her in her busines 2. In whatsoeuer busines 1. Haymo thinketh that Phebe beeing a rich matrone might haue some busines in the Emperors Court by occasion of her lands possessions or by reasō of some vniust vexation or oppression for there were some of Caesars houshold that were Christians Philip. 4.22 who might stand her in stead 2. It is thought that S. Paul sent this epistle by Phebe which might make her better welcome but thereof there is no certentie Hierome thinketh it was sent by Timothie which two opinions Lyranus would thus reconcile that it might be that Timothie and Phebe trauailed together and so the epistle might be sent by them both or the Apostle might make two copies of this epistle because of the daunger of the Seas and send one by Timothie an other by Phebe but these are meere coniectures and gesses 3. For she hath been helpfull vnto many c. 1. Beza interpreteth she hath giuen hospitalitie but the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more to be helpfull or assistant as the Syrian interpreter and so the verb whereof it commeth is taken before that yee assist her 2. Chrysostome setteth forth the singular commendation of this woman herein that she had beene assistant and helpfull not onely vnto others but to S. Paul orbis praedicatori the Preacher to the whole world Quest. 4. Of Priscilla and Aquila whom the Apostle saluteth in the second place v. 3. 1. S. Paul nameth the persons whom he saluteth and giueth the reasons of this his salutation which are these fower 1. because they were his fellow helpers in propagating the Gospel 2. they had put their owne life in daunger for Paul 3. all the Churches were therefore for Pauls sake beholding vnto them 4. and they had a Christian familie he saluteth the Church in their house Prisca and Aquila 1. she is also called Priscilla Act. 18.2 they were both Iewes borne by profession tent makers and Paul at Corinth remained with them a while beeing of the same craft 2. here the woman is named before the husband as likewise Act. 18.18 2. Tim. 4.12 some thinke because she was first called Gorrhan or more famous Lyran. but the Apostle therein obserueth no order nor is not therein curious as Act. 18.16 Aquila is named first but v. 18. Priscilla is set before Aquila 3. hence may appeare how sillie an argument it is for Peters primacie vsed and vrged by the Romanists because he is sometime named first for by that reason the wife here should be preferred before her husband 4. and Chrysostome noteth that neither artificium obscurum neque coniugium fuit aliquo damno their obscure trade nor their marriage was any impediment vnto them which may be obserued against the Romanists which make mariage such an impediment of Orders My fellow helpers c. 1. An example whereof Saint Luke setteth forth Act. 18.26 how Aquila and Priscilla take vnto them Apollos and instructed him in the way of Christ more perfitely 2. wherein Saint Pauls modestie appeareth who disdained not to call them his fellow helpers euen a woman he acknowledgeth to haue much helped him in the labours of the Gospel not that Priscilla tooke vpon her publikely to preach but by her priuate exhortations she prepared many 3. let this be noted that S. Paul refused not the helpe euen of lay people whom the Romanists will not admit so much as to the reading of the Scriptures without their licence 4. some as Theophylact noteth did thinke they are called S. Pauls fellowe helpers because they wrought together with him in the same trade but this is excluded by the words following they were his fellow labourers in Christ that is as Haymo in praedicatione alijs operibus in preaching and other workes as in laboribus periculis in his labours and pertils Which haue for my life laid downe their neckes 1. the interlinearie glosse addeth gladi◠to the sword as though they had beene killed and Theophylact seemeth so to thinke perfecti hi martyres extitere they were perfect martyrs but then could not S. Paul haue saluted them here 2. Chrysostome thinketh that these daungers were vnder Nero when the Iewes were commanded to depart from Rome but neither had S. Paul bin yet at Rome they could not then there offer themselues to daunger for Paul and the commaundement giuen for the departure of the Iewes from Rome was vnder Claudius not Nero Act. 18.2 3. some vnderstand this hazard and adventure of their necks for Paul of their ministring vnto him beeing in bonds cum periculo vitae with danger of their life Gorrh. 4. some of their daungerous trauell with Paul for he sailed into Syria with them Act. 18.18 Osiand 5. Pareus thinketh this was done in the commotion and stirre before Gallio at Corinth Act. 18.12 or in the seditious vproare at Ephesus Act. 19. Pareus 6. but I rather allow Gualters opinion that this might happen rather while Paul soiourned with Aquila and Priscilla in their house when he had such an hoat combate with the Iewes that he was constrained to leaue them and goe vnto the house of one Iustus it seemeth that they with hazard of their liues protected Paul while he was in their house for otherwhere it was an vnlike and vnmeete thing for Priscilla beeing a woman to aduenture her life for Paul Vnto whome not I onely giue thanks but also all the Churches c. 1. Origen giueth this reason quia hospitales fuerunt erga omnes fratres because they had shewed hospitalitie toward all the brethren and so Chrysostome omnem suam substantiam communem proposuerunt they had made all their substance common but it is not like that this couple liuing by making of tents were of such abilitie to giue such entertainment to all the faithfull 2. all the Gentiles then were beholding because they had preserued the life of S. Paul their Apostle and teacher thus Haymo Lyranus Martyr Par. vita Pauli servata in omnium Ecclesiarum vtilitatem redundavit the life of Paul beeing preserued redounded to the profit of all Churches And the Church in their house c. 1. Chrysostome vnderstandeth their Christian familie for they were so godly vt domum suam ecclesiam facerent to make their whole house the Church 2. Origen de grato fideli ministerio famulorum interpreteth it of the faithfull and readie ministerie of the seruants in entertaining of the Saints 3. Theophylact thinketh it to be called the Church in their house quia hospitio credentes admitteret because the faithfull were entertained there 4. but beside this it seemeth that their house was a place for the Saints to assemble in there the congregation vsed to come together Martyr and so els where S. Paul in his saluation of Aquila and Priscilla remembreth the church in their house 1. Cor. 16.19 the like salutation he sendeth to Philemon 2. 5. Quest. How S. Paul could salute Aquila and Priscilla as beeing at
Rome seeing they were at Corinth with him Act. 18. whence he wrote this Epistle 1. Origen whome Haymo followeth giue this solution that Aquila and Priscilla were twice at Rome once when by the edict of Claudius they were thence expelled Act. 18.2 and afterward edicti saevitia cessante when the cruell edict ceased they returned to Rome againe where they were at this time when S. Paul wrote this epistle This solution taketh away some part of the doubt but not all for Aquila and Priscilla were at Corinth when S. Paul wrote this epistle 2. But Tolet is much deceiued who thinketh that Aquila and Priscilla might be suffered of fauour to remaine at Rome when other Iewes by the Emperors generall edict were expelled for at that time Aquila and Priscilla departed from Rome with the rest and by that occasion came to Corinth Act. 18.2 3. Wherefore as for one part of the doubt we admit Origens solution that Aquila and Priscilla were twice at Rome so it must be supposed that S. Paul was twice at Corinth the first time he staied there with Aquila and Priscilla a yeare and sixe moneths Act. 18.11 but at this time he did not write this Epistle to the Romans for when he sent this Epistle he was going with the almes of the Gentiles to Ierusalem c. 15.25 but when he was first at Corinth he had not yet written vnto them his first Epistle wherein he perswadeth them to make collection for the poore Saints at Ierusalem 1. Cor. 16.2 3. and further from Corinth S. Paul went to Ephesus and then to Ierusalem but then onely to visit the Church there Act. 18.21 22. he caried almes to Ierusalem afterward when he went thither againe Act. 24.17 from Ierusalem S. Paul returneth to Ephesus with Aquila and Priscilla Act. 18.24.26 from whence he writeth his first epistle to the Corinthians sending commendation from Aquila and Priscilla 1. Cor. 16. who had their habitation at Ephesus at that time at Ephesus Paul staied two yeares Act. 19.10 during his aboad there it is like that Aquila and Priscilla returned to Rome and from Ephesus S. Paul went to Macedonia and then to Grecia or Achaia where he staied three moneths Act. 20.3 during which time it is most like he visited Corinth and then he wrote this Epistle to the Romanes 4. So then 1. Aquila and Priscilla from Rome came to Corinth from thence with S. Paul remooued to Ephesus then they returned to Rome againe 2. S. Paul was twice at Corinth twice at Ephesus twice at Ierusalem after he had beene the first time at Corinth as is shewed before 3. and betweene Pauls first and second beeing at Corinth there may be supposed some fiue yeares Pareus thinketh sixe or seuen to haue come betweene he might come thither first in the 9. yeare of Claudius raigne when the Iewes were expelled as Orosius saith and the second time in the 14. yeare of Claudius not in the 7. or 8. yeare of Nero as Pareus See in the ende of the 10. quest following 6. Quest. Why Epenetus is called the first fruits c. 1. Origen readeth the first fruits of Asia so readeth Haymo the vulgar Latine Lyranus Gorrhan but the Syrian interpreter readeth Achaia so also Chrysostome Theophylact and it is vnlike that any man should be first called of so many Provinces and countries as are in Asia 2. Origen by the first fruits vnderstandeth not those qui tempore primi sunt sed virtutibus excellunt which are the first called in time but they which are most excellent in vertue and here he runneth to his vsuall speculations of Angels how they in their countries ouer the which they are Presidents doe offer vnto God the first fruits that is the more principall of those which beleeue but the Apostle by his preaching not the Angels by their presidencie did offer vp the Gentiles an oblation to God c. 15.16 3. Ambrose seemeth to vnderstand this Epenetus to haue beene a chiefe man in office or by nobilitie but Chrysostome refuseth this ne mandanam suspicias gloriam adiecit in Christo least you should imagine any worldly glorie he addeth in Christ. 4. Chrysostome giueth this sense quia reliquos omnes credendo praevenerit he is called the first fruits because he prevented others in beleeving he was the first so also Theophylact Lyranus Calvin Gualter 5. But because the Apostle nameth the familie of Stephana also to haue beene the first fruits of Achaia 1. Cor. 16.15 we must not so take it that Epenetus was himselfe the first that was called but that he was one of the first and so was as the first fruits offered vnto God alluding therein to the ceremonie of the law where the first ripe fruits were offered to God 6. And in that he is called the first fruits therein is noted 1. his excellent spirit that made a way and gaue the first entrance into the faith despising the opinion of the world 2. his good example to others 3. his perseverance and continuance in his first zeale for otherwise the Apostle would not haue commended him for his good beginnings 7. Quest. Of the salutation and commendation of Marie 1. Origen vnderstandeth this labouring of priuate instruction of women in teaching them to be sober obedient to their husbands careful to bring vp their children and so Haymo restraineth it onely vnto the instructing of women and so women may labour for the Church of God as the Apostle saith shee hath laboured in nos toward vs. 2. Chrysostome reading erga vos toward you vnderstandeth it of the office of teaching not that women were allowed to teach praesidentiam in media ecclesia prohibet Apostolus non doctrinae verbum the Apostle forbiddeth women presidencie in the middes of the congregation not all kind of teaching for it is lawfull for the woman to teach and instruct her husband and children at home and he doth not vnderstand it onely of spirituall labour but of her other trauailes in iourneying sustaining and enduring many perills in ministring almes 3. Some referre it to her travell in compounding the dissension among the Romans betweene the Iewes and Gentiles à denuntiando Apostolo in certifying the Apostle thereof Gorrh. Lyran. but the originall word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward vs not toward you 4. Wherefore it is better vnderstood of the labours and seruices which belong vnto hospitalitie in providing food rayment and other necessarie things for entertainment which Pareus saith the Apostle acknowledgeth as done vnto himselfe because of the communion of the Saints though he had not yet beene at Rome 5. But I thinke rather with Osiander that this woman had dwelt before at Ierusalem or Antioch or in some other place where shee had ministred vnto Saint Paul himselfe for the Apostle before made some distinction betweene the labours bestowed vpon others and done to himselfe as ver 2. she hath giuen hospitalitie to many and to me also 6. So here three things are
moneths and 13. daies But herein he is much deceiued The most doe giue vnto Nero 14. yeares but not complete the reason of this vncertentie is because it is not certainly knowne when Nero died Onuphrius thinketh he died about the 10. day of Iune and he beganne to raigne about the 13. day of October when Claudius died so that by this account he should raigne but 13. yeares 7. moneths and 28. daies ex Perer. but because the most doe allow vnto him 14. yeares we will follow the vsuall and common reckoning And this shall suffice to haue beene inserted here concerning the yeares of the raigne of the Emperours see more of the yeares of the Emperours Hexapl. in Dan. c. 9. qu. 75. where the account somewhat differeth from this in certaine moneths because there Eusebius computation is followed 7. Quest. In which yeare after the passion of Christ Paul was conuerted It followeth now that such matters be briefly touched which concerne this holy Apopostle after he was conuerted to the faith of Christ and first of the time of his conuersion 1. Whereas it is most euident that S. Stephen was stoned to death after the most glorious ascension of Christ and that S. Pauls conuersion followed after that blessed Martyrs death some doe thinke that Stephen was put to death 7. yeares after Christs ascension and so consequently S. Pauls conuersion happened likewise 7. yeares after this opinion Nicephorus lib. 2. c. 3. ascribeth to Euodius the successor of S. Peter in Antioch But there is no probabilitie of this opinion for it is not like that the Church had rest without persecution so long that is 7. yeares after Christs ascension And the coniecture of some is that 7. yeares are put for 7. moneths by some corruption and fault in the copies for so many moneths there are betweene the ascension of Christ and the martyrdome of S. Stephen 2. Some thinke that Paul was conuerted in the first yeare after the passion of our blessed Sauiour vpon the 25. day of Ianuarie so Eusebius and Beda But because S. Stephen is held to haue suffered vpon the 26. day of Ianuarie in the first yeare after Christs passion from which day to the 25. day of Ianuarie when S. Paul according to the receiued opinion was conuerted is not aboue a moneth in which time all those things could not be fulfilled which are recorded by S. Luke Act. c. 8. S. Pauls conuersion could not fall out in the first yeare after the passion of Christ. This matter is not helped by the author of the scholasticall historie vpon the Acts of the Apostles c. 46. who thus distinguisheth that if the first yeare of Christs passion be reckoned according to the vsuall account that is from Ianuarie when the Romane yeare beganne then S. Paul was conuerted in the second yeare but if from the time of Christs passion then it was in the first yeare for still the same doubt remaineth that in this reckoning there was but one moneth betweene the martyrdome of S. Stephen and the conuersion of S. Paul 3. Wherefore the opinion of Oecumenius vpon the last chapter of the Acts of the Apostles is more probable that S. Paul was indeede conuerted in the second yeare counting from the time of Christs passion so that from the most holy death of our blessed Sauiour vnto the conuersion of Saint Paul which is held by a generall receiued opinion to haue beene vpon the 25. day of Ianuarie there was runne one whole yeare and tenne moneths 8. Quest. At what age S. Paul was conuerted 1. Ambrose and Theodoret vpon the 7. chapter of the 1. epistle to the Corinthians thinke that S. Paul at the time of his conuersion was so young a man that he was not meete for mariage so that in their opinion he could not then be aboue 20. yeares old this their opinion may seeme to be grounded vpon this reason because Act. 7.58 Saint Luke speaking of Saint Paul saith that the witnesses laide downe their garments at the feete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a young man called Saul But that word hath not so much respect vnto his age and youth as to his courage and fiercenesse as the word signifieth as Budeus sheweth whereupon Euripides calleth bold and insolent speach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that Saint Paul was not so very a young man appeareth because he is tearmed by an other word Ananias saith chap. 9.13 We haue heard by many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this man 2. And further that S. Paul was not so young a man at the time of his conversion may be shewed by these reasons 1. S. Paul himselfe saith Act. 26.6 As touching my life from my youth and what it was from the beginning among mine owne nation at Ierusalem know all the Iewes it seemeth then that he spent his youth among the Iewes before his conuersion 2. Those things which S. Paul reporteth to haue beene done by him before his conuersion agree not vnto S. Pauls youth Act. 26.9 I also verily thought in my selfe that I ought to doe many contrarie things against the name of Iesus c. many of the Saints I put in prison hauing receiued authoritie of the high Priests and when they were put to death I gaue sentence this iudgement of S. Paul and authoritie committed vnto him were not incident vnto a very youth 3. If S. Paul were but about 20. yeares of age when he was conuerted it would follow that he exceeded not 46. yeares in the 4. yeare of Nero when he is thought to haue written his Epistle to Philemon but then he called himselfe aged Paul for from the 20. yeare of Tiberius which was the 2. yeare after Christs passion when Paul was conuerted vnto the 4. of Nero are but 25. or 26. yeares It would follow also hereupon that S. Paul suffering as Hierome thinketh in the 37. yeare after the passion of Christ was not aboue 55. yeare old whereas Chrysostome thinketh that he was aboue 68. yeares when he suffered so that by this account he will be found to haue beene more then 30. yeares of age when he was conuerted 9. Quest. How long S. Paul after his conuersion was rauished in spirit and taken vp into Paradise 1. Some are of opinion that in the space of those three daies while Paul continued blind after Iesus had spoken to him by the way Act. 9.9 that he then was taken vp into the third heauen and heard such things as were not to be vttered of which his rauishing in the spirit S. Paul writeth 2. Corinth 12. of this opinion are Thomas Lyranus Carthusianus vpon that place Ioannes Driedo lib. 1. de scriptur c. 2. But this opinion is easily refuted for the Apostle saith that thing happened vnto him 14. yeares before he writ that epistle now this second epistle to the Corinthians he is held to haue written in the beginning of the raigne of Nero from thence counting 14. yeares we still come to
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
