c. for if Origens sense onely should be receiued it would be presupposed that first there must be patience and then God is induced by their patience to dwell with them 2. Here the Apostle doth attribute the same effects vnto God patience and consolation which before he gaue vnto the Scriptures but in a diuers manner for God is in deede the author of them sed verbo vt instrumento vtitur but he vseth the word as his instrument to worke them as Theophylact saith Deum cum sacris Scripturis vna largiri c. that God together with and by the Scriptures doth giue patience and consolation c. But God is the author and giuer of patience Philip. 1.29 To you it is giuen for Christ not onely to beleeue c. but also to suffer and of consolation 2. Cor. 4. which comforteth vs in all our tribulations 3. And S. Paul hauing shewed before the vse of the Scripture now thereunto ioyneth praier thereby signifying cum Scripturis nobis opus esse precibus that together with the Scriptures we had neede of praier that God would assist vs Oecumen for if in other things a man can doe nothing without Gods assistante much lesse can he profit by the reading of Scripture without Gods direction Origen whom Haymo followeth observeth that this was more then ordinarie prayer Paul after the maner of the Prophets and Patriarks whose blessings vpon their children are repeated in the Scripture benedictiones tribuit Romanis doth giue this benediction to the Romanes 4. S. Paul wisheth that they be of one minde among themselues where he toucheth all the causes of this concord the author and efficient cause God the materiall to be like minded the formall according to Christ the finall cause in the next verse that they may withone voice praise God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem sapere to thinke the same thing 1. which some referre onely to the affection that euerie one idipsum de altero sentiat doe thinke the same thing of an other Theoph. vt sit idem sensus quod est charitatis that there be the same sense and opinion which is the part of charitie Pellican so also Beza that ye be mutually affected with one minde and Tolet giueth this reason because it is added one toward an other which sheweth it must be referred rather to the affection then vnderstanding 2. Chrysostome applyeth it to the care which one should haue of an others good vt quod pro se quisque curat c. that what euerie one is carefull of for himselfe he should therein take care for an other 3. Lyranus giueth this sense mecum desiderantes c. that yee should be like minded vnto me in wishing one an others profit 4. Pareus vnderstandeth consensum in fide a mutuall consent in faith that they be of one iudgement and opinion concerning the vse of indifferent things and other matters in question 5. But I rather with Haymo referre it both to the consenting in iudgement and concord in affection vt vnum sentiatis de fide spe charitate that they be of one sense and iudgement concerning faith hope and charitie 5. But the Apostle seemeth to wish a thing impossible that there should be such a generall consent in iudgement seeing that all men haue not the same gifts and S. Paul saith there must be heresies 1. Cor. 11.19 Ans. 1. Though God suffer heresies to be which are raised by Satans malice against the truth yet among the true members of the Church there may and ought to be one iudgement in the truth 2. and though some difference in matters indifferent may be found in the true Church of Christ yet this letteth not but that in the chiefe articles of faith and in fundamentall points there should be an agreement and consent 6. The Apostle adding according to Iesus Christ sheweth a difference of concord alia quaedam dilectio est there is an other kind of loue then in Christ and Origen well saith posset fieri vt in malitia aliqui vnanimiter consentirent vnum saperent in peius it may be that some in malice may consent with one mind and be of one iudgement to the worse c. 12. Quest. Of the end of concord which is to glorifie God the father of our Lord Iesus 1. The ende of our concord is to glorifie God and this concord consisteth both of the consent in heart and minde and in the agreement in outward profession which the Apostle here ioyneth together that with one minde and one mouth ye may glorifie God as S. Paul putteth them together Rom. 10.10 with the heart man beleeueth vnto righteousnes and with the mouth he confesseth to saluation 2. He saith not vt cantu boatu in templis glorificetis Deum that you glorifie God with roaring and singing in Churches as they doe in Poperie for there is a consent onely of voice without any agreement in heart Pellican 3. And seeing God is onely glorified where there is concord it sheweth that by discord Gods glorie is hindred