vnsound opinion 1. Bellarmine thus reasoneth that the Apostles did reach the Church at the first without Scriptures therefore they are not simply necessarie but onely for the greater profit of the Church like as an horse is necessarie for ones iourney for his more speedie trauaile but not simply necessarie because he may go a foot Bellar. l. 4. de verb. c. 4. Contra. 1. True it is that the writing of the Scriptures are not simply necessarie in respect of God for he by his absolute power could find a way to teach his Church otherwise but in respect of Gods ordinance which hath appointed the Scriptures for edifying of his Church they are necessarie as bread is necessarie for mans sustentation though God can nourish and maintaine life without bread 2. It is not true that the Apostles did teach without Scriptures for they had the prophetical writings first and afterward their owne and while the Apostles themselues were liuing and present the writing of the Gospel was not so necessarie as afterward 3. The writing then of the Gospel was necessarie 1. both in respect of that age present for the preuenting and stay of heresies which might be more strongely resisted and gainesayed by an euident and extant rule of faith 2. in regard of those Churches to whom the Apostles preached not by liuely voice it was necessarie that they should haue some perfect direction by writing 3. and that the ages also to come might haue a rule of their faith Arg. 2. The Church may as well now be instructed without the Scriptures as it was for the space of 2000. yeares before the lawe was written Bellar. ibid. Contra. 1. In the first age of the world the light of nature was not so much obscured as afterward when the law was written and therefore the argument followeth not the Scriptures were not necessarie then therefore not now 2. because the old world wanted the Scriptures to direct them that was the cause why they were giuen ouer generally to all kind of prophanenesse and therefore to preuent the like mischiefe afterward the Lord thought good to giue his written word to his Church Argum. 3. The Apostles did preach much more then they did write and many things they deliuered to the Church by tradition so that not the Scriptures by themselues are a totall rule and direction of the faith but partiall together with the traditions and ordinances of the Church Contra. 1. The Apostles did indeed speake more then they did or could write but yet they preached the same things and deliuered no other precepts concerning faith and manners but the same which they committed to writing 2. many things concerning orders and especially in particular Churches the Apostles left by tradition but no other precepts and rules of faith then they had written 3. The Scriptures are no partiall but a totall and perfect rule of faith for mensura adaequata esse debet mensurate the measure must be equall vnto that which is measured it must neither be longer nor shorter if then the Scripture should come short of faith it were no perfect rule nay it were no rule at all Pareus Now on the contrarie that the Scriptures are necessarie thus it is made plaine 1. From the author the Prophets and Apostles did write by the instinct of the spirit but the spirit mooueth not to any vnnecessarie or superfluous worke 2. from the office of the Apostles which was to teach all nations Matth 28.19 which seeing they could not doe in their owne persons it was necessarie that they should preach vnto them by their writings 3. from the ende and vse of the Scriptures 1. whether for instruction in doctrine for all Scriptures are written for our learning Rom. 15.4 or direction vnto vertuous liuing or decision of Questions and confuting of errors it was necessarie that the Scriptures should be writen to these vses as the Apostle sheweth 1. Timoth. 3.16 that the man of God may be perfect The Scriptures then were necessarie to be extant for the aforesaid purposes in so much that the Apostle saith if any Angel from heauen doe preach any other Gospel c. let him be accursed whereupon Chrysostome saith Paulus etiam Angelis de coelo descendentibus proponit Scripturas Paul euen propoundeth the Scriptures to the Angels descending from heauen in Galat. c. 1. 6. Morall observations 1. Observ. Of the happinesse of these times vnder the Gospel in comparison of the former times vnder the Lawe In that the Lord hath clearely manifested and opened vnto his Church by Iesus Christ the high mysteries which lay hid before therein appeareth the singular loue of God to his Church and the great preheminence which the faithfull now haue in comparison of the people of God vnder the Law as our Sauiour saith vnto his Apostles Blessed are your eyes for they see and your eares for they heare for verily I say vnto you that many Prophets and righteous men haue desired to see those things which you see and could not see them c. Matth. 13.16 17. the vse hereof is to stirre vs vp vnto thankefulnesse vnto God for this so great mercie shewed vnto his Church 2. Observ. The dangerous estate of those which are found to be contemners of the Gospel and Newe Lawe The greater light is reuealed and the more knowledge that men haue the greater obedience doth God looke for at their hand disobedience then now vnto the Gospel of truth is so much more greiuous then was transgression vnder the law as the times of light and knowledge in brightnesse exceede the dayes of ignorance and blindnesse thus the Apostle reasoneth the night is past and the day is at hand let vs therefore cast away the workes of darkenesse and put on the armour of light Rom. 13.12 So also Hebr. 2.2 the Apostle saith if the word spoken by Angels was stedfast and euerie transgression c. receiued a iust recompence of reward how much more if we neglect so great saluation c. More special obseruations vpon the whole Epistle 1. The Argument and Methode of S. Pauls epistles in generall and specially of this Epistle 1. Nicephorus lib. 2. c. 34. maketh the end and scope of Saint Paules Epistles to consist in these two things 1. that the Apostle what he preached beeing present he committed to writing to put them in memorie when he was absent 2. And that which he did more obscurely deliuer by word of mouth or passed ouer in silence he did in his writings handle and set forth more fully and plainely But the Apostle had diuerse other occasions offred him in his epistles then fell out in his sermons and therefore it is to be thought that although his sermons and writings agreed in the substance of doctrine yet he as occasion did mooue him in his epistles otherwise handleth matters then he did in his preaching 2. His Epistles then may be reduced to these fiue kinds 1. Some belong vnto doctrine wherein he layeth
entercourse is betweene God onely and his elect as Act. 13.48 thâ—â— beleeued as many as were ordained to eternall life God hath a speciall care of their saluation that are ordained vnto life 2. there is a mutuall relation betweene the faith of God and the elect the elect are by faith perswaded of the faith of God and the truth of his promises 3. on Gods behalfe there is offred his word on our part it is required that we should keepe that worthie thing which is committed vnto vs 2. Tim. 1.14 Gryneus Doct. 4. That the Sacraments depend not of the worthines of the Minister As the Apostle here saith shall their vnbeleefe make the faith of God without effect howsoeuer the minister be disposed the Sacraments want not their force and efficacie because they depend vpon the truth of God which the incredulitie or misbeleefe of man cannot make voide Martyr Doct. 5. There are alwaies some vnbeleeuers and incredulous persons in the Church Shall their vnbeleefe c. Then it followeth that as there were some vnbeleeuers euen among the Iewes so there are still such carnall men and hypocrites in the Church and yet it ceaseth not to be a Church we should not therefore be afraid when we see carnall men and euil liuers to remaine within the Church but consider that such there must be as the Apostle saith that they which are approoued may be knowne 1. Cor. 11.19 Pareus Doct. 6. Who shall iudge the world and how v. 6. Els how shall God iudge the world 1. Here we learne that God is the iudge of the world and he shall iudge the world by Iesus Christ Act. 17.31 2. and this iudgement of God consisteth both in his knowledge that nothing is hidde from him Eccles. 12.14 God will bring euerie work vnto iudgment and euerie secret thing and in his power whereby he now present both directeth ordereth and disposeth euery thing and afterward shal giue vnto euerie one according to his workes 3. God iudgeth two wayes 1. by his word reuealed which teacheth the true faith and worship of God and discerneth the true faith and doctrine from false so our Sauiour saith Ioh. 12.48 the word which I haue spoken shall iudge him This word then ought to be iudge of all controversies the Church cannot iudge because it is a partie as when the question is which is the true which the false Church here the Church is a partie therefore the word and not the Church must be iudge as the lawe is the iudge of ciuill controversies the Church notwithstanding is said to iudge but improperly when it searcheth out and pronounceth the sentence of the word 2. God iudgeth by his deed and worke both present in disposing euerie thing to that end which he thinketh best and in proposing examples of his iudgements euen in this life and therefore Dauid saith Psal. 9.5 thou sittest in the throne that iudgest right and by his iudgement to come in the finall execution of his sentence vpon all both good and bad wherein he shall reward euerie one according to his works ex Pareo Doct. 7. Our doctrine must be grounded vpon the Scriptures v. 10. As it is written hereupon Origen giueth this good note non nostras cum docemus sea spiritus sancti proferamus sententias let vs not bring forth our owne but the sentences of the spirit when we teach c. the Preacher of the truth must confirme his doctrine by the word of truth for faith must not be grounded vpon any mans word yea the Berrheans searched and examined the sermons of the Apostles by the Scriptures Act. 17.11 Therefore neither are such preachers to be commended which are verie rare in citing of Scriptures in their sermons but they are much more worthie of blame which are more frequent in the citing of prophane testimonies of Philosophers and Poets and such like then of the Prophets and Apostles Doct. 8. Of the corruption of mans nature v. 10. There is none righteous no not one 1. It is euident that mans nature is wholly corrupt as both the Scripture testifieth and daily experience sheweth 2. this corruption of nature is a generall deprauation and prauitie of nature beeing inclined vnto all euill and by this prauitie and euilnes it is made guilty of death 3. this corruption of mankind is not of God who created man good but of man himselfe through the instigation of the deuill 4. it is generall and vniuersall none are exempted from it there is none righteous v. 10. all haue sinned v. 13. 5. the knowledge thereof commeth by the lawe v. 20. 6. It must be knowne confessed and acknowledged of all that euerie mouth may be stopped v. 19. and God onely may haue the glorie 7. the remedie against this naturall prauitie and corruption is by the Redemption thorough Christ v. 24. Pareus Doct. 9. Of the difference of true and false religion v. 19. That euerie mouth may be stopped This is a true marke and touchstone whereby to discerne true religion from false for that religion which onely giueth honour vnto God and denieth all power vnto man to helpe toward saluation and so stoppeth mans mouth and taketh from him all ostentation and vaine glorie that is the true religion whereas on the contrarie that which giueth vnto man matter of ostentation and reioycing is to be suspected of falshood and hypocrisie such is the doctrine of Poperie which ascribeth much vnto mans free will and merits Doct. 10. Of true iustification by faith the manner propertie vse and end thereof v. 21. Now is the righteousnesse of God made manifest without the lawe c. from this place to the ende of the chapter S. Paul setteth forth the doctrine of iustification 1. how there is a right and true iustification which is by faith in Christ and a false iustification by the workes of the lawe 2. from the true iustification are excluded not onely the workes of the ceremoniall lawe and of freewill but all workes whatsouer for the lawe of faith is set against the lawe of workes in generall v. 27. 3. the first cause efficient of this iustification is the grace of God the next is redemption purchased by Christ v. 24. 4. the matter or obiect of iustification are all beleeuers v. 22. 5. the forme is the imputation and application of Christs righteousnesse obtained by his obedience and blood 6. the manner is through faith in his blood v. 25. 7. the ende is the declaration of the righteousnesse of God by the forgiuenesse of sinnes v. 25. 8. the effect thereof is our reconciliation with God v. 25. 9. it is reuealed in the Gospel v. 21. 10. and this iustification was not vnknowne vnto the faithfull vnder the lawe hauing testimonie of the lawe and the Prophets ver 21. Doct. 11. How God hath set forth Christ and to what ende v. 25. Whom God hath set forth to be a reconciliation 1. God hath set forth Christ to be our propitiator and reconciler
to shew the difference between the originall of the flesh which was from Abraham and of the soule from God but this distinction is nothing pertinent to the thing in question 4. Therefore by according to the flesh the Apostle rather vnderstandeth the works of the law so Theodoret the ordin glosse and the reason hereof is this because the Apostle doth not simply denie vnto Abraham all kind of righteousnes but that which is by works Beza so Phil. 3.3.9 the righteousnes in the flesh of the law are taken for the same with the Apostle Gryn But in this sense great aduantage may seeme to be giuen vnto the Popish sophisters who thinke that onely Abrahams works done before he had faith while he was yet in the flesh are excluded from iustification not those which came after vpon the which reason Pareus seemeth to incline to the other exposition to ioyne according to the flesh with Abraham our father But we neede not for this reason to refuse the other exposition for euen the workes which proceede from faith if any merit or worthines be reposed in them may be said to be after the flesh for the Apostle opposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fauour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by debt v. 4. that then which is by debt and merit of the worke is according to the flesh and is opposite to fauour and grace Quest. 3. Of the meaning of the 2. verse v. 2. If Abraham were iustified by workes he hath wherein to reioyce 1. Origen Ambrose Chrysostome doe thus frame the argument if Abraham were iustified by workes he had no glorie with God but he had true glorie with God therefore he was not iustified by workes so also Faius collecteth the argument assuming affirmatiuely but the assumption is put negatiuely with the Apostle but not with God so that thus rather the argument holdeth if Abraham were iustified by workes he hath wherein to glorie with God he hath somewhat to glorie in as beeing iustified by his workes but he had not wherein to glorie with God Ergo thus Beza Pareus 2. Gorrhan maketh all this verse the proposition If Abraham were iustified by workes he hath wherein to glorie but not with God but such glorie but not with God Abraham had not for if it be vnderstood of true glorie in deed such glorie none can haue but from God if false glorie among men Abraham would no such glorie But in this collection the Apostle should denie that Abrahams workes had no praise or glorie at all among men whereas the Apostle seemeth to graunt so much that his workes might be praise worthie among men but before God they could not iustifie him 3. Chrysostome hath here a distinction of glorying one is by workes which a man cannot haue with God an other is by faith which is before God and Pet. Martyr approoueth this distinction and thinketh that by the glorie of God c. 3.23 are depriued of the glorie of God the Apostle meaneth our iustification by faith wherein the glorie of God sheweth it selfe but an other word is vsed there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth glorie here the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glorying or reioycing and indeede before God we cannot glorie either of works or faith for he is said to glorie with God that can bring any thing to God of his owne now seeing faith also is a gift of God we cannot glorie in it as the Apostle saith 1. Cor. 4.7 why gloriest or boastest thou as though thou hadst not receiued it But whereas the Apostle saith he that glorieth let him glorie in the Lord he speaketh not of any glorying of any gift which any man hath but of the meere grace of God and the meaning is let him giue all glorie vnto God confessing that he hath nothing of himselfe 4. Now whereas the Apostle saith he hath wherein to glorie Oecumenius vnderstandeth this of glorying in himselfe but so would not Abraham glorie at all among men therefore by glorying here is vnderstood nothing els but the praise and commendation of men his workes might cum honor abilem reddere make him honourable with men but not with God Lyran. Tolet here distinguisheth betweene the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here vsed which signifieth praise and glorie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before expressed c. 20.23 which signifieth glorying boasting annot 3. but this distinction to be perpetuall he sheweth not Quest. 4. How the Apostle alleadgeth that testimonie concerning the imputation of Abrahams faith for righteousnesse v. 4. 1. The Apostle readeth in the passiue it was imputed whereas Gen. 15.16 whence this testimonie is cited it is put in the actiue vaiaâ—h shebeha and he imputed it 1. the reason hereof Tolet. annot 5. thinketh to be that the Septuagint and the Hebrewes did read without prickes and then the word might be taken either actiuely or passiuely but this is no found opinion to thinke that the Hebrew pricks came in so late for so there should be great vncertentie of the Scripture and further set the pricks aside yet the word is not expressed with the same letters when it is actiuely and passiuely put for Gen. 15.6 the word is as before it is set downe but Psal. 106.31 where it is put passiuely the word is techasheb it was imputed the letters are diuers and further in this place Gen. 15.6 there is an affix of the feminine gender which sheweth a difference in the verie letters of the word beside the pricks 2. some thinke that the Apostle writing by the same spirit which Moses did by his Apostolike authoritie did so cite this Scripture Faius but this would haue giuen great offence vnto the Iewes and converted Gentiles if the Apostles should haue cited the Scriptures otherwise then they were found in the old Testament 3. Therefore it was more safely affirmed that the Apostle followeth the Septuagint which was the receiued translation among the Gentiles Mar. specially seeing they keepe the sense of the place and the rather because this reading in the passiue is warranted by an other Scripture Psal. 106.31 where it is read in the passiue and it was imputed vnto him 2. An other difference in this reading is that the Apostle beside that he changeth the voice turning the actiue into the passiue doth not interpret the Hebrew affix he imputed 〈◊〉 that is Abrahams faith God imputed for so the word cenunah faith beeing vnderstood after the manner of the Hebrewes in the verbal word heemin he beleeued answereth vnto the affix ha of the feminine gender but this the Apostle afterward euidently supplieth v. 9. that faith was imputed to Abraham for righteousnes 3. A third difference there is that in the Hebrew text there is no preposition set before the word tzedekah iustice as here the Apostle translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for righteousnes but there Moses saith he imputed it vnto him for righteousnes but this doubt is easily remooued for Psal.