the last place according to the originall with reference as is said before 5 By whome we haue receiued grace and Apostleship for obedience to the faith that obedience might be giuen to the faith B. G. among all the Gentiles for his name that they may obey the faith of his name T. in his name among all heathen B.G. 6 Among whome ye are also the called of Iesus Christ the called in Iesus Christ. T. 7 To all that be at Rome B. you that be B. G. Be. V. they that be L. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing called to be Saints Grace be to you and peace grace with you T. from God our Father and from the Lord Iesus Christ. 8 First verily I giue thanks to my God I thanke my God B.G. but in the originall it is put in the dative to God thorough Iesus Christ for you all because your faith is published in the whole world not heard T. or renowned R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annuÌ„ciator published 9 For God is my witnesse whome I serue in my spirit with my spirit B. in the Gospel of his Sonne that without ceasing I make mention of you V.B.G.Be. make memorie of you R.L. which phrase is neither good in Latin or English 10 Alwaies in my prayer beseeching if by any meanes sometime at the length T.B.L. V. at one time or other B.G. I might haue a prosperous iourney by the will of God to come vnto you 11 For I long to see you that I might impart vnto you Be. L. bestow among you B.G. some spirituall gift that ye may be stablished Be. B. or confirmed T.V. to confirme you L. R. but the word is in the passiue 12 That is to be comforted together among you Be. in you L. R. with you B.G. to be exhorted together B. Par. but the Apostle was comforted rather then exhorted by their faith by our mutuall faith yours and mine 13 Now I would not haue you ignorant brethren Be. Par. l. Or. I would haue you know T.B. how that I haue oftentimes purposed to come vnto you but haue beene letted hetherto that I might haue some fruit also among you Be. Par. in you L. T.R. the Greeke preposition signifieth in properly but here it is taken for among as also among other Gentiles 14 Both to the Grecians and to the Barbarians both to the wise and vnwise am I a debter to euery man am I a debter to preach T. this is not in the originall 15 So that as much as in me is I am readie to preach the Gospel to you also that aâ—â— in Rome verbat that which is in me is readie to preach 16 For I am not ashamed of the Gospel of Christ for it is the power of God vnto saluation to euery one that beleeueth to the Iew first and also to the Grecian 17 For by it the righteousnes of God is reuealed from faith to faith as it is written But the iust shall liue by faith 18 For the wrath of God is reuealed from heauen against vpon L. all vngodlines and vnrighteousnes of men which withheld the truth in vnrighteousnes 19 Forasmuch as that which may be knowne of God Be. G.V.B. which is knowne of God L.R. the knowledge of God T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth that rather which may be known is manifest in them for God hath shewed it vnto them 20 For the inuisible things of him from the creation of the world or since the foundation T.L. Par. not thorough the creation of the world V.G.B. see qu. 51.2 beeing vnderstood by his works are seene both his eternall power and Godhead which words the Genevens transpose to the beginning of the verse that they should be without excuse T. not so that they are inexcusable L. R. B. or to the intent that they should be without excuse B.G. Par. see qu. 54. 21 Because that when they knew God they glorified him not as God neither were thankfull but became vaine in their imaginations and their foolish heart was darkned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be. L. blinded B. full of darknes G. 22 When they professed themselues to be wise B.G. saying themselues to be wise L.R. counting B. thinking T. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is better translated professing they became fooles 23 And they turned for they turned Be. G. but the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the glorie of the corruptible God into the similitude of the image by the similitude c. V. into the formed image Be. made after the similitude c. B. but in the original it is in the similitude of a corriptible man and of birds and of foure footed beasts and of creeping things 24 Wherefore God gaue them vp to their hearts lust vnto vncleannes not to vncleane lusts of their hearts T. or to vncleannes thorough the lusts of their hearts V.B. to dishonour or disgrace ignominia afficiant T.V.L. defile Be. B.G. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth to disgrace their owne bodies betweene themselues 25 Which turned the truth of God into a lie not his truth for a lie V.B. and worshipped and serued the creature beside the Creator or forsaking the Creator not aboue the Creator V. or more then the Creator B. or rather then the Creator the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside who is blessed for euer Amen For this cause God gaue them vp to vile affections for euen the women did change the naturall vse into that which is beside nature contrarie to nature L.B.G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prater and vsed that which is not of nature T. but here he interpreteth rather then translateth 27 Likewise the males the men B.G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 males left the naturall vse of the women and burned in their lust one toward an other and the males with males men with men B.G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 males wrought filthines and receiued in themselues such recompence of their error as was meete as they should L. as was according B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it beheoued or was meete 28 For as they regarded not to know God euen so God deliuered them to a reprobate minde G.V. rather then a leud minde B. reprobate sense L. vaine minde T. minde voide of iudgement B.P. the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprobate minde to doe those things which are not conuenient 29 Beeing full of all vnrighteousnes fornication wickednes couetousnes maliciousnes rather then iniquitie malice fornication wickednes L. B. for the order is inuerted for the most Greeke copies and the Syriak put fornication in the second place see qu. 73. following full of enure murder debate deceit euill conditioned V.B. taking things in the worse part G. full of euill thoughts T. malignitie L.Be. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 churlishnes morositie 30 Whisperers backbiters haters of God not hatefull to God L. for the
Apostle setteth downe the sinnes of the Gentiles despitefull B. or contumelious L. doers of wrong G. proud boasters inuenters of euill things disobedient to parents without vnderstanding couenant breakers dissolute L.R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not standing to composition without naturall affection such as can not be appeased without fidelitie L.R. truce breakers B.V. but that was said before mercilesse 31. Which knowing the iustice of God the righteousnes B. law G. right of God G.Be. iudgement of God the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustice that they which doe such things are worthie of death Be. B.G.V. not did not vnderstand that they which doe such things are worthie of death L. for these words did not vnderstand are not in the originall nor that it condemneth to death those which doe such things T. for the word is in the plural are worthie of death but fauour G. or applaud Par. or haue pleasure in B. or patronize Be. not consent L. the word signifieth more then a bare consent those which doe them 2. The Argument and parts of the Chapter IN this Chapter the Apostle after the salutation and exordium of the Epistle falleth to prooue iustification by faith against the Gentiles first shewing their manifold sinnes and bad works whereby they were so farre from beeing iustified that thereby they incurred euerlasting damnation The parts are 1. the inscription to v. 8. 2. the exordium or introduction to the matter to v. 17. 3. the proposition and argument concerning iustification by faith v. 17.18.4 the confirmation or proofe tow 31. 1. The inscription or salutation sheweth 1. the person that saluteth and sendeth greeting which is Paul described by his office and calling in generall a seruant of Iesus Christ in speciall an Apostle to what ende to preach the Gospel v. 1. which is set forth 1. by the antiquitie v. 2.2 the excellencie of the subiect thereof Christ Iesus who is described by the singularitie of his person God and man v. 3.4 and by his office set forth in generall by the worke of our redemption which was finished by his sanctification and resurrection v. 4. and in speciall he was the author of the conuersion and calling of the Apostle v. 5.3 by the effect of the Gospel to winne obedience to the faith among the Gentiles 2. The persons saluted are the Romanes whom he setteth forth by their externall condition generall they were Gentiles speciall at Rome and spirituall what they were called by whom by Christ to what to be Saints v. 6.7 3. The salutation it selfe v. 7. he wisheth vnto them grace and peace 2. In the exordium or proeme 1. there is his gratulation or giuing of thanks for their faith v. 8.2 the testification of his loue toward them confirmed by an oath in which his loue is expressed by two effects 1. his earnest prayer to God to come vnto them v. 9.10 2. his longing desire in himselfe to see them v. 11. with the ende v. 12.3 a preoccupation of a question or purgation of himselfe that he yet came not vnto them where he sheweth 1. the lets of his purpose v. 13.2 his purpose which yet he continued to come vnto thē which is confirmed both by the end to haue some fruit among them v. 13.2 and by his calling in generall he was a debter to all the Gentiles who are set forth by distribution v. 14. in speciall and so consequently he was readie to preach the Gospel vnto them And by this mention made of the Gospel he taketh occasion to passe vnto the matter 3. The third part is the proposition that iustification is by faith where we haue first the occasion whereupon he bringeth it in I am not ashamed of the Gospel of Christ then the proposition it selfe that the Gospell is the power of God to saluation to euerie one that beleeueth v. 16. and the proofe thereof taken from the Prophet Habacuke v. 17. 4. The fourth part is the confirmation of this proposition that men are iustified by faith which he sheweth by this disiunction they are either iustified by faith or by workes but not by workes which he prooueth by this distribution first that the Gentiles cannot be iustified by workes in this chapter to the 17. v. of the next then that neither the Iewes can chalenge any thing by their workes thence to the ende of the 2. chapter the Gentiles cannot be iustified by their workes because by their workes beeing full of impietie and iniquitie they are made guiltie of eternall death and of the wrath of God the argument standeth thus they which are full of impietie and iniquitie are subiect to the wrath of God this proposition is expressed v. 18. But the Gentiles are such full of impietie and iniquitie Ergo the assumption or second part is prooued distributiuely first their impietie is shewed toward God to v. 28. then their iniquitie toward men v. 32. In the proofe of their impietie first the sinne is shewed then the punishment their sinne in that wittingly and against their knowledge they depraued the worship of God their knowledge is set forth both by the light of nature in them v. 19. and by the creatures v. 20. their deprauation of Gods worship is expressed in the causes their vnthankefulnesse which brought forth vanitie of minde and foolishnesse v. 21.22 the effect in worshipping corruptible things in stead of God v. 23. then the punishment followeth they were giuen vp to their hearts lusts v. 24. 2. As they depraued Gods worship wittingly against their knowledge so they did it willingly their sinne is shewed in their voluntarie forsaking of the Creator v. 25. their punishment in beeing giuen ouer both women and men to vile affections v. 26.27 Then followeth the demonstration of their iniquitie which consisted 1. both in doing things not comely which is declared both by shewing the cause thereof then beeing giuen ouer to a reprobate mind procured by their contempt and wilfull neglect of the knowledge of God v. 28. and by a particular enumeration of the diuerse sinnes which they committed the seuerall distribution whereof see afterwards qu. 72. 2. they did not onely commit such things themselues but they also fauoured and patronized such as did them v. 32. so then the conclusion must followe that the Gentiles made themselues by those their euill workes worthie of death and so consequently thereby depriued themselues of life and saluation 3. The questions and doubts discussed Quest. 1. Why Paul setteth his name before this epistle 1. Chrysostome giueth this reason why neither Moses prefixeth his name before his bookes not yet the Euangelists Mathew Marke Luke Iohn before their gospels ille quippe praesentibus scribentes c. for they writing vnto these which were present had no cause to set to their names But Paul quia longe remotis scribebat c. because he did write to those which were a farre off had reason to set to his name after the manner of epistles
2. But Paul for an other reason doth suppresse his name writing to the Hebrewes quia non erunt amico in Paulum animo because they had no friendly minde toward Paul and therefore as soone as they had heard his name they would presently haue reiected the whole epistle Chrysostome 3. And S. Paul beeing appointed to be the doctor of the Gentiles vseth rather to instruct them by epistles then by sermons as the Prophets or commentaries as the Euangelists or dialogues as lob because he did write vnto many Churches And so as the forme of epistles requireth he setteth his name in the inscription that it may be knowne whose epistle it was Hyperius Quest. 2. Of the two names of the Apostle Saul and Paul what they signifie 1. Concerning Saul Ambrose in his commentarie thinketh it signifieth vnquiet restles alluding vnto the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the troublesome motion of the waues of the Sea and the letter υ beeing put vnto it it maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasm. annot But Saul beeing an Hebrewe name the deriuation thereof must be taken from the Hebrewe Saul then is deriued of the Hebrewe word shaal and it signifieth asked or begged Erasm. ibid. Tolet. 2. Of the deriuation of the name Paul there are diuerse opinions 1. Hierome sometime thinketh that it should come of the Hebrewe word pelah which signifieth wonderfull comment in Philemon 2. Some will haue it rather deriued of paghal which signifieth to doe or worke because he was Gods workman and the Lord wrought by him as his instrument Tolet. 3. Remigius saith it signifieth in the Hebrewe os tuba the mouth of a trumpet for so S. Paul was the Lords trumpet to found forth the gospell Gorrham but Aretius saith well ex proprijs linguis derinatio nominum petenda that the deriuation of names must be fetched from the proper languages from the Hebrewe tongue then words which are not Hebrewe cannot take their deriuation 4. Some doe make it a Greeke name and to be deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quietnes of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rest to be quiet But Aretius well noteth that Paul is found to be no proper name among the auncient Greek writers Homer Hesiode Herodotus Thucydides but onely in the late Greeke historians Plutarke Appion Dion which turned the Latine histories into Greeke 5. Augustine thinketh that it is a Latine name deriued of the aduerbe paulum little whereby S. Paul signified his humilitie and herein Bed◠followeth Augustine 6. But their coniecture is best that take it to be a proper name vsed among the Romanes as Paulus Aemilius and other famous Romanes were called by this name Beza Quest. 3. Vpon what occasion the names Saul was turned to Paul 1. Origen thinketh that the Apostle had two names from the beginning as Matthew was called Leui and it was the manner of the Hebrewes to vse diuerse names and he giueth this reason because it is said Act. 13.9 Saul which is called Paul that be beganne not then to haue two names but was so called before and his parents because they were Iewes of the tribe of Beniamin called him Saul and beeing citizens of Rome also by priuiledge they called him Paul according to the Romane names But Toletus thus obiecteth that if he had two names from the beginning S. Luke would haue expressed them before whereas he is onely called Saul in the historie going before the 13. chapter otherwise there is great probabilitie in this opinion that the Apostle was called both Saul and Paul but not at the same instant neither from the beginning but afterward 2. Chrysostome Theodoret Theophylact Theodulus all these are of opinion that the Apostles name was changed from Saul to Paul by God himselfe as Abraham and Iacobs names were changed and Peters that herein he should not be inferiour to Peter But Hierome in commentar in Philemon and Sedulius doe refute this opinion by this reason because mention is made in Scripture of the change of their names so is there not of this and Tolet addeth further that Peters name was not changed but somewhat added to it he was called Simon Peter But after the Apostle beganne to be called Paul he is no more named Saul 3. Hierome in epist. ad Philem. whome Lyranus followe thinke that Paul after the conuersion of Sergius Paulus would be called by his name as a monument of that triumph in conuerting a chiefe man of the Gentiles to the Christian faith Sedulius and Anselme doe reiect this opinion because there is no such vse and custome in the Scripture for Saints to take vnto them names vpon any such occasion And againe this had not beseemed Pauls humilitie to haue taken the glorie of that victorie to himselfe which was due vnto Christ Tolet. and rather Sergius should haue beene called by Pauls name by whom he was conuerted and baptized then Paul by his Perer. 4. Ambrose and Augustine thinke that the Apostles name was changed at the time of his conuersion and Ambrose giueth this reason ex Saulo inquieto factum Paulum quietum c. of vnquiet Saul he was made quiet Paul of a persecutor a preacher of the Gospel But here Ambrose alludeth vnto the Greeke signification of these words whereas Saul is an Hebrewe name and Paul a Latine as is shewed before But Augustine rendreth an other reason which Beda followeth Saulus factus est Paulus primo superbus postea humilis Saul was made Paul first proud then humble for Saul was a proud and cruell king and persecuted Dauid and so Saul before his conuersion persecuted the Church this opinion Tolet approoueth But if Paul had beene so called vpon any of these occasions S. Luke would haue called him by that name before presently after his conuersion whereas he maketh no mention of Paul vntill he came to the 13. chapter 5. Therefore this is the most probable coniecture that as long as S. Paul laboured among them of the circumcision he was called by his Hebrewe name Saul But after his calling to preach vnto the Gentiles he was called by a Romane name Paul not so much to shewe that he was a Romane by priuiledge as to testifie and professe himselfe the Apostle of the Gentiles because the name of Paul was more acceptable vnto the Gentiles as beeing a Romane name And Saul and Paul may be thought to be one and the same name in effect and to differ no more then Theodoricus in Latine Dietrich in the Germane tongue and Tierrie in French as Iochanan in Hebrewe Ioannes in Latine and Iean in French Beza annot Act. 13.9 with whom agreeth Pareus But Aretius obiecteth that Saul and Paul cannot be the same name and one deriued of the other because Saul is an Hebrewe name and Paul a Latine or Romane Tolet addeth further that if they had beene one and the same name S. Luke would not haue said Saul which also is Paul Answ. 1. We