both in themselues because their praiers vnto God want their due effect and in others which by their dissentions take occasion to blaspheme and speake euill of God 4. The Apostle addeth God and the father of our Lord Iesus Christ c. 1. He is the father of Christ both as he is God in his eternall generation and as man in his generation in time as he was borne of the virgin Marie but he is Christs God onely as he is man Haymo 2. this clause is added by way of limitation to distinguish the true God from the false gods of the heathen and by way of explanation that they must worship one God not as in the old Testament when as the doctrine of the Trinitie was not yet manifested but now as the father of Christ so they must glorifie one God not according to the prescript rule of the law but after the rule of the Gospel Tolet. 3. and hereby we are giuen to vnderstand that God can not otherwise be glorified then as the father of Iesus Christ for without him nothing is acceptable vnto God 13. Quest. Of the meaning of the 7. v. Receiue ye one an other as Christ receiued vs c. 1. By receiuing the Apostle vnderstandeth bearing helping one an other iudging charitably one of an other both the strong not to despise the weake nor the weake to iudge or thinke hardly of the strong 2. As Christ c. This note of similitude as sheweth not an equalitie in like degree but the qualitie of the thing that it be done in truth and sinceritie as Ioh. 17. Christ saith that they may be one as we are one c. there may be a likenes in the qualitie and manner though a difference remaine in the proportion and degree and therefore Socinus cavill is soone answered that Christ did not satisfie for vs by his death because we are here willed to receiue one
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
beleefe in vs and on Gods behalfe his efficacious power Gryneus In the amplyfying and tractation of this definition all the rest of the epistle is bestowed as this proposition that we are iustified by the Gospel that is by faith and beleefe in Christ is further amplified by the contrarie that we cannot be iustified either by the workes of nature c. 11.2 or of the Lawe c. 3. but by grace and faith c. 4. by the effects of iustifying faith inward the peace of conscience c. 5. outward the fruites of holinesse c. 6. by the contrarie operation of the lawe which reuealeth sinne c. 7. but the Gospel freeth from condemnation c. 8. by the cause the free election of God c. 9. by the subiect the Gentiles called the Iewes reiected c. 11. See more hereof concerning the Methode in the generall argument of the epistle before 3. For the kind of epistle It is principally definitiue and demonstratiue for he defineth and determineth that we are iustified neither by the workes of nature nor of the law but by faith in Christ and prooueth the same by most euident demonstration Beside this epistle hath somewhat of all other kinds of epistles which are called accessaria accessarie and secundarie as it is both gratulatorie reioycing for their faith c. 1. and it is reprehensorie rebuking the Gentiles for their licentiousnes it is also exhortatorie exhorting to holinesse of life c. 6.12 and it is deprecatorie he praieth and maketh request praying for encrease of grace in them and for himselfe that he might haue some good occasion to come vnto them Aretius 4. Places of doctrine 1. Doct. Of the godly custome and vse of the Church in laying the foundation of religion which is Catechising This commendable vse was taken vp by the Apostles themselues as the Apostle sheweth Hebr. 6.1 he calleth it the doctrine of beginnings and the laying of the foundation as of repentance faith baptisme the resurrection of eternall iudgement And so in this epistle the Apostle deliuereth a perfect forme of catechisme which consisteth of three parts of the miserie of man by nature his reparation and restitution by grace and then of his thankfulnes afterward in his obedience of life for the benefits receiued which three parts the Apostle doth at large handle in this epistle what man is by nature he sheweth c. 1.2.3 what by grace c. 4.5.8 and of the fruits of regeneration he entreateth c. 6. c. 12. So that it is false which Bellarmine affirmeth that the Apostle deliuered no forme of catechising to the Church l. 4. de verb. Dei c. 4. for he doth it most plainly euidently in this epistle Pareus 5. Places of controversie 1. Contr. That it is knowne that this Epistle was written by S. Paul and is of diuine authoritie by the Epistle it selfe Bellarmine affirmeth that to know that any Scripture is diuine or Canonicall it can not be concluded out of the Scripture it selfe neither which were the writings of S. Paul or that the Gospel of S. Matthew was written by Matthew without the tradition of the Church Bellar. lib. 4. de verb. c. 4. Contra. 