make them his Mediators but he came to his father and humbled himselfe vnto him Luk. 1. â— and so our Blessed Sauiour teacheth vs to pray Our Father c. and here the Apostle saith that by the spirit we crie Abba father See further of this matter Synops. Centur. 2. er 30. Controv. 11. That a strange tongue is not to be vsed in the seruice of God v. 15. Abba father It followeth not because that certaine straunge words are reteined in the Scriptures as Messiâ—s Cephas Maranatha Rabbi Osanna Alleluia Abba which words were naturally knowne vnto the Iewes that hence it followeth that the scriptures and prayers may be read and rehearsed in a strange language for these words by reason of the neere coniunction betweene the Gentiles and Iewes conuerted to the faith were well knowne and vnderstood of the Gentiles euen as the word Amen is now vsed and vnderstood of all from the vse of one or two words which are strange and yet vnderstood the argument followeth not for the vsing generally of a strange language and the same vnknowne See further also hereof Synops. Controv. 12. That euerlasting glorie cannot be merited v. 18. The afflictions of this present time are not worthie of the glorie c. notwithstanding the euidence of this place which ouercommeth the Popish doctrine of the meriting of heauen yet our aduersaries with tooth and naile as they say will hold their owne and thus take vpon them to prooue the merite of the actions and sufferings of the Saints 1. Stapleton thus reasoneth it is required as a condition of vs that if we suffer with Christ we shall be glorified with him but the condition performed the reward of necessitie followeth 2. The sufferings of Christ did merite vnto him heauen Phil. 2.7 therefore our sufferings also doe merite heauen for vs Staplet 486.489 3. The Rhemists here vrge that place 2. Cor. 4.17 Our light affliction worketh for vs an exceeding weight of glorie whence they inferre that our tribulations are meritorious 4. And whereas the Scripture setteth forth the mercie of God in the saluation of man which excludeth merit Stapleton answereth that the free mercie of God is seene in the remission of sinnes and about the first iustification not in giuing the reward of glorie Staplet ibid. 5. And to this place of the Apostle they make this answer 1. Lyranus saith that as our works proceede from our free will they merit not but as they are wrought in vs by the spirit so they merit of condignitie 2. to the same purpose Bellarmine saith that they are not meritorious of themselues ex natura sua of their owne nature sed ex dignitate principij of the worthines of the cause that is the grace of Christ which worketh them lib. 5. de iustific c. 14. ration 1. And the Rhemists are bold to adde further that the sufferings of Christ in themselues in respect of their greatnes were not meritorious but in respect of the worthines of his person 3. Thomas saith that although there can be no merit in men toward God secundum absolutam equalitatem in an absolute equalitie yet there may be secundum praesuppositionem diuina ordinationis the diuine ordinance beeing presupposed 4. Tolet annot and Pere disput 10. answer that the Apostle here speaketh not of the dignitie and merit of the sufferings of the Saints but sheweth that they being in themselues compared with the celestiall glorie are not proportionable either for the continuance or in the sense of sorrow now and of ioy afterward Contra. 1. The condition performed assureth vs of a reward but of grace not of merit for like as adoptiue sonnes among men are admitted to the inheritance by the grace and fauour of the adoptor not by their merit so much more is the euerlasting inheritance giuen by the grace of adoption 2. Concerning Christs meritorious sufferings 1. he merited not for himselfe but for vs for as he was not borne for himselfe so neither died he for himselfe as he did not rise for himselfe as Ambrose well saith fi nobis non resurrexit vtique non resurrexit c. if he rose not for vs he rose not at all for he had no reason to rise for himselfe de fide resurrect c. 24. And the Apostle Phil. 2. sheweth not the merit but the order and way how Christ after he had suffered was to enter into glorie as our Sauiour saith Luk. 24.26 Ought not Christ to haue suffered those things and enter into his glorie 2. Christs sufferings were vnlike ours for they were perfit and the redemption for sinne ours are either chasticements for our sinne or trials of our faith and so part of our obedience and therefore they cannot merit as Christs did 3. Our light and momentarie afflictions are said to worke our glorie not as meritorious causes but as preparatiues and as the way which God hath appointed vs to walke in And so Origen rehearsing here that place of the Apostle expoundeth it ex momentance leui tribulationum nostrarum labore semina quaedam collecta immensum nobis gloria pendus preparabunt certaine seeds gathered by the light and momentarie labour of our tribulations doe prepare for vs an exceeding weight of glorie c. but Origen in the same place vtterly reiecteth all meriting nihil dignum inveniri vel comparari ad futuram gloriam potest there can be nothing found worthie or to be compared vnto the glorie to come 4. The Scripture includeth merit not onely from the beginning but from the whole worke of our saluation as Tit. 3.4 Not by the workes which we had done but by his mercie he saued vs and seeing the reward and inheritance dependeth of our adoption and adoption of our election both which are of grace how is not the inheritance also of grace 5. None of these answers are sufficient to obscure the euidence of this place 1. seeing good workes proceed not of free will but are wrought by the spirit they therefore merit not for he that meriteth must merit of his owne 2. neither can good workes merite of grace for these are opposite one to the other that which is by workes cannot be by grace for then worke were no more worke neither that which is by grace can be by worke for then grace were no more grace as the Apostle reasoneth Rom. 11.6 therefore they vnskilfully confound them together grace and workes which the Apostle distinguisheth And to say that Christs passions were not meritorious in themselues is a blasphemous speach for his actions could not be seuered froÌ„ his person for otherwise they were not Christs actions therefore they were in themselues as they proceeded from Christ meritorious 3. It is Gods ordinance indeed that man should doe workes and suffer with Christ to shew their conformitie and obedience but not that they should merit thereby for as the same Thomas saith compensatio meriti est actus iustitiae c. the rewarding and compensation
is not gainsaied or resisted 4. And the force of the obiection consisteth in these two points 1. Ob. That which 〈◊〉 according to Gods will he cannot iustly be offended with but that some are hardened 〈◊〉 agreeable to Gods will here we must answear by a distinction of Gods will for that which is not contrarie to Gods reuealed will he cannot be displeased withall but if the question be of his secret and hid will the proposition is not true 2. Ob. That which cannot be avoided is not iustly punished but the hardening of 〈◊〉 reprobate cannot be avoided therefore c. Answ. Here must be admitted a distinction of necessitie there is necessitas coactiaâ—â— compelling and enforcing necessitie when the will is not free but vrged and compelled and necessitas naturae the necessitie of nature as men considering their naturall corruption cannot but sinne there is necessitas infallibilitatis a necessitie infallible as that which God hath decreed cannot otherwise be Martyr of the two latter kinds of necessitie the proposition is not true but onely of the first that which cannot be avoided is not iustly punished if a man be willing to avoide it seeing then the will of wicked 〈◊〉 is wholly â—â—â—ried after sinne howsoeuer there is a necessitie in their nature and in respect of Gods decree not to doe otherwise yet because they are not compelled but they sinne willingly they are notwithstanding iustly punished Quest. 20. Of the Apostles answer to the former obiection who art thou O man that pleadest c. v. 20. 1. The Apostles answear is first personall shewing the insolencie and presumption of man that dare take vpon him thus as it were to call the creator to account for his workes of such the Prophet Isay saith 49.10 Woe vnto him that striueth with his maker the other answear is reall that is concerning the thing it selfe which consisteth of a secret concession that both are true that God hardeneth whom he will and that none can resist Gods will or doe otherwise then he hath determined and these is a nogation insinuated that yet notwithstanding God is not vniust which he sheweth by the absolute power that God hath euer his creature by the similitude of the potter Gryneus Tolet maketh here two answears of the Apostle in this similitude proposed one to stay the curiositie of such gain sayers v. 20. the other to satisfie the humble and willing to learne that God casteth off none without their owne demerits v. 22. 2. Origen well obserueth here a difference betweene those which aske questions and make obiections of curiositie for they deserue no other answear but this tu quis es who are thou man c. and such as desire to be satisfied for their own instruction non puio quod si fidelis servus prudens interroget c. I doe not thinke that if a faithfull and wise seruant should haue asked any question beeing desirous to vnderstand that it should haue beene so answeared him but his desire should haue beene satisfied as Daniels was c. 9. 3. Augustine concerning this answear of the Apostle lib. 83. qu. 68. maketh mention of two cauils of certaine heretikes here obiected the one of the Marcionites and Manichees that Paul hauing nothing to answearto these obiections fell to chiding some other thought the Scriptures were corrupted and that these words were inferred by others To both these cauils Augustine answeareth thus in effect to the first that seeing the Apostle spake by the spirit of God it were blasphemie to thinke that he had nothing to say and to the other if this be admitted that the Scriptures are corrupted we shold haue no certainty of any thing Quest. 21. How the similitude which the Apostle bringeth in of the potter is to be vnderstood 1. Hierome epist. ad Hedib que 9.10 maketh this a dissimilitude rather then a similitude in this sense O man thinke not that God hath made thee like a peice of clay without any will or motion for the clay cannot answear the potter any thing but thou makest answear to God O man who art thou that answearest c. to the same purpose Photius in Oecumenius as he is here cited by Tolet ann 26. But seeing that the Scriptures vnto the which the Apostle here alludeth doe often compare God to a potter and men vnto the clay vnder the potters hand this interpretation seemeth to crosse altogether the Apostles meaning that neither God should be as the potter nor men as the clay 2. Chrysostome thinketh that S. Paul onely alleadgeth this similitude to this ende ad obedientiae silentium exprimendum c. to shewe how we should be obedient and silent not to be inquisitiue in these things as the clay is vnder the potters hand suffring him to worke his pleasure But as we confesse this to be true so there is more comprehended in this similitude which giueth vnto God an absolute power ouer men to dispose of them as it pleaseth him as the potter doth of his clay 3. Origen would expound this place by the like 2. Tim. 2.21 If any purge himselfe from these he shall be a vessel vnto honour here saith Origen memoravit rationem c. he remembreth the reason wherefore some are made vessels to honour some to dishonour if any man purge himselfe c. so Iacob was a vessel to honour because he purged himselfe c. to the same purpose Ambrose in his commentarie here But 1. these two places are not alike for S. Paul there speaketh neither of the decree of election nor of the cause of our vocation 〈◊〉 calling but de officio of the office and calling of a Christian how he ought to be vnlike to the reprobate and carrie himselfe as a vessell sanctified and purged for the glorie of God as Calvin well interpreteth that place 2. and if it were thus that God vpon the foresight of works good or euill should elect or reiect then should he not haue the like power which the potter hath ouer the clay Mart. 4. Wherefore the Apostle in the enforcing of this similitude reasoneth à minori from the lesse to the greater that if a potter haue such power ouer his vessels which he maketh God hath much more ouer his creature to frame and fashion it as it may best serue for his glorie But yet this similitude is not in euerie point to be pressed but in diuerse things there is a dissimilitude 1. God maketh man of nothing but the potter hath a matter prepared before out of the which he maketh his vessels Pareus 2. the clay hath no motion or vnderstanding as man hath Faius 3. and it is a greater matter to destroy a man then a peice of clay Faius But herein this similitude holdeth 1. like as there is no difference in the matter out of the which the potter frameth diuerse vessels so all men by nature were as one corrupt masse 2. As the potter hath absolute power to doe with
signifieth of it selfe to evangelize that is so bring good tidings so that the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good things may seeme to be superfluous Origen answeareth that one may annuntiare bona bring tidings of good things and yet not bene well as the heretikes which doe professe the Trinitie the Father Sonne and holy Ghost but not syncerely 6. But this is somewhat curious the Apostle doth expresse the Prophets word which signifieth a bare message by the word Evangel or Evangelize more fully to set forth the Prophets meaning the good things which the Gospel bringeth tidings of are the peace of conscience and the spirituall good things both in this life as remission of sinnes iustification and in the next life eternall Quest. 21. Of these words v. 16. but they haue not all beleeued our report c. 1. Chrysostome thinketh this is an obiection made by the Iewes that if the Apostles were sent of God how commeth it to passe that all beleeue not their message and so by this sayling in the message they would except against their authoritie But these words are not obiected in the person of the Iewes they are the Apostles words because he saith our report and he giueth a reason out of the Prophet for Esaias saith But the Apostle indeed preuenteth a cauill of the Iewes or whosoeuer might obiect that if they were sent with so great authoritie from God how it came to passe that all obeyed not their doctrine he answeareth this need not seeme strange because it was foretold long agoe by the Prophet for although faith presupposeth hearing yet hearing alwaies bringeth not faith like as where there is iustification there is vocation but not contrariwise doth iustification alwaies follow vpon vocation 2. They haue not all obeyed c. this the Apostle calleth obedience to the faith Rom. 15. whereupon it is called also the law of faith Rom. 3.27 because it requireth obedience as the law doth but not in the same manner for the law requireth obedience euen of those which are vnwilling but giueth no strength to obey and by that obedience it promiseth life and saluation but the faith of the Gospel maketh vs willing and giueth strength in some measure to obey though not thereby to be iustified Mar. this obedience of faith is twofold 1. in willing receauing and attending vnto the doctrine of faith as it is said of Lydia Act. 16.14 2. and this attentiue obedience in hearing and beleeuing bringeth forth a practicall obedience in life as S. Peter saith 1. epist. 1.14 as obedient children not fashioning your selues to the former lustes of your ignorance Gryneus Quest. 22. Of the saying of the Prophet Isay Lord who hath beleeued c. c. 53.1 cited by the Apostle v. 16. 1. The Prophet hath not the word Lord but the Septuagint whom the Apostle followeth doe infert it by way of explanation for the Prophet in that place turneth himselfe vnto God complaining of the small number of those which should receiue the preaching of the Gospel and somewhat is omitted which the Prophet hath as to whom is the arme of God reuealed which is to be vnderstood de interiori revelatione of the inward effectuall reuelation and expectation of the spirit called the arme of God which is the secret cause why all doe not receiue the Gospel But it was not necessarie that the Apostle should repeate all these words which the Prophet there hath he onely taketh that which was for his purpose 2. Origen obserueth that where the Scripture vseth to aske the question who c. sometimes pro raro aliquando pro nullo ponitur it is put for few sometime for none at all as Psal. 15. who shall rest in thy holy mountaine there it signifieth but few and where the Apostle said v. 6. who shall ascend into heauen that is to bring Christ from thence there it signifieth none at all But here it is taken the first way 3. Our report the Hebrew word signifieth hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Ambrose and Haymo take for the doctrine which the Apostles heard and learned of God as though the meaning should be this who hath beleeued those things which we haue heard of thee but Chrysostome better referreth it to that which was the Apostles preached and others heard quis credidit sermonibus nostris who hath beleeued our sermons so also Beza the Syrian interpreter voci nostrae our voice 4. But whereas the Apostle thus bringeth in the Prophet speaking for Isaias saith this is not so to be vnderstood as though this were the cause of their vnbeleefe because Isaias so foretold Tolet here sheweth a double vse of this word enim sometime it sheweth causam rei the cause of the thing sometime onely a cause of the speach as if we should say this man hath committed murther for the witnesses haue said it this is not giuen as a reason of the thing but of the saying Tolet annot 10. the better answer is that this particle for doth not shew the cause but the consequence for not because the Prophet so said did they not beleeue but because they beleeued not the Prophet so foretold Mar. Quest. 23. Whether all faith come by hearing 1. Obiect Instance may be giuen in infants and those which are deafe and dumbe how in them can it be said faith commeth by hearing Ans. The Apostle speaketh of the vsuall and ordinarie meanes which God vseth to beget faith in them which are of yeares and of perfite sense the reason is otherwise in those which are depriued of the benefit of hearing either for want of yeares or by some other meanes not by their fault God in this case is not tied to outward means which he can abūdantly supply by the inward work of his spirit Obiect 2. Faith also is by miracles and the sacraments also helpe to confirme faith therefore it is not by hearing onely Ans. The working of miracles is neuer separated from the word so neither are the Sacraments ministred without the word and therefore the one of these excludeth not the other the preaching of the word is the principall meanes which is but seconded by the other Faius Obiect 3. Faith commeth by hearing then it will follow that a man by hearing of himselfe may attaine vnto faith and yet we see that many which hard the Apostles preach were not conuerted to the faith Answ. The Apostle speaketh of the outward ministerie of the word as it is ioyned with the inward operation of the spirit ex auditu est praeparatiue ex Deo effective it is by way of preparation by hearing but effectually from God Gorrhan and here the Apostle speaketh of the hearing of the word among the faithfull in whom the grace of God worketh inwardly together with the outward voice Paul Burgens here addition 1. confuteth at large their opinion which affirme that fides est acquisita that faith is altogether procured outwardly sine infusione without the inward
infusion of grace and he well sheweth out of Thomas that two things are required vnto faith first the propounding of such things as are to be beleeued then the assent thereunto and two things make this assent the outward perswasion by the preaching of the word and the inward and supernaturall operation of the spirit Obiect 4. S. Paul was instructed by reuelation from Christ therefore all faith commeth not by hearing Ans. The Apostle speaketh here of the ordinarie meanes whereby faith is engendered not confining or limiting the spirit of God but that by extraordinarie meanes yea without any meanes at all faith may be wrought Obiect 5. If faith come by hearing then it sufficeth to heare without any sifting or examining of that which we heare Ans. 1. Faith commeth not by hearing of euery word but the word of God and that is the word of God not which Christ onely preached but which the Apostles also receaued from him and which now is preached in the Church from the mouth of the Apostles as Origen here noteth 2. and the word must be receiued without any curious disquisition for there are two kind of examinations one is according to the iudgement of the sensuall and carnall man and so the word must not be examined as the Scribes and Pharisies thus examined the doctrine of Christ according to their owne blind vnderstanding and so reiected it there is an examination according to the spirit as the brethren of Berea examined the Apostles preachings according to the Scriptures Act. 17.11 and of this kinde of examination speaketh Saint Paul 1. Thess. 5.21 trie all things and keepe that which is good Quest. 24. Whether the Apostle meane the Iewes or Gentiles Haue they not heard v. 18. 1. Some thinke that the Apostle goeth about to prooue that the Iewes had heard the Gospel if the remote partes of the world haue heard much more the Iewes Chrysostome so also Haymo and he giueth this reason because Ierusalem was situate in the middes of the earth Ephes. 5.5 This is Ierusalem I haue set her in the middes of the nations that are 〈◊〉 about her and he giueth fowre reasons thereof wherefore Ierusalem was in the middes of the earth 1. because Israel onely had the true knowledge of God that other â—â—ions by them also might be prouoked to the true worship 2. and if they did keepe the law of God that they might be had in honour of all nations as in Dauid and Salomons time 3. if they breake the law of God that they might be afflicted one euery side as they were 4. and because Christ was to be borne of that nation that the fame of his doctrine and miracles might be the more easily dispersed abroad to this effect Haymo so also Pet. Martyr Gryneus Beza Iunius doe vnderstand this to be spoken of the Iewes but not in the same manner Martyr thinketh that it is a direct proofe that the Iewes had heard the Gospel least they should excuse themselues that they had not heard Gryneus thinketh the obiection is to be framed thus seeing faith commeth by hearing the Iewes not hauing â—â—rth may seeme not to haue heard Beza doth inferre an other sense as though the Iewes should obiect thus you say that the Gentiles are called to the knowledge of God and so haue heard why haue not the Iewes heard also and so the Apostle by way of concession should grant that not onely they but all the world hath heard beside Iunius doth thus gather the obiection that the Iewes beeing charged that they beleeued not the Gospel might be somewhat excused because they had not heard But this had beene a superfluous obiection to doubt whether the Iewes had heard or not of Christ seeing all Christs miracles were wrought among them there he was borne liued suffered died and rose againe there the Gospell was first preached by the Apostles so that no doubt could be made thereof 2. Wherefore it is rather vnderstood of the Gentiles and it is a proofe that the Gospel was preached vnto them by a propheticall testimonie of the Psalme thus Calvin Hyperius Faius Tolet. 3. Or rather it may indifferently be vnderstood both of the Gentiles and Iewes that none of them could plead ignorance seeing that in some sort the Gospel of Christ had bin notified to all the world Pareus Quest. 25. Whether that place of the 19. Psalme their sound went through all the earth be rightly cited by the Apostle 1. Concerning the words the Septuagint whom Saint Paul followeth haue an other word then is in the Hebrew text which saith cavam their line is gone through the earth the Septuagint read their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound keeping the sense though not the word to make it answer vnto the next words following and their words vnto the end of the world and the Apostle retaineth that word sound hauing respect vnto the present accomplishment of that prophesie in the preaching of the Gospel by the Apostles to all the world which was indeed a line and rule of faith vnto all Osiand 2. But a greater question is about the sense of that place Psal. 19.4 where the Prophet Dauid seemeth directly to speake of the heauens how they doe set forth the glorie of God in such euident sort that as with a loud voice they proclaime the same to all the world for the answer vnto this doubt there are diuerse interpretations 1. Some make the sense of that place allegorically by the heauens vnderstanding the Apostles by the sunne Christ and so they will haue the Apostles and their preaching vnderstood by an allegorie thus Augustine and some other of the fathers and Pet. Martyr consenteth with them But we are not to flee vnto allegories where the litterall sense will serue and it is euident that the Prophet in that place litterally speaketh of the materiall heauens 2. Some other thinke that the Apostle alludeth onely vnto that place he citeth it not as a testimonie Martyr and Pareus refuse not this interpretation though they insist not vpon it and Origen hath the like obseruation vpon the 6. to the Romans obseruanda est consuetudo Apostoli c. the custome of the Apostle must be obserued that not alwaies when he assumeth any thing out of the Scriptures he assumeth the whole text as it lyeth c. But if the Apostle had onely alluded vnto that place it had beene no sufficient proofe of the matter in hand 3. Some thinke that the Prophet in that place speaketh indeed of the materiall heauens and the Apostle in the same sense alleadgeth the Prophet that it should not seeme so strange a thing for the Gentiles to haue the Gospel preached vnto them seeing that from the beginning he spake vnto them by the knowledge of his creatures Calvin Hyperius Faius But then this allegation had beene impertinent for the Apostle speaketh of that hearing which begetteth faith faith commeth by hearing and then it followeth haue they not heard and