doe not say that Paul is deriued of Saul or of the same signification in the Latine which Saul hath in the Hebrewe but that in likenesse of sound the one commeth neare the other and so one might be taken for the other 2. And though thâ—y be one name in effect yet beeing diuerse in language and so differing S. Luke may make mention of both as Iohn doth of Simons newe name which was Cephas in Hebrewe and Peter in Greeke Iohn 1.42 And this is an euident argument these were not two diuerse names of the Apostle at the same instant because as soone as the Apostle beganne to be called Paul he ceased to be named Saul Quest 4. At what time the Apostles name beganne to be called Paul 1. Origens opinion is that from the beginning euen of his natiuitie he was called by two names by his parents so also Pererius but that is not like for then from the beginning of the storie S. Luke would haue called him indifferently by the one name as well as the other 2. Ambrose and Augustine thinke that this change was made at the time of their conuersion whose opinion is seene before but this is vnlike vpon the former reason because S. Luke maketh no mention of the name of Paul at his first calling and conuersion 3. Hieromes opinion is that he then first was called Paul when he conuerted Sergius Paulus But he is so called before S. Luke setteth downe the manner of his conuersion Acts. 13.9 4. I preferre therefore their opinion that thinke that Saul beganne then to be called Paul when he was set apart by the Church of Antioch by the instinct of the spirit to preach among the Gentiles thus Beza annot and Catharinus a Popish writer Pererius obiecteth that after the Apostle was thus separate and set apart by the Church he is called Saul and Barnabas was also separate with him and yet his name is not changed Answer He is not called Saul after he was sent forth by the Church but the last place wherein he is called Saul onely is v. 2. Separate me Barnabas and Saul c. But beeing now sent forth they came first to the Isle Salamis the deputie whereof was Sergius Paulus and then he is called Saul otherwise Paul and euer after that in all that historie Paul onely 5. Quest. In what sense Paul calleth himselfe the seruant of Iesus Christ. 1. Origen assigneth sowre causes why Paul calleth himselfe the seruant of Iesus 1. propter humilitatem to shewe his humilitie 2. propter imitationem Christi to imitate Christ who said I am in the middes among you as one which ministreth 3. And because he is thought to haue beene called hauing a wife in that respect he was a seruant 4. as long as we are in this bodie we haue not attained to perfect libertie and therefore are as seruants still But all this beeing admitted to be true that in all these respects Paul was a seruant to Christ yet they are too generall and agree vnto other seruants of Christ whereas S. Paul doth make this somewhat more peculiar to himselfe 3. Chrysostome saith that three waies we are seruants vnto God by the right of creation by the obedience of faith and the obedience of life and conuersation but yet these considerations are somewhat too generall and doe not shewe why the Apostle doth vse this title specially of himselfe 4. Some giue this reason the seruant must be addicted to his masters religion as Exod. 12.22 the seruants bought for money were to be circumcised so Paul professeth himselfe a seruant of Iesus Christs that is of the Christian religion so that writing to Christians he might better perswade them hereby professing the same religion Aretius Toletus But in this sense not onely Paul but euerie Christian is the seruant of Iesus Christ. 5. Sedulius vnderstandeth Paul to be a seruant in respect of his ministerie which is a kind of seruice But Tolet misliketh this because his office and ministerie is expressed in the next word following wherein he maketh mention of his Apostleship 6. Ambrose Theodoret Theodulus interpret him to be a seruant because he was à lege liberatus deliuered from the Lawe But this was not a peculiar priuiledge to Paul but generall to all Christians 7. Therefore this holy Apostle in a peculiar and speciall regard calleth himselfe the seruant of Iesus in respect of his singular and miraculous conuersion by the which he was so obliged vnto Christ that he devoteth himselfe wholly to his seruice so that both by his condition he professeth himselfe Christs seruant beeing by him redeemed from the tyrannie and seruitude of Sathan of a cruell persecutor and blaspemer beeing made a worthie Apostle and preacher of the gospel and so by his office also and ministerie he wholly doth consecrate himselfe to the setting forth of the Gospell of Christ. Quest. 6. How Paul calleth himselfe a seruant seeing Christ saith I will not call you seruants Iohn 15.15 1. Hierome giueth this solution that there is a double kind of seruice one is a seruice of men of the whith Christ speaketh I will not call you seruants but friends the other is a seruice vnto God whereof Dauid speaketh I am thy seruant and the sonne of thine handmaid Psal. 116.15 2. Origen giueth this satisfaction seruit Christo non in spiritu seruitutis c. he serueth Christ not in the spirit of seruitude but in the spirit of adoption quia omni libertate nobilior est Christi seruitus for Christs seruice is more noble then any libertie 3. But yet to speake hereof more distinctly there is a theefold kind of seruice seruitus peccati the seruice of sinne whereof our Sauiour speaketh Ioh. 8.34 he that committeth sinne is the seruant of sinne there is seruitus humana the seruice of men from the first we are freed by faith in Christ but not from the second for the Apostles exhort those which are called being seruants to be obedient to their masters in the flesh the third kind is the seruice of God which is of two sorts voluntarie as in the Angels and Saints the which S. Paul meaneth here and constrained as in the deuils which are forced to be obedient to Gods will now there are two speciall bond of this seruice both by right of the creation we are Gods creatures and the workemanship of his hands and therefore bound vnto his seruice and of our redemption in Christ Perer. 4. And of this seruice vnto God there is a threefold consideration there are seruants natura conditione statu by nature as by the right of creation by condition by the right of redemption thus the faithfull remaine seruants vnto God but they are not in the state of seruants but are freemen though the Lords seruants Tolet. 5. And of these seruants vnto God there are three kinds 1. the worst sort is of those which serue onely for feare the middle sort is of such which serue onely for
Deum qui spiritus est sine dubio sanctus according vnto God who is a spirit and without all doubt holy 19. Quest. Of those words by the resurrection of the dead 1. Because it is said of the dead not from the dead Origen vnderstandeth it of those which were raised with Christ in his resurrection But his power was more seene in raising himselfe which neuer any did beside then in raising others which euen the Prophets did though not by the like power 2. Augustine following the vulgar Latin which readeth the dead of Iesus Christ our Lord applieth it vnto the faithfull which are called the dead of the Lord Christ to distinguish them from the infidels which were dead in exposition inchoat But the words following of Iesus Christ our Lord are rather referred to the beginning of the third verse concerning his Sonne c. and then all the rest followeth enclosed in a parenthesis which was made of the seede of Dauid c. euen Iesus Christ our Lord. Chrysostome thus readeth because Iesus Christ rose from the dead but the Greeke construction will not beare it Iesus Christ beeing put in the genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Tolet interpreteth post resurrectionem after the resurrection when as Christ by the manifold graces of the spirit declared himselfe to be the Sonne of God but then it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the resurrection whereas the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the resurrection 4. Some by the dead vnderstand such as were raised by the first resurrection from the dead works of sinne vnto newnes of life Hugo Cardin. but that had not beene so euident a signe of the diuine power 5. Wherefore by the resurrection of the dead the resurrection of Christ from the dead is signified for in Scripture the resurrection of the dead is so taken for the resurrection from the dead as 1. Cor. 15.42 Hebr. 6.2 Beza Perexius and Pareus obserueth well that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted because it was vsed before that it should not be twice repeated so he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the resurrection of the dead for from the dead By this his glorious resurrection Christ manifested himselfe to be God in the flesh as Ioh. 5.26 As the Father hath life in himselfe so he hath giuen vnto the Sonne to haue life in himselfe and againe Ioh. 9.19 Destroy this Temple and in three daies I will raise it vp againe Thus Chrysostome expoundeth this place ex resurrectione per quam mortis evici◠tyrannidem by the resurrection whereby he ouercame the tyrannie of death likewise Oecumenius vnderstandeth the resurection qua ipse Dominus Iesus exurrexit whereby the Lord Iesus himselfe rose againe Quest. 20. Of these words v. 5. By whom we haue receiued grace and Apostleship 1. By whom that is as Origen Ambrose Lyranus expound per Christum Mediatorem by Christ the mediator of God and man and make this the sense that he was called of God to be an Apostle by the mediation of Christ But Chrysostome better vnderstandeth Christ here as the principall author of his calling which is indifferently sometime ascribed vnto Christ sometime vnto the holy Ghost as Act. 13.2 The holy Ghost said Separate me Barnabas and Saul And hereby S. Paul sheweth a difference betweene his calling and of others that he was immediately constituted an Apostle by Christ himselfe and not by men Beza annot 2. By grace and Apostleship 1. Theodoret vnderstandeth two distinct things by grace the gifts of the holy Ghost wherewith he was furnished and by Apostleship his vocation it selfe so also Lyranus concedens dignitatem apostolicam simul dat gratiam ad exequendum graunting vnto him the Apostolike dignitie he also giueth grace to execute it 2. Origen interpreteth grace to be the fruit of patience whereby he indured so many labours in the Gospel 3. Ambrose taketh it to be the grace of remission of sinnes common withall other faithfull so also Gorrham 4. some vnderstand gratiam conuersionis the grace of his conuersion Tolet. Pareus 5. Gryneus of the gift in fructu Evangelizandi of preaching the gospel with profit and good successe 6. But hereby better is vnderstood the grace of his Apostleship as S. Paul himselfe expoundeth Ephes. 3.8 Euen vnto me the least of all Saints is this grace giuen that I should preach anong the Gentiles c. Beza so also Chrysostome and Oecumenius vnderstand it of his Apostleship which he receiued not by his merits or worthinesse but by the grace of God as he saith 1. Cor. 15.8 I am the least of all the Apostles which am not worthie to be called an Apostle c. but by the grace of God I am that I am Gualter And though it be said grace and Apostleship yet it followeth not as Tolet obiecteth that they should be two distinct things but the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is put by way of exposition grace that is Apostleship Beza or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolatus the grace or gift of the Apostleship Faius and so it is taken pr◠Apostolatu gratis collati for his Apostleship freely bestowed or conferred Hyperius 3. In his name or for his name 1. Ambrose expoundeth it vice eius in his stead as the Apostle saith 2. Cor. 5.20 We are embassabours for Christ so also Pareus 2. Chrysostome readeth de nomine eius of his name that is that they might beleeue in his name and so Hyperius taketh it for the matter of his preaching that he should publish the benefits receiued by Christ and therefore Act. 9.15 Christ saith to Ananias He is a chosen vessel to beare my name among the Gentiles Beza Faius 3. But it rather sheweth the ende of S. Pauls preaching for his name that is pro Christi gloria to set forth the glorie and praise of Christ Gualter Lyranus yet both these last interpretations may well stand together Quest. 21. Of the persons whom the Apostle saluteth to all you that be at Rome c. There are three parts of this salutation he describeth them 1. by the place to all at Rome 2. by the cause and fountaine of their vocation and calling beloued of God 3. the end called to be Saints that they should be holy he writeth not generally to all at Rome but with a restraint he writeth fidelibus non alijs to the faithfull not to any other Gorrham and writeth vnto all the faithfull without any respect of persons siue essent ex primatibus consulibus whether they were of the chiefe men or consuls or priuate and poore men Chrysost. and he writeth not onely to those which were Romanes by nation but euen vnto the strangers at Rome also which were conuerted to the faith so that they are deceiued which thinke that this epistle was written in the Romane tongue because it is written to the Romanes there were Grecians and of other
nations at Rome in so much that Iuvenal calleth it Graecam vrbem a Greeke citie because of the abundance of strangers there Erasmus 2. Beloued of God 1. because God loued vs before any merits of ours gloss ordinar 2. there is a twofold loue of God vna predestinationis one of predestination as it is said Iacob haue I loued Esau haue I hated alia presentis iustificationis another of present iustification as it is also said in the Prouerbs c. 8.17 I loue them that loue me of the former the Apostle speaketh in this place Hugo Cardin. delectis per praedestinationem beloued in Gods predestination Gorrham 3. herein Gods loue is vnlike vnto mans for man loueth vpon some cause or desert going before but God loued vs without any desert of ours Tolet so then the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloued is here taken passiuely not actiuely not for the louers of God but for them which are beloued of God Aretius 3. Called Saints 1. Chrysostome here noteth that thrice S. Paul hath vsed this word called of himselfe v. 1. and tâ—ice of the Romanes v. 6.7 which he doth not superfluously but volent illis beneficij admouere willing to put theÌ„ in mind of the benefit that they should ascribe all to the calling of God and that S. Paul beeing called writeth to those that are called he prepareth them to heare him seeing he was ab eodem vocatus called by the same by whom they were called Aretius 2. they are called Saints that is called â—â— sint sancti to be Saints Tolet. and hereby the Apostle maketh a difference betweene their former state wherein they liued which was vnholy and impure and the condition to the which they were now called to be holy Aretius and hereby is taken away the difference betweene the Iewes and the Gentiles that the Iewes should not exalt themselues aâ— the onely holy people but the Gentiles also were called to the same glorious condition of holinesse Erasm. here the name of Saints non perfectionem denotat doth not note a perfection but signifieth him which was consecrate vnto God Gualter he is counted holy qui affectu tenet sanctitatem which retaineth holinesse in his affection though he haue some imperfections And though there might be some hypocrites and carnall professors among them yet respicit ad meliorem parâ—em he hath respect to the better part of the Church Aretius Quest. 22. What the Apostle vnderstandeth by grace and peace ver 7. In these words is contained the salutation it selfe wherein two things are expressed 1. what the Apostle wisheth vnto them and from whom 1. Grace and peace 1. Origen here noteth that this benediction of the Apostle was nothing inferiour vnto those blessings pronounced by the Patriarkes as the blessing of Noah vpon Sem and Iapheth and Melchisedekes benediction vpon Abraham because Paul also blessed by the spirit as he saith 1. Cor. 7.40 I thinke that I also haue the spirit of God But it is not vsuall in the old Testament to vse this blessing of grace and the reason may be this because the lawe was giuen by Moses but grace and truth came by Iesus Christ Ioh. 1.17 Hyperius 2. By grace Ambrose vnderstandeth remission of sinnes by peace reconcillation with God Lyranus gracia in praesenti gloria in futuro grace in this life present and glorie in the next Hugo gratias agant Deo pacem habeant cum proximo that they should giue thanks to God and haue peace with their neighbours Tolet by grace vnderstandeth donum animae c. a gift of the minde whereby a man is made acceptable vnto God but there is no gift conferred vpon the soule that can make it acceptable vnto God but the grace and fauour of God in Christ therefore by grace rather is signified the grace and fauour of God whereupon followeth the collation of all other graces beside and by peace prosperous successe but especially the tranquilitie of minde which is the speciall fruite of iustification by faith Rom. 5.1 Gryneus and so this benediction answeareth to the salutation of the Angels Luk. 2.14 Peace in earth toward men good will for the mercie and gracious fauour of God is the fountaine of our peace 2. From God the Father and the Lord Iesus Christ. 1. the Greeke construction is doubtfull whether we vnderstand thus the Father of vs and of our Lord Iesus Christ or referre the last clause to the first preposition and from the Lord Iesus Christ whereupon Fransiscus Dauid a Samosetian heretike taketh aduantage that Paul doth not wish grace from Iesus Christ but from the father onely But this cauill is easily remooued for Ioh. 2.2 the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from is repeated from God the father and from our Lord Iesus Christ and so must it be taken here Pareus 2. Some distinguish these two thus that grace is wished from God the father as the author of grace and peace from Iesus Christ who is our reconciler Aretius But Haymo misliketh that and would haue this grace and peace indifferently to be conferred and equally by God the father and the Lord Iesus 3. Tertullian giueth this reason why the title of God is giuen vnto the father of Lord vnto Christ least the Gentiles might hereby haue taken occasion to thinke of the pluralitie of gods but when the Apostle speaketh of Christ alone he saith who is God ouer all blessed for euer Rom. 9.5 Tertullian aduers. Praxeam But the reason rather is this why Christ is called Lord because the father hath committed vnto him all authoritie for he is called the Lord which hath plenarie power and authoritie and yet the father is so called God as that the Sonne is not excluded and the Son is also Lord as that the father be also included and this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord answereth to the Hebrewe Iehouah which sheweth that Christ is verie God with his father Aretius 4. but further the question is mooued why there is no mention here made of the holy Ghost Haymo answereth that intelligitur in donis suis he is vnderstood in his gifts because grace and peace are also the gifts of the holy Ghost so also gloss ordinar But the better answer is that seeing these graces doe equally flowe from the whole Trinitie the Apostle by naming the father and the Sonne includeth also the holy Ghost and sometime he expresseth them all as 2. Cor. 13.13 The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with you all Quest. 23. Of Pauls giuing of thankes for the faith of the Romanes which was published abroad v. 8. 1. In this thanksgiuing fowre things are obserued to whom he giueth thankes to God by whome thorough Christ for whom for you all and for what because their faith was published through the world And this wise beginning S. Paul maketh thus insinuating himselfe that his admonition afterward might seeme to
speaketh of such as are rewarded for their worke before God and not seeing quod vllum opus ex debitâ— remunerationem Dei poscat that any worke by due debt can require reward at Gods hand he turneth the Apostles meaning an other way and by debts vnderstandeth sinnes as they are called in the Lords prayer and so he also thinketh he speaketh of the wages of sinne as S. Paul saith Rom. 6. That the wages or stipend of sinne is death But the Apostle here speaketh euidently of the wages due vnto good workes not to euill the wages is not counted by fauour but in rendring the wages of sinne there is no fauour but iustice 4. The Schoolemen likewise are grossely deceiued who thinking the Apostle doth set downe this as a positiue rule before God haue here deuised two interpretations 1. they vnderstand this working and not working of the works following iustification and so he that worketh is rewarded uot of fauour onely because of his faith but for the debt also of his workes gloss interlin but he that worketh not that is hath no time to worke is rewarded onely of grace But this glosse is conuinced of many errors 1. in ioyning faith and workes together whereas the Apostle before c. 3.28 ascribed iustification to faith without workes 2. to say that our workes are rewarded by debt is to make God endebted vnto man for the worke which is not farre from blasphemie 3. he that hath true iustifying faith can neuer be without some workes or fruits thereof be his time neuer so short as appeareth in the theife vpon the crosse 5. Gorrhan beside this exposition hath an other to vnderstand the Apostle to speake of workes going before iustification and then he giueth this sense that to him which doth some good workes before faith if he should be rewarded the reward should be of debt which is false for then it should not be of grace but to him that worketh not any such worke before faith righteousnesse is imputed by faith c. Here also are diuerse errors 1. â—o imagine that there can be any good workes at all before faith 2. he imagineth the Apostles speach to be conditionalll if any reward be giuen wheras the Apostle setteth it down â—â—sitiuely the wages is counted not if it be 3. the Apostle speaketh in all that discourse of all workes whether going before iustification or following after for all workes of the lawe are excluded c. 3.28 now all good workes are such as the lawe requireth therefore euen such good workes are shut out from iustifying as well such as followe iustification as goe before 4. all these errors arise out of the misvnderstanding of this place where the Apostle speaketh by way of supposition from the ciuill vse of rewards among men that if there were any such meritorious working before God the wages should in like manner be due by debt Quest. 13. Of the diuerse kinds of rewards 1. Wages or reward is either due by debt per proportionem operae cum re by the proportion of the worke with the reward after a Geometricall kind of proportion as when a labourer is couenanted with to haue so much for his worke as in a due estimation it is valued at there is a wages which is of fauour by promise and not by debt and then it signifieth the same thing that fructus a kind of fruit or commoditie that followeth ones labour as Psal. 127. the fruit of the wombe is called a reward and so life eternall is called a reward because the Lord hath promised to giue it as a fruit following the labour of his Saints Fai. 2. And further life eternall is called a reward by a certaine similitude because that as in ciuill workes the reward commeth after the worke is done so life eternall followeth after mens fruitfull labour in this life Mart. and againe it is called a reward in respect of the thing done not for the manner of the doing because that as the wages is giuen to the worker of debt so is saluation rendred to him which beleeueth of grace Pareus 3. But properly eternall life is not a wages or reward for these reasons 1. because the things are not equall which are giuen and receiued the eternall reward farre exceedeth the worth of our temporarie and imperfect obedience 2. he that meriteth the wages most doe it ex proprio of his owne but we haue nothing which we haue not receiued it is not our owne 3. he that meriteth must be no way bound vnto him that payeth the wages for his seruice but all that we doe or can doe it is our dutie to doe Quest. 14. How it standeth with Gods iustice to iustifie the wicked v. 5. v. 5. But beleeueth in him that iustifieth the vngodly this may seeme to be contrarie to that Exod. 34.7 where the Lord saith he will not hold the wicked innocent and Prou. 17. it is called an abhomination to iustifie the wicked 1. Bucer hereunto answeareth that S. Paul here speaketh of the first iustification which if it should not be of the wicked none at all should be iustified for we are all the children of wrath and the Lord findeth vs all wicked before we are iustified But Moses speaketh of him which continueth in his sinne and disobedience afterward 2. Gryneus thus answereth that although it be not lawfull for a man to iustifie the wicked yet God may doe it that is omni lege superior aboue all lawe and the reason of this difference is because God onely hath right and power to forgiue sinnes because they are committed chiefly against him Faius 3. Pareus addeth further that then it is vniust to iustifie the wicked when as it is done without cause and against the rule of iustice there beeing no satisfaction made by the offender himselfe or some other for him but with God it is so for he iustifieth the wicked hauing receiued a sufficient satisfaction by the death of Christ who hath payed the price of our redemption 4. To this also may be adioyned that this must be vnderstood in sen su diuiso in a diuided sense that God iustifieth the wicked not him that remaineth wicked but was so before he was iustified Faius Anselmus vnderstandeth him to be wicked that beleeueth not he then which beleeueth is no longer to be counted wicked so then whom God iustifieth be also sanctifieth and of an vnrighteous man he is made righteous which righteousnesse is imperfect here in this life and therefore it cannot iustifie Par. dub 4. Quest. 15. How our sinnes are said to be forgiuen and couered v. 7. 1. First it is here to be observed that whereas S. Paul bringeth in this testimonie out of the Psalmes Blessed are they whose iniquities are forgiuen and whose sinnes are couered to prooue the former proposition that God imputeth righteousnesse without workes that these two to remit and couer sinnes and to impute righteousnesse are taken for one and the same thing for
