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
law written Contra. 1. The Apostle inferreth not that euery mouth is stopped by the written testimonies but that generall word is vsed least the Iewes should thinke themselues excluded so then not that writing but the thing written that all men are sinners serueth to stoppe all mens mouthes and especially the Iewes it conuinceth both Iewes and Gentiles the Iewes both for the manner because the written law was giuen vnto them and for the matter also they were sinners the Gentiles it conuinceth for the matter they were guiltie of all these sinnes 2. Though law be there taken generally both for the naturall and written law by the which came the knowledge of sinne and yet both Cain and Iosephs brethren had beside the naturall law instructions receiued from their fathers yet in this place it is euident that the Apostle meaneth the written and speaking law whatsoeuer the law saith 2. Origen beside hath here an other strange conceit he thinketh that not onely men but Angels and spirits are here saide to be vnder the law because they also haue a law and rule giuen them to be ordered by but seeing the Angels are not saued by faith in Christ which the Apostle treateth of here he saith directly that by the works of the law no flesh shal be iustified in his sight the angels can not be said to be vnder the law for they are not in the flesh 3. Theodoret here hath this distinction that the law saith thus to them which are vnder the law seà non de ijs but not onely of them for the Prophets haue many comminations concerning the Egyptians Babylonians and other nations Pererius also hath this obseruation that wheÌ„ as any prophesie is directed against other nations they are touched by name but those things which are set downe in generall and absolutely without any such particular direction doe properly appertaine vnto those who are vnder the law c. And although the Scripture make mention of other nations yet the speciall intent thereof is to profit the Church of God Faius 4. Now the occasion of these words of the Apostle is this the Iewes hearing these generall sentences setting forth the iniquitie of the world might thinke that the Gentiles were specially meant and so shift them off from themselues Therefore the Apostle sheweth that these things were specially directed to the Iewes and that by these three arguments 1. from the relation which the law hath to them to whome it is giuen it seemeth specially to concerne them therefore because the Scriptures wherein these things were found written were giuen vnto the Iewes to them they were specially directed 2. from the end that euery mouth should be stopped if the Gentiles should be vnderstood and not the Iewes also then they might haue somewhat to glorie in and to exalt themselues against God therefore that all occasion of boasting should be taken away euen the Iewes are conuinced by these testimonies to be sinners 3. an other ende is that not onely all occasion of boasting should be taken away but that the whole world should be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guiltie and culpable before God Chrysostome by this word vnderstandeth him qui sibi ipsi aâ— defensionem non sufficit who is not sufficient or able to defend himselfe but it signifieth more one that is guiltie and subiect to condemnation Pareus 5. Tolet thinketh not this to be the occasion to meete with such a secret obiection of the Iewes for they could not be ignorant saith he but that whatsoeuer was written in the Scriptures was spoken to them but rather to shew the reason why they could not be iustified by the law because the law which was giuen vnto them condemned them annot 11. Contra. The Iewes did know that the Scriptures did speake vnto them but not of them they might flatter themselues as though such things were vttered against the Gentiles and therefore as Augustine saith in Iudaeis confringenda erat superbia c. the Iewes pride was to be taken downe exposit epist. ad Galat. and both these may very well stand together that an obiection of the Iewes is met withall and a reason also shewed that the law which condemned them could not iustifie them 6. But the Psalme whence the Apostle alleadgeth his first words toucheth those which said there is no god Psal. 14.1 but so did not the Iewes Hierome answereth they did confesse God with their mouth sed factis negabant but denied him in their works 23. Quest. How no flesh is iustified by the workes of the law v. 20. 1. By the works of the law in that he decreeth iustification to the very workes not to the persons or workers onely it is euident that the places before alleadged as v. 10. there is none righteous no not one are to be vnderstood generally of all and not of the most although some should be excluded that did some good workes either among the Iewes or Gentiles for euen the workes of the law which they did were not able to iustifie them Melancthon 2. By the workes are not here vnderstood those quae praecipiuntur which are commanded and required by the law for if a man could performe those works he should finde life thereby but such quae praestantur which are performed of men Beza either before grace which can not iustifie because they can not be good or acceptable to God without faith or in the state of grace which can not iustifie neither because they are imperfect Pareus 3. By the law here he vnderstandeth both the natural whereby the Gentiles were conuinced and the written law giuen to the Hebrewes for the Apostle disputeth generally against both the Gentiles and Hebrewes proouing them both to be transgressors of the law and so not able to be iustified thereby Pareus and by the works of the law are vnderstood not onely the ceremonials and iudicials as the ordinarie gloss but the morall works which the Gentiles did by the light of nature for otherwise the Iewes onely should be excluded whereas the disputation of the Apostle is generall both against Iewes and Gentiles Pareusâ— Tolet. 