inconuenience that if grace be ioyned with workes then worke were no more worke for if the reward be of grace it is not by the merite of the worke and the assumption and second part he prooueth by an other absurditie for then grace should be no more grace for that which is giuen to the merit of the worke is giuen of debt not of fauour as before the Apostle reasoned c. 4.4 this clause then is neither impertinent nor yet superfluous 3. This place of the Apostle meeteth with diuerse cauills 1. The Greeke scholiast saith that we need no workes to come vnto Christ sed sola voluntas mentis intentio sat est the will and intention onely of the mind is sufficient But I aske this will and intention whether it is Gods worke or mans if it be Gods worke as the Apostle saith that God worketh both the will and the deed Phil. 2.13 then is it of grace if it be mans then is it a worke but all workes are here excluded 2. beside this grace cannot be here vnderstood to be a thing infused into and inherent in man as the Romanists for then it were a worke Osiander but grace is here conceiued to be subiective in Deo in God as a subiect as worke is subiective in man as a subiect 3. Ghorrans conceit here hath no place that a worke may be said to merit and it shall be of grace because it meriteth of grace for the verie opposition betweene grace and worke one excluding the other alloweth no such permission 4. worke and grace may stand together but not as ioynt causes but workes must follow grace â—â— accepta gratia sit inanis that the grace receiued be not in vaine as Origen saith and though the reward follow works yet the merit of the work is not the cause but the grace fauour of God which hath appointed such a way and order that the faithfull after they haue wrought and laboured should be rewarded it is consecutio ordo a thing that followeth and an order which God hath appointed not any merit Mar. 4. Though the Apostle especially entreat here of election that it is of grace yet because the Apostles rule is generall ad totam salutis nostrae rationem extendi debet it must be extentended to the whole manner and way of saluation Calvin for as election is by grace not by workes Rom. 9.11 so our calling is by grace not by workes 2. Tim. 1.9 Who hath called vs with an holy calling not according to our workes our iustification also is by faith without workes Rom. 3.24.28 Quest. 8. How it is said Israel obtained not that he sought v. 7. The doubt is mooued because our B. Sauiour saith Matth. 7.7 aske and it shall be giuen you seeke and you shall finde c. 1. The answer is there are two kinds of seeking God a lawfull right and true seeking of God wherein must be considered both the manner which must be faith and the end which is to the glorie of God and the other seeking is not right which sayleth of either of these as the Iewes failed in both for they sought not righteousnesse by faith c. 9.23 and therefore missed of that which they sought for and beside they went about to establish their owne righteousnesse and would not submit themselues to the righteousnesse of God c. 10. 3. that is they sought their owne praise and glorie and not Gods and therefore it was no maruell if they failed of their desire 2. Like vnto those were they which sought and followed Christ Ioh. 6. but it was to haue their bellies filled and fed by him so Saint Iames saith c. 4.3 You aske and receiue not because ye aske amisse that you may consume it on your lusts in like manner the Prophet Hosea rebuked the old Israelites They shall goe with their sheepe and bullockes to seeke the Lord but they shall not find him because he hath withdrawne himselfe from them Hosh. 5.6 3. Chrysostome somewhat otherwise sheweth the reason why they obtained not that they sought Iudaeus sibi ipse repugnat c. the Iew is contrarie to himselfe for they sought righteousnes and yet when it was offered them they reiected it they looked for the Messiah and yet when he came they would none of him like as wanton children that call for bread and when it is giuen them they cast it away Quest. 9. Of these words v. 8. As it is written God hath giuen them the spirit of slumber whence it is taken 1. Origen is of opinion that these words can no where be found in the old Scriptures Ero hactenus invenire non potui I could not find them out yet saith he and therefore he thinketh that the Apostle addeth these words of his owne and followeth the sense of the Prophet rather then the words But if it were so the Apostle would not haue set this sentence before as it is written if it were not so written as it is here alleadged Erasmus thinketh that Saint Paul deliuereth the sense of that place Isai. 6.9 as likewise he doth Act. 28.27 but in that place there is no mention made of the spirit of slumber or compunction some thinke that the Apostle citeth not here any particular place but alludeth onely vnto the like places of the Prophet Isai as c. 19.14 The Lord hath mingled among them the spirit of errors ecclestic expos but that place is spoken of the Egyptians and therefore could not properly be applied by Saint Paul to the Iewes therefore I subcribe rather to Pareus and Tolet who thinke that this testimonie is taken out of two places of the Prophet Isai the first c. 29.10 the Lord hath couered you with a spirit of slumber the other part is found c. 6.9 2. But there is some difference both betweene the translation of the Septuagint and the Hebrew and betweene Saint Pauls citation and the Septuagint and betweene S. Pauls allegation and the originall 1. The Septuagint in that place Isai. 19.14 vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made them drunke with the spirit of slumber but in the Hebrew it is he hath couered of the word nasaph to hide or couer the Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath giuen in the other place Isai. 6.9 the originall vseth the imperatiue moode make their hearts heauie and shut their eyes the Septuagint expresse it by the actiue applying it to the people they haue shut their eyes and so doth S. Luke cite it Act. 28.27 and Matth. 13.16 but Saint Paul referreth it vnto God he hath giuen c. as Ioh. 12.40 it is said he hath blinded their eyes wherein the Apostle followeth the sense of the Prophet for as Pet. Martyr well obserueth quod Dei imperio fit à Deo fieri dicitur that which is done by the commandement of God is said to be done by God 3. But there is some difference yet in the word tardemah slumber
which the Prophet vseth Isay 29.10 which the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compunction here much adoe is made about the signification of this word 1. Some take the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to mooue to drive and so interpret it spiritum commotionis the spirit of commotion perplexitie so the Syrian interpreter Anselme Faius but this should much differ from the Hebrew word which signifieth slumber commotion and rest or slumber are not one and the same 2. some doe take the other sense of the word compungo to pricke or peirce in which signification Chrysostome Theophylact Oecumenius by compunction vnderstand the setled obstinacie of the Iewes like as a thing nayled to a post moueth or stirreth not Haymo interpreteth it spiritum invidentiae the spirit of envie whereby they were offended at the calling of the Gentiles there are two kind of compunctions one is taken in the better part as Act. 2.37 they were pricked in their hearts to repentance so also the ordinar gloss and Lyranus vnderstand the envie of the Iewes to the doctrine of Christ but yet the reason appeareth not why the Septuagint should render the Hebrewe word tardemah slumber by a word signifying pricking or compunction 3. Therefore some are of opinion that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather signifieth soporem slumber as both Beza here and Tolet annotat 6. alleadge out of Hesychius who expoundeth it by an other Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest ease and he seemeth to deriue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of â—â—â— the night whereof commeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleepe and of this his opinion that the Septuagint translate this place by a word signifying slumber Tolet bringeth three reasons 1. because the Hebrew word tardemah signifieth a dead sleepe or slumber which sometimes they render by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sam. 26.12 which is a kind of stupiditie senselesnes or astonishment which in effect is all one 2. Psal. 60.5 Thou hast made vs to drinke the wine of giddines there an other word targelah is vsed of the like signification with tardemah which is a kind of giddines or drowsines such as is in those that slumber which word the Septuagint interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which they vse here 3. the words following eyes that they should not see and eares that they should not heare doe shew the effects of slumber or sleepe 4. But notwithstanding these coniectures seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth compunction as not onely the Greeke interpreters Chrysostome Origen Theophylact Oecumenius who best knew the proper signification of the Greeke word do interpret but the Scripture also thereto beareth witnes as Act. 2.27 they are said to be pricked in their hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compunction is deriued I thinke this word fittest to be reteined yet in sense it is all one as if he should haue said the spirit of slumber whereof Osiander giueth this reason because they are as it were pricked and stirred when they are called to the Gospel as they which are indeed a sleepe are loath to be awaked Pareus addeth that the effect is put for the cause like as they which are fast a sleepe cannot with any stirring or pricking be awaked But I rather thinke that it is a metaphoricall speach because they which are pricked and so perplexed with griefe haue no sense of any other thing as Cyprian saith of some transpunctae mentis alienatione dementes they beeing madde and beside themselues in their pricked and pierced soule neglect to be cured and to be brought to repentance c. de orat dom so that the spirit of compunction is the same with a scared and cautherised conscience whereof the Apostle speaketh 1. Tim. 4.2 which is all one with a spirituall giddines or slumber and this answeareth to the word before vsed v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were hardened like as the hand which hath a hard skin drawne ouer feeleth not the pricke put vnto it 4. It is called the spirit of slumber or compunction which Haymo vnderstandeth to be the mind filled with envie but rather as Gods spirit worketh in vs euerie good grace so the euill spirit is the minister of wrath in the reprobate instigating and moouing them continually vnto euill whereupon they are called the spirit of fornication the spirit of couetousnesse and such like As God sent such a spirit of giddines and phrensie vpon Saul which did befor and make him madde with envie and malice 5. The last words vnto this day Some will haue a part of the Scripture here cited by the Apostle and so they referre vs to that place Deut. 29.4 The Lord hath not giuen you â—â— heart to perceiue and eyes to see and eares to heare vnto this day Tolet annot 7. Faius But there is great difference betweene these two testimonies the Lord hath not giuen them eyes to see which are the words of Moses and the Lord hath giuen them eyes that they should not see as here the Apostle citeth the text the first sheweth onely the negation and deniall of a gift the other expresseth further a iudgement of induration or hardening wherefore these words are no part of the testimonie but added by the Apostle and are to be ioyned with the last words in the 7. verse the rest haue beene hardened the words comming betweene beeing enclosed in a parenthesis vnto this day Beza Pareus as the Apostle saith 2. Cor. 1.15 Vnto this day the vaile is laid ouer their hearts 6. Now whereas two exceptions may be made to the Apostles alleagation here the one that the Apostle seemeth not to prooue directly that which he intended that the rest are hardened the other that his proofe is but weake beeing taken from a particular example of those times hereunto we answear 1. that the Apostles proofe is direct from the effect to the cause if God in his iustice hardened them then were they hardened their owne malice was the cause of their hardening properly and as we say per se of it selfe and the iustice of God per accidens accidentally 2. his proofe also as it is direct so is it forceable for that place Isay. 6. containeth a manifest prophesie of the obstinacie of the Iewes in the times of our Sauiour as is euident by the frequent application of it in the Gospel as Matth. 13.14 Act. 28.26 and say that were not a speciall prophesie yet because the rule of Gods iustice is certaine and constant and alwayes like it selfe the Lord finding greater obstinacie among the Iewes at the comming of his Sonne into the world their before was in like sort to exercise his iustice See further Iun. parall 21. lib. 2. Quest. 10. How God is said to send the spirit of slumber to giue eares not to heare c. 1. Their opinion here is refelled that
v. 5. he was wounded for our transgressions and it followeth he was broken for our iniquities and againe the chasticement of our peace was vpon him and with his stripes are wee healed verse 6. the Lord hath laied vpon him the iniquities of vs all verse 8. For the transgression of my people was he plagued v. 10. he shall make his soule an offering for sinne v. 11. he shall beare their iniquities v. 12. he bare the sinnes of many and praied for the transgressors what could be more euidently expressed or how in more full and effectuall tearmes could the force and efficacie of Christs death redeeming and iustifying vs from our sinnes be described 3. Controv. Against the enemies and adversaries to the Scriptures the Marcionites Libertines with others v. 4. Whatsoeuer is written c. Those heretikes which impugne the Scriptures doe either condemne them as vnnecessarie or of no vse or reiect them as superfluous for such as are perfect or hold them as defectiue and imperfect and such as haue neede of other helps and supplies the first are the Manichees and Marcionites which condemne the bookes of Moses and the old Testament the second the Libertines which doe cleaue vnto their fantasticall dreames which they call revelations and say the Scriptures are onely for such as are weake the third are the Romanists which doe beside the Scriptures receiue many traditions which they call verbum Dei non scriptum the word of God not written which they make of equall authoritie with the Scriptures 1. Against the first Origen in his commentarie here sheweth how the things written aforetime in the old Testament were written for our learning and giueth instance of these places Thou shalt not muzle the mouth of the oxe c. which S. Paul applieth to the Ministers of the Gospel 1. Cor. 9. and that allegorie of Abrahams two sonnes the one by a free woman the other by a bond which S. Paul expoundeth of the two testaments Gal. 4. and that of Manna and the rocke which signified Christ 1. Cor. 10. by this induction Origen confuteth those heretikes which refused the old Testament 2. The Libertines also and Anabaptists are confuted which thinke the Scriptures serue onely for the weake seeing the Apostle who counteth himselfe among the strong v. 1. here saith whatsoeuer is written is written for our learning the Apostle confesseth that he among the rest receiued instruction and learning from the Scriptures Those then are impudent and shamelesse creatures which doe take themselues to be more perfect then S. Paul as needing not the helpe of the Scriptures 3. Our adversaries the Papists are here in an other extreame for as the Libertines allow the Scriptures onely for the vse of the simple so they contrariwise denie them to the simple and vnlearned and challenge a propertie in them onely to themselues that are professed among them of the Clergie and to such other to whome they shall permit the reading of the Scriptures But S. Paul here writing to the whole Church of the beleeuing Romans both learned and vnlearned both Pastors and people saith generally they are written for our learning and so our blessed Sauiour speaking vnto the people of the Iewes saith Search the Scriptures Ioh. 5.39 And as for that other part of Pharisaicall leauen in adding vnwritten traditions beside the Scriptures it is also reiected by warrant of the Apostles words here whatsoeuer things are written are written for our learning things then not written are not for our learning as hauing no certentie nor foundation And S. Paul els where setting forth the manifold vse and profit of the Scriptures addeth That the man of God may be absolute and made perfect c. 1. Tim. 3.17 if perfection of knowledge and to euery good worke may be attained vnto out of the Scriptures all other additions are superfluous See further hereof Synops. Centur. 1. err 12. 4. Controv. Of the authoritie of the Scriptures that it dependeth not vpon the approbation or allowance of the Church Whatsoeuer is written c. From hence also may be confuted an other point of Popish doctrine that the Scriptures receiue their authoritie and allowance from the Church for the word of God in the Scriptures is sufficient of it selfe and we doe beleeue the Scriptures because we are perswaded by the Spirit of God speaking in the Scriptures that they are the word of God 1. For if the Scriptures should receiue their authoritie from the Church then it would follow that God must submit himselfe to the iudgement and approbation of men and the Prophet Dauid saith Euery man is a lyer can they then which are natura mendaces lyers by nature giue approbation and authoritie to the truth and further seeing faith commeth by hearing of the word of God Rom. 10.17 and the faithfull are begotten by the immortall seede of Gods word as the holy Apostle Saint Peter saith how can they that are begotten beget credite and authoritie vnto that which first begat them 2. We graunt that there are certaine motiues and externall inducements to prepare vs to this perswasion of the Scriptures that they are the word of God as 1. That they were written by Prophets which were stirred vp of God and inspired with his spirit for how otherwise could plaine and simple men as Amos that was a keeper of cattel the Apostles that were fisher men be made able to such great workes 2. they were confirmed by miracles 3. the predictions of the Prophets as of Daniel and the rest were fulfilled in their time and place but God onely can foretell and foreshew things to come 4. Beside the Scriptures haue beene miraculously preserued as the bookes of the Law in the time of the captiuitie and vnder the tyrannie of Antiochus that committed them to the fire so since both the old and new Testament haue beene by impious Tyrants as Iulian the Gothes and Vandales sought for to be vtterly extinguished but yet God hath preserued them whereas many humane writings of Philosophers Historiographers and others haue perished by fire as when Ptolomes librarie was burned at Alexandria and by other casualities 5. adde hereunto the consent of all nations that haue receiued the Christian faith who with one consent haue acknowledged the Scriptures for the word of God All these and such other motiues may be inducements vnto vs at the first to receiue the Scriptures but the full perswasion is wrought in vs by the spirit of God in the reading and learning of the Scriptures themselues that we may say touching these motiues as the Samaritanes did vnto the woman that called them to see Christ that they beleeued him not so much vpon her report as for that they had heard him themselues Ioh. 4. 3. But that saying of Augustine will be obiected Evangelio non crederem nisi Ecclesiae Catholicae me commoverit authoritas I had not beleeued the Gospel if the authoritie of the Catholike Church had not mooued mee I answer
that Augustine was then a Manichee and we denie not but by this and the like meanes one may be at the first mooued and induced but the firme beleefe of this point is a worke of the spirit See further Synops. Centur. 1. err 5. Controv. 5. Against the invocation of Saints v. 13. Now the God of hope fill you c. The Apostle teacheth vs onely to put our trust in God in calling him the God of hope and so the Prophet Ieremie saith c. 17.5 Cursed is the man that trusteth in man and maketh flesh his arme and in that he wisheth God to fill them with ioy we also learne onely to direct our prayers to God who is the author of all grace hence then is refelled the Popish invocation of Saints which both doth derogate from the honour of God who biddeth vs to call vpon him in the daie of trouble Psal. 50.15 and it deceiueth them with vaine hope that place any confidence in such prayers for Saints cannot helpe vs nor furnish vs with graces necessarie as here ioy peace faith hope are ascribed vnto God as his peculiar gifts it is then in vaine to pray O Saint Paul or Saint Peter helpe mee and haue mercie vpon mee as Papists vse to pray See further of this point Synops. Centur. 2. err 30. Controv. 6. Of the certaintie of saluation against the Popish diffidence and doubtfulnesse v. 13. That yee may abound in hope c. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abound sheweth a fulnes and certaintie of hope which is nothing else but beeing armed with a costant and assured hope to continue vnto the end and out of this place we haue three speciall arguments for this certaintie of hope and assurance of saluation 1. The Apostle saith the God of hope fill you with all ioy but where is doubtfulnesse of mind and perplexitie of conscience there is no assured hope but such vncertaintie rather bringeth anxietie feare and greefe so Origen saith he which beleeueth and is armed by the vertue of the spirit certum est quod plenitudinem gaudij semper habet it is certaine that he hath alwaies fulnes of ioy where then there is fulnes of ioy there is abounding also in hope but by faith we haue fulnes of ioy therefore also fulnes of hope 2. the word here vsed to abcund in hope sheweth a certaintie of hope as Haymo well interpreteth that by the vertue of the holy Ghost plenam habeatis spem aeternae remunerationis yee may haue full hope of the eternall reward so also the ordinarie glosse which Gorrhan followeth vt per ista habita certiores sitis de aeterna beatitudine that by these things beeing once had yee may be certaine of eternall happines 3. the prayers of the faithfull cannot be in vaine but are effectuall to obtaine things appertaining to saluation but the Apostle here prayeth for abundance of hope and perseuerance to the end therefore the faithfull are sure so to abound and to perseuere see further also hereof Synops. Pap. Centur. 4. err 25. Controv. 7. Against the power of free will in spirituall things v. 13. The God of peace c. in that the Apostle prayeth vnto God to fill them with ioy and peace in beleeuing an argument may be framed against that old Pelagian heresie touching the power of mans free-will in things belonging to eternall life which argument is much vrged by Augustine against the Pelagians for if it were in mans power to attaine vnto these graces as faith hope then it were superfluous assidiuis precibus à Deo emendicare to begge them of God by continuall prayer Martyr See further hereof Synops. Cen. 4. err 43. Controv. 8. Whether the Apostles excusing of himselfe doe derogate from the authoritie of this epistle v. 16. I haue somewhat boldly after a sort written this may seeme to extenuate the authoritie of this Epistle for he which excuseth himselfe confesseth a fault but in the Canonicall writings no fault or error at all is to be admitted And yet if this excuse made by the Apostle doe not extenuate the authoritie of this Epistle no more can that excuse of the author of the booke of Macchabees preiudice the authoritie thereof 2. Maccha 15.39 where the Author saith thus If I haue done well and as the storie required it is the thing that I desired but if I haue spoken slenderly and barely it is that I could what doth this our Author say more then Saint Paul 2. Cor. 11.6 If I be rude in speach yet am I not rude in knowledge to this purpose Bellarm. lib. 1. de verb. c. 15. Contra. 1. Euery one which vseth excuse doth not acknowledge a fault but he that so excuseth as that he craueth pardon for his fault But so doth not Paul here he maketh an excuse to preuent an obiection as if he should haue said it may seeme vnto you that I haue written somewhat boldly but indeed I haue not I haue onely vsed that boldnes which became mine office according to the grace giuen vnto mee he therefore doth not craue pardon of a fault but defendeth and iustifieth that which might seeme to haue beene a fault 2. But the author of the bookes of the Macchabees doth excuse himselfe farre otherwise for he doubteth whether he haue well written or not as he ought and he craueth pardon if he faile saying it is that I could as if he should say he were worthie to be pardoned because he did it as well as he could this sheweth that he writ not by a diuine spirit for the spirit of God vseth not to craue pardon of any thing done amisse 3. And beside other arguments there are which doe make against the authoritie of this booke as 1. because all the Canonicall Scriptures were written by Prophets but in the Macchabees time there was no Prophet 2. Eusebius and Hierome thinke that Iosephus was the writer of those bookes but his writings are not canonicall 3. the author saith that he did epitomise the worke of Iason the Cyrenian but the spirit of God vseth not the help of others writings 4. this booke was not receiued into the Canon of the Iewes to whom all the oracles of God were committed 5. and it containeth diuerse things contrarie to the Canonicall Scriptures as is shewed else where Synops. Centur. 1. p. 15. 4. S. Paul in that place to the Corinthians excuseth not the slendernes of his writing as though he had written otherwise then he should but he iustifieth the simplicitie of his stile as his aduersaries did take it because he would not by humane eloquence obscure the vertue of the crosse of Christ which consisted not in the vaine shew of words but in the power and euidence of the spirit 1. Cor. 2.4 Controv. 9. That the Scriptures are perfect and absolute conteining whatsoeuer is necessarie to saluation both touching doctrine and manners v. 15. I haue written to you after a sort to put you in remembrance