〈◊〉 〈◊〉 is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much as 2. Thess. 1.6 dwelleth in you but if any haue not the Spirit of Christ the same is not his 10 And if Christ be in you the bodie is dead because of sinne but the Spirit is life because of righteousnes for righteousnes sake B.G. 11 But if the Spirit of him that raised vp Iesus from the dead dwell in you he that raised Christ from the dead shall also quicken your mortall bodies by his spirit because of his Spirit V.L.S.B. but the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put to a genitiue case rather signifieth by that dwelleth in you 12 Therefore brethren we are debters not to the flesh to liue after the flesh 13 For if ye liue after the flesh ye shall die but if ye mortifie the deedes of the bodie flesh L. by the Spirit ye shall liue 14 For as many as are led driuen V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Spirit they are the sonnes of God 15 For ye haue not receiued the spirit of bondage againe vnto feare but ye haue receiued the spirit of adoption of Sonnes S. of the Sonnes of God L. add whereby wherein L. we crie Abba father 16 The same spirit beareth witnesse with our spirit that we are the sonnes of God 17 If we be sonnes children G. we are also heires euen the heires of God and ioynt heires heires annexed G. partakers of the inheritance of S. coheires Be. V. with Christ if so be we suffer together with him that we may be also glorified together with him 18 For I count that the afflictions of this present time are not answerable or meete V. Be. S. worthie L. B. G. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthie beeing construed with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather taken in the first sense to the glorie which shall be reuealed vnto vs. 19 For the earnest expectation B. fervent desire G. expecting with lifting vp the head Be. or fastening of the eyes S. as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth of the creature the created world Be. waiteth when the sonnes of God should be reuealed 20 Because the creature the created world Be. is subiect to vanitie not of it owne will but by reason of him which hath made it subiect subdued it vnder hope G.B. but these words vnder hope are better referred to the next verse B. S. 21 Vnder hope that the creature also shall be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God 22 For we knowe that euerie creature the world created Be. all the creatures S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 groaneth together or sigheth and trauaileth in paine together with vs vnto this present 23 And not onely the creature but we also which haue the first fruits of the spirit euen we doe sigh groane L. V. mourne B. in our selues waiting for the adoption of the sonnes of God L. ad euen the redemption of the bodie 24 For we are saued by hope but hope that is seene is not hope for that which one seeth why not how G. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should he hope for 25 But if we hope for that we see not we doe with patience abide it expect it Be. 26 Likewise the spirit also helpeth our infirmities for this what we should pray for as we ought we knowe not but the spirit it selfe maketh intercession maketh request L.G. with sighes groanes B.S.V. which cannot be expressed 27 But he that searcheth the hearts knoweth what is the meaning sense Be. vnderstanding S. desire L. affection V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sense meaning of the spirit for he maketh intercession for the Saints according to God that is according to his will S. G. according to his pleasure B. 28 Also we knowe that to those which loue God all things work together God helpeth them in euerie thing S. ad for the best vnto good Gr. euen vnto them which are called of his purpose predestinate to be called S. called to be Saints ad of his purpose L. 29 For those whom he knewe before he also predestinate to be like fashioned or conformable to the image of his sonne that he might be the first borne among many brethren 30 Moreouer whom he predestinate them also he called and whom he called them also he iustified and whom he iustified them also he glorified 31 What shall we then say to these things if God be for vs on our side B. G. who can be against vs 32 Who spared not his owne Sonne but gaue him vp for vs all how shall he not also with him giue vs all things 33 Who shall lay any thing to the charge or put in any accusation against Be. of Gods chosen it is God that iustifieth 34 Who is he that condemneth who shall condemne det G. it is Christ which is dead or rather which is risen againe who is at the right hand of God and maketh intercession B. Be. L. maketh request G. for vs. 35 Who shall separate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednes or perill or the sword 36 As it is written For thy sake are we killed all day long we are counted as sheepe for the slaughter 37 Neuerthelesse in all these things we are more then conquerors we doe ouercome L. S.V.B. but the compound word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more then simply to ouercome thorough him that loued vs. 38. For I am perswaded am certaine V. B. that neither death nor life nor Angels nor principalities nor powers not things present nor things to come nor strength ad L. 39. Nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. 2. The Argument Method and Parts In this Chapter the Apostle concluding the doctrine of iustification remooueth and taketh away the impediments 1. the reliques remainder of sinne in the sonnes of God doe not hinder their iustification to v. 17.2 neither are their afflictions an impediment which he exhorteth them by diuerse reasons patiently to suffer to v. 31.3 then he concludeth with the certaintie of saluation in the elect v. 31. to the end 1. The first impediment that the reliques of sinne which remaine in the seruants of Christ whereof the Apostle gaue instance in himselfe in the former Chapter doe not hinder their saluation he taketh away but with a double limitation if they be in Christ and doe not walke after the flesh both which are propounded v. 1. and afterward amplified and handled more at large The first limitation he setteth forth 1. by the fruites and effects of the spirit in the faithfull in freeing them from sinne and so from death and condemnation whereof he giueth instance in himselfe v. 2. from the end of Christs incarnation and death which was to destroie sinne and fulfill righteousnesse which the law could
Christ and his constancie and immutabilitie that whom he loueth he loueth to the end all which tend to make vs sure of our election and saluation in Christ. 3. Saint Paul did not thinke himselfe to be iustified by the peace of his conscience for that is a fruite of iustification not the cause thereof But Saint Paul knew himselfe to be iustified by faith and thereof was assured the testimonie of the conscience which ariseth of our good fruits is an argument of our liuely faith whereby we are iustified 4. we confesse that none in this life can attaine to a perfect assurance without some doubting but there is difference betweene an infallible and certaine assurance and a perfect assurance this sheweth the degree the other the kind and manner 2. To Pererius we answer that we are assured by the light of faith infused that we are saued and his exceptions we except against 1. it is not naturall sense and experience that assumeth I am saued but this is the particular act or sense of faith relying vpon Gods promises there is a generall assent vnto and apprehension of Gods promises which maketh the proposition he that beleeueth in Christ shall be saued then is there a particular application which is the speciall act of faith but I beleeue which a man is assured of by his workes then the conclusion followeth I shall be saued the propositions beeing grounded vpon the promise of God is the obiect of faith the assumption inferred out of the proposition is the act of faith Therefore that is a friuolous obiection that the assumption I doe beleeue is not de fide of faith and it hath not the expresse word of God for fides non creditur sed sentitur faith is not beleeued but it is felt and perceiued it apprehendeth the generall promises of God and particularly applieth them 2. It is vntrue that the actions proceeding of the spirit and such as come from man himselfe are aliue for there is no good thing in vs which the spirit worketh not naturall ciuill workes haue a semblance indeede and shew of goodnes but there is not any true goodnes in them 3. but this is not to the purpose for though a man haue many sinnes which he knoweth not and his workes be imperfect this in a faithfull man hindreth not the assurance of his saluation which is not grounded vpon his workes but vpon his faith indeed if a man were iustified by workes he could neuer attaine vnto any securitie or certaintie of saluation but it is faith that layeth hold on the perfect obedience and righteousnesse of Christ that bringeth vs to this assurance 4. And as for their speciall reuelation whereby they pretend that Saint Paul and other holy men were made sure of their saluation the Apostle taketh away this pretext in making his case common herein with other faithful men saying that there was not a crowne of righteousnesse laid vp onely for him but for all them that loue his appearing 2. Tim. 4.8 a more excellent degree of assurance the Apostle had but the diuersitie of degree taketh not away the truenes of the thing a true assurance of saluation all the faithfull haue though not in the like degree measure Now on the contrarie side that it is possible for a Christian by faith to assure himselfe of his euerlasting saluation and that de facto in very deed euery faithfull man is so assured we prooue it by these testimonies of Scripture As Rom. 8.16 The spirit beareth witnesse with our spirit that we are the children of God 1. Cor. 2.12 We haue receiued the spirit of God that we may know the things that are giuen vs of God 2. Cor. 13.5 Know ye not your owne selues that Iesus Christ is in you vnlesse ye be reprobates and such other places many might be produced which shew that we haue a certaine knowledge and assurance by faith of heauenly things Pererius answereth 1. that either these places must be vnderstood of a morall coniecturall and humane kind of certitude assurance not diuine and infallible as in the first place though the testimonie of the spirit be most certaine in it selfe yet we onely by coniectures gather that it is the testimonie of the spirit 3. or the Apostle speaketh of that speciall assurance by reuelation which the Apostles had in those daies as in the second place 3. or he meaneth the knowledge onely of the doctrine and principles of faith not of beeing in the state of grace as in the third Pere disput 8. Contra. 1. The Apostle speaketh not simply of the testimonie of the spirit as it is in it selfe but as it is to vs it beareth witnesse with our spirit that we are the children of God and thereby we crie Abba father like as then children doe call vnto their fathers with a confident assurance not a coniecturrall opinion the like certaintie haue the faithfull that they are the sonnes of God and that he is their father 2. the Apostle speaketh not of the Apostles and teachers onely of those times but generally of all the faithfull which haue not receiued the spirit of the world but the spirit of God 3. And the Apostle in the third place expressely mentioneth such a knowledge which the reprobates haue not and they which haue it are not reprobates but the knowledge of the doctrine of faith euen the reprobates haue but it is not sanctified vnto them 4. Now then to conclude this point there is a threefold kind of certitude there is one in opinion onely when a man deceiueth himselfe in his perswasion and thinketh that to be which is not there is an other certaintie in the truth of the thing as the Deuils know the truth of the articles of faith though they haue no comfort in them and there is an assurance as well of the truth of the thing as in perswasion and assent of him which beleeueth such is the assurance of faith the first is onely in the will and affection without any ground the second in the intellectuall part onely the third is in both So then in a faithfull man both his vnderstanding is illuminate to perceiue celestiall things and his heart and affection is inclined firmely to beleeue and applie them to himselfe 5. Some of the Romanists doe not much differ from vs in this point of the certaintie of saluation as Pererius disput â— alleadgeth Vega and Ricuram Tapperus who affirme that a man may be so certaine of grace vt omnicareat formidine haesitatione that he may be without all feare and doubting See further of this Controversie Synops. Centur. 4. er 20. Controv. 10. Against the invocation of Saints v. 15. Whereby we crie Abba father Hence Bucer well obserueth that the spirit of God teacheth vs to call vnto God and crie in our hearts Abba father the spirit sendeth vs not vnto Saints the prodigall child comming home to his father wâ—nâ— not to any of his fathers seruants to
not onely be that is Isaac Beza Genevens some and not only illa she vnderstanding Sarah that is the onely non accepit devinum responsum receiued not a diuine answear Ireneus lib. 4. 〈◊〉 or promissionem 〈◊〉 promise gloss ordinar or a sonne by the helpe of grace Lyranusâ— â—t the better supply is to put it neither in the masculine or feminine but in the neuter aâ—â— not onely hoc this that is it was not thus onely in Ismael and Isaac but in this other example which he nowe proâ—oundeth see the like phrase before c. 5.11 and 8.23 2. For whereas diuerse exceptions might haue beene taken 〈◊〉 former example as that they were of two mothers and alâ—â— same of diuerse conditions the one free the other bound now the Apostle produceth an other example wherein neither of these two exceptions can haue place for Iacob and Esau came of one mother and they were borne at one birth 3. The vulgar Latine readeth Rebecca ex vna concubitu at one lying in conception but in the Greeke it is not so but she 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing conceiued by one in the same sense the Syrian translator companying with him though it be not vnlike but that as they were borne together so they were conceiued together 4. But Chrysostome here hath a strange opinion that the Apostle leaueth this question vndiscussed why the Lord did make choice of Iacob and refused Esau he onely answeareth one question by an other for the Iewes might haue demanded why they were reiected and the Gentiles accepted and he answeareth by the like question concerning the fathers Isaac and Iacob were taken Ismael and Esau refused and goeth no further like as in the 5. chapter he sheweth that Christs righteousnesse is deriued to vs as Adams sinne is propagâ—ted but there he leaueth and proceedeth not to shewe how sinne is propagated from Adam But Chrysostome is in both deceiued for both in that place he prooueth the propagation of sinne from Adam to his posteritie by the effect thereof namely death all is sinne in Adam because by sinne death entered and in this place he sheweth the first cause of the election of Iacob and the reprobation of Esau namely the free purpose of God v. 11. that the purpose of God might remaine Quest. 13. Whether these examples concerne temporall or eternall election and reprobation It is by some obiected that these examples of Isaac and Ismael Iacob and Esau doe only shewe their temporall reiection not their depriuing of eternall life but they are set forth onely as types of the reiection of the Iewes 1. For the text cited out of Genesis chap. 15. speaketh of servitude that the elder shall serue the younger but one may be in seruitude and yet not eternally reiected 2. And this prophesie was not personally fulfilled in Iacob and Esau but in their posteritie 3. That other place Malach. 1.2 sheweth wherein the loue of God consisted toward Iacob and his hatred toward Esau because he gaue vnto Iacob the land of promise but vnto Esau he made his mountaine wast and gaue him a drie and barren countrie Thus Erasmus obiected in his diatrib pro liber arbit and of late Humius and Huberus Contra. To these obiections of Erasmus Luther hath sufficiently made answer lib. de orbit c. 166. much differing herein from the Lutherans so called in these times 1. First here Luther and so Pet. Martyr vpon this place answer by way of concession that if it were admitted that Saint Paul onely speaketh of their temporall reiection yet it is a strange argument to shew that election is not by works seeing euen the disposing of this temporall inheritance was not by workes but according to the purpose of God secondly it is denied that this testimonie onely concerned the temporall inheritance for this externall promise of the inheritance of Canaan had relation to Christ and the spirituall promises were therein exhibited and so the Apostle draweth his argument à sig no ad rem significatam from the signe to the thing signified Iun. lib. 2. parallel 10. so also Pareus dub 9. this right giuen vnto the younger ouer the elder was effectus singularis gratiae complectens ea omnia quae ad foedus Dei c. it was an effect of speciall grace comprehending all things belonging to the couenant and euerlasting life 2. As this prophesie was historically fulfilled in their posteritie so also it must haue some effect in their persons for it is said to Esau Gen. 27.40 Thou shalt be thy brothers seruant which seeing it was not fulfilled visibly for Esau had a more flourishing outward state than Iacob it had a spirituall accomplishment in them Esau beeing a seruant in respect of Iacob because he was cut of from the couenant off grace And though there be not euident testimonie of the reprobation of Ismael and Esau yet it is most probable seeing Ismael was a mocker and persecutor of Izaak Gala. 4.29 and Esau is called a prophane person that they were reprobates vnlesse it can be shewed that they returned in their life time to the fellowship of the Church for without the Church there is no saluation Par. dub 4. 3. In Malachie the Lord vseth this as an argument of his loue to Iacob and hatred to Esau because he had giuen a pleasant land to the one and a barren ground to the other but yet the Lord riseth higher and sheweth how that with Esau he is angrie for euer and that he will be magnified in Iacob that place then cannot be restrained to temporall things 4. And if these examples onely concerned temporall things then had not the Apostle alleadged them to the purpose which was to shew who were the children of God and the children of the promise v. 8. but this is not to be thought of the Apostle that he cited Scripture impertinently See further hereof Synops. Quest. 14. How this saying of the Prophet Esau haue I hated agreeth with that Wisedom 11 2â— Thou hatest nothing which thou shalt made 1. Catharinus to dissolue this knot referreth this hatred of Esau vnto things temporall that Iacob is said to be loued and Esau hated because Iacob had the better blessing and more temporall gifts bestowed vpon him and Esau seemed to be neglected like as the younger sonnes may say their father hateth them when the inheritance is giuen vnto the Elder But it hath beene shewed before that these examples are alleadged by the Apostle to shew who were the children of promise and who not and therefore they cannot be restrained to temporall things 2. Augustine saith non edit Deus Esau hominem sed adit peccatorem God hated not Esau as a man but as a sinner lib. ad Simplâ—â—ian qu. 2. and he explaneth his mind thus further distinguishing betweene these three creaturam peccatum poenam peccati the creature the sinne of the creature and the punishment the first God hateth not nor the last the one he made