4. The word flesh is diuersly taken in Scripture it signifieth the humane nature of man as Ioh. 1.6 the word was made flesh or the corruptible and mortall state of man as wheâ— the Apostle saith flesh and blood can not inherit the kingdome of God or the sinfull state and condition of man in which sense it is saide they that are in the flesh can not please God in which sense Origen would haue it taken here that they which are carnall not spirituall aâ—â— denied iustification by works but in this sense the meaning of the Apostle should be much peruerted who generally affirmeth that there is no iustification for any by the works of the law but by faith but yet the Apostle vseth this word flesh to put man in minde of his fresh condition and state beeing not apt of it selfe to bring forth
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
shew it selfe Blessed Paul is by the Lords owne mouth called electum vas a chosen vessell and this epistle of his is as a pretious vessell that containeth in it most heauenly liquor S. Peter giueth this testimonie of S. Pauls epistles that he writ according to the wisedome giuen vnto him his writings are both diuine and wise Augustine well calleth him nutritorem Ecclesiae the nourisher of the Church as he saith to the Corinthians that he gaue them milke to drinke quae Pauli epistola non melle dulcior non lacte candidior what epistle of Paul saith Augustine is not more sweete then honie and whiter then milke But of all other writers Chrysostome is most ample in setting forth the commendation of this our Apostle comparing the cleernesse of his doctrine with the brightnes of the heauens yea preferring it The heauens saith he all this while haue beene seene yet mooue not much but Paul preaching but a short time totum orbem attraxit hath drawne the whole world after him the heauen 's doe keepe their course and goe no further mentis Paulum sublimitas omnes coelos transcendit but the sublimitie of Pauls minde went beyond the heauens astra cum fierent c. the Angels wondred at the starres when they were made hunc vero Deus admiratus est c. but God himselfe wondred at Paul saying this is a chosen vessell vnto me the heauens are oft cast ouer with clouds Pauli mentem nulla abnubilauit tentatio but no tentation did ouercast the mind of Paul Thus excellently Chrysostome In the reading of this Commentarie let the Reader obserue that in the diuerse readings V. standeth for Vatablus L. for the vulgar Latine Be. for Beza S. for the Syriake T. for Tremellius translation B. for the great Engish bible Ge. for the Geneva translation Gr. for the Greeke and sometime Or. for the originall Those my trauels I commend vnto the Church of God praying for the prosperitie thereof and crauing againe their mutuall prayers that as S. Paul saith the word of God may haue a free passage and be glorified c. As for my selfe I trust I shall be more and more resolued to say with S. Paul I passe not at all neither is my life deare vnto my selfe so that I may fulfill my course with ioy and the ministration which I haue receiued of the Lord Iesus to testifie the Gospell of the grace of God To whom be praise for euer Amen THE MOST DIVINE EPISTLE OF THE MOST holy Apostle S. PAVL to the Romanes explaned Certaine observations premised of the New Testament in generall 1. The Argument and matter of the New Testament THe New Testament though it had the same Author with the Old namely CHRIST IESVS and the same ende and scope to bring vs vnto Christ for the Law was a schoolemaster to the same ende Gal. 3.19 yet it differeth from the old 1. in the substance and doctrine 2. in the ratification and confirmation 3. in the rites and manner 4. in the persons to whome it was deliuered and committed 1. Whereas the old Testament promised eternall life vnder the condition of perfect obedience of the Law the Gospel onely requireth the obedience of faith Rom. 10.5 6. 2. The old Testament was confirmed by the sprinkling of the blood of beasts Exod. 24.8 but the New was sealed and ratified by the blood and death of Christ Hebr. 9.14.17 3. There were other rites and ceremonies of the old Law as the sacrifices and oblations circumcision the paschal lambe and such like Christ hath instituted new Sacraments of the Gospel Baptisme and the Eucharist 4. The old Testament was made onely with the Hebrewes but the new is commended vnto the Church of God dispersed ouer the world and therefore it is called Catholike The bookes of the New Testament are 1. historicall as of the acts the sayings and doings of our blessed Sauiour in the foure Euangelists or of the Apostles in the booke of the Acts. 2. or doctrinall which specially concerne doctrine and instruction without a continued historicall narration such are the Epistles of the holy Apostles 3. or Propheticall as the booke of the Reuelation yet though the bookes may be thus diuided in generall there are both heauenly doctrines intermingled in the historicall bookes as the heauenly sermons of our blessed Sauiour in the Gospel and prophesies also are inserted both in the historicall and doctrinall bookes as that of the destruction of Ierusalem and the ende of the world Matth. 