seemed rather to be common brothelhouses Gualter Controv. 2. The Church not alwaies visible and consisting of multitudes v. 5. The Apostle saluteth the Church which was in the house of Aquila and Priscilla so also he maketh mention of the Church in Philemons house Phil. 2. whereby it is euident that the name of a Church agreeth euen vnto a fewe gathered together in Christs name as our Blessed Sauiour promiseth that where two or three are gathered together in Christs name he will be in the middes of them Matth. 28. We must not then looke alwaies to finde out a Church by the outward pompe and glorie of it or by the multitude and great troupes and number of people as the Romanists make these the notes and markes of the Church see further Synops. Cent. 1. err 18.19 Controv. 3. All doctrine is to examined by the Scriptures Whereas the Apostle v. 17. willeth the Romanes to take heede of those which cause divisions contrarie to the doctrine which they had receiued the Rhemists giue this corrupt glosse in their annotations tht he biddeth them not to examine the case by Scriptures but by their first forme of faith and religion deliuered to them before they had or did reade any booke of the newe Testament Contra. 1. The doctrine which had beene preached among the Romanes was agreeable to the old Scriptures though there had beene yet no bookes of the newe Testament extant as S. Paul professeth that he said none other things then Moses and the Prophets did say should come Act. 26.22 and therefore the brethen of Berca are commended Act. 17.11 for searching the Scriptures and examining the Apostles doctrine thereby 2. yet it is verie probable that some of the Gospels were written at this time as Ieraeneus l. 3. c. 1. thinketh that S. Matthewes was and Hierome in catalog S. Markes 3. but it followeth not before the Scriptures were written they receiued their doctrine and faith by tradition when they had immediate direction from the Apostles therefore now when the Sriptures of the old and newe Testament are extant and no Apostles to direct the Church who were priuiledged not to erre we should leaue the written word of God and flee vnto vnwritten traditions Origen hath here an excellent saying vide quam prope periculis fiunt hi qui exerceri in divinis Scripturis negligunt ex quibus solis huinsmodi examinationis agnoscenda discretio est see how neere they are vnto danger which neglect to be exercised in the diuine Scriptures out of the which onely this examination is to be discerned and acknowledged Controv. 4. That Papists not Protestants serue their owne bellie Whereas the Apostle giueth this as a note of false teachers and seducers that they seeke rather to serue their bellie then Iesus Christ v. 18. our vnkind countreymen the Rhemists doe glaunce here at Protestants whom they falsely and blasphemously call heretikes That they seeke onely their owne profit and pleasure what soeuer they pretend But it is as cleare as the Sunne that they here take themselues by the nose and that they are the heretikes if euer any that serue their bellie and are cunning kators for their kitchin They may remember what Erasmus answear was to the Duke of Saxonie when he was asked his opinion of Luther that he medled with two dangerous things the Popes crowne and the Monkes belly witnesse also that pitifull complaint and supâ—â—icatioÌ„ of certaine Monkes to Henry the second that whereas they had before 13. dishes of meate allowed them to a messe their Bishop cut off three of them And are the friers of these dayes thinke you more sparing and pinching of their bellie let that factious crue of those makebates the trayterous Iudasites rather then Iesuites speake who in few yeares at la-flesh in Fraunce beside the sumptuous building of their Colledge which cost an 100. thousand crownes bestowed as much in their revennue a reasonable proportion to keepe a fat table and to fill their bellies Controv. 5. That Protestants are no schismatikes Whereas the Apostle giueth a double caueat v. 17. concerning seducers and false teachers that first they must be examined and obserued how they do bring in strange and nouell doctrine contrarie to the receiued truth and then they must be avoided and declined this doth iustifie the departure of the Protestants from the Church of Rome because it is a false and Antichristian Church and hath fallen away and played the Apostata from the faith of Christ and therefore we are to leaue them according to S. Pauls rule Tit. 3.11 A man that is an heretike after the first and second admonition avoid Controv. 6. Why the Gospel was kept secret so many yeares vnder the kingdome of Antichrist against the obiection of the Papists v. 25. By the revelation of the mysterie which was kept secret from the beginning of the world whereas the Papists obiect against the Protestants where was your Gospel 60. or 70. yeares agoe how commeth it to passe that it was so long kept secret and hid in the world is it like that God would haue his truth so long coÌ„cealed Herevnto we answear that as the Gospel of Christ was a long time folded vp in a mysterie till Christ came but then reuealed at Gods own appointment So it pleased God that the Gospel once preached to the world being by mens vnthankfulnes obscured shold liehid as a punishmeÌ„t of their ingratitude that loued lies rather then the truth yet should againe for the gathering together of the elect be revealed vnto the world at such time as seemed good vnto our gracious God Contr. 7. Against the Popish doxologie ascribing glorie with Christ vnto the virgin Marie v. 27. To God onely wise be glorie thorough Iesus Christ c. This was the holy vse of the Apostles to conclude with giuing praise to God only through Iesus Christ we may then iustly wonder at the superstitious impietie audacious presumption of the Romanists which vse a contrary stile ioyning Christ and the Virgin Marie together in their doxologies as Tolet thus concludeth his commentarie vpon this epistle sit gloria omnipotenti Deo gloriosâ—ssima mâ—tri eius glorie be to the omnipotent God and to his most glorious mother so Pererius concludeth laus Deo Dei genetrici semper virgini Mariae praise be to God and to the mother or bringer forth of God the euer virgin Marie And before him Bellarmine thus shutteth vp his controversiall disputes Praise be to God and to the Virgin his mother Marie But this superstitious doxologie of Papists may thus be refelled 1. the Creator and the creature are not to be coupled or sorted together in any religious act as it is in the Psalme 115. 1. not vnto vs Lord c. but vnto thy name giue the praise and S. Paul thus writing Rom. 1.25 who serued the creature rather then the Creator who is blessed for euer denieth all such praise and blessing to be done vnto
other Apostles which were iudged to be Apochryphall bookes and of no authoritie 1. because in the writings of those which succeeded the Apostles no mention is made of them 2. the stile is diuerse from the stile of the Apostles 3. and the doctrine contained in those bookes dissenting from the doctrine of the Apostles 3. Beside these two latter sorts of bookes all the rest are vndoubtedly held to be Canonicall and of equall authoritie and therefore that distinction of Sixtus Senensis is to be taken heede of who calleth some bookes of the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 canonicall of the first sort some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 canonicall of the second sort which were sometime doubted of for by this meanes should they not be of equall and the like authoritie And beside he saith that these latter were held by some of the fathers to be Apochryphall bookes vnderstanding Apochryphal bookes for such as had an hid and vnknowne author But indeede the Apochrypha are so called not for that their author was vnknowne for then diuerse of the Canonicall bookes should be Apochrypha but because they were of an hid and obscure authoritie in which sense none of the fathers euer held any of the Canonical bookes of the New Testament to be Apochrypha 4. As the Heretikes brought in counterfeit bookes of their owne into the New Testament so they reiected diuerse parts of the Canonical bookes 1. Faustus the Manichie held diuerse things to be false in the New Testament Augustin lib. 33. cont Faust. c. 3. 2. The Ebionites receiued none but the Gospel according to Saint Matthew Iren. l. 1. c. 26. 3. the Marcionites onely allowed S. Lukes Gospel Epiphan haeres 42.4 the Acts of the Apostles and S. Pauls epistles the Tatiane and Seueriane heretikes reiected Euseb. l. 4. c. 29. 5. Marcion and Basilides the epistles to Timothie Titus and to the Hebrewes Hierom. praefat ad Titum 4. Places of doctrine in generall 1. Doct. Of the excellencie of the Newe Testament aboue and beyond the Old 1. It excelleth in the the matter and doctrine the law promiseth life onely to those that keep it the Gospel vnto those which beleeue in Christ Rom. 10.5 6. 2. In the subiect the lawe was written in tables of stone but the Gospel is written by the spirit of God in the fleshie tables of our hearts 2. Cor. 3.2 3. In the end the old Testament was the ministration of death and the killing letter the other is the ministration of the spirit which giueth life 2. Cor 3.6 7. 4. In the condition and qualitie the law imposed the hard yoke and seruitude of ceremonies which was impossible to be borne Act. 15.10 but Christs yoke is easie Math. 11. which of seruants adopteth vs to be the sonnes of God Rom. 8.15 5. In the minister Moses was the typical Mediator of the Olde Testament but Christ the Lord and builder of the house is the Mediator of the New Heb. 3.3 6. In the fruites and effects the Old Testament could not purge the conscience from sinne but the sprinkling of the blood of Christ purgeth the conscience from dead workes Heb. 9.13 14. 7. In the manner the old Testament was folded vp in types and figures as Moses vailed the glorie of his face but now we see the glorie of the Lord in the Gospell with open face 2. Cor. 3.18 8. In the ratification the old Testament was confirmed with the blood of beasts the New by the death of Christ quest 17.18 9. In the seales the old was attended vpon by bloodie sacrifices and other such like hard Sacraments as circumcision which was painefull to the flesh the New hath easie and vnbloodie sacraments as the seales neither so many in number namely Baptisme and the Eucharist 10. Another excellencie is in persons whom this New Testament concerneth which is not giuen onely to one people and nation as the old was but vnto the Catholike Church of God dispersed ouer the face of the earth as the Apostles are commanded to goe and teach all nations Matth. 28.19 In these respects the Apostle thus giueth preheminence to the New Testament before the old Heb. 8.6 he hath obtained a more excellent office in as much as he is the Mediator of a better Testament which is established vpon better promises Not that Christ was not Mediator also of the old Testament for without him neither can there be any Church nor couenant made with the Church but because Christ but shadowed forth in the old Testament is more fully reuealed and manifested in the New 5. Places of confutation 1. Controv. Against those which thinke it is against the nature of the New Testament to be committed to writing Of this opinion are certaine of a fantasticall spirit which to this purpose abuse that place of Ieremie 32.33 I will write my lawe in their hearts and that of S. Paul 2. Cor 3.3 You are our epistle written not with inke but with the spirit whence they would inferre that the Newe Testament is not to be written but that it consisteth in reuelation and the instinct of the Spirit Contra. 1. If the Newe Testament were not to be extant in writing then the Apostles had done a superfluous and vnnecessarie worke in writing the bookes of the Newe Testament whereunto they were directed by the spirit of God and S. Iohn is directly commanded to write Apocal. 14.13 and S. Paul saith that all Scripture is giuen by inspiration 2. Tim. 3.16 The spirit of God then mooued them to put in writing these holy bookes of the Newe Testament which are part of the Scripture 2. It followeth not because the Lord writeth the Gospel in our hearts by his spirit that therefore it is not to be written for by the writing thereof which is preached and read saith is wrought in the heart by the operation of the spirit as the Apostle saith Rom. 10.17 that faith commeth by hearing and hearing by the word And againe the Prophet there sheweth a difference betweene the lawe and the Gospell the law gaue Precepts but could not incline the heart to obedience but the Gospel doth not onely command faith but by the operation of the spirit worketh the same thing which it requireth 3. In the other place of the Apostle 1. they would make the Apostle contrarie to himselfe as though he should speak against the writing of Euangelical precepts whereas the Apostle did write that very epistle with inke 2. he speaketh not of the Gospel but of the Corinthians whom he calleth his Epistle 3. and by the latter in that place he vnderstandeth not the writing with inke or such like but the externall doctrine without the grace and life of the spirit such as the doctrine of the Law was 2. Controv. Against the Romanists which hold that the writing of the Gospel and other Scriptures is not simply necessarie to saluation First we will examine the arguments which are brought by them to confirme this their
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
nature but doe so diuide and distinguish the natures as if they made two persons so the Vbiquitaries make a confused commixtion and communitie really attributing to one nature that which is proper to the other as though to ascribe any thing to the whole person were secundum vtramque neturam tribuere according vnto both natures to attribute it because Christs deitie is euery where and it is true of Christs whole person that homo Christus the man Christ is euery where yet it followeth not that his humanitie should be euery where so then we conclude against the Nestorians that Christus totus non dimià tus that Christ whole not halfe was made of the seede of Dauid and against the other that yet non secundum totum sus not according vnto his whole nature but his humanitie onely 4. Controv. Against the heresie of one Georgius Eniedinus a Samosatenian heretike in Transilvania v. 3. According to the flesh whereas we vnderstand this place of the Apostle of the two generations of Christ his humane in that he is said to be made of the seede of Dauid after the flesh his diuine in that he was declared to be the Sonne of God touching the spirit of sanctification this forenamed heretike affirmeth that Christ is said to be made of the seede of Dauid in respect of his carnall generation which is vulgar and common to all and that he is by his spirituall natiuitie the Son of God as other faithfull are Eniedin expl loc p. 226. 1. Concerning the first part of his wicked assertion that this clause according to the flesh doth here signifie the vulgar and common kind of natiuitie he would prooue it by the like places as Rom. 9.3 he calleth the Iewes his kinsmen according to the flesh and 1. Cor. 10.18 Israel after the flesh c. Contra. 1. It is not true that this clause according to the flesh no not in these places giuen in instance doth shew the common and vulgar generation but there is implied a difference and distinction betweene kinred according to the flesh and in the spirit and of Israel after the flesh and Israel after the spirit for otherwise in respect of their common natiuitie all Israel was after the flesh whereas some were the children of Abraham after the flesh some were the children of promise Rom. 9.8 2. The miraculous and singular birth of Christ is not insinuated onely by these words according to the flesh but in that he is saide to be made not borne for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it sheweth the extraordinarie making of his flesh as the Apostle saith in the same phrase Galat. 4.4 that he was made of a woman And this is of purpose obserued by diuers of the fathers to set forth the miraculous conception of Christ as by Tertullian lib. in praxeam Iren. lib. 3. c. 32. advers haeres Vigilius in Eutychet l. 5. August l. 2. de Trin. c. 5. whereby is conuinced the heresie of Hebian revived by this Transilvanian that Christs flesh was conceiued by humane seede 2. He thus obiecteth concerning the other generation of Christ. 1. that euery faithfull man likewise hath two natiuities one according to the flesh an other according to the spirit as Ioh. 1.13 which are not borne of blood nor of the will of the flesh nor of the will of man but of God Isaack is said to be borne according to the spirit Rom. 9.8 yet hereupon it followeth not that they had two natures diuine and humane Contra. There is great difference betweene the two generations of the faithfull and of Christ 1. for when they are said to be borne of the flesh and of the spirit not two natures are thereby signified but two beginnings of their diuers births but Christ is man according to his owne flesh and declared to be the Sonne of God according to his owne sanctifying spirit he is not saide to be borne of the spirit but to be declared to be the Sonne of God according to the spirit which sheweth not a diuers generation onely but a diuers nature 3. other faithfull are the Sonnes of God by adoption and grace Rom. 8.15 Ye haue receiued the spirit of adoption whereby we crie Abba Father But Christ is the true naturall Sonne of God Ioh. 1.18 The onely begotten Sonne which is in the bosome of his father Heb. 1.3 The brightnes of his glorie and the ingraued forme of his person 2. Obiect Christ is no otherwise the Sonne of God then because the Father sanctified him and sent him into the world Ioh. 10.36 Say ye of him whome the Father hath sanctified into the world thou blasphemest because I said I am the Sonne of God And thus others also are the Sonnes of God because they are sanctified by his spirit Contra. Christ maketh not his sanctification a cause of his Sonneship but he reasoneth from the effects which are set forth by an argument from the lesse to the greater that if the Scripture calleth civill Magistrates the Sonnes of God in respect of their office much more may Christ call himselfe the Sonne of God whome the Father had sanctified to be the Redeemer of the world and to be the chiefe gouernour thereof 3. Obiect By the spirit of sanctification the diuine nature of Christ can not be signified for Christ is thereby sanctified but that which sanctifieth is diuers frō that which is sanctified and the Apostle giueth this to be the cause of Christs beeing the Sonne of God namely his resurrection But his diuine nature rather should be the cause if it were here signified Contra. 1. It is true that which sanctifieth is diuers from that which is sanctified ◠and Christs humane nature which is sanctified is diuers from his diuine which sanctifieth 2. neither is the resurrection giuen as a cause of his beeing the Sonne of God but of his manifesting to be the Sonne there is one cause of the beeing of a thing an other of the manifestation ex Paraeo 5. Controv. Against the Marcionites that Christ had a true bodie v. 3. Made of the seede of Dauid Then the Marcionites heresie is hereby conuinced which imagine Christ to haue an inuisible bodie that could not be seene or touched though it were present from whose heresie they much differ not which include the bodie of Christ in the sacrament vnder the formes of bread and wine neither giuing vnto it place nor disposition of parts nor making it visible or palpable their heresie also is noted that affirme Christ to haue brought his bodie downe from heauen with him or to haue passed through his mothers wombe as water through a conduit for he was made of the seede of Dauid Gryneus 6. Controv. Against the Apollinarists that Christ had no humane soule v. 3. Made of the seede of Dauid If Christ had a true humane bodie made with parts organes and instruments of life and sense as other men haue then it followeth
him without faith or any speciall assistance from God may by his owne strength doe something morally good it a vt nullum peceatum in eo admittat so that therein he shall not commit any sinne lib. 5. iustificat c. 5. That the falsitie of this assertion may the better appeare 1. We must distinguish of the light that is giuen vnto man which is threefold 1. There is the light of nature which Christ giueth vnto euerie one that commeth into the world as he is their Creator Ioh. 1.9 this is giuen vnto all by nature they are endued with a reasonable soule and in the same by nature is imprinted this light 2. there is beside this naturall light an other speciall light and direction concurring with that naturall light which though it be not so generall as the other yet it is common to many vnregenerate men that haue not the knowledge of God as the Lord saith to Abimelech Gen. 20.6 I kept thee that thou shouldst not sinne against me this common grace many of the heathen had whereby they were preserued from many notorious crimes which other did fall into 3. There is beside these the grace of Christ whereby we are regenerate and enabled to doe that which is acceptable vnto God through Christ of this grace we meane that without it the light of nature is not sufficient to bring forth any good worke 2. Secondly we graunt that this light of nature beeing illuminated by the grace of Gods spirit and lightened and perfected by faith is able to bring men to performe good workes agreeable to the lawe As is euident in the fathers before the flood and after the flood in Noah Sem Abraham and other of the faithfull when as the lawe and Scriptures were yet vnwritten that by the grace of God which lightened their naturall vnderstanding they wrought righteousnesse and pleased God 3. But this must be receiued withall that Gods grace and the light of nature doe not concurre together as cooperators and fellowe workers but it is grace onely that worketh the nature of man is wrought vpon the spirit of God is onely actiue the power of nature is passiue in all good workes and therefore in this sense we mislike that position of Pereius legem naturalem Christi gratia illustratam valere ad piè vinendum that the lawe of nature lightened by the grace of Christ avayleth to liue well for thus the lawe of nature it made a ioynt worker with grace vnto godlinesse of life we say it is wrought vpon by grace it worketh not but onely as a naturall facultie and agent the spirituall goodnesse is all of grace 4. But that no vertuous act or morall good worke can be performed by the light of nature onely without grace it is euident out of these and such other places of Scripture Gen. 6.5 The imaginations of the thoughts of mans heart are onely euill continually Ioh. 3.6 That which is borne of the flesh is flesh Ioh. 15.5 Without me ye can doe nothing Rom. 14.23 Whatsoeuer is not of faith is sinne All these places euidently shewe that there is no actiuitie power abilitie or inclination to any thing by nature without grace see further Synops Centur. 4. err 43. pag. 845. Controv. 10. Of the imperfection of the vulgar Latine translation v. 15. Erasmus noteth a great defect of the Latine translation in the reading of this verse for whereas in the Greeke text it is put absolutely in the genetiue case their thought accusing one another or excusing which is expressed by the genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall because they want the ablatiue the Latine translator putteth it in the genitiue cogitationum of their thoughts accusing or excusing Gorrhan would thus helpe this matter that it must be referred to the word conscience going before their conference bearing witnesse that is not onely the conscience of their workes but euen of their thoughts but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and comming betweene them sheweth that these words doe not hang one vpon another he saith this is more Grecorum after the manner of the Greekes which vse the genitiue for the ablatiue but seeing the Latines haue their ablatiue cases wherein things absolutely spoken vse to be put the Latine interpreter should haue followed the vse of the Latine tongue therefore I say and conclude with Erasmus here they which thinke the Latine interpreter did not erre vnum bunc locum si possunt expediant let them free this place if they can Controv. 11. That the Sacraments doe not conferre grace v. 25. Circumcision availeth if thou keepe the lawe the opinion of the Romanists is that circumcision did actually conferre vpon infants remission of sinnes mundabat cos à peccato originali and did clense them from originall sinne Perer. disput 17. c. 2. numer 105. so also Gorrhan Contra. 1. But the contrarie is euident here for the Apostle saith If thou be a breaker of the lawe thy circmcision is made vncircumcision it was no more avayleable then if they had no circumcision at all But if they had actually receiued remission of sinnes in circumcision it must needs be better then vncircumicision whatsoeuer desert followed afterward 2. That which cleanseth the soule hath praise with God v. 19. now the circumcision of the flesh hath no praise with God but the circumcision of the spirit the circumcision then of the flesh doth not cleanse or purge the soule to this purpose Hierome invisibilia non indigent visibilibus visibibilia indigent invisibilibus eo quod visibilia sunt imago invisibilium invisibilia sunt veritas visibilium invisible things doe not neede visible but the visible haue neede of the invisible because the visible are the image of the invisible but the invisible are the veritie of the visible the circumcision then of the flesh needeth the circumcision of the heart but the circumcision of the heart needeth not the circumcision of the flesh for the truth hath no need of the image but the image hath need of the truth c. remission of sinnes then is not tied to the sacrament it may be conferred without it but the sacrament needeth the inward operation of the spirit to make it effectuall as the Apostle saith cleansing it by the lauer of the water in the word the water is the instrument of cleansing but the efficient and working cause is the word the sacraments then conferre not grace but the spirit in and with the Sacrament and also without it worketh grace Controv. 12. That the Sacraments depend not vpon the worthinesse of the Minister or receiuer This may be obserued against that paradox of the old Donatists who measured the sacraments by the worthines of the Minister vpon which ground they refused baptisme ministred by heretikes or euill liuers and after such baptisme they baptized againe the Donatists held baptisme ministred by schismatickes or heretikes to be no baptisme Augustin lib. 2. de baptis c.
