Christ haue knowen that this is the will of God that by him he is made mercifull and fauorable vnto vs. Farther there is no mā ignorāt but that there was nede of a sacrifice and price to purge vs from our sinnes Wherfore seing both the death of Christ and the sheding of his bloud hath performed these thinges vndoubtedly they ought not to be kept in silence But here ariseth a doubt by what meanes the Apostle may seme to seioine and to put a sonder these things one from the other namely the forgeuenes of sinnes and iustificatiō and one the other side the faith of the death from the fayth of the resurrection when as it semeth that by the fayth of ech part of his death I say and of his Resurrection is geuen not only remission of sins but also iustification Augustine against Faustus in his 16. boke semeth to geue his interpretacion That our fayth is chiefly directed vnto the resurrection of Christ That Fayth is directed chiefly vnto the resurrection of the Lord. he died euen the Ethnikes also confesse but that he rose againe they vtterly deny And therfore forasmuch as fayth is sayd to be that whereby we are iustified Paul would make menciō of that thing wheron it chiefly cōsisteth And to cōfirme his sentēce he citeth a place out of the 10. chapter to the Romanes If with the mouth thou confesse the lord Iesus Christ and with thy hart beleuest that he was raysed from the dead thou shalt be saued By which wordes it appeareth that saluation and iustificatiō are attributed vnto the fayth of the resurrection of Christ But these things are not so to be taken as Our fayth is directed also vnto the death of the Lord. though our fayth should not also be directed vnto y● death of y● Lord. It is true in dede that the Ethnikes confesse that Christ was slayn but they do not beleue that this was done for the sinnes of men but for some offence he had committed or ells wrongfully but we beleue that he was crucified for the saluatiō and redemptiō of mankind wherfore our fayth is exercised as wel in y● death of Christ In the fayth of the resurrectiō is comprehended the faith of the death Besides the payinge of the price ▪ it was nedefull that the redempcion should be applied vnto vs. as in his Resurrection And that which he bringeth out of the 10. Chapter vnto the Romanies maketh nothing agaynst our sentence For who vnderstandeth not that in the fayth of the Resurrection of Christ is also included that fayth which we haue of his death and crosse wherfore there are yet behynd two other very likely interpretations of which the first is that in very dede by the death of Christ was payd the price of our redemption But that it might be applied vnto vs there nedeth the holy ghost to moue vs to beleue and Christ to geue vnto vs this holy ghost rose againe from death sent abrode his Apostles to preach into all partes of the world now also before the father executeth the office of an intercessor and high priest therefore is he sayd to haue risen agayne to helpe vs that we might obteyne iustification Chrisostome semeth to lene vnto this sentence The second exposition is that the fayth of the death and of the resurrection bringeth iustification but Paule seioyned them aptly to declare the analogy and proportiō betwene them Vnto the death of Christ answereth very wel the forgeuenes of sinnes for by reason of them death was dewe vnto vs. And as Christ as touching this corruptible life died so also ought we when we are iustified to dye vnto sinne Agayne bycause iustification semeth herein to be declared in that we beginne a new life therfore is it referred vnto the resurrection of Christ for that he then semed to haue begonne a celestiall and happy life Paul vsed in a maner the selfe same form of words in this same epistle when he saith wyth the harte we beleeue vnto ryghteousnesse and wyth the mouth is confession made to saluation For the faith of the harte both worketh righteousnes and also bringeth saluation but bycause saluation and instauration are chiefly declared in action therfore he ascribed it to confession But whither of these expositions is the truer nether will I contend nor also now declare Of those things which haue now bene spoken we gather a most swete consolation for therby we doo not only know the waight of sinne but also we vnderstand that God bare a singular good loue towards vs as one which gaue his only begotten son and y● vnto the death to deliuer vs from sinnes Farther seing Christ is sayd to haue risen from the dead for our iustification we easely se that we are by him called backe to a new life vnto which yet we cā not aspire except we be of him elected The fift Chapter VVHerefore being iustified by fayth we haue peace towardes God through our Lorde Iesus Christ By whome also we haue accesse through fayth vnto this grace wherein we stand and reioyce vnder the hope of the glory of God