24. and of the calling of the Iewes Rom. 11. of the comming of Antichrist 2. Thess. 2. 2. Of the language and tongue wherein the New Testament was originally written As the Old Testament was written originally in Hebrewe because it was committed vnto the Hebrewes Rom. 3.2 so the New was set forth by the Apostles and Euangelists in the Greeke tongue which was then generall and vsed of the most famous nations because it concerned the Church of God which was dispersed in all countreys There are three other languages wherein the Newe Testament or some part thereof was written first the Gospel of S. Matthewe is held to haue beene written in the vulgar Hebrew tongue which was then the Syriake Iren. l. 3. c. 1. Hierom. praefat in commentar in Matth. which Athanasius thinketh to haue beene translated into Greeke by S. Iames some thinke by S. Iohn likewise the Epistle to the Hebrewes is thought by some to haue beene first written in the Hebrewe tongue But neither of these is certaine 1. It is rather like that S. Matthewe writ his Gospel in Greeke because he citeth many places of the old Testament according to the Septuagint as that Isay. 40.3 alleadged Matth. 3.3 and Psal. 22.18 cited Matth. 27.35 and the like is to be seene elsewhere As also Matth. 27.46 these words Eli Eli Lamasabacthani are interpreted by the Euangelist in the Greeke tongue which interpretation had beene superfluous if he had written in the Syriake or vulgar Hebrewe tongue 2. for the same reasons it is most probable that the epistle to the Hebrewes was not written in the Hebrew but in the Greeke tongue originally because the Apostle followeth the translation of the Septuagint and c. 7. he interpreteth the word Melchizedek in the Greeke tongue which signifieth the king of righteousnesse An other language wherein the new Testament is written is the Syriake into which tongue the Syrians doe thinke that the Newe Testament was translated by S. Marke But 1. this is not like that this Syriake translation should be so auncient for then these auncient fathers Origen Clemens Alexandrin Epiphan Hierome Theodoret Damascene which were Bishops and Presbiters in Syria or Egypt would haue made some mention thereof in their writings which they doe not 2. And though the Syriake translation could be prooued to haue beene of such antiquitie yet it must giue place vnto the authenticall Greeke whereout it was translated A third tongue is the Latine in the
hope of reward the third of those qui Deo propter Deum serviunt which serue God onely for his owne sake Pererius Quest. 7. How S. Paul saith called to be an Apostle 1. Pererius note is somewhat curious here as if the Apostle should haue said I dare not call my selfe an Apostle but I am so called of all for here the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called is not of the nature of a Participle but rather of a noune as Erasmus noteth and Beza and it is as much as if he should say by calling an Apostle so that this word rather sheweth the authoritie by the which he was called then the calling it selfe 2. here may be noted the difference which the fathers make betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which both signifie called but the first is vsed of them which are called and obey not the other of them which are effectually called and obey their calling which difference though it may well be obserued here yet it is not derpetuall as Math. 22.19 Many are called and fewe chosen the word is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza 3. not much vnlike is Origens distinction betweene electus and vocatus elected to be an Apostle and called to be an Apostle Iudas was an Apostle called but not elected which distinction if by election be vnderstood predestination it holdeth well otherwise in respect of the outward calling Iudas was both elected and called to be one of the twelue Tolet. 4. the difference which Augustine here noteth betweene vocari and congregari to be called and congregate or gathered together is not generally true the first he thinketh to be peculiar to the Church of Christ the other to be vsed of the synagogue and Church of the Iewes for the Prophets in the old Testament doe vse the word of vocation and calling Beza 5. there are two kinds of calling one is generall as to be called to the knowledge of God in what sense it is said many are called but fewe chosen there is a speciall kind of calling as to be called to some speciall office as the Apostle saith No man taketh this honour to himselfe but he that is called of God as Aron Heb. 4.5 S. Paul was called both wayes first to the knowledge of Christ when he was conuerted Act. 9. then he was separated to the office of his Apostleship Act. 13. Tolet. 6. And hereby S. Paul in saying called to be an Apostle noteth two things 1. that he did not take this honour vpon him by intruding himselfe but he was therevnto appointed of God Erasm. 2. he sheweth that the Apostolike dignitie is not attained vnto by any humane merits but by the grace onely and free gift of him that called Perer. ex Thoma Quest. 