world 3. Obiect v. 7. which ariseth likewise out of the former testimonie cited out of the Psalme if by mens lies Gods truth is commended then the liar is vniustly punished the answer followeth v. 9. the Apostle calleth it a blasphemie and worthie of iust damnation if any shall iustifie themselues in their euill doing and of purpose doe euill to set forth the iustice of God v. 8. The second part is from v. 9. to 21. where he prooueth the Iewes and Gentiles both to be vnder sinne which is propounded v. 9. prooued by particular induction of their sinnes grounded vpon some testimonies of Scripture v. 10. to 19. then applied to the Iew as well as to the Gentile by three arguments v. 19.1 from the relation which the law hath to those which are vnder the law 2. then from two ends that euery mouth may be stopped all occasion of boasting may be taken away 3. and that all the world may be found culpable The third part followeth wherein the Apostle prooueth that all must be iustified by faith in Christ which he prooueth by a distribution either by the workes of the law or by faith not by the law by the contrarie effect v. 20. Then he confirmeth the other part that we are iustified by faith without the law which proposition is contained v. 1.22 23. by shewing the causes of iustification and who are iustified euen all that beleeue and why v. 23. Then this proposition is confirmed 1. by shewing all the causes the efficient principall the grace of God then Christ by his blood the instrument is faith the formall cause remission of sinnes the ende the setting forth of Gods iustice v. 24 25 26. 2. by the effects it excluding all boasting v. 27. 3. the conclusion followeth v. 28. 4. which is confirmed 1. by remoouing an absurditie because God otherwise should seeme to be God onely of the Iewes v. 29.30 2. by preuenting an obiection v. 31. 3. The questions and doubts discussed 1. Quest. Of the priuiledges of the Iewes and their preheminence before the Gentiles v. 1. What is the preferment of the Iew c. Whereas the Apostle seemed in the end of the former chapter to make the Iewes and Gentiles equall and had extenuated the circumcision of the flesh now it might be obiected by the Iew that by this meanes they should haue no preheminence or preferment more then the Gentile had the Apostle then meeteth with that secret obiection and sheweth wherein consisted the excellencie of the Iew. 1. The Iewes had many priuiledges which the Gentiles had not as 1. they were called to be the peculiar people of God and the Lord professed himselfe to be their God 2. i◠that nation continued the true knowledge of God euen vnto the comming of Christ 3. of them came many holy Patriarks and Prophets that were in high fauour and acceptance with God 4. among them and for their sakes the Lord wrought many miracles and wonders 5. they had many visions prophesies and dreames 6. God gaue vnto them the Sacraments and sacrifices as circumcision the Paschal lamb 7. the Messiah was promised to descend of that nation 8. But the Apostle omitteth these and specially insisteth vpon this that the law and oracles of God were committed vnto them 2. Chiefly or first because vnto them were credited c. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus taketh for to signifie the order of the Apostles speach as before c. 1.8 but there the Apostle beginneth his epistle which he doth not here 2. Some referre it to the number of the priuiledges rehearsed by the Apostle whereof this was the first and the rest follow in the epistle But the Apostle maketh mention of no other priuiledge but this 3. Origen whome Sedulius followeth hath here reference to the Gentiles that vnto the Iewes first were committed the oracles then to the Gentiles but the promises here spoken of were onely made vnto the Iewes 4. Therefore this word first here signifieth chiefe that this was the chiefe priuiledge and immunitie which the Iewes had 3. And the Apostle giueth instance of this that they had the Scriptures 1. because it was most generall multa concludit and concluded many things beside Tolet. 2. herein consisted a chiefe difference betweene the Gentiles which had but the law of nature to direct them and the Iewes which had also the written law of God Perer. 3. and the Apostle omitteth their temporall priuiledges insisting vpon a spirituall as beeing more pretious and durable Gorrhan 4. By oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some seeme to vnderstand onely the law which was giuen by Moses as Chrysostome Theodoret but thereby are signified all the propheticall writings which the Iewes had both the law and the Prophets gloss interlin though speciall reference be made to the law as S. Steuen saith that Moses receiued the liuely oracles Act. 7.38 Pare 5. But it will be obiected that God also to others communicated his oracles as to Pharaoh Nabuchadnezzer which were not of Israel it may be answered that 1. God did impart those things not to many of the Gentiles but to a few 2. and that of some particular things 3. neither were such oracles and visions committed to their trust but onely for a time reuealed 4. and that for his peoples sake rather then their owne 6. In that the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oracles of God were committed to their credit or credited vnto them 1. the Syrian interpreter is deceiued who maketh it the nominatiue that the oracles of God were credited or beleeued 2. and Origens obseruation is much like that the oracles of God were committed vnto them which did vnderstand and beleeue them but the letter of the law was giuen to all for by the words following v. 3. what though some did not beleeue it is euident that the Apostle here speaketh of a generall priuiledge which was not made void by some mens vnbeleefe 3. Erasmus saith that those oracles were committed vnto them alijs magis profutura quam ipsis to profit other rather then themselues as though they were committed vnto them to keepe for others vse But Beza noteth better that they had those things committed vnto them non vt alienae rei depositum not as an other mans thing laid to pledge but as their owne proper treasure if they could haue vsed it well 4. And indeede they were faithfull keepers of the Scriptures preseruing them from falsitie and corruption and are to this day though they vnderstand them not and in the daies of our Sauiour when many other corruptions both of life and doctrine were obiected against them yet they were not charged to be falsifiers of Scripture Faius 5. Chrysostome hath here a good note nusquam illorum virtutes sed Dei beneficia in illos enumerat the Apostle doth not recken vp their owne vertues among their priuiledges but he counteth the benefits of God toward them 6. And this word is credited
those which beleeue vnto vnbeleeuers therefore they doe not appertaine Pareus But it will be further obiected that the Apostle saith 1. Cor. 11.27 that he which eateth and drinketh vnworthily shall be guilty of the bodie and blood of Christ but they could not be guilty vnlesse they were partakers Answ. It doth not followe one may be guiltie of a thing which he is not partaker of as many may be guilty of violating the princely maiestie which had no interest therein neither were partakers thereof so then the wicked and vnbeleeuers are guilty non manducati sed non dâ—â—dicati corporis c. not of the eating but of not discerning the Lords bodie Gryneus Controv. 4. That the Romane Church hath not the promise of the perpetuall presence of Gods spirit The Romanists alleadge this place for themselues that the vnbeleefe of some make not the promises of God of no effect and therefore seeing the Lord hath promised to be present with and to giue his spirit to his Church they cannot faile thereof notwithstanding their sinnes and corruptions Answ. Christ promised the presence of his spirit to his disciples they must then first prooue themselues to be the disciples of Christ in following his doctrine and keeping his word in adding nothing thereto nor decreeing any thing against it before they can haue any interest in this promise God indeede hath promised to be present with his Church but a companie of mitred Bishops following humane traditions and leauing the word of God doe not make the true Church of Christ Martyr Controv. 5. The Virgin Marie not exempted from sinne v. 10. There is none that is righteous no not one Chrysostome handling these words in his commentarie vpon the 13. Psalme giueth instance how that when Christ was crucified this saying was then most of all verified that there was not one that did good discipuli omnes fugerunt c. all the disciples fledde Iohn went away Peter denied Mariae animam gladius dubitationis incredulitatis pervasit and a sword of doubtfulnesse and vnbeleefe did pierce the soule of Marie c. the like is affirmed by Chrysostome hom 49. in Genes and by Origen hom 17. in Luc. and by Augustine lib. question veter nov Testam qu. 73. But Pererius refusing the iudgement of these fathers confidently affirmeth that the Virgin Marie fuisse expertem omnis peccati etiam minimi levissimi per omnem vitam was free from the least and lightest sinne all her life and of Chrysostome he is bold to say veritatis pietatis terminos excessisse that he exceeded the bounds of veritie and pietie Perer. 〈◊〉 6. numer 33. Contra. But Pererius in thus affirming will make not Chrysostome onely and other ancient writers liers but Christ himselfe and his blessed mother for if Mary were without the least sinne why did our Blessed Saviour reprooue her for taking so much vpon her saying Iohn 2.4 Woman what haue I to doe with thee would he checke her without any fault and againe Marie her selfe saith in her song Luk. 2.47 My spirit reioyceth in God my Sauiour what needed she a Sauiour if she were free from sinne see further hereof Synops. Centur. 2 â—â—â— 79. Controv. 6. The reading of Scripture is not to be denied vnto any v. 10. As it is written c. in that the Apostle alleadgeth testimonies of Scripture to prooue all men to be sinners thereupon appeareth the necessitie of the reading of Scripture 〈◊〉 of the generall vse for all both laymen and others for by the Scriptures commeth the knowledge of sinne which concerneth all Chrysostome in his homilie of Lazarus and the rich man exhorteth all men to reade the Scriptures euen such as did trade in the world and kept families further shewing that they could not attaine vnto saluation vnlesse both day and night they were conuersant in the Scriptures yea he affirmeth that such of the common sort had more neede to reade the Scriptures then men of more holy life quod perpetus versantur in maiori discrimine because they are conversant in greater danger Here then that corrupt vsage of the Romane Church is to be taxed who denie the generall vse of the Scriptures vnto the people neither doe permit them to reade them shutting the Scriptures vp in an vnknowne language Martyr Controv. 7. Against the adversaries of the Lawe the Marcionites and other heretikes v. 20. By the lawe commeth the knowledge of sinne hereupon those wicked heretikes tooke occasion to speake against the lawe malaradix lex c. the law then is an euill root and an euill tree by the which commeth the knowledge of sinne to this Origen vpon this place answeareth well non dexit ex lege agnitio peccati sed per legem vt scias non ex ipsa â—tum sed per ipsam cognitum he saith not of the lawe is the knowlede of sinne but by the lawe to knowe that sinne did not spring of it but is onely knowne by it As physicke by the which we come to haue the knowledge of our diseases is not therefore euill thus Origen Controv. 8. Against the Counsels of perfection v. 19. That euerie mouth may be stopped c. here the opinion of the Romanists is euidently conuinced that beside the precepts which are commanded there are Euangelicall counsels which are more then one is bound to doe notwithstanding he that doth them is worthie of a greater reward such are these counsels of perfection as they call them â—â— vowe single life to giue all to the poore and to take vpon them voluntarie pouertie and such like and Origen hath the like conceit who in his commentarie vpon this third chapter giueth this corrupt glosse vpon these words of our Sauiour Luk. 17.10 When ye haue done all these things which are commanded you say we are vnprofitable seruants as long as a man saith he doth that which he is bound to doe he is an vnprofitable seruant si aâ—â—m addas aliquid praeceptis iam non eris invtilis servus but if you adde any thing to the precepts then are you no longer an vnprofitable seruant Contra. 1. Concerning Origens glosse we haue as great libertie to refuse it as Pererius had before to reiect Chrysostomes opinion concerning the Virgin Marie and to accuse him of falshood and impietie especially seeing that his glosse corrupteth the text for if we cannot doe those things which are commanded much lesse beside the commandement can any doe more then is required 2. the Apostle here in saying That euerie mouth may be â—â—ped ouerthroweth this arrogant and presumptuous opinion of such counsels of perfection for then a man should haue wherein to reioyce if he could doe more then is commanded and his mouth would not be stopped Controv. 9. Against the Pelagians which established freewill Augustine c. 9. lib. de spirit liter handling these words confuseth that presumptuous error of the Pelagians who affirme that the lawe onely sheweth what should be
it is the obedience and righteousnesse of Christ whereby both our sinnes are remitted and iustice imputed vnto vs As Luk. 18.13 the Publican saith O God be mercifull vnto me a sinner and it is said of him v. 14. that he went home iustified c. so then for God to shewe mercie in forgiuing sinne and for man to be iustified doe both concurre together and the one doth necessarily followe the other 2. Further the privatiue graces of the spirit as in the remitting of sinne the hiding of iniquitie and the not imputing of sinne are not seuered from the positiue graces as in the imputing of righteousnesse Gryneus 3. Now sometime sinne in Scripture is said to be remitted sometime to be hid and couered and further to be not imputed likewise to be washed away which are all the same in effect but yet in a diuerse respect for there are fowre things to be considered in sinne 1. the first is the inordinate act of sinne which beeing once done cannot be vndone this is said to be couered not as though it were not but because it is not imputed the Lord seeth it not to punish it 2. there is in sinne the offence committed against God which the Lord is said to forgiue and remit like as one man remitteth and forgiueth the iniurie and wrong done against him 3. there is the blot and staine of sinne whereby the soule is defiled and polluted and that is said to be washed away 4. there is the guilt of eternall death in respect whereof sinne is said not to be imputed Faius 4. Now the reason why these are all one to impute righteousnesse to remit sinne is this because these are immediately contrarie one to the other to be a sinner and to be iust he that is a sinner is not iust and so consequently he that is iust is reputed no sinner Par. dub 5. Quest. 16. In what sense circumcision is said to be a signe and wherefore it was instituted 1. It was signum memorativum a signe of remembrance or commemoration of the couenant which was made betweene God and Abraham and of the promises which he receiued namely these three 1. of the multiplying of his seede 2. of inheriting the land of Canaan 3. of the Messiah which should be borne of his seede 2. It was signum representativum a representing signe of the excellent faith of Abraham as it is afterward called a seale of the righteousnesse of faith 3. it was signum distinctivum a signe of the distinguishing the Hebrewes from all other people 4. it was signum demonstrativum a signe demonstrating or shewing the naturall disease of man euen originall sinne and the cure thereof by Christ. 5. it was signum praesigurativum a signe prefiguring baptisme and the spirituall circumcision of the heart Perer. Quest. 17. In what sense circumcision is called a seale of the righteousnesse of faith v. 11. 1. Origen thinketh that it is so called because in circumcision was sealed and lay hid and secret the righteousnesse of faith which should afterward be reuealed and vnfolded in Christ and that it was a signe in respect of the beleeuing Gentiles and a seale vnto the vnbeleeuing Iewes shutting them vp in vnbeleefe vntill they should be called in the ende of the world But 1. in this sense it was not a seale to shut vp and keepe secret seeing that Abraham was commended for his beleefe and the iustice of faith was not vnknowne or as aâ— hid and secret thing to the fathers 2. Neither doth S. Paul here speake of vnbeleeuers but of those which beleeue whose father Abraham was 2. Chrysostome and Theodoret expound circumcision to be a seale that is testimonium fidei acceptae a testimonie of faith receiued but a seale serueth more then for a witnesse or testimonie there are witnesses vsed beside 3. Thomas thinketh it was called a seale that is expressum signum an expresse signe hauing a similitude of the thing signified as because hs was promised to be a father of many nations he receiued this signe in the generatiue part But though a seale haue the marke or print of the stampe yet is it not called a seale for that but in respect of the thing sealed and â—â—â—ified 4. Neither doth it onely signifie signum distinctivum a distinguishing signe of the people of the Hebrewes from others for it had beene enough to say it was a signe 5. But because a seale is more then a bare signe it is for confirmation as kings letters paâ—â—â—ts are sealed for better assurance circumcision therefore serued as a seale vt obsignaret 〈◊〉 fidei to seale the righteousnesse of faith by the which seale the promises of God cordibus imprimuntur are imprinted in the hearts Calvin Quest. 18. Whether the mysterie of faith in the Mâ—ssiah to come were generally knowne vnder the lawe The occasion of this question here is because the Apostle saith that circumcision was the seale of the righteousnesse of faith seeing then that all the people were circumcised it may seeme that generally all of them had this knowledge of the Messiah to come 1. Augustine as P. Martyr citeth him seemeth to be of opinion lib. 3. de doctrin Christian that onely the Patriarkes and Prophets and more excellent men beeing illuminate by the spirit did apprehend this mysterie of faith in the Messiah to come and that the common people did onely knowe in generall that God was worshipped by those signes and ceremonies which were prescribed in the lawe but the ende and scope of them they did not knowe But by three aguments it may appeare that the knowledge of the Messiah was more generall 1. the Prophets did euerie where shewe the insufficiencie of the externall ceremonies and sacrifices that they were not those things which God required at their hands so that the people could not be ignorant by the continuall doctrine of the Prophets that some further thing was signified thereby 2. yea the Prophet Isay hath most direct prophesies of the Messiah that by his stripes we are healed and that God had laid vpon him the iniquities of vs all c. 53. 3. at the comming of Christ it is euident that there was a generall expectation of Christ as Philip said to Nathanael Ioh. 1.45 We haue found 〈◊〉 of whom Moses did write in the lawe and the Prophets and the woman of Samaria said Iob. 4.25 I knowe well that Messiah shall come 2. But though the knowledge of the Messiah were more generally reuealed then to the Patriarkes and Prophets onely yet is it not to be thought that the people did know in particular the meaning of euerie ceremonie but onely generally that they aimed at the Messiah neither yet had all the people this knowledge there were some carnall men among them which onely did adhere vnto the externall signes ex Mart. Quest. 19. Certaine questions of circumcision and first of the externall signe why it was placed in the generative part 1. Hereof these three
purpose alleadge Augustine who vnderstandeth here the loue non qua ipse nos diligit sed qua facit nos dilectores sui not wherewith God loueth vs but whereby he maketh vs louers of of him c. and he would prooue the same by the Apostles phrase absurdissime dicitur c. that is most absurdly said to be shed in our hearts quod extra nos est c. which is without vs onely in God Contra. 1. Against Oecumenius we set Chrysostome an other Greeke father who vnderstandeth the Apostle to speake of the loue of God toward vs dilectioni Dei rem omnem acceptam fert he ascribeth the whole matter vnto the loue of God 2. Augustine shall answear Augustine who elsewhere interpreteth this place of the loue of God toward vs as where he thus saith ipse spiritus sanctus dilectio est non enim habet homo vnde Deum diligâ—â— nisi ex Deo vnde Apostolus the holy spirit himselfe is this loue for man cannot tell how to loue God but from God whereupon the Apostle saith the loue of God is shed abroad c. 3. And in this verie place of Augustine he speaketh of such loue of God in vs whereby the Lord maketh vs loue him so that he includeth also the loue of God first toward vs whence issueth our loue toward him 4. And the loue of God in God toward vs may without absurditie at all be said to be shed abroad in our hearts as in true friendship the loue of a friend may be said to be shedde on him whom he loueth so Gods loue is shed forth in vs by the fruits and effects which it worketh in vs Pareus dub 4. 2. Some thinke that both the loue of God toward vs and our loue toward God are comprehensive in the Apostles speach as Origen vpon this place alloweth both so also Gorrhan and Pererius disputat 2. numer 9. who hereupon inferreth that there may be more literall senses then one of one place of Scripture Contra. One Scripture may haue one generall sense which may comprehend diuers particulars or it may haue one literall sense with diuers applications as typicall or tropologicall figuratiue or morall but it can not haue more then one literall sense or exposition specially one beeing different from the other not any scales included in it or inferred or diducted out of it for then the spirit in the Scripture should speake doubtfully and ambiguously like vnto the oracles of Apollo which were so deliuered as that they might be taken in a diuers yea a contrarie sense See further of this point Synops. Centur. 1. err 7. But that the loue wherewith man loueth God is not here at all vnderstood it shall appeare by diuers reasons here following 3. The best interpretation then is that the Apostle speaketh here of the loue of God wherewith we are beloued of him in Christ. 1. Beza vrgeth this reason because afterward v. 8. the Apostle speaketh of that loue God setteth forth his loue toward vs c. and in both places mention is made of the same loue of God the ground and foundation whereof is Christ that was giuen to die for vs. 2. Pareus insisteth vpon this reason the loue of God here spoken of is alleadged as the cause of our reioycing and of the steadfastnes of our hope but our loue of God beeing weake and imperfect can not be that cause 3. Peter Martyr and Pareus doe further presse the scope of the place the Apostle assumeth this as an argument of our hope because Christ was giuen to die for vs which proceeded not from the loue of vs toward God but from his loue toward vs. 4. Faius vrgeth the force of the Apostles phrase this loue is said to be shed abundantly in our hearts but our loue toward God is not such an abundant and surpassing loue it is a slender scant and weake loue he meaneth then the superabundant loue of God toward vs which as the Apostle saith Phil. 4.7 passeth all vnderstanding 5. I will adioyne also Tolets reason annot 5. in c. 5. the charitie and loue whereby we loue God is but one grace and vertue but the Apostle speaking of the shedding forth of this loue by the holy Ghost meaneth the effusion and powring out of all the graces which are wrought in vs by the spirit he meaneth then the loue of God toward vs from which fountaine issue faith all the graces and gifts of the spirit 6. Adde hereunto the consonant exposition of many of the Fathers as of Chrysostome cited before of Hierome who thus writeth quomodo Deus nos diligat ex hoc cognoscimus c. how God loueth vs we know by this that he hath not onely by the death of his Sonne forgiuen our sinnes but hath also giuen vs the holy Ghost c. Likewise Ambrose pignus charitatis Dei bohemus in nobis c. we haue the pledge of the loue of God by the holy spirit giuen vnto vs c. Theophylact also interpreteth de charitate Dei quam erga nos ostendit c. of the loue of God which he sheweth toward vs c. Likewise expound Theodoret Sedulius with others 8. Quest. Why the loue of God is said to be shed abroad in our hearts 1. Some doe giue this sense effusa est sicut oleum c. this loue is shed abroad like oyle 〈◊〉 cor occupando in possessing and occupying the whole heart according to that saying Matth. 22. Thou shalt loue the Lord thy God with all thy heart Gorrh. but the loue of 〈◊〉 is not here taken actively for that loue whereby we loue God as is shewed in the former question 2. Tolet thus expoundeth it abundantissime facti sunt amici Dei they are not sparingly but abundantly made the sonnes of God likewise the ordinarie glosse referreth it to the greatnes of Gods loue late nos diligit he doth loue vs largely that is greatly 3. Some referre it to the cleare manifestation of the loue of God in our hearts clare nobis manifeâ—â—ta sicut cum lux diffunditur c. the loue of God is clearely manifested to vs as when the â—ight is spread and dispersed abroad Gorrhan 4. But hereby rather is expressed the abundance of those graces which are powred vpon vs by the spirit so Chrysostome non moâ—ce nos honoravit c. he hath not sparingly honoured vs but he hath shed forth vpon vs his loue as the fountaine of all good things so also Oecumenius quia vbere datus est c. because the spirit is plentifully giuen vs and in the same sense the Prophet saith Ioel 2. I will powre out my spirit vpon all flesh Faius 9. Quest. Why it is added by the holy Ghost which is giuen vs. 1. The spirit of God is mentioned as the efficient cause of this worke the loue of God is said to be shed in our hearts by the holy Ghost because the spirit of God beareth witnes