Nether do we this only but also we reioyce in afflictions knowing that affliction bringeth forth patience and patience experience and experience hope And hope maketh not ashamed because the loue of God is shed abroade into our hartes by the holy ghost which is geuen vnto vs. Wherefore being iustified by faith we haue peace towardes God Here the Apostle beginneth by way of rehersall to conclude that whiche he had before The effectes of fayth and of iustification proued and together therewithall set forth the effectes of faith and of iustification For that vndoubtedly is an absolute or perfect doctrine which sheweth not only the nature of thinges but also declareth the effectes Now then the chiefest effect of iustification is to deliuer vs from the terrors of death and of eternall damnation And this is it which Paul calleth To haue peace towardes God Farther he sheweth that of this peace springeth a certayne reioysing not only for the felicity which we shall obtayne but also euen for afflictions that therefore we are sure of the good will and loue of God towardes vs because we see Christ died for our saluatiō but much more are we confirmed as touching the same by reasō of his life which he now liueth with the father Moreouer he compareth Christ with Adam and sheweth that he hath brought farre greater benefites vnto mankinde then did Adam bring losses Seing we are now iustified by fayth sayth he we haue peace towardes God Sinne had seperated vs from him and God to auenge sinne draue man out of Paradise by meanes wherof we are become miserable and full of calamitye And agayne seing our owne conscience accuseth vs

should at any time say that he loueth God aboue all thinges when we haue diligently considered the matter we shall playnly finde that vnder that dissembled loue lieth hidden in his hart a most greate hatred of God And where as the Apostle sayth that the affecte of the flesh is not subiecte vnto the Law of God he hath not a respect vnto works moral or ciuill but only as I haue sayd to our corrupt and vitiate nature And herein chiefely is the first table to be considered The first table contayneth the force and vigour of the latter table which requireth a perfect fayth loue worshipping and feare of God in which things cōsisteth the force vigour and as it were the soule of the obediēce of the rest of the commaundementes Of those thinges which haue hitherto ben spoken the Apostle inferreth this conclusion that they which are in the flesh cānot please God and therfore they are nether deliuered nor recōciled vnto God They whiche are in the flesh are euill trees If the mē them selues can not please God theyr workes can not be acceptable vnto God We must desire a more aboundaunt spirite that we may the more please God So that this is a certaine token whereby we may know by the effect and aposteriori as they call it who they are that are deliuered from sinne and made pertakers of the benefite of the death of Christ And if they which are in the fleshe can not please God then it followeth that they are euill trées which bringe not forth good fruite Where are then merites of congruity and of works as they call them preparatory For if the men themselues can not please God vndoubtedly theyr workes can not be acceptable vnto God Wherefore miserable is the estate of the wicked which in no wise can please God But it is our partes continually to pray for a more aboundant spirite of Christ that we may more and more please him But ye are not in the flesh but in the spirite bycause the spirite of God dwelleth in you But if any man haue not the spirit of Christ the same is not his And if Christ be in you the body is dead bicause of sinne but the Spirite is life bycause of righteousnes And if the Spirite of hym that raysed vp Iesus from the dead dwell in you he that raysed vp Christ from the dead shall also quicken your mortall bodyes bycause that his spirite dwelleth in you Ye are not in the fleshe That which he before spake generally he now perticularly applieth vnto the Romanes and after his accustomed maner discendeth from a generall theme to a perticular Here is agayne in this place a sentence which can not but figuratiuely be interpreted for if we should vnderstād Chrisostom saith that figures are necessary in the scriptures Of these wordes of the Lord this is my● body simply that we are not in the flesh the truth would shew the contrary Wherefore Chrisostome vpon this place sayth that it is a thing very daungerous alwayes to vnderstand the scriptures according to the proper significations of the words I meruaile therefore what our aduersaries meane so much to iangle and to make such an adoo when we say that these wordes of the Lord This is my body are spoken figuratiuely and that we vnderstād them not as though the body of Christ were carnally really and substantially in the bread But that