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
least of these ye did it vnto mee where the vulgar latine also misseth reading quamdiu as long And most commonly when these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are referred to the time the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time is added as 1. Cor. 7.39 and Galat. 4.1 Mar. 3. I magnifie mine office 1. Origen vnderstandeth it of Saint Pauls faithfulnes in his ministerie he honoureth his Ministerie which ministreth well he dishonereth it qui negligenter indigne ministrat who ministreth negligently and vnworthily to which purpose the Apostle saith 1. Tim. 3.13 that the deacons which haue ministred well get themselues a good degree do honour their ministrie by their diligence and shall be rewarded of God but he that ministreth not well malam sibi poenam conquirit doth get and procure his owne punishment Origen seemeth to vnderstand honouring both in life and doctrine 2. Vatablus expoundeth it of diligence in preaching 3. Haymo of adorning the Ministrie with a good life 4. Tolet referreth it to the successe of S. Pauls preaching among the Gentiles whom he had enriched 5. But Saint Paul herein placeth the honour of his Ministerie that he did so preach vnto the Gentiles as he might also gaine the Iewes so Ambrose Anselme Haymo in his second exposition because honos magistrorum est numerus auditorum the number of the scholars and auditors is the honour of the master and teacher so also Pareus Martyr Osiander 6. Lyranus and Gorrhan following the ordinarie glosse thus interpret addendo vltra debitum c. in adding beyond his debt in labouring for the conuersion of the Iewes But Saint Paul in saying to prouoke them of my flesh confesseth he stood endebted to them also beeing his kindred after the flesh though his speciall commission was to preach to the Gentiles This then was the honour of the Apostles ministerie that by his preaching he might winne both Gentiles and Iewes as he saith 1. Cor. 9.19 I haue made my selfe a seruant to all men that I might winne the moe to the Iewes I became as a Iew c. that I might winne the Iewes c. I am made all things to all men that by all meanes I might saue some 4. That I may saue some 1. God is the efficient cause and author of saluation but because the Ministers are the instruments they are also said to saue as 1. Tim. 4.16 as in so doing thou shalt saue both thy selfe and them that heare thee 2. The Apostle speaketh of the sauing of some not of all because he knew the time of their vniuersall calling was not yet come 3. but it will be obiected that seeing Saint Paul was called to be an Apostle of the circumcision and Saint Peter of the vncircumcision he might seeme to be an intruder into an other mans lot in seeking the conuersion of the Iewes the answer is that the Iewes inhabiting the land of promise their owne countrie belonged vnto Peter but the Iewes conuersing among the Gentiles per accidens accidentally belonged to Saint Paul whose office was to preach vnto the Gentiles among whom the Iewes were dispersed Gorrhan Quest. 19. What the Apostle meaneth by these words v. 15. What shall the receiving be but life from the dead 1. Origen vnderstandeth it of the finall resurrection tunc erit assumptio Israel c. then shall Israel be receiued when the dead shall rise so also Chrysostome Theodoret Oecumenius Tolet with others the great benefit which the conuersion of the Iewes shall bring vnto the world shall be the finall resurrection 2. Ambrose interpreteth it of the spirituall resurrection by beeing iustified from sinne 3. Hyperius of the great ioy which shall be conceiued in the world for the conuersion of the Iewes as though one did rise from the dead 4. Lyranus applieth it to the zeale of those which were conuerted to the faith of the Iewes who were more excellent then others as beeing furnished with the knowledge of the Scriptures such were Paul Appollos with others 5. Faius vnderstandeth it of the Gentiles which by the conuersion of the Iewes should be reuiued beeing dead in their sinnes but it is euident by the next verse that Saint Paul speaketh of the conuersion of the Iewes 6. Beza in his annotat referreth it to the whole state of the Church for while the Iewes remaine yet in death mundus nondum revixit the world is not yet wholly reuiued 7. But this speach properly concerneth the Iewes and it is a metaphoricall speach to shew that the Lord shall receiue them againe euen as those which are raised from the dead Pareus 8. Here I cannot omit two other strange expositions the one of Haymo the other of Osiander Haymo by life from the dead vnderstandeth the Apostles who were receiued and quickned from among the Iewes that were as dead but it is euident that the Apostle speaketh of the receiuing of the whole nation of the Iewes as in the beginning of the verse he maketh mention of their casting off Osiander thinketh that the Apostle vseth here an argument ab absurdo from an inconuenience to this effect if God should onely haue cast off the Iewes to receiue the Gentiles this were all one as to giue life vnto one by the death of another which were absurd and therefore the Iewes were not cast off onely to make roome for the Gentiles but that they might be graffed in againe but this interpretation doth quite turne and change the Apostles sense for the Apostle prooueth here that the Iewes shall againe be receiued by an argument from the lesse to the greater that if the reiection of the Iewes brought such profit to the Gentiles their assumption and receiuing againe much more we insist then vpon the former sense Quest 20. What the Apostle meaneth by the first fruits and the whole lumpe the roote and the branches 1. By the first fruites Theophylact vnderstandeth the leaven but that is vnproper Hyperius primitias frugum the first fruits of the corne but the lump or masse then should not be answearable to it Erasmus by the first fruits vnderstandeth the corne by the lump the cakes which were made thereof tempered with oyle which were offered not the masse and lump of dow which was tempered with water rather the first fruits were the cakes which were offered vp and the masse is the whole lump of dow which was sanctified by the oblation of the first fruits according to the law Lev. 23.14.17 and Num. 15.20 Haymo thinketh that the first fruits was the first tast which was taken of the whole lump beeing all of the same rellish and sauour but the Apostle speaketh not simply of the first tast but of the offering of the first fruites according to the law he vseth two similitudes one taken from the obseruation of the law concerning first fruites the other from naturall experience of the roote and the branches Pareus 2. Concerning the meaning of these words some doe make a difference betweene
2. It is the dutie of Pastors to admonish the Magistrates by the word of God arguendo eorum notoriam impietatem ad officium iuxta verbum Dei leges faciendum cohortando by reproouing their notorious impietie and by exhorting them to doe their dutie according to the word of God and the lawes this proposition which Pareus setteth downe may safely be receiued and assented vnto as agreeable to the word of God for so Elias reprooued Ahab to his face and Iohn Baptist Herod telling him of his incest with his brothers wife Thus excellently Ambrose writeth hereof to Theodosius who had caused some thousands of people to be put to the sword vniustly an pudet te imperator facere quod Propheta Dauid c. peccavi Domine c. noli ergo impatienter ferre imperator si tibi dicatur tu fecisti istud quod Davidi dictum est à Propheta c. art thou ashamed O Emperour to doe that which the Prophet Dauid did I haue sinned Lord doe not then take it impatiently O Emperour if it be said vnto thee as Nathan said to Dauid thou hast done this epist. 28. ad Theodos. 3. It is lawfull for the Pastors of the Church to refuse to communicate holy things vnto impious and cruell Magistrates which will not be admonished nor reclaimed from their sinnes as in such a case they are not to be admitted vnto the Sacraments neither is the Pastor bound to be a minister of holy things vnto them this is warranted by the Scripture Matth. 7.6 Giue not that which is holy vnto dogs neither cast ye your pearles before swine 1. Tim. 5.22 Lay hands suddenly on no man neither be partakers of other mens sinnes keepe thy selfe pure but he which admitteth any notorious sinner to the cōmunion is partaker of his sinnes Ambrose also to this effect saith to Theodosius offerre non audeo sacrificium si volueris assistere I dare not offer the spirituall sacrifice if thou be present epist. 28. he refused to communicate with the Emperour beeing guiltie of blood 5. Pareus goeth yet a steppe further that the Bishops and Pastors may resist vniust Magistrates not onely by admonishing reproouing and exhorting them but also contumaces de consensu Ecclesiae etiam Satanae tradendo donec rescipiscant in deliuering them vp also vnto Sathan with the consent of the Church such as are obstinate till they repent for this his assertion he alleadgeth these reasons S. Paul saith 1. Tim. 5.20 Them that sinne rebuke openly that the rest may feare 2. Because the Pastors watch ouer mens soules and must giue account for them if any perish by their default 3. Ambrose resisted Theodos. by the word But none of these reasons doe prooue that Princes are to be excommunicate but onely that they must be reprooued and shewed their faultes which yet must be done with reuerent respect not in such sort as they should by taunting speach or malepart reprehensions be disgraced before their subiects Ambrose as is shewed before onely withdrew his hand from ministring holy things to the Emperor beeing guiltie of innocent blood neither by his peremptorie sentence did he cast him out of the Church but perswaded him to repentance for his sinne and to forbeare Indeed the practise of the Romane Church is such to make no great matter of excommunicating Emperors and Kings and to absolue the subiects from their obedience wherein the Pope euidently transgresseth in these three points in exercising iurisdiction where he hath nothing to doe and in arrogating to himselfe the sole authoritie of dispensing the keyes of the Church and in denying ordinarie duties and obedience to an excommunicate Prince And as touching the excommunicating of Magistrates by the censure of the Church I take it not to be so conuenient to be done neither haue we any direct precept or president in the Scripture to warrant it But the contrarie rather 1. If the ecclesiasticall sword might be drawen forth against the Magistrates then the Ciuill also and the Prince might as well be proceeded against in Ciuill courts to be sentenced for his offence as in ecclesiasticall for otherwise there should be lesse power in the Ciuile then in the Ecclesiasticall state but this were a verie proposterous course to appoint superior iudges to the Prince in his owne kingdome 2. Dauid when he had committed these two great sinnes of murther and adulterie confessed and said tibi soli peccavi against thee onely haue I sinned the reason whereof Ambrose yeelded quia rex erat nullis ipse legibus tenebatur because he was a King and was bound to no lawes apolog Dauid c. 10. and Hierome also saith rex enim erat alium non timebat he was a King and feared no other ad Eustoch It seemeth then that Dauid was free both from Ciuil and Ecclesiasticall censure whereupon Ambrose inferreth generally of all Kings neque enim vllis ad paenam vocantur legibus toti imperij potestate that they cannot be drawen to punishment by any humane lawes beeing priuiledged by their imperiall powers 3. Saint Paul willeth prayers to be made for Kings 1. Tim. 2.2 we must blesse them not curse them but to giue them ouer to Sathan is to curse them Saint Paul when he had called Ananias painted wall being admonished that he was the high Priest excused himselfe by his ignorance alleadging that text Exod. 22.28 Thou shalt not speake euill of the ruler of thy people so farre off was Saint Paul from excommunicating him and giuing him ouer vnto Sathan as he did Elymas the Sorcerer whom he called the child of the Deuill Act. 13.10 I hold it then the safer way that the sentence of excommunication goe not forth vpon any occasion against the supreame Magistrate howsoeuer the inferiour may be censured it is sufficient that the Minister discharge his dutie in reproouing and exhorting and in not consenting to any sinne in the Magistrate as Ambrose said to the Emperor malo mihi honorum esse tecum quam malorum consortium I had rather be partaker with thee in good things then in euill c. He speaketh of his silence and connivence in the Emperors sinne as the words following shew ideo clementia tuae displicere debet sacerdotis silentium therefore the silence of the Priest or Pastor ought to dislike your clemencie 4. But because the Papall sea taketh vpon it to excommunicate Kings wherein I would haue a perpetuall difference betweene their synagogue and the reformed Churches this shall be our last proposition here of this matter that an excommunicate Prince is notwithstanding to be obeyed by his subiects neither is it lawfull for them by that colour to withdrawe their obedience 1. The diuine ordinance is to be obeyed in all lawfull things but all higher powers are Gods ordinance euen when they stand excommunicate they cease not not to be Magistrates for seeing they are ordained of God by no humane constitution can they
si quis per offensionem manducat if one eate with the offence of his brother the other is si quis existimat c. if any think the meate which he eateth to be vncleane these two cases excepted it is neither good nor euil to eate but a thing indifferent and as the Apostle saith it is good not to eat if the brother be offended so also it is good to eate and drinke si in hoc aedifâ—â—â—tur frater if thy brother be edified hereby 5. Whereby thy brother stumbleth or is offended or made weake c. 1. the Greek scholiast noteth that the Apostle vsing this varietie of words doth secretly taxe those that are weake for it is incident to them that are blind to stumble and to the careles to trippe and fall and to the sicke to be weake 2. Some take these three to signifie the same thing Martyr Pareus and so the Syriake interpreter doth render them all by one word offenditur is offended others doe distinguish them thus Lyranus he stumbleth which eateth against his conscience he is offended or scandalized that seeth an other to eate taking him therein to be a transgressor he is made weake dubitando de veritate catholicae fidei doubting of the veritie of the catholike faith the interlinear glosse maketh these three to differ in degree one from an other to stumble is when there is cause or danger of damnation to be scandalized is to be grieued to be made weake is quando dubitet et si non offenditur when he doubteth though he be not offended so M. Calvin also distinguisheth them to be weake is cum trepidatio aliqua conscientiae inijcitur when some doubtfulnesse is cast into the minde to be offended when the conscience grauiori perturbatione concutitur is smitten with a greater perturbation and he is said to stumble qui alienatur à studio religionis who is alienated from the care of religion to the same purpose also Gualter But it hath beene shewed before that to be scandalized and offended is more then to trippe and stumble and therefore I rather approoue this difference which maketh the first of these the lesser and the second the greater as the ordinar gloss saith he stumbleth who is troubled and knoweth not what to hold or he which falleth not away but breaketh out into blasphemies Tolet. he is scandalized qui à certa side discedit which departeth from the right faith gloss ordin Tolet so also Gorrhan and Hugo out of Guillebertus he stumbleth qui tardus credit that hereby is more slowe to beleeue he is scandalized that perisheth Faius likewise maketh this difference to stumble is when some hurt followeth to be scandalized is when one is staied in the way tanquam remora interiecta as if some thing were cast in the way as when one doth not onely trippe or stumble but falleth flat downe to be made weake is haesitare in fide to wauer and be doubtfull in matters of faith 3. So the Apostle sheweth diuerse degrees of offence the first is to be made weake which before he called to be grieued v. 15. then he stumbleth and is offended which Saint Paul calleth the wounding of the weake conscience 1. Cor. 8.9 and the third degree is to be scandalized that is to fall away quite which the Apostle called before to be destroyed v. 15. and to perish 1. Cor. 8.11 by these steppes and degrees men are admonished when they see the weake brother to beginne to be grieued to leaue off before his conscience come to be wounded and he altogether to fall away Quest. 38. Whether it be sufficient for one to haue his faith before God v. 22. 1. Hast thou faith or without an interrogation thou hast faith 1. for the coherence this is answear to the third obiection that might be made the first is v. 20. all things are pure why then may not one eate that which is pure the Apostle answeareth that though in themselues all meates are pure yet it is euill to eate with offence the second obiection how can it be euill to eate that which is cleane the Apostle maketh the same answear it is euill to eate with offence Pareus maketh these two obiections the same but Tolet doth make them two the one arising out of the answear to the former and now the third obiection might be thus framed by the stronger I haue faith and knowledge that it is lawfull to vse any meates why then should I not exercise and make knowne my faith by my practise the Apostle answeareth that in this case it shall suffice to approoue his faith vnto God and not to make open ostentation thereof 2. Haue it with thy selfe before God 1. iactantiam resecat ne magis in ostentatione sit quod credimus quam in virtute he cutteth off boasting least that which we beleeue should seeme more to consist in ostentation then in power Origen to the same purpose Chysost he seemeth vanae gloria arguere c. to accuse the more perfect of vaine glorie 2. and here an other secret obiection is met withall shall my faith then lie hid no it is knowne vnto God Par. 3. or thus it might be obiected shall I then change or leaue my faith and conscience in this thing no I wish thee not so to do but comfort thy selfe therein before God Tolet. 4. or thus what doe I gaine then by my faith if I may not shewe it yes nihil deerit fidei tuae thou loosest by this meanes nothing of thy faith for God seeth thy heart and knoweth thy faith Gorrh. 5. and thus againe I haue faith why then may I not vse it yes vse it but according to his will that gaue it vse it as before God without offence vnto thy brother so will God haue it vsed gloss ordin 3. But will some say then by this rule of the Apostle a man may conceale his faith in time of persecution and it may be lawfull to be present at Masse and other idolatrous service so that a man haue faith in his heart toward God Answ. 1. No this followeth not for this were contrarie to the saying of the Apostle Rom. 10.10 with the heart man beleeveth vnto righteousnesse c. and with the mouth he confesseth vnto salvation 2. Chrysostome saith that the Apostle speaketh not of that faith quae ad dogmata pertinet which belongeth vnto doctrine that is as Haymo explaineth not of the faith of the Trinitie and other things necessarie to saluation but de rebus medijs of things indifferent and this faith that is knowledge and perswasion of vsing indifferent things is not alwayes and in vnseasonable time to be vttered but to be shewed as it may tend to the edifying not the offending of our brother Martyr Quest. 39. How many things are to be avoided in the vse and eating of meats Because the Apostle in one case namely of offence sheweth how it is euill to eate meats it shall not be