it followeth v. 14. and againe it is too great bouldnesse to insert the word dead for thus we may make any sense of the Scripture 3. Wherefore the Apostles meaning is that from Adam vntill the lawe was giuen for of the time after the lawe there could be no question there was sinne in the world for though they had not the written lawe yet they had the lawe of nature in transgressing the which they sinned Lyran. Beza Mart. Quest. 27. What sinne the Apostle meaneth which was in the world vnto the time of the lawe 1. Some doe vnderstand it onely of actuall sinne which was in the world in that the lawe of nature was transgressed though yet there were no written lawe giuen Tolet but it is euident in that the Apostle maketh direct mention of infants v. 14. which sinned not as Adam did that is actually that he meaneth originall sinne also 2. Pererius onely referreth it to originall sinne which though it were knowne vnto the Patriarkes yet it was not by the lawe of nature acknowledged for sinne so also Anselme Tolet replyeth that it cannot be so taken for neither vnder the law is originall sinne imputed vnto punishment But this reason is not sufficient for both before and after the lawe death raigned ouer all as brought in by originall sinne 3. But it is more agreeable to the Apostles minde to vnderstand sinne here generally both originall and actuall yet with speciall relation to originall sinne because the Apostles intendment is to shewe that all are sinners in Adam and so subiect vnto death and this appeareth to be the Apostles meaning v. 14. where he speaketh of the raigning of death ouer all as well those which committed actuall sinne as those which did not Thus Haymo interpreteth sinne was in the world originale actuale both originall and actuall Augustine likewise and Theodoret in the exposition of this place comprehend both so also Beza Pareus Quest. 28. How sinne is said to be imputed where there is no lawe ver 13. 1. Chrysostome here reporteth the opinion of some that make this a part of the obiection but he refuseth it and Tolet addeth this reason further because men doe not vse to obiect but that hath some shewe of probabilitie now none could doubt whether there were sinne in the world before the lawe for that was euident and apparant to all these words then the Apostle vttereth in his owne person 2. Oecumenius thinketh that the Apostle speaketh of the imputation of such sinnes as were against the ceremoniall lawe of Moses as touching circumcision sanctifying of the Sabboth and such like for other sinnes before the lawe of Moses were both knowne and imputed as is euident in the examples of Cain Lamech the Sodomites which were punished for their sinnes But the Apostle directly speaketh of such sinnes as were in the world before the lawe now the breach of ceremonies commanded by the lawe was counted no transgression before the lawe 3. Some by the imputation of sinne vnderstand the account made of sinne and take imputation for reputation as the Syrian interpreter and Beza in his last edition non putatur esse peccatum it is not thought to be sinne which is referred vnto the iudgement and opinion of men before the lawe came they had no perfect knowledge of sinne obscurum tum erat naturae lumen the light of nature was so obscure that men did not see their sinnes Mart. so also Osâ—ander non reputabatur it was not reputed sinne also Melancthon vbi non est lex non agnoscitur non accusatur c. where no lawe is sinne is not acknowledged accused to the same purpose M. Calvin though euen before the lawe their consciences accused them and there were diuerse examples of Gods iudgements vt plurimum tamen ad sua scelera connivebant yet for the most part they did winke at their sinnes c. Thus before them Augustine vnderstandeth it of the knowledge of sinne because per legem cognitio peccati by the lawe commeth the knowledge of sinne lib. 1. de peccat merit c. 10. and Oecumenius also to the same purpose taketh it comparatiuely magnitudo peccati non erat ita cognita c. the greatnesse of sinne was not knowne so before the lawe as afterward by the law and Haymo so expoundeth peccatum non agnoscebatur tam graue malum esse sinne was not knowne to be so great euill to the same purpose Lyranus Hug. Card. But these expositions seeme not to be agreeable to the scope of the Apostle for to what purpose should the Apostle vse this qualification sinne was in the world though it were not imputed and taken to be sinne before the law came for the Apostle doth not here intend to shew the effects or propertie of the law but his purpose is to prooue that men before the law came were punished with death euen because of their originall sinne 4. Origen taketh the imputation of sinne for the reputation but he followeth his former sense vnderstanding the law of nature that in children while yet they haue no vse of reason and so no knowledge of the law of nature that which they doe is not counted sinne But the Apostle euidently sheweth in the next verse speaking of Moses that he meaneth here the written law of Moses Origen fortifieth his opinion that the Apostle here meaneth the law of nature because if it be vnderstood of any other law diabolus angeli eius videdutur absolvi the Deuill and his angels may seeme to be absolved because they had no other law then the law of nature Contra. The Apostle speaketh not of the sinne of Angels but of men propagated from Adam whome he prooueth all to be sinners in Adam because they die in Adam but in the spirits there is neither propagation nor mortalitie 5. Ambrose referreth this imputation of sinne vnto the opinion which men had of God whom they thought not to regard nor punish the sinnes of men But the contrarie is euident in Pharaoh and Abimelech who knewe that they were punished for keeping Sarah Abrahams wife 6. Anselme and Pererius doe vnderstand this to be spoken onely of originall sinne that it was not acknowledged to be sinne before Moses lawe came by the light of nature though to the Patriarkes and holy men it were knowne But the contrarie is prooued by the Apostle that originall sinne was imputed to men euen before the law was giuen because death raigned ouer all euen ouer children so farre is he from saying that originall sinne was not imputed for where death was inflicted for sinne there sinne was imputed 7. This word of imputing of sinne is taken two wayes it signifieth either to haue the fault imputed or the punishment but here the latter rather to impute sinne is adiudicare 〈◊〉 reum to adiudge the guiltie person worthie of punishment in this sense is the word taken 2. Tim. 4.16 All haue forsaken me I pray God it be
4. Haymo thinketh this inward testimonie of the spirit riseth of our good workes so also Gorrhan cum spiritus noster per spiritum sanctum bona agit when our spirit by the spirit of God doth the things which are good it beareth witnesse that we are the sonnes of God 5. Most vnderstand this testimonie of the crie in our hearts when we call God our father which the Apostle spake of before Tolet. annot 14. Martyr Osiander clamor iste testimonium est this crying in our hearts is the testimonie Faius But Chrysostomes reason before alleadged reiecteth all these there is difference betweene the testimonie of the spirit it selfe and the effects and operations thereof and first the spirit inwardly perswadeth vs that we are the sonnes of God and then it maketh vs also in our hearts to crie Abba father 6. Theodoret vnderstandeth this testimonie of the spirit to be sacram doctrinam the sacred truth and doctrine which confirmeth vs to be the sonnes of God and so Lyranus interpreteth it de veritate catholicae fidei of the veritie of the catholike saith confirmed by the spirit by signes and miracles whereby we are adopted but the Apostle speaketh of an internall testimonie not of externall doctrine though by the preaching of the truth the testimonie of the spirit is wrought in vs. 7. Lyranâ—â— â—eside hath an other interpretation of the speciall reuelations which S. Paul and some othâ—â— had But the Apostle speaketh of that generall testimonie of the spirit of God which is wrought in the hearts of all the faithfull 8. Therefore this testimonie of the spirit is that inward assurance of the spirit of God in our hearts whereby we are assured that we are the sonnes of God as Sedulius vnderstandeth here the spirit it selfe which is giuen as an earnest pennie in our hearts 1. Cor. 2.22 perhibet testimonium in cordeper occultam inspirationem it giueth testimonie in our heart by secret inspiration Haymo and as Oecumenius non solius charismatis vox est sed donantis spiritus it is not onely the testimonie or voice of the graces of the spirit but of the spirit the giuer for first our spirit is assured by our faith loue godly life prayer invocation which are the fruites of the spirit then the spirit it selfe concurring with this testimonie of our heart sealeth it vp and maketh it sure these two testimonies must not be seuered for he that relyeth vpon the immediate testimonie and revelation of the spirit without this other testimonie deceiueth himselfe Pellican Quest. 20. Whether the testimonie of the spirit and of our spirit be one and the same 1. Some reading thus the spirit beareth witnes to our spirit are of opinion that this testimonie is but one the spirit of God testifieth and the spirit of man is testified vnto 〈◊〉 Ambrose expoundeth that this testimonie of the spirit is redditum spiritui nostro giâ—â— vnto our spirit but the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beareth witnes together with our spirit rather then to our spirit as doe reade L.G.B.V. for in this latter sense the word needed not to be compounded with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together or with 2. Some will haue the spirit of God and our spirit here both to giue testimonie but in one and the same thing as this clamor crie which the Apostle spake before of whereby we call Abba father is the testimonie of the spirit and of our heart together Tolet Faius so also Chrysostome ipse nos charismate suo nos loqui docuit he taught vs so to speake by his gift in vs so they will haue the meaning to be this that this calling Abba father is both the testimonie of our heart and of the spirit whence it proceedeth but the crying Abba father is the effect of the testimonie of the spirit it is not the testimonie it selfe for first the spirit obsignat c. sealeth in our hearts that we are the sonnes of God then apperit os it openeth our mouth Beza 3. Pererius reporteth the opinion of some which make the testimonie of the spirit to be the generall promise sealed in the Scriptures that God loueth those which beleeue in him and the testimonie of our spirit to be that particular apprehension which euerie one hath as that he loueth God and beleeueth in him and so the testimonie of the spirit should frame the proposition in generall and the testimonie of our spirit should inferre the assumption but this testimonie of the spirit whereof the Apostle speaketh is not the externall and generall promise but the particular euidence which euerie one hath in himselfe that he is the Sonne of God 4. So then here are two testimonies the one is of our owne spirit which by the peace of conscience faith and other graces of the spirit in vs doth assure vs that we are the sonnes of God Mart. and of this testimonie the Apostle speaketh 1. Ioh. 3.21 that if our owne heart condemne vs not we haue bouldnes with God but this must be the spirit of a man regenerate not the naturall soule of man as Origen here well obserueth a difference betweene the soule and the spirit as the Apostle doth distinguish them 1. Cor. 2.11 2. Thess. 23. Pareus the other testimonie is of the spirit of God that confirmeth this testimonie of our heart which of it selfe is but weake if it were not supported by the spirit then seeing the testimonie of our owne spirit is weake it pleaseth God for our further confirmation to ioyne thereunto the testimonie of his spirit Mart. like as in battell they are called syâ—machi striuers together which doe one helpe the other so the spirit of God and our owne spirit regenerate by grace doe witnes and testifie together that we are the sonnes of God Erasmus Beza Caiet Mart. Pareus Faius all these make here two testimonies of the spirit of God and our owne spirit Quest. 21. How we are said to be heires and what our inheritance is v. 7. If we be children then also heires 1. Chrysostome here well observeth the Apostles wisdome who while he spake of heauie things as what they should suffer if they liued after the flesh v. 13. passed it ouer quickly but now treating of the priuiledges of the faithfull and of the good things which are giuen vnto them he amplyfieth his speach that they are Sonnes and not onely so but heires and heires of great things euen of God and ioynt heires with Christ. 2. Origen also here noteth that the Apostle still ex consequentibus syllogismum nectit doth frame a syllogisme by the consequents as ye haue receiued the spirit of adoption therefore ye are sonnes if sonnes ye are heires for the servant expecteth a reward the sonne looketh for the inheritance and if heires then the heires of God and heires of glorie 3. But there is great difference betweene this inheritance and the inheritances of men 1. Origen noteth that with men all sonnes
the perfection of the parts because regeneration is both in the bodie and soule but not perfectione graduum by the perfection of degree for so it is onely begunne here and shall be perfited in the next life 2. and sanctification followeth after iustification and so is no part of it for first we are iustified then sanctified Controv. 7. That not the carnall eating of Christs flesh is the cause of the resurrection but the spirituall v. 11. 1. The Apostle sheweth the cause of the resurrection of the Saints to be the inhabiting and dwelling of the spirit of God in them so that the spirituall communicating with the flesh and blood of Christ by faith is that by the vertue and power whereof our bodies shall be raised againe at the last day it is not the carnall eating of Christs flesh in the sacrament as the Romanists hold wherwith to the same end they housle the sicke that is in our bodies the seede of the resurrection for there may be a spirituall eating and drinking of Christs flesh and blood euen without the sacrament which is both necessarie and sufficient vnto life whereof our Blessed Sauiour treateth Ioh. 5.4 Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day Christ speaketh not here of the sacramentall eating and drinking but of his spirituall for the sacrament was not yet instituted 2. And that the carnall and corporall receiuing of Christs flesh is not possible neither yet requisite or necessarie to the resurrction of our bodies doth euidently appeare by these two reasons 1. because the Fathers that died before Christ was incarnate could not in that manner eate and drinke Christ and yet they died in the hope of the resurrection 2. infants are not admitted to the sacramentall eating and yet they shall rise againe at the latter day Martyr Controv. 8. Against merites v. 12. We are detters not to the flesh c. hence it followeth that we are detters to the spirit which part the Apostle suppresseth as beeing euident enough of it selfe out of the other 1. It is manifest then that whosoeuer seruice we doe performe vnto God it is ex debito a due debt we are endebted to God 1. by reason of our creation that he hath giuen vs these bodies and soules to the end that we should set forth his praise in the world 2. we are bound vnto God for our redemption by Christ our regeneration and sanctification by his spirit all which the Lord hath wrought for vs that we should performe him faithfull seruice 3. and likewise we are bound vnto God for the hope of our resurrection and glorification promised in his kingdome which the Apostle touched in the former verse 2. If then whatsoeuer seruice we doe vnto God we doe but our bounden dutie then there is no place for merits for our selues much lesse for works and merites of supererogation for others as the Romanists hold and teach for debitum meritum debt and merite doe one take away another as the Apostle sheweth Rom. 4.5 And whatsoeuer workes we do they are either according to the flesh or the spirit if after the flesh they are sinfull if according to the spirit they are of dutie 3. But they will thinke here to helpe themselues by a distinction that though our works merite not in the rigour of Gods iustice yet they merite ex acceptatione diuina through the diuine acceptance c. God indeed accepteth of our good workes in Christ yet not as merits but of grace and so in mercie rewardeth them Controv. 9. Whether in this life one by faith may be sure of salvation v. 16. The same spirit beareth witnesse with our spirit that we are the children of God Though this be an euident place to prooue the certaintie of saluation in the perswasion of the faithfull because the testimonie of the spirit is vnfallible yet the Romanists are not ashamed to denie that any such certaintie may be gathered from hence they say this testimonie of the spirit is nothing else but the inward good motions comfort and contentment of spirit which the children of God doe daily feels more and more c. Rhemist annot And Pererius it is but gustus quidum spiritualis praesentiae a kind of tast of the spirituall presence of grace and he consenteth vnto Thomas who thus interpreteth this testimonie of the spirit to be câ—â—iecturalem perswasioneÌ„ a coniecturall perswasion but infallibilis certitudo an infallible certaintie cannot be had citra specialem Dei reuelationem without the speciall reuelation of God their reasons are these 1. Thomas thus argueth a thing may be knowne either by speciall reuelation from God and so it may be reuealed vnto some that they are saued or a man may know somewhat in himselfe and that two waies certainely or coniecturally a thing is certainely knowne by the principles thereof as God is the beginning of grace but because God cannot perfitely be knowne none can attaine vnto this certaintie the coniecturall knowledge is by signes and effects as when a man doth perswade himselfe that because he feareth God and contemneth the world he is in Gods fauour but this knowledge is imperfect as S. Paul saith I know nothing by my selfe yet am I not thereby iustified 2. Pererius addeth this reason fowre waies may a thing certainely be knowen per lumen naturale c. by the naturall light of the vnderstandingâ— by the light of the Catholike faith by speciall reuelation per lumen fidei infusa by the light of faith infused but by none of these can one be assured of his saluation not by the first for it is a supernaturall light nor by the second for then all that beleeue the Catholike faith should haue this assurance neither hath euery Christian the third which is by special reuelatioÌ„ neither by the fourth can it be attained vnto for that perswasion riseth of two propositions the one apprehended by faith the other collected out of that by some naturall euidence and experience as faith reacheth vs that all which are truely contrite and penitent shall be saued then one out of his owne experience inferreth but I am contrite and penitent Ergo But this experience is vncertaine because that many actions proceeding from a man himselfe may carrie some semblance of those which are wrought by the spirit and a man may haue many sinnes which he knoweth not and so cannot repent him of them Contra. 1. To Thomas argument we answer 1. that two waies is a faithfull man perswaded and made certaine of his saluation both by the efficient cause the spirit of God which giueth such testimonie and assurance vnto them and by the signes and effects which are wrought in them 2. though God cannot here be perfitely knowne yet so much is knowne of God as may make a man sure of his saluation as we know by the Scriptures the great loue and mercie of God towards vs in