which is shewed forth we teach to be the sacrament of the body of Christ whereby is signifyed that hys body was fastened vnto the Crosse and his bloud shed for vs. And this vndoubtedly is done with greate vtility if we both beleue those things which are set forth and also receaue the sacramēt with such a faith as behoueth But they say that Christ did not so speake I graunt he did not But if it be sufficient so to answere why doo they not here also say that Paul spake simply and appertly Ye are not in the flesh for other interpretations hath he added none If they say that that may be gathered by those thinges which he before spake so also will we say that this may be gathered as well by the nature of the sacraments whose nature is to signify the thinges whereof they are signes and also by y● which is there written namely that these thinges ought to be done in remembraunce of the Lord and that they should shew forth his death and also by many other thinges which are written in the 6. chap of Iohn Farther Chrisostome vpon this place sayth That Paul whē he thus writeth doth in no wise deny the nature of the fleshe but exalteth it to a more higher dignity namely that it should rather obey the impulsion of the spirite then lust So we say that when the fathers seme to deny that the nature of the bread abideth in the encharist they deny not the nature of the bread but declare y● it is exalted to a higher dignity namely to be a sacramēt Against transubstātiation How folish they are which by these words speake against matrimony of ministers of the body of Christ and now to serue to a spiritual purpose and vse But they yet dote a gre●t deale more which thinke that this place maketh agaynst the matrimony of ministers of the Church For if it were so he should conclude vniuersally that all Christians ought to liue without wyues For there is no Christian after that he hath beleued in Christ is any more in the fleshe We haue in dede a body fleshe and members meate drinke and matrimonies all which thinges séeme to pertayne vnto y● flesh but we haue thē in God to vse thē according to the spirite not according to the flesh Neither doth Paul in this place meane any other thing thē did y● Lord in y● Gospell whē he sayd vnto hys disciples Ye are not of thys world Wherfore Ambrose saith that we haue such a nature framed vnto vs as we fel● it to be he addeth moreouer That the wise men of the world are in the flesh because they resist fayth and wyll beleue those thynges only which are agreeable to reason This place againe teacheth vs that Ambrose by the name of fleshe vnderstoode reason Ambrose by the name of flesh vnderstandeth reason also What it is to be in the flesh and the higher partes of the soule We say therefore that to be in the fleshe according to the Apostles meaning signifieth nothing els then in all our actions to be ruled and gouerned by the sence and affecte of nature not yet regenerate in Christ Now by this it appeareth that it is proper vnto a Christian to follow those thinges which are of the spirite and to auoyde those thynges which are of the fleshe And this propriety of a Christian lyfe partly moueth vs not to forsake it and is partly a note by which we may be made more certayne of our iustification By what note or ma●ke we

the extremity of the law be set forth in any decrée and the equity and moderation of the same extreame law be no where expressed An argument taken of the Romane law the iudge ought to follow the extreame law and ought not to adde equity whiche equity yet he may thē follow if it expressed in any law As for example All lawes agrée that if a debiter pay not his mooney at his day and the creaditour by that meanes susteyne losse the debitour is bound to beare the losse And this they call to pay the interest or as other speake to pay the dammage But bycause it is had in the digestes de Regulis Iuris In all causes that thing is taken for a facte wherein it commeth to passe that by an other mans meanes there is a stay why it is not done wherefore if the debter can proue that the fault was not in him why the mooney was not payd for he had the mooney and offerd it but the creditor was in the faulte why payment was not made although the creditor sustayne neuer so much losse by forbearing of his mooney yet is not the debter bound to make recompence by equity For by equity written it is counted for a déede when the let came by reason of an other Wherefore it manifestly appeareth that it is not in the power of a iudge or of any man to moderate lawes as he lust himself And if the case be so in the Romane lawes inuented and set forth by men what shall we thinke of the law of God For it ought infinitely to be more firme then the law of man Neither is it lawfull for vs to fayne in it any equity vnles The law of God more firme then the law of man when we se it expressed in