collocat the time of his stay he permitteth to their iudgement not to depart till they be mutually satisfied Origen 33. Quest. Of Pauls iourney to Ierusalem wherefore he taketh it in hand v. 25. 1. Because the Apostle had before signified his great desire which he had to see the Romanes and now there was no let in those parts because he had preached the Gospel to all those countries ne put aretur veluti irridere eos c. least he might seeme to mocke them because he came not yet vnto them he sheweth the cause of his stay which was to carrie to the Saints at Ierusalem certaine collections from the Gentiles Chrysost. and the Apostle vseth a participle of the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministring to shew that this busines should not stay him long it was euen now in hand Erasmus 2. But it will be obiected that the Apostle should not haue preferred the ministration of almes before the preaching of the Gospel which he intended in Spaine as the Apostles themselues resolued that it was not meete that they should leaue the word and minister vnto tables Act. 6. To this obiection it is diuersely answeared 1. generally it is not fit to leaue the preaching of the word to distribute almes but in casu ad tempus in some case and for a time Gorrhan 2. duo commoda sunt anteferenda c. two commodities together are to be preferred before one now the Apostle went to Ierusalem to distribute almes yet withall he purposed to preach vnto the brethren and to confirme their faith 3. and beside the Churches of the Grecians who were mooued by S. Paul vnto this contribution committed the same to his fidelitie so that this office was as it were imposed vpon him by them Par. 4. adde hereunto that it was a part of his Apostolike office for when the Apostles appointed him to preach to the vncircumcision they charged him to remēber the pore Gal. 2.10 S. Paul therefore was carefull to execute this charge committed vnto him Mart. 3. To minister 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministring though generally it signifie any office of the ministrie yet here it is taken more specially for that function which was peculiar to the Deacons in distributing of almes Beza 2. Origen inferreth hereupon that this epistle to the Romanes was written after the first and second to the Corinthians because the almes and collection whereunto he mooueth the Corinthians 2. Cor. 9.4 by the example of the Macedonians was now readie 4. To the Saints 1. Ambrose thinketh that these were they which had renounced all wordly things totus se dederunt obsequijs divinis and gaue themselues wholly to the seruice of God to giue an example of perfection vnto other beleeuers so also Lyranus 2. Haymo thinketh they were such as had impoverished themselues by laying their goods at the Apostles feete and bringing all in common as we read Act. 4. 3. but these Saints rather at Ierusalem were in great necessitie for these two causes especially both in regard of the great famine which was ouer all the world vnder Claudius Caesar but cheefely in Iudea which was a drie countrie specially that part which was toward Arabia Petraea and beside they were in the time of persecution spoiled and stripped of their goods as the Apostle saith Heb. 10.34 Yee suffered with ioy the spoiling of your goods according as Isay prophesied 59.15 he that refrayneth from euill maketh himselfe a pray 4. those Saints haue a double commendation as Chrysostome noteth à virtute paupertate from their vertue they are Saints and from their povertie they are called in the next verse the poore Saints 5. Origen obserueth well that they are called Saints not because they were at Ierusalem but quos non locus sed conversatio sancta fidei perfectio such whom not the place but the perfection of faith and their holy conuersation made spirituall 6. Haymo saith that some Doctors deliuered this that Saint Paul gat such liberall contributions from the Gentiles for the poore Saints at Ierusalem that sometime he sent them tres aut quinque modios argenti three or fiue bushels of silver but whence he hath that report he sheweth not Quest. 34. Of the collection gathered among the Gentiles for the Iewes and the reasons thereof 1. It hath pleased them of Macedonia c. Origen here obserueth subtiliter verecundè dum Corinthios laudat hortatur Romanos modestly and cunningly while he praiseth the Corinthians he exhorteth the Romans that they should contribute likewise and Chrysostome addeth that the Apostle doth not directly stirre them vp by the example of the Macedonians and Corinthians putassent id contumeliose fieri the Romans would haue scorned it beeing the Lords of the world as he provoketh the Corinthians by the forwardnes of the Macedonians 2. Cor. 8. yet he wisely insinuateth as much 2. In that it is said it pleased them their alacritie and cheerefulnes is expressed he extorted it not from them but they willingly conferred it as he writeth to the 2. Corinth 9. that God loueth a cheerefull giuer the vulgar latine readeth probaverunt they allowed or approoued this collection tanquam rem honestum as an honest thing not onely their will was vnto it but their iudgement and approbation the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they pleased or it seemed good vnto them 3. To make some distribution the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication 1. Origen noteth this difference that in spiritualibus communionem posuit in carnalibus ministerium he placeth communication in spirituall things and ministerie in carnall for spirituall things non tam debentur quà m commodantur are not so much owing as lent but carnall ex debito exiguntur are exacted of due debt but this difference is not perpetuall for here a communication is said to be in carnall things 2. Theophylact giueth this reason why it is called a communication quia in communem vtilitatem caedit tam praebentis quà m accipientis it is to the common benefit both of the giuer and receiuer 3. Mr. Calvin thinketh it conteineth a reason of this collection quia propter corporis vnitatem c. because there ought to be one common and mutuall regard in respect of the vnitie of the bodie which is all one in Christ. 4. some thinke that it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a collection which word Saint Paul vseth 1. Cor. 16. when euery one did viritim in commune conferre did contribute something in common Pareus Gorrhan Faius 5. but I preferre the reason rendred by the Greeke scholiast why it is called a communication because of the mutuall exchange and entercourse betweene them ipsi pecunias sancti intercessionem apud Deum contribuerunt they contributed mony and the Saints their prayers and intercession vnto God so it is called a communication because it was mutuall the one gaue carnall the other spirituall things as is
shewed in the verse following so the Apostle calleth it a communicating concerning the matter of giuing and receiuing Phil. 4.15 6. Chrysostome further noteth that the Apostle saith not almes but communication somewhat to extenuate it in respect of the Saints to whom it was a kind of debt and he saith a certaine or some communication in respect of the Romans ne videatur Romanis avaritiam exprobrare least he should seeme to vpbraide the Romans with couetousnesse Theophylact. Quest. 35. How the Gentiles are said to be debters to the Iewes 1. Their debters are they c. 1. not the poore are debters to the rich quia tenentur pro ijs orare because they are bound to pray for them Hugo 2. nor debters onely in respect of God à quo misecordiam pectant of whom they looke for mercie gloss interl 3. not yet onely in generall because the rich debent vsum necessariorum do owe the vse of necessarie things vnto the poore as the wise man saith Prov. 3.27 withhold not good from the owners thereof 4. but the Gentiles are said to be debters because they had receiued spirituall things from the Iewes as the Apostle expoundeth afterward 2. There are two kind of debts one is ex debito necessitatis by a debt of necessitie and so the people are bound to giue of their temporalls vnto their Pastors and Ministers and there is debitum honestatis a debt of honesty and so the rich are bound to giue vnto the poore Hugo Card. but this distinction rather is to be receiued there is debitum ciuile a ciuill debt and so the people pay carnall things for spirituall and debitum naturale a natural debt or equitie and so for a benefit receiued euerie one is bound to shewe the like againe Gorrhan Par. 3. If the Gentiles be made partakers of their spirituall things c. 1. The spirituall things of the Iewes are these as Chrysostome obserueth ex ipsis est Christus ex ipsis sunt Apostoli Prophetae c. of them was Christ of them came the Apostles and Prophets from them came the Gospel 2. Origen hath here an excursion running out to a mysticall and allegoricall sense by the Saints at Ierusalem he vnderstandeth those which are spirituall by the Gentiles those which are yet imperfect in whom the flesh must spiritualibus ministrare praeceptis minister and be obedient vnto the spirituall precepts and not lascivire in carnalibus waxe wanton still in carnall things but this is farre from the Apostles meaning 4. Chrysostome obserueth an emphasis in euerie word as he saith the Gentiles ought to minister as they quiregibus tributa persolvunt which vse to pay tribute vnto kings the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly to execute some publike ministerie and it is sometimes referred to spirituall offices it is here vsed to signifie that this office of the Gentiles in communicating to the necessities of the Saints was both publicum sacrum publike and sacred it was as a sacrifice vnto God Calv. Beza And whereas the Apostle saith their spirituall things but not their carnall Chrysostome sheweth the reason of this difference because carnalia sunt omnium communia things carnall are common to all Quest. 36. In what manner almes ought to be given Diuerse necessarie considerations touching the distribution of almes may be obserued out of the 28. and 27. verses 1. whereas they of Macedonia and Achaia did minister vnto the necessitie of the Saints of Ierusalem which was farre distant and remote from those countreys of Grecia therein we haue an example not onely to stretch forth our hand to the needie that are among our selues but to extend our liberalitie to other churches abroad that are in want and necessitie 2. whereas it seemed good vnto them therein appeareth their chearefulnes and willingnes that they gaue of a willing and readie minde as S. Paul exhorteth the Corinthians 2. epist. c. 9.3 3. they did communicate vnto the Saints for though we must doe good to all yet specially we are bound to doe it to the houshold of faith 4. and in that the Apostle saith yee are debters he sheweth that they were bound hereunto by the common bond of charitie and Christianitie that although in respect of any ciuill bond they were free and their almes was an offering of their freewill and franke mind yet in charitie before God they were bound thereunto Quest. 37. What the Apostle meaneth by sealing of the fruite v. 28. When I haue sealed vnto them 1. the vulgar Latine readeth haue assigned so Lyran. Haymo but the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather consignans vel obsignans sealing confirming then assigning and setting ouer 2. Origen vnderstandeth it of that seale quo imago Dei exprimitur whereby the image of God is expressed that he which giueth giue in simplicitie of heart seeking no praise of men for then opus suum signaculo divinae imaginis signat he doth seale his worke with the signe of the diuine image 3. some take it literally cum sub sigillo cuiusque ecclesiae ostendero c. when I haue shewed vnder the seale of euerie Church how much euerie one hath sent gloss interlin Hugo 4. Erasmus referreth it to the Macedonians it should be vnto them tanquam thesaurus in tuto reconditus as a treasure surely laid vp so also before him Chrysostome and Theophylact in aerarium regium condam I will lay it vp as in the kings treasurie 5. the Greeke scholiast thus in coelis repositurus he will lay it vp as it were in heauen 6. But the Apostle vseth onely a metaphoricall speech taken from those which vse to seale the treasure or letters committed vnto them the Apostle saith no more but this after I haue faithfully deliuered vnto them this collection committed vnto me so Calvin Mart. Pareus with others This fruit Almes and other workes of mercie are called a fruit in three respects 1. in regard of the efficient cause which is first the spirit as good workes are called the fruits of the spirit Galat. 5.22 then of faith and charitie they are the fruites 2. in respect of the obiect vpon whom such workes of mercie are shewed and exercised they are fructus pietatis a fruit of their pietie when God stirreth vp the hearts of others to supply their necessities which depend vpon God 3. in respect of the giuer and worker they are fruits as Chrysostome obserueth lucrum acquirere contributeres that the giuers of almes do purchase gaine vnto themselues for God will reward them and recompence their benignitie Quest. 38. What the Apostle meaneth by the aboundance of the blessing of the Gospel of Christ v. 29. 1. Some by this benediction or blessing vnderstand the plentifull almes and contribution which the Apostle should finde among the Romanes for so he calleth their beneficence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessing 2. Cor. 9.5 Erasmus 2. Chrysostome and Theophylact mislike not this sense poteris
Sathan fall from heauen like lightening Luk. 10. herein appeareth also the mercie of God in calling the barbarous nations to the knowledge of â—is truth and withall his iustice and seueritie is manifested toward these nations that are for their vnthankfulnes now depriued of the Gospel of Christ for where the Gospel was sometime preached and professed now the Turkish Alcaron is taught Doct. 10. Of the difference betweene the calling of the Apostles and ordinarie Pastors v. 19. The Apostles charge was to be witnesses of Christ vnto the ende of the world and to the vtmost parts of the earth Act. 1.9 which commission was giuen vnto them vpon necessitie for the planting of Churches and converting of nations and in regard of the excellencie of their gifts who were furnished also with the power of miracles to confirme their doctrine and for getting more authoritie vnto the doctrine of the Gospel it beeing preached first by them which had seene and heard Christ and had their calling immediatly from him But other ordinarie Pastors are tied to their charges and vnto them belongeth that exhortation of S. Paul to the Pastors of Ephesus Act. 20.28 Take heede vnto your selues and to the flocke ouer the which the holy Ghost hath made you ouerseers Pastors then which are set ouer their speciall flocks must not hinc inde discurrere runne vp and downe without the speciall calling of the spirit as Chrysostome well reprooued Epiphanius the Bishop of Cyprus for busying himselfe out of his owne charge and entermedling in Church-affaires at Constantinople 11. Doct. That the Pastors and Ministers of the Gospel ought to be sufficiently maintained v. 27. Their debters are they for if the Gentiles be made partakers of their spirituall things their dutie is also to minister vnto them carnall c. The same reason the Apostle vrgeth for the maintenance of the Ministers of the Gospel 1. Cor. 9.12 so our Sauiour saith The labourer is worthie of his hire Matth. 10.10 yea and many great promises are made to them which performe this dutie that they shall receiue the reward of a Prophet of a righteous man of a disciple Matth. 10.42 and contrariwise many iudgements doe fall vpon the people for the neglect of this dutie as Hagg. 1.9 because they suffered Gods house to be wast prohibiti sunt coeli ne darent rorem prohibita est terra ne daret gramen the heauens were restrained from yeelding raine â—nd the earth was restrained from yeelding grasse And where there is not sufficient maintenance for the Ministers these two mischiefes doe follow that both for the present the people want instruction and the meanes of provision is cut off for future times also that learning and religion will decay ea res minatur interitum vniversae religionis which thing threatneth the ruine of all religion to this purpose Melancthon grauely by occasion of these words 12. Doct. That the meanes working vnder Gods prouidence are not to be neglected v. 30. That you would striue with me by praier c. Origen well obserueth here that though the Apostle were assured he should come to the Romanes with abundance of blessing nihilominus tamen in his quae manifeste futura cognoverat sciebat orationem esse necessariam yet he knew praier to be necessarie euen in those things which he knew would certenly come to passe c. the meanes then must be vsed for as it is a carnall confidence to relie vpon the meanes altogether leauing Gods providence so it is presumption and a tempting of God to rest immediatly vpon his prouidence without the means S. Paul knew when he suffered shipwrack that all should be saued yet he saith Vnlesse these stay in the shippe ye can not be saued Act. 27.30 so the fruits of the earth are Gods blessing yet the husbandman must labour God is the author of all good gifts yet are they obtained by praier 13. Doct. The faithfull haue their infirmities v. 31. That my seruice may be accepted of the Saints S. Paul calleth them Saints and yet he feareth least his seruice in bringing them almes from the Gentiles by reason of some suspitions conceiued and sinister rumors raised of him should not be accepted for euen the godly are many times deceiued in humane matters by reason either of want of iudgement in themselues or that they are seduced by others euen the most holy men in Scripture are set forth with infirmities as we read of Moses doubtfulnes at the waters of strife of Elias impatience when he wished to die of Paul and Barnabas falling out We should not then condemne Christians and censure them as carnall men and hypocrites for some small infirmities 14. Doct. The faithfull haue their passions and affections v. 32. That I may come vnto you with ioy S. Paul beeing an holy and sanctified man yet had his passions sometime of griefe sometime of ioy for these affections are naturall and are not euill in themselues nay often they are the instruments of vertuous actions the holy Prophets and Patriarks had their affections nay our blessed Sauiour had his affections of anger griefe ioy The opinion then of the Stoikes is wide who would haue a wise man like a stone without any passions at all for Cato Vâ—icensis a professed Stoike in his life that seemed to be mooued with nothing yet was so faint hearted at his death that attempting to kill himselfe least he should fall into the hands of Cesar he could not enter his sword deepe to make a deadly wound and then struggling and wrastling his bodie falling from his bedde ouerthrew a great presse or cupboard standing in the way 5. Places of controversie 1. Controv. Whether Saint Peter were iustly reprehended of Saint Paul for refusing to eate with the Gentiles Gal. 2.14 This question ariseth because S. Peter there might seeme to haue respect to the infirmitie of the Iewes according to the rule here giuen by S. Paul v. 1. We which are strong ought to beare the infirmities of the weake and if it were so S. Paul should seeme to haue reprooued Peter causles for doing that which S. Paul himselfe here aduiseth to be done This question was long since controverted and notably handled betweene Hierome and Augustine Hierome was of opinion that either S. Pauls reprehension was onely in shew and as it were by agreement betweene them or els not iust Augustine maintaineth the contrarie that it was in truth and most iust Hieromes arguments for his opinion are these 1. It is said in the text that Paul reprehended Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to the face but in speciem in shew for so also the word signifieth it was as agreed betweene them that S. Paul should rebuke Peter for withdrawing himselfe from eating with the Gentiles and that Peter should seeme to beare it patiently to content both the Gentiles and the Iewes that neither of them should thinke any meates to be vncleane Ans. But this phrase 〈◊〉 〈◊〉
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