words depth and riches are two names added to expresse the excellencie of Gods wisedome and knowledge so also Beza Gryneus Faius taking riches here for abundance likewise Pererius Gorrhan would prooue it by the like place Coloss. 2.3 in whome are hid the treasures of wisedome and knowledge and so the Apostle saith here the riches of the wisedome and knowledge 2. But Origen referreth this deepenesse to all three O the deepenes of the riches and of the wisedome and of the knowledge of God so also Theophylact whom Erasmus and Tolet follow the reasons are these 1. because as Erasmus obserueth there is a comma or distinction in all the copies that he saw betweene riches and wisedome which sheweth that one hangeth not on an other 2. Tolet addeth that the coniunction and betweene riches and wisedome doth shew them to be two distinct things 3. likewise the three clauses following who hath knowne his minde who was his counsellor who hath giuen to him first are answerable vnto these three knowledge wisdome riches 4. And else where these three are distinguished Ephes. 2.17 The riches of his grace c. in all wisedome and vnderstanding 5. This is most agreeable to the scope of the Apostle who immediately before made mention of the mercie of God which here he vnderstandeth by the depth of his riches as Ephes. 2.7 That he might shew in the ages to come the exceeding riches of his grace Though either of these readings may indifferently be followed and Haymo and Pet. Martyr doe propound both yet the former seemeth to be the fitter because of that place Coloss. 2.3 where they are called the treasures of wisedome and knowledge as here the riches the Greeke coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well both as and and where the Apostle saith v. 35. who hath giuen vnto him first it is another reason to stay mens murmuring against God as here he perswadeth thereunto by the vnsearchable depth of Gods iudgements so there from Gods all sufficiencie that he giueth freely to all and none to him Quest. 33. How the iudgements of God are said to be vnsearcheable v. 33. 1. Some thinke that the Apostle expresseth the same thing by this ingemination of words vnderstanding one and the same thing by the iudgements and waies of God Calvin but they are better distinguished Haymo by the iudgements would haue vnderstood Gods iust proceedings both against Angels and men Iewes and Gentiles in electing some and reiecting others and by his waies his passage from the Gentiles to the Iewes and from the Iewes to the Gentiles but they are better referred the iudgements to the decree and purpose of God which belonged to his knowledge and the waies to the meanes whereby God executeth and bringeth his purpose and counsell to passe wherein his wisedome is seeme as Gods counsell and iudgement was to preferre Ioseph and exalt him aboue his brethren the way was in bringing this to effect by the selling of him into captiuitie by his brethren Tolet so also Martyr 2. Where the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not to be traced out the vulgar latine readeth investigabiles in a quite contrarie sense to be paced or traced out which as Tolet coniectureth might be the error of the writer leauing out in for he should haue said in investigabiles as Erasmus noteth out of Hilarie lib. 8. de Trinit who hath that word But Chrysostome here well obserueth whome Bucer followeth that hereby in that the iudgements of God are said to be vnsearchable is signified quòd non solùm cognosci neqâ—â—ant sed nec quaeri they can not onely be knowne but they are not to be searched so also Bucer well noteth that the first word signifieth that inveneri non possunt they can not be loued out of vs and the other quod pervestigari curiosius non debeant they must not be curiously sought out 3. Origen also putteth in this exception that this must be vnderstood of the creature that to them the iudgements of God are vnsearchable the blessed Trinitie is excepted for both the Sonne knoweth the father and the holy Spirit searcheth the hid things of God but the creature of it selfe is not able to find them out 4. P. Martyr hath an other exception that this must be vnderstood of the secrets of God hid and not reuealed but the will of God reuealed in Scripture it is lawfull for vs to search and we are commanded so to doe Ioh. 5.39 5. Pareus also addeth an other caution that the iudgements of God are vnsearchable of the creature of it selfe but by the spirit of Christ they may attaine to the knowledge of them in part as here the Apostle saith Who hath knowne the mind of the Lord as he likewise saith 1. Cor. 2.16 Who hath knowne the mind of the Lord that he might instruct him and then it followeth but we haue the mind of Christ. In Christ then the will of God is reuealed to vs as it is said Ioh. 1.16 No man hath seene God at any time but the onely begotten Sonne hath declared him c. 34. Quest. How those words must be vnderstood Of him through him and for him are all things c. 1. The Arrians as Theodoret here testifieth doe vnderstand all this to be spoken onely of God the father to confirme their heresie in making the Sonne inferiour to the father and onely as the instrument not the efficient cause of creation but the Apostle els where directly saith of Christ by whome are all things and we by him 1. Cor. 8.9 as here he saith of him and through him are all things 2. Some doe interpret all this of God the Sonne onely as Basil lib. de spirit and Ambrose lib. 4. de fide c. 6. and whereas it may be obiected that the father knoweth the minde of the Sonne whereas the Apostle saith who hath knowne his mind Basil answeareth that the Apostle onely thereby signifieth not all to be excluded because the father knoweth the mind of the Sonne but onely that few can attaine to it and whereas againe it might be obiected if this be vnderstood onely of the Sonne that it can not be said of him who hath giuen vnto him first because he receiued his essence of his father Ambrose answeareth that the father gaue vnto the Sonne but not first for one is not before the other But as was before obserued out of Origen the Trinitie is excepted here the Apostle speaketh onely of the creatures that none of them know the mind of God or first gaue vnto him neither is this to be restrained to the person of the Sonne but must be vnderstood of the Godhead in generall whose waies are vnsearchable 3. Some doe distinguish these three and appropriate them to the three persons of the Trinitie as of the father through the Sonne and in the holy Ghost all things are said to be so Origen vpon this place Gregor homil 16.
c. a deuout mind is not by any precepts so much framed to the obedience of God as by a serious meditation of his mercie as the Apostle saith Tit. 2.11 The grace of God c. teacheth vs to denie vngodlines 2. Doctr. Of the threefold will of God v. 2. What is the good will of God acceptable and perfect Paulus Burgens addit 2 hath this distinction of the will of God which is taken here for voluntas signi his signified or reuealed will that is the will of God for the thing willed which is prohibitionis praecepti consilij in forbidding commanding or counselling as if a man abstaine from euill which is forbidden therein he doth well but if he doe also the thing commanded now he doth also that which is pleasing vnto God if further he proceed vnto the counsels then he is perfect as our Sauiour said Matth. 19.21 to the young man If thou wilt be perfect goe and sell all thou hast c. This distinction may be admitted with this caution if counsels be vnderstood of things indifferent as for a man wholly to leaue the world and to giue all or halfe to the poore as Zacheus did and such like not to merit thereby but to shew our obedience and thankfulnes to God in such there must be needs acknowledged a greater degree of perfection 3. Doctr. Against curious questionists v. 3. The Apostle forbiddeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vnderstand aboue or beyond that which is meet to be vnderstood which may be vrged against curious and vnnecessarie questions of matters concerning religion such it seemeth the Church was much troubled with in S. Pauls time in so much that in sixe seuerall places in his two Epistles to Timothie he giueth him charge touching such contentious questions and vaine disputations 1. Ep. 1.4 c. 4.7 c. 6.5.20 2. Ep. 1.16.23 where he styleth such needlesse questions with the tearme of old wiues fables vaine disputations prophane bablings foolish and vnlearned questions Much like was that curious and needlesse endeauour of the schoole-Diuines in reducing all Diuinitie to intricate questions and idle and vaine speculations wherein I condemne not their commendable paines in the debating of doubtfull points fit to be discussed but in finding out new tricks and deuises and excogitating distinctions to obscure and corrupt the truth 4. Doctr. That no man must forsake his Ecclesiasticall function nor aspire aboue his reach Pet. Martyr applieth the former text against those which in times past did refuse or forsake the Ecclesiasticall functions to the which they were called who vnder pretense that they had not gifts sufficient but indeede either for feare of the troubles incident to those places or for loue of their own ease or pleasure did draw their necks out of the collar these he saith non sapere vt oportet they did not vnderstand as they ought But in these daies there is an other extreame which is admitted when men doe presume ambitiously vnto places aboue their reach and for the which they are in respect of gifts vnmeete neither doe these sapere vt oportet they are not wise vnto sobtietie neither doe keepe themselues within their line and compasse 5. Doctr. That the holy Ghost is God v. 3. As God hath dealt to euery man c. That which here is ascribed vnto God is elsewhere said to be the worke of the spirit 1. Cor. 12.11 All these things worketh the selfe same spirit distributing to euery one as he will seeing then it is God that distributeth these seuerall gifts and graces and it is the Spirit that so distributeth them it doth necessarily follow that the Spirit is God 6. Doctr. The Scriptures are the rule of faith from the which we must not swarue v. 6. Prophesie according to the analogie or proportion of faith c. This proportion or rule of faith is to be taken onely from the Scriptures as our Sauiour biddeth vs search the Scriptures Ioh. 5.39 to them as the line of truth must we haue recourse in all our teaching and preaching not one iot to decline the same as the Prophet Isai saith c. 8.20 to the law to the testimonie if they speake not according to this word there is no truth in them so Hierome saith quod non discendit de monte Scripturarum eadem facilitate contemnitur qua approbatur that which floweth not downe from the mountaine of the Scriptures is as easilie refused as approoued c. in c. 23. Matth. Doct. 7. That Christian religion expelleth not humane affections but onely directeth them v. 9. Hate that which is euill c. A Christian may retaine hatred but it must be exercised against that which is euill it is not then as the Stoicks were of opinion that in a wise man there are no passions or affections there are without question but tempered and qualified by grace that like as in an harpe when time and tune is applyed to the instrument consisting of wood or some such like thing and strings there is made pleasant harmonie so humane affections ruled by grace doe make a sweete consent Doct. 8. Of the order and degrees in the Church and commonwealth v. 10. In giuing honour goe one before another Among Christians then there are which must giue honour and some are to be honoured Christ will haue order kept in his Church God is not the author of confusion 1. Cor. 14.33 the inferiours must yeeld honour to the superiours the scholars to the teachers the people to their pastor they which are ruled to their governours this maketh against the Anabaptisticall confusion which taketh away the ciuill superioritie of one aboue another Doct. 9. That the Church of God shall neuer want enemies to persecute it v. 14. Blesse them which persecute you c. Then the godly shall neuer want persecutors to exercise their patience there are two things which the world hateth vnitie and pietie and all persecutions in the world are either for the truth or godlinesse sake wherefore seeing such is the lot of the Church of God in this world they must arme themselues with patience as the Apostle saith Heb. 10.36 You had neede of patience that after you haue done the will of God yee might receiue the promise Doct. 10. How and wherein we should loue our enemies v. 19. Auenge not your selues c. We must thus be affected toward our enemies 1. in louing them as Christ loued vs when yet we were enemies Rom. 5.10 2. in procuring their conversion as Ananias did Sauls Act. 9. 3. in praying for them as Stephen did for the Iewes 4. in taking heede of giuing them offence for which cause Iacob went away from Esau Gen. 27. 5. in bearing their wrongs as the Apostles did Act. 5. 6. in molifying them with gentle words as Abigail did Dauid 1. Sam. 25. 7. in ministring necessarie things vnto them as Elisha did to the armie of the Syrians 1. King 6. 8. in shewing compassion in their miseries as Dauid
conscience but to resist Gods ordinance is a deadly sinne saucians conscientiam wounding the conscience Pareus so Haymo propter conscientiam mentis for the conscience of the mind which we must keepe and preserue pure Quest. 14. Why tribute is to be paid vers 6. For this cause that is as a testimonie of your subiection you pay tribute some referre these words to the former sentence v. 4. be is the Minister of God praepositi sunt à Deo they are set ouer others by God and therefore they must pay tribute Haymo some thus expound for this because they are profitable for you Hugo but these words rather depend of the next before because of conscience for the paying of tribute is a testimonie of their subiection that they in their conscience acknowledge it to be due Pay ye tribute 1. he saith praestatis non datis you pay not you giue to shew that it is not giuen but they repay it againe in their care which they vndertake for the common-wealth gloss or 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribute is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beare or bring in quia infertur à subditis because it is brought by the subiects into the kings treasure Pareus or it signifieth properly portage money which was paid for such commodities as were brought in and so by one kind all the rest are vnderstood as there be diuerse other customes as pedagia which was paid for the passage on foot toward the mending of the high wayes guidogia guide money for those that trauailed and such like Faius 3. and the Apostle maketh expresse mention of the paying of tribute taking it as a thing yeelded and acknowledged of all because it was obiected against the Christians that they vnder pretence of religion would free themselues from tribute as Iustinus sheweth apolog 2. ad Anton. For they are Gods Ministers 1. Two reasons are giuen of the lawfulnes of paying tribute both because it was a signe of their subiection and as a recompence to the magistrate for his great paines vndertaken in the defense and gouernement of the commonwealth 2. the word here vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers as the Magistrate before is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a minister which words are not onely vsed of sacred offices as we see but of ciuill and therefore that it a false obseruation of the massing Papists Act. 13. v. 4. where by the vse of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister they would prooue that the Apostles said Masse Applying themselues to the same ende c. 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more then to serue as the vulgar Latine readeth it betokeneth to continue watch to take paines in any busines as c. 12.12 continuing or labouring perseuering watching in prayer 2. some referre these words to them that pay tribute that they serue to this ende Gorrhan but it is euident that the Apostle speaketh of the Magistrates that they watch ouer the people for this not to receiue tribute as some interpret but it is referred to the whole dutie of the Magistrate rehearsed before that he beareth not the sword for naught that he is for the terror of the euill and praise of well doers Quest. 15. Of the diuerse kinds of tribute and to whom they are due v. 7. Render therefore to all men c. 1. Chrysostome here observeth well that the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 render not giue nihil enim gratuite dat qui hoc fecerit for he doth not giue any thing freely that doth this for it is our dutie to yeeld obedience in all these things here specified to the Magistrate 2. But Origen hath here a strange allegorie by the powers he vnderstandeth the ministring spirits and by the tribute vectigalia negatiationis in carne the payments due for our trading in the flesh to the spirits exacting it of vs by diuerse tentations but this dangerous kind of allegorizing peruerteth the sense of the Scripture giueth occasion of many errors 3. Gorrhan calleth the first two custome and tribute delictum temporale the temporall debt which is due vnto superiours the other he nameth debitū spirituale the spirituall debt which is either inward feare or outward honour As though all outward honour and seruice were spirituall the Apostle speaketh onely of ciuill honour which is to be yeelded to the Magistrate not of spirituall and religious honour which is onely due to God 4. The Apostle here nameth two kinds of payments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribute and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is interpreted custome 1. Some doe thus distinguish them tribute is that which solvitur domi is payed at home vectigal custome that which is carried to the Lords house gloss ordin Lyranus taketh tribute for that which was paid generally by a countrey or citie in signe of their subiection custome that which is exacted of particular persons as for traffike merchandise Martyr Pareus take the first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the tribute paied out of mens grounds or substance and the custome due for commodities caried forth or brought in Beza taketh the first for capitatio poll mony when men are taxed either by the poll or accordding to their wealth so the Syrian interpreter calleth it argentum capitationis head siluer and the latter for tribute due out of their grounds or for Merchandise and such like but the latter rather called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to be the poll mony which was paied viritim man by man as appeareth Matth. 17.25 it is called tribute or census poll mony and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was such tribute as was due for commodities brought in as the etymon of the word sheweth and the Latine word vectigal is so called also à vehendo of carrying when the fruites of their grounds were brought into the citie And so with vs there are two kind of payments subsidies and tenths which are laid vpon men according to their abilitie and substance and then the impost and custome which is due for merchandise in the exporting of wares or bringing in of forren commodities but for the most part these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are confounded and are indifferently taken for any kind of tribute or payment made to the gouernours yet to speake distinctly there are two kinds of tribute which is either laid vpon the persons which is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poll money or vpon their substance either mooueable as their goods such as is merchandise or immooueable as their lands and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribute impost Faius 5. Here the Apostle nameth fowre kind of duties which are to be performed to the Magistrates and their officers as impost and custome to the customers tribute and subsidies to the collectors and threasurers feare to the kings officers and ministers and honour to the person of the
which is by all mens sinnes whatsoeuer I am willing to suffer for in my death so also Vatablus tibi satisfeci c. I satisfied thee for the reproches wherewith they reuiled thee 9. These two last senses I thinke best with Pareus to ioyne together that Christ is set forth as an admirable example of patience who did not onely beare patiently the reproches and blasphemies of his enemies and whereas they cursed him he blessed and praied for them but he also satisfied the wrath of God not onely for the blasphemers but all other sinners not onely of the Iewes but of all other whatsoeuer that should beleeue in him so two waies we are here to behold Christ per antecedens by the antecedent and that which goeth before and is alreadie done and past namely as our Redeemer who hath suffred and satisfied for all our blasphemies and other sinnes as also per conseques by the consequent or that which followeth after we must looke vnto him as our guide and captaine which goeth before vs in his blessed example of patience and all other vertues Quest. 9. Why the Apostle saith Whatsoeuer is written is written for our learning 1. Chrysostome maketh this the connexion that like as in the old Testament it is declared how they blasphemed God the Father so in the new they should raile vpon and blaspheme the Sonne and so those things are written ne nos illos imitemur that we should not imitate them herein But it is euident by the words following that through patience and consolation of the Scriptures we might haue hope that these things are written for our imitation as Theophylact saith these things are written vt ea sectemur that we should follow them 2. Lyranus doth vnderstand such things as are written of Christ to be written ad nostram vtilitatem for our profit cuius vita vitae nostrae morum est disciplina whose life is the rule and discipline of our life and manners glosse interlin but not onely the things written of Christ but whatsoeuer else is in the Scriptures written is for our instruction 3. Some thinke that the Apostle hath not reference onely to the former Scripture cited out of the Psalme but vnto all other allegations in this whole epistle and therefore thus inferreth but it is euident that the Apostle here giueth a reason of the place immediately cited before 4. This then is the coherence least any should thinke that the Apostle had not fitly alleadged the former text he sheweth the generall vse of the Scriptures that there is nothing idlely or superfluously written but whatsoeuer in this or any other place is expressed is for our learning as the Apostle saith elsewhere 2. Tim 3.16 Mar. Bucer Par. Quest. 10. How whatsoeuer is written is written for our learning 1. Whatsoeuer is written wherein there is manifest difference between humane writings and diuine for here is nothing superfluous but euery part thereof is for our instruction whereas in the other there are many idle things and vnprofitable partes Martyr 2. A fore time although this be specially vnderstood of the old Testament because as yet the Apostolicall writings were not extant yet it is true also of euery part of the new Testament quia spiritus semper sui similis because the spirit is alwaies like it selfe and therefore the new Testament beeing written by the same spirit is profitable to the same endes Calvin how this place maketh against the old Marcionites that condemned the old Testament and against the new Libertines which leaue the Scriptures and cleaue vnto reuelations see among the Controversies following Controv. 2. For our learning 1. The Scripture teacheth an other manner of learning then the Philosophers writings which are profitable for the obtaining of humane science whereof also there is some necessarie vse but here that doctrine is set forth which teacheth the way vnto eternall life Ioh. 17.3 2. here are foure profitable vses of the Scripture deliuered claritas intelligentiae the clearenes of vnderstanding by doctrine soliditas tolerantiae the soliditie of patience the third is suavitas internae laetitiae the sweetnes of inward ioy by consolation the fourth securitas obtinendae gloriae the securitie of obtaining glorie by hope Lyran. 3. neither are here rehearsed all the profitable parts of the Scripture but he toucheth the principall ende which is to confirme vs in the hope of eternall life Calvin for the Scripture is profitable to worke in vs euery good grace whatsoeuer 4. Origen here obserueth that he which readeth the Scriptures onely can not attaine vnto these profitable vses sed qui credit intelligit but he which beleeueth and vnderstandeth them That thorough patience and consolation 1. As the doctrine of the Scripture is the foundation of the other fruits that are reaped out of the Scripture yet the end of doctrine is not knowledge but the practise of life vnto the which these three belong patience consolation hope 2. patience is not to be broken or vanquished with adversitie consolation is to receiue comfort by Gods promises whereby we are assured of his gratious assistance and of an happie ende and both these doe confirme our hope hope bringeth forth patience and consolation as the immediate daughter of faith and it is againe mutually confirmed and encreased by them 3. and thus doe the Scriptures worke in vs these three patience consolation hope by examples patience by the promises consolation and by the proposed reward of eternall life hope and yet more generally the Scripture by foure meanes especially worketh these things in vs 1. by the event when as de facto the Scriptures doe thus reward the diligent readers of them with these heauenly graces 2. by the examples of the patience and comfort of our blessed Sauiour and his Apostles and other holy men which they had whereby we trust beeing the members of Christs bodie to be partakers of the same grace 3. by the doctrine of Scripture which teacheth vs that our afflictions fall not out by chance but by Gods providence that they are not as punishments to the children of God but as probations and trialls that God will not suffer vs to be tempted aboue our strength and such like 4. and by the promises of Gods assistance and of eternall life 4. Here is a difference betweene Christian patience which is alwaies ioyned with hope and that of the Philosophers which had no hope of the reward 11. Quest. Of the Apostles praier v. 5. The God of patience and consolation c. 1. Origen thinketh that he calleth the Lord the God of patience c. quia Deus cum his est c. because God is with them that haue the vertue of patience as he is called the God of iustice because he is with them that keepe iustice but Haymo better he is so called quia ipse tribuit patientiam in illorum cordibus habitat because he both giueth patience and dwelleth also in their hearts