1. That the Epistles of Saint Paul are of diuine and Canonicall authoritie it appeareth euidently out of the writings themselues for they beeing written by Saint Paul who had the spirit of God 1. Corinth 7.40 and had Christ speaking in him 2. Cor. 13.13 and was taught of God from whome he receiued his doctrine by reuelation Gal. 1.12 it is not to be doubted but that his holy writings proceeded from the spirit of God and so are of diuine authoritie and he himselfe doubteth not to make them canonicall as he saith Gal. 6.16 Whosoeuer walketh according to this canon or rule c. And he denounceth anathema if any yea an Angel should teach any other Gospel then he had preached Gal. 1. 2. Likewise that S. Paul was the author and writer of them it is euident both by the inscription and title and by the salutation in the ende of euery epistle and the benediction which he vseth The grace of our Lord Iesus Christ be with you all which he saith is the token or marke to know his epistles by 2. Thess. 3.17 3. The tradition of the Church is an vncerten thing that which is vncerten can not be a rule and measure of that which is most certen the testimonie of men can not assure vs of the testimonie of God Christ saith Ioh. 5.33 Ye sent vnto Iohn and he bare witnesse vnto the truth but I receiue not the record of men c. 36. I haue a greater witnes then the witnes of Iohn c. 2. Contr. That S. Pauls epistles are not so obscure that any should be terrified from the reading thereof In the Preface to Toletus commentarie the epistles of S. Paul are affirmed to be hard out of Hierome and Origen contr Whitakerum hareticum against Whitaker that heretike as it pleaseth that rayling taxer to call that learned godly man Contr. 1. True it is that as S. Peter saith some things are hard in S. Pauls epistles 1. Pet. 3.16 he saith not that many things are hard or that the Epistles are hard but onely some few things in them this letteth not but that his Epistles may safely be read of all that read them with an humble minde desirous to profit thereby the danger is onely to the vnlearned and vnstable which peruert them as they doe the rest of the Scriptures as S. Peter in the same place saith 2. And euen those hard places may be made easie by diligent reading as Chrysostome giueth this instance like as we know their minde whome we loue and obserue and are familiar with them vtique si lectioni cum animi alacritate volueritis attendere c. so you if you will with cheerfull attention giue your selues to reading ye shall neede no other helpe c. hinc vt innumera mala nata sunt quod scripturae ignorantur hence so many euills haue sprung vp because the Scriptures are not knowne hence so many heresies c. the ignorance then not the reading of Scripture breedeth heresies and thus he concludeth oculos ad splendorem Apostolicorum verborum aperiamtu let vs open our eyes to receiue the brightnes of the Apostolicall words c. they doe not then cast darknes vpon our eyes but bring brightnes and clearnes Chrysost. argum in epist. ad Rom. 3. Controv. Against the Ebionites which reteined the rites and ceremonies of Moses Whereas the Ebionites thought the rites of the Law necessarie and ioyned them together with the Gospel which heresie did much trouble the Church in the Apostles time and is at large confuted in the epistles of S. Paul to the Galatians and Colossians the same also in this epistle is conuinced and confounded for the Apostle renounceth the workes of the Law whether the ceremoniall and morall as hauing no part in the matter of iustification which he concludeth to be by faith without
truely redeemed vs by his blood which first appeareth both by euidēt testimonies of Scripture as Mark. 10.45 The Sonne of man came to giue his life a ransome for many Coloss. 1.14 In whom we haue redemption thorough his blood 1. Tim. 2.6 Who gaue himselfe a ransome for all men Apocal. 5.9 Thou hast redeemed vs vnto God by thy blood secondly all the parts requisite in redemption doe here concurre together 1. there must be captiues that are we 2. one to redeeme which is Christ. 3. a ransome must be paid that is Christs blood 4. and one to whom it must be paied that is God see further hereof in Pareus 〈◊〉 10. Controv. 23. That Christ truely reconciled vs by his blood against an other blasphemous assertion of Socinus v. 25. To be a reconciliation thorough faith in his blood against this Socinus obiecteth that Christ was no otherwise a reconciliation then the couer of the Arke in the old testament was called the propitiatorie not that thereby God was reconciled but that God shewed himselfe therein reconciled and appeased toward his people So also the sacrifices of the lawe are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reconciliation yet there was no satisfaction made vnto God by them to this purpose that impious Socinus part 2. c. 2. pag. 81.82 as he is cited by Pareus dub 11. Contra. 