wrought by our Sauiour and his Apostles and yet require now signes still 3. Augustine giueth these two reasons why it pleased not God that the power of miracles should continue still ne animus semper visibilia quaereret least the minde should alwayes seeke and looke after visible things eorum confuetudine frigesceret genus humanum quorum novitate flagravit and least that those things by continuall custome and vse should growe cold which by their strangenes at the first enflamed mankind de ver religion c. 25. 4. But it will be obiected that the gift of miracles is yet to be seene in the Popish Church I answer with Augustine that the miracles which they boast to be done at the tombes reliques and images of their Saints are either portenta mendacium spirituum vel mendacia falacium hominum prodigious workes of lying spirits or the fables and lies of deceitfull men they are either cousening and deceitfull trickes or wrought by the operation of Sathan as the Apostle describeth Antichrist 2. Thess. 2.9 whose comming is by the working of Sathan withall powers and signes and lying wonders And such wonders as are wrought for the confirmation of a false worship as to maintaine idolatrie we are not to regard Deut. 13.2.3 Controv. 13. Against the vaine pompe of the Popish Pontificall ornaments v. 19. With the power of signes and wonders c. Chrysostome hereupon well obserueth sacerdotij met symbola ostendere possum non tunicas talares mitram cidarim c. I can shewe the signes of my preisthood not long garments a miter a priestly bonet such as the Priests of the Lawe were adorned with but signes and wonders and the power of the spirit in word and deede both in life and doctrine c. like as then the Priests of the Iewes had no other signes but their Priestly garments their miters phylacteries and such like but knowledge they had none nor sanctitie of life so the Popish prelacie is descerned at this day by their palles crozier flaues miters rings and such like but to preach the word and to adorne the same with holy religious and pious acts is a rare thing in that Pontificall order Controv. 14. Of the idle boastings and vaine glorious excursions of the Iesuites v. 20. I enforced my selfe to preach the Gospel not where Christ was named c. As S. Paul beeing called to be an Apostle preached the Gospel where it had not beene so much as heard of so the Popish Iesuites or rather Iudasites doe boast of their conuersion of the Indians and preaching vnto people that neuer heard before of Christ but there is great difference betweene S. Pauls preaching and theirs 1. he was an Apostle sent to preach the Gospel with the rest to the whole world they are no Apostles 2. he was sent by Christ they came from Antichrist 3. S. Paul preached the truth of the Gospell they publish their owne doctrines and superstitious errors 4. the Apostles conuerted nations and made them the servants of God but they make their conuerts by their superstitious doctrines the children of hell more then before as the Pharisies did their Profelytes Matth. 23. Controv. 15. Against the pompous processions and Persian like traine of the Popes Legates and Cardinals v. 24. And to be brought on my way thitherward by you Pet. Martyr here by the way toucheth the vaine pompe and ostentation of the Cardinals in their viages and embassages much vnlike the companie which S. Paul here required of the Romanes 1. he desireth no pompous traine with haukes hounds or sumpture horse and such like but such companions as he might conferre with in the way touching spirituall matters but the other ride rather like Princes then spirituall Pastors and the ende of their embassage is not to plant the faith but rather to supplant it and to stirre vp to warre and set one Prince against another 2. S. Paul went to Ierusalem to carrie almes and releefe but the Popes Legates come to pill and poll 3. S. Paul preached in his embassage but the Popes Legates and Cardinalls preach not 4. he converted many to the knowledge of Christ but they pervert many and drawe them from Christ. Controv. 16. Against the Anabaptisticall communitie v. 27. Their debters are they S. Paul sheweth what great equitie there was that the Gentiles should communicate vnto the beleeuing Iewes of their carnall things seeing they were made partakers of their spirituall so by the same reason the poore members of Christ which enioy the same spirituall things with vs should also haue their part with vs in our temporall possessions but this maketh not at all for the confused communitie which the Anabaptists would bring in there is great difference betweene the propertie and possession and the fruit and vse thereof the propertie may be seuerall and yet the vse common as occasion shall serue and neede require The tribes of Israel had their proper and peculiar possessions yet they were to extend the vse of their goods vnto their poore brethren And if the right and interest in lands and goods should be common it would breede an horrible confusion and disorder But God is not the author of confusion 1. Cor. 14.33 and he would haue all things done in order v. 20. Controv. 17. Against the invocation of Saints v. 30. That you would striue with me by prayer c. The Romanists hence would picke out an argument for the invocation of Saints If S. Paul doth invocate and call vpon the Romanes to pray for him much more may we call vpon and vnto Saints to pray for vs But there is great difference betweene S. Pauls request made here to the Romanes and the superstitious invocation of Saints 1. he doth not with any religious devotion or adoration entreat this but onely with a charitable affection as one Christian may mooue an other 2. he speaketh not to the dead but to the living 3. he doth not cast himselfe wholly vpon their prayers but desireth them onely to ioyne with him in prayer but the Papists will not say that they ioyne with the Saints in prayer whom they make their mediators 4. this mutuall prayer of one for an other is agreeable to the will and commandement of God but the invocation of the dead is against it as the Prophet Isay saith 8.19 should not a people enquire of their God should they for the liuing consult with the dead Controv. 18. Against the merit of prayers v. 30. That you would striue with me by prayers c. Origen noteth that the Apostle entreateth the Romanes to pray for him qui erant inferiores meritis which were farre inferiour in merit whereupon Pet. Martyr inferreth well vim precum non constare meritis that the force of prayers depend not vpon mens merits for S. Paul was as Origen saith apostolocis praeditus meritis endued with Apostolike merits that is with Apostolike graces and yet he desireth to be holpen by their prayers
Pastors also hac audiant oves vt alacriores faciant Pastores let the sheepe also heare this to make their Pastors more chearefull for a good sheepheard such an one as Christ would haue innumeris certat martyrijs doth put himselfe vpon many martyrdomes Christ died for him once hic millies propter gregem singulis diebus mori potest but he a thousand times yea euery day is in danger to die for his flocke wherefore knowing our labour dilectione vestra nos iuvate vos nostra helpe vs with your loue as we doe you with ours then he concludeth with this modest insinuation these things be spoken de optimis Pastoribus non de meipso mei similibus of the best sheepheards not of such as I am and others like vnto me 6. Lastly he saith vnto the people and they which are vnder their Pastors euen euery one also must pro parte pastorem agere domus suae vxoris liberorum domesticorum play the part of a pastor ouer his house wife and children and houshold servants Thus excellently Chrysostome according to his manner doth followe this morall which I haue abridged CHAP. XVI 1. The text with the diuerse readings v. 1. I commend vnto you Phebe our sister which is a minister a seruant B.G. of the Church of Cenchris Cenchrea B.G. but the word is in the plurall 2 That ye receiue her in the Lord as it becommeth Saints and that ye assist her in whatsoeuer busines shee hath neede of you needeth your ayde G. for shee hath beene helpefull succoured B. giuen hospitalitie G. beene assistant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. to many and to me also 3 Greete Priscilla and Aquila my fellow helpers helpers L.B.V. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ Iesus 4 Which haue for my life laid downe their owne necke vnto whome not I onely giue thanks but also all the Churches of the Gentiles 5 Likewise greete the Church that is in their house Salute my beloued Epenetus which is the first fruits of Achaia the first of Asiae Iâ—â—ad in Christ. 6 Greete Marie which bestowed much labour laboured much Gr. on vs. on you L.S. 7 Salute Andronicus and Iunia my cousins and fellow prisoners which are notable noble L. well taken B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. among the Apostles 8 Greete Amphas my beloued in the Lord. 9 Salute Vrbanus our fellow helper in Christ and Stachys my welbeloued 10 Salute Apelles approoued in Christ. Salute them which are of Aristobulus houshold L.V.B.S. friends B.G. the first rather may be supplied out of the 5. v. 11 Salute Herodian my kinsman Greete them which are of the houshold of the friends B.G. of Narcissus which are in the Lord. 12 Salute Tryphena and Tryphosa which women labour in the Lord. Salute the beloued Persis which woman hath laboured much in the Lord. 13 Salute Rufus chosen in the Lord and his mother and mine 14 Salute Afyncritus Plegon Hermas Patrobas Hermes L.V. Mercurius B.G. but if he had beene called Mercurius it is like the same name should haue beene retained in Greeke as the name Rufus v. 13. and the brethren which are with them 15 Salute Phylologus and Iulia Nereus Nereas G. and his sister and Olympa Lympa S. Olympas B.G. and the Saints which are with them 16 Salute one an other with an holy kisse The Churches all the Churches L. ad of Christ salute you 17 Now I beseech you brethren marke them or obserue which cause make Gr. division and offences scandals Gr. contrarie to the doctrine which ye haue learned and auoid them 18 For they that are such serue not the Lord Iesus Christ but their owne bellies and with faire speech and flattering blessing Gr. deceiue the hearts of the simple innocents B. men not euill S.Gr. 19 For your obedience is gone abroad among all I am glad therefore of you but yet I would haue you wise vnto that which is good and simple concerning euill 20 The God of peace shall tread crush tread B.G.L.S. in the imperative Satan vnder your feete shortly quickly L.S. The grace of our Lord Iesus Christ be with you 21 Timotheus my workfellow helper G. and Lucius and Iason and Sosipater my kinsmen salute you 22 I Tertius which wrote out this Epistle salute you in the Lord. 23 Gaius mine host and of the whole Church saluteth you Erastus the steward chamberlaine B. treasurer V. cofferer L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the steward Gr. of the citie saluteth you and Quartus a brother 24 The grace of our Lord Iesus Christ be with you all Amen 25 To him now that is of power to establish you according to my Gospel and preaching of Iesus Christ by the reuelation of the mysterie a long time since the beginning of the world B.G. from euerlasting time G. kept secret in silence Gr. 26 But now is opened and by the Scriptures of the Prophets at the commandement of the euerlasting God for the obedience of faith published made knowne among all nations 27 To God I say onely wise be glorie thorough Iesus Christ for euer Amen 2. The Argument methode and parts IN this chapter the Apostle concludeth the whole Epistle with familiar salutations and celebrating the praise of God there are fiue parts 1. He commendeth Phebe whome he sent vnto them v. 1. shewing what he would haue done vnto her and why 2. He sendeth greeting to certaine of speciall note among the Romanes for their singular vertues whose catalogue is set downe v. 3. to v. 18. 3. He exhorteth to take heede of schismatikes v. 17. which he enforceth by three reasons 1. one taken from the euill condition and effects of such persons v. 18. 2. an other from the person of the Romanes that they should ioyne wisdome with their simplicitie v. 19. 3. the third from the hope of victorie on Gods behalfe v. 20. 4. The Apostle setteth downe the salutations of others which he sendeth to v. 25. 5. Then the doxologie followeth wherein he setteth forth 1. the power of God what he is able to doe toward the Romanes 2. his goodnes toward all people in reuealing the Gospel a long time kept secret v. 25. the causes whereof he sheweth the author and efficient the commandement of God the instrument the Scriptures of the Prophets and the ende for obedience of faith v. 26. 3. his wisdome 4. his glorie which he desireth to be ascribed vnto God 3. The questions and doubts discussed 1. Quest. Of the diuers salutations sent by the Apostle in generall 1. As hetherto from the beginning of the 12. c. the Apostle hath deliuered diuers morall precepts and exhortations so now he propoundeth diuers examples of worthie and imitable persons among them 2. Which examples may be thus sorted out 1. he saluteth such speciall persons as were more familiarly knowne vnto him to v. 12. 2. either for some temporall benefit either generally bestowed vpon him together with other such an one was Phebe v. 2. or
mother in affection as Iesus and Iohn had to whom our Blessed Sauiour commended his mother Quest. 12. Of S. Pauls generall salutations without any speciall note of commendation v. 14.15 1. Lyranus this distinguisheth the persons here saluted by S. Paul that as v. 10.11 he commended some for their faith in Christ as Apelles with others and v. 12.13 others for their labour and ministerie in the Church as Thryphena and Tryphosa so now he propoundeth exempla concordiae certaine examples of concord ioyning many together of one societie and companie 2. Tolet obserueth well that these two companies the one named v. 14. the other v. 15. might belong vnto two families and so Origen thinketh they dwelled together Philologus and Iulia are thought to be the husband and wife 3. Touching some particulars 1. Origen thinketh that Hermas was the author of the booke called pastor which Scripture or writing he holdeth to haue beene divinitus inspirata written by inspiration But it was held of others to be an Apochryphal booke See Euseb l. 3. c. 2.5 2. there is one Hermas and an other called Hermes whom Beza translateth Mercurius but the same name would haue beene retained in the Greeke as Vrbanus and Rufus which are Latine names 3. Philologus is thought by S. Andrew to haue been made the first Bishop of Synope 4. Olympas not Olympius as the vulgar Latine readeth is the name here of a man not of a woman as Erasmus and Beza obserue 4. Origen thinketh this was the reason why Saint Paul giueth no speciall commendation to these and namely none to Hermas quia post multa peccata ad poenitentiam conversus c. because he was converted vnto repentance after many sinnes But I rather allowe here of Chrysostomes iudgement that although they are not set forth by their seuerall commendations as the rest yet this is to be considered that these beeing inferiour to the rest the Apostle salutatione sua non dedignatur doth vouchsafe to salute them and he also calleth them brethren and Saints 5. And least any might haue been grieued that they were not by name saluted illos commiscet c. he mingleth them together salute one another c. Chrysostome so the Greeke scholiast omnes promiscue ponit he putteth all together least any should haue beene offended cuius nomen expressum non fuerit whose name was not expressed Quest. 13. Of the custome then vsed to kisse one an other v. 16. 1. Chrysostome and Theophylact here obserue because the Apostle had giuen diuerse commendations vnto them to whom he sendeth greeting that the lesse commended should not envie the greater nor the greater dispise and contemne the lesse osculo sancto permiscet pares facit he putteth them together with an holy kisse and so maketh them all alike 2. This vse was then taken vp in the Church for one to kisse an other in their holy meetings and assemblies in token of mutuall loue and goodwill as is euident both in this place and 1. Cor 16.20 2. Cor. 13.12 1. Thess. 5.26 in all these places it is called an holy kisse and 1. Pet. 5.14 the kisse of loue this vse was frequented in their assemblies as in their generall prayers as Tertullian testifieth lib. de orat and specially in receiuing of the Sacrament as Chrysost. hom 77. in Ioan. 16. bene in mysterijs osculamur vt vnum efficiamur we doe well to kisse in the mysteries that we may become one for as Gellius noteth out of Plato lib. 19. c. 11. anima animae coniungitur vsque ad labia progressa per osculum one soule is ioyned to an other by a kisse meeting as it were at the lippes And not onely then but vpon other occasions as when they receiued any epistle from the Apostle they vsed to salute one an other with a kisse Hugo whereof Haymo giueth this reason because I am not present to kisse you all salute ye one an other with a kisse met amoris causa for my loue sake 3. Concerning the originall of this custome 1. Neither did it take beginning from this and the like places of the Apostle as Haymo saith ex hoc loco alijsque similibus mos traditus est ecclesiae out of this place and the like was deliuered this custome to the Church for the Apostle did not first bring in this custome it was in vse before 2. neither yet was it mos Romanae gentis the fashion of the Romanes so to doe Osiander but as Calvin saith it seemeth among them to haue beene minus vsitatum lesse in vse for it was not lawfull for women to kisse any but of their owne kinred and Tiberius made a lawe against it Sueten in Tiber. c. 39. 3. It was then an olde custome among the Hebrewes taken from the Patriarkes and other holy men and women which vsed one to salute an other with a kisse as we reade Gen. 27.26 Gen. 29.12 and in other places from them then was this custome descended And among them it was not onely amoris benevolentiae sed honoris reverentiae signum not onely a signe of loue and goodwill but of honour and reuerence as it is said Psal. 2. Kisse the sonne least he be angrie as where the kissing of the Princes hand is vsed as a signe of loyaltie and subiection Gualter 4. It is called an holy kisse to shewe both vt casta sint oscula deinde non simulata that kisses giuen in the Church should be chast and then without dissimulation not as Iudas kisse was Origen but Lyranus more distinctly maketh these fiue kind of kisses adulatorium a flattering kisse as was Absaloms who would take the people to him and kisse them semulatorium a dissembling kisse as was Ioabs when he kissed and embraced Abner and killed him proditorium a treacherous and betraying kisse as was that of Iudas given to Christs impudicum an vnchast kisse such as the harlot giueth to the young man Prov. 7. then there is osculum fidile sanctum a faithfull and holy kisse whereof the Apostle speaketh here 5. From this custome of kissing came that foolish and superstitious ceremonie of kissing the Pax in the Popish Masse whereof Hugo taketh vpon him to giue this reason the Priest first kisseth the Pax himselfe and then giveth it vnto all the people to signifie that he is in loco Dei à quo omnis pax in the place of God from whom commeth all peace that all are reconciled by Christ who then is in the altar wherein they shew great presumption in the one for a mortall man to take vpon him to be in Gods place and great falshoode in the other to make the people beleeue that Christs verie bodie is in the altar which the heauens shall containe vntill his comming Act. 3.21 6. Wherefore concerning this vse it was onely of those times referendum est ad illius temporis morem it must be referred to the manner of those times Beza it is not
haue beene S. Luke the inseperable companion of Saint Paul of whom he maketh mention in 3. places Col. 4.14 2. Tim. 4.11 Phil. 2.4 and here he is called Lucius after the Romane inflexion but it is more like to be Lucius of Cyrene mentioned Act. 13.1 who is their numbred among the Prophets at Antioch 2. Iosan was S. Pauls host at Thessalonica that endured so much for him Act. 17.5 3. and Sosipater as Origen thinketh is that Sopater of Berea which accompanied S. Paul sayling into Syria Act. 20.4 4. these three are called Saint Pauls kinsmen not onely because they were natione Iudaei Iewes by nation for so as Origen saith all the beleeuing Iewes were his kinsmen to whom he notwithstanding giueth not this title neither yet because they were of the same faith Gorrhan and as Origen thinketh this consanguinitie ex baptismo intrabat came in by baptisme but it seemeth they were sanguine iuncti neere in consanguinitie vnto Paul yet so as that they were ioyned in religion for otherwise Saint Paul would not haue made mention of them Theophyl whereby it is euident that Saint Paul had illustrem familiam a famous stocke that findeth of his kindred in diuerse places 5. I Tertius c. 1. this Tertius was Saint Pauls scribe who did write it from S. Pauls mouth as he endited it he is Tertius which signifieth the third non numero sed nomine not in number but in name Ambros. 2. he put in his name by Saint Pauls licence Lyran. whereby we see that the labours and ministrie of the faithfull are not forgotten with God as here the name of this Tertius is eternized to posteritie for his faithfull ministerie and seruice to Saint Paul and to the whole Church in writing his Epistles 3. neither as Chrysost. obserueth did he make mention of himselfe to get praise but rather by this his seruice to insinuate himselfe into the loue of the Romans 4. these words in the Lord may haue a treble sense either to ioyne them with his name I Tertius in the Lord that is of the faith of Christ Gorrhan or I haue written in the Lord for the Lords cause or I salute you in the Lord and this last sense is the fittest Beza 6. Gaius 1. Ambrose thinketh that this was he vnto whom S. Iohn wrote his third Epistle which may seeme probable because he is also there commended for his great hospitalitie as here yet Pareus thinketh he was not this Gaius because S. Iohn wrote long after S. Paul but this letteth not all falling out in one age 2. Origen thinketh this was that Gaius who was baptized by S. Paul at Corinth 1. Cor. 1.14 3. but he can not be that Gaius as Pareus thinketh who was one of S. Pauls companions mentioned Act. 20.4 for that Gaius is saide to be of Derbe therefore I consent rather with M. Beza and Tolet that there were three of this name one of Derbe Act. 24.4 an other a Macedonian Act. 19.29 the third of Corinth whom S. Paul baptized 1. Cor. 1.14 4. If he had beene onely S. Pauls host it had beene a singular commendation for no doubt the Apostle according to Christs rule did dignum exquirere hospitem seeke out a meete host to soiourne with Chrysost. but he was a common host of all the brethren that passed that way 5. Origen saith it was receiued traditione maiorum by tradition from their Elders that this Gaius was Bishop of Thessalonica Lyranus saith he was Bishop of Corinth of these reports there is no great certentie 7. Erastus the steward of the citie 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth a steward the vulgar Latine calleth him arcarius the cofferer but here diuers notations are giuen of this word arcarius some deriue it ignorantly of archos which signifieth a Prince or the chiefe glosse interl or of ab arce of the castle of the citie which he kept Hugo or of arca a cheft where the acts and writings of the citie were kept Lyran. the chamberlaine Genev. or the common treasurer of the citie Gorrh. and so Chrysostome taketh him to haue bin the quaestor aerarius the treasurer or receiuer Beza and the Syrian interpreter thinke he was the Procurator or gouerner so also Theophylact but he was more like to be the steward or annonae praefectus that made prouision for the citie he that had the laying out of the money for the common vse and receiued the rents of the citie Haymo Origen maketh a spirituall sense that he was steward of that citie cuius artifex Deus of the which the builder is God 2. This citie some take to be Athens Hugo Origen leaueth it in doubt what citie it should be because no name is expressed but it was Corinth the citie where S. Paul wrote this epistle 3. This is that Erastus whome S. Paul saith he left at Corinth 2. Tim. 4.20 namely to attend vpon his office yet he sometime ministred vnto Paul as he was sent with Timotheus into Macedonia Act. 19.21 his riches and office were no impediment to his calling 8. Quartus This is no word of number as the word signifieth the fourth but it was his name as Tertius of an other as there were also among the Romanes that were called Quinti Sexti c. 23. Quest. Of the doxologie that is of ascribing glorie vnto God wherewith the Apostle concludeth his Epistle in generall 1. Concerning the order and placing thereof Origen obserueth that wicked Marcion the heretike who had corrupted the Apostles writings putting in and out at his pleasure had quite cut off these two last chapters from this epistle beside there is an other difference among the Orthodoxall Expositors for some doe place this doxologie in the ende of the 15. chapter immediatly after these words Whatsoeuer is not of faith is sinne and so Chrysostome doth treat of it in that place but Origen placeth it here 2. Chrysostome obserueth this to be the Apostles holy manner to shut vp and conclude his exhortations with praier for it belongeth vnto a teacher non solum sermone instruere not onely to instruct by speach but to entreat also the diuine helpe 3. Three arguments the Apostle coucheth together whereby he setteth forth the praise of God his power in beeing able to confirme them his wisdome in keeping secret the great mysterie for many yeares and manifesting it now his goodnes in reuealing the same and making it knowne vnto the Gentiles 4. But concerning the reading of this place it hath much troubled interpreters how it should be ioyned together in a good construction because in the last verse it is added To whome be praise thorough Iesus Christ which can not hang vpon this clause v. 25. to him that is of power c. Erasmus thinketh it were great impudencie to put out the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whome which is found in the most Greeke copies and therefore he professeth he can
