exasperating them with rigorous speach so the Preachers of the word should vse such moderation that neither in their silence and forbearing to speake the truth they should incurre the iust suspition of flatterie nor yet in their sharpe invectiues against those whom they doe reprooue they should be iustly blamed for their vndiscrete seueritie Mar. Doct. 3. That Christ is God and man v. 5. Who is God ouer all c. 1. Christ is God because the Apostle sweareth by his name v. 1. and he is called God blessed ouer all c. 2. he is also perfite man because he is said to come of the fathers concerning the flesh c. 3. and yet these two natures concurre to make but one person because it is said of Christ who is God ouer all blessed for euer c. Doct. 4. Of the diuerse kindes of diuine promises v. 8. Children of promise c. some promises are generall to all as that the world should no more be destroied with water that the seasons of the yeare as seede time and haruest and the rest should continue or peculiar to the Church of God which are either concerning things temporall comprehended vnder the name of bread in the Lords praier which the Lord promiseth so farre sorth as he seeth it to be meete and conuenient or spirituall which are either peculiar vnto some speciall callings as were the gift of tongues knowledge of secrets elocution and vtterance to the Apostles or generall belonging to the whole Church and the same externall as the promise of the word and Sacraments or internall as of faith hope iustification remission of sinnes The Apostle speaketh here of spiriuall and speciall promises which were shadowed forth in those times by temporall blessings Doct. 5. Of election v. 11. That the purpose of God might remaine according to election c. Concerning election these points are hence concluded 1. that God hath decreed some to be elected vnto saluation before the beginning of the world 2. That the decree of election is the purpose of God to shewe mercie on some in bringing them vnto glorie 3. that the free and gracious purpose of God is onely the cause of election without the foresight of faith or workes 4. that it is certaine and immutable 5. the effects thereof are vocation iustification sanctification c. 8.30 whom he predestinate them he called c. 6. the ends two the happines of the elect and the glorie and praise of God in the setting forth of his mercy Doct. 6. Of reprobation v. 18. Whom he will he hardeneth Concerning reprobation these points also are here set forth 1. that some are reprobate from the beginning as God hated Esau before he was borne 2. what reprobation is the purpose of God in leauing some in the masse of corruption and in ordaining them to be damned for their sinnes 3. the cause of reprobation is the purpose of God to leaue some in their naturall corruption 4. the effects are desertion hardening of heart the subtraction of the grace of God 5. the ends the iust condemnation of the wicked and the demonstration of the power of God See more hereof among the Controv. following Doct. 7. Of scandals and offences v. 33. Rocke of offence 1. A scandale is any thing done or said whereby one is made the worse either of himselfe or by some accident 2. it is of two sorts giuen iustly or vniustly taken as the offence at Christ was taken and not giuen 3. the cause of offences is first the malice of Sathan and obstinacie of vnbeleeuers and the iust iudgement of God concurring there withall as the Iewes by their owne blindnes stumbled at Christ and receiued that as a punishment of their vnbeleefe 5. Places of controversie Controv. 1. That succession of Bishops is no sure note of the Church of Christ. v. 5. Of whom came the fathers 1. Though the Iewes might alleadge that they had the fathers yea they could shewe a perpetuall succession of high Priests from Aaron vntill the times of our blessed Sauiour yet for all this they were reiected and not acknowledged for the Church of God In like manner the Romanists pleading for themselues by succession of Bishops doe but build vpon a weake ground vnlesse they could also shewe a continuall succession of true doctrine together with an outward succession of persons and pace 2. Our Blessed Sauiour was a Priest after Melchisedech without any such continued succession and the Apostles the first planters of the Gospel could shew no succession from the high Priests neither is it necessarie in these times where religion is corrupted and the Church deformed to expect a locall succession for the restoring of religion 3. Yet the succession of godly Bishops is much to be accounted of where the true faith is continued withall and for this reason did the fathers Tertullian Irenaeus Augustinae ascribe so much to the succession of Christian Bishops who transmitted vnto their successors true and found doctrine together with their place See more of succession Synops. Centur. 1. err 20. 2. Controv. Against the old heretikes the Manichees Arrians Nestorians confuted out of the 5. v. 1. Where the Apostle saith of whom came Christ according to the flesh the Manichees are confuted which denied Christ to haue any true flesh but onely in shewe whereas the Apostle saith that Christ came of the Israelites concerning the flesh he therefore had true 〈◊〉 because he tooke his nature of them Likewise their heresie is confuted that thinke Christ brought his bodie from heauen and tooke it not of the Virgin Marie for then how could it be true that Christ according to the flesh came of the fathers 2. The Arrians also are confuted who denied Christ to be God but onely affirmed him to be a creature for the Apostle saith of Christ who is God blessed for euer as Athanasius epist. ad Epictet vrgeth this place against those which denied the humanitie of Christ so Tertullian lib. de Trinit Hilar. lib. de Trinit Theophylact vpon this place doe alleadge it against those which impugne the diuine nature of Christ. 3. The Nestorians also which denied the vniting of Christs two natures into one person but onely affirmed it to be by grace are here refelled for the Apostle speaketh of one and the same Christ which according to the flesh came of the fathers yet was God aboue all blessed for euer Ireneus lib. 3. cap. 18. applieth this place against such a like heresie of those which diuided Iesus from Christ and affirmed Iesus to be one and Christ an other 3. Controv. Against the prophane and impious collections of Eniedinus and Socinus late heretikes Whereas the Apostle expressely saith of Christ who is God ouer all blessed for euer c. these two forenamed heretikes contend by their impious cavills to shew that Christs diuine nature is not prooued out of this place 1. This phrase who is blessed for euer is alwaies in Scripture giuen vnto God the
seemed rather to be common brothelhouses Gualter Controv. 2. The Church not alwaies visible and consisting of multitudes v. 5. The Apostle saluteth the Church which was in the house of Aquila and Priscilla so also he maketh mention of the Church in Philemons house Phil. 2. whereby it is euident that the name of a Church agreeth euen vnto a fewe gathered together in Christs name as our Blessed Sauiour promiseth that where two or three are gathered together in Christs name he will be in the middes of them Matth. 28. We must not then looke alwaies to finde out a Church by the outward pompe and glorie of it or by the multitude and great troupes and number of people as the Romanists make these the notes and markes of the Church see further Synops. Cent. 1. err 18.19 Controv. 3. All doctrine is to examined by the Scriptures Whereas the Apostle v. 17. willeth the Romanes to take heede of those which cause divisions contrarie to the doctrine which they had receiued the Rhemists giue this corrupt glosse in their annotations tht he biddeth them not to examine the case by Scriptures but by their first forme of faith and religion deliuered to them before they had or did reade any booke of the newe Testament Contra. 1. The doctrine which had beene preached among the Romanes was agreeable to the old Scriptures though there had beene yet no bookes of the newe Testament extant as S. Paul professeth that he said none other things then Moses and the Prophets did say should come Act. 26.22 and therefore the brethen of Berca are commended Act. 17.11 for searching the Scriptures and examining the Apostles doctrine thereby 2. yet it is verie probable that some of the Gospels were written at this time as Ieraeneus l. 3. c. 1. thinketh that S. Matthewes was and Hierome in catalog S. Markes 3. but it followeth not before the Scriptures were written they receiued their doctrine and faith by tradition when they had immediate direction from the Apostles therefore now when the Sriptures of the old and newe Testament are extant and no Apostles to direct the Church who were priuiledged not to erre we should leaue the written word of God and flee vnto vnwritten traditions Origen hath here an excellent saying vide quam prope periculis fiunt hi qui exerceri in divinis Scripturis negligunt ex quibus solis huinsmodi examinationis agnoscenda discretio est see how neere they are vnto danger which neglect to be exercised in the diuine Scriptures out of the which onely this examination is to be discerned and acknowledged Controv. 4. That Papists not Protestants serue their owne bellie Whereas the Apostle giueth this as a note of false teachers and seducers that they seeke rather to serue their bellie then Iesus Christ v. 18. our vnkind countreymen the Rhemists doe glaunce here at Protestants whom they falsely and blasphemously call heretikes That they seeke onely their owne profit and pleasure what soeuer they pretend But it is as cleare as the Sunne that they here take themselues by the nose and that they are the heretikes if euer any that serue their bellie and are cunning kators for their kitchin They may remember what Erasmus answear was to the Duke of Saxonie when he was asked his opinion of Luther that he medled with two dangerous things the Popes crowne and the Monkes belly witnesse also that pitifull complaint and supâ—â—icatioÌ„ of certaine Monkes to Henry the second that whereas they had before 13. dishes of meate allowed them to a messe their Bishop cut off three of them And are the friers of these dayes thinke you more sparing and pinching of their bellie let that factious crue of those makebates the trayterous Iudasites rather then Iesuites speake who in few yeares at la-flesh in Fraunce beside the sumptuous building of their Colledge which cost an 100. thousand crownes bestowed as much in their revennue a reasonable proportion to keepe a fat table and to fill their bellies Controv. 5. That Protestants are no schismatikes Whereas the Apostle giueth a double caueat v. 17. concerning seducers and false teachers that first they must be examined and obserued how they do bring in strange and nouell doctrine contrarie to the receiued truth and then they must be avoided and declined this doth iustifie the departure of the Protestants from the Church of Rome because it is a false and Antichristian Church and hath fallen away and played the Apostata from the faith of Christ and therefore we are to leaue them according to S. Pauls rule Tit. 3.11 A man that is an heretike after the first and second admonition avoid Controv. 6. Why the Gospel was kept secret so many yeares vnder the kingdome of Antichrist against the obiection of the Papists v. 25. By the revelation of the mysterie which was kept secret from the beginning of the world whereas the Papists obiect against the Protestants where was your Gospel 60. or 70. yeares agoe how commeth it to passe that it was so long kept secret and hid in the world is it like that God would haue his truth so long coÌ„cealed Herevnto we answear that as the Gospel of Christ was a long time folded vp in a mysterie till Christ came but then reuealed at Gods own appointment So it pleased God that the Gospel once preached to the world being by mens vnthankfulnes obscured shold liehid as a punishmeÌ„t of their ingratitude that loued lies rather then the truth yet should againe for the gathering together of the elect be revealed vnto the world at such time as seemed good vnto our gracious God Contr. 7. Against the Popish doxologie ascribing glorie with Christ vnto the virgin Marie v. 27. To God onely wise be glorie thorough Iesus Christ c. This was the holy vse of the Apostles to conclude with giuing praise to God only through Iesus Christ we may then iustly wonder at the superstitious impietie audacious presumption of the Romanists which vse a contrary stile ioyning Christ and the Virgin Marie together in their doxologies as Tolet thus concludeth his commentarie vpon this epistle sit gloria omnipotenti Deo gloriosâ—ssima mâ—tri eius glorie be to the omnipotent God and to his most glorious mother so Pererius concludeth laus Deo Dei genetrici semper virgini Mariae praise be to God and to the mother or bringer forth of God the euer virgin Marie And before him Bellarmine thus shutteth vp his controversiall disputes Praise be to God and to the Virgin his mother Marie But this superstitious doxologie of Papists may thus be refelled 1. the Creator and the creature are not to be coupled or sorted together in any religious act as it is in the Psalme 115. 1. not vnto vs Lord c. but vnto thy name giue the praise and S. Paul thus writing Rom. 1.25 who serued the creature rather then the Creator who is blessed for euer denieth all such praise and blessing to be done vnto
beleefe in vs and on Gods behalfe his efficacious power Gryneus In the amplyfying and tractation of this definition all the rest of the epistle is bestowed as this proposition that we are iustified by the Gospel that is by faith and beleefe in Christ is further amplified by the contrarie that we cannot be iustified either by the workes of nature c. 11.2 or of the Lawe c. 3. but by grace and faith c. 4. by the effects of iustifying faith inward the peace of conscience c. 5. outward the fruites of holinesse c. 6. by the contrarie operation of the lawe which reuealeth sinne c. 7. but the Gospel freeth from condemnation c. 8. by the cause the free election of God c. 9. by the subiect the Gentiles called the Iewes reiected c. 11. See more hereof concerning the Methode in the generall argument of the epistle before 3. For the kind of epistle It is principally definitiue and demonstratiue for he defineth and determineth that we are iustified neither by the workes of nature nor of the law but by faith in Christ and prooueth the same by most euident demonstration Beside this epistle hath somewhat of all other kinds of epistles which are called accessaria accessarie and secundarie as it is both gratulatorie reioycing for their faith c. 1. and it is reprehensorie rebuking the Gentiles for their licentiousnes it is also exhortatorie exhorting to holinesse of life c. 6.12 and it is deprecatorie he praieth and maketh request praying for encrease of grace in them and for himselfe that he might haue some good occasion to come vnto them Aretius 4. Places of doctrine 1. Doct. Of the godly custome and vse of the Church in laying the foundation of religion which is Catechising This commendable vse was taken vp by the Apostles themselues as the Apostle sheweth Hebr. 6.1 he calleth it the doctrine of beginnings and the laying of the foundation as of repentance faith baptisme the resurrection of eternall iudgement And so in this epistle the Apostle deliuereth a perfect forme of catechisme which consisteth of three parts of the miserie of man by nature his reparation and restitution by grace and then of his thankfulnes afterward in his obedience of life for the benefits receiued which three parts the Apostle doth at large handle in this epistle what man is by nature he sheweth c. 1.2.3 what by grace c. 4.5.8 and of the fruits of regeneration he entreateth c. 6. c. 12. So that it is false which Bellarmine affirmeth that the Apostle deliuered no forme of catechising to the Church l. 4. de verb. Dei c. 4. for he doth it most plainly euidently in this epistle Pareus 5. Places of controversie 1. Contr. That it is knowne that this Epistle was written by S. Paul and is of diuine authoritie by the Epistle it selfe Bellarmine affirmeth that to know that any Scripture is diuine or Canonicall it can not be concluded out of the Scripture it selfe neither which were the writings of S. Paul or that the Gospel of S. Matthew was written by Matthew without the tradition of the Church Bellar. lib. 4. de verb. c. 4. Contra. 1. That the Epistles of Saint Paul are of diuine and Canonicall authoritie it appeareth euidently out of the writings themselues for they beeing written by Saint Paul who had the spirit of God 1. Corinth 7.40 and had Christ speaking in him 2. Cor. 13.13 and was taught of God from whome he receiued his doctrine by reuelation Gal. 1.12 it is not to be doubted but that his holy writings proceeded from the spirit of God and so are of diuine authoritie and he himselfe doubteth not to make them canonicall as he saith Gal. 6.16 Whosoeuer walketh according to this canon or rule c. And he denounceth anathema if any yea an Angel should teach any other Gospel then he had preached Gal. 1. 2. Likewise that S. Paul was the author and writer of them it is euident both by the inscription and title and by the salutation in the ende of euery epistle and the benediction which he vseth The grace of our Lord Iesus Christ be with you all which he saith is the token or marke to know his epistles by 2. Thess. 3.17 3. The tradition of the Church is an vncerten thing that which is vncerten can not be a rule and measure of that which is most certen the testimonie of men can not assure vs of the testimonie of God Christ saith Ioh. 5.33 Ye sent vnto Iohn and he bare witnesse vnto the truth but I receiue not the record of men c. 36. I haue a greater witnes then the witnes of Iohn c. 2. Contr. That S. Pauls epistles are not so obscure that any should be terrified from the reading thereof In the Preface to Toletus commentarie the epistles of S. Paul are affirmed to be hard out of Hierome and Origen contr Whitakerum hareticum against Whitaker that heretike as it pleaseth that rayling taxer to call that learned godly man Contr. 1. True it is that as S. Peter saith some things are hard in S. Pauls epistles 1. Pet. 3.16 he saith not that many things are hard or that the Epistles are hard but onely some few things in them this letteth not but that his Epistles may safely be read of all that read them with an humble minde desirous to profit thereby the danger is onely to the vnlearned and vnstable which peruert them as they doe the rest of the Scriptures as S. Peter in the same place saith 2. And euen those hard places may be made easie by diligent reading as Chrysostome giueth this instance like as we know their minde whome we loue and obserue and are familiar with them vtique si lectioni cum animi alacritate volueritis attendere c. so you if you will with cheerfull attention giue your selues to reading ye shall neede no other helpe c. hinc vt innumera mala nata sunt quod scripturae ignorantur hence so many euills haue sprung vp because the Scriptures are not knowne hence so many heresies c. the ignorance then not the reading of Scripture breedeth heresies and thus he concludeth oculos ad splendorem Apostolicorum verborum aperiamtu let vs open our eyes to receiue the brightnes of the Apostolicall words c. they doe not then cast darknes vpon our eyes but bring brightnes and clearnes Chrysost. argum in epist. ad Rom. 3. Controv. Against the Ebionites which reteined the rites and ceremonies of Moses Whereas the Ebionites thought the rites of the Law necessarie and ioyned them together with the Gospel which heresie did much trouble the Church in the Apostles time and is at large confuted in the epistles of S. Paul to the Galatians and Colossians the same also in this epistle is conuinced and confounded for the Apostle renounceth the workes of the Law whether the ceremoniall and morall as hauing no part in the matter of iustification which he concludeth to be by faith without
also that he was endued with an humane soule which though it be not here comprehended vnder the name of flesh yet it followeth by necessarie consequence that hauing an humane bodie he likewise receiued of God a reasonable soule as he himselfe saith Matth. 26.38 My soule is heauie vnto death his diuine spirit was not subiect to griefe or heauines This ouerthroweth the heresie of the Apollinarists which denied Christ to haue an humane soule but affirmed that his flesh was animated by his diuine nature 7. Controv. That the Romane faith is not the same now which was commended by the Apostle v. 8. Your faith is published through the whole world Pererius among other commendations of the Romane faith alleadgeth this That the Romane Church hath kept inviolablely the faith once receiued by the Apostles and therefore the fathers Ireneus Tertullian Opsatus by this argument vsed to confute heretikes because they dissented from the faith of the Church of Rome The Rhemists also alleadge diuers testimonies of the fathers in the commendation of the Romane faith as of Cyprian who saith whose faith was praised to whom misbeleefe can haue no accesse epist. 55. nu 6. likewise Hierome the Romane faith commended by the Apostles mouth will receiue no such deceits nor can be changed possibly though as Angel taught otherwise beeing sensed by S. Pauls authoritie adv Ruffin l. 3. c. 4. Contra. 1. The meaning of these fathers is not to giue such priuiledge vnto the Romane Church as that it should neuer faile in faith for Cyprian though in error himselfe chargeth Stephanus Bishop of Rome with error and Hierome sheweth that Liberius Bishop of Rome fell into heresie catalog and he himselfe reprooueth the custome of the Church of Rome and preferreth the custome of the Catholike Church in all the world◠Evagrio 2. But they giue this commendation of the Romane faith which was commended by the Apostle which while the Church of Rome held as it did vntill those times it could not possibly erre Now beeing fallen from that faith more then any Christian Church in the world it hath lost this commendation which S. Paul gaue of the faith of the Romanes therefore as P. Martyr well saith dolendae magis sunt vices Romana Ecclesia c. this change of the Church of Rome is much to be lamented which beeing sometime so highly commended by the Apostle is now become the seat of Antichrist as at Ierusalem Antioch Alexandria Constantinople which were sometime famous Churches the Mahometarie profession is now receiued and the Christians that are there are addicted to infinite superstitions 8. Controv. That the Pope is not vniuersall Bishop v. 5. By whome we haue receiued grace and Apostleship c. among all the Gentiles hence the Romanists may pretend the Popes vniuersall Pastorship ouer all the world because he succeedeth the Apostles Contra. 1. Other Bishops also as well as the Pope succeeded the Apostles therefore they also may chalenge as well as he to be vniuersall Bishops 2. But neither they nor he doe succeede the Apostles in their speciall calling to be Apostles but in their generall ministerie in office in beeing Pastours and Bishops 3. The Pope chalengeth to be Peters successour not Pauls but Peter was the Apostle of the circumcision not of the vncircumcised Gentiles 4. Gregorie the 1. Bishop of Rome condemneth the title of vniuersall Bishop and thus wrote concerning Iohn Patriarke of Constantinople who affected that title lib. 6. epist. 30. Ego fideliter dico quia quisquis se vniuersalem sacerdotem vocat vel vocari desidevat in electione sua Antichristū praecurrit c. I speak confidently that whosoeuer calleth himselfe vniuersal Priest or desireth to be so called in his pride forerunneth Antichrist likewise in the Africane Councell it was thus decreed the Bishop of the first Sea shall not be called the Prince of Praists or the chiefe Priest but onely Bishop of the first Sea Vniuersalis autem nec etiam Romanus pontifex appelletur c. But no not the Bishop of Rome shall be called Vniversall distinct 100. primae sedis Controv. 9. Against the Popish distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue ver 9. Whom I serue in my spirit 1. The Romanists make this difference they take the first to signifie religious worship due onely vnto God the other to betoken seruice which is giuen vnto Saints and men Bel. lib. 1. de Sanctor beatitud c. 12. Erasmus much dissenteth not sauing that he vnderstandeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be worship which is giuen Diuis aut Deo to Saints or God Contra. That these words are indiffently taken for the same is euident both by the Scripture and prophane writings 1. as the Apostle here saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom I worship so in other places he vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue Act. 10.19 Rom. 7.6 and 12.11 Ephes. 6.7 Philip. 2.22 Pareus And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue is giuen vnto God so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they would haue onely to signifie to worship is vsed of men as in Leviticus 23.7 where it is said thou shalt doe no seruile worke the words are as the Septuag translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise Deuter. 28.48 where it is said thou shalt serue thine enemies the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. likewise these words are in forren writers taken in the same sense as Pet. Martyr sheweth out of Suidas that at the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that the first word afterward was taken to be of the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship So also Xenophon lib. 3. Cyropaid bringeth in the husband thus speaking vnto Cyrus concerning his wife that he had rather giue his life then she should serue the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza also sheweth the same out of Pindarus in Olymp. od 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reward for seruice So that the vanitie of this distinction sufficiently appeareth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is added for more vehemencie and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to tremble because it is the vse of seruants to be much afraide and tremble at the presence of their Masters Erasmus This diuise then will not serue their turne to coine two kinds of religious seruice by this curious distinction one peculiar vnto God the other vnto Saints Controv. 10. That God onely is spiritually to be serued and worshipped v. 9. Whome I serue in the spirit God onely is so to be serued as our Blessed Sauiour saith Matth. 4.10 thou shalt worship the Lord thy God and him onely shalt thou serue Origen saith lib. 1. in epist. ad Roman Nos nullam creaturam sed patrem filium spiritum sanctum adoramus colimus we worship no creature but
taketh this iustice to be Christ rather it signifieth the iustice or righteousnesse which is by faith to Christ so called both because of the efficient cause thereof namely God who worketh it in vs and in regard of the effect because it onely is able to stand before God Calvin 2. Without the Lawe 1. Origen here vnderstandeth the lawe of nature and giueth thiâ— exposition ad iustitiam Dei cognoscendam nihil opitulabatur lex naturae the law of nature did helpe nothing at all to the knowledge of the iustice of God but it was manifested by the written lawe of Moses but the Apostle excludeth not here the written lawe for them it were no consequent speach vnto the former where the Apostle denied iustification vnto all workes of the lawe in generall the same lawe then must be here vnderstood which he treated before that is generally both the naturall and written law 2. Augustine ioyneth this word without the lawe not vnto manifested but vnto righteousnesse so the righteousnesse without the lawe he expoundeth sine adminiculo legis without the helpe of the law lib. de spirit liter c. 9. but this sense first Beza confuteth by the order and placing of the words which stand thus without the lawe is righteousnesse made manifest not righteousnes without the lawe as S. Iames saith faith without works is dead not without works faith is dead for in this transposing of the words the sense is much altered Tolet addeth this reason that righteousnesse without the lawe that is the workes of the lawe was knowne euen vnto the faithfull vnder the lawe therefore the words without the lawe must be ioyned rather vnto manifested then to righteousnesse 3. But yet Tolet is here deceiued for he thus interpreteth absque lege without the lawe that is cossante lege the lawe ceasing and beeing abrogate the Euangelicall faith was manifested for although the workes of the morall law are commanded in the Gospel yet they bind not by reason of the legall bond or obligation but by vertue and force of newe institution thereof by Christ But our Sauiour faith directly that he came not to destroy the lawe and the Prophets Matth. 5.17 but if the morall lawe were first abrogated though it were againe reuiued by Christ it must first be dissolued 4. Ambrose well referreth without the lawe to manifested but he seemeth to restraine it to the lawe of ceremonies sine lege apparuit sed sine lege sabbati circumcisionis it appeared without the lawe but without the lawe of the Sabboth and circumcision and newe Moone c. But in all this disputation the Apostle chiefely entreateth of the morall lawe by the which specially came the knowledge of sinne 5. some referre this to the manifestation of the Gospel by the preaching of the Apostles when the Gentiles were called which had no knowledge of the lawe Mart. and many also among the Iewes which though they had not the lawe yet cared not for it as they say Ioh. 7.48 Doth any of the rulers or Pharisies beleeue in him but this people which knoweth not the lawe Gorrhan â—â— they vnderstand without the lawe that is without the knowledge of the lawe But the Apostle speaketh of that iustice which was manifested both to the Gentiles and the Iewes which had yet the knowledge of the lawe 6. Gryneus whereas the Apostle saith first that righteousnesse is reuealed without the lawe and yet immediately after he saith hauing witnesse of the law and the Prophets would reconcile them thus vnderstanding lawe in the first place of the letter of the lawe which doth not set forth the iustice of God by faith and in the other place the spirituall sense of the lawe 7. But the meaning rather of the Apostle is this that it is not the office of the lawe to teach faith and that beside the lawe there is an other doctrine in the Church concerning faith which doctrine of saluation and iustice by faith neither the naturall nor morall lawe can teach and though in the time of the lawe this doctrine of faith was taught the faithfull yet the knowledge thereof came not by the lawe And for the full reconciling here of the Apostle to himselfe three things are to be considered 1. that in the first place the lawe is vnderstood strictly for the doctrine of the morall lawe whether written or naturall which doth not properly teach faith in Christ afterward the lawe is taken for the bookâ— of Moses wherein many Euangelicall promises are contained beside the legall precepâ—â— Beza annot â—2 The lawe doth properly vrge workes it doth not professedly teach faith and yet it excludeth it not Pareus but accidentally it bringeth vs to Christ as forcing vs when we see our disease to seeke for a remedie 3. this doctrine of faith was manifested without the lawe that is more clearely taught and preached at the comming of Christ yet it was knowne vnto Moses and the Prophets though more obscurely for in that it is said to be manifested nor made or created it sheweth that it was before though not so manifest Perer. disput â—0 Faius So then those words but now doe both note the diuersitie of time and they are aduersatiue particulars shewing that our iustice is not reuealed in the lawe but otherwise and els where Quest. 27. How the righteousnesse of faith had witnesse of the lawe and the Prophets Fowre wayes are the law and Prophets found to beare witnesse and testimonie vnto the Gospell of faith 1. by the euident prophesies of Christ as our blessed Sauiour saith Ioh. 5.46 Moses wrote of me and S. Paul said before c. 2. Which he had promised before by his Prophets in the holy Scriptures and S. Peter saith Act. 10.43 To him also giue all the Prophets witnesse such euident testimonies out of the lawe and Prophets are these which are cited by the Apostles as that Rom. 10.6 The righteousnesse of faith speaketh on this wise say not in thy heart who shall ascend into heauen that is to bring Christ from aboue c. so the Apostle citeth an euident testimonie out of the 31. of Ieremie Hebr. 8.8 how the Lord would make a newe testament with the house of Iuda and many such testimonies in the newe Testament are taken out of the old 2. A second kind of testimonie were the types and figures which went before in the old Testament as the Paschal lambe the Manna the rocke the cloud did shadow forth Christ likewise some acts of the Patriarkes and Prophets did prefigure out Christ as Abrahams sacrificing of Isaac Salomons building of the Temple Ionas beeing in the bellie of the whale with such like 3. The sacrifices and oblations and the blood of rammes and goates did signifie the vnspotted lambe of God that should be slaine for the sinnes of the world Mart. 4. The lawe also by the effect thereof did beare witnesse vnto Christ as Augustine saith lex hoc ipso quod iubendo minando