1. It is false that the Arke and sacrifices of the old Testament did reconcile as Christ hath reconciled vs for there is great difference betweene dumbe and senselesse ceremonies the blood of beasts and the most holy and liuely blood of Christ. 2. the Arke and the sacrifices though in themselues and their owne vertue they did not reconcile vnto God yet typically and sacramentally they did reconcile as beeing types and figures of the true reconciliation by Christ. 3. And that Christ was verily and properly our reconciler vnto God appeareth in that the Apostle addeth in his blood which he offred vp to God his father which to what ende was it so offred vp but to be a reconciliation thus much of the controversall questions out of this chapter 6. Morall observations v. 3. Shall their vnbeleefe make the faith of God of none effect c. Origen hereupon hath this note infidelitas eorum qui vel non accedunt ad fidem c. their vnbeleefe which either come not to the faith or fall away from it when they laugh vs to scorne in our fasting almes deeds and other workes of faith fidem quae in nobis est non evacuant doe not euacuate or make voide the faith in vs our faith and pietie is not hindred by other mans incredulitie and prophanenesse And in that the Apostle doth here preuent the cauills and obiections of the Iewes it teacheth that the minister of Gods word should so set forth the doctrine of the truth whether in Church or Schooles as that he may meet with all contrarie obiections made against the truth both to satisfie the mindes of them that are desirous to learne to deliver them from all scruple and doubting and to stoppe the mouth of gainesayers Pareus in v. 1. v. 4. Yea let God be true Seeing God is alwaies found true of his promise but men are liars and deceitfull we are taught that in all our trialls and tentations we should certainly ground vpon the promises of God and not be carried away or swayed by the promises or threats of men to let goe our confidence in Gods promises as Dauid in all his afflictions when he was chased vp and downe and persecuted of Saul staied himselfe vpon the truth of Gods promises v. 4. That thou mightest be iustified When as God doth correct vs his children for our sinnes or otherwise exerciseth his iudgements in the world we should not seeme to accuse God or murmure against him but confesse God in all his works and iudgements to be iust and our selues to be sinners as Dan. 9.8 to vs appertaineth open shame c. yet compassion and forgiuenesse is in the Lord. v. 3. What though some did not beleeue As the Oracles of God committed to the Iewes yet were not in vaine though some beleeued not so the Minister of Gods word must not be discouraged and giue ouer his calling because he seeth in some his labour to take small effect Martyr for euen our Blessed Sauiour in that his most heauenly sermon of the eating of his flesh and drinking of his blood was forsaken and left of many of his hearers yet many of his disciples went away in so much that he said vnto the twelue Will ye also goe away Ioh. 6.67 v. 9. Are we more excellent The Apostle that his reprehension might appeare more easie and tolerable ioyneth himselfe in the companie and maketh himselfe one of the number and indeed he was a part and member of Israel So the Prophets doe often ioyne thereselues with the rest of the people as partaking with their sinnes as Dan. 9.5 We haue sinned and committed iniquitie for like as the praise and commendation of the good and vertuous extendeth it selfe vnto all the congregation wherein there are notwithstanding some carnall men and hypocrites so the sinnes of the congregation doe euen touch and some way defile the godly because that they liuing among the wicked might offend in their connivence in not reproouing the sinnes of others as they ought or in not giuing themselues such good example of life as they should or some other kind of way might be touched v. 21. By the Lawe commeth the knowledge of sinne Then is the lawe first to be preached to make men to knowe themselues and to acknowledge their sinnes this was the course that Iohn Baptist tooke to preach repentance to the people and to bring them to confesse their sinnes and so to prepare a way for the Gospell of Christ for like as a wound cannot well be cured vnlesse first it be searched to the bottome so the heart must first be humbled before it can be truely capable of the comforts of the Gospel v. 31. Doe we then make the Lawe of God of none effect c. As the adversaries in S. Pauls time blamed his doctrine