the Romanes and other abominations c. 1. Martyr rather of the former speaches vttered in the former chapter touching the question about the vse of things indifferent but Pareus better ioyneth both together for speaking against chambring and wantonnes c. 13. he seemeth to haue relation to the inordinate life of Nero then beeing Emperor and of others among the Romanes and he spake beside somewhat roundly to the brethren before as c. 11. Be not high minded but feare c. 12. be not wise in your selues c. 14. destroy not the worke of God for meats sake and such like In part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. which Origen vnderstandeth of the things which Paul wrote of that he knew much more then he thought meete to write 2. the interlinearie glosse thus expoundeth ex parte perfectorum on the behalfe of those which are perfect 3. Lyranus ex parte i. breviter succinctè in part that is briefly succinctly 4. Gorrhan ex parte ecclesiae on the behalfe of the Church nor of mine owne 5. ex parte i. minus perfecte in part that is not perfectly and yet I was bold in respect of mine Apostleship Hugo this sense is worst of all for the Apostles writings proceeding from the spirit of God are in no respect imperfect this glosse the Romanists embrace who make the Scripture imperfect which error see further confuted among the controversies Contr. 9. 6. Wherefore this in part must be ioyned with the former word boldly not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue written and it signifieth no more but paulo audacius as Chrysostome and the Syrian interpreter or aliquantulum Erasmus Vatablus aliquatenus Beza somewhat boldly As one that putteth you in remembrance 1. The Apostle hauing by a voluntarie concession confessed he had boldly and freely written yet iustifieth this his libertie of speach both by the manner thereof he did it onely by way of putting them in minde of that which they knew not as one which tooke vpon him to teach the ignorant as also by the warrant of his calling that to this ende he had receiued grace 2. This commonefaction or putting in minde Haymo referreth to some things which he had written in some other epistles P. Martyr misliking Ambrose sense monere dixit non docere he said to put them in minde not to teach them for those things one may be put in minde of which otherwise he knoweth but for the present remembreth not he thinketh that S. Paul here sheweth that it was his office both to admonish them touching their manners and conuersation as also as a Pastor to instruct them but I thinke rather with Chrysostome that S. Paul doth by this tearme qualifie his office as if he should haue said modicum quid admonens putting you in minde a little he speaketh vnto them tanquam amicis aequalibus as to his friends and equalls as before c. 1.12 he thus in humilitie condescendeth vnto them I long to see you that I might bestow vpon you some spirituall gift and then he qualifieth this speach adding that I might be comforted together with you thorough our mutuall faith c. thus also M. Calvin he denieth that he vsurpeth the part of a teacher but of an admonisher which is to put thē in minde of things which otherwise are not vnknowne so Osiand Gualter Pareus with others and before them Lyranus non vos aliquid ignotum docens not teaching you any thing vnknowne but putting you in minde of that which you knew alreadie in habite Thorough the grace 1. this is the other argument whereby he qualifieth his boldness of writing from the authoritie of his calling and thus euerie where the Apostles speach fauoureth of humilitie he saith first I haue boldly written then in part and as putting you in remembrance onely neque his contentus and not content with this he addeth further thorough the grace c. as if he should haue said non ego in vos exurgo it is not I that do thus rise against you God hath commanded me 2. By grace here some vnderstand gratiam Apostolatus the grace of his Apostleship Lyranus his calling and office Tolet Gorrhan Chrysostome referreth it to the manner of his calling which was ex gratia of grace non mets meritis not by my merits Haymo vnderstandeth the excellencie of his gifts which he receiued more then any of the Apostles but rather whereas elswhere the Apostle nameth both grace and Apostleship c. 1.4 the grace both of his conversion and to be called an Apostle here by grace he expresseth both that he was receiued to mercie and grace in his conuersion and then put into Christs seruice beeing called to be an Apostle 1. Tim. 1.12.13 Gualter thinketh that it is called a grace in respect of others to whom it was a grace of God to haue such an Apostle sent vnto them but I take the former sense with Pareus Quest. 21. Of S. Pauls description of the Ministrie of the Gospel 1. v. 16. That I should be the Minister The Apostle here sheweth both the authoritie of his Apostleship and the execution thereof in the authoritie he expresseth fowre things the author God that had giuen him that grace the Minister Paul the ende to be the Minister of Christ and for whom toward the Gentiles then for the execution there is set forth the thing it selfe the divulgation of the Gospell the profit thereof the oblation of the Gentiles and the author and efficient thereof the holy Ghost 2. The Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a publike Minister and is before giuen vnto the Magistrate c. 13.6 but here the Apostle sheweth what manner of Minister he is ministring in the Gospell as it followeth in the next words and Chrysostome well noteth that the Apostleship was not conferred vpon the Apostle as a place of honour but of labour and seruice to haue care of others to bring them vnto God 3. Ministring the Gospel 1. the vulgar Latine readeth sanctifying the Gospel which they interpret sanctum esse ostendens shewing it to be holy and that the Gentiles must be sanctified by it Lyran. gloss interlin Tolet. 2 but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth operari sacris to minister and giue attendance of holy things which Chrysostomes interpreter rendreth sancte administrans ministring in the holy seruice of the Gospell Augustine readeth as Erasmus noteth consecrans consecrating the Gospell as if he should haue said ipsum mihi sacerdotium est praedicare Evangelium this is my Priesthood to preach the Gospell Chrysost. because the Iewes and Gentiles both boasted of their externall Priesthood and sacrifices the Apostle sheweth that his ministrie was farre more excellent beeing not occupied in sacrificing of beasts but in offring vp liuing men to be an holy sacrifice vnto God by their obedience 3. and this is fitly alleadged for the Apostles purpose that as no man vitio vertit sacerdoti c. doth seeme to
that this Epistle was written by Paul and is of diuine authoritie by the epistle it selfe 2. contr That S. Pauls epistles are not so obscure that any should be terrified from the reading thereof 3. contr Against the Ebionites which retained the rites and ceremonies of Moses 4. contr Against the Marcionites that reiected the lawe of Moses 5. contr Against the Romanists which depraue the doctrine taught by S. Paul in his Epistle 6. contr Against Socinus that blasphemously subverteth the doctrine of our redemption by Christ and iustification by faith 7. contr Whether Paul may be thought to haue beene married Controversies vpon the 1. Chapter 1. contr Against the Manichees which refuse Moses and the Prophets 2. contr Against Election by the foresight of workes 3. contr Against the Nestorians and Vbiquitaries 4. contr Against the heresie of one Georgius Eniedinus a Samosatenian heretike in Transilvania 5. cont Against the Marcionites that Christ had a true bodie 6. contr Against the Apollinaâ—â—sts that Christ had no humane soule 7. contr That the Romane faith is not the same now which was commended by the Apostle 8. contr That the Pope is not vniversall Bishop 9. contr Against the Popish distinction betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue v. 9. whom I serue in my spirit 10. contr That God onely spiritually is to be serued and worshipped 11. contr Of the vaine vse of Popish pilgrimages 12. contr None to be barred from the knowledge of Gods word 13. contr Against diuerse hereticall assertions of Socinus touching the iustice of God 14. contr Against inherent iustice 15. contr That the Sacraments did not conferre grace 16. contr That faith onely iustifieth 17. contr How the Gospel is the power of God to salvation to euerie one that beleeueth 18. contr Of the difference between the law and the Gospel 19. contr Whether by naturall meanes the Gentiles might haue attained to the knowledge of the onely true God without the speciall assistance of Gods grace 20. contr Against some Philosophers that the world is not eternall 21. contr Against the adoration and setting vp of images in Churches and places of prayer v. 23. they turned the glorie of the incorruptible God to the similitude of an image 22. contr Of the corrupt reading of the vulgar Latine translation v. 32. 23. contr Against the Popish distinction of veniall and mortall sinnes Controversies out of the 2. Chapter 1. contr Against the power of freewill in good things 2. contr Of iustification by the imputatiue iustice of faith 3. contr Against the merit of workes 4. contr Which are to be counted good works 5. con Whether any good works of the faithfull be perfect 6. contr Whether men ought to doe well for hope of recompence or reward 7. contr Against iustification by workes vpon these words v. 13. Not the heares of the lawe but the doers shall be iustified 8. contr That it is not possible in this life to keepe the lawe 9. contr Whether by the light of nature onely a man may doe any thing morally good 10. contr Of the imperfection of the vulgar Latine translation 11. contr That the Sacraments do not conferre grace 12. contr That the Sacraments depend not vpon the worthines of the Minister or receiuer 13. contr Against the Marcionites and other which condemned the old Testament and the ceremonies thereof 14. contr Against the Anabaptists which reiect the Sacraments of the newe Testament 15. contr That the want of Baptisme condemneth not 16. contr That the wicked and vnbeleeuers eate not the bodie of Christ in the Sacrament Controversies vpon the 3. Chapter 1. contr That the Sacraments of the old Testament did not iustifie ex opere operato by the work wrought and so consequenly neither the newe 2. contr Of the Apochryphall Scriptures 3. contr That the wicked and vnbeleeuers doe not eate the bodie of Christ in the Eucharist 4. contr That the Romane Church hath not the promise of the perpetuall presence of Gods spirit 5. contr The Virgin Marie not exempted from sinne 6. contr The reading of the Scripture is not to be denied to any 7. contr Against the adversaries of the law the Marcionites and other heretikes 8. contr Against the counsels of perfection 9. contr Against the Pelagians which established free-will 10. contr That the vertue of Christs death is indifferently extended both to sinnes before baptisme and after 11. contr That the beleeuing fathers before Christ were not kept in Limbo 12. contr Against the Marcionite heretikes 13. contr Against the Novatian heretikes 14. contr Against inherent iustice 15. contr Against the Popish distinction of the first and second iustification 16. contr Against the works of preparation going before iustification 17. contr What iustifying faith is 18. contr What manner of faith it is that iustifieth 19. contr Of the manner how faith iustifieth 20. contr Whether faith alone iustifieth 21. contr How S. Paul and S. Iames are reconciled together 23. contr Against Socinus that Christ properly redeemed vs by paying the ransome for vs and not metaphorically 23. contr That Christ truely reconciled vs by his blood against an other blasphemous assertion of Socinus Controversies out of the 4. Chapter 1. contr That the Apostle excludeth all kind of workes from iustification 2. contr Whether blessednes consist onely in the conversion of sinners v. 7. 3. contr Whether sinne is wholly purged and taken away in the iustification of the faithfull 4. contr Against workes of satisfaction 5. contr Of imputatiue iustice against inherent righteousnes 6. contr That the Sacraments doe not conferre grace by the externall participation onely 7. contr That there is the same substance and efficacie of the Sacraments of the old and newe Testament 8. contr That circumcision was not onely a signe signifying or distinguishing but a seale confirming the promise of God 9. contr Whether circumcision were availeable for the remission of sinne 10. contr Of the presumptuous titles of the Pope calling himselfe the father and head of the faithfull 11. contr Against the Chiliasts or Millenaries that hold that Christ should raigne a 1000. yeares in the earth 12. contr Of the certaintie of faith v. 16. that the promise might be sure 13. contr Whether faith be an act of the vnderstanding onely 14. contr That iustifying faith is not a generall apprehension or beleeuing of the articles of the faith but an assurance of the remission and forgiuenesse of sinnes in Christ. 15. contr That faith doth not iustifie by the merit or act thereof but onely instrumentally as it applyeth and apprehendeth the righteousnesse of Christ. 16. contr The people are no to be denied the reading of the Scriptures 17. contr Against the heretikes which condemned the old Testament and the author thereof 18. contr Whether iustification consist onely in the remission of sinnes 19. contr Against Socinus corrupt interpretation of these words v. 25. was deliuered vp for our sinnes 20. contr Piscators
reprobation in this place as of Election 10. contr Whether as well the decree of reprobation as of election be without the foresight of workes 11. contr Of the difference betweene the decree of election and reprobation and of the agreement betweene them 12. contr Whether mercie be a naturall propertie in God or an effect onely of his will against Socinus 13. contr Whether the mercie of God in the forgiuenesse of sinne be an effect of Gods free and absolute will onely and be not grounded vpon Christ against the heresie of Socinus and Ostorodius 15. contr Of the sufficiencie of Scripture 16. contr Of the certaintie of saluation 17. contr Against the works of preparation Controversies vpon the 10. Chapter 1. contr Against inherent iustice 2. contr Against the workes of preparation which are done without faith 3. contr That it is impossible for any in this life to keepe the lawe 4. contr Against the doubting of salvation 5. contr Against vnwritten traditions 6. contr Against freewill 7. contr Against Limbu Patrum that Christ went not downe thither to deliuer the Patriarkes 8. contr Whether the righteousnesse of faith and the righteousnes of the law be one and the same or contrarie the one to the other 9. contr Whether the righteousnesse of the lawe and that which is by the law doe differ 10. contr That Baptisme doth not giue or conferre grace 11. contr Against the dissembling of our faith and profession 12. contr That faith is not onely in the vnderstanding 13. contr The Scriptures the onely sufficient rule of faith 14. contr How the Apostle saith there is no difference between the Iew and the Grecian v. 12. 15. contr Against the maintainers of vniversall grace 16. contr That faith iustifieth not by the act thereof but onely as it apprehendeth Christ. 17. contr That faith onely iustifieth not invocation 18. contr Against the invocation of Saints 19. contr That we must pray with confidence and assurance 20. contr Against the vaine pompe of the Pope of Rome in offering his feete to be kissed 21. contr Against humane traditions 22. contr That the Ministers and Preachers of the Gospel haue a lawfull calling against Stapleton 23. contr That the Hebrew text is more authenticall then the vulgar Latin translation 24. contr Against the works of preparation 25. contr Against the Iewes that will not haue the Prophet to speake of them in these words I haue stretched out my hands c. Controversies out of the 11. Chapter 1. contr That none which are elected can finally fall away 2. contr Whether the complaint of Elias of the paucitie of true worshippers be well applied to the decay of religion vnder the Pope at the time of the first reformation 3. contr That works are excluded both from election and iustification 4. contr Against free-will 5. contr That vniversalitie and multitude is not alwaies a note of the true Church 6. contr Of the sufficiencie of Scripture and of the right way to interpret the same 7. contr Against the Iewes 8. contr Whether any of the true branches may be broken off 9. contr Against the heresie of Valentinus and Basilides that held some things to be euill some good by nature 10. contr That there was the same spirit of faith and the same spirituall substance of the Sacraments vnder the old Testament and in the New 11. contr That the Scriptures are the iudge of euery one in particular 12. contr Against the Popish vncertentie and doubtfulnes of saluation 13. contr Against the Manichees and Marcionites 14. contr Against the works of preparation 15. contr Against the erroneous opinion of Origen concerning the purgatorie of hell Controversies vpon the 12. Chapter 1. contr Concerning the power of free-will 2. contr Whether the Masse be a sacrifice properly so called 3. contr Of the difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship and seruice whether they signifie two kinds of religious worships the one peculiar to God the other to the creatures 4. contr Of the comparison betweene virginitie and mariage 5. contr The minde it selfe and not the sensuall part onely hath neede of renovation 6. contr Of the perfections of the Scripture against traditions 7. contr Against free-will 8. contr Against the arrogancie of the Pope 9. contr Against the superstitious orders of the Popish Clergie 10. controv The Pope not the head of the Church 11. contr That to loue our enemie is a precept and commanded not counselled as indifferent Controversies vpon the 13. Chapter 1. contr Whether the Pope and other Ecclesiasticall persons ought to be subiect to the Ciuill power 2. contr Whether the Pope haue a spirituall power ouer Kings and Princes 3. contr That the tyrannie and idolatrie of the Pope may be gain said and resisted 4. contr Whether the Ciuill magistrate haue any power or authoritie in matters of religion 5. contr Whether Ecclesiasticall persons as Bishops and others may haue the temporall sword committed vnto them 6. contr Whether it be lawfull for a Christian to be a Magistrate and to vse the sword in the time of peace and warre 7. contr Whether lawes Ciuill and Ecclesiasticall doe bind simply in conscience 8. contr Whether Ecclesiasticall persons are exempted from tribute 9. contr Whether the fulfilling of the law be possible in this life 10. contr Against the Marcionites which denied the morall precepts to be now in force but to be ceased 11. contr Against iustification by the works of the law Controversies vpon the 14. Chapter 1. contr Whether to abstaine from certaine meates be an act of religion and a part of Gods worship or a thing in it selfe indifferent 2. contr That faith is not onely an assenting of the wil but an act also of the vnderstanding and it is ioyned with knowledge 3. contr That it is necessarie that festivall daies should be obserued among Christians 4. contr That festiuall daies ought not to be consecrated to the honour of Saints 6. contr Whether all the festivalls of Christians are alike arbitrarie to be altered and chaunged as shall seeme good to the Church 7. contr Against Purgatorie 8. contr Whether Christ by his obedience and suffering merited for himselfe eternall glorie and dominion 9. contr Of bowing the knee to the name of Iesus whether it be necessarily inferred out of this place v. 11. and Phil. 2.10 10. contr That Christ is prooued to be God by this saying of the Prophet cited v. 11. as I liue euery knee shall bow vnto me against the blasphemie of Georg. Eniedinus 11. contr That morall works which are done without faith are sin howsoeuer outwardly they appeare good Controversies out of the 15. Chapter 1. contr Whether S. Peter were iustly reprehended of S. Paul for refusing to eate with the Gentiles 2. contr That Christ is not set forth onely as an example for vs to imitate but as our Sauiour to redeeme vs. 3. contr Against the enemies and adversaries to the Scriptures the
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