writing As for example The law is He which shall shed mās bloud his bloud shall also be shed Here we haue the extremity of the law which vndoubtedly we ought alwayes to follow vnles in some other place equity teache y● the same extremity ought to be mitigated But in an other place it is thus writē If two go forth together into the wood to cutte downe wood and the axe by chance falleth out of the hand of the one and killeth him that standeth by him let there be some cities of refuge vnto which this manqueller may fly and in which he may liue safely till such time as the matter be tried so that if he can proue his innocency then let him be let go free at the death of the Highe priest This equity mought the iudges vse bycause it was written in the lawes of God yea they ought also to vse it so often as they saw that the matter which they had in hand so required But that it was lawful for them by theyr authority to bend the lawes of God or to mitigate them it cā not be proued by any testimony of the holy scriptures Yea rather contrarily they were commaunded There may nothing be added vnto the law of God nor any thing taken from it The law of God is impossible to be obserued by humane strengthes that they should not decline neither to the lefte hand nor to the right hand and that they should not adde any thing vnto the law of God nor diminish any thing from it And we nede no long discource to teach that the law is impossible to be obserued as touching our strengths and especially before we are regenerate For that the scripture it selfe manifestly testifieth For Paul thus writeth in the 8. chapiter vnto the Romanes That which was impossible vnto the law in as much as it was weakened by the flesh Also in the same chapiter The wisedome of the flesh is enmity agaynst God For it is not subiect vnto the law of God yea neither can it vndoubtedly And in the first to the Corrinthians The carnall man vnderstandeth not those thinges which are of the spirit of God for neither can he for vnto him they are foolishnes Christ also An euill tree saith he can not bring forth good fruits Also How can ye speake good thinges when ye your selues are euill All these thinges doo manifestly teach that it is not possible that the law of God should be obserued by humane strengths being as they are now vitiate and corrupted But as touching these cauillations and subtle euasions of the Papistes let this suffice Now let vs come to certayne singular obiections which they make whereby they labour both to trouble vs and also to establish theyr owne fond lyes They An obiectiō touching the repentaunce of Achab. say that Achab the vngodly king did rent his garmentes at the threatninges of Elias did putte on sackecloth and so lay on the grounde and fasted and wente barefoote and for that cause the lord sayd vnto the Prophet Hast thou not sene Achab humbled before me In his dayes I will not bring the euill but in the dayes of his sonne Behold say they the workes of an vngodly king and one not yet iustified doo so please God that they pacified God towardes him But we say on the contrary that Achab was by these factes iustified For if he had had that true fayth whiche How Achab is said to be humbled before God iustified men he would not haue abiden still in idolatry and other most grosse sinnes indede he was somewhat moued at the threatninges of the Prophet but that thing which he did pertayned only vnto a certayne outward and ciuill discipline rather then to true repētaunce But God sayth that he was humbled before him I answeare that that word Before me may be referred either vnto the words of God which were spoken vnto Achab by the Prophet so that the meaning is Before me that is to say at my wordes or ells Before me that is to say in the Church of the Israelites And by that facte Achab testified that he repented of the wicked facte which he had committed and that was a good and sound example before the multitude But God which beheld the inward part of his hart saw that that repentaunce was fayned and vnfruitfull And for that cause he promised that he would only differre the punishement so that that punishement which otherwise should haue happened in his dayes should happen in the dayes of his sonne Neither is God holdeth backe his scourges for the obseruing of outward discipline this strange neither ought we to be ignoraunt thereof that for the keping of outward discipline plagues are differed and most greauous punishemētes of this present life are auoyded For our doctrine is not that all sinnes are alike God also wayted till the sinnes of the Amorhites were full And then at the length is hys wrath wont to be powred out when filthy lustes and wicked actes impudently without any bridle range abrode Yea where outward discipline is kept God oftentimes geueth many good thinges not indede for the merite of the factes but by an