concerning iustification by faith onely as an enemie to the Lawe and good workes whereas the Apostle alwaies ioyneth sanctification with iustification workes with faith though he exclude workes in the act it selfe of our iustification So the aduersaries of the grace of God in these dayes the Papists and Romanists doe slaunder the doctrine of the Gospel which vrgeth iustification by faith onely as though it should beate downe and hinder the exercise of good workes But we say with the Apostle that by this doctrine of onely faith we doe not destroy the law but indeed establish it in as much as we hold faith without workes to be a dead and fruitlesse faith we do not separate work from faith though we exclude them from iustification faith which
the propertie of opposition between grace and works remaineth as well in the election to the second grace as to the first if grace be admitted works are excluded for they cannot stand together 2. And all kind of works are excluded from election for good works are not the cause but the effect and fruits of election as Haymo here sheweth out of Saint Paul Eph. 1.6 he hath chosen vs in him that we should be holy c. Controv. 4. Against freewill Chrysostome vpon these words v. 4. I haue reserued to my selfe c. graunteth that God attulit potiorem partem brought the better part but they which were called brought their will volentes sulvat he saueth those which are willing Tolet annot 4. subscribeth vnto Chrysostome herein and refuseth Augustine who ascribeth all vnto grace and further he affirmeth that the nature of grace is not taken away though somewhat be presupposed in man dum modo non sit illud meritorium so it be not held to be meritorious or the cause of grace As when a Prince doth propound ample rewards to all commers though they that come onely haue the rewards yet their comming is no meritorious cause of receiuing the reward but the grace and fauour of the Prince so God elected some to be iustified by faith quos praevidit libero arbitrio concursuros whom he foresawe would concurre with their free-will to this purpose Tolet. Contra. 1. Chrysostomes speach that God saueth onely those which are willing if it be vnderstood with these two cautions that this willingnes is wrought by grace and yet beeing so wrought it is no cause of iustification may safely be receiued for true it is that none are saued against their will But yet God ex nolentibus volentes facit of vnwilling maketh them willing if Chrysostome be otherwise vnderstood as ascribing here strength to mans freewill it is a great error 2. And herein I preferre Augustines iudgement who well obserueth de bon perseueran c. 18. that the Lord here saith not relicti sunt mihi they were reserued for me or they reserued themselues for me but I haue reserued to shewe that it was Gods grace whereby some were reserued and not the act of their owne will Haymo also hath the same note he saith not relicti sunt are left but I haue left or reserued that is per gratiam reservani I haue reserued by grace gloss interlin 3. If any thing be presupposed in man as helping vnto his calling it hindreth and obscureth the worke of grace if it be but a preparation onely though not meritorious and it is directly against the Scripture that a man hath any will to come to God of himselfe as Ioh. 6.44 No man can come vnto me except the father drawe him Rom. 9.16 it is not in him that willeth or runneth but in God that sheweth mercie Philip. 2.13 It is God that worketh in you both the will and the deede how then can mans will of it selfe concurre with the grace of God that example alleadged is not like for to come to receiue the Princes reward is a ciuill thing wherein mans will hath some freedome but in spirituall actions it hath no libertie at all vntill it be freed by grace as our Blessed Sauiour saith Ioh. 8.36 if the Sonne shall make you free then are you free indeede Controv. 5. That vniuersalitie and multItude is not alwaies a note of the true Church v. 4. I haue reserued to my selfe seuen thousand Like as the paucitie and fewenes of professors in Elias time was no preiudice to the truth nor yet the multitude of idolaters a proofe that they were the Church so neither is the great number of nations people powers Cardinals Bishops Priests Monkes an argument for the Papall Church for in Noahs time the visible Church was contained in his familie and his Arke did beare the little barke of the Church of God and in Sodome onely in Lots house was there an exercise of true pietie yea our Sauiour calleth his a little flocke though therefore the Church of Christ consisted of smaller numbers then it doth which still encreaseth and shall we trust more and more toward the comming of Christ yet the smalnes of the number should be no matter of exception as it was not either in the time of Elias or of our Blessed Sauiour and his Apostles when as a thousand to one were enemies to true godlines see before Synops. Centur. 