8. Of the office and calling of an Apostle what it was 1. The word Apostle is taken either aequivoce in an equivocall and improper sense and either in the better sort as Andronicus and Iunta are said to be notable among the Apostles Rom. 16.7 where the word is generally taken for one that is sent or in the worse as some are called false Apostles 2. Cor. 11.13 2. or the word is vsed vnivoce properly and that either in a kind of excellencie as Christ is called our high Priest and Apostle Heb. 3.1 or else it is applyed to the chiefe Ministers of the New Testament which were properly called Apostles Gryneus 2. Hierome maketh fowre kinds of Apostles that is of such as were sent as the word signifieth 1. Some were onely sent from God as the Prophets Isaias Ieremias with the rest 2. Some were ordained of God but by men as Moses consecrated Aaron to be high Priest and Iosuah to succeede him 3. Some are sent by men and not of God as they which enter by corruption and bribes 4. some intrude themselues being neither sent of God nor by men 3. the word Apostle generally signifieth any that is sent yet it properly also expresseth the highest office and dignitie of Apostles in the Newe Testament as S. Paul saith 1. Cor. 12.20 God hath ordained some in the Church as first Apostles secondly Prophets thirdly teachers 4. And though S. Paul were none of the 12. Apostles yet he and Barnabas were also ordained of Christ to be Apostles of equal authoritie with the twelue Quest. 9. Diuerse points wherein consisted the excellencie of the Apostleship 1. The Apostles were such as were immediately called by Christ to preach his gospel through the world as Matth. 28.20 Goe and teach all nations 2. They were such as had knowne Christ in the flesh and were eyewitnesses of his miracles and heard his sermons as S. Iohn saith That which we haue seene and heard declare we vnto you 1. epist. 1.3 And S. Paul though he had not knowne Christ in the dayes of his flesh yet he sawe him now beeing immortall and in glorie by reuelation 3. They had the keies of the kingdome of heauen after a more speciall manner that whatsoeuer they bound or loosed in earth should be bound and loosed in heauen as Peter did bind vp the sinne of Simon Magus and gaue sentence against Ananias and Saphira his wife 4. They had authoritie both to discerne the canonicall Scripture from that which was not canonicall as also to write newe canonicall bookes as Paul Matthew Peter Iohn Iude. 5. They had power to worke miracles to heale all manner of diseases and to cast out deuills yea the verie shadowe of Peter as he passed by was able to heale the sicke Act. 5.15 and the partlets and napkins that were brought from Pauls bodie to the sicke helped them Act. 19.12 6. They had the gift to speake with diuerse tongues and languages Pererius here addeth further that they had another speciall grace that speaking but in their owne tongue yet men of diuerse languages did so vnderstand them as if they had spoken diuerse languages of the same opinion is Erasm. annot Act. 2.8 But Beza well obiecteth that if this had beene so the miracle had not beene in the Apostles speaking but in the peoples vnderstanding neither yet is it to be thought that they spake diuerse languages at one and the same instant as Erasmus obiecteth but that they spake diuersly vnto seuerall people of diuerse languages as they were offred vnto them 7. This speciall prerogatiue the Apostles had to be iudges of men at the latter day as our Sauiour saith Matth. 19.28 That they shall sit vpon 12. seates and iudge the 12 tribes of Israel not that they shall sit as Iudges to giue sentence but by the word and doctrine which they had preached and the world refused shall men be iudged as our blessed Sauiour in this sense saith Ioh. 12.48 He that refuseth me and receiueth not my words the word that I haue spoken it shall iudge him in the last day 8. The Apostles had power by laying on of their hands to giue the holy Ghost which
nations at Rome in so much that Iuvenal calleth it Graecam vrbem a Greeke citie because of the abundance of strangers there Erasmus 2. Beloued of God 1. because God loued vs before any merits of ours gloss ordinar 2. there is a twofold loue of God vna predestinationis one of predestination as it is said Iacob haue I loued Esau haue I hated alia presentis iustificationis another of present iustification as it is also said in the Prouerbs c. 8.17 I loue them that loue me of the former the Apostle speaketh in this place Hugo Cardin. delectis per praedestinationem beloued in Gods predestination Gorrham 3. herein Gods loue is vnlike vnto mans for man loueth vpon some cause or desert going before but God loued vs without any desert of ours Tolet so then the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloued is here taken passiuely not actiuely not for the louers of God but for them which are beloued of God Aretius 3. Called Saints 1. Chrysostome here noteth that thrice S. Paul hath vsed this word called of himselfe v. 1. and tâ—ice of the Romanes v. 6.7 which he doth not superfluously but volent illis beneficij admouere willing to put theÌ„ in mind of the benefit that they should ascribe all to the calling of God and that S. Paul beeing called writeth to those that are called he prepareth them to heare him seeing he was ab eodem vocatus called by the same by whom they were called Aretius 2. they are called Saints that is called â—â— sint sancti to be Saints Tolet. and hereby the Apostle maketh a difference betweene their former state wherein they liued which was vnholy and impure and the condition to the which they were now called to be holy Aretius and hereby is taken away the difference betweene the Iewes and the Gentiles that the Iewes should not exalt themselues aâ— the onely holy people but the Gentiles also were called to the same glorious condition of holinesse Erasm. here the name of Saints non perfectionem denotat doth not note a perfection but signifieth him which was consecrate vnto God Gualter he is counted holy qui affectu tenet sanctitatem which retaineth holinesse in his affection though he haue some imperfections And though there might be some hypocrites and carnall professors among them yet respicit ad meliorem parâ—em he hath respect to the better part of the Church Aretius Quest. 