commeth the knowledge of sinne and the law is a schoolemaster to bring vs vnto Christ it sheweth vs our disease and sendeth vs to the Physitian Faius Sasbout but because this is not the proper effect of the law otherwise then by reason of our infirmitie the Apostle is to be vnderstood to speake of the practise and obedience of the law which Christ requireth of the faithfull who though they doe not looke thereby to be iustified yet by the spirit of sanctification are enabled to walk according to the same as the law commandeth that we should loue the Lord with all our heart and our neighbour as our selfe these precepts euery Christian is bound to keepe And in this sense our Sauiour specially saith Matth. 5. I came not in dissolue the Law but to fulfill it so Origen omnis qui credens Christo bene agit c. viâ—enâ—â— legem confirmat c. euery one which beleeueth in Christ and doth well doth confirme the law by his life to the same purpose Augustine fides impetrat gratiam qua lex impletâ—â— c. faith obtaineth grace whereby the law is fulfilled c. the Gospel giueth grace whereby men are directed to liue and walke according to the law Adde hereunto that without faith it is impossible to keepe the law or any part thereof as the law commandeth vs to loue God with all our heart but no man can loue God vnlesâ— he first know him and beleeue in him Againe the law commandeth the worship of God whereof inuocation is a part but none can call vpon him vpon whome they haue not beleeued Rom. 10. Mart. 6. Other expositions there be of this place Caietane saith that faith doth establish the law because by faith we beleeue that God is the author of the law without which faith iâ— would be of no greater authoritie with men then the laws of Lycurgus and Solon 7. Catharinus a Popish writer herein would haue the lawe holpen by the Gospell because those things which were handled obscurely in the lawe are manifested openly in the Gospell the lawe was kept then thorough a seruile feare but now vnder the Gospell for the loue of iustice But leauing those and other like expositions I insist vpon the fift before alleadged as most agreeable vnto S. Paul 8. Now then whereas the Apostle in some places speaketh of the abrogating of the law as Heb. 7.12 If the Priesthood be changed there must of necessitie be a change of the lawe and v. 18. the commandement that was afore is disanulled because of the weakenesse thereof and vnprofitablenes c. he is not herein contrarie to himselfe for either the Apostle speaketh of the ceremoniall lawe as in the first place but it is the morall law which is established by faith or be meaneth that the vnprofitable ende of the morall lawe which was to iustifie men is abrogated but here he speaketh of an other ende and vse of the lawe which is to be a direction vnto good life in which sense the lawe is established 9. Thus the Apostle hath answeared this obiection least he might haue seemed to abrogate the lawe because he denieth vnto it power to iustifie vnto this obiection he maketh a double answear first in denying that he doth not take away the effect of the lawe for where one ende of a thing is denied all are not taken away secondly he answeareth by the contrarie he is so farre from abrogating or disanulling the lawe that contrariwise he doth establish and confirme it as is shewed before 4. Places of doctrine Doct. 1. Of the preheminence or prerogatiue of the Church v. 1. What is the preferment of the Iewe c. here occasion is offred to consider of the preheminence and excellencie of the Church which consisteth in the consideration of the dignitie state and blessings wherein it excelleth other humane conditions and states This excellencie and preheminence of the Church is either of nature or grace but by nature all men are the children of wrath one as well as an other Ephes. 2.3 therefore all the prerogatiue of the Church is of grace This prerogatiue is either common to the old Church of the Iewes and the newe of the Christians or proper and peculiar the common is either internall in their vocation iustification sanctification by the spirit or externall in their publike profession of religion and adoption to be the people of God with their externall directions by the word and sacraments vnto saluation The peculiar and proper prerogatiue of the old Church is considered 1. in their state that they were a people seuered from the rest of the world and ioyned vnto God by a solemne couenant 2. in the blessings wherewith they were endued which were partly spirituall as the Scriptures of the Prophets were committed vnto them they had the legall sacraments of circumcision and the Paschal lambe the Priesthood of Leui partly temporal as the inheritance of Canaan which was tied vnto Abrahams posteritie The prerogatiue peculiar vnto the Church of the newe Testament consisteth 1. in their state in beeing an holy people taken out from the rest of the world and consecrated to the worship of God 2. in their blessings partly perpetuall as the doctrine of the newe Testament the sacraments baptisme and the supper of the Lord partly temporall as the gift of tongues and miracles which the Church had for a time for the necessarie propagation of the faith but are now ceased ex Pareo Doct. 2. Of the vtilitie and profit of the diuine oracles v. 2. Vnto them were coÌ„mitted the oracles of God The Scriptures called here the diuine oracles are profitable to diuerse ends 1. illuminant intellectum they doe lighten the vnderstanding Psal. 19.8 It giueth light vnto the eyes 2. inflammant affectum they inflame the affection as Luke 24.32 the two disciples said betweene themselues did not our hearts burne within vs while he talked with vs by the way 3. mundant culpam they doe cleanse the fault as Ioh. 15.3 now are ye cleane thorough the word which I haue spoken vnto you 4. conseruant contra tristitiam they doe comfort against heauinesse 5. roborant ad pâ—tientiam they do strengthen vnto patience both these the Apostle sheweth saying Rom. 15.4 that we through patience and consolation of the Scriptures might have hope 6. franâ—â—â—t cordis duritiam they breake the hardnesse of heart Ierem. 23.29 is not my word like an hammer that breaketh the stone 7. protegunt contra tentationes they defend and protect against the tentations of the deuill Prou. 30.5 Euerie word of God is pure it is a sheild c. Ephes. 6.17 the sword of the spirit is the word of God Gorrhan Doct. 3. Of the combination betweene God and his Church v. 3. Shall their vnbeleefe make the faith of God without effect Here are to be considered tria ingorum paria three paire of yokes and bands as it were betweene God and vs. 1. the couenant and
not be ouercome of temptation This doctrine of the perseuerance of the faithfull as it is consonant to the Scriptures so it hath the consent of authoritie August de bon persev c. 12. thus writeth Ipse eos facit perseverare in bono qui fecit bonos qui autem cadunt pereunt c. he maketh them to perseuere in goodnes that first made them good but they which fall away and perish were neuer in the number of the predestinate Ambrose saith in Roman 8.36 charitas Christi facit eos quos amat inseperabiles c. the loue of Christ maketh those whome he loueth inseperable that is to perseuere to the ende Chrysostome saith in 1. Timoth. 1. fidei proprium est c. nunquam penitus decidit neque â—nino turbatur this is proper vnto faith c. it neuer altogether faileth nor is wholly disturbed 13. Controv. Against the Manichees and Marcionites v. 22. Behold the bountifulnes or goodnes and seueritie of God hence may be refuted the wicked opinion and heresie of these forenamed heretikes who held that there were two Gods one good full of gentlenes and mercie the other seuere and cruell this they made the author of the old Testament and the other of the new Contra. 1. But the Apostle here maketh one and the same God both bountifull and full of goodnes and the same also seuere 2. and though seueritie and mercie seeme to be contrarie yet that is not in respect of the subiect for the diuine nature is not capable of contrarie and repugnant qualities but in regard of the contrarie effects which are produced in contrarie subiects like as the Magistrate is not contrarie to himselfe if he shew mercie vnto those that are willing to be reformed and be seuere in punishing obstinate offenders as the Sunne by the same heat worketh contrarie effects in subiects of a diuers and contrarie disposition and qualitie as it hardeneth the clay and mollifieth the waxe 14. Controv. Against the works of preparation v. 24. Were graffed in contrarie to nature Nature can not helpe any thing at all to that which is beside or against nature like as the wild oliue doth not prepare it selfe the better to be planted or graffed in to the right oliue this then is an euident place to conuince the Pelagians of these daies the Papists whereby a man euen before grace may make himselfe more fit and capable of grace but this is contrarie to that saying of our blessed Sauiour Ioh. 15.5 where he vseth the like comparison which the Apostle doth here making himselfe the vine and vs the branches without me ye can doe nothing 15. Controv. Against the erroneous opinion of Origen concerning the purgatorie of hell Origen treating here of these words v. 26. he shall turne away vngodlines from Iacob sheweth how two waies men are purged from their sinnes in this life they are purged by the preching of the word Ioh. 15.3 you are cleane through the word that I haue spoken onto you in the next world ignis Gehennae incruciatibus purgabit c. the fire of hell shall purge those whome the Apostolicall doctrine could not purge verum haec ipsa purgatio qua per poenam ignis adhibetur c. but this purgation which shall be made by fire how long it shall last it he onely knoweth to whome the father hath committed all iudgement c. In this sentence of Origen diuers errors may be obserued 1. he appointeth a meanes beside the word of God and faith in Christ for those which die in vnbeleefe to be purged by whereas the Scripture teacheth that Christ by himselfe hath purged our sinnes Heb. 1.3 there is no other way 2. he giueth a purging force vnto hell fire which is appointed for the punishment of the wicked not for their purgation and amendement they are not as gold and siluer which are purged by the fire but as stubble that is burnâ— consumed 3. he thinketh that the flames of hell shall not alwaies burne but onely for a time whereas the Scripture maketh hell fire euerlasting Matth. 35.46 Those shall goe into euerlasting paine If now the Papists will make Origen one of their patrons of Purgatorie as he is one of the most auncient that maketh mention thereof they must also subscribe vnto these errors which I thinke they will be ashamed of for to embrace his inuention and yet to refuse his sense is not reasonable 16. Controv. Against the Papists concerning the right vse of the keyes of the Church v. 27. When I shall take away their sinnes It is then peculiar and proper to God onely to forgiue sinnes the keyes are indeede committed to the Church not as giuing an absolute power of binding and loosing as the Rhemists hold that the Priests of the Church of right doe remit sinnes Ioh. 20. sect 3. but the office of the Pastors and Ministers of the Church is to declare the will and pleasure of God out of his word concerning the remission of sinnes and so accordingly to pronounce binding or loosing as they see men to be penitent or impenitent for there are two keyes in the Church the one is the word of God whereby remission of sinnes is preached as Matth. 28.19 our blessed Sauiour giueth his Apostles commission to goe preach and baptize which was for remission of sinnes the other key is faith which is in the hearer Mark 16.16 he that beleeueth and is baptized shall be saued there must be a concurrence of these two keyes together or els there can be no remission of sinnes Mart. See further hereof Synops. Centur. 1. err 71. 17. Controv. That the certentie and assurance of saluation is prooued by this saying of the Apostle v. 29. The gifts and calling of God are without repentance Staplet Antidot p. 750. and Pererius concurring with him disput 2. numer 10. vpon this chapter doe thus obiect 1. The Apostle speaketh not here of the particular election of any but of the generall vocation and adoption of a whole nation of the Iewes and this Pererius vrgeth as confessed by M. Calvin in his commentarie but this generall adopting of a nation is mutable and changeable for we see that where many famous Churches were in time past there is now no face of a Church to be seene 2. The Lord is said not to repent him of his gifts and calling not because the gifts once bestowed vpon the righteous non queant amitti can not be lost but because it repenteth not the Lord so to haue bestowed them Perer. for though one doe loose the crowne an other receiueth it as here the ruine of the Iewes was the saluation of the Gentiles Contra. 1. The argument followeth not because the Apostle speaketh of a generall calling and adoption therfore this sentence can not be applied vnto particular election nay it followeth more strongly if the common adoption be immutable much more the particular vocation of the elect 2. it is true that many
be lawfull that is his conscience Piscator commeth somewhat neere this exposition quicquid fit dubitante conscientia whatsoeuer is done with a doubtfull conscience is sinne Contra. 1. But faith cannot be here taken for the conscience 1. the Apostle said before haue faith in thy selfe that is in thy conscience faith then is an other thing beside the conscience 2. the weake haue conscience 1. Cor. 10.29 but they haue not faith touching this thing for of the strong onely the Apostle said before thou hast faith v. 22. 3. error non est fides error is non faith but the conscience is oftentimes erroneous this was Tolets owne reason before 4. fides non nititur hominum opinionibus c. faith is not grounded vpon mens opinions but vpon the vndoubted word of God Osiand 5. Origen saith that fides haereticorum non est fides the faith of heretikes is no faith but credulitie rather yet they haue a conscience 2. And if this sense were admitted it followeth strongly that if that be sinne which is not done with the particular faith of the conscience much more is that sinne which is not of that generall Christian faith whose obiect is Christ. 5. Wherefore by faith we vnderstand not euerie perswasion of the minde and conscience but that which is grounded vpon the word of God firmam animi certitudinem quae ex Dei veritate concepta sit an vndoubted certaintie of the minde conceiued out of the truth of God Calvin non quidvis fidei nomine censeri debet sed quod Scripturis conforme not everie thing must be counted for faith but that which is agreeable to the Scriptures Bucer when we beleeue talia verbo Dei requiri Deo placere that such things are required in the word of God and are pleasing vnto him Martyr the reason is because vbi verbum Dei non est nec fides where there is no word of God there is no faith Faius 6. Haymo doth restraine this generall speach onely to the eating of meates whatsoeuer belongeth to eating if it be not eaten with this faith that euerie thing is cleane that is treated of God is eaten with sinne But this is rather a generall rule both for this kind of actions and all other agreeable to that saying Hebr. 11.6 without faith it is impossible to please God 4. Places of Doctrine Doct. 1. That alwayes in the Church are to be found as some strong so others weake in faith v. 1. Him that is weake in faith This is the condition of the Church of God that as in a familie some are children some of riper age so there are in the same some that are but weakelings in the faith some of more perfect growth the reason of which difference is both in respect of the caller God calleth not all at one time neither giueth vnto all a like measure of gifts and of them which are called all doe not vse a like diligence in the exercising of their gifts and so it commeth to passe that some are weake some strong This difference S. Paul sheweth to haue beene among the Galathians c. 6.1 If any be prevented by any fault yee which are spirituall restore◠c. there were some among them subiect to infirmities some that were spirituall this sheweth the phantasticall error of such as require perfection in the Church and euerie member thereof and can brooke no imperfections Doct. 2. Not to contend about indifferent things v. 3. He that eateth let him not contemne him that eateth not ◠S. Paul would not haue them to be so earnest one in iudging an other concerning the vse of things indifferēt which hath beene the cause of great contentions in the Church as great stirres were raised by Victar B. of Rome about the vse of leauened and vnleauened bread as Eusebius testifieth lib. 5. c. 14. hereupon sprang the sects in Saxonie of the adiophorists and Flacians Pareus here also giueth instance of the English and Scottish Churches Anglicas quoque Scoticas Ecclesias simile certamen de rebus adiophoris in hanc vsque diem exercet the like strife about things indifferent doth trouble the English and Scottish Churches to this day c. But S. Paul concerning all these things giueth a rule afterward v. 17. the kingdome of God is not meate and drinke nor any such externall thing but righteousnesse c. Doct. 3. The best workes of the heathen sinfull v. 5. Let euerie one be fully perswaded in his minde c. Hence it is euident that Christians doing things forbidden and leauing things commanded because they are not herein perswaded doe therein sinne likewise the workes of the heathen wherein they did that which was commanded yet were sinfull because they wanted this perswasion Aristides exercising iustice did that which was commanded Alexander abstaining from violating the chastitie of Darius wife and daughters did shunne that which was prohibited yet both of them sinned hauing not this full perswasion and assurance of faith that therein they pleased God these their goodly and glorious workes were but speciosa peccata goodly sinnes non ex substantia operis sed vitio operantis not by the substance of the worke but the fault of the worker Doct. 4. That all things must be referred to Gods glorie as the chiefe end v. 6. He that eateth eateth to the Lord c. As God gaue beginning to all things so he is the chiefe and last end of all the heathen said that we were borne not for our selues only but partly for our friends partly for our countrey partly for God but the Scriptures teach vs that all things must be referred wholy vnto Gods glorie our friends and countrey are to be respected but for Gods cause as it shall make most and best for his glorie so the Apostle saith 1. Cor. 10.31 Whether ye eate or drinke or whatsoeuer yee doe doe all to the glorie of God Doct. 5. Of the generall extent and efficacie of Christs death in the old and newe Testament v. 9. That he might be Lord of the dead and quicke The dead are named first to shew that euen those which liued vnder the Lawe and before though then dead did belong vnto the kingdome and dominion of Christ as also they which then liued or should remaine in the earth vnto the ende of the world they all then make but one Church one mysticall bodie as Gregorie saith lib. 41. epist. 38. sancti ante legem sancti sub lege sancti sub gratia omnes hi corpus Domini sunt constitutere the Saints before the lawe vnder the lawe and vnder grace doe all make the bodie of Christ he is the Lambe of God that taketh away the sinnes of the world Ioh. 1.29 of all that beleeue in him from the beginning of the world to the end thereof Doct. 6. Christs diuinitie prooued v. 18. All tongues shall confesse vnto God This prophesie of Isay c. 45.23 beeing applyed by S. Paul vnto Christ doth euidently
necessarie either to retaine it or any other outward ceremonie or vsage in stead of it S. Paul exacteth not the outward gesture but the inward affection and so as Clemens Alexand. saith well dilectio non sensetur in osculo sed in benevolentia loue is not measured by the kisse but by the goodwill Quest. 14. How the Apostle saith The Churches salute you c. v. 16. 1. Origen here mooueth this doubt reading all the Churches how all of them could send salutation vnto the Romanes and he answeareth because there was vnus spiritus Paulo omnibus Ecclesijs there was one and the same spirit in Paul and all the Churches or by saluting he vnderstandeth per vnum spiritum iungi to be ioyned together by one spirit Hugo answeareth that whereas v. 4. all the Churches must be taken vniversaliter generally here it must be vnderstood only distributive by way of distribution for those churches where he then was so also Gorrhan But this doubt is easily remooved because that vniversall particle all is not in the originall it is inferred by the Latine interpreter by Churches then the Apostle vnderstandeth the Churches of Achaia and Macedonia where he then was of whose affection toward the Romanes he was assured 2. And he nameth Churches in the plurall number meaning the particular Churches which had their denomination from their speciall places as the Church of Antioch Hicrusalem the Romane Church which all made but one vniuersall Church and generall bodie whereof Christ was the head Bucer 3. Chrysostome mooueth an other doubt why the Apostle saluteth so many in this his epistle to the Romans which he doth in no other epistle and hereof he giueth these reasons 1. not onely for that he had not yet seene them for so neither had he seene the Colossians c. 2.1 2. but Romani erant celebriores alijs the Romanes were more famous then others 3. and beside many of these were knowne vnto S. Paul and were fledde to Rome as vnto a more safe place and therefore he saluteth them by name 4. but the greatest reason is inter advenas dogebant many which were fledde thither liued among strangers and therefore had neede of the greater commendation and such was the glorie of Paul that per solas literas multum haberent praerogativae they had a great prerogatiue that could get to be cōmended onely by his letters 5. But Tolets reason is farre fetcht that S. Paul saluteth that citie in the name of the Churches quae omnibus Christianis praesidet which is set ouer all Churches for the Romane Church is the head of all Churches where the vicar of Christ the vniuersall Bishop sitteth c. for if this were the cause how commeth it to passe that Saint Paul leaueth S. Peter vnsaluted whom the Romanists affirme to haue beene at this time Bishop of Rome would he write to the chiefe Church and not salute the chiefe Pastor thereof But hereupon it is strongly concluded and inferred that Peter was not Bishop of Rome nor at this time there and whether at all or not is vncertaine which point shall be further handled among the controversies But I insist vpon Chrysostomes reasons why S. Paul sendeth such ample salutations to the Romaness more then to other Quest. 15. Generall obseruations concerning the greeting and salutation sent here by the Apostle 1. Origen noteth the singular wisedome and discretion of the Apostle that giueth vnto euerie one a seuerall commendation pro merito altus probus alius charissimus c. one is according to his worthines called approoued an other welbeloued an other elect an other labouring in the Lord. 2. Chrysostome sheweth two ends why the Apostle doth thus 1. ne invidiam pararet least if he should praise some and not others it might procure envie 2. ne socordiam confusionem generaret least it might engender slouth and confusion if one should not be commended before an other so he both maketh them alacriores more chearefull and willing to goe forward omitting nothing worthie of commendation in them and others diligentiores more diligent in stirring them vp to followe their example 3. Calvin obserueth that none of any great place among the Romanes are here saluted nullum ex splendidis illis nominibus audivs we heare none of the famous and illustrous names among the Romanes here rehearsed but they are all obscure men which sheweth what the state of the Church was in those dayes that not many noble or great men were called as the Apostle sheweth 1. Cor. 11. and the Apostle hereby is freed from all suspition of flatterie that he doth not venari amicitias potentium hunt for the friendship of great men 4. Gryneus addeth that these salutations are species invocationis kinds of prayer shewing that one ought to pray for an other 5. And they are communionis sanctorum religiosa documenta religious documents of the communion of Saints Gryn that their ought to be amicitiae commercia entercourse of friendship betweene the Churches of Christ Gualter Quest. 16. Of the shunning and avoiding of the authors of dissention 1. As hitherto S. Paul had propounded examples to be imitated and followed so nowe he sheweth whom they ought to decline and take heede of Lyran. and this admonition he reserueth to the last that it might better be remembred 2. He prayeth them to marke diligently c. 1. This charge of the Apostle belongeth vnto the gouernours of the Church ad omnes credentes and to all other beleeuers Origen though specially it concerne the Pastors 2. and he vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to marke or obserue because it falleth out oftentimes socordia incuria by the slouth and carelesnes of Pastors that such false intruders doe enter Melancth 3. and in that he would haue them narrowly observed he sheweth their craft and subtiltie non enim palam conspiciendos se praebent they doe not shewe themselues openly Oecum 3. Which cause division and offences 1. Origen vnderstandeth these to be all one and interpreteth them to be dissentions contrarie to peace 2. Lyranus thinketh that the diuisions are declinationes à fide declinings from the faith and scandals which are occasion of ruine vnto others 3. some referre diuisions to faith and offences to manners 4. But the first are vnderstood to be they which doe corrupt the doctrine of the Church such are heretikes the other they which violate the discipline of the Church and giue euill example as schismatikes Pareus 5. Chrysostome thinketh that the Apostle especially meaneth the Iewes which together with the Christian faith vrged the ceremonies of the lawe of whom as enemies to the Gospel the Apostle often complaineth but all other beside are noted which were bringers in of corrupt doctrine 4. Beside the doctrine 1. Gualter obserueth well that the Apostle forbiddeth not all dissentions but such as are caused by innovation of doctrine for there are some profitable diuisions quibus
equall gentle 1. Tim. 3.3 Doct. 3. That no part of the Scripture is superfluous or vnprofitable Chrysostome here obserueth well that though small benefit or profit may seeme to rise vnto the reader by this last chapter which is onely full of names and seemeth to containe no great matter of edifiyng yet he that readeth it advisedly shall finde it to be otherwise diligens lector hinc ditescet remissus negligens manifestis nihil lucri capiet the diligent reader will euen gather riches from hence but the remisse and negligent will take no profit by any place though neuer so manifest he would therefore haue vs doe as goldsmiths boyes doe minuta fragmenta conquirunt isti tantas auri messas negligunt they gather vp the small fragments whereas these neglect and regard not great masses of gold so the Apostle saith that the whole Scripture both it and euery part thereof is giuen by inspiration and is profitable c. as our Blessed Sauiour also before him said Matth. 5. that one iota or iot of the word of God shall not perish Doct. 4. Religion taketh not away the respect of consanguinitie Whereas S. Paul v. 7. saluteth Andronicus and Iunia and v. 11. Herodian by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinsman we learne that euen Christians may and ought to haue respect vnto their kinred after the flesh as S. Paul giueth this rule 1. Tim. 5.4 that they should learne to shewe godlinesse first toward their owne house as our Blessed Sauiour hanging vpon the crosse commended his mother vnto Iohn and this is reckoned by Saint Paul among other vices and enormities of the heathen they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without naturall affection Rom. 1.30 Doct. 5. That all are not alwayes of one minde and religion in one house Whereas the Apostle saluteth those which were of Aristobulus and Narcissus houshould whereby it seemeth that they themselues beeing not remembred but omitted as vnworthie of the Apostolicall greeting that they were not beleeuers and Narcissus as is shewed before was an vngracious man one that abused the Emperour Claudius fauour to enrich himselfe by the decay and ouerthrow of others hence it is euident that euen in one familie there may be a diuision and separation of minde in religion as in Adams familie there was a Cain for an Abel in Noahs a Cham for a Sem in Abrahams an Ismael as well as an Izaak and in Isaacks an Esau for a Iacob and so as our Sauiour saith Luk. 17.34 two shall be in one bed the one receiued the other refused Doct. 6. That a Christian may with a good conscience and is bound to yeilde civill obedience to an vnbeleeuing Master This also is prooued out of this place for they which were of Aristobulus and Narcissus familie beeing converted to the Christian faith did serue those Masters of a contrarie profession and yet they continued in that seruice still so the Apostle 1. Tim. 6. giueth this rule to seruants to count their Masters he meaneth such as were vnbeleeuers worthie of double honour and he giueth this reason that the name of God and his doctrine be not euill spoken of Then by the same reason ought subiects to performe all ciuill obedience euen vnto heathen Princes if to such men more to Christian gouernours howsoeuer they stand vnder the presumptuous curse of the Romane Antichrist Doct. 7. That there are diuerse degrees of gifts and of rewardes for the same Chrysostome collecteth this doctrine out of the tenor and stile of the Apostles salutations in this chapter some he commendeth and saluteth à laboribus alios à nomine fratrum alios ab appellatione sanctorū for their labours some by the name of brethren others in calling thē Saints so that although they were all faithfull yet they were not all equall so was it among the Patriarkes Lot was a iust man but not as Abraham and so was Hezekias but not as Dauid and all the Prophets sed non vt Ioannes but not as Iohn and all the Apostles were beloued of Christ but Iohn more then the rest like as one starre differeth from an other in glorie and so he concludeth diligens omnium inquisitio c. there shall be a diligent inquirie made of euery ones worth and if one doe but a little goe before an other neque hoc minimum negleget Deus God will not neglect that little Doct. 8. Dissentions and diuisions may be euen within the Church v. 17. Marke those which cause diuisions So then it is cleare that there were dissentions and differences euen in matters of faith among the Romanes yet they ceased not to be a Church Sathan raiseth such cōtentions not without the Church for he hath ouer such an absolute power and dominion alreadie he neede not practise to make them his but within the Church that the proceedings of faith may be hindered and the Apostle giueth an other reason thereof 1. Cor. 11.19 there must be heresies among you that they which are approoued may be knowne Then neither can the Romanists condemne the Church of Protestants for their diuisions which doe more abound themselues nor the scismatikes for the same cause to refuse our Church in the which they themselues haue made the rent Doct. 9. The first doctrine is the best and commeth neerest the truth v. 17. Contrarie to the doctrine which ye haue learned like as the doctrine first taught and planted by the Apostles was the best and heresie and schisme sprang vp afterward so as Tertullian generally obserueth quod primum id verum that which is first is true that false which commeth in afterward as among the Israelites Moses the Prophets doctrine concerning the true worship of God was first Idolatrie and Baalisme came in afterward so Christ and his Apostles doctrine touching iustificatiō by faith was first the Popish doctrine of merits and satisfactions and of the rest came in afterward 5. Places of controversie Controv. 1. Against cloistered Nunnes 1. I commend Phebe c. a seruant of the Church of Cenchrea This president of Phebe is a verie simple warrant and a slender ground for that superstitious order of cloistred and inclosed Nunnes 1. This Phebe ministred vnto the whole Church of her substance and so was a seruant vnto it but these serue nor the Church beeing sequestred from the publike companie and societie of men 2. this Phebe was a disciple of S. Pauls no doubt one that receiued and allowed his doctrine concerning iustification by faith but the other hope vt suis obseruantiunculis mercantur remissionem c. that by their obseruations they may merit remission of sinnes Osiand 3. S. Paul would haue no widowes chosen vnder 60. yeere old they contrarie to S. Pauls rule shut vp young maids in cloisters which waxe wanton against Christ as the Apostle saith 4. and so farre were these cloisters from beeing places of devotion vt publica lupanaria videbantur that many of them
vnsound opinion 1. Bellarmine thus reasoneth that the Apostles did reach the Church at the first without Scriptures therefore they are not simply necessarie but onely for the greater profit of the Church like as an horse is necessarie for ones iourney for his more speedie trauaile but not simply necessarie because he may go a foot Bellar. l. 4. de verb. c. 4. Contra. 1. True it is that the writing of the Scriptures are not simply necessarie in respect of God for he by his absolute power could find a way to teach his Church otherwise but in respect of Gods ordinance which hath appointed the Scriptures for edifying of his Church they are necessarie as bread is necessarie for mans sustentation though God can nourish and maintaine life without bread 2. It is not true that the Apostles did teach without Scriptures for they had the prophetical writings first and afterward their owne and while the Apostles themselues were liuing and present the writing of the Gospel was not so necessarie as afterward 3. The writing then of the Gospel was necessarie 1. both in respect of that age present for the preuenting and stay of heresies which might be more strongely resisted and gainesayed by an euident and extant rule of faith 2. in regard of those Churches to whom the Apostles preached not by liuely voice it was necessarie that they should haue some perfect direction by writing 3. and that the ages also to come might haue a rule of their faith Arg. 2. The Church may as well now be instructed without the Scriptures as it was for the space of 2000. yeares before the lawe was written Bellar. ibid. Contra. 1. In the first age of the world the light of nature was not so much obscured as afterward when the law was written and therefore the argument followeth not the Scriptures were not necessarie then therefore not now 2. because the old world wanted the Scriptures to direct them that was the cause why they were giuen ouer generally to all kind of prophanenesse and therefore to preuent the like mischiefe afterward the Lord thought good to giue his written word to his Church Argum. 3. The Apostles did preach much more then they did write and many things they deliuered to the Church by tradition so that not the Scriptures by themselues are a totall rule and direction of the faith but partiall together with the traditions and ordinances of the Church Contra. 1. The Apostles did indeed speake more then they did or could write but yet they preached the same things and deliuered no other precepts concerning faith and manners but the same which they committed to writing 2. many things concerning orders and especially in particular Churches the Apostles left by tradition but no other precepts and rules of faith then they had written 3. The Scriptures are no partiall but a totall and perfect rule of faith for mensura adaequata esse debet mensurate the measure must be equall vnto that which is measured it must neither be longer nor shorter if then the Scripture should come short of faith it were no perfect rule nay it were no rule at all Pareus Now on the contrarie that the Scriptures are necessarie thus it is made plaine 1. From the author the Prophets and Apostles did write by the instinct of the spirit but the spirit mooueth not to any vnnecessarie or superfluous worke 2. from the office of the Apostles which was to teach all nations Matth 28.19 which seeing they could not doe in their owne persons it was necessarie that they should preach vnto them by their writings 3. from the ende and vse of the Scriptures 1. whether for instruction in doctrine for all Scriptures are written for our learning Rom. 15.4 or direction vnto vertuous liuing or decision of Questions and confuting of errors it was necessarie that the Scriptures should be writen to these vses as the Apostle sheweth 1. Timoth. 3.16 that the man of God may be perfect The Scriptures then were necessarie to be extant for the aforesaid purposes in so much that the Apostle saith if any Angel from heauen doe preach any other Gospel c. let him be accursed whereupon Chrysostome saith Paulus etiam Angelis de coelo descendentibus proponit Scripturas Paul euen propoundeth the Scriptures to the Angels descending from heauen in Galat. c. 1. 6. Morall observations 1. Observ. Of the happinesse of these times vnder the Gospel in comparison of the former times vnder the Lawe In that the Lord hath clearely manifested and opened vnto his Church by Iesus Christ the high mysteries which lay hid before therein appeareth the singular loue of God to his Church and the great preheminence which the faithfull now haue in comparison of the people of God vnder the Law as our Sauiour saith vnto his Apostles Blessed are your eyes for they see and your eares for they heare for verily I say vnto you that many Prophets and righteous men haue desired to see those things which you see and could not see them c. Matth. 13.16 17. the vse hereof is to stirre vs vp vnto thankefulnesse vnto God for this so great mercie shewed vnto his Church 2. Observ. The dangerous estate of those which are found to be contemners of the Gospel and Newe Lawe The greater light is reuealed and the more knowledge that men haue the greater obedience doth God looke for at their hand disobedience then now vnto the Gospel of truth is so much more greiuous then was transgression vnder the law as the times of light and knowledge in brightnesse exceede the dayes of ignorance and blindnesse thus the Apostle reasoneth the night is past and the day is at hand let vs therefore cast away the workes of darkenesse and put on the armour of light Rom. 13.12 So also Hebr. 2.2 the Apostle saith if the word spoken by Angels was stedfast and euerie transgression c. receiued a iust recompence of reward how much more if we neglect so great saluation c. More special obseruations vpon the whole Epistle 1. The Argument and Methode of S. Pauls epistles in generall and specially of this Epistle 1. Nicephorus lib. 2. c. 34. maketh the end and scope of Saint Paules Epistles to consist in these two things 1. that the Apostle what he preached beeing present he committed to writing to put them in memorie when he was absent 2. And that which he did more obscurely deliuer by word of mouth or passed ouer in silence he did in his writings handle and set forth more fully and plainely But the Apostle had diuerse other occasions offred him in his epistles then fell out in his sermons and therefore it is to be thought that although his sermons and writings agreed in the substance of doctrine yet he as occasion did mooue him in his epistles otherwise handleth matters then he did in his preaching 2. His Epistles then may be reduced to these fiue kinds 1. Some belong vnto doctrine wherein he layeth