1. nr 19. Controv. 6. Of the sufficiencie of Scripture and of the right way to interpret the same v. 8. According as it is written By this often allegation of Scriptures and by collation of one with an other as here the Apostle compareth Isaias and Dauid together we gather a double vse of Scripture the one that all doctrine of faith must be derived from thence as throughout this epistle the Apostle for the proofe of his doctrine onely alleadgeth the Scriptures and therefore our Blessed Sauiour faith Ioh. 5.39 Search the Scriptures c. for they are they which testifie of we Christ admitteth no other witnesse of him and his doctrine but the Scriptures And in that the Apostle doth illustrate and interpret one place of Scripture by an other we see that the Scripture is the best interpreter of it selfe that which in one place is obseurely insinuated otherwhere it may be found more plainly and perspicuously expressed See more hereof Synops. Centur. 1. err 10.12 Controv. 7. Against the Iewes Chrysostome vpon these words bowe downe their backes alwayes v. 10. sheweth how this prophesie is now verified in the perpetuall desolation of the Iewes for whereas the Israelites were 200. yeares in Egypt God yet in his mercie deliuered them though they there committed fornication and were guiltie of diuerse other sinnes afterward beeing deliuered after the Lord had a long time suffered and endured them with patience at the length he punished them with 70. yeares captiuitie beeing deliuered from thence they were vexed vnder Antiochus three yeares but now more then three hundred yeares are past and yet they haue not so much as alicuius spei vmbram the shadowe of any hope when as they neither commit idolatrie nor some other sinnes for the which they were before punished Whereupon it must needes followe that the Iewes to this day are afflicted for not beleeving in Christ. To this purpose Chrysostome wrote more then a thousand yeeres since and so he then prophetically expounded that the Iewes backes should for euer be bowed downe and kept vnder vntill such time as they should vniuersally be called God open their eyes at the length that they seeing the cause why the wrath of God is thus kindled against them may at the last with faith and repentance turne vnto him Controv. 8. Whether any of the true branches may be broken off v. 17. Though some of the branches be broken off c. It may seeme then that some branches may be broken off and so some of
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
Hence the Romanists inferre 1. That the Scriptures are not perfect as not conteining all necessarie points of doctrine but onely certaine partes not all as the Apostle saith he hath written in part Stapleton antid p. 804. 2. whereas the Apostle saith to put you in remembrance Bellarmine concludeth that the Scriptures were not appointed to be a rule of faith and doctrine but onely commentarium quoddam a certaine remembrance to preserue the doctrine receiued by preaching his reasons are these 1. the Apostle here saith he did write to put them in remembrance 2. If the Scriptures were a rule of faith they should containe onely those things which are necessarie vnto faith but now there are many things in the Scripture as the histories of the old Testament which are not so necessarie beeing not written to that ende to be beleeued but therefore to be beleeued because they are written 3. If it were a rule of faith it should be totalis a totall rule whereas it is onely partialis a rule in part not containing all necessarie points of doctrine Contra. 1. These words in part are not to be ioyned with the former word written but with the other boldly so the Syrian interpreter doth well put them together paulo audacius scripsi I haue written somewhat boldly therefore it is a meere cauill to apply it to the imperfection of Scripture See before qu. 20. vpon this chapter 2. And Bellarmines collection is as sophisticall 1. it doth not follow the Scripture serueth to admonish or put in remembrance therefore it is not a rule of faith for it is both and that it serueth more then onely to put vs in remembrance the Apostle shewed before v. 4. that by the Scriptures we attaine vnto doctrine patience consolation hope and elsewhere 2. Tim. 3.16 the Apostle saith the Scripture is profitable to teach to improoue to correct and instruct in righteousnes it is not then profitable onely to put vs in remembrance 2. neither doth it followe that the Scripture should be no rule of faith if it should containe other things which are not necessarie vnto faith