22. What the Apostle vnderstandeth by grace and peace ver 7. In these words is contained the salutation it selfe wherein two things are expressed 1. what the Apostle wisheth vnto them and from whom 1. Grace and peace 1. Origen here noteth that this benediction of the Apostle was nothing inferiour vnto those blessings pronounced by the Patriarkes as the blessing of Noah vpon Sem and Iapheth and Melchisedekes benediction vpon Abraham because Paul also blessed by the spirit as he saith 1. Cor. 7.40 I thinke that I also haue the spirit of God But it is not vsuall in the old Testament to vse this blessing of grace and the reason may be this because the lawe was giuen by Moses but grace and truth came by Iesus Christ Ioh. 1.17 Hyperius 2. By grace Ambrose vnderstandeth remission of sinnes by peace reconcillation with God Lyranus gracia in praesenti gloria in futuro grace in this life present and glorie in the next Hugo gratias agant Deo pacem habeant cum proximo that they should giue thanks to God and haue peace with their neighbours Tolet by grace vnderstandeth donum animae c. a gift of the minde whereby a man is made acceptable vnto God but there is no gift conferred vpon the soule that can make it acceptable vnto God but the grace and fauour of God in Christ therefore by grace rather is signified the grace and fauour of God whereupon followeth the collation of all other graces beside and by peace prosperous successe but especially the tranquilitie of minde which is the speciall fruite of iustification by faith Rom. 5.1 Gryneus and so this benediction answeareth to the salutation of the Angels Luk. 2.14 Peace in earth toward men good will for the mercie and gracious fauour of God is the fountaine of our peace 2. From God the Father and the Lord Iesus Christ. 1. the Greeke construction is doubtfull whether we vnderstand thus the Father of vs and of our Lord Iesus Christ or referre the last clause to the first preposition and from the Lord Iesus Christ whereupon Fransiscus Dauid a Samosetian heretike taketh aduantage that Paul doth not wish grace from Iesus Christ but from the father onely But this cauill is easily remooued for Ioh. 2.2 the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from is repeated from God the father and from our Lord Iesus Christ and so must it be taken here Pareus 2. Some distinguish these two thus that grace is wished from God the father as the author of grace and peace from Iesus Christ who is our reconciler Aretius But Haymo misliketh that and would haue this grace and peace indifferently to be conferred and equally by God the father and the Lord Iesus 3. Tertullian giueth this reason why the title of God is giuen vnto the father of Lord vnto Christ least the Gentiles might hereby haue taken occasion to thinke of the pluralitie of gods but when the Apostle speaketh of Christ alone he saith who is God ouer all blessed for euer Rom. 9.5 Tertullian aduers. Praxeam But the reason rather is this why Christ is called Lord because the father hath committed vnto him all authoritie for he is called the Lord which hath plenarie power and authoritie and yet the father is so called God as that the Sonne is not excluded and the Son is also Lord as that the father be also included and this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord answereth to the Hebrewe Iehouah which sheweth that Christ is verie God with his father Aretius 4. but further the question is mooued why there is no mention here made of the holy Ghost Haymo answereth that intelligitur in donis suis he is vnderstood in his gifts because grace and peace are also the gifts of the holy Ghost so also gloss ordinar But the better answer is that seeing these graces doe equally flowe from the whole Trinitie the Apostle by naming the father and the Sonne includeth also the holy Ghost and sometime he expresseth them all as 2. Cor. 13.13 The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with you all Quest. 23. Of Pauls giuing of thankes for the faith of the Romanes which was published abroad v. 8. 1. In this thanksgiuing fowre things are obserued to whom he giueth thankes to God by whome thorough Christ for whom for you all and for what because their faith was published through the world And this wise beginning S. Paul maketh thus insinuating himselfe that his admonition afterward might seeme to