these two that this inhibition was in the 9. yeare it might be after 2. admit it were in the ninth yeare yet S. Pauls going vp in the 17. yeare of his conuersion might be before for seeing he was conuerted in the beginning of the 20. yeare of Tiberius vpon the 25. of Ianuarie as is commonly held his going vp to Ierusalem may be supposed to haue beene in the beginning likewise of the 17. yeare which falleth out in the beginning of the 10. yeare of Claudius and this eiection of the Iewes might be in the ende of the yeare 3. S. Luke saith not c. 18.2 that then the Iewes were first expelled but that Aquila was lately come from Rome because Claudius had giueâ— commandement c. there is no precise time set and there might be some space allowed for their departure after that the commandement was giuen 11. Quest. Of Pauls beeing in bonds first at Cesarea and afterward as Rome The fourth iourney of S. Paul to Ierusalem was when he was taken by the captaine Lysias and sent to Cesarea to Felix the gouernour as S. Luke setteth forth the historie Act. 21.22 23. and at Cesarea he continued vnder Felix two yeares in bonds Act. 24.28 But there are diuers opinions concerning this matter 1. Some doe thinke that the two yeares there mentioned are vnderstood of the time of Felix gouernment but that can not be for S. Paul saith Act. 24.10 that Festus had beene of many yeares a Iudge vnto that nation he had beene then their gouernour more then two yeares and Iâ—sephus writeth that Festus was sent thither in the 11. yeare of Claudius lib. 20. Antiquit. c. 5. and he was displaced from his regiment in the 2. yeare of Nero so that he held his gouernment fiue yeares at the least 2. Baronius thinketh that the two yeares there mentioned must be restrained to Neros raigne for in his second yeare Felix was remooued and Paul brought prisoner to Rome he denieth that he was two yeares in bonds at Caesarea But Pererius well refuteth this assertion because no mention is made at all of Nero by S. Luke and therefore to his raigne these two yeares can haue no relation 3. The author of the scholasticall historie will haue these two yeares counted from the time when the Iewes first accused Paul before Caesar in Act. Apostol c. 3. But neither doth S. Luke make mention there of any such thing 4. Wherefore whereas the words stand thus when two yeares were expired Pontius Festus came into Felix roome and Felix willing to get fauour of the Iewes left Paul bound the best sense is to beginne these two yeares from the first imprisonment of S. Paul at Caesarea of this opinion are Lyranus gloss interlinear Occumenius in vltim cap. Actor Beds in c. 24. Actor And so much may be gathered out of the text because it is said that Felix sent for Paul the officer and communed with him hoping that some money should haue beene giuen him v. 27. this often communing with S. Paul sheweth that S. Paul was detained there sometime in bonds and it is said also that he left Paul bound so that the two yeares expired which are mentioned in the same place are most fitly referred to Pauls bonds Now after Paul had beene two yeares prisoner at Caesarea he thence was sent bound to Rome in the second yeare of Nero and continued there free prisoner two yeares in an house which he hired Act. 28.30 So he came to Rome in the 23. yeare after his conuersion and the 25. yeare after the passion of Christ But afterward he was loosed out of his bonds and dismissed from Rome as shall be shewed in the next question and in this first two yeares imprisonment at Rome it is like that S. Luke wrote the historie of the Acts and there endeth because it is not like that he was after that S. Pauls perpetuall and inseparable companion 12. Quest. Whether S. Paul was set at libertie after he was prisoner at Rome and where he bestowed himselfe afterward 1. This is euident by S. Pauls owne testimonie who in diuers of his Epistles while he had beene prisoner in Rome promiseth to visit the Churches againe where he had preached the Gospel and speaketh thereof very confidently as Philip. 1.25 writing from Rome he saith This I am sure of that I shall abide and with you all continue for your furtherance and ioy of your faith likewise to Philemon he thus writeth v. 12. Prepare me lodging for I trust that through your prayers I shall be giuen vnto you So also Heb. 13.23 Know that our brother Timotheus is deliuered with whome of he come â—â—rely I will see you And yet more euidently he saith 2. Tim. 4.16 17. At my first answering no man assisted me c. notwithstanding the Lord assisted me and strengthened me that by me the preaching might be fully known and that all the Gentiles should heare and I was deliuered out of the mouth of the lyon All these places doe euidently shew that Paul was deliuered after his first imprisonment at Rome 2. The reason is thus alleadged by Eusebius Neronem in principio imperi-mitiorem fuisse that Nero in the beginning of his Empire was more gentle and mild but afterward when Paul was taken againe Nero then beeing become a most cruell Tyrant caused the holy Apostle to be put to death Thus Eusebius lib. 2. histor scholast c. 21. to the like purpose also writeth Hierome in Paulo 3. Now after S. Paul was deliuered he visited the Churches where he had preached and other places likewise where he had not beene before 1. Hierome thinketh that he preached onely in the West parts for he had a purpose to goe into Spaine Rom. 13.28 but it is not like that he spent all the time of his liberty after his first imprisonment which was 10. years onely in the West parts 2. Caietanus thinketh that he visited Macedonia and Achaia as he had promised in his Epistles and so much he inferreth vpon those words 2. Tim. 4.13 The cloake which I left at Troas with Carpus when thou commest bring with thee and v. 20. Trophimm I left at Miletum sicke these things were not done when S. Paul went first to Rome saith Caietane for no such thing is mentioned in the storie of the Acts these things then fell out before his second comming to Rome which beeing 10. or 11. yeares after the first he would not write for his winter cloake which he had left so long behind him neither is it like that Trophimus sicknes continued 10. or 11. yeares But Caietans collection here is not sound for it is euident that S. Paul wrote this epistle at his first imprisonment in Rome for he saith v. 17. that he was deliuered out of the mouth of the lyon And many things were acted by the Apostles which are not written in the historie of the Acts yet Caietans opinion is true that S. Paul visited the East Churches
word 2. Cor. 13.7 though we be as reprobates that is in mans iudgement In the other place he speaketh of the full possession of the inheritance not of the perfect assurance 2. the epistle to the Philippians was written after that to the Romanes as hath beene shewed therefore it is impertinently alleadged to prooue greater perfection to haue beene in the Apostle when he writte to the Romanes then when he indited the epistle to the Philippians 3. The same assurance of saluation which S. Paul professeth Rom. 8. he sheweth also 2. Cor. 2.9 the things which eye hath not seene c. which God hath prepared for those that loue him But God hath reuealed them vnto vs by his spirit c. Here the Apostle in saying vs perswaded himselfe to be one of those to whom these things were reuealed and prepared 2. But Chrysostome better sheweth the reason why it is profitable to distinguish of the time of the writing of these epistles because the Apostle handleth the same things diuersely treating of circumcision and other Ceremonies for to the Romanes he saith concerning such things c. 14. him that is weake in the faith receiue vnto you But to the Galatians he writeth more sharpely c. 5.2 If ye be circumcised Christ shall profit you nothing and to the Colossians he calleth them the ordinances of the world the commandements and doctrines of men Coloss. 2.20.22 the reason of which difference Chrysostome alleadgeth to be this quia principio condescendere oportuit successu temporis non item because in the beginning the Apostle was to condiscend and yeelde somewhat but not so afterward like as physitians and schoolemasters doe more gently and tenderly vse their patients and young schollers at the first then afterward Quest. 19. Of the order of placing the Epistles and why this to the Romanes is set first 1. Athanasius in Synops. placeth the 7. canonicall epistles before S. Pauls which are foureteene in all and of them the epistle to the Hebrewes he maketh the tenth next before the epistles to Timothie Luther setteth the epistle to the Hebrewes after S. Iohns epistles and diuideth it from S. Pauls Tertullian lib. 5. cont Marcionem placeth them in this order the epistles to the Galatians Corinthians Romanes Thessalonians Ephesians Colossians Philippians But the best order is that which is vsually receiued to the Romanes Corinthians Galatians Ephesians Philippians Colossians Thessalonians to Timothie Titus Philemon to the Hebrewes 2. And why the epistle to the Romanes is prefixed before the rest the reasons are these 1. not for that it was the first in time for the contrarie is shewed before 2. nor so much for the prolixitie and largenes thereof as the prophesie of I say in that behalfe is set first Pareus 3. or for the dignitie of that nation because the Romanes were chiefe Lords of the world Aretius for this had beene but a temporall respect 4. or for the dignitie and excellencie of the Romane Church for he giueth the preheminence to the Iewes whom he calleth the oliue tree and the Gentiles the banches of the wilde oliue tree c. 11.5 But the chiefe reason was because of the excellent matter this epistle treateth of that principall question of iustification by faith which is handled also in the epistle to the Galatians but here more at large and of the chiefe questions beside of Christian religion as of the workes of nature c. 1.2 the force of the lawe c. 7. the fruites of iustifying faith c. 5. of election and reprobation c. 9. of the calling of the Gentiles and the reiection of the Iewes c. 11. of the diuersitie of gifts c. 12. of the dutie towards Magistrates c. 12. of the vse of indifferent things c. 14.15 so that this epistle is as a catechisme and introduction to Christian religion and therefore is worthily set before the rest Aretius Pareus Quest. 20. Vnto whom this epistle to the Romanes was written and from whence 1. It was not written generally to the whole Romane state for the Emperor of Rome with his Princes ministers and officers were persecutors of the Church of God but it was directed to those among the Romanes whether of that nation or strangers both Iewes and Gentiles that had imbraced the Gospell of Christ Aretius Faius As now in the Romane papall state we doubt not but there are many which professe the gospell of Christ and are members of the true Church 2. And although this epistle were personally directed to the Romanes yet it entreateth of the common faith which concerneth the whole Church of God and to the vse thereof is generall and that which was written vnto them is written vnto vs. As that which our Blessed Sauiour said vnto his Apostles he said vnto all Mark 13.37 So that which the Apostles did write to some speciall Churches they did write vnto all Gryneus 3. This epistle was written from Corinthus as not onely the subscription sheweth both in the Greek and Syriake but Origen beside doth collect so much by these three arguments out of the text it selfe 1. It was sent by Phebe a seruant of the Church of Cenchrea Rom. 16.1 which Cenchrea is neere vnto Corinth yea portus ipse Corinthe the verie hauen of Corinth 2. he saith Gaius mine host and of the whole Church saluteth you c. 16.23 which Gaius dwelt at Corinth as the Apostle saith 1. Cor. 1.14 I baptized none of you but Crispus and Gains 3. he addeth further Erastus the chamberlaine of the citie saluteth you which Erastus is the same whom Paul left at Corinth 2. Timoth. 4.20 Quest. 21. Of the excellencie and worthines of this epistle Three things doe commend this epistle 1. the matter 2. the forme 3. the kind and methode 1. Concerning the matter it containeth the chiefe articles and most waightie points of the Christian faith as is partly shewed before qu. 6. Origen further setteth it forth thus multa de lege Mosis connectuntur c. many things are knit together in this epistle as of the lawe of Moses of the calling of the Gentiles of Israel which is according to the flesh and of Israel not according to the flesh of the circumcision of the heart and of the flesh of the spirituall lawe and the lawe of the letter of the Lawe of the members and the lawe of the mind of the lawe of sinne of the inward and outward man to this purpose Origen praefat in epistol ad Romanos 2. The forme and methode of this epistle is most exact consisting of the definition of that which is handled and the tractation and explication thereof for the most perfect and artificiall Methode is that which beginneth with the definition as the Apostle sheweth what the Gospel is it is the power of God to saluation to euerie one that beleeueth c. 1. v. 16. in the which definition are expressed all the causes thereof the efficient and author God the ende saluation the materiall cause Christ Iesus the formall faith and
proceede from a louing minde Tolet. 2. I thanke my God 1. he saith my God not theirs to signifie that their faith was imperfect as Ambrose for in the words following he setteth forth an ample commendation of their faith 2. some thinke he so saith because he acknowledged this benefit that the Romanes beleeued to be as conferred vpon himselfe Tolet. 3. But the manner of the Saints is so to speake as Dauid doth often in the Psalmes ex privato sensu diuinae bonitatis of a priuate and more liuely sense and feeling which they haue of the goodnesse of God and in respect of some singular gifts which they haue receiued Marty so also Chrysostome id magno facit affectu he doth it with a great affection And so the Prophets and other holy men cum qui communis est omnium Deus sibt proprium facientes making the common God of all peculiar to themselues euen as the Lord did call himselfe the God of Abraham Isaac and Iacob tanquam seorsim illorum tantum esset as though he were seuerally their God onely 3. Thorough Iesus Christ. He offreth thanks throrough Christ 1. the meaning whereof is not as Ambrose to giue thanks for a benefit receiued by Christ. 2. but as Origen per Christum tanquam sacerdotem he offreth this sacrifice of thanks by Christ as the high Priest by whom all our oblations are acceptable vnto God for we must take the same way in giuing of thanks which the father doth in conferring graces that as he bestoweth his graces vpon vs in Christ so in him againe we should returne our thanks Aretius 4. For you all 1. not as in their stead as Dauid desired to die for Ionathan but because of them that they had receiued such an excellent gift of faith 2. the Apostle sui oblitus forgetteth himselfe and giueth thanks for the Church Pareus 3. he giueth thanks for them all incipientibus proficientibus perfectis for the beginners for them which profited and proceeded and for them which were perfect Gorrham Quest. 24. How the faith of the Romanes was published through the world 1. Origen by the whole world vnderstandeth the Angels in heauen which did reioyce for the conuersion of men in earth but this sauoureth of his accustomed curious speculations the like phrase the Apostle vseth of the Thessalonians 1. epist. 1.8 Your faith spread abroad in all quarters he meaneth then the world of men not of Angels 2. Hierome maketh this the sense because the same faith which the Romanes had receiued was preached by the Apostles in all the world but the Apostle here doth giue a speciall commendation of the faith of the Romanes 3. therefore here an hyperbole or rather a Synecdoche is to be admitted that many parts of the world are taken for all because the more knowne parts of the world were now subiect to the Romanes so S. Luke saith c. 2.1 There came a commandement from Augustus Caesar that all the world should be taxed Pareus And Chrysostome giueth this reason Rome was quasi in quodam orbis vertice collocata placed as in the toppe of the world whence it might be seene and discerned of all the earth Quest. 25. Of the singular faith of the Romanes 1. First their faith was commendable and famous for the worthinesse and excellencie thereof both for the soundnesse of doctrine which they had receiued as S. Paul testifieth c. 16.17 I beseech you obserue those which cause diuision and dissention among you contrary to the doctrine which ye haue learned and beside their knowledge was ioyned with goodnes and feruent loue as he againe saith c. 15.12 I am perswaded of you that ye are full of goodnes and filled with all knowledge and that yee are able to admonish one another 2. Againe they had many lets and impediments which made their faith the more famous 1. diuitijs delicijs corrupti erant they were corrupt with riches and other delicates and so were hindred from beleeuing 2. qui praedicabant erant piscatores they which preached the Gospell were fishermen and Iewes which nation was odious vnto the Gentiles 3. they taught to worship a man that was crucified 4. vitam exagebant austeriorem they exacted a more strict and austere kinde of life Chrysostome 5. vnto this may be added that the most grieuous persecution of the faith was at Rome and the Christians there were as vnder the paw of the lion and so in greatest danger yet notwithstanding all these lets and impediments they receiued the Christian saith 3. And further the Romane Church is commended in respect of the founders thereof and the planters of their faith which was first founded by S. Paul and then by Peter who both liued and preached there and there ended their life from thence also it is thought that Iohn the Euangelist was banished into the Isle Pathmos Chrysostome therefore thus saith of Rome ob id maximè Romam praedico beatam c. I do chiefely for this count Rome happie because Peter and Paul did so loue it that they taught the faith of Christ there and finished their life among them hom vlt. in epist. ad Roman 4. But concerning the last commendation of the Romanes faith which Pererius produceth that the Church of Rome inviolatam intaminatam conservauit c. hath kept inviolably and pure the faith receiued from the Apostles that it is manifestly false shall afterward be shewed in the places of controuersie Quest. 29. Whether the Church of Rome were first founded by S. Peter 1. It is the receiued opinion of the Romanists that Peter was the first founder of the Romane faith for the proofe whereof they alleadge certaine authorities as of Eusebius who writeth that in the 2. yeare of Claudius Peter came to Rome and there confounded Simon Magus and preached the faith to the Romanes at which time they entreated Marke to write the Gospel as they had heard it from S. Peters mouth Euseb. 2. histor Ecclesiast c. 13.14 likewise Chrysostome affirmeth the same that Peter preached at Rome first qui praedicabant erant piscatores they that preached were fishers ex Perer. Bellarmine to the same purpose also produceth Epiphanius Orosius Leo with others that the faith was first planted by Peter at Rome lib. 2. de Pontif. Rom. c. 1. 2. Contra. 1. Concerning Peters comming to Rome there is great vncertaintie Hierome and Eusebius say it was in the 2. yeare of Claudius But Beda in 15. c. Actor affirmeth it to haue beene in the 4. yeare of Claudius Onuphrius assigneth the 3. yeare of Claudius in Chronic. Damasus saith that he came to Rome in the beginning of Neroes Empire and sate there 25. yeares whereas Nero raigned but 14. yeares in all and he further affirmeth that Peters disputation and combate with Simon Magus was in the presence of Neto the Emperor which Eusebius reporteth to haue beene vnder Claudius 2. Chrysostome speaketh of the preaching of fishermen but not of the first
preaching at Rome the Apostles beeing fishermen and of no note in the world first beganne to preach the Gospell in the world not onely Peter but Andrew his brother also and Iames and Iohn were fishermen he may as well prooue hence these to haue beene founders of the Romane Church as well as S. Peter 3. Epiphanius as Bellarmine citeth him haeres 27. saith primi in Roma fuerunt Petrus Paulus the first in Rome were Peter and Paul c. he giueth no prioritie to Peter before Paul 4. Orosius saith l. 7. c. 7. Exordio regni Claudij c. in the beginning of the raigne of Claudius Peter came to Rome atque exinde Christiani Roma esse coeperunt and that from that time Christians beganne to be in Rome c. But it shall be shewed afterward that there were Christians in Rome before Claudius raigne and the same Orosius maketh mention of a decree made by the Senate in Tiberius raigne exterminandos esse ex vrbe Christianos that the Christians should be expelled out of Rome 5. Leo writeth thus serm 1. de natal Apostolor Cum Apostli imbuendum Euangelio mundum c. when the Apostles had vndertaken parting the earth among them to season the world with the Gospell beatissimus Petrus c. ad arcem Romani destinatur imperij blessed Peter was appointed to the chiefe place of the Romane Empire c. But this is contrarie to that which S. Paul writeth Galat. 2.7 that the Gospel ouer the vncircumcision was committed to Paul as the Gospel ouer the circumcision was committed to Peter Then is it euident that S. Peters lot fell out among those of the circumcision 3. Now it shall be shewed that S. Peter could not be the first founder of the Romane Church 1. S. Paul in his salutation Rom. 16.7 maketh mention of Andronicus and Iunia which were in Christ before him they were conuerted to the faith before S. Paul but he was conuerted the 2. yeare after Christs passion about the 20. yeare of Tiberius from which time to the second yeare of Claudius when Peter is held first to haue come to Rome were about 9. yeares there remained 3. of Tiberius raigne 4. of Caligula and 2. of Claudius It is euident then that 9. yeares before Peter came to Rome Paul was conuerted and before Pauls conuersion there were some at Rome which had receiued the Christian faith 2. Vellenus whom Bellarmine confuteth alleadgeth out of Orosius lib. 7. that there were Christians in Rome in the raigne of Tiberius when there was a decree made by the Senate that the Christians should be banished from Rome Bellarmine answeareth that the meaning of the decree was vt non reciperetur vllo modo Christiana religio that the Christian religion should not by any meanes be receiued into the city But the words are exterminandos esse ex vrbe Christianos that the Christians should be exterminate or expelled out of Rome they could not haue beene expelled if they had not beene there before 3. Clemens in his recognitions and Dorotheus in Synops. doe affirme that Barnabas was the first that preached at Rome and conuerted them to the saith which report Bellarmine and Pererius hold to be but a fable neither will we contend for the truth thereof for S. Paul is as like to haue beene the first planter of the saith there as Barnabas But by this is appeareth euen out of these writers which the Romanists make account of when they may serue their turne that it was not held of any certaintie that S. Peter first preached the faith at Rome 4. Further seeing the Gospel of the vncircumcision was committed to Paul of the circumcision to Peter it is not like that Peter would intrude himselfe within S. Pauls diuision who if he had so soone come to Rome and planted a Church there whose example the rest of the Gentiles depending vpon the Romanes would haue followed he rather should haue beene the Apostle of the vncircumcision then S. Paul 5. Wherefore it is not probable that the Romane Church was first planted by S. Peters preaching neither yet was Paul the first that there preached for as yet he had not beene at Rome when he wrote this epistle Therefore it is most like that some other of the disciples and beleeuers first laid the foundation of faith at Rome which afterward was builded further by the Apostles Faius And herein I mislike not the opinion of Hugo Card. andierant à quibusdam fidelibus qui Roman◠venerant Hierosolynsis they had heard of certaine faithfull which came to Rome from Hierusalem to the same purpose Gorrbam quidem acceperant fideru à Petra hierant bene edocti quidam à Indais disciputis bi non pleur some had receiued these faith of Peter and they were well taught some of the Iewes beeing disciples and they were not fully instructed c. They are of opinion that the Romanes first receiued their faith by certaine disciples that came vnto them though afterward they were more fully instructed by Peter Quest. 27. The place Act. 28.21 reconciled 1. Whereas the Iewes say there vnto Paul We neither receiued letters out of Iudaea concerning thee neither came any of the brethren c. the question here mooued is how these dwelling at Rome could thus say vnto Paul whereas this epistle had beene written long before 2. Hereunto the answer is that those Iewes were not Christians or beleeuers and so not of the number of the brethren to whom S. Paul had written this Epistle namely to such as were Saints by calling but such as had not yet receiued the Gospel for they say concerning this sect we knowe that euery where it is spoken against Parens and beside whereas S. Paul had declared vnto them how the Iewes had resisted him and constrained him to appeale vnto Caesar they make answer that they had receiued no letters concerning such things as had happened vnto him Quest. 28. Whether this be an oath God is my witnesse v. 9. Although the vsuall forme of an oath be not here kept as when men sweare by the name of God of Iesus vsing the preposition per by yet it is euident the Apostle here doth take a solemne oath as it may appeare by these reasons 1. first by the definition of an oath which is a calling of God to witnesse of that which we say as the Apostle here doth so that to say God is my witnesse is as much as if he should say I sweare by God Tolet. 2. Augustine giueth instance of other places where the Apostle vseth the like oath as Galat. 1.20 The things which I write vnto you I witnesse before God that I lie not and 2. Cor. 11.31 The God euen the father of our Lord Iesus Christ which is blessed for euermore knoweth that I lie not like vnto these oathes is this which the Apostle taketh here Augustin lib. 1. de sermon Dora and Beda vpon this place 29. Quest. Whether it
him without faith or any speciall assistance from God may by his owne strength doe something morally good it a vt nullum peceatum in eo admittat so that therein he shall not commit any sinne lib. 5. iustificat c. 5. That the falsitie of this assertion may the better appeare 1. We must distinguish of the light that is giuen vnto man which is threefold 1. There is the light of nature which Christ giueth vnto euerie one that commeth into the world as he is their Creator Ioh. 1.9 this is giuen vnto all by nature they are endued with a reasonable soule and in the same by nature is imprinted this light 2. there is beside this naturall light an other speciall light and direction concurring with that naturall light which though it be not so generall as the other yet it is common to many vnregenerate men that haue not the knowledge of God as the Lord saith to Abimelech Gen. 20.6 I kept thee that thou shouldst not sinne against me this common grace many of the heathen had whereby they were preserued from many notorious crimes which other did fall into 3. There is beside these the grace of Christ whereby we are regenerate and enabled to doe that which is acceptable vnto God through Christ of this grace we meane that without it the light of nature is not sufficient to bring forth any good worke 2. Secondly we graunt that this light of nature beeing illuminated by the grace of Gods spirit and lightened and perfected by faith is able to bring men to performe good workes agreeable to the lawe As is euident in the fathers before the flood and after the flood in Noah Sem Abraham and other of the faithfull when as the lawe and Scriptures were yet vnwritten that by the grace of God which lightened their naturall vnderstanding they wrought righteousnesse and pleased God 3. But this must be receiued withall that Gods grace and the light of nature doe not concurre together as cooperators and fellowe workers but it is grace onely that worketh the nature of man is wrought vpon the spirit of God is onely actiue the power of nature is passiue in all good workes and therefore in this sense we mislike that position of Pereius legem naturalem Christi gratia illustratam valere ad piè vinendum that the lawe of nature lightened by the grace of Christ avayleth to liue well for thus the lawe of nature it made a ioynt worker with grace vnto godlinesse of life we say it is wrought vpon by grace it worketh not but onely as a naturall facultie and agent the spirituall goodnesse is all of grace 4. But that no vertuous act or morall good worke can be performed by the light of nature onely without grace it is euident out of these and such other places of Scripture Gen. 6.5 The imaginations of the thoughts of mans heart are onely euill continually Ioh. 3.6 That which is borne of the flesh is flesh Ioh. 15.5 Without me ye can doe nothing Rom. 14.23 Whatsoeuer is not of faith is sinne All these places euidently shewe that there is no actiuitie power abilitie or inclination to any thing by nature without grace see further Synops Centur. 4. err 43. pag. 845. Controv. 10. Of the imperfection of the vulgar Latine translation v. 15. Erasmus noteth a great defect of the Latine translation in the reading of this verse for whereas in the Greeke text it is put absolutely in the genetiue case their thought accusing one another or excusing which is expressed by the genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall because they want the ablatiue the Latine translator putteth it in the genitiue cogitationum of their thoughts accusing or excusing Gorrhan would thus helpe this matter that it must be referred to the word conscience going before their conference bearing witnesse that is not onely the conscience of their workes but euen of their thoughts but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and comming betweene them sheweth that these words doe not hang one vpon another he saith this is more Grecorum after the manner of the Greekes which vse the genitiue for the ablatiue but seeing the Latines haue their ablatiue cases wherein things absolutely spoken vse to be put the Latine interpreter should haue followed the vse of the Latine tongue therefore I say and conclude with Erasmus here they which thinke the Latine interpreter did not erre vnum bunc locum si possunt expediant let them free this place if they can Controv. 11. That the Sacraments doe not conferre grace v. 25. Circumcision availeth if thou keepe the lawe the opinion of the Romanists is that circumcision did actually conferre vpon infants remission of sinnes mundabat cos à peccato originali and did clense them from originall sinne Perer. disput 17. c. 2. numer 105. so also Gorrhan Contra. 1. But the contrarie is euident here for the Apostle saith If thou be a breaker of the lawe thy circmcision is made vncircumcision it was no more avayleable then if they had no circumcision at all But if they had actually receiued remission of sinnes in circumcision it must needs be better then vncircumicision whatsoeuer desert followed afterward 2. That which cleanseth the soule hath praise with God v. 19. now the circumcision of the flesh hath no praise with God but the circumcision of the spirit the circumcision then of the flesh doth not cleanse or purge the soule to this purpose Hierome invisibilia non indigent visibilibus visibibilia indigent invisibilibus eo quod visibilia sunt imago invisibilium invisibilia sunt veritas visibilium invisible things doe not neede visible but the visible haue neede of the invisible because the visible are the image of the invisible but the invisible are the veritie of the visible the circumcision then of the flesh needeth the circumcision of the heart but the circumcision of the heart needeth not the circumcision of the flesh for the truth hath no need of the image but the image hath need of the truth c. remission of sinnes then is not tied to the sacrament it may be conferred without it but the sacrament needeth the inward operation of the spirit to make it effectuall as the Apostle saith cleansing it by the lauer of the water in the word the water is the instrument of cleansing but the efficient and working cause is the word the sacraments then conferre not grace but the spirit in and with the Sacrament and also without it worketh grace Controv. 12. That the Sacraments depend not vpon the worthinesse of the Minister or receiuer This may be obserued against that paradox of the old Donatists who measured the sacraments by the worthines of the Minister vpon which ground they refused baptisme ministred by heretikes or euill liuers and after such baptisme they baptized againe the Donatists held baptisme ministred by schismatickes or heretikes to be no baptisme Augustin lib. 2. de baptis c.
1. Ioh. 2.2 He is the reconciliation for our sinnes 2. to be our Redeemer v. 24. Through the redemption that is in Christ. 3. to be our Mediator 1. Tim. 2.6 Our Mediator betweene God and man c. 4. to be our doctor and teacher Matth. 23.8 One is your Doctor to wit Christ. 5. to be our aduocate and intercessor 1. Ioh. 2.1 We haue an advocate with the Father Christ Iesus the Iust. 6. to be our defender and deliuerer Isay. 19.20 He shall send them a Sauiour and a great man that shall deliuer them 7. to be our Lawgiuer Iam. 4.12 There is one Lawgiuer which is able to saue and destroy 8. to be a faithfull and true witnesse Apocal. 3.14 These things saith Amen the faithfull and true witnesse 9. to be our iudge Act. 10.42 It is he that is ordained of God iudge of the quicke and dead 10. to be our Sauiour Philip. 3.20 From whence we looke for our Sauiour euen the Lord Iesus so Christ is all things vnto his seruants reis propitiatore â—aptiuis redemptor c. a reconciliation to the guiltie a redeemer to the captiues a Mediator vnto them at variance with God a teacher to the ignorant a lawgiuer to the dissolute an intercessor to them accused a defender to the assaulted a witnesse to the defamed a iudge to the oppressed and to the elect a Sauiour Gorrhan Doct. 12. The same faith both vnder the lawe and Gospel v. 25. Thomas well obserueth vpon this place that seeing the sinnes which were passed and committed vnder the lawe were forgiuen by no other way then in Christ that the righteousnesse of faith was at all times necessarie as S. Peter saith Act. 4.12 Among men there is giuen no other name vnder heauen whereby we must be saued and S. Paul saith 2. Cor. 14.13 That we haue the same spirit of faith 13. Doct. Of our redemption by Christ and the manner thereof v. 24. Thorough the redemption that is in Christ c. 1. This our redemption consisteth in our deliuerance from the power of Sathan sinne and death and in reconciling of vs vnto God 2. there is a double redemption the first in the forgiuenes of our sinnes nowe present the second when we shall be redeemed from corruption and mortalitie in the resurrection 3. This our redemption is not metaphorically so called but it is a verie true redemption there beeing all things concurring in redemption the captiues which are men the redeemer Christ the price his blood and from whom we are redemed from Sathan hell and damnation see contr 22. following 4. They which detaine the captiues are first God as a iust Iudge whom they had offended then Sathan as Gods minister sinne is as the bands death as the tormentor hell as the prison Pareus loc 5. 5. Places of controversie Controv. 1. That the Sacraments of the old Testament did not iustifie ex opere operato by the worke wrought and so consequently neither the newe There are diuerse opinions among the Romanists concerning this point in question 1. Some of them think that the Sacraments of the old Testament did not iustifie at all though they were receiued in faith because they were not giuen to that ende to iustifie sed vt oneri essent but to be a burthen so Magister sentent 4. distinct 1. 2. Some are of the contrarie opinion that circumcision did iustifie ex opere operato by the work wrought though there were no faith in the receiuer as Alexander Bonaventure Scotus Gabriel as Bellarmine citeth them 3. But the common opinion on that side is that the sacraments of the old Testament did onely iustifie and conferre grace ex opere operantis by the worke or disposition of the receiuer and this they hold to be the difference betweene the old sacraments and the newe nostra conferunt gratiam illa sola significabant ours doe conferre grace theirs onely signified grace Bellar. and that those Sacraments did not conferre grace Bellarmine would prooue it out of this place v. 1. What is the profit of circumcision c. to the which question the Apostle maketh answear Much euerie way for chiefely because vnto them were committed the oracles of God herein was the preheminence of the Iewe before the Gentiles not that he was iustified by his circumcision but because the Lord gaue his oracles to the circumcised Bellar. lib. 2. de sacram c. 14. Now vpon this conclusion of Bellarmine thus it may be further inferred the sacraments of the old Testament did not iustifie by the worke wrought or conferre grace this Bellarmine graunteth but there was the same substance and efficacie of the old and newe sacraments for the Apostle saith that circumcision was the seale of the righteousnesse of faith Rom. 4.11 and so is baptisme Col. 2.12 And Christ was the substance both of their sacraments and ours for the rocke was Christ 1. Cor. 10.4 the conclusion then followeth that seeing their sacraments did not conferre grace no more doe the sacraments of the Gospel the difference then betweene the old sacraments and the newe is not the substance which is Christ and the proper effect thereof which is to be seales of faith but in respect of the more cleare signification and so in the more liuely illustration and confirmation of our faith for the more full discussing of this matter I referre the reader to the treatise of controuersies Synops. Centur. 2. err 97. Controv. 2. Of the Apochryphal Scriptures v. 2. Vnto them were committed the oracles of God Faius well obserueth hereupon thaâ— seeing all the old Scriptures which were Canonicall were committed vnto the Hebrewes then those books which were called Apochryphal that is of hidden and obscure authoritie are not to be accounted any part of the diuine Canonical Scripture such are the books oâ— the Macchabees of Tobi Iudith with the rest that goe vnder the name of Apochyphaâ— for they were not commended to the Church of the Hebrews because they are not writteâ— in the Hebrewe tongue neither did the Iewes place them in the canon of the Scriptures as Iosephus setteth it downe lib. 1. contra Appion see further Synops. Centur. â—â— error 1. Controv. 3. That the wicked and vnbeleeuers doe not eate the bodie of Christ in the Eucharist v. 3. The Apostle saith Shall their vnbeleefe make the faith of God without effect hence then it will be inferred by the Romanists that the promise of Christs presence in the Sacrament is not evacuated notwithstanding the vnbeleefe of the communicants Answ. True it is that the vnbeleefe of some doth not make Gods promises voide and of none effect in respect of God himselfe who for his part is readie to performe his promise or couenant where the condition is performed and on the behalfe of the elect to whom Gods promises are effectuall they receiuing them by faith but it followeth not that the promises of God should be effectuall vnto vnbeleeuers for Gods promises are made vnto
two the Apostle manifestly distinguisheth Rom. 6.22 Beeing freed from sinne c. you haue your fruit in holines holines then and sanctitie is the fruit of our iustification whereby we are freed from sinne Againe Apoc. 23.11 He that is righteous let him be righteous still be that is holy let him be holy still here these two to be iust and holy are manifestly distinguished 16. Controv. Against the works of preparation going before iustification Pererius concerning the works and motiues of preparation tending to iustification hath these positions 1. There are sixe of these preparatiue motions faith the feare of God hope to obtaine pardon the loue of God the purpose of a new life repentance and sorrow for sinnes past thus he alleadgeth out of the Councell of Trent sess 6. can 6. so also Stapleton in Antidot 2. These works of preparation proceede partly from mans free will partly from the assistance of the spirit concurring and hereof it is that sometime the worke of our conuersion is ascribed vnto man as Ioel 2. Turne vnto me with your whole heart Iam. 4. Draw neere vnto God and he will draw neere vnto you sometime it is giuen vnto God as Ier. 31. Conuert vs and we shall be conuerted 3. These works of preparation though they doe not merit the grace of iustification â—â— condigno of condignitie yet de congruo by way of congruitie they may that is God seeth it to be meere and conuenient that such works of preparation should be rewarded with the grace of iustification following Perer. disput 7. Contra. 1. Concerning faith it is no where said in Scripture to prepare or dispose vnto iustification but in deede to iustifie by the imputation of the righteousnes of Christ and as for the other preparations they follow iustification they doe not prepare a way vnto it â— for good works follow iustification as the fruit and effect thereof Rom. 6.22 Beeing freed from sinne you haue your fruit in holines And againe there is no good worke or motion but it is commanded in the law seeing then that we are iustified by faith without such works they can not goe before iustification as preparatiues thereunto 2. The Scripture ascribeth euery good worke motion and thought of the minde vnto God for of our selues we are not able to thinke a good thought 2. Cor. 3.5 and our Sauiour saith Ioh. 15.5 Without me you can doe nothing wherein the Scripture exhorteth men to be conuerted and to draw neere vnto God that sheweth not this power to be in themselues but by these exhortations the spirit of God worketh in them and stirreth them vp that by grace they should seeke to doe that which they finde no strength in themselues to performe 3. But that distinction of merit of congruitie and condignitie is vaine and friuolous for in the matter of iustification there is no merit at all the whole worke is ascribed onely to grace Eph. 2.8 By grace are ye saued thorough faith not of your selues it is the gift of God not of works c. least any should boast if all boasting be taken away then there is no merit for of merits men may boast Augustine hath an excellent testimonie to this purpose Vocantis est gratia percipientis vero gratiam postea sunt opera bona c. Grace is of the caller and then good works belong vnto those which haue receiued grace quae non pariant gratiam sed quae à gratia pariantur c. which works doe not beget grace but are begotten of grace for the fire doth not burne thereby to waxe hoate but it is first hoat and then it burneth and the wheele therefore runneth not well that it may be round but it is first round and then it runneth well so nemo propterea bene operatur vt accipiat gratiam c. no man therefore worketh well to receiue grace but because he hath receiued grace by the saâ—â—e he worketh well lib. 1. ad Simplician qu. 2. no works then going before the grace of iustification haue any worthines in them at all to procure grace 17. Controv. What iustifying faith is Pererius that he may euery where shew some tricke of his Popish profession misliketh three things in that description of faith which is vsually receiued by Protestants for whereas we thus define faith that it is a confident assurance of the heart whereby we are perswaded of the remission and forgiuenes of our sinnes in Christ he taketh exception to these three points 1. He denieth that faith is any such confidence and assurance which he graunteth must be ioyned with faith but that faith is not such assurance and confidence he would thus prooue Eph. 3.12 the Apostle saith by whome we haue boldnes and entrance with confidence by faith in him here it appeareth that confidence is a distinct thing from faith Againe 1. Tim. 3.13 They that haue ministred well get themselues a good degree and great libertie as the faith here the Apostle sheweth that confidence is a diuers thing from faith and that it springeth from charitie and a good conscience Contra. 1. Pererius first argument is faith worketh confidence therefore it is not the same with confidence Answ. 1. This argument may rather be retorted faith worketh confidence therefore it is much more a kind of confidence for as the cause is so is the effect 2. faith is not the same with that confidence which it worketh but they are thus distinguished faith hath a generall assurance confidence in all Gods promises out of this fountaine doe proceede those speciall acts of confidence as to pray confidently to be confident in tribulation which are as little riuers running forth out of the same head and fountaine 2. His second argument is this confidence is wrought by charitie and a good conscience therefore not by faith Ans. The argument followeth not for there may be diuers causes of the one and the same thing faith worketh confidence and yet the same is more encreased and confirmed by a good conscience because the Sunne giueth heat doth it follow that the fire doth not heat also like as the warmth of the Sunne may be augmented by the heat of the fire so may the assurance of faith by charitie and a good conscience be encreased See further Synops. Centur. 4. err 48. 2. Pererius second exception is that the obiect of faith is not the assurance of remission of sinnes The Eunuch when he was baptised beleeued onely that Iesus Christ was the Sonne of God Act. 8. And Paul required none other faith of the keeper of the prison but that he should beleeue in the Lord Iesus and so he should be saued Act. 16. Abrahams faith was counted vnto him for righteousnes which was no other faith then to beleeue that in his seede that is in Christ all the nations of the world should be blessed of none of these was required such faith to beleeue their sinnes were forgiuen them to this purpose Pererius
disput 19. err 94. Ans. 1. The Eunuchs faith was not onely an historicall knowledge that Christ was the Sonne of God which the Deuills also knew and confessed but he beleeued to haue remission of his sinnes in his name and therefore he was baptised for baptisme in the name of Christ was for remission of sinnes Act. 2.38 the same may be said of the keeper of the prison who was baptised with his houshold 2. Neither was Abrahams faith onely a generall apprehension that Christ should come of his seede but he made particular application of that promise euen to himselfe trusting to be saued by the Messiah and therefore our Sauiour saith of him Ioh. 8.56 Your father Abraham reioyced to see my day he saw it and was glad 3. Pererius third exception is that a man can not in this life by faith be certaine of remission of sinnes some of his arguments are these 1. Iob faith c. 9.15 Though I were iust yet could I not answer and v. 20. Though I would iustifie my selfe mine owne mouth would condemne me c. And S. Paul saith I know nothing by my selfe yet am I not thereby iustified 2. The Apostle biddeth â—s to worke out our saluation with feare and trembling Philip. 2.12 S. Paul also was not so sure of his iustification but that he still remained in doubt and feare 1. Cor. 9.27 I beate downe my bodie and bring it in subiection least after I had preached to others I my selfe should be a reprobate 3. This certentie of remission of sinnes should be either humane or diuine the humane is of three sorts either by the outward sense or by the inward act of vnderstanding or by euident demonstration but none of these it is the diuine is also of two sorts either by the generall apprehension of the articles of faith but this worketh no such certentie for then euery Christian that knoweth and beleeueth the articles of faith should haue it or by speciall and particular reuelation which euery one can not haue Perer. disput 19. numer 97. Contra. 1. Iob and Paul in those places speake onely of such iustification which might be grounded vpon their owne worthines by such iustification indeede they could haue no assurance but they renounced it I am not thereby iustified saith the Apostle that is by his owne conscience which yet accused him not 2. The Apostle both teacheth others to take heede of carnall securitie and presumption and shewed the practise of it in himselfe one may be sure of remission of sinnes and yet walke in feare and reuerence this certentie then of remission of sinnes onely excludeth carnall securitie not reuerent and faithfull feare neither did S. Paul feare to become a reprobrate but least if he should doe contrarie to his doctrine it should be a reproofe vnto him for he himselfe was most sure of his saluation as he professeth confidently that nothing could separate him from the loue of God in Christ Rom. 8.38 3. This certentie indeede we willingly graunt is not humane but diuine neither is it so diuine as that it needeth alwaies an extraordinarie and speciall reuelation and yet it is more than an vniuersall and generall apprehension of the articles of the faith for betweene these two there is a third a particular application by faith of the generall promises of God whereby a faithfull man groweth into this assurance 4. And whereas he further obiecteth that seeing euery mortall sinne hindreth iustification if a man can not assure himselfe to be free from sinne neither can he be assured of the remission of his sinnes we answer that if a man did thinke by his owne puritie to obtaine remission of his sinnes he can not possibly be assured of forgiuenes so long as he hath sinne but seeing we hope to be iustified by faith in Christ by his righteousnes and not our owne notwithstanding that the faithfull are compassed about with infirmities yet this hindreth not the certentie of iustification by faith So then a faithfull man must be considered two waies in his spirituall part which is quickned and lightened by faith and in his carnall infirmitie which yet remaineth in the regenerate which causeth sometimes doubtfulnes in the seruants of God but the spirituall man preuaileth and faith ouercommeth our carnall infirmities that although they be and remaine in vs yet they doe not raigne 5. This then notwithstanding all these former obiections remaineth as an vndoubted principle of our faith that a faithfull man may be assured by faith of his iustification and of the free remission and forgiuenes of his sinnes in Christ which appeareth to be 1. by the nature and propertie of faith which is to be without wauering Iam. 1.6 Let him aske in faith and wauer not 2. by the effects of faith which worketh boldnes confidence and assurance and peace with God Rom. 5.1 but we could haue no peace of conscience if we were not assured of forgiuenes 3. by the experience which the faithfull had as S. Paul by faith was most assured perswaded of the loue of God toward him in Christ Rom. 8.38 whereof proceeded that his praier to be dissolued and to be with Christ Phil. 1. see further hereof Synops. Centur. 4. err 56. 18. Controv. What manner of faith it is that iustifieth Pererius saith that iustification may be taken two waies either for the preparation and tending vnto iustice or the very production of iustice it selfe as the word generation in naturall Philosophie is sometime taken for the very production of the forme and the perfection of generation or for the first alteration and change of the matter which is but in the way and tending vnto generation the Apostle speaketh of the first kind of iustifying in this place faith is saide to iustifie that is faith not yet formed with charitie prepareth and maketh a way vnto iustification which is per charitatis infusionem by the infusion of charitie disput 18. numer 86. so his opinion is that faith which is said to iustifie is seuered from charitie it is fides informis expers charitatis an imperfect and vnformed faith voide of charitie Contra. This assertion is flat contrarie and opposite to the Scripture for the Apostle sheweth that it is faith working by loue which saueth Gal. 5.6 and S. Iames saith that faith without works can not saue c. 2.14 but such a faith is dead and it is no other but the faith which deuills haue for the deuills beleeue and tremble v. 19. Let the Romanists content themselues with such a bare and naked iustifying faith but we are sure that such a faith which is separate from loue can not helpe vs. Controv. 19. Of the manner how faith iustifieth Here the Romanists haue these positions 1. they say faith iustifieth because it disposeth prepareth and maketh a way to iustification so Bellarm. Staplet c. Contra. 1. The Scripture saith the Iust shall liue by faith if faith bringeth and worketh the life of the
the very worke wrought did conferre iustification But this is euidently contrarie to the Apostle in this place who directly noteth that Abraham was iustified by faith when as yet he was vncircumcised and vpon this Iustinus Martyr inferreth that Abraham had not receiued circumcision ad iustificationem for his iustification because he was iustified before by faith whereby he beleeued God dialog cum Tryphon And Ireneus vrgeth the same argument advers haeres lib. 4. c. 30. that Abraham was not iustified by circumcision because sine circumcisione placuit Deo he pleased God without circumcision 4. As these doe ascribe too much vnto circumcision so Ambrose seemeth to detract too much from it inferring thus that because Abraham receiued circumcision as a signe of the righteousnesse of faith non ergo habet circumcisio aliquid dignitatis sed signum est tantum therefore circumcision hath no dignitie at all but is onely a signe to this purpose Ambrose in his commentarie here 5. Wherefore the best opinion is that circumcision though it did not conferre remission of sinnes yet it was more then a bare signifying signe it was a seale and pleadge whereby the promises of God were ratified and confirmed and specially concerning remission of sinnes in Christ And therefore the Apostle saith it was not onely a signe but a seale which serueth to confirme and ratifie see before of this controv 8. And herein we mislike not the opinion of Thomas and other schoolemen that in circumcision there was conferred grace non virtute circumcisionis sed fidei passionis Christi not by vertue of circumcision but of faith in the passion of Christ whereof circumcision was a signe Perer. disput 6. numer 2. saving that they thinke that in the newe Sacraments there is an actuall collation of grace by the verie externall participation of the Sacrament But that circumcision was as much an instrument of grace not by the vertue of the Sacrament but of faith whereof it was a seale as baptisme is Augustine directly testifieth writing to this purpose that circumcision which was then a seale of the righteousnesse of faith ad significationem purgationis valebat c. sicut baptismus c. was avayleable for the purgation of sinne as baptisme was availeable vnto regeneration after it was instituted c. to this purpose Augustine de Nupt. concupiscent c. 11. Likewise Gregorie quod apud nos valet gratia baptismatis hoc agit apud veteres c. that which the grace of baptisme is avayleable vnto amongst vs to the same ende serued in the old Testament either faith alone for children or for the elder sort the vertue of sacrifices for those which came of Abrahams stocke the mysterie of circumcision Gregor lib. 4. Iob. Controv. 10. Of the presumptuous titles of the Pope calling himselfe the father and head of the faithfull Abraham is called the father of those which beleeue because he gaue them an example both of the true iustifying faith and of holy obedience If the Pope would be the father of the Church and of beleeuers he must goe before them in puritie of faith and manners and yet if he did so he should thinke it his greatest honour to be counted the child of faithfull Abraham he must not arrogate vnto him the title which the Scripture giueth vnto Abraham to be the father of the faithfull But seeing they which are Abrahams children must walke in the steppes of Abrahams faith which is to be iustified without workes the Pope holding iustification by the merit of workes cannot be so much as the child of faithfull and beleeuing Abraham Controv. 11. Against the Chiliastes or Millenaries that hold that Christ should raigne a 1000. yeares in the earth v. 13. The promise that Abraham should be the heire of the world The Chiliastes whose opinion was that Christ after the resurrection should raigne in the earth in all externall happinesse and pleasure for a thousand yeares doe apply this place to their owne conceit that this should be the inheritance of the world promised to Abraham As likewise they vrge that place Luk. 22.30 of eating and drinking with Christ in his kingdome and that Apocal. 20.4 how the Saints should raigne with Christ a 1000. yeares in the earth of this opinion were Papius Ireneus Tertullian Lactantius with others Lactantius dreameth that in those thousand yeares the rockes shall droppe honie and the riuers runne with wine and milke Contra. But these are mens dreames and fansies 1. the Apostle saith that the kingdome of God is not meate and drinke Rom. 14.17 therefore we must not imagine that Christ shall raigne with his Saints in any such carnall pleasure 2. whereas the Scripture speaketh of eating and drinking in the kingdome of heauen thereby Ambrose vpon Luke well vnderstandeth communicationem aeterna falicitatis the communicating and participating of euerlasting felicitie and happinesse as the Scripture vseth by such phrases taken from temporall and earthly delights to expresse spirituall ioyes 3. by the thousand yeares mentioned Apocal. 20. Augustine vnderstandeth all the time of the flourishing of the Gospell here in earth during which time Sathan is bound and his kingdome destroyed by the preaching of the Gospell so also Pet. Martyr thinketh that a certaine time is there taken for an indefinite and vncertaine But because all such propheticall predictions doe note a certaine limitation of time and yeares I subscribe rather vnto their opinion who thinke that a thousand yeares precisely are spoken of wherein Sathan should be bound which Iunius will haue to ende at the time of Hildebrande but they rather ende some 300. yeares after for otherwise Sathan should be held to be bound in the 300. yeares of persecution vnder the Pagan Emperours which is not to be admitted Controv. 12. Of the certaintie of faith v. 16. That the promise might be sure 1. This is an euident place against that Popish vncertaintie of remission of sinnes for they hold it a presumption for a man to be sure of Gods fauour and of their iustification by faith in Christ but this is contrarie to the Scriptures the Apostle saith Rom. 8.16 The spirit beareth witnesse with our spirit that we are the children of God but nothing is more certaine then the testimonie of the spirit Againe the same Apostle saith Beeing iustified by faith we are at peace with God but the conscience cannot be at peace and setled if it were not sure of the remission of sinnes in Christ S. Paul also himselfe is perswaded that nothing could separate him from the loue of God in Christ Rom. 8.38 which perswasion was not peculiar to the Apostle by any speciall reuelation but wrought in him by faith as it is in others as he sheweth 2. Timoth. 4.8 2. This certaintie of our assurance is builded vpon these two grounds 1. the firmener and stablenesse of the word and promise of God which cannot faile 2. the nature of faith which is to giue an vnfained and
all that are baptized into the death of Christ are regenerate but all that are baptized into Christ are baptized into his death therefore all that are baptised are regenerate and so the verie sacrament doth by the externall act conferre grace to this purpose the Romanists Contra. 1. The conclusion should be all that are baptized into Christ are regenerate and that we grant all they which receiue baptisme aright that is by faith apprehend the promise of remission of sinnes either then as they which are of yeeres or after as infants when they come to yeeres of discretion they are regenerate so the conclusion is true of all the faithfull that are baptized for the Apostle speaketh here onely of such including himselfe in the number so also he saith Galat. 3.27 All yee that are baptized into Christ haue put on Christ but they onely are baptized into him that by faith are graft into him and made liuely members of his mysticall bodie And thus much Lombard lib. 4. distinct 4. affirmeth out of Hierome in Ecclesia qui plena fide non accipiunt baptisma c. in the Church they which with a full faith doe not receiue baptisme doe take the water not the spirit c. 2. And these reasons may be alleadged hereof 1. iustification doth often goe before baptisme as Abraham first beleeued and then was circumcised and Cornelius after he had shewed his faith was baptized by S. Peter Act. 10. 2. Origen doth inferre as much out of the Apostles words here because the Apostle saith we are buried with him by baptisme into his death docens per hoc quia si quis prius mortuus est peccato is necessariò in baptisme consepultus est Christo he teacheth hereby that if one be dead before vnto sinne then of necessitie he is buried with Christ in baptisme but if any before doe not die vnto sinne he cannot be buried with Christ nemo enim aliquando vivus sepelitur c. for no man is at any time buried aliue c. thus Origen and before him Tertullian lib. de poenitent Dieu baptized non vt delinquere desinamus sed qua desivimus c. he bid to be baptized not that we should leaue off to sinne but because we had left alreadie c. Tolet here answeareth that his meaning is that they which are to be baptized must come with a purpose amplius non peccaâ—â—i not to sinne any more and further to Origen though he name him not he maketh this answear that we are said to be buried in baptisme not because we first die vnto sinne before we are baptized but for that baptisme signifieth that we are dead to sinne as the graue sheweth that they which are buried are dead non solum id significat sed efficit and it doth not onely signifie it but effecteth what it signifieth c. Tolet. annot 3. Contra. 1. Tertullian saith more then so they which come to be baptized corde iam lati sunt c. are alreadie washed in heart but their hearts cannot be washed and cleansed without remission of their sinnes 2. The graue signifieth in deed that they which are buried are dead but they were dead before neither doth the grave make them dead it receiueth them first beeing dead so then if we be buried in baptisme it sheweth that a spirituall death must goe before as the people which came vnto Iohns baptisme confessed and repented of their sinnes Matth. 3. yet this death to sinne is encreased ratified and confirmed in baptisme 3. But if iustification and remission of sinnes goe often before baptisme it will be demanded to what ende we are then baptised We answear 1. because God hath so commanded and therfore it were great contempt not to obey the Lords commandement 2. the benefits receiued before by those visible signes are enlarged and encreased 3. and although they are iustified before God yet it is not knowne vnto the Church into the fellowship whereof they are receiued by that outward Sacrament 4. baptisme also sealeth the assurance of the kingdome of God which they receiue in their iustification but it is sealed confirmed and ratified by the sacrament of baptisme like as Princes gifts after they are granted doe passe vnder the great seale Martyr See more of this controversie Synops. Centur. 2. err 96. Controv. 4. That baptisme serveth as well for the remission of sinnes to come as of sinnes past v. 3. We haue beene baptized into Iesus Christ Baptisme then is a seale of our vniting graffing and incorporating into Christ by faith by whom we haue remission of all our sinnes past present and to come and therefore the vse of baptisme extendeth it selfe vnto the whole life of man that by the effectual and liuely remembrance thereof he is confirmed and strengthened in the hope of the remission of all his sinnes in Christ so Chrysostome well saith vpon the 5. verse non ad hoc tantum valet baptismus quod prior a delicta deles sed quod ad futura cauenda monet baptisme onely avayleth not hereto that it blotteth out our sinnes past but armeth vs to take heede of sinnes to come c. Contrarie vnto this truth is the Popish doctrine that baptisme is prima tabula post â—â—fragium c. the first table as they call it after shipwrack and penance is the second table so that they will haue baptisme serue onely for the remission of sinnes past This conceit of baptisme beganne to be taken vp long agoe this made Constantius deferre his baptisme til he was old and the like is reported of Nazianzen in his life and hereupon grewe that common error that before baptisme men tooke vnto themselues a greater libertie to sâ—â—â— as in Augustines time they vsed to say sine illum facere nondum est baptizatus let him alone he is not yet baptized See also further of this point Synops. Centur. 3. error 11. Controv. 5. Whether in baptisme our sinnes be cleane taken away v. 6. Knowing that our old man is crucified with him c. Hence Pererius with other Romanists would inferre in baptismo tolli deleri penitus peccata c. that in baptisme our sinnes are wholly remooued and blotted out that those sinnes which were before baptisme are after baptisme none at all and not as the heretikes say so the Romanistes blaspheme the Protestants that sinnes remaine after baptisme but they are not imputed to this purpose Pere disput 2. annot 9. Contra. 1. Pererius with the rest of that sect doe misreport our opinion for we doe not say that in baptisme our sinnes are onely hid and not imputed and yet remaine still but we hold that our sinnes are blotted out and remooued for euer quoad culpam reatum poenam in respect of the fault guilt and punishment but there remaineth macula a blot still and staine of sinne the corruption and imperfection of our nature with some reliques and remainder of sinne doe still remaine
state is now made firme and sure in Christ. Controv. 9. Against the sacrifice of the Masse v. 10. For in that he died he died once This place is verie pregnant against the Popish sacrifice of the Masse wherein they say they doe dayly offer vp Christs bodie in sacrifice vnto God for there is no oblation of Christ in sacrifice but by death he died but once and therfore one sacrifice of him in his death sufficeth for all and the Apostle saith Heb. 10.14 that he hath with one offring made perfect for euer them that are sanctified This then is a blasphemous derogation to make iteratiue sacrifices as though that one sacrifice had beene imperfect and whereas they alleadge that their Masse is a sacrifice applicatorie of Christs death such applications are superfluous seeing the death of Christ is effectually applyed by faith which is reviued strengthened and increased by the commemoration of Christs death in the Sacraments See more hereof Synops. Centur. 3. err 31. Controv. 10. Concerning freewill v. 12. Let not sinne raigne c. This place may be vrged by the adversaries of the grace of God to prooue that man hath some power in himselfe to resist sinne seeing otherwise the Apostles exhortation should be in vaine to exhort men vnto that which is not in their power Contra. 1. The Apostle elswhere euidently teacheth that man hath no power or inclination of himselfe to any thing that is good as 2. Corinth 3.5 Wee are not sufficient to thinke any thing of our selues but our sufficiencie is of God Philip. 2.23 it is God that worketh in you both the will and the deed of his good pleasure we must not then make the Apostle contrarie to himselfe as though in this place he should ascribe any thing to mans freewill 2. the Apostle speaketh here to men iustified and regenerate by the spirit of God by the which they are enabled to performe this whereunto they are exhorted so that this abilitie is not in themselues but from God 3. the Apostle sheweth a difference by thus exhorting betweene these actions which the Lord maketh in other creatures which either haue no sense at all or sense onely which creatures God vseth without any stirring at all feeling and inclination in them and those which he worketh in man whose reason will and vnderstanding he vseth by incicing and stirring it vp 4. So then these exhortations are not superfluous for thereby we are admonished rather what we ought to doe then what we are able to doe and by these exhortations of Gods word grace is wrought in vs to enable vs to doe that which of our selues we haue no power to doe See further Controv. 15. following Controv. 11. That concupiscence remaining in the regenerate is properly sinne v. 12. Let not sinne raigne The Apostle here speaketh of concupiscence which is sinne though it raigne not in vs the verie suggestions and carnall thoughts that arise in the regenerate haue the nature of sinne though they yeeld not consent vnto them Bellarmine with other of that side doe expound these and such like places wherein concupiscence is called sinne de causa vel effectu peccati of the cause or effect of sinne so concupiscence is improperly called sinne in their opinion either because it is the effect and fruit of Adams sinne as a writing is called ones hand because the hand writ it or because it bringeth forth sinne as we say frigus pigrum flouthfull cold because cold maketh one full of flouth Contra. 1. Concupiscence is sinne properly because it is contrarie to the lawe of God it striueth and rebelleth against it and continually stirreth vs vp to doe that which is contrarie to the Lawe sinne properly is the transgression of the lawe as the Apostle defineth it 1. Iohn 3.4 therefore concupiscence beeing contrarie to the lawe of God is properly sinne S. Paul also calleth it sinne dwelling in him Rom. 7.17 2. Whereas it may be obiected that all sinne is voluntarie but the motions and suggestions of the flesh are involuntarie we answear that all sinne is not voluntarie for then originall corruption should not be sinne which is euen in children which can giue no consent and yet in respect of the beginning and roote of this sinne which was Adams transgression it was voluntarie See more of this controversie Synops. Papism Centur. 4. err 16. Controv. 12. Whether a righteous man may fall into any mortall or deadly sinne v. 12. Let not sinne raigne there is then peccatum regnans sinne raigning as when one sinneth against his conscience and setteth his delight vpon it and followeth it with greedinesse and so for the time looseth the hope of forgiuenesse of sinne and maketh him subiect to euerlasting death without the mercie of God peccatum non regnans sinne not raigning is originall concupiscence suggestions motions of the flesh infirmities and such like Now the Romanists simply denie that a righteous man can commit any mortall sinne neither can any continuing the Sonne of God fall into it Rhemist 1. Ioh. 3. sect 3. Among the Protestant writers some thinke that the righteous may haue sinne for the time raigning in them as Aarons idolatrie and Dauids adulterie sheweth so Vrsinus vol. 1. pag. 107. but Zanchius denieth it miscellan p. 139. Contra. 1. Touching the assertion of the Romanists it is manifestly conuinced of error by the example of Dauid for it is absurd to thinke that in his fall he ceased to be the child of God for he that is once the sonne of God shall so continue to the ende Dauid was a righteous and faithfull man and yet fell into great and dangerous offences which they call deadly and mortall sinnes 2. The other may be reconciled by the diuerse taking and vnderstanding of raigning sinne for if that be vnderstood to be a raigning sinne which is committed of an obstinate minde with contempt of God without any feeling or remorse of conscience so we denie that any of the elect can fall into any such sinne but if that be taken for a raigning sinne when for a time the conscience is blinded and a man is ouercome and falleth yet rather of infirmitie then obstinacie yet afterward such vpon their repentance are restored in this sense sinne may raigne in the righteous as in Aaron Dauid but it is said improperly to raigne because this kingdome of sinne continueth not it is but for a time Controv. 13. Against the Manichees v. 22. In your mortall bodie Theophylact hence reprooueth the error of the Manichees who affirmed that the bodie of man is wicked and euill but seeing the Apostle compareth it to armour or weapons which the souldier vseth for his countrey the theife and rebell against it so the bodie is an indifferent thing it may either be abused as an instrument of sinne or by the grace of God it may be applyed to the seruice of the spirit as the Apostle sheweth v. 19. Giue your members as seruants vnto
place 1. epist. 2.10 he keepeth the same words but he changeth the order ye were in times past not vnder mercie but now haue obtained mercie this part of the sentence he maketh the last which with the Prophet is the first to reconcile this doubt 1. the vulgar Latine retaineth both beloued which was not beloued and shee which obtained not mercie hath obtained mercie but Beza coniectureth well that one of these was put into the text out of the margen by the vnskilfull writers for there is but one in the originall 2. Hierome to whom Erasmus subscribeth thinketh there were two readings of this place some had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not beloued some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not pittied and the letter he would rather to be receiued but seeing the first reading is in the auncient originall as appeareth by the Syriake translation it is therefore the rather to be preferred 3. wherefore I approoue Iunius solution lib. 2. parall 13. and Pareus in this place that the Apostle in citing these testimonies doth followe the sense rather then the words for breuitie sake and the better to apply them to his present purpose 2. But as touching the scope of that place and the meaning of the words whereas the Prophet seemeth directly to speake of the Israelites the question is how the Apostle applyeth it to the Gentiles 1. Origen answeareth that God speaketh not in mountaines and rockes and other terrene places but in the heart there the conscience telleth euerie one whether he belong to the people of God or not c. But this is not sufficient to looke vnto the inward testimonie of the heart we must haue also externall testimonie from the Prophets of the calling of the Gentiles otherwise the Iewes will not be answeared 3. Therefore Chrysostome thinketh that the Apostle maketh this collection à pari from aparitie and equalitie Erasmus saith à simili from the like that seeing the Israelites for their sinne were cast off to be no people they were in the same case with the Gentiles that were no people also and therefore aequa ratione vocentur they may with as good right be called 3. some of our newe writers as Calvin Pet. Martyr thinke that the vocation of the Gentiles is prooued out of this place by a certaine consequent for the Prophets vse when they denounce iudgements against the people for their sinnes to raise them vp with spirituall comfort againe in Christ and vbi erigitur regnum Christi where the kingdome of Christ is set vp there must be a concurse of all people from all parts of the world Calvin 4. Augustine whom Haymo followeth vnderstandeth this place of the Iewes which were no people when they refused Christ and said we knowe not whom he is but were his people being afterward conuerted vnto Christ as 3. thousand were called at one sermon by S. Peter Act. 2. But this had not been to the Apostles purpose who intendeth to prooue the vocation of some from the Gentiles 5. Therefore the Prophet directly in that place prophesieth that they should become the people of God 1. because the Gentiles were knowne by this name not the people of God 2. and of the Israelites literally it cannot be vnderstood for they neuer returned againe to be a people Quest. 26. What is meant by the short summe or account which God shall make in the earth v. 28. 1. Touching the words here alleadged they are somewhat diuersly set downe in that place Isay. 10.21.22 for there the sentence standeth thus the consumption decreed shall overflowe with righteousnesse but here the word ouerflowe is omitted which some vnderstand of the ouerflowing of the iustice and righteousnesse of God by the knowledge of Christ into all the world Calvin some of the efficacie of the faith of the Gospel which shall ouerflowe to wash away and couer their sinnes as an ouerflowing streame doth wash and couer the earth Osiand and the word charatz determined and decreed is translated abbreviated and shortened thus the Septuagint doe reade that place keeping yet the sense which beeing a receiued translation thorough the world which had so continued 300. yeares the Apostle refuseth not to followe 2. Concerning the meaning 1. some interpret this word consummate to be Christ who was as it were abbreviated and shortened in respect of his incarnation Anacletus epist 2. Hier. epist. ad Algas qu. 10. 2. Origen applyeth it to Christs abridging of the law into two precepts the loue of God and our neighbour and to the short summe or compenâ—â—â—â— of the faith set forth in the Creede so also Cypr. de orat Dom. and Haymo 3. Tertullian vnderstandeth it of the doctrine of the Gospel which is abridged the multitude of legall cerimonies beeing cut off lib. advers Marcion so also Chrysostome and Theophylact. 4. Photius vnderstandeth it of the perfection of the Gospel after the which no other doctrine shall succeed as it succeeded the law 5. Ambrose lib. de Tobia c. 50. referreth it to the consummation or consumption of our sinnes in Christ. 6. Gorrhan wresteth it to the counsels of perfection giuen in the Gospel which the law had not but all these are wide for the Apostle here mindeth not any comparison betweene the law and Gospel 3. Therefore this sense is not agreeable to the scope of the Apostle to vnderstand by this short summe the finall remainder of the Israelites that should be saued that like as few of them returned from the captiuity of the Chaldeans which the Prophet historically intendeth so but a few of them should come vnto Christ from the captiuitie of sinne and Sathan and so the Apostle to this ende alleadgeth these testimonies to prooue by the Prophets the abiection of the Iewes as he out of the former affirmed the vocation of the Gentiles Quest. 27. Why God is called the Lord of hostes v. 29. 1. In the Greeke the Hebrew word Sabaoth is reteined which signifieth hostes 1. Faius giueth this reason why some Hebrew words are reteined in the Greeke and some Greeke in the Latine as kirieleeson Lord haue mercie vpon vs yea and some Latine words are still kept in the Greeke originall as Modius quadrans consul Centurio and the like that there might appeare vnum corpus ecclesiae but one bodie of the Church consisting of all these languages 2. But a better reason is rendred by Beza annotation that these Hebrew words beeing familiarly knowne were still vsed of the Christians because from the Iewes and Hebrewes first was deriued the Christians faith and so from the Greekes to the Romans And the reason why some latine termes were taken vp by the Grecians was the large dominion of the Romanes who together with the bounds of their Empire did also propagate their language 3. but these peregrine and strange words were not vsed vpon any superstition as though there were any holinesse in the words as the Romanists for that cause may seeme to commend the vse of
name of his father quia per cum sicut per nomen notificatur because by him as by a name the father is made knowne 6. But that other glosse of Origens here is verie corrupt that whereas he mooueth this question where the Apostle 1. Cor. 12.3 writeth to the Church at Corinth with all that call vpon the name of the Lord Iesus whom the Apostle should meane hereby as though these were not of the Church he resolueth that these which are said to call vpon c. are those which beleeue in Christ but yet are not fully sanctified nor ioyned to the Church but are but beginners and novices as it were in the faith whereas the Apostle in that addition meaneth those faithfull brethren which were in other parts of Achaia to whome he writeth as well as to the church of Corinthus as it appeareth in the inscription of his second epistle to the Corinthians c. 1.1 Quest. 19. Of the gradation here vsed by the Apostle v. 14. and the occasion thereof 1. Whereas the Apostle riseth vp by decrees they which doe invocate God must beleeue and beleefe presupposeth hearing and hearing preaching and preaching sending Chrysostome thinketh that hereby the Apostle intendeth to discouer the ignorance and incredulitie of the Iewes that it was their fault that they beleeued not on Gods behalfe there was no want and so he would haue it a proofe of his former charge that the Iewes were ignorant of the righteousnesse of God But if the Apostle directed his speach against the Iewes onely it should haue no coherence with that which went before where he shewed there was no difference betweene the Iew and Grecian 2. Neither yet as Lyranus saith arguitur hic infidelitas non credentium doth the Apostle in generall reprooue the infidelitie of those which beleeued not among the Gentiles he rather sheweth the contrarie that God was beleeued vpon among the Gentiles because he was there called vpon 3. Osiander taketh it that the Apostle by certaine degrees commeth to set forth the necessitie of the ministerie of the Gospell to make a difference betweene those among the Gentiles which truely invocate the name of God which cannot be where the ministerie of the Gospel is not and those which boast that they are the worshippers of God as the Turks but yet receiue not the ministerie of the Gospell 4. Gryneus following Beza maketh this the scope of the gradation that as invocation is a testimonie of faith faith of vocation vocation of election and saluation so invocation is a sure note of saluation and so they would haue it a proofe of the former proposition Whosoeuer calleth vpon the name of God shall be saued 5. Pareus thinketh the order to be this that as hitherto the Apostle had set forth the doctrine of iustification by faith and the difference betweene it and the iustice of the lawe so now he sheweth the meanes how this iustifying faith is obtained which is by hearing of the word preached by those which are sent thereunto 6. As this is true that the ordinarie meanes to beget faith is the preaching of the word so the Apostle hereby sheweth how the Gospel was to be preached vnto the Gentiles as well as to the Iewes because God had appointed them to beleeue in his name because his name should be called vpon among the Gentiles which could not be without faith nor faith without preaching nor preaching without sending and thus Saint Paul doth together iustifie the vocation of the Gentiles and his Apostleship and sending to preach among them to this purpose Calvin Martyr Hyperius Faius with others Quest. 20. Of these words v. 15. How bewtifull are the foete c. whether it be rightly cited out of the Prophet 1. The Apostle here leaueth the Septuagint and followeth the Hebrew text yet with some omission and alteration the Septuagint read thus adsum tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in montibus I am present as pleasantnes or bewtie in the mountaines c. for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hora with an aspiration signifieth time opportunitie and bewtie and without an aspiration ara carefulnes the Apostle here rather followeth the Hebrew originall leauing the vulgar translation of the Septuagint 2. But he omitteth some things as these words vpon the mountaines because this did specially concerne the situation of Ierusalem but the Apostle applieth this text to the solemne embassage of the Apostles to the whole world and yet euen that part also of the prophesie was fulfilled in the Apostles who were first sent to preach the Gospel in Iudea which was a countrie full of hills and so discurrebant per montes they did goe vp and down vpon the hills And whereas the Prophet Isai 52.7 whence this place is taken doth speake in the singular number how beautifull are the feete of him that bringeth glad tidings the Apostle doth vse the plurall therein expressing the force of the Hebraisme which by the singular vnderstandeth the plurall 3. The Prophet in that place speaketh of the deliuerance of the people from the captiuitie of the Assyrians but because all those particular and temporal deliuerances were grounded vpon the spirituall deliuerance by Christ that place specially intendeth the spirituall ioy which the Church of God should haue in the message of their spirituall deliuerance Mar. Origen vpon this place and Cyrill vpon Isay likewise Ambrose epistol 11. doe interpret that place and applie it vnto Christ whom the Prophet speaketh of in the next verse before behold it is I that doe speake But seeing Saint Paul doth directly applie it to the preaching of the Apostles no other sense is to be followed and so also Tertullian lib. 3. cont Marcion expoundeth it of the Apostles 4. Their feete are said to be bewtifull 1. not as Origen in an allegoricall sense quia ambulabant per viam vitae because they did walke in the way of righteousnesse for this was not peculiar to the Apostles but common to all the faithfull 2. nor as Haymo because the Lord had washed their feete for Saint Pauls feete were not then washed 3. wherefore here by a figure membrum a part is put for the whole person Vatab. the message of the Apostles was welcome and their feete are named because they trauailed preaching the Gospel Par. and thereby is also signified that the Gospel should not be propagated by force and strength sed humili praedicatione but by a lowly and humble kind of preaching 4. and their feete are said to be bewtifull both in respect of the manner of their teaching which was alluring and delighting in respect of their sweete exhortations and holy life Tolet and the powerfull demonstration of the truth by miracles Martyr but especially in respect of the message it selfe which was the preaching of redemption by Christ. 5. But whereas the word vsed by the Prophet bashur signifieth simply to declare publish or bring tidings the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
or by the law and the Apostle herein maketh no difference 4. And as for that exact righteousnesse which the law requireth which indeed is that which is called iustitia legis the righteousnesse of the law it is no otherwise fulfilled in vs then by faith in Christ Rom. 8.4 the faithfull also receiue grace by the spirit of sanctification to keepe the law in some measure but they are said rather to walke according to the law and in Saint Iohns phraise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the commandements then to fulfill or keepe the law and commandements Controv. 10. That Baptisme doth not giue or conferre grace v. 8. This is the word of faith c. The ordinarie glosse out of Augustine doth inferre hence and out of that place Ioh. 15.1 Yee are cleane through the word c. that it is not the water which saueth in baptisme but the word for he saith not ye are cleane because of baptisme but through the word detrahe vorbum c. take away the word and what is water but water accedat verbum ad elementum c. let the word come to the element and it becommeth a Sacrament vnde est ista tanta virtius aquae c. where is this great vertue of the water that it toucheth the bodie and the heart is washed nisi faciente verbo c. but because the word worketh not because it is rehearsed but beleeued c. this iudgement of Augustine here cited in the glasse is agreeable to Saint Pauls doctrine Ephes. 5.26 cleansing it by the washing of water through the word the water then washeth not of it selfe but by the word then the element it selfe-confesseth not grace as the Romanists hold See further Synops. Centur. 2. err 69. Controv. 11. Against the dissembling of our faith and profession v. 9. If thou shalt confesse with thy mouth c. It is then necessarie to confesse the faith of Christ which is beleeued in the heart contrarie to the opinion of the Libertines which renew the old error of the Priscillianists and Carpocratian heretikes which thought it lawfull to dissemble their faith before the Magistrate so doe the familie of loue the Libertines of these daies and such carnall Gospellers which thinke it sure for them to goe vnto the Popish Masse and other superstitious rites keeping their conscience to themselues they are the Nicodemites of these daies But the Apostle reprooueth them all requiring this as necessarie vnto saluation to confesse Christ with the mouth And our Sauiour saith that who so is ashamed of him here he will be ashamed of him in his kingdome Markâ—â—â— 38. Controv. 12. That faith is not onely in the vnderstanding The Romanists as namely Bellarmine doe affirme that faith onely hath the seate in the intellectuall part lib. 1. de iustificat c. 6. and so they hold faith to be an act onely of the vnderstanding Rhemist annot 2. Cor. 13. sect 1. But the contrarie is euident here the Apostle saith with the heart man beleeueth c. now the heart is not the seate of vnderstanding but of the affections and yet the heart is taken according to the phrase of Scripture not for that vitall part of the bodie but for the soule and all the faculties thereof wherefore though knowledge and vnderstanding be requisite vnto faith yet the principall part thereof is an assured confidence and beleefe which is in the heart and affections not in the braine onely and vnderstanding See further Centur. 4. err 48. Controv. 13. The Scriptures the onely sufficient rule of faith v. 11. For the Scripture saith c. S. Paul hether to hath prooued the whole doctrine of saith by him deliuered by the testimonie of Scripture and Act. 26.22 he professeth that he taught none other things then Moses and the Prophets did we are then onely in matters of faith to haue recourse vnto the Scriptures not vnto vnwritten traditions whether the Papists would send vs for they are vncertaine mutable variable and therefore can be no rule of faith And further whereas the Apostle addeth the Scripture saith as before c. 9.17 hereby that cauill of the Iesuites is remooued which say that the Scripture is mute and dumbe and cannot be a iudge of controversies but the Apostle saith the Scripture speaketh that is God speaketh in the Scriptures and it speaketh and proclaimeth the truth to euery one therefore it is not a dumbe but a speaking iudge and therefore is sufficient to determine all controversies of religion and matters of faith See further Synos Centur. 1. err 5. Controv. 14. How the Apostle saith there is no difference betweene the Iew and the Grecian v. 12. Obiect The Apostle before gaue the prioritie vnto the Iewes c. 1.17 to the Iew first and also to the Grecian how then doth he say here there is no difference Ans. 1. We must distinguish the times there was in the old Testament a difference made because the Lord then had made choise onely of Israel before all the people in the world but now vnder the kingdome of the Messiah this difference is taken away Christ hath broken downe the wall of partâ—ing and of both made all one so distingue tempora concilaibis Scripturas distinguish the times and you shall reconcile the Scripture Pareus 2. Adde hereunto that because euen at the first preaching of the Gospel the Iewes had a preheminencie and the Gospel was first offered vnto them the distinction of times will not fully satisfie the Iews were not preferred quoad bona gratia in respect of spiritual grace but quoad praerogativam c. in respect of some prerogatiues they had which S. Paul sheweth what they were Rom. 3.2 and c. 9.5.6 Gorrhan Controv. 15. Against the maintainers of Vniversall grace Obiect Whereas the Apostle saith v. 12. rich vnto all he may seeme to fauour their opinion which hold that God hath vniuersally and indifferently decreed to shewe mercie vnto all and so in his owne purpose he hath not reiected any Answ. We must vnderstand the Apostle here not to speake absolute absolutely of all in generall but with these two qualifications he speaketh of all distributive by way of distribution all both Iewes and Gentiles he is rich to all not in particular but of what nation or kindred whatsoeuer Iew or Gentile for that the Apostle taketh vpon him to prooue that not to the Iewes onely but to the Gentiles also the promises of mercie in Christ doe belong secondly the Apostle nameth all limitate with a certaine limitation vnto all that call vpon him that is all beleeuers for they onely call vpon God that doe beleeue in him Controv. 16. That faith iustifieth not by the act thereof but onely as it apprehendeth Christ. Whereas the Apostle saith v. 13. Whosoeuer calleth vpon the name of the Lord shall be saâ—â—â—â— c. Bellarmine would hence inferre that faith doth not iustifie relative by way of reâ—ation vnto Christ by beleeuing in him but
in seeking asking invocating as here the Apostle saith lib. 1. de iustific c. 17. Contra. 1. The Apostle saith not neither can it be concluded out of his words that we are saued by calling vpon God but invocation is a sure note and argument of saluation because it is an euidence of their faith whereby they are iustified and saued 2. but faith iustifieth onely passiuely as it apprehendeth Christ not actively in respect of the work and merit thereof for we are iustified by the righteousnes of God by faith in Christ Rom. 3.22 but the act and work of faith is a part of mans righteousnes not of Gods therefore so faith iustifieth not but as it apprehendeth the righteousnes of God in Christ See further Synops. Centur. 4. err 53. Controv. 17. That faith onely iustifieth not invocation Bellarmine out of this place whosoeuer calleth c. would confirme an other of his errors that faith pro parte sua for it part iustifieth if other things be not wantings for saluation is here ascribed to invocation lib. 1. de iustif c. 12. Contra. 1. The same answer may suffice for here saluation is not ascribed vnto invocation neither doth the Apostle shew how but who they are which shall be saued namely they which call vpon him which is an act and effect of faith for without faith there is no invocation the argument then followeth not they which call vpon God shall be saued therefore for their calling vpon God they shall be saued for this were like as if one should reason out of these words of S. Paul Act. 27.31 Except these abide in the shippe ye can not be safe all that did abide in the shippe were safe therefore because they did abide in the shippe they were safe for the shippe brake and some were saued by swimming some vpon boards and other pieces of the shippe Controv. 18. Against the invocation of Saints v. 14. How shall they call on him in whom they haue not beleeued c. This place is strongly vrged against the Popish inuocation of Saints by our Protestant writers as Pareus Faius and others for if we are to call vpon none but in whom we must beleeue and we are onely to beleeue in God Ioh. 14.1 Ye beleeue in God beleeue also in mee it followeth that God onely must be called vpon The Rhemists in their annotation here answer by a distinction of beleefe that none can inuocate Christ as their Lord and Master vnlesse they beleeue him so to be but they may trust also in Saints that they can helpe them and so also may beleeue in them as their helpers and this phrase they say to beleeue in men is found in Scripture as Exod. 14.31 they beleeued in God and in Moses for so it is in the Hebrew Contra. 1. Seeing the Scripture curseth him that trusteth or putteth any confidence in man Ierem. 17.5 how can Papists escape this curse that are not ashamed to professe their trust and confidence in man 2. though that in the Hebrew phrase the preposition beth which signifieth in be vsed yet it is no more then is expressed in the Latine phrase in the datiue case and so the Latine translator well obserueth crediderunt Deo Mosi they beleeued God and Moses the meaning is no more then this that they beleeued Moses as a true Prophet of God that it came to passe as he had foretold 3. and seeing all our faith and confidence must be grounded vpon the Scripture but in the Scripture men haue no warrant to trust in Saints that they can helpe them this is but a vaine confidence 4. Neither are there diuers kinds of a religious beleefe and confidence there is a ciuill kind of assurance which is the good perswasion that one may haue of another but all our religious beleefe must be onely setled vpon God 5. And so to conclude Augustine saith in Psalm 64. non potest esse Deo grata oratio quam ipse non dictavit c. that prayer cannot be acceptable to God which he that is Christ hath not indited But Christ hath not endited any praier vnto any but vnto God onely therefore that forme of prayer is onely acceptable to him See further hereof in D. Fulkes answer to the Rhemists vpon this place Controv. 19. That we must pray with confidence and assurance Mr. Calvin also vpon these words how shall they call on him in whom they haue not beleeued c. confuteth the opinion of the schoolemenâ— qui se dubitanter Deo offerunt which doubtfully offer their prayers to God and so Bellarmine saith that it is not necessarie for a man in his prayer to beleeue and be perswaded that God will heare him lib. 1. de â—onis operib c. 9. Contra. But the Apostle here requireth an assured beleefe in him that prayeth and our Sauiour saith Whatsoeuer ye desire when ye pray beleeue that ye shall haue it and it shall be don vnto you Mark 11.24 See further Synops. Centur. 4. err 88. Controv. 20. Against the vaine pompe of the Pope of Rome in offering his feete to be kissed v. 15. How beautifull are the feete c. This maketh nothing at all to countenance the pride of the Romane Antichrist who hath offered his feete to be kissed of Kings and Emperours 1. the Prophet first and the Apostle following him meaneth not any such particular gesture to be offered to the feete but by a figure is vnderstood the reuerence due to the person of those which preached the Gospel and this rather confoundeth the pride of the Pope and his Cardinals that ride in state on their trapped horses whereas the Apostles trauailed on foote preaching as they went and therefore it is saide how beautifull are the feete 2. and this honour is onely belonging to them which preach the Gospel but the Pope and his Cardinals are so farre from preaching the Gospel that they by all meanes suppresse it and persecute with sword and fire the professors of it Martyr See hereof more Synops. Centur. 2. err 29. Controv. 21. Against humane traditions v. 17. Faith commeth by hearing and hearing by the word of God c. Hence it is euident that nothing must be preached but the word of God and that saith onely is builded thereupon all humane traditions must giue place and whatsoeuer is vrged beside the word of God The Papists indeed are not ashamed to call their traditions verbum Dei non scriptum the word of God not written which is not farre from blasphemie to make their own inuentions and traditions equall with the word of God which is not to be found but onely in the Scriptures for the word of God is certaine we know who is the author thereof it is consonant to it selfe and remaineth for euer but their traditions are of obscure and vncertaine beginning they are contrarie to themselues and are chaungeable Basil hath this notable testimonie concerning the authoritie of the Scriptures calling it the
tast of his mercie v. 32. and ascribe nothing to themselues 3. The conclusion consisteth 1. of an exclamation with an admiration of Gods wisdome and knowledge as vnsearchable which is shewed 1. by the secrecie thereof not to be found out by a creature v. 34. 2. by the bountie of God not prouoked by any mans giuing first vnto him 3. because God is the beginning and end of all things 2. then followeth the Apostles vow and wish that all glorie may be ascribed vnto God v. 36. 3. The questions and doubts discussed Quest. 1. Of the scope and intent of the Apostle in this chapter 1. Whereas the Apostle had in the ende of the former chapter shewed out of Isay how the Iewes for their obstinacie were reiected and the Gentiles called now he sheweth in this chapter for the comfort of the Iewes that all generally were not cast off but onely the vnbeleuers Origen and so least that the Iewes might haue despaired and some might also haue obiected as though hereby Gods promises to his people should haue beene made of no effect he sheweth this reiection of the Iewes not to be generall Par. and this he doth ne insultarent Gentiles least the Gentiles might haue insulted ouer the Iewes gloss ordin 2. So then partly to minister consolation to the Iewes Bucer partly to represse the insolencie of the Gentiles the Apostle sheweth three things concerning the reiection of the Iewes that it is not vniversalis vniuersall to v. 11. nor inutilitis vnprofitable to v. 25. nor irrecuperabilis irrecouerable from v. 25. to the ende Lyran. 3. And touching the first that their fall is not generall he sheweth first that all are not reiected as by his owne example then that some are assumed as seuen thousand were in Elias dayes and yet some reiected v. 8.9 Gorrhan Quest. 2. Why the Apostle maketh mention of the tribe of Beniamin whereof he was v. 1. I also am an Israelite of the seede of Abraham of the tribe of Beniamin c. 1. Pet. Martyr thinketh that Saint Paul would signifie here that he was not obscurely borne but of a noble tribe euen of Beniamin which came not of any of Iacobs handmaides but of Rachel his principall wife and out of the which Saul the first King of Israel was chosen 2. Tolet giueth a contrarie reason that least Saint Pauls calling might be ascribed to the dignitie of his tribe he sheweth he was of Beniamin which was vltima minima the last and least of all the tribes 3. the interlin glosse thinketh it is added because mention is made next before of the seed of Abraham lest he might be thought to be of Abraham by Ismael But this doubt was remooued before in that he saith he was an Israelite 4. Gorrhan giueth this coniecture alludit genus operi sequeti S. Pauls kindred and tribe is mentioned as agreeable to the worke that followed for as Rachel died in the birth of Beniamin so the Synagogue in the birth of Paul and as Iosephs cup was found in Beniamins sackes mouth so the word of Christ in the mouth of Paul and as Iacob saith of Beniamin Gen. 49. that he is a wolfe devouring the pray so Saint Paul spoiled the Iewish Synagogue and brought many as a pray vnto Christ. 5. But these collections are to curious S. Paul onely hereby sheweth that he was a Iew by nation not a Proselyte conuerted to the faith by rehearsing three of their principall Fathers Israel Abraham Beniamin Pareus that his kindred was so farre off from beeing an hinderance to him that he was chosen to be praeco gratia a preacher of grace Bucer and therefore all the Iewes were not reiected Quest. 3. How God is said not to cast off that people whom he knewe before v. 2. 1. Chrysostome taketh here Gods foreknowledge for his prescience by the which he did foresee the people whom he had chosen aptum fore fidem recepturum to be apt and readie to receiue the faith But herein the Greekes erred in attributing too much to mans freewill and the contrarie is euident out of the Scripture and reasons diduced from them that Gods prescience was no cause why he elected the people of Israel As 1. Deut. 7.7 the Lord saith he did not set his loue vpon them or choose them because they were moe in number c. he did of his meere loue choose them not for any respect vnto any thing in them 2. how could he foresee any goodnesse in them in whom naturally there is nothing but evill 3. and the Lord here saith v. 4. I haue reserued seuen thousand he ascribeth it to their own will but to his owne grace that they were so reserued 2. Some will haue this vnderstood comparatiuely ipsum praesciuit ante Gentes God did foresee them to be his people before the Gentiles so Oecumenius vnderstandeth it of the prioritie of the calling of the Iewes before the Gentiles But as Beza well obserueth the Apostle here speaketh not of vocation but of the decree of eternall predestination 3. Some interpret it thus which he knew before that is had before enlarged with many excellent benefits but it is euident by the circumstance of the place that the Apostle speaketh here of election before all time not of the collation of benefites in time ex Tolet annot 1. 4. Wherefore we must vnderstand that Gods prescience is taken foure waies 1. either largely for his foresight whereby he seeth and knoweth all things which are done in the world as Peter saith to our Sauiour Ioh. 21.17 Lord thou knowest all things and this generall prescience in God belongeth to his vnderstanding rather then will and is no cause of things for all that God in this sense knoweth he decreeth not 2. Gods prescience is taketh more strictly for his foreknowledge of those things which he decreeth to be both of good which he purposeth to worke and of euill which he purposeth to permit and this prescience is practicall the former is onely speculatiue 3. it is vsed yet in a more strict sense as when it signifieth the approbation and acceptance of God in his eternall loue as Rom. 8.29 Whome he knew before he predestinate and so praenoscere is probare to foreknow is to approoue as Origen saith and so Gods prescience differeth from election as the cause from the effect as it signifieth election and predestination it selfe and so Augustine taketh it here praescivit id est praedestinavit he foreknew that is predestinate so also Haymo Lyranus and so the meaning is whome he knew before ab aeterno electum amplexus whom he loued and embraced beeing elected from the beginning Beza and here the word praecognoscendi of foreknowing signifieth beneplacitum the good pleasure of God whereby he chose them to be his children Calvin for there is difference betweene these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to foresee and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to foreknow this signifieth a foreknowledge with
the conuersion of a few but the falling away of the Iewes to a few 2. Wherefore these three words the Apostle vseth as of equipollent and of one signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their diminution v. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their reiection and casting off Par. 3. and in that he saith they are diminished he sheweth that they are not vtterly perished the imminution of a thing is not rei excisio sed decisio is not the cleane cutting off but an impayring onely Par. 4. How much more their abundance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulnes 1. by this fulnes is not onely vnderstood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude of the Iewes which shall be called but also excellencie of the spirituall graces wherewith the Iewes in their generall conuersion toward the end of the world shall be encreased Gryneus 2. neither are we so to vnderstand the fulnes of the Iewes as though euery one in particular should be called but as then most of them were averse from Christ so in the end most shall be conuerted Martyr as by the fulnes of the Gentiles v. 22. is vnderstood the generall and vniuersall calling of them not of euery one in particular 3. and this fulnes is not to be vnderstood so much with a relation on to the Gentiles as though their number should be more full by the conuersion of the Iewes for their fulnes must be first come in before the Iewes be conuerted v. 25. as with reference to the whole number of Christs Church that although there is a fulnes of the Gentiles without them yet as Origen saith plenitudo portionis Domini nondum dicitur completa the fulnes of the Lords portion cannot be said to be compleat vntill the Iewes also be conuerted 4. But it will be obiected how much more the fulnes of the Iewes shall be profitable to the Gentiles if more Gentiles shall not be called by the conuersion of the Iewes which the Apostle seemeth to denie v. 25. for the fulnesse of the Gentiles must first enter Pet. Martyr doth vnderstand it of the confirmation of the faith of the Gentiles who seeing the zeale of the Iewes shall thereby be confirmed so the ordinarie glosse their fulnes being conuerted ditabit gentes doctrina exemplo shal inrich the Gentiles by their doctrine and example Osiander addeth the Church of God shall be encreased gloriosa populi Iudaici accessione by the glorious accession of the Iewish people Pareus goeth further the Gentiles also by the fulnes of the Iewes shall be prouoked to emulation some further accession shall be made euen to the number of the beleeuing Gentiles though in respect of their vniuersall calling the fulnes of the Gentiles shall be entred before 5. So these benefits shall accrue vnto the Church of God by the conuersion of the Iewes 1. the consociation and ioyning together both of the Iewes and Gentiles the wall of partition beeing taken away Ephes. 2.14 2. the Church of God shall be encreased when the children of Iudah and the children of Israel shall be gathered together to the Church Hosh. 1.11 3. The faith of the Gentiles shall be greatly confirmed 4. God shall receiue greater glorie when his goodnes and the veritie of his promises shall be made manifest in the saluation both of Iews and Gentiles Gryneus Quest. 17. How it standeth with Gods iustice to cast off the Iewes that the Gentiles might enter in Obiect Seeing the Apostle saith that through the fall of the Iewes saluation came to the Gentiles their ruine is the riches of the world God may seeme to deale hardly in casting off his owne people to receiue strangers and beside it seemeth contrarie to that rule euill must not be done that good may come thereof Ans. 1. It were indeede an hard thing to cast off some to receiue others if they were cast off without their owne fault or if the Lord were tied by any bond not to cast them off or if their casting off did not tend to their further good but it is otherwise here for the Lord did not cast off the Iewes but for their vnbeleefe and he is not bound to bestow or continue his grace he may conferre it and withdraw it vpon whome and from whome he please and beside the reiection of the Iewes was for their more plentifull calling afterward 2. Neither was their reiecting simply the cause of the calling of the Gentiles but ex accidente accidentally as we say it was properly the punishment of their infidelitie and a demonstration of the iustice of God but God that can turne euill vnto good did vse this as an occasion to induce the Gentiles to beleeue 18. Quest. Why the Apostle maketh mention of his Apostleship and how he is said to magnifie his office v. 13. 1. For the occasion of these words 1. Tolet thinketh that the Apostle giueth here occasion of his former speach that the diminishing of the Iewes was the riches of the Gentiles which was by reason of his ministerie who was appointed the Apostle of the Gentiles 2. Chrysostome saith the Apostle sheweth two reasons of his commendation of the Gentiles both because he was their Apostle and to the ende that by their praise the Iewes might be prouoked 3. Hyperius maketh this a third reason of the calling of the Iewes from the ende of his office and ministrie 4. Lyranus will haue the third part of the chapter here to beginne that as he had shewed before that the falling of the Iewes was neither generall vnto v. 11. nor vnprofitable v. 11.12 so now he sheweth that it is not irrecouerable 5. but the best coherence and connexion is this that whereas he touched two ends of the reiection of the Iewes before the saluation of the Gentiles and the conversion in the end of the Iewes this latter he confirmeth by the vse and ende of his ministrie and he sheweth that he in the execution of his office id meditari to meditate or propound to himselfe the same thing that God doth that is in preaching to the Gentiles he intendeth the salvation of the Iewes 2. But whereas in the originall the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie in as much as the vulgar latine readeth quamdiu as long as and so Origen who giueth a double sense that it may either signifie the time of this life as long as he is an Apostle here insinuating that he should afterward in the next life haue the same dignitie to be an Apostle where in Origen falleth into his fantasticall speculations of the next world as though their should need any ministerie of the word or Apostleship there or this quamdiu so long is all one as if he had said sine fine without end as long as I liue but the word is not taken here for quamdiu how long but for quatenus in as much as as Matth. 25.45 In as much as ye did it to one of the
vnto euery one Thou shalt not c. and therefore the Scriptures is not onely a generall iudge but in particular doth confound all such impudent gainsayers 12. Controv. Against the Popist vncertentie and doubtfulnes of saluation v. 20. Thou standest by faith be not high minded but feare c. Stapleton Antidot p. 725. and Bellarmine likewise lib. 3. de iustificat c. 12. doe inferre vpon this place that faith bringeth no firme perswasion or certentie of saluation because where feare is there is no certentie but doubtfulnes but faith is ioyned with feare as here the Apostle sheweth and where he saith Philip. 2.12 worke out your saluation with feare and trembling Ans. To remooue this sophisticall cauill certaine distinctions must here be admitted 1. first of faith 2. then of those which haue faith 3. and of feare 4. of such as stand by faith 5. of the diuers respects to be had in the faithfull 1. Faith is taken diuersly as it sometime signifieth the externall profession of faith which the hypocrites may haue as Simon Magus Act. 8. sometime it is taken for the bare knowledge and apprehension of faith as it is comprehended in the articles of the faith there is also faith of miracles and there is a true liuely saith which is a sure perswasion and firme apprehension of the promises of grace in Christ. Augustine distinguisheth betweene fides quae creditur the faith which is beleeued which is onely a knowledge of the things beleeued and fides qua creditur faith whereby we beleeue the first faith bringeth no certentie but the second doth 2. There are some which onely in externall profession are counted among the beleeuers and haue a temporarie faith as many hypocrites and of such the Apostle speaketh here be not high minded but feare for the true beleeuers are so guided by Gods grace that they shall not be carried away with pride that they neede to feare finally to fall away But Stapleton here obiecteth that the Apostle speaketh onely of true beleeuers such as stand by saith but hypocrites doe not stand by faith and againe the Apostle would not haue saide well but rather that he had euill spoken if he meant such as had onely a shew of faith Ans. Yes such as did communicate onely in the externall profession might be said to stand by such faith as they had not by a true faith and beleefe of the heart but by an outward confession of the faith with the mouth And the Apostle might and did say well that such were indeede graft in into the outward societie of the Church in stead of the Iewes though they were not truly by faith graft into Christ. 3. There are also two kinds of feare there is a seruile and slauish feare which indeede is full of doubtfulnes and perplexitie and there is a filiall feare which is nothing els but a carefulnes to please God and to take heede not to offend and this feare may be in the faithfull but the other can not stand with faith 4. And the Apostle speaketh not here of the faithfull in particular for they are without feare of falling finally but generally of the whole bodie of the beleeuing Gentiles concerning the which these three things might be feared 1. that all among them were not true beleeuers but many hypocrites might be mingled among the rest 2. though there is no feare of the vniversall Church that it can euer decay yet particular Churches may faile as where the seauen famous Churches of Asia sometime were there is no visible Church now to be seene 3. we may be afraid of our posteritie least they should fall away from the faith of their fathers wherefore of the generall bodie of a particular Church it may be vnderstood thou also shalt be cut off v. 22. not of the faithfull in particular who can not finally fall away 5. A faithfull man must be considered as consisting both of a spirituall and regenerate part and of a carnall then as in respect of the goodnes of God apprehended by faith in our inward man we haue assurance not to fall yet the flesh continually suggesteth doubtfull thoughts and our carnall infirmitie putteth vs in feare which notwithstanding is subdued by the strength of faith like as when one is set in the toppe of an high tower and looketh downeward he can not but feare but yet considering the place where he standeth which keepeth him from falling he recouereth himselfe and ouercommeth his feare so faith doth preuaile against carnall infirmitie and maketh vs in the end to be out of doubt of our saluation Martyr And thus those sophisticall cauills are sufficiently answeared Now on the contrarie side that the faithfull are sure of their perseuerance and continuance to the ende and so are without doubt and feare of saluation it is thus made manifest out of Scripture 1. The gifts of God are without repentance v. 31. but faith is the gift of God therefore God repenteth him not to whomsoeuer he giueth faith faith then remaineth to the ende if it be saide that God repenteth him not in taking away faith but man in casting away faith I answer that none cast away faith but those that are forsaken of the grace of God but the elect are neuer forsaken totally or finally Heb. 13.5 I will not faile thee nor forsake thee 2. Gods loue is immutable and vnchangeable Ierem. 31.3 with an euerlasting loue haue I loued thee Ioh. 13.1 whome he loueth he loueth to the end but they which are thus beloued of God can not fall they are sure to perseuere 3. That which God vpholdeth is sure to stand but God vpholdeth the faithfull 1. Pet. 1.5 They are kept by the power of God through faith vnto saluation Psal. 37.24 Though he fall he shall not be cast off for the Lord putteth vnder his hand 4. The praier of Christ is effectuall he is alwaies heard of his father but he praieth that his seruants may be kept from euill Ioh. 17.15 therefore they are sure to be kept from euill and to perseuere to the ende as S. Paul saith confidently 2. Tim. 4.18 The Lord will deliuer me from euery euill worke and will preserue me to his heauenly kingdome 5. Eph. 1.14 the Apostle saith Ye are sealed with the spirit of promise which is the earnest of our inheritance vntill the redemption of the possession purchased c. if the spirit be an earnest vntill we haue possession of our inheritance then are the faithfull sure to continue to the ende 6. He that falleth from faith sinneth vnto death but the faithfull are borne of God and can not sinne vnto death because their seede remaineth in them 1. Ioh. 3.9 they therefore can not fall finally from the faith 7. The Lord hath promised that the faithfull shall not be tempted aboue that they are able but he will giue an issue together with the temptation 1. Cor. 10.13 therefore the faithfull are sure that their faith shall
visible Churches are now extinguished but we must distinguish betweene the externall and internall calling they which haue the first without the second may fall away but where the externall and internall are ioyned together as they shall concurre in the conuersion of the Iewes there they are vnchangeable 3. If that were the Apostles meaning that God repenteth not of his gifts bestowed vpon any because if they refuse them they may redound to the benefit of others this had bin very impertinent to the Apostles purpose who hereby intendeth to prooue the vocation of the Iewes because the Lord had so promised and purposed whereof he vseth not to repent 4. Wherefore I preferre herein the iudgement of Tolet a more worthie man both for his iudgement and dignitie in the Papall Church who thus interpreteth these gifts not to be repented of quia quos Deus his semel prosequi decrevit non deserit because whome God once decreed to bestow them vpon be forsaketh not so likewise Lyranus expoundeth this place the gifts and calling of God are without repentance that is sine mutabilitate c. without change or mutabilitie for with God there is no changing c. so also Haymo poenitentiaâ— pro mutatione accipitur c. repentance is taken in the Scripture for change as the Lord said to Samuel It repenteth me that I haue made Saul king c. igitur sine mutatione c. therefore without change are the gifts and calling of God in those things whereof we read before whome he hath predestinate he hath called c. not in them of whome it is said many be called few be chosen c. 18. Controv. Against election vpon the foresight of works and against merits Whereas the Apostle saith v. 35. who hath giuen vnto him first Calvin vrgeth this place against merits for if God should giue saluation vnto man for his good works homo prior daret bona opera Deo c. it would follow that man should first giue good works vnto God likewise Beza prooueth by this place that election is not vpon the foresight of faith or works for then we should giue vnto God first Pet. Martyr also doth applie this place both against merits and election by works But Pererius disput 4. numer 15. vpon this chapter chargeth Calvin and Beza either with ignorance or malice for this collection and to make his matter good he bringeth in this distinction that there is duplex salus hominis a twofold saluation of man one is begunne in this life the other is perfected in the next the first is conferred onely by the franke mercie and goodnes of God the other is giuen vpon respect of merits and yet though life euerlasting be merited man can not be said to giue vnto man first quia prior Deus gratiam dedit c. because God gaue vnto him grace first whereby he might merit likewise he distinguisheth of election there is one election ad primam gratiam to the first grace and that is without respect vnto works there is an other election vnto eternall life and thereof causa est praevisio honorum operum the cause is the foresight of good works Contra. 1. If good works are the gift of God and God must first giue grace to doe good works then can they not merit for he that meriteth must doe it ex proprio of his owne if it be not his owne then he can not challenge any merit as the Apostle saith 1. Cor. 4.7 what hast thou which thou hast not receiued if thou hast receiued it why reioycest thou as though thou hadst not receiued it c. 2. though God giue grace at the first yet if man after doe bring merits and then eternall life followeth he doth giue vnto God first in respect of the finall reward though not in respect of the precedent grace 3. The Apostle acknowledgeth but one kind of predestination whereupon vocation followeth and then iustification and last of all glorification Rom. 8.30 whence this argument may be framed that predestination which is vnto saluation is also vnto glorification but predestination vnto vocation which is vnto the first grace is by our aduersaries owne confession without respect of works therefore so is the predestination vnto glorification 19. Controv. Against vniversall grace Whereas the Apostle saith v. 32. God hath shut vp all in vnbeleefe that he might haue mercie on all c. the Patrons of vniuersall grace doe thus reason against particular election onely of some they whome God hath mercie on are elected not damned but God hath mercie vpon all therefore all are elected and none decreed to be damned Ans. 1. That all are not elected but onely a certaine number and the rest are reiected it is euident out of the Scriptures Rom. 9.18 He hath mercie on whome he will and whome he will he hardeneth therefore he hath not mercie on all and Rom. 11.7 Election hath obtained it and the rest haue beene hardened and againe many are called few chosen all then are not chosen for if God had elected all to saluation and yet all not saued it would argue either a change in Gods will or a want of power in God that he can not bring his purpose to effect and that the goodnes of his will should be ouercome by the malice of mans will but none can resist the will of God Rom. 9.19 2. Concerning the argument first the proposition is not true for there are certaine common mercies which God may shew euen toward those that are excluded from saluation it is true onely of those speciall mercies which belong vnto saluation but those are not extended vnto all 3. Neither is the assumption true in their sense God doth not shew mercie indifferently vpon all in calling them to saluation but this particle all must be vnderstood here distributive by way of distribution by all the Apostle meaneth both Iewes and Gentiles all kinds and sorts of men 6. Morall obseruations 1. Observ. Ministers must not leaue their calling v. 4. What saith the answer of God P. Martyr here noteth how the great Prophet Elias herein shewed his infirmitie that beeing wearied with the incredulitie and obstinacie of the people he desired to die and so would shake off his calling which infirmitie the Lord here correcteth in the Prophet whereby Ministers are taught that they should not be dismaied and discouraged to leaue their places notwithstanding the obstinacie of the people as long as there be any which will heare them Theodoret lib. 2. c. 31. maketh mention of one Molitius who did leaue a certaine Church in Armenia beeing offended with the frowardnes and disobedience of the people who afterward was chosen Bishop of Antioch and for defending the orthodoxall faith against the Arrians was banished which might be thought to haue happened vnto him as a chastisment from God because he forsooke his former charge Martyr 2. Observ. That we must wholly be addicted to the seruice of God v.
Rome was a long time together nominated and his election confirmed by the Emperor as Constantinus saith to Liberius Nos quod Christianus esses te dignum iudicanimus Episcopatu vrbis nostrae We because thou art a Christian haue iudged thee worthie to be Bishop of our citie Theodor. lib. 2. c. 16. 4. Dauid called together the Priests to bring home the Arke 1. Chr. 13.7 so did Ezekiah call an assembly of the Priests 2. Chr. 29. and Iosias 2. king 23. the first Nicene Councell was summoned by Constantine the great the 1. Constantinopol by Theodosius the elder the 1. Ephesine by Theodosius the younger the Chalcedon Councell by Martianus Iustinian decreeth Archiepiscopum singulis annis synodos celebrare c. that the Archbishop should euery yeare celebrate Synods and assemble the Bishops together Novell 123. c. 10. and Novell 137. c. 7. he commandeth the Presidents of the Provinces to see that the Metropolitans doe assemble Synods If then Princes haue made lawes for the maintenance of true religion and against heresies and haue taken vpon them to giue order and direction for Ecclesiasticall offices haue deposed such as were vnmeete and vnworthie and called Councells and Synods concerning Ecclesiasticall matters then can there not be denied vnto them a kind of Ecclesiasticall power But Stapleton thus obiecteth against those forenamed Presidents of the Emperors and kings authoritie in Ecclesiasticall matters 1. Obiect These instances doe onely shew that de facto in fact and in deede Princes medled with Ecclesiasticall affaires not that de iure of right they ought to haue so done Ans. If onely such presidents were brought out of Ecclesiasticall stories and not out of the Scriptures he should seeme to say somewhat but seeing the Scriptures set forth examples of godly kings who are commended in Gods booke dealing in Ecclesiasticall affaires there is no question to be made of their right in so doing 2. Obiect These Princes by such acts did onely provide for the peace of the Church ex zelo of their zeale and pietie not imperio by their imperiall power and authoritie Ans. That can not be said to be done of a pious zeale which any vsurpeth vpon them without an authoritie and calling if these Princes did these things of zeale then also by a lawfull calling and power for otherwise it had not beene pleasing vnto God they intruding and vsurping vpon an others place and office 3. Obiect They did not make new Ecclesiasticall lawes but onely confirmed and ratified such things as were decreed in former Canons Ans. 1. True it is that new articles concerning faith neither Emperors nor Bishops haue authoritie to bring in but such as are prescribed by the word 2. but yet new lawes concerning faith requiring obedience vnder certaine penalties haue beene made by Emperors not prouided for afore by Canons and concerning orders to be obserued in Synods and in the gouernment Ecclesiasticall diuers things haue beene enacted by the Imperiall power neuer mentioned before in the ecclesiasticall Canons 3. and what if the Imperiall constitutions enioyne the same things concerning faith and doctrine decreed before by the Canons this prooueth not that they executed onely what the other prescribed but both the powers the Ecclesiasticall by Canons the Imperiall by lawes enforced the same rules of faith which the word of God prescribed More who please to see of this controversie I send him to learned Pareus treatise dub 5. and to Synops. Papism Cent. 1. err 98. and err 100. 5. Controv. Whether Ecclesiasticall persons as Bishops and others may haue the temporall sword committed vnto them The Romanists are herein very confident who maintaine that the Pope is both a temporall and a spirituall Prince and so are some other of their chiefe Prelates in Germanie which they thinke not onely to be lawfull but very expedient and in these times necessarie for the more peaceable gouernment of the Church By this meanes they say that Cities and Prouinces are the better gouerned when the chiefe authoritie is committed to Ecclesiasticall persons and in these daies it is necessarie that men which will not be wonne by the sword should be compelled by the sword Contra. But the contrarie is euident that no place is worse gouerned but where the Prelate is also a temporall Prince and the reason is because they commit all vnto officers not beeing able nor fit themselues to manage the affaires of the state and by this meanes much corruption groweth And as it is necessarie that the obstinate that can not be perswaded by the word should be bridled by authoritie so God hath appointed to that ende Magistrats to whome the sword is committed and not to Ministers and this is also seene by daily experience that no where more disorders are committed then where Bishops haue the guiding of the Ciuill state which sheweth that God giueth no blessing vnto such preposterous proceedings against his ordinance And that Ecclesiasticall persons ought not to meddle with the sword though from exercising of other parts of Ciuill iustice which are compatible with their calling all and altogether are not to be excluded appeareth by our blessed Sauiours lesson vnto his Apostles vos autem non sic c. it shall not be so with you as with the Princes and Lords among the Gentiles Matth. 20.25 and the Apostle in this place v. 5. saith that he beareth not the sword in vaine that is the temporall power Here it will be answered that Christs example and the Apostles are not to be imitated in all things for then neither should there be any magistrate among Christians because he tooke not that office vpon him neither should it be lawfull to haue siluer and gold because Peter saith Act. 3. Gold and siluer haue I none Ans. 1. Our Sauiour Christ forbiddeth not all to take Lordly authoritie vpon them but onely his Apostles he forbiddeth not all to be Ciuill magistrates but such as had the preaching of the word committed vnto them 2. neither doe we vrge the Apostles examples onely but their precepts that of Saint Peters not hauing gold or siluer was a matter of fact not a precept but that is a precept which Saint Peter giueth vnto Pastors not to be Lords ouer Gods heritage 1. Pet. 5. 3. thus was it in Origens time who writeth thus homil 13. vpon this chapter omnia crimina quae vindicari vult Deus non per antistites principes ecclesiarum sed per mundi iudices voluit vindicari all the faults which God would haue punished he would haue so punished not by the rulers and cheife gouernors of the Church but by the Iudges of the world c. Now though the vse of the sword which properly is seene in the power of life and death be denied vnto Ministers yet the tractation of all Ciuill causes is not forbidden as in the compounding of controversies ending of strifes among neighbours and if vnto some discreete men be committed a commanding power
by the word of God this is so right faith but if the reason be this that the matter proposed to be beleeued be not sufficiently explaned so that for want of knowledge and iudgement rather then of an obstinate minde it be not beleeued such a faith though yet weake yet may it be a true faith where there is a willingnes and readines vpon better instruction to be otherwise perswaded Mart. or here by faith we may vnderstand the perswasion of the vse of things indifferent by a synecdoche the whole beeing taken for a part as Piscator obserueth and so such weaknes shall be no impediment at all to iustifying faith Receiue him 1. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to receiue affectu charitatis with a charitable affection as Haymo and it differeth from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed Act. 20.35 which is properly to support to hold or life vp one that is falling Beza 2. so this word signifieth three things that they should take such an one vnto them not cast them off or separate themselues then they must patienter tolerare patiently beare with him and by further instruction seeke to restoare him as S. Paul aduiseth Gal. 6.1 2. Quest. What is meant by controversies of disputations 1. The vulgar Latine readeth as the Rhemists also translate not in disputations of cogitations but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not cogitations but disputations Erasmus readeth ad diiudicationes c. for the iudging of the thoughts so Augustine in the exposition of this Epistle giueth this sense that they should not take vpon them to iudge the thoughts of the weake so also Lyranus gloss interlin Gorrh. for God onely iudgeth the thoughts Tolet also by the thoughts vnderstandeth their secret opinions which they held touching things indifferent which he would not haue controverted but the word as is saide before signifieth disputations not thoughts and Beza well translateth certaminae disputationum for controversies of disputation whereby the weake might be entangled more rather then edified 2. he forbiddeth not all questions which may be mooued about matters of faith for there are profitable questions which tend to the discussing of doubts and make for edifying but all vaine ianglings and brabbles which breed contention rather then serue for instruction must be auoided such as these were about the eating of meates obseruing of daies such the Apostle calleth foolish and vnlearned questions 2. Tim. 2.23 This place then doth nothing at all fauour the opinion of the Mahumetanes which can endure no disputations at all Tertullian hath a good saying suspecta est doctrina quae vult occult that doctrine is to be suspected which would be hid and our Bl. Sauiour disputed with the Pharisies so did S. Paul Apollos and Aquila with the Iewes Act. 28. Quest. 3. Why he is called weake that eateth herbes 1. Origen vpon these two reasons because the law prescribeth nothing concerning the eating of herb onely and least the Apostle should seeme to be gulae gurgitis magister a teacher of gluttonie perswading his disciples to eate he will haue the Apostle here to speake de cibo verbi Dei of the foode or meat of Gods word they which are perfect are able to eate of all that is to search the mysteries of Scriptures but the weake eate onely of herbes that is are capable onely of easie doctrines But though elsewhere S. Paul compare the higher doctrines to strong meat and the first principles and rudiments to milke 1. Cor. 3. yet here he speaketh of the difference of meats as it appeareth by his other instance v. 6. of the observing of dayes and S. Paul here exhotteth not to eate but onely sheweth what some did and by eating of all is not vnderstood greedie or vnsatiable eating but of all kinds of meates though the lawe spake nothing of eating of herbes yet some other reason may be giuen why these did eate herbes as shall be presently declared 2. Some doe read here in the imperatiue moode he that is weake let him eate herbs as the vulgar Latine which some follow and so in this sense it might seeme to be spoken of such as were weake in bodie that they which were not able to eate flesh should feede of herbes and lighter meates but in the originall the word is in the indicatiue eateth and so it best answeareth vnto the other part one beleeueth that he may eate of all things and Beza to take away this scruple supplyeth out of the former verse the word faith the weake in faith 3. Some apply this vnto the weake in manners who propter casum libidinis c. because of their inclination to lust doe eate herbs and other drie meates which doe not so much pamper the flesh Gorrhan following the ordinarie glosse which taketh this sense from Hierome and Haymo also maketh mention of it but the supplying of the words in the faith out of the first verse doe take away this scruple likewise that the Apostle speaketh not of the weake in manners but in faith and iudgement 4. Neither yet because the Apostle saith before one beleeueth c. by the weak are we to vnderstand one that beleeueth not for euery error of the saith tendeth not to heresie or infidelitie it is one thing to erre an other to be an heretike two things must concurre to make an heretike he must pertinaciter errare erre not of ignorance and infirmitie but of obstinacie and wilfulnes and in fundamentis fidet in the fundamentall doctrines of faith Phillip had the one he erred in a fundamentall point in the person of Christ calling him the sonne of Ioseph Iohn 1.45 but he did it of ignorance but these which did eate herbs making difference of meates did neither erre wilfully not yet in a matter fundamentall 5. Ambrose vpon this place thinketh that they did eate herbs onely thinking it vnlawfull to eate any flesh at all but we doe not finde that any among the Christians in those dayes did hold it vnlawfull to eate all kind of flesh 6. Augustine taketh this to be the reason why they did eat herbs because some meats set forth in the shambles to be sold were offered vnto idols and least they might eate of things offered to idols vnawares they did thinke it more safe to eate no flesh at all but only herbs But this reason is not generall for they might haue killed flesh at home of their owne prouision which was free from any such suspition or danger of beeing offered to idols 7. Anselme giueth this reason because they knew that some meates were cleane some vncleane which could not be so easily discerned in the eating as likewise the diuerse kinds of fishes and foules whereof some were cleane some vncleane by the lawe they therefore to be sure abstained from all so also Gualter Martyr But seeing the Iewes before their conuersion abstained onely from the kinds forbidden not from all flesh
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
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
c. for if Origens sense onely should be receiued it would be presupposed that first there must be patience and then God is induced by their patience to dwell with them 2. Here the Apostle doth attribute the same effects vnto God patience and consolation which before he gaue vnto the Scriptures but in a diuers manner for God is in deede the author of them sed verbo vt instrumento vtitur but he vseth the word as his instrument to worke them as Theophylact saith Deum cum sacris Scripturis vna largiri c. that God together with and by the Scriptures doth giue patience and consolation c. But God is the author and giuer of patience Philip. 1.29 To you it is giuen for Christ not onely to beleeue c. but also to suffer and of consolation 2. Cor. 4. which comforteth vs in all our tribulations 3. And S. Paul hauing shewed before the vse of the Scripture now thereunto ioyneth praier thereby signifying cum Scripturis nobis opus esse precibus that together with the Scriptures we had neede of praier that God would assist vs Oecumen for if in other things a man can doe nothing without Gods assistante much lesse can he profit by the reading of Scripture without Gods direction Origen whom Haymo followeth observeth that this was more then ordinarie prayer Paul after the maner of the Prophets and Patriarks whose blessings vpon their children are repeated in the Scripture benedictiones tribuit Romanis doth giue this benediction to the Romanes 4. S. Paul wisheth that they be of one minde among themselues where he toucheth all the causes of this concord the author and efficient cause God the materiall to be like minded the formall according to Christ the finall cause in the next verse that they may withone voice praise God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem sapere to thinke the same thing 1. which some referre onely to the affection that euerie one idipsum de altero sentiat doe thinke the same thing of an other Theoph. vt sit idem sensus quod est charitatis that there be the same sense and opinion which is the part of charitie Pellican so also Beza that ye be mutually affected with one minde and Tolet giueth this reason because it is added one toward an other which sheweth it must be referred rather to the affection then vnderstanding 2. Chrysostome applyeth it to the care which one should haue of an others good vt quod pro se quisque curat c. that what euerie one is carefull of for himselfe he should therein take care for an other 3. Lyranus giueth this sense mecum desiderantes c. that yee should be like minded vnto me in wishing one an others profit 4. Pareus vnderstandeth consensum in fide a mutuall consent in faith that they be of one iudgement and opinion concerning the vse of indifferent things and other matters in question 5. But I rather with Haymo referre it both to the consenting in iudgement and concord in affection vt vnum sentiatis de fide spe charitate that they be of one sense and iudgement concerning faith hope and charitie 5. But the Apostle seemeth to wish a thing impossible that there should be such a generall consent in iudgement seeing that all men haue not the same gifts and S. Paul saith there must be heresies 1. Cor. 11.19 Ans. 1. Though God suffer heresies to be which are raised by Satans malice against the truth yet among the true members of the Church there may and ought to be one iudgement in the truth 2. and though some difference in matters indifferent may be found in the true Church of Christ yet this letteth not but that in the chiefe articles of faith and in fundamentall points there should be an agreement and consent 6. The Apostle adding according to Iesus Christ sheweth a difference of concord alia quaedam dilectio est there is an other kind of loue then in Christ and Origen well saith posset fieri vt in malitia aliqui vnanimiter consentirent vnum saperent in peius it may be that some in malice may consent with one mind and be of one iudgement to the worse c. 12. Quest. Of the end of concord which is to glorifie God the father of our Lord Iesus 1. The ende of our concord is to glorifie God and this concord consisteth both of the consent in heart and minde and in the agreement in outward profession which the Apostle here ioyneth together that with one minde and one mouth ye may glorifie God as S. Paul putteth them together Rom. 10.10 with the heart man beleeueth vnto righteousnes and with the mouth he confesseth to saluation 2. He saith not vt cantu boatu in templis glorificetis Deum that you glorifie God with roaring and singing in Churches as they doe in Poperie for there is a consent onely of voice without any agreement in heart Pellican 3. And seeing God is onely glorified where there is concord it sheweth that by discord Gods glorie is hindred both in themselues because their praiers vnto God want their due effect and in others which by their dissentions take occasion to blaspheme and speake euill of God 4. The Apostle addeth God and the father of our Lord Iesus Christ c. 1. He is the father of Christ both as he is God in his eternall generation and as man in his generation in time as he was borne of the virgin Marie but he is Christs God onely as he is man Haymo 2. this clause is added by way of limitation to distinguish the true God from the false gods of the heathen and by way of explanation that they must worship one God not as in the old Testament when as the doctrine of the Trinitie was not yet manifested but now as the father of Christ so they must glorifie one God not according to the prescript rule of the law but after the rule of the Gospel Tolet. 3. and hereby we are giuen to vnderstand that God can not otherwise be glorified then as the father of Iesus Christ for without him nothing is acceptable vnto God 13. Quest. Of the meaning of the 7. v. Receiue ye one an other as Christ receiued vs c. 1. By receiuing the Apostle vnderstandeth bearing helping one an other iudging charitably one of an other both the strong not to despise the weake nor the weake to iudge or thinke hardly of the strong 2. As Christ c. This note of similitude as sheweth not an equalitie in like degree but the qualitie of the thing that it be done in truth and sinceritie as Ioh. 17. Christ saith that they may be one as we are one c. there may be a likenes in the qualitie and manner though a difference remaine in the proportion and degree and therefore Socinus cavill is soone answered that Christ did not satisfie for vs by his death because we are here willed to receiue one
v. 5. he was wounded for our transgressions and it followeth he was broken for our iniquities and againe the chasticement of our peace was vpon him and with his stripes are wee healed verse 6. the Lord hath laied vpon him the iniquities of vs all verse 8. For the transgression of my people was he plagued v. 10. he shall make his soule an offering for sinne v. 11. he shall beare their iniquities v. 12. he bare the sinnes of many and praied for the transgressors what could be more euidently expressed or how in more full and effectuall tearmes could the force and efficacie of Christs death redeeming and iustifying vs from our sinnes be described 3. Controv. Against the enemies and adversaries to the Scriptures the Marcionites Libertines with others v. 4. Whatsoeuer is written c. Those heretikes which impugne the Scriptures doe either condemne them as vnnecessarie or of no vse or reiect them as superfluous for such as are perfect or hold them as defectiue and imperfect and such as haue neede of other helps and supplies the first are the Manichees and Marcionites which condemne the bookes of Moses and the old Testament the second the Libertines which doe cleaue vnto their fantasticall dreames which they call revelations and say the Scriptures are onely for such as are weake the third are the Romanists which doe beside the Scriptures receiue many traditions which they call verbum Dei non scriptum the word of God not written which they make of equall authoritie with the Scriptures 1. Against the first Origen in his commentarie here sheweth how the things written aforetime in the old Testament were written for our learning and giueth instance of these places Thou shalt not muzle the mouth of the oxe c. which S. Paul applieth to the Ministers of the Gospel 1. Cor. 9. and that allegorie of Abrahams two sonnes the one by a free woman the other by a bond which S. Paul expoundeth of the two testaments Gal. 4. and that of Manna and the rocke which signified Christ 1. Cor. 10. by this induction Origen confuteth those heretikes which refused the old Testament 2. The Libertines also and Anabaptists are confuted which thinke the Scriptures serue onely for the weake seeing the Apostle who counteth himselfe among the strong v. 1. here saith whatsoeuer is written is written for our learning the Apostle confesseth that he among the rest receiued instruction and learning from the Scriptures Those then are impudent and shamelesse creatures which doe take themselues to be more perfect then S. Paul as needing not the helpe of the Scriptures 3. Our adversaries the Papists are here in an other extreame for as the Libertines allow the Scriptures onely for the vse of the simple so they contrariwise denie them to the simple and vnlearned and challenge a propertie in them onely to themselues that are professed among them of the Clergie and to such other to whome they shall permit the reading of the Scriptures But S. Paul here writing to the whole Church of the beleeuing Romans both learned and vnlearned both Pastors and people saith generally they are written for our learning and so our blessed Sauiour speaking vnto the people of the Iewes saith Search the Scriptures Ioh. 5.39 And as for that other part of Pharisaicall leauen in adding vnwritten traditions beside the Scriptures it is also reiected by warrant of the Apostles words here whatsoeuer things are written are written for our learning things then not written are not for our learning as hauing no certentie nor foundation And S. Paul els where setting forth the manifold vse and profit of the Scriptures addeth That the man of God may be absolute and made perfect c. 1. Tim. 3.17 if perfection of knowledge and to euery good worke may be attained vnto out of the Scriptures all other additions are superfluous See further hereof Synops. Centur. 1. err 12. 4. Controv. Of the authoritie of the Scriptures that it dependeth not vpon the approbation or allowance of the Church Whatsoeuer is written c. From hence also may be confuted an other point of Popish doctrine that the Scriptures receiue their authoritie and allowance from the Church for the word of God in the Scriptures is sufficient of it selfe and we doe beleeue the Scriptures because we are perswaded by the Spirit of God speaking in the Scriptures that they are the word of God 1. For if the Scriptures should receiue their authoritie from the Church then it would follow that God must submit himselfe to the iudgement and approbation of men and the Prophet Dauid saith Euery man is a lyer can they then which are natura mendaces lyers by nature giue approbation and authoritie to the truth and further seeing faith commeth by hearing of the word of God Rom. 10.17 and the faithfull are begotten by the immortall seede of Gods word as the holy Apostle Saint Peter saith how can they that are begotten beget credite and authoritie vnto that which first begat them 2. We graunt that there are certaine motiues and externall inducements to prepare vs to this perswasion of the Scriptures that they are the word of God as 1. That they were written by Prophets which were stirred vp of God and inspired with his spirit for how otherwise could plaine and simple men as Amos that was a keeper of cattel the Apostles that were fisher men be made able to such great workes 2. they were confirmed by miracles 3. the predictions of the Prophets as of Daniel and the rest were fulfilled in their time and place but God onely can foretell and foreshew things to come 4. Beside the Scriptures haue beene miraculously preserued as the bookes of the Law in the time of the captiuitie and vnder the tyrannie of Antiochus that committed them to the fire so since both the old and new Testament haue beene by impious Tyrants as Iulian the Gothes and Vandales sought for to be vtterly extinguished but yet God hath preserued them whereas many humane writings of Philosophers Historiographers and others haue perished by fire as when Ptolomes librarie was burned at Alexandria and by other casualities 5. adde hereunto the consent of all nations that haue receiued the Christian faith who with one consent haue acknowledged the Scriptures for the word of God All these and such other motiues may be inducements vnto vs at the first to receiue the Scriptures but the full perswasion is wrought in vs by the spirit of God in the reading and learning of the Scriptures themselues that we may say touching these motiues as the Samaritanes did vnto the woman that called them to see Christ that they beleeued him not so much vpon her report as for that they had heard him themselues Ioh. 4. 3. But that saying of Augustine will be obiected Evangelio non crederem nisi Ecclesiae Catholicae me commoverit authoritas I had not beleeued the Gospel if the authoritie of the Catholike Church had not mooued mee I answer
that Augustine was then a Manichee and we denie not but by this and the like meanes one may be at the first mooued and induced but the firme beleefe of this point is a worke of the spirit See further Synops. Centur. 1. err 5. Controv. 5. Against the invocation of Saints v. 13. Now the God of hope fill you c. The Apostle teacheth vs onely to put our trust in God in calling him the God of hope and so the Prophet Ieremie saith c. 17.5 Cursed is the man that trusteth in man and maketh flesh his arme and in that he wisheth God to fill them with ioy we also learne onely to direct our prayers to God who is the author of all grace hence then is refelled the Popish invocation of Saints which both doth derogate from the honour of God who biddeth vs to call vpon him in the daie of trouble Psal. 50.15 and it deceiueth them with vaine hope that place any confidence in such prayers for Saints cannot helpe vs nor furnish vs with graces necessarie as here ioy peace faith hope are ascribed vnto God as his peculiar gifts it is then in vaine to pray O Saint Paul or Saint Peter helpe mee and haue mercie vpon mee as Papists vse to pray See further of this point Synops. Centur. 2. err 30. Controv. 6. Of the certaintie of saluation against the Popish diffidence and doubtfulnesse v. 13. That yee may abound in hope c. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abound sheweth a fulnes and certaintie of hope which is nothing else but beeing armed with a costant and assured hope to continue vnto the end and out of this place we haue three speciall arguments for this certaintie of hope and assurance of saluation 1. The Apostle saith the God of hope fill you with all ioy but where is doubtfulnesse of mind and perplexitie of conscience there is no assured hope but such vncertaintie rather bringeth anxietie feare and greefe so Origen saith he which beleeueth and is armed by the vertue of the spirit certum est quod plenitudinem gaudij semper habet it is certaine that he hath alwaies fulnes of ioy where then there is fulnes of ioy there is abounding also in hope but by faith we haue fulnes of ioy therefore also fulnes of hope 2. the word here vsed to abcund in hope sheweth a certaintie of hope as Haymo well interpreteth that by the vertue of the holy Ghost plenam habeatis spem aeternae remunerationis yee may haue full hope of the eternall reward so also the ordinarie glosse which Gorrhan followeth vt per ista habita certiores sitis de aeterna beatitudine that by these things beeing once had yee may be certaine of eternall happines 3. the prayers of the faithfull cannot be in vaine but are effectuall to obtaine things appertaining to saluation but the Apostle here prayeth for abundance of hope and perseuerance to the end therefore the faithfull are sure so to abound and to perseuere see further also hereof Synops. Pap. Centur. 4. err 25. Controv. 7. Against the power of free will in spirituall things v. 13. The God of peace c. in that the Apostle prayeth vnto God to fill them with ioy and peace in beleeuing an argument may be framed against that old Pelagian heresie touching the power of mans free-will in things belonging to eternall life which argument is much vrged by Augustine against the Pelagians for if it were in mans power to attaine vnto these graces as faith hope then it were superfluous assidiuis precibus à Deo emendicare to begge them of God by continuall prayer Martyr See further hereof Synops. Cen. 4. err 43. Controv. 8. Whether the Apostles excusing of himselfe doe derogate from the authoritie of this epistle v. 16. I haue somewhat boldly after a sort written this may seeme to extenuate the authoritie of this Epistle for he which excuseth himselfe confesseth a fault but in the Canonicall writings no fault or error at all is to be admitted And yet if this excuse made by the Apostle doe not extenuate the authoritie of this Epistle no more can that excuse of the author of the booke of Macchabees preiudice the authoritie thereof 2. Maccha 15.39 where the Author saith thus If I haue done well and as the storie required it is the thing that I desired but if I haue spoken slenderly and barely it is that I could what doth this our Author say more then Saint Paul 2. Cor. 11.6 If I be rude in speach yet am I not rude in knowledge to this purpose Bellarm. lib. 1. de verb. c. 15. Contra. 1. Euery one which vseth excuse doth not acknowledge a fault but he that so excuseth as that he craueth pardon for his fault But so doth not Paul here he maketh an excuse to preuent an obiection as if he should haue said it may seeme vnto you that I haue written somewhat boldly but indeed I haue not I haue onely vsed that boldnes which became mine office according to the grace giuen vnto mee he therefore doth not craue pardon of a fault but defendeth and iustifieth that which might seeme to haue beene a fault 2. But the author of the bookes of the Macchabees doth excuse himselfe farre otherwise for he doubteth whether he haue well written or not as he ought and he craueth pardon if he faile saying it is that I could as if he should say he were worthie to be pardoned because he did it as well as he could this sheweth that he writ not by a diuine spirit for the spirit of God vseth not to craue pardon of any thing done amisse 3. And beside other arguments there are which doe make against the authoritie of this booke as 1. because all the Canonicall Scriptures were written by Prophets but in the Macchabees time there was no Prophet 2. Eusebius and Hierome thinke that Iosephus was the writer of those bookes but his writings are not canonicall 3. the author saith that he did epitomise the worke of Iason the Cyrenian but the spirit of God vseth not the help of others writings 4. this booke was not receiued into the Canon of the Iewes to whom all the oracles of God were committed 5. and it containeth diuerse things contrarie to the Canonicall Scriptures as is shewed else where Synops. Centur. 1. p. 15. 4. S. Paul in that place to the Corinthians excuseth not the slendernes of his writing as though he had written otherwise then he should but he iustifieth the simplicitie of his stile as his aduersaries did take it because he would not by humane eloquence obscure the vertue of the crosse of Christ which consisted not in the vaine shew of words but in the power and euidence of the spirit 1. Cor. 2.4 Controv. 9. That the Scriptures are perfect and absolute conteining whatsoeuer is necessarie to saluation both touching doctrine and manners v. 15. I haue written to you after a sort to put you in remembrance
Hence the Romanists inferre 1. That the Scriptures are not perfect as not conteining all necessarie points of doctrine but onely certaine partes not all as the Apostle saith he hath written in part Stapleton antid p. 804. 2. whereas the Apostle saith to put you in remembrance Bellarmine concludeth that the Scriptures were not appointed to be a rule of faith and doctrine but onely commentarium quoddam a certaine remembrance to preserue the doctrine receiued by preaching his reasons are these 1. the Apostle here saith he did write to put them in remembrance 2. If the Scriptures were a rule of faith they should containe onely those things which are necessarie vnto faith but now there are many things in the Scripture as the histories of the old Testament which are not so necessarie beeing not written to that ende to be beleeued but therefore to be beleeued because they are written 3. If it were a rule of faith it should be totalis a totall rule whereas it is onely partialis a rule in part not containing all necessarie points of doctrine Contra. 1. These words in part are not to be ioyned with the former word written but with the other boldly so the Syrian interpreter doth well put them together paulo audacius scripsi I haue written somewhat boldly therefore it is a meere cauill to apply it to the imperfection of Scripture See before qu. 20. vpon this chapter 2. And Bellarmines collection is as sophisticall 1. it doth not follow the Scripture serueth to admonish or put in remembrance therefore it is not a rule of faith for it is both and that it serueth more then onely to put vs in remembrance the Apostle shewed before v. 4. that by the Scriptures we attaine vnto doctrine patience consolation hope and elsewhere 2. Tim. 3.16 the Apostle saith the Scripture is profitable to teach to improoue to correct and instruct in righteousnes it is not then profitable onely to put vs in remembrance 2. neither doth it followe that the Scripture should be no rule of faith if it should containe other things which are not necessarie vnto faith for although other matter should be there found not simply necessarie vnto faith yet may it containe all things necessarie vnto faith nay the contrarie would followe better it containeth more then is requisite to faith Ergo whatsoeuer is necessarie to faith but we rather denie the antecedent that nothing is expressed in Scripture which is not in some sort necessarie vnto faith doctrine or manners though euerie thing is not in the same degree and measure so necessarie for the Apostle had said before v. 4. that whatsoeuer is written is written for our learning he speaketh of all the Scripture excluding no part thereof no not those historicall bookes 3. And we denie that the Scripture is a partiall rule for if it were not totall it were no rule at all neither is there any doctrine necessary vnto faith and saluation which is not deliuered in the Scriptures See more hereof Pareus dub 6. and Synops. Centur. 1. err 12. Controv. 10. Against the Popish sacrifice of the Masse which the Papists make the peculiar act of their Priesthoode v. 16. Ministring the Gospell of God Pet. Martyr M. Calvin Osiander Pareus doe fitly apply this text against the Popish sacrificing priesthood and their sacrifice of the Masse Paul maketh himselfe a sacrificing Priest of the Gospel for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to consecrate to sacrifice this was Pauls sacrifice to offer vp the obedience of the Gentiles a spirituall sacrifice vnto God as Chrysostome here saith ipsum mihi sacerdotium est praedicare Evangelizari this is my priesthood to preach the Gospel machaera mea Euangeliū my sword is the Gospell so Origen also sanctificale opus esse praedicare Euangelium this is the sanctified and priestly worke to preach the Gospel The Papists will haue an externall sacrifice of the Masse beside wherein the bodie of Christ is offered vp in sacrifice if this had beene the principall act of S. Pauls Priesthood he had occasion to speake of it here when he setteth forth the dignitie and excellencie of his ministerie and further the principall act of his priesthood was to winne the Gentiles to the obedience of the Gospel but this is not performed by the Masse men are not thereby taught to mortifie their flesh by faith in Christ Osiand and this oblation of S. Paul and the other of Popish Priests is farre vnlike he offreth vp the Gentiles but they presume to offer vp Christ in sacrifice so they are not ministri Christi sed mactatores not the Ministers of Christ but the manslayers not the imitators of Paul but of Iudas rather that deliuered vp Christ to be slaine Pareus See further hereof Synops. Papis Centur. Controv. 11. Against the superstitious orders of Monkes and Friers v. 18. For the obedience of the Gentiles S. Paul by his preaching laboured to bring the Gentiles to the obedience of faith his end was not to bring them to the obedience of men and to make sects in religion as some among the Papists hold of Frauncis some of Dominike some of Bernard and other such patrones they haue this diuision of sects S. Paul directly condemned among the Corinthians one saith I am Pauls an other Apollos an other of Cephas is Christ devided was Paul crucified for you either were you baptised into the name of Paul 1. Cor. 1.13 If Paul would not arrogate this honour to himselfe to haue any called by his name Paulians or Peter Petrians how much more vncomely is it for them to be called Franciscans Dominicans Bernardines and such like And all these are sworne to the obedience of their orders vnder which colour and pretense they maintaine their superstitions but it was obedience to Christ and his Gospel wherevnto S. Paul perswaded not to the obseruance of the precepts of men S. Paul saith 1. Cor. 7.23 Ye are bought with a price be not the seruants of men See further Synops. Controv. 12. That miracles are not now necessarie in the Church v. 19. With the power of signes and wonders Though it pleased God that for the better confirmation of his truth to furnish his Apostles with the gift and power of miracles yet it is not necessarie now 1. Miracles were then necessarie when as the Scriptures were beleeued and receiued of fewe and the doctrine of the Gospel was accused of noueltie but now he is not worthy the name of a Christian which beleeueth not the Scriptures and embraceth the Christian faith signes are not for them which beleeue but for them which beleeue not 1. Cor. 14.22 2. it were as a part of infidelitie now to require miracles so also a part of curiositie for like as the Iewes required a signe of our blessed Sauiour when he wrought nothing else but signes and wonders among them so is it with them who heare out of the Scriptures of the great signes and wonders
specially shewed toward the Apostle such were Priscilla and Aquila which had laid downe their necks for his life v. 4. 2. or for some spirituall benefit such were Epenetus the first fruits of Achaia v. 5. Andronicus and Iunia v. 7. 3. or by reason of his familiar acquaintance with them as Amplias with the rest vnto v. 14. 2. Then he saluteth other persons by name neither so well knowne vnto him nor of such speciall note 3. And lastly he concludeth with a generall salutation to them all v. 16. 3. Wherein appeareth the singular memorie and thankfull remembrance of the Apostle that beeing occupied in the affaires of so many Churches yet tooke such speciall notice of so many singular persons among the Romans especially seeing he had not yet seene them in the flesh 2. Quest. Of Phebe commended here by S. Paul what place shee had in the Church and wherefore commended 1. I commend To commend signifieth two things both to praise one and set forth the good parts which are in them and to entreat fauour for one commending and committing the same to the faith and trust of an other to be helped or any way pleasured 2. Phebe Tolet annot 1. confuteth their opinion that take this Phebe to haue beene S. Pauls wife which he would confute by this argument that S. Paul was neuer married and whereas Clemens Alex. lib. 3. stromat thinketh that S. Paul was married and prooueth it by that place 1. Cor. 9.5 that he had power to lead about a sister a wife as well as the rest of the Apostles he confuteth that opinion shewing that the place must be thus read rather a sister a woman then a sister a wife Contr. 1. I agree with Tolet that Phebe could not be S. Pauls wife because shee was a minister of the Cenchrean Church but shee should haue ministred vnto S. Paul if shee had beene his wife 2. I also consent that the place giuen in instance 1. Cor. 9.5 prooueth not directly that S. Paul was maried but that he had libertie and power to take a wife as well as the other Apostles but whether he were maried or not it is vncertaine it is as like he was as otherwise there are of the Fathers of both opinions some thinke he was a virgin as Hierome Ambrose Epiphanius some that he had a wife as Ignatius epist. 9. and Clemens before alleadged but it is not greatly materiall whether he had a wife or not it is sufficient that some other of the Apostles were maried as Peter by name and Saint Paul might haue vsed the same libertie if it had pleased him yet Tolets exposition of that place is verie fond though the rest of his side concurre with him to read a sister a woman rather then a sister a wife for the word sister includeth a woman and what women were fitter to follow the Apostles and to minister vnto them then their own wiues See of this question touching S. Pauls mariage more 7. Cont. generall before the 1. c. 3. Our sister The Apostle commendeth this Phebe 1. by her profession she was a sister fide non cognatione in faith not by kindred 2. by her office she was a Minister of the Church 3. by her beneficence and liberalitie she had giuen hospitalitie to many and to S. Paul among the rest where Origen observeth that as Abraham beeing giuen to hospitalitie receiued Angels among the rest so Phebe while she is obsequious in her hospitalitie to all was worthie also to entertaine Paul 4. A Minister of the Church of Cenchrea 1. Tolet thinketh she was a deaconesse of that Church whose office he describeth out of Clement to haue consisted in these three things specially to attend vpon children comming to Baptisme to make them readie to be baptized to keepe the doores of certaine women which were for a time sequestred seperated from their husbands for greater devotion sake and to take care of the sicke such were the widowes whose office S. Paul describeth 1. Tim. 5. such an one Theodoret thinketh this Phebe was writing on that chapter and so before him Origen faith she was in ministerio Ecclesia constituta setled in the office and ministerie of the Church so also Calvin Osiander Gualter with other of our new writers But Pareus refuseth this opinion because the widowes were auncient women of 60. yeare old and of the poorer sort which were maintained of the Church But this was a rich woman and maintained other and by reason of her farre trauel and long iourney not like to be so old neither could the widowes of the Church whose charge was to attend the sicke be long absent from their office 2. Wherefore the better opinion is that she was a rich woman Lyranus thinketh that ecclesiam aedificaverat she had built a Church at Cenchreâ—â— but there were no common Churches then it is more like that ecclesiam sustentabat that she did releeue the Church and succoured the poore conuerted to the faith and specially the Apostles and other ministers Gorrhan Hugo subministravit facultates she did minister of her substance Vatablus and beside it is like that her house was both a common receptacle of straungers and a place for their holy meetings and assemblies Pareus ministrabat nobilissima matrona vestimentum victum she beeing a noble matrone ministred both raiment and foode Haymo as we read of certaine rich and noble women as Ioanna the wife of Chuza Herods steward and Susanna which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministred vnto our Blessed Sauiour of their substance there a word is vsed of the same originall and deriuation with this here 5. Of Cenchrea or Cenchus because the word in the originall is in the plurall 1. there was a kenchus in Italie an other in Troas but this was neere vnto Corinth it was statio navalis the hauen of Corinth whereof mention is made Act. 18.18 as Pyraeum was the port at Athens 2. It seemeth that the Christians who could not so safely exercise their religion in the Citie of Corinth had their recourse as it were to the suburbes as Act. 16. they went out of the Citie and praied by the riuer side 3. Tolet obserueth further that the Gospel was so propagated by the preaching of Saint Paul that the faith shined non solum in vrbibus sedetiam in pagis not onely in Cities but in villages Quest. 3. Of Pauls request in the behalfe of Phebe 1. That ye receiue her in the Lord. The Apostle entreateth three things for her 1. that they would receiue her and giue her entertainment in the Lord that is as Chrysostome interpreteth propter Dominum for the Lords cause 2. that they giue her honourable entertainment as it becommeth Saints which Chrysostome vnderstandeth passively as is fit Saints should be entertained it may also be taken actively as it is fit for them which professe themselues Saints to receiue one an other 3. the third is to be helpfull vnto her and to assist
reckoneth a number of vertues he was probatus per tribulationes approoued by many tentations and tribulations Lyran. and beside iudicio non errabat he erred not in iudgment he was in all points orthodoxall 4. and hereby the Apostle doth incourage him to proceede in his constancie and he propoundeth also his example to the Romanes 2. Salute them of Aristobulus houshold 1. Lyranus thinketh that this Aristobulus had made an house ad fideles congregandum to gather the faithfull together and is principally vnderstood in this salutation tanquam principalis in domo as the principall in the house Hugo thinketh he was not then at Rome and therefore is not saluted Gualter coniectureth he might be dead but it is more like he was à fide Christi alienus a stranger from the faith of Christ and yet no great enemie because there were some faithfull in his house Pareus Osiander 2. and whereas these are not saluted by name Chrysostome thinketh non tales fuisse quales priores that they were not such as the former and because he giueth them no such commendation as the other that they were beloued his helpers or approoued Origen thinketh nihil habebant tale in meritis they were not of such worthines as the other 3. these the Apostle encourageth that they should go on in their Christian profession though they serued an vnbeleeuing Master 3. Salute Herodian my kinsman 1. natione religione both in nation and religion Lyran. and it seemeth that he was of neerer alliance vnto S. Paul then by nation onely as Andronicus and Iunia before mentioned v. 7. 2. Origen obserueth that whereas he gaue other titles vnto those cousens that they were his concaptiues and famous among the Apostles that there was great difference in those whom S. Paul calleth his kinsman 4. Greet them which are of the house of Narcissus 1. Ambrose thinketh that this Narcissus was a presbiter of Rome so also Hay Lyranus addeth discurrens per civitates that he went vp and downe from citie to citie to confirme the faithfull and that he was not at this time at Rome but imployed abroad But if this Narcissus had beene of the Church S. Paul would not haue omitted him for of his absence from Rome the Apostle being so far off was ignorant 2. Beza interpreting of the familiars or friends of Narcissus seemeth to thinke that this Narcissus was conuerted to the faith otherwise his familiars and acquaintance were not like to be Christians 3. But I thinke rather with Martyr Calvin Gualter Pareus that this Narcissus was the same whom Suetonius reporteth to haue beene in great fauour with Claudius the Emperour he was exceeding rich worth tenne millions that is an 100. hundred thousand pounds in so much that when Caesar complained of the smalnes of his treasure the saying was that if two of his seruants Narcissus and Pollas would make him their associate he should of money enough he was a craftie and wicked fellow and beeing mightie in the Emperours fauour he practised the death of some of the nobilitie as of Appius Syllanus vpon suspicion of treason at length he had a miserable ende beeing murthered by the meanes of Agrippina who first caused Claudius the Emperour to be poisoned while Narcissus was at the bath it seemeth that euen in this wicked mans house there were some Christians and as M. Calvin saith domum quasi inferis similem Christi gratia visicari that an house like vnto hell was visited by the grace of Christ. 4. But if this were that Narcissus as Pareus thinketh then was it not so long before S. Paul came the second time to Corinth when he should write this epistle to the Romanes about the 7. or 8. yeare of Nero as he thinketh for that Narcissus was slaine not long after Claudius the Emperours death and after he was taken away it is like his houshold was dissolued See before in the ende of the 5. quest 5. Origen obserueth that whereas it is added which are in the Lord man omnes in Domino fuisse that all of Narcissus familie were not in the Lord they were not all Christians 6. Hugo noteth that here the Apostle saluteth them as they were diuided into sundrie congregations as our Sauiour did feede the people causing them to sit downe by rankes Quest. 11. Of other salutations of the Apostle of some of speciall note v. 12.13 1. Tryphena and Tryphosa are first commended for their labour 1. some thinke this labour was of three sorts in exhortatione ministerio sanctorum in pressuris in exhortation ministring to the Saints in afflictions for the Gospell gloss ordinar but rather the seruices of these women are to be vnderstood which they bestowed in the entertainement of the Saints such as before Marie was commended for Pareus P. Martyr thinketh they might haue such a ministerie in the Church as Phebe had one of the widowes Gualter taketh it for the domesticall care in houshold affaires and in the education of children but they are commended rather for their publike and profitable seruice to the Church 2. Chrysostome thinketh this setteth forth their commendation because they are said non solum operari sed laborare not onely to worke but to labour 3. and Origen addeth further that they are said to labour in the Lord many doe labour but not for the Lord. 4. Chrysostome noteth this as a part of commendation that whereas Marie is said to haue laboured they continue labouring still in laudem cedit continenter aliquid factitare it is to ones praise to continue in doing a thing Theophyl 2. Persis is commended beyond the other 1. because he calleth her beloued ostendens maiorem esse shewing her therein to be greater Chrysost. 2. and de multo labore testimonium fert he giueth testimonie of her much labour Chrysost. Origen 3. and somewhat there is in it that of the other he saith they labour of this she hath laboured noting some speciall labour and trouble which she had sustained for the Gospel 3. Rufus elected in the Lord. 1. Origen thinketh he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elected in respect of his election he knewe him to be of the number of the elect but there were other beside here named which belonged to Gods election 2. Haymo and Lyranus because he was promotus ad sacerdotium promoted to the ministerie or Priesthood 3. But he is rather so called because he was an excellent and chiefe man in pietie as Beza calleth him selected so also Tolet and Theophilact hath no other meaning here is a double good filius mater reprehensibilis the sonne and mother are reprehensible an elect and choise mother had an elect and choice sonne 4. Paul calleth this matrone his mother and of Rufus his in affection the others in nature as he willeth that the elder women should be reuerenced as mothers 1. Tim. 5.2 as he called Phebe his sister v. 1. 5. Origen obserueth that Paul and Rufus had one
avouched by this Egesippus as how Peter and Simon Magus did striue which of them should raise Neros cousin that was dead and he that could not doe it should die and how Peter fleeing out of Rome met Christ at the gates and asked him Domine quo vadis Master whether goest thou and he answeared I come againe to be crucified whereupon Peter returned and was crucified for this is contrarie to S. Peters owne doctrine that the heauens should containe Christ vntill his second comming Act. 3.21 To Ireneus testimonie we answear 1. whereas he saith that Matthew wrote his Gospell at what time Peter and Paul preached at Rome this cannot agree with the historie of times for Matthew is held to haue written his Gospel in the 3. yeere of Caligula from which yeare vnto the 2. of Nero when S. Paul is held to haue first come vnto Rome are verie neere 20. yeares 2. and as Ireneus is vncertaine in this so an other opinion he hath of the like credit that Christ should be 40. or 50. yeare old when he preached and this he saith he receiued of all the Elders of Asia who testified id ipsum tradidisse eis Iohannem that Iohn deliuered the same vnto them and yet the other opinion of Epiphanius that Christ died in the 33. yeare of his age and beganne to preach at 30. is held of all to come neerer vnto the truth Hierome is as vncertaine 1. he saith that Paul came to Rome in the 2. yeare of Claudius and yet he granteth that before he had been at Antioch and from thence went and preached to the dispersed brethren in Pontus Galatia Bithinia Cappadocia Asia which might hold him not much lesse then 14. yeares as shall be shewed afterward so that he could not in this account come to Rome til the 2. of Nero. 2. Hierome is as vncertaine in other things in his epistle to Marcella he thinketh Adam was buried in mount Calvarie in his epitath of Eustach he will haue him buried in Chebron in his epistle to Evagr. he thinketh Iob came of Esau and in his cōmentarie vpon Genesis that he discended of Nahor Abrahams brother To Eusebius these exceptions may be taken 1. that he was an Arrian and beeing an Arrian wrote his historie which maketh it of the lesse credit 2. he is contrarie to himselfe for l. 3. c. 2. he affirmeth that Peter came not to Rome till the last yeare of Claudius See Christ. Carlil in his booke of the life and peregrination of Peter 1. dis This shall suffice concerning the contrarie arguments and obiections made by the Papists now ours follow for the demonstration of the contrarie part of Peters not beeing at Rome where first I will set downe the opinion of the Protestants and then produce their reasons Though the Protestants in generall and by the most full and sufficient warrant of Scripture do hold that Peter was not at Rome as Bishop there or founder of that Church and so in effect doe agree in the substance yet I finde some difference among them in certaine points coincident to this question 1. Some directly affirme and prooue it by euident places of Scripture that Peter was not at Rome at all as Vl. Vellanus whose obiections Bellarmine rather maketh an offer to confute then indeed confuteth them l. 2. de Rom. Pont. c. 5.6 2. Some goe yet further and affirme that Peter neither liued at Rome nor yet died there nor S. Paul neither but assigneth Ierusalem to be the place where S. Peter was crucified by warrant of that place Matth. 23.34 where our Sauiour saith that Ierusalem shall kill and crucifie some of the wise men and Prophets whom he should send thither Christopher Carlil who alleadgeth Lyranus and the interlinear gloss vpon that place that Peter was crucified at Hierusalem for none els of the Apostles were crucified there Linus also affirmeth that Peter was slaine at Ierusalem by Agrippa the last king of the Iews when also Iames the lesse was killed with Ioses Simon and Iude. 3. Some of our writers denie not Peter to haue beene at Rome but they affirme he could not come thither so soone nor continue there so long 25. yeares from the 2. of Claudius as Beza saith non invitus concedam c. I will not vnwillingly graunt that Peter was at Rome and there put to death but not the other annot in 1. Pet. 5.14 so also Gualter id ego non facile negaverim c. I will not easily denie that Peter in the last yeare of Nero receiued the crowne of Martyrdome because of the consent of auncient writers c. to the same purpose also D. Fulke annot 4. in 16. c. ad Roman 4. To this we adde further that howsoeuer we absolutely denie not but that Peter might be at Rome yet it is more probable he was not certainely out of the Scripture it can not be prooued that he was there at all and it is not de fide a thing concerning faith neither to be held as an article of faith as the Church of Rome doth defend it because the Scripture only must be a rule of our faith and further it is euident out of the Scripture that Peter was not at Rome till Pauls first beeing there in bonds where the historie of the acts of the Apostle endeth whatsoeuer he was afterward which Pareus thinketh to haue beene the 11. yeare of Nero but it was rather the second yeare when S. Paul came thither first and his second arrivall was in the 11. yeare for this Epistle was not written in the 8. yeare of Nero as Pareus thinketh but rather in the ende of Claudius raigne while Narcissus was yet in authoritie see before in the ende of the 5. and 10. quest Our reasons against Peters beeing at Rome in manner and forme aforesaid are these Our first argument shall be out of the Scripture 1. it is evident that Peter was at Ierusalem the third yeare after Pauls conversion for there he staied with him 15. dayes which was the 37. yeare of Christ he was not then yet at Rome 2. 8. yeare after this he was imprisoned by Herod which was the 43. yeare of Christ and the 3. yeare of Claudius Euseb. l. 2. c. 11. Ioseph l. 19. c. 7. Peter thē was not yet at Rome 3. Sixe yeare after this was Peter at Ierusalem for there S. Paul found him 14. yeare after his first comming thither Galat. 2.1 then was celebrated the Apostolicall counsel mentioned Act 15. when each gaue to other the right hand of fellowship this was the 9. yeare of Claudius as witnesseth Hierome hitherto Peter had not visited Rome neither will it suffice to say that he came from Rome thither to the councell for then what time will they leaue vnto Peter to visit Antioch and the Churches of Asia Bythinia Cappadocia Galatia and Egypt where Nicephorus saith he preached lib. 2. c. 35. in all these places he preached as it appeareth by his 1.
epistle written vnto the dispersed brethren in all these countreys and againe if Peter had come from Rome when Claudius expelled the Iewes it is like mention should haue been made as well of Peters comming from thence as of Aquila and Priscilla Act. 18.2 4. Then after this councell it is not like that Peter went to Rome for these two reasons because the Iewes had been lately expelled from thence and S. Paul was by consent appointed to be the Apostle of the vncircumcision Peter of the circumcision he then went not to preach to the Romanes which belonged vnto Pauls lot 5. When S. Paul writ the epistle to the Romanes which might be in the last yeare of Claudius Peter was not at Rome for theÌ„ Paul would not haue left him out vnsaluted c. 16. 6. And after this when Paul was brought prisoner to Rome which might be in the 2. of Nero and there continued in bonds to the 4. of Nero all this while Peter was not there for then S. Paul in his epistles written from Rome where he sendeth commendations from diuerse of the brethren as from Epaphras Luke and Demas Coloss. 4.12.14 and to Philemon v. 23. from Marcus Aristarchus Demas Luke his cohelpers would not haue forgotten also to send greeting from S. Peter if he had beene at Rome againe he saith 2. Tim. 4.11 onely Luke is with me then was not Peter with him and he further saith v. 16. at my first answearing no man assisted me but all forsooke me but if S. Peter had beene there he would not in all likelihoode haue forsaken him Thus then it is euident that to the ende of S. Pauls first captiuitie at Rome which was in the 4. of Nero Pareus placeth it in the 11. and 12. of Nero it is prooued by the continuance of the sacred historie that Peter was not at Rome then could he not come thither in the 2. of Claudius which was 16. yeares before and sit Bishop there 25. yeeres After this time it cannot be certainely prooued whether he came to Rome therefore it cannot be receiued and beleeued as an article of faith Our second generall argument is taken from the great vncertaintie and manifold contradictions of the auncient writers concerning the time of S. Peters comming and continuing at Rome 1. They dissent about the time of Peters coÌ„ming to Rome Eutropius saith that Peter was at Rome the 1. yeare of Caius Caligula who was Emperour 5. yeares next before Claudius and that Philo an embassadour from the Iewes there spake with him Orosius saith he came thither in the beginning of Claudius raigne Hierome in the second yeare fasciculus temporum in the 4. Nauclerus saith he came to Rome in the beginning of Claudius raigne but was not installed Bishop till the 4. yeare the Passionall saith he came not thither till the 13. yeare of Claudius Eusebius l. 2. c. 13. saith he came to Rome in the raigne of Claudius but he assigneth not the yeare Damasus saith he came in the raigne of Nero. 2. There is also great difference about the time and place of S. Peters death Lyranus in his annotations Matth. 23. thinketh he was crucified at Ierusalem so also Linus others say at Rome Epiphanius in Nason assigne the 12. yeare of Nero the most the 14. yeere Ambrose serm 67. saith that S. Paul and S. Peter vna die vno loco c. in one day and the same place endured the sentence of the same Tyrant Hierome thinketh they suffered the same day but Paul a yeare after Peter Abdias saith that Peter suffred at Rome in the time of S. Pauls free imprisonment which was in the 3. or 4. yeare of Nero so that Saint Paul should surviue him 10. yeares Ireneus saith that Marke surviued Peter and writ his Gospel after his death lib. 3. c. 1. and Eusebius writeth that Marke was put to death in the 8. of Nero l. 2. c. 24. then if these authors say true must Peter be put to death before the 8. yeere of Nero. 3. A third difference is in the time of Peters beeing Bishop at Rome Eusebius giueth him 25. yeares Hierome 27. Beda 29. Damasus holding that he came to Rome in the raigne of Nero cannot giue him aboue halfe so many if he were put to death by Nero otherwise the 25. yeares which he giueth him will reach to Domitians raigne See Christoph. Carlil p. 7.14 of his first discourse Let now the indifferent Reader iudge whether in such vncertaintie it be not more probable that Peter was neuer at Rome or if he were not as Bishop there beeing an Apostle and that of the circumcision at the least his beeing there cannot be prooued by Scripture and so cannot be affirmed as an article of faith See further Synops. Pap. Centur. 1. err 38. 6. Morall obseruations Observ. 1. Whom we are to commend v. 1. I commend Phebe S. Paul commendeth Phebe for her singular seruice performed to the church in going hospitalitie to the Saints which teacheth vs whom we should commend by our testimonie that we take heed that we giue not our commendation of any vnworthie person for then we should be found to be false witnesses as we should not depraue the good gifts in any so neither should we commend them which haue few or no coÌ„mendable parts vnder Christs kingdom it is prophesied that a niggard shall no more be called liberall nor a churle rich Isa 32.5 but euerie one shall be called and commended according to his worth a good caveat for these dayes wherein flatterie so much preuaileth especially about great persons that in such great and enormous vices do often maske vnder the name and title of honour Observ. 2. Of hospitalitie v. 2. She hath given hospitalitie to many These duties belong vnto hospitalitie affectuosa invitatio a most affectionate and earnest inviting as the disciples compelled Christ as yet vnknowne vnto them to stay with them 2. laeta susceptio a ioyfull receiuing and entertaining as Zacheus receiued Christ ioyfully and gladly into his house 3. larga procuratio large and liberall prouision as Abraham went himselfe and fetch a calse and killed it 4. quiescendi opportunitas opportunitie and fit place to rest in as the Shunamite prouided for the Prophet a chamber 2. King 4. 5. securitas protectio securitie and protection as Lot did safegard his ghests the two young men came into his house 6. amicabilis diductio a friendly bringiâ—â— on the way in their departure as Abraham did Gen. 18. Observ. 3. Of the true ornaments of women 3. Greet Priscilla and Aquila c. This woman with her husband are commended for beeing assistants and helpers vnto Paul in his ministrie and in preseruing his life with endangering their owne such was their pietie and zeale behold these are the vertues and true ornaments of women how many Queenes saith Chrysostome are buried in silence and obliuion whereas this tentmakers wife est in ore omnium is in euerie ones mouth and