for although other matter should be there found not simply necessarie vnto faith yet may it containe all things necessarie vnto faith nay the contrarie would followe better it containeth more then is requisite to faith Ergo whatsoeuer is necessarie to faith but we rather denie the antecedent that nothing is expressed in Scripture which is not in some sort necessarie vnto faith doctrine or manners though euerie thing is not in the same degree and measure so necessarie for the Apostle had said before v. 4. that whatsoeuer is written is written for our learning he speaketh of all the Scripture excluding no part thereof no not those historicall bookes 3. And we denie that the Scripture is a partiall rule for if it were not totall it were no rule at all neither is there any doctrine necessary vnto faith and saluation which is not deliuered in the Scriptures See more hereof Pareus dub 6. and Synops. Centur. 1. err 12. Controv. 10. Against the Popish sacrifice of the Masse which the Papists make the peculiar act of their Priesthoode v. 16. Ministring the Gospell of God Pet. Martyr M. Calvin Osiander Pareus doe fitly apply this text against the Popish sacrificing priesthood and their sacrifice of the Masse Paul maketh himselfe a sacrificing Priest of the Gospel for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to consecrate to sacrifice this was Pauls sacrifice to offer vp the obedience of the Gentiles a spirituall sacrifice vnto God as Chrysostome here saith ipsum mihi sacerdotium est praedicare Evangelizari this is my priesthood to preach the Gospel machaera mea Euangeliū my sword is the Gospell so Origen also sanctificale opus esse praedicare Euangelium this is the sanctified and priestly worke to preach the Gospel The Papists will haue an externall sacrifice of the Masse beside wherein the bodie of Christ is offered vp in sacrifice if this had beene the principall act of S. Pauls Priesthood he had occasion to speake of it here when he setteth forth the dignitie and excellencie of his ministerie and further the principall act of his priesthood was to winne the Gentiles to the obedience of the Gospel but this is not performed by the Masse men are not thereby taught to mortifie their flesh by faith in Christ Osiand and this oblation of S. Paul and the other of Popish Priests is farre vnlike he offreth vp the Gentiles but they presume to offer vp Christ in sacrifice so they are not ministri Christi sed mactatores not the Ministers of Christ but the manslayers not the imitators of Paul but of Iudas rather that deliuered vp Christ to be slaine Pareus See further hereof Synops. Papis Centur. Controv. 11. Against the superstitious orders of Monkes and Friers v. 18. For the obedience of the Gentiles S. Paul by his preaching laboured to bring the Gentiles to the obedience of faith his end was not to bring them to the obedience of men and to make sects in religion as some among the Papists hold of Frauncis some of Dominike some of Bernard and other such patrones they haue this diuision of sects S. Paul directly condemned among the Corinthians one saith I am Pauls an other Apollos an other of Cephas is Christ devided was Paul crucified for you either were you baptised into the name of Paul 1. Cor. 1.13 If Paul would not arrogate this honour to himselfe to haue any called by his name Paulians or Peter Petrians how much more vncomely is it for them to be called Franciscans Dominicans Bernardines and such like And all these are sworne to the obedience of their orders vnder which colour and pretense they maintaine their superstitions but it was obedience to Christ and his Gospel wherevnto S. Paul perswaded not to the obseruance of the precepts of men S. Paul saith 1. Cor. 7.23 Ye are bought with a price be not the seruants of men See further Synops. Controv. 12. That miracles are not now necessarie in the Church v. 19. With the power of signes and wonders Though it pleased God that for the better confirmation of his truth to furnish his Apostles with the gift and power of miracles yet it is not necessarie now 1. Miracles were then necessarie when as the Scriptures were beleeued and receiued of fewe and the doctrine of the Gospel was accused of noueltie but now he is not worthy the name of a Christian which beleeueth not the Scriptures and embraceth the Christian faith signes are not for them which beleeue but for them which beleeue not 1. Cor. 14.22 2. it were as a part of infidelitie now to require miracles so also a part of curiositie for like as the Iewes required a signe of our blessed Sauiour when he wrought nothing else but signes and wonders among them so is it with them who heare out of the Scriptures of the great signes and wonders
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