be yeelded hereof as herein the consent of nations is testified in the worship of God and beside this remainder of the holy tongue all nations speaking the language of Canaan as it is prophesied Isay 19.18 is a pledge vnto the Gentiles of the calling and reuniting of that nation from whence they receiued their first faith namely the Iewes 2. Haymo thinketh that this word is iuramentum vel affirmatio an oath or affirmation but the first it is not it is onely a constant and earnest asseveration of the truth it were hard to say that our blessed Sauiour when he vsed to say Amen Amen as he did often did sweare or take an oath 3. There was a double vse of this word Amen for it either sheweth the approbation of the iudgement that the things spoken are true as Origen saith here vera fidelia esse signat quae scripta sunt it sheweth the things to be faithfull and true which are said and in this sense the Apostle saith that all the promises in Christ are yea and Amen 2. Cor. 1.23 or it sheweth the desire of the heart and consent of the will vnto the prayers and blessings pronounced as the people vsed at the giuing of thaÌ„ks to say Amen in the Primitiue Church 1. Cor. 14.16 as Iustinus also testifieth in the ende of his second apologie for the Christians and so also Hierome praefat in 2. lib. epist. ad Galat. saith that in the Churches at Rome audiri veluti coelesti tonitru populum reboantem Amen that the people is heard founding Amen as a thunder from heauen and Chrysostome more particularly sheweth the manner how they said Amen illud in seculo seculorum qui finis precum est audiens Amen non dicit the people hearing these words for euer and euer which is the end of the prayers cannot say Amen if he vnderstand not so Amen was added in the ende of their prayers and thanksgiuing to expresse the common voices and desires of the people and their hartie consent to that which was prayed for so Calvin observeth well vpon that place 1. Cor. 14.14 this word Amen est nota confirmationis tam asserendo quam optando is a note of confirmation both in affirming and in wishing and it sheweth that the prayer conceiued by the minister whereunto the people answear Amen omnium esse communem to be common to all 4. Hugo Cardinal hath a prettie obseruation vpon that place that Amen in the lawe was answeared vnto the maledictions and curses pronounced Deut. 27. v. 15. to the ende but not to the blessings as may be seene Deut. 28. v. 1. to v. 8. but in the Gospell Amen is said to blessings and not to curses 5. But that is a ridiculous obseruation of the Carnotensian Canons that vpon that place of the Apostle where it appeareth that it belonged onely vnto the idiore and vnlearned to say Amen hereby they would confirme their blind custome that none say Amen because their Church in the beginning consisted of noble and learned persons there was none vnlearned among them to the which it may be answeared that there Church could not be more perfect then the Primitiue Church wherein the people said Amen and how perfect soeuer a Church is there must be order that one pray in the name of the people and the rest say Amen and Hugo saith well modo videtur quod satis possunt illud resumere per contrarium but now it seemeth that they may rather resume and take vp the contrarie custome c. to say Amen his meaning is because there are none but vnlearned there Quest. 27. Of the postscript or date of this epistle whether it were written from Corinth and sent by Phebe 1. It must be obserued that these postscripts of the Epistles are no part of the Apostles writings but were added afterward by others neither are they generally true for in the end of the first epistle to the Corinthians it is said to be written from Philippi whereas it was written and sent from Ephesus as doth diuersely appeare the Apostle saith v. 5. of the last chapter I will come vnto you after I haue gone thorough Macedonia for I will passe thorough Macedonia he was not then yet come into Macedonia where Philippis was again he saith I will tarrie at Ephesus vntill Pentecost and v. 19. the Churches of Asia salute you and Aquila and Priscilla he was then at this time in Asia and at Ephesus where Saint Paul left Aquila and Priscilla Act. 19. â—9 he was not then at Philippis in Macedonia which is in Europe 2. But yet this epistle is dated right froÌ„ Corinth the hauen of which citie or port towne was called Cenchris this is the opinion of Origen Hierome with others yet Haymo thinketh it was dated from Athens and Lyranus to reconcile them thinketh that S. Paul beganne his epistle at Athens and finished the rest at Corinth But this is a meere coniecture for it is euident that the Apostle was not at Athens but at Corinth when he wrote this epistle because he maketh mention of Cenchris c. 16.1 from whence this epistle is supposed to be sent and he sendeth salutations from Gaius ver 23. who was his host at Corinth 1. Corin. 1.14 3. Whether this epistle were sent by Phebe or not see diuerse opinions before qu. 3. as it is like shee was the messenger because she was now going to Rome c. 16.1.2 Erasmus by the way hath a glaunse at the ambitious statelines of the Popes Embassadors now a dayes seeing the Apostles vere maximi pontifices the great Bishops of the world did vse such messengers as S. Paul writeth of great and deepe matters per mulierculam by a silly woman and here an ende of these questions 4. Places of Doctrine Doct. 1. That women doe belong vnto the kingdome of Christ. 1. Phebe my sister This woman is highly commended by S. Paul as a necessarie member of the Church who had done much good vnto many so godly women though they are not admitted to the office of publike teaching yet by priuate exhortation vertuous education of children charitable releefe of the poore may edifie much so as S. Paul saith there is in Christ Iesu neither bond nor free male nor female ye are all one in Christ Iesus Gal. 3.28 Doct. 2. Religion taketh not away the offices of humanitie v. 1. I commend S. Paul in sending commendations in saluting and sending salutations of the brethren one to an other which he doth thoroughout this chapter sheweth that humanitie curtesie gentlenes may verie well stand with Christianitie against the opinion of those hypocrites as here Melancthon calleth them that allowe of nothing but austeritie or rather curiositie which was the fashion of the Scribes and Pharisies Matth. 6. to haue fowre lookes but gentlenes lenitie benignitie goodnes are the fruites of the spirit Galat. 5. and it is specially required of a Bishop to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easie
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
creatures but to belong onely to the Creator 2. S. Peter saith if any speake let them speake as the words of God 1. Pet. 4.11 but the word of God thus speaketh not neuer did the Apostles vse in their thanksgiuings to ioyne Christ and his mother together nor yet any of the found auncient writers therefore it is a superstitious phrase taken vp by the Romanists without any warrant of Scripture or antiquitie 3. as prayer and invocation is due onely to God because in him onely we are to beleeue Ioh. 14.1 Rom. 10.14 so thanksgiuing beeing a kind of prayer and a part of religious worship is only to be giuen vnto God 4. we acknowledge the Virgin Marie to haue beene a chosen vessell of the Lord and graced with the greatest blessing that could be in this world to be the mother of our Lord and therefore of all generations to be held and called blessed as she her selfe prophesieth in her song and not to be held inferiour to any of Gods Saints but yet no religious worship is to be giuen to her neither therein is she to be partener with her Sonne Our blessed Sauiour foreseeing the superstition which in time to come might grow in too high conceit of this externall priviledge giuen to his mother as it were to preuent this inconveniencie doth of purpose extenuate this carnall respect and detracteth from it as when one cryed out happy is the wombe that bare thee c. he answered nay blessed are they which heare the word of God and keepe it Luk. 11. and an other time when his mother forgetting her selfe would haue prescribed vnto Christ what to doe to turne water into wine he sharpely rebuked her saying woman what haue I to doe with thee Ioh. 2. and after this when it was told him that his mother and brethren were without desirous to speake with him he not willing to be interrupted in his heauenly busines by any such temporall respect answeared he that doth the will of my Father which is in heauen he is my sister and brother and mother Matth. 12.50 Contr. 8. Whether S. Peter were euer at Rome and continued there Bishop 25. yeares Now in the last place because that in this last chapter wherein S. Paul sendeth salutations by name vnto many brethren at Rome and maketh no mention of S. Peter the Protestants do inferre that Peter was not then at Rome so either was not there at all or could not there so long continue as the Papists generally hold it shall not be amisse briefly to examine the truth herein and first we will answear the Papists obiections and then propound our owne reasons It is the generall receiued opinion of the Romish Catholikes that Peter should come thither in the 2. or 3. yeare of Claudius in the 45. yeare of Christ and continue there Bishop 25. yeares sauing that sometime he was absent thence by occasion of the affaires of the Church vnto the 14. yeare of Nero when he was beheaded in the 70. yeare of Christ so Bellar. l. 2. de Rom. Pont. c. 5. Rhemists in their table of S. Peter set after the Acts of the Apostles they reason and obiect thus 1. Ob. S. Peter writ his first epistle from Rome as it appeareth 1. ep 5.13 the Church which is at Babylon saluteth you and Marcus my sonne but this Babylon is Rome as it is called Rev. 17. and so Papias in Euseb. l. 2. c. 15. and Hierome de viris illustribus do vndestand it Rhemist annot 1. Pet. 5. v. 13. Ans. 1. This Babylon some take to be that great citie in Assyria Beza or rather it was the Egyptian Babylon that great citie now called Cayre or Alcayre which is 13. or 14. german miles about and this is most like because Marke was with Peter at this time who is held to haue beene constituted the first Bishop of Alexandria in Egypt where also he was put to death and buried as Nichep l. 2. c. 35. Doroth. in the life of Marke 2. the Apostle would not date his epistle from a place so called in an allegoricall sense epistles are dated from places and cities as they are vsually called 3. in the Revelation Rome is called mysticall Babylon not the first Rome but as it should be vnder Antichrist but S. Peter handleth no such thing in this place of the seate and place of Antichrist 4. Eusebius reiecteth diuerse of Papiâ—s fables lib. 3. c. 36. neither is euery thing that Hierome writeth Gospel 2. Ob. The sight of the monuments of S. Peters chaire sepulchre death at Rome doe euidently convince them which denie his beeing there Rhemist Ans. This is to prooue one vncertaine thing by an other for how doe they prooue that S. Peter sate in such a chaire or that his bodie lieth there buried when as they themselues haue deceiued the world with diuerse fables concerning this matter halfe of his bodie they say is at S. Peters in Rome and halfe at S. Pauls his head at S. Iohn Lateran his neather iaw with the beard vpon it at Poyters in Fraunce at Triers many of his bones at Geneva part of his braine which was found to be a pumice stone Therefore this argument taken from the sepulchre of Peter prooueth nothing their own fables take away the credit of their report 3. Ob. But diuerse auncient writers to testifie that S. Peter was at Rome and among the rest Egesip l. 3. c. 2. de excid Hierosol Iren. l. 3. c. 3. Euseb. l. 2. c. 13.15 Hier. in Cat. with diuerse other fathers Chrysost. Amb. August Cypr. cited by the Rhemists an 4. in 16. c. Rom. Answ. 1. In generall we say that the fathers might followe the receiued opinion of those dayes not obseruing how the mysterie of iniquitie then wrought and a way euen theÌ„ was a preparing for Antichrist and that their testimonie without warrant of Scripture is too weake a ground to build an article of faith vpon such as the Papists make this to be of Peters beeing at Rome and sitting Bishop there 2. either the fathers writings comming afterward to be handled with soule fingers may be thought herein to be corrupted or of small credit considering the great varietie of their reports which shall be examined among our arguments following 2. In particular iust exception may be taken to the fowre authors first alleadged Egesippus is held to be but a fabler and not that auncient Egesippus meÌ„tioned by Eusebius but an other of later time or a counterfeit author 1. that auncient Egesippus wrote the Acts of the Apostles their doctrine out of the Gospel secundum Hebraeos Syros according to the Hebrewes and Syrians but this fabulous Egesippus wrot in Greek 2. This last Egesippus maketh mention of Constantinople to which Rome should be equall in dignitie which was concluded after Constantines time after an 340. but the elder Egesippus liued an 146. or thereabout neere 200. yeare before 3. the fables themselues are vnsauourie
owne strength neither yet must they be slouhtfull they must vse vigilancie 2. Shall tread 1. The vulgar Latine readeth in the imperatiue tread and so Chrysost. saith it is both prophetia precatio a prophecie and a praier but in the originall it is put in the future tence 2. he saith not shall subdue but shall tread downe or crush Chrysost. that is shall so keepe him vnder as then he shall not preuaile against the members of Christ. 3. and here there is an allusion to the first promise made to Eue that the seede of the woman should breake the serpents head 4. this victorie is not perfect here but the perfect conquest shall be in the next world Martyr 5. Origen noteth well that God is said suscitare Sathanam negligentibus conterere studiosit to raise vp Sathan or an aduersarie to those which are negligent as he is said to haue stirred vp Sathan an adversarie to Salomon 1. King 11.14 and to crush Sathan vnto the diligent 3. Sathan 1. Chrysostome vnderstandeth the deceiuers which are aduersaries for so the word Sathan signifieth an adversarie but chiefely the deuill qui ad ista ducem agit who is their ringleader 2. Origen doth draw it to particulars as si quis agonē susceperit castitatis if any striue for chastitie if he continue God shall vanquish vnder him the spirit contrarie to chastitie and so likewise in the fight of faith of patience and such like 4. Shortly 1. Some referre it to the day of iudgement 2. Ambrose to Pauls comming to Rome 3. Tolet thinketh this was fulfilled in Constantine who ouerthrew idolatrie 4. but euen then presently this was in part fulfilled God gaue the Romans constancie both against the Romane persecutors and spirituall wisdome against false teachers Quest. 21. What Saint Paul meaneth by the grace of our Lord Iesus which he wisheth vnto them v. 20. 1. As the Apostle beganne his Epistle with grace and peace so he endeth it as c. 15.33 he saith the God of peace be with you and here he saith the grace of our Lord Iesus which words he repeateth againe v. 24. though Origen and Ambrose haue them but once which is not a vaine repetition but thereby the Apostle sheweth the necessitie of the grace of Christ which he so often prayeth for and further he sheweth herein a fatherly affection as the manner of a louing father is to bid his children farewell againe and againe and beeing both to take his leaue saepe ad colloquium convertitur doth returne often to his colloquie with them and this benediction is there repeated because of the salutatious of the brethren which he sendeth ending in the same forme as the Apostles doth Gorrhan 2. Whereas S. Paul 1. c. 7. doth ascribe this grace to God the father and to Iesus Christ but here he maketh mention onely of Iesus Origen obserueth well that it is vna atque eadem gratia one and the same grace for as the father hath life in himselfe and hath giuen vnto the Sonne to haue life in himselfe so gratiam quam dat pater dat filius the grace which the father giueth the Sonne giueth also This then is an euident argument of an equalitie of power and goodnes in the father and the Sonne 3. Chrysostome doth here enforce an argument from the greater to the lesse that if when they were enemies they were freed by grace and redeemed from Satan much more amici facti beeing made friends shall they haue grace to be deliuered from lesse daungers thus farre Chrysostome well but his other note here is dangerous that whereas before he spake of their obedience and now turneth vnto God by praier shewing that we had neede of both quae divinitus dantur quae à nobis sunt as well those things which are giuen of God as which are of our selues for we haue nothing of our selues all is of God Therefore Origens note is here to be preferred sciendum quod omne quod homines habent à Deo gratia est we must know that all which a man hath is of God and grace nihil habet ex debito he hath nothing of debt for who hath giuen vnto him first c. 4. By grace here 1. neither is vnderstood that grace which the Apostle should bring vnto them at his comming which he wisheth vnto them now for he speaketh of immediate grace from Christ. 2. nor yet onely the grace whereby we were first reconciled vnto God that they might continue therein as Osiand 3. but thereby is signified both the fauour of God and the effects thereof the graces and gifts of the spirit Martyr and whatsoeuer the elect haue by grace from God as faith hope remission of sinnes Haymo 5. This salutation the grace of God c. S. Paul was wont with his owne hand to write in the ende of euery Epistle whereby it was discerned whether it were his epistle or an others as he himselfe saith 2. Thess. 4.17 The salutation of me Paul with mine owne hand which is the token in euery Epistle so I write hereby then this epistle to the Romanes is discerned to haue beene written by S. Paul that whereas the rest of it was set downe from S. Pauls mouth by his Scribe this salutation was extant vnder his owne hand 22. Quest. Of the salutations of others which Saint Paul sendeth to the Romanes v. 21. to 23. 1. As before the Apostle named diuers persons to whome he sendeth greeting to v. 16. so now he sendeth the salutations of others vnto them and these are of two sorts either such as were strangers in Corinth or such as were citizens and inhabitants there as Gaius Erastus v. 23. 2. The Apostle sendeth greeting from others not that he needed in himselfe their testimonie but he doth it partly to continue amitie and loue betweene the brethren that they might be ioyned in good will though they were diuided in place as also in respect of the Romanes that his Epistle hauing the consent of the whole Church might be of the more waight not in it selfe but in regard of their weaknes 3. The first is Timothie 1. of whome we read Act. 16. how he was circumcised by S. Paul Origen thinketh he was of Derbe and so Haymo but it seemeth rather that he was of Lystra because he was commended by the brethren at Lystra Act. 16.3 Gualter 2. Saint Paul calleth him his fellow helper because he laboured with S. Paul in preaching the Gospel where we see the great humilitie of S. Paul that disdaineth not so to call a young man newly conuerted to the faith of Christ vnto this Timothie whome S. Paul left at Ephesus did he write the two epistles to Timothie 3. Lyranus saith he was Bishop of Ephesus but howsoeuer afterwards he were he was not at this time for then S. Paul would not haue called him from his charge 4. Then follow the other 1. Lucius whom Origen and Haymo thinke to