quicken glorifie to raigne to be adored which things were performed in both his natures 2. some things are communicated really to his whole person which yet properly belong onely to one of his natures as Christ the Sonne of God in whole person is said to be made of the seede of Dauid but yet in respect onely of his humanitie according to the flesh these two communions there is no question made of 3. a third communion there is deuised by the Vbiquitaries whereby they really communicate the properties of one nature to an other as the flesh of Christ by reason of the vnion of the Godhead they call omnipotent knowing all things euery where present Pareus v. 8. I thanke my God c. 1. Here two kinds of prayer are expressed inuocation which is a requesting of some grace or benefit from God and giuing thanks for some benefit receiued 2. the requisite things in prayer are here shewed 1. that our praiers must be made to God not to any creature I thanke my God 2. we must pray with confidence my God 3. by Christ our Mediatour 4. not for our selues onely but our brethren Pareus v. 9. God is my witnes Hence the lawfulnes of a lawfull oath among Christians is warranted by the Apostles example against the Anabaptists Piscator v. 10. That by some meanes c. The Apostle then though he praied for a prosperous iourney yet neglected not the meanes against the Messalian heretikes who ascribed all vnto praier and in the meane time would doe nothing themselues Here also the doctrine of Gods prouidence is to be considered who many times worketh euen by contrarie meanes for S. Paul his bonds and imprisonment which might haue seemed like to hinder his iourney to Rome yet were meanes to bring him thither by his appeale Olevian v. 17. As it is written The Apostles alleadged Scripture not to confirme their doctrine for they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of themselues worthie to be credited but to shew the consent of the Prophets for the confirmation of others But the Pastors of the Church doe now alleadge Scripture for warrant of their doctrine Pareus v. 19. That which may be knowne of God The knowledge of God is generall either internall by the light of nature or externall by the view of the creatures or speciall which is peculiar to the Church which is either externall common to the whole visible Church as by the preaching of his word or internall by the inward operation of the spirit which is proper onely to the Elect. v. 23. They turned the glorie of the incorruptible God to the similitude c. An idol is whatsoeuer beeing not God is worshipped for God either inwardly or outwardly Idolatrie is of two sorts direct or indirect the first when the creature is worshipped the Creator beeing omitted and it is of two sorts internall when men set vp such an idole in their hearts or externall when diuine worship is giuen outwardly to a false god as the heathen worshipped the Sunne Moone and starres or to the image of a false god indirect idolatrie when the true God is worshipped but not after a due manner such as he hath prescribed Pareus 5. Places of controversie 1. Controv. Against the Manichees which refuse Moses and the Prophets v. 2. Which he had promised before by the Prophets Out of this place August lib. 5. cont haeres as he is cited by Beda conuinceth the Manichees I saith the Maniche neither receiue Moses not the Prophets quid ais de Apostolo Paulo c. what saiest thou then to the Apostle Paul who in the beginning of his epistle to the Romanes thus writeth Paul a seruant c. put a part for the Gospel of God which he had promised before by his Prophets c. then he inferreth thus audis quia evangelium per Apostolos non exhiberetur â—i ante per Prophet as promitteretur you heare that the Gospel should not haue beene exhited by the Apostles vnlesse it had beene promised before by the Prophets 2. Controv. Against election by the foresight of workes v. 1. Set apart for the Gospel of Christ. Origen and Sedulius following him thinke that Paul was separated in the counsell of God and ordained to be the Apostle of the Gentiles because God did foresee his merits and labour which he should take in the Gospel the same is the opinion of the Rhemists who affirme that Christ doth not appoint any by his absolute election without respect vnto their workes annotat Hebr. 5. sect 9. But Tolet. a champion of their owne confuteth this position by that place of S. Paul Gal. 1.15 But when it pleased God which had seperated me from my mothers wombe and called me by his grace to reueale his Sonne vnto me he ascribeth this his separation to the good pleasure and grace of God not to any merit foreseene in himselfe P. Martyr addeth further that if election were grounded vpon such foresight of workes it had not beene so hard a matter to find out the reason why the Lord electeth some and not others and the Apostle needed not thus to haue stopped the mouthes of those which complaine of Gods righteousnes O man who art thou which pleadest against God c. And the Apostle in the same place euidently saith It is not in him that willeth or in him that runneth but in God that sheweth mercie This doctrine of the free grace of God in electing his seruants hath a double vse 1. to make them confident and bold that seeing they are elected of God nothing can hinder or ouerturne their election whatsouer befalleth them in this life 2. as also to humble them that they should not ascribe their election to any workes of their owne but to the meere grace of God 3. Controv. Against the Nestorians and Vbiquitaries v. 3. Made of the seede of Dauid according to the flesh The Sonne of God not the Sonne of man is said to be made of the seede of Dauid and yet with this limitation according to his flesh that is his humane nature where first the heresie of the Nestorians is confuted who denied that Marie was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of God seeing the Apostle doth euidently affirme that the Sonne of God was made of the seede of Dauid so that because of the vnion of the two natures the humane and diuine in one person that is ascribed to the whole person which is proper but vnto one of his natures as the Sonne of God is saide to be borne and become man and to haue died for vs and so the Sonne of man is said to haue descended from heauen the Sonne of man which is in heauen Ioh. 3.13 which was onely true of his diuine nature yet is spoken of his whole person which there receiueth denomination of his humane nature 2. Beside as the Nestorians admit no communication at all of the properties which belong to each
commeth the knowledge of sinne and the law is a schoolemaster to bring vs vnto Christ it sheweth vs our disease and sendeth vs to the Physitian Faius Sasbout but because this is not the proper effect of the law otherwise then by reason of our infirmitie the Apostle is to be vnderstood to speake of the practise and obedience of the law which Christ requireth of the faithfull who though they doe not looke thereby to be iustified yet by the spirit of sanctification are enabled to walk according to the same as the law commandeth that we should loue the Lord with all our heart and our neighbour as our selfe these precepts euery Christian is bound to keepe And in this sense our Sauiour specially saith Matth. 5. I came not in dissolue the Law but to fulfill it so Origen omnis qui credens Christo bene agit c. viâ—enâ—â— legem confirmat c. euery one which beleeueth in Christ and doth well doth confirme the law by his life to the same purpose Augustine fides impetrat gratiam qua lex impletâ—â— c. faith obtaineth grace whereby the law is fulfilled c. the Gospel giueth grace whereby men are directed to liue and walke according to the law Adde hereunto that without faith it is impossible to keepe the law or any part thereof as the law commandeth vs to loue God with all our heart but no man can loue God vnlesâ— he first know him and beleeue in him Againe the law commandeth the worship of God whereof inuocation is a part but none can call vpon him vpon whome they haue not beleeued Rom. 10. Mart. 6. Other expositions there be of this place Caietane saith that faith doth establish the law because by faith we beleeue that God is the author of the law without which faith iâ— would be of no greater authoritie with men then the laws of Lycurgus and Solon 7. Catharinus a Popish writer herein would haue the lawe holpen by the Gospell because those things which were handled obscurely in the lawe are manifested openly in the Gospell the lawe was kept then thorough a seruile feare but now vnder the Gospell for the loue of iustice But leauing those and other like expositions I insist vpon the fift before alleadged as most agreeable vnto S. Paul 8. Now then whereas the Apostle in some places speaketh of the abrogating of the law as Heb. 7.12 If the Priesthood be changed there must of necessitie be a change of the lawe and v. 18. the commandement that was afore is disanulled because of the weakenesse thereof and vnprofitablenes c. he is not herein contrarie to himselfe for either the Apostle speaketh of the ceremoniall lawe as in the first place but it is the morall law which is established by faith or be meaneth that the vnprofitable ende of the morall lawe which was to iustifie men is abrogated but here he speaketh of an other ende and vse of the lawe which is to be a direction vnto good life in which sense the lawe is established 9. Thus the Apostle hath answeared this obiection least he might haue seemed to abrogate the lawe because he denieth vnto it power to iustifie vnto this obiection he maketh a double answear first in denying that he doth not take away the effect of the lawe for where one ende of a thing is denied all are not taken away secondly he answeareth by the contrarie he is so farre from abrogating or disanulling the lawe that contrariwise he doth establish and confirme it as is shewed before 4. Places of doctrine Doct. 1. Of the preheminence or prerogatiue of the Church v. 1. What is the preferment of the Iewe c. here occasion is offred to consider of the preheminence and excellencie of the Church which consisteth in the consideration of the dignitie state and blessings wherein it excelleth other humane conditions and states This excellencie and preheminence of the Church is either of nature or grace but by nature all men are the children of wrath one as well as an other Ephes. 2.3 therefore all the prerogatiue of the Church is of grace This prerogatiue is either common to the old Church of the Iewes and the newe of the Christians or proper and peculiar the common is either internall in their vocation iustification sanctification by the spirit or externall in their publike profession of religion and adoption to be the people of God with their externall directions by the word and sacraments vnto saluation The peculiar and proper prerogatiue of the old Church is considered 1. in their state that they were a people seuered from the rest of the world and ioyned vnto God by a solemne couenant 2. in the blessings wherewith they were endued which were partly spirituall as the Scriptures of the Prophets were committed vnto them they had the legall sacraments of circumcision and the Paschal lambe the Priesthood of Leui partly temporal as the inheritance of Canaan which was tied vnto Abrahams posteritie The prerogatiue peculiar vnto the Church of the newe Testament consisteth 1. in their state in beeing an holy people taken out from the rest of the world and consecrated to the worship of God 2. in their blessings partly perpetuall as the doctrine of the newe Testament the sacraments baptisme and the supper of the Lord partly temporall as the gift of tongues and miracles which the Church had for a time for the necessarie propagation of the faith but are now ceased ex Pareo Doct. 2. Of the vtilitie and profit of the diuine oracles v. 2. Vnto them were coÌ„mitted the oracles of God The Scriptures called here the diuine oracles are profitable to diuerse ends 1. illuminant intellectum they doe lighten the vnderstanding Psal. 19.8 It giueth light vnto the eyes 2. inflammant affectum they inflame the affection as Luke 24.32 the two disciples said betweene themselues did not our hearts burne within vs while he talked with vs by the way 3. mundant culpam they doe cleanse the fault as Ioh. 15.3 now are ye cleane thorough the word which I haue spoken vnto you 4. conseruant contra tristitiam they doe comfort against heauinesse 5. roborant ad pâ—tientiam they do strengthen vnto patience both these the Apostle sheweth saying Rom. 15.4 that we through patience and consolation of the Scriptures might have hope 6. franâ—â—â—t cordis duritiam they breake the hardnesse of heart Ierem. 23.29 is not my word like an hammer that breaketh the stone 7. protegunt contra tentationes they defend and protect against the tentations of the deuill Prou. 30.5 Euerie word of God is pure it is a sheild c. Ephes. 6.17 the sword of the spirit is the word of God Gorrhan Doct. 3. Of the combination betweene God and his Church v. 3. Shall their vnbeleefe make the faith of God without effect Here are to be considered tria ingorum paria three paire of yokes and bands as it were betweene God and vs. 1. the couenant and
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
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
and instruments thereof but the children of God must fight and striue against sinne and hold vp their weapons against the tyrannie and dominion thereof this combate between the spirit and the flesh the faithfull alwaies find in themselues as the Apostle saith Gala. 5.17 The flesh coueteth against the spirit and the spirit against the flesh and these two are contrarie so that ye cannot doe those things which ye would Observ. 3. Our obedience must be from the heart v. 17. But ye haue obeyed from the heart c. Origen here againe obserueth that we must yeeld our obedience vnto righteousnesse not in words onely and outward shew but inwardly from the heart I am afraid saith he that there be many of vs qui verbis vndeemur obedire iustitiae which in words seeme to obey righteousnesse but in our hearts serue sinne c. As the Apostle saith of some 2. Tim. 3. â— hauing a shew of godlines but haue denied the power thereof Observ. 4. Of freedome from sinne v. 18. Beeing made free from sinne c. Chrysostome here sheweth that it is in vaine for a man to haue beene baptised and taken vpon him the profession of Christianitie if he be not freed from the kingdome of sinne and doe ouerrule the lusts thereof quid proderit purpura regis esse vestitum c. si non adsit qui iubenti pareat c. what doth is profite to put on the kingly purple robe if there be no man to command as is a king without subiects so is a Christian that hath put on Christ in baptisme and hath no command ouer his passions and lusts Observ. 5. We must serue righteousnesse as before we serued sinne v. 19. As you haue giuen your members c. Origen hath here this profitable note that although we should serue righteousnesse much more then we serued sinne yet the Apostle saith in effect eadem postulo similia requiro I require but the same and the like things dudâ—â— currebant pedes c. of late your feete did runne to the temples of Idols now let them runne to the Church of God your hands was stretched forth to oppresse men let them be stretched forth to the poore your eyes wandred to gaze vpon women now let them looke vpon the poore your eares were delighted with vaine sounds now let them be turned to heare the word of God your tongue which was exercised in cursing now let it be occupied in praising and blessing of God c. Observ. 6. Against oppression v. 19. To iniquitie to commit iniquitie c. Chrysostome here taketh occasion to enueigh against those which for loue of money oppressed the poore which sin after his rethoricall manner he thus amplifieth 1. he maketh them worse then theeues that rob by the high way for they doe it in feare and in secret places these audaciously fill cities with their crueltie 2. they are worse then murtherers homicida simul ac subito gladio percutit the murtherer killeth at once but he which casteth the poore in prison and there suffereth him to lie and rot pro vna mille mortes infert for one death inflicteth many 3. Canem summopere curans c. this oppressor is verie carefull for his dog sed propter canem c. but for his dog he neglecteth man for whom Christ died 4. He is worse then bruit beasts illa siquidem cognata diligunt c. for they loue their like but one man despiseth an other 5. they set more by their houses in decking and adorning them then by their owne soules while thou makest thy house faire and beautifull animaÌ„ interim desolatam habes thou hast a desolate and forelorne soule if thy maide should be brauely set forth and thy wise attired nothing like thou wouldest be offended yet thou neglectest thy soule and furnishest thy house and other meaner things it grieueth thee not 6. and here he reprooueth such curiositie by the example of the Philosopher who comming into a neate and shining house finding no place to spit vpon spit in the owners face thereby deriding his nicenes and curiositie to this purpose Chrysostome in his morals vpon this chapter Observ. 7. Of the shame that commeth by sinne v. 21. What fruit had ye in those things whereof ye are now ashamed There are some of that impudencie that they are not ashamed of their sinne such Ieremie compareth to the vnshamