conscience but to resist Gods ordinance is a deadly sinne saucians conscientiam wounding the conscience Pareus so Haymo propter conscientiam mentis for the conscience of the mind which we must keepe and preserue pure Quest. 14. Why tribute is to be paid vers 6. For this cause that is as a testimonie of your subiection you pay tribute some referre these words to the former sentence v. 4. be is the Minister of God praepositi sunt à Deo they are set ouer others by God and therefore they must pay tribute Haymo some thus expound for this because they are profitable for you Hugo but these words rather depend of the next before because of conscience for the paying of tribute is a testimonie of their subiection that they in their conscience acknowledge it to be due Pay ye tribute 1. he saith praestatis non datis you pay not you giue to shew that it is not giuen but they repay it againe in their care which they vndertake for the common-wealth gloss or 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribute is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beare or bring in quia infertur à subditis because it is brought by the subiects into the kings treasure Pareus or it signifieth properly portage money which was paid for such commodities as were brought in and so by one kind all the rest are vnderstood as there be diuerse other customes as pedagia which was paid for the passage on foot toward the mending of the high wayes guidogia guide money for those that trauailed and such like Faius 3. and the Apostle maketh expresse mention of the paying of tribute taking it as a thing yeelded and acknowledged of all because it was obiected against the Christians that they vnder pretence of religion would free themselues from tribute as Iustinus sheweth apolog 2. ad Anton. For they are Gods Ministers 1. Two reasons are giuen of the lawfulnes of paying tribute both because it was a signe of their subiection and as a recompence to the magistrate for his great paines vndertaken in the defense and gouernement of the commonwealth 2. the word here vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers as the Magistrate before is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a minister which words are not onely vsed of sacred offices as we see but of ciuill and therefore that it a false obseruation of the massing Papists Act. 13. v. 4. where by the vse of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister they would prooue that the Apostles said Masse Applying themselues to the same ende c. 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more then to serue as the vulgar Latine readeth it betokeneth to continue watch to take paines in any busines as c. 12.12 continuing or labouring perseuering watching in prayer 2. some referre these words to them that pay tribute that they serue to this ende Gorrhan but it is euident that the Apostle speaketh of the Magistrates that they watch ouer the people for this not to receiue tribute as some interpret but it is referred to the whole dutie of the Magistrate rehearsed before that he beareth not the sword for naught that he is for the terror of the euill and praise of well doers Quest. 15. Of the diuerse kinds of tribute and to whom they are due v. 7. Render therefore to all men c. 1. Chrysostome here observeth well that the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 render not giue nihil enim gratuite dat qui hoc fecerit for he doth not giue any thing freely that doth this for it is our dutie to yeeld obedience in all these things here specified to the Magistrate 2. But Origen hath here a strange allegorie by the powers he vnderstandeth the ministring spirits and by the tribute vectigalia negatiationis in carne the payments due for our trading in the flesh to the spirits exacting it of vs by diuerse tentations but this dangerous kind of allegorizing peruerteth the sense of the Scripture giueth occasion of many errors 3. Gorrhan calleth the first two custome and tribute delictum temporale the temporall debt which is due vnto superiours the other he nameth debitū spirituale the spirituall debt which is either inward feare or outward honour As though all outward honour and seruice were spirituall the Apostle speaketh onely of ciuill honour which is to be yeelded to the Magistrate not of spirituall and religious honour which is onely due to God 4. The Apostle here nameth two kinds of payments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribute and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is interpreted custome 1. Some doe thus distinguish them tribute is that which solvitur domi is payed at home vectigal custome that which is carried to the Lords house gloss ordin Lyranus taketh tribute for that which was paid generally by a countrey or citie in signe of their subiection custome that which is exacted of particular persons as for traffike merchandise Martyr Pareus take the first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the tribute paied out of mens grounds or substance and the custome due for commodities caried forth or brought in Beza taketh the first for capitatio poll mony when men are taxed either by the poll or accordding to their wealth so the Syrian interpreter calleth it argentum capitationis head siluer and the latter for tribute due out of their grounds or for Merchandise and such like but the latter rather called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to be the poll mony which was paied viritim man by man as appeareth Matth. 17.25 it is called tribute or census poll mony and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was such tribute as was due for commodities brought in as the etymon of the word sheweth and the Latine word vectigal is so called also à vehendo of carrying when the fruites of their grounds were brought into the citie And so with vs there are two kind of payments subsidies and tenths which are laid vpon men according to their abilitie and substance and then the impost and custome which is due for merchandise in the exporting of wares or bringing in of forren commodities but for the most part these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are confounded and are indifferently taken for any kind of tribute or payment made to the gouernours yet to speake distinctly there are two kinds of tribute which is either laid vpon the persons which is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poll money or vpon their substance either mooueable as their goods such as is merchandise or immooueable as their lands and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribute impost Faius 5. Here the Apostle nameth fowre kind of duties which are to be performed to the Magistrates and their officers as impost and custome to the customers tribute and subsidies to the collectors and threasurers feare to the kings officers and ministers and honour to the person of the
that the Gentiles did not conceiue so reuerent an opinion of God in faining him to be like vnto the images of creatures so also P. Martyr Gregor hom 11. in Ezech. thus vnderstandeth it they did not glorifie God non impenderunt ei cultum debitum they did not giue vnto him his due worship Ambrose Anselm Sedulius doe expound the former of the latter they glorified not God in not giuing him thankes but the Apostle set these two downe as two distinct things not to glorifie God and not to giue him thankes Therefore by this word to glorifie is better comprehended both the inward reuerent opinion of God of his iustice mercie eternitie power goodnesse as also the outward worship due vnto him Calvin Pareus So the Gentiles did offend in both these they neither honoured God as they ought worshipping him and reposing their trust and confidence in him neither did they returne him thanks for the benefits receiued but referred all vnto fortune some to the starres some to their owne prouidence 2. They became vaine in their imaginations 1. Erasmus giueth this sense they were deceiued in their expectation because they tooke themselues to be wise yet prooued verie fooles but this the Apostle expresseth afterward in particular 2. some take it in Aristotles sense that is called vaine which is not brought to the due effect as the end of this their knowledge was that God should be honoured which end they attained not vnto Martyr but indeed they neither had the true knowledge of God nor yet propounded vnto theÌ„selues any such end 3. Some referre it to the errors of the Philosophers because they did resemble the Godhead by vaine images Theodoret Chrysost. Tolet but this seemeth to be to particular they had many vanities beside and this the Apostle alleadgeth afterward as a proofe of their foolishnesse v. 23. 4. Augustine whom Anselm followeth vnderstandeth it of their pride the knowledge which they had suis cogitationibus tribuebant they attributed to their owne thoughts and reason but their vanitie was more generall it comprehended other things beside 5. Therefore hereby are vnderstood all the vaine opinions and inventions which the heathen trusting to their owne wit and invention coyâ—ed concerning the diuine nature as 1. some denied there was any God as the Epicures 2. some doubted thereof as Protagoras Diagoras 3. some affirmed that there was a diuine power but they made many gods and them either incorporeall as the spirits so the Platonists 4. or some also made materiall and corporall gods as the Greekes and Romanes made men departed gods the Egyptians other creatures as oxen geese crocodiles yea herbes as onyons leckes 5. Some acknowledged one God as Plato Aristotle but either denied his prouidence in all things done vnder the moone as the Peripatetikes or tied him vnto second and inferior causes as the Stoikes this is the vanitie which the Apostle speaketh of And as this was their vanitie in their iudgement and opinion so were they deceiued in their hope and expectation they thought by such meanes to appease their gods to procure fauour to obtaine good things but the contrarie fell out 3. Their foolish heart was full of darkenesse 1. by the heart is vnderstood the mind their very vndestanding was darkened Faius the naturall reason in them was obscured Gorrham 2. this was a iust punishment vpon them because they abused that knowledge which was giuen vnto them their owne pride and ouerweening of themselues besotted them that whereas they thought themselues wise they became fooles iusto Dei iudicio propter superâ—iam their foolish heart was obscured thorough their pride Lyran. 3. that whereas they boasted of the name and title of wisemen as the Grecians much gloried in their seuen wise men as the Romanes had their wise men also Numa Cato Cicero yet they were all fooles for as fooles delight in toyes and let passe things of greater substance and importance so they worshipped images instead of the true God which the Apostle in the next verse giueth as a reason of their foolishnesse yea Socrates who was counted one of their wisest Philosophers desired his friends beeing now readie to die to offer for him a cocke vnto Aesculapius which he had vowed Pareus 4. Some interpret thus that while they held themselues wise in temporall things stultifacti sunt in spiritualibus they became fooles in spirituall things Lyran. But their vnderstanding was darkened euen in moral duties as Cato gaue his wife vnto Hortensius desiring her and tooke her againe when he was dead Lycurgus exposed virgines naked in their playes and publike spectacles he commended theft if it were secret and many such absurd things euen in ciuill duties were committed by their wisest men Gryneus 5. Augustine whom Hugo Cardinal followeth doth somewhat curiously distinguish these three 1. they became vaine in their imaginations this he applyeth to thâ—â—â— which do measure the diuine nature according to their corporall sense imagining him to haue parts and members like vnto man which was the errour of the Anthropomorphites 2. their foolish heart was full of darkenesse this he vnderstandeth of them which ascribe vnto God the qualities and affections of the soule of man as anger griefe forgetfulnesse remembrance 3. when they thought themselues wise they became fooles this he doth interpret of those which doe imagine such things of God which neither can be found in him nor in any other creature neither in the bodie nor in the soule of man 6. But this description of the error and blindnesse of the Gentiles is better referred generally to their foolish and carnall deuises and pretexes whereby they obscured the truth both in diuine humane duties as they alleadged for their images that they did not worship the image or idol but the thing represented thereby and that as a man cannot haue accesse vnto the Prince but by his courriers so there must be mediators to bring vs vnto God Thus they became foolish in their imaginations for God is not like vnto man that he neede to be informed by others Thus they became fooles leauing the true substance of Gods worship and following after shadowes and shewes as the Apostle saith Col. 2.23 which things haue indeede a shew of wisedome c. but substance they had none Martyr Quest. 61. How the Gentiles changed the glorie of God into the image of men and beasts v. 23. 1. They changed the glorie of the incorruptible God 1. The glorie of God is either absolute in himselfe which can no wayes be changed or it is considered with relation to vs as the worship and honour which is yeelded by the Creatures vnto the Creator this is changed by men when they giue the honour due vnto God vnto creatures Pareus So that indeede they could not depriue God of his glorie sed audaciae accusantur but they are accused of great presumption that as much as in them lay they attempted to rob God of his honour Martyr 2. God is
be rendred for euill ve libidine vindictae vel amore iusticiae either with desire of reuenge and so it is sinne or for loue of iustice and so it is not sinne for then it should not be lawfull for Magistrates to inflict punishment vpon malefactors 2. in this life also God sometime doth send euill for good vpon his owne children as when he afflicteth them but it is for their greater good as to encrease their faith and augment their reward Hugo but in the next world he neuer rendreth euill for good but either euill for euill as to the wicked because he is iust or good for euill as to infants because he is good and gracious or good for good as to his faithfull seruants because he is both iust and good and gracious Gorrhan Quest. 13. Of the true reading of the 7. verse 1. Some doe thus read To them which by continuance in well doing seeke eternall life he shall render glorie honour immortalitie thus Oecumenius Ambrose Gregorie lib. 28. moral c. 6. Haymo Pererius But in this reading there is a manifest inverting of the order of the words which stand thus in the originall to them which by patience in well doing seeke glorie honour immortalitie eternall life that is God will giue eternall life vnto such whereas then the sense may be found out without any such inversion the best way is to keep the due order of the words 2. some doe thus reade to them which by patience the glorie of good workes honour immortalitie seeke eternall life Beza Gryneus Aretius that is God will giue the glorie honour immortalitie due vnto their good workes vnto them which continue to the ende in seeking eternall life this reading agreeth with the former in transposing of the words sauing that they ioyne good workes to the words following glorie honour c. which is better annexed to the former word patience and perseuerance as appeareth v. 10. To euerie one that doth good shall be glorie honour c. where these words glorie honour are seuered from the former as it must be so here also 3. Therefore the best reading of these words is this To them which by perseuerance in well doing seeke glorie honour immortalitie eternall life that is God shall render eternall life vnto such the word render must be supplyed out of the former verse who will render vnto euerie man c. and the word is beter ioyned with eternall life then with the former words glorie honour immortalitie because the words neede not be transposed or put out of their place in this reading as in both the former Thus Origen Chrysostome Theophylact doe interpret this place and the Syrian interpreter Calvin Pareus Faius with others Quest. 14. What the Apostle meaneth by patience of good workes v. 7. 1. Some referre this patience vnto God whereof the Apostle spake before ver 4. Despisest thou the riches of his bountifulnesse and patience c. and they giue this sense that they which abuse not the patience of God but thereby are stirred vp vnto good workes shall haue eternall life thus Ambrose But this exposition cannot stand for the Apostle vseth here a diuerse word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patience perseuerance from the former v. 4. which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-suffering forbearing and there the Lord spake of the sinners and impenitent which abused Gods longanimitie but here of the faithfull that continue in well doing 2. some vnderstand the patience of men whereby they endure affliction which might otherwise turne them aside from well doing Ansel. and Caietan much to the same purpose vnderstandeth here patience of good workes not obiectiue by way of obiect for the obiect of patience is euill and not good but causaliter causually because good workes giue occasion of persecution which many times followeth good workes 3. but the word here vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth as well signifie perseuerance and continuance as patience the meaning then is that they which perseuere and continue in good workes So S. Luke saith c. 21.19 By your patience possesse your soules which Matthewe rehearseth thus c. 24.13 He that endureth to the ende shall be saued likewise the Apostle to the same purpose Heb. 10.36 Ye had neede of patience that after ye haue done the will of God ye may receiue the promise the Apostle there vseth the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in this sense Hierome taketh patience here in his commentarie vpon this place so also Pareus Beza with others Quest. 15. What glorie honour and immortalitie the Apostle speaketh of v. 7 1. Some doe vnderstand them pro vitae piae sanctae studio for the studie and desire of a godly and holy life Faius and hereby Tolet would haue signified honorum operum qualitat the qualitie of good workes for true honour commeth of vertue but it is euident by the word following immortalitie that the Apostle here hath relation vnto the eternall glorie of the next life Pareus 2. Glorie by glorie is vnderstood that glorious state of the Saints both in their bodies and soules when as the Scripture saith the iust shall shine as the Sunne in the kingdome of the father Matth. 13. and honour is that dignitie which the Lord shall giue vnto the Saints placing them at his right hand honouring them in the sight of the world which before condemned them Faius These two Adam was funished with in his creation as it is said Psal. 8.5 Thou hast crowned him with glorie and honour he was created glorious in the gifts of his bodie and minde and honourable because he had the dominion of all other creatures and so was preferred before them but this glorie and honour which Adaâ— lost by his fall as Origen to this purpose alleadgeth that place Psal. 49.12 Man did not continue in honour shall more abundantly be restored in the resurrection 3. He addeth incorruption to shewe that this glorie and honour were not such as the Gentiles sought who made terrene and earthly glorie the scope of their actions but eternall and euerlasting in heauen which should neuer fade Origen seemeth here to vnderstand the spirituall incorruption of the soule in this life contrarie to which is the corruption of the minde from the simplicitie of faith in Christ per hanc observantia incorruptionem c. by this incorruption in the obseruance of faith we attaine vnto the incorruption of our bodies in the resurrection Gryneus vnderstandeth the incorruptible state both of the bodie and soule in the next life As the bodies shall be freed from corruption so mentes non labâ—rabunt vanitate their minds shall be free from vanitie But Chrysostome better 〈◊〉 it to the incorruptible state of the bodie aditum facit ad resurrectionem corporum c. the Apostle maketh a way to the resurrection of the bodie and he ioyneth glorie and honour with incorruption omnes resurgemus incorrupti sed non omnes ad gloriam c. for we
vs and goodnes and Origen obserueth further that as it is said in this phrase he that cleaueth to God is one spirit 1. Cor. 6. so we should cleaue vnto good vt contingat nobis vnum esse cum bono that we may as it were be one with it 4. Lyranus thinketh that the firmenes and surenes of loue is hereby expressed but rather it is a limitation of loue that we should so cleaue vnto that is good that no pretext of loue should draw vs from it 4. Be affectioned one toward an other with brotherly loue c. 1. Origen vnderstandeth this precept generally of the loue which we should beare vnto all euen the wicked are to be loued for Christ died for such but Chrysostome better distinguisheth thus that when the Apostle speaketh of such as are without he saith as much as in you lieth haue peace with all men quando vero de domesticis but speaking of our domesticalls he commendeth brotherly loue c. 2. Gorrhan in one sense will haue this vnderstood of the naturall loue of brethren that it should be pleasing vnto vs to see brethren loue together but this sense is too particular and he followeth herein the vulgar Latin which thus readeth charitatem fraternitatis c. affecting the loue of brethren whereas it is in the ablatiue charitate with brotherly loue be affected c. 3. here the Apostle vseth two emphaticall words of loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the loue of brethren and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturall affection such as is betweene the parents and the children whereby as Chrysostome obserueth the Apostle exhorteth ferventer diligere to loue seruently for this naturall affection farre exceedeth other kinds of loue for when the parties whome we loue doe degenerate to euill we also withdraw our loue but naturall affection remaineth toward parents and children though they be not such as we would againe we are willing to shew our loue to such vnasked and though they shew no loue againe but in other bonds of friendship where there is no entercourse of loue it is soone slaked Martyr 4. Chrysostome further obserueth well that where the Apostle saith be affectioned one toward an other c. that one should not expect till he be loued of an other sed tu potius erga alium prior diligendo prorue but doe thou first fall to loue an other 5. Now in that he calleth the loue of Christians brotherly loue the reason hereof is not onely that they haue all one Creator sed vnus est omnium credentium pater but there is one father of all beleeuers who in Christ are made the sonnes of God vna mater ecclesia they haue one common mother the Church of the which they are begotten and ex eodem semine of the same seede of the word are they begotten by the spirit Gualt as S. Peter thus perswadeth to brotherly loue 1. epist. 1.23 loue brotherly without faining c. and feruently beeing borne a new not of mortall but of immortall seede c. 18. Quest. Of certaine externall offices of loue as in giuing honour one to an other c. v. 10. In giuing honour goe one before an other 1. The Apostle taketh away the impediments of brotherly loue which is much hindred when due reuerence and honour is not giuen vnto those to whome it belongeth when men see they are neglected and contemned it breaketh off loue as in the Apostles time the Grecians murmured against the Hebrewes when they saw their widows neglected in the daily ministring Act. 6.1 whereas on the contrarie nihil tam facit amicos c. nothing so much maketh friends as when one seeketh in giuing honour to preuent an other Chrysost. 2. Honour is nothing els but a reuerent opinion testified by decent outward signes which we haue of ones vertue dignitie or desert so honour consisteth first of an inward modest and lowly opinion which one hath of himselfe preferring an other before him Philip. 2.3 In meekenes of minde euery one esteeme other better then himselfe then this honour must be testified by outward signes as the reuerent gesture of the bodie and by outward helpe and reliefe which the Apostle calleth honour 1. Tim. 5.17 and this honour is due vnto men for three respects of their place and dignitie their vertue and excellent gifts and their merit and desert 3. Now we must one preuent an other in giuing of honour we must not expect to be saluted first and then to resalute againe and this honour here spoken of must not onely be giuen by inferiours to superiours but the superiours also must haue 〈◊〉 respect vnto the inferiours and thus animo in mind one may preuent an other in giuing of honour though he can not alwaies performe it opere in outward act because of his place Tolet. 4. Now there are three sorts of men that faile in this dutie first they which are rude and rusticall and know not how to giue vnto euery one his due then the ambitious that onely feeke their owne honour thirdly such as by their euill manners doe disgrace themselues and shew themselues vnworthie of all honour 5. Here there are two extreames to be auoided the one is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ambition in hunting after honour as Absolon did by his dissembled courtesie the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the declining of all kind of honour which is nothing els but rusticitie and rudenes such as was in Diogenes that Cynick for if all seeking of honour were vnlawfull then neither by honest actions would men regard to be honoured which kind of desire of honour the Apostle commendeth 1. Thess. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend as it were for honour to be quiet and to doe their owne busines Pareus v. 11. Not slouthfull to doe seruice c. 1. Chrysostome whome Theophylact followeth doe referre this to the particular precept of loue that we should be readie not to loue in the inward affection onely but to stretch forth manus adiutrices our helping hands so also Gualter thinketh that here an other impediment of loue is remooued which is to seeke excuses and delaies dilectio non admittit moram loue admitteth no delaies likewise Pellican and Calvin that we should praeterita vtilitate nostra c. neglecting our owne profit lend our helpe vnto our brethren 2. some yet more particularly restraine it to the former precept of yeelding honour one to an other Oecumen so also Lyranus we should not be slothfull praestando humilitatem in shewing humilitie to our neighbours likewise Erasmus doth interpret it sedulitatem exhibendi officij diligence in performing of our dutie 3. Origen vnderstandeth it of our loue and dutie toward God we must not be slothfoll least any of vs should heare from the Lord serve male piger O thou euill seruant and slow so also Theodoret Ambrose 4. But it is better referred generally to the sedulitie and industrie which euery one should
Magistrate himselfe 6. Chrysostome and Theophylact here mooue this doubt how the Apostle enioyneth the subiect to feare the Magistrate and before he freeth good subiects from it and would haue them onely to feare that doe euill he answeareth by a distinction of feare that feare which is ex mala conscientia of an euill conscience good subiects are free from but yet they haue a kind of feare which is nothing els but a reuerence of the Magistrate Pet. Martyr addeth that though a good man feareth not the power for any thing that is done and past yet he may feare ne quid in posterum committat that he commit nothing in time to come as Ambrose hath the like distinction of feare aliud est timere quia peccasti aliud timere ne pecces ibi formido est de supplicio hic sollicitudo de praemio it is one thing to feare because thou hast sinned an other to feare least thou sinne there is fearefulnesse of the punishment here carefulnes of the reward 7. Honour also is to be yeelded to the Magistrate which is nothing els but an externall signification of our inward reuerent opinion which we haue of one for his excellencie and greatnesse wherein these three things are considered the inward reuerence the outward gesture the obiect the excellencie of the person betweene honour and glorie this is the difference honour is giuen propter officij dignitatem for the dignitie of the place and office glorie propter virtutem because of his vertue to a good magistrate both are due to an euill honour is to be shewed for his place though he deserve no glorie for any vertue and a private person may be worthie of glorie for his vertue though not of honour which is the Magistrates due Quest. 16. The seuerall duties summed together which are due to the Magistrate Gorrhan reduceth them to these seuen 1. we owe vnto the Magistrate subiection 1. Pet. 2.13 submit your selues 2. honour 1. Pet. 2.17 feare God honour the King 3. feare Prov. 24.21 Feare God and the King 4. fidelitie as in Ittai that said to Dauid 2. Sam. 15.21 In what place my Lord the King shall be whether in death or life euen there will thy seruant be 5. obedience as the people said to Ioshua 1.17 as we obeyed Moses in all things so will we obey thee 6. paying of tribute Matth. 22.21 Giue vnto Caesar the things that are Caesars 7. prayer 1. Tim. 2.2 The Apostle willeth supplications to be made for Kings Pareus obserueth that fiue things belong to the honouring of our superiours 1. reuerence because of the diuine ordinance 2. loue because of their labour and care in watching ouer vs. 3. thankefulnesse for the benefits which we enioy vnder them 4. obedience in all lawfull things 5. equitie and charitie in couering and extenuating the faults and infirmitie s in gouernours Quest 17. How farre the Magistrate is to be obeyed and wherein not to be obeyed It may seeme that in no wise it is lawfull to resist the Magistrate but that obedience must be absolutely yeelded vnto him vpon these reasons 1. The ordinance of God is not to be resisted euill Magistrates are the ordinance of God therefore euen the euill must be obeyed and not resisted 2. S. Peter biddeth seruants to obey their Masters not onely the good and curteous but euen the froward 1. Pet. 2.8 so likewise subiects must obey their Magistrates 3. It is not lawfull to recompence euill for euill Rom. 12.17 therefore the subiect beeing oppressed is not to resist 4. It is not lawfull for a priuate person to vse the sword for it is said onely of the Magistrate he beareth not the sword in vaine but to resist the Magistrate is to take the sword Er. Ans. 1. True it is that the ordinance of God is not to be resisted so it be not against God for like as the inferiour Magistrate to whom the Prince committeth the sword is not to vse it against his Prince so neither is the Prince to be obeyed vsing his authoritie against God in commāding impious and vnhonest things we must giue vnto Caesar the things that are Caesars and vnto God the things which are Gods we may not giue vnto the Prince the things which are Gods that is the conscience And in this case the Apostles giue vs a rule to obey God rather then man Act. 4.19 when obedience then is denied in vniust vnlawfull things not the authority which is Gods ordināce but the abuse of the authoritie is gainsaid 2. True it is that both euill Masters and euill Magistrates are to be obeyed but with this limitation that nothing be enioyned against the conscience and so much is implyed by the words following v. 19. This is thanke worthie if a man for conscience toward God endure griefe suffring wrongfully so that when any thing is commanded against the conscience a man is to suffer rather an so the power is obeyed not in doing but in suffring 3. To disobey vnlawfull commandements is no requitall of euill for euill nor yet for a man to vse lawfull defense but if the subiect should beare armes against his Prince and seeke to assault his bodie or life which is vnlawfull that were indeede to recompence euill for euill 4. There are three degrees of not obeying an euill Magistrate in not doing that which is commanded and here the subiect vseth not the sword at all he onely refuseth to doe any thing against his conscience in vsing his lawfull defense against wrongs offered tending to apparent impietie here he taketh the sword no otherwise then as the lawes arme a priuate man to defend himselfe in case of necessitie against a theife and robber the third is in assaulting the Prince by force which is a taking of the sword and most vnlawfull Now on the other side certaine cases shall be propounded wherein obedience is to be denied to vniust Magistrates and some kind of resistance to be vsed And here a distinction is to be made of subiects some are either publike persōs and the same either Ecclesiasticall as the Pastors and ministers of the Church or ciuill as inferiour Magistrates or more priuate persons according to this diuision we are to see how farre each of these may proceede in denying their obedience to the Magistrate commanding vniust things 1. Concerning the Pastors of the Church these propositions may be set downe 1. that they are not to attempt any thing at all by the sword and outward violence against the Magistrate for it is forbidden that a Bishop should be a striker 1. Tim. 3.3 Ambrose saith coactus repugnare non noui potero flere potero gemere aduersus arma milites lachrymae me◠erma sunt beeing vrged I knowe not how to resist I can mourne I can weepe against armed souldiers my weapons are teares orat in Auxent and in an other place epist. 33. nogamus Auguste non pugnamus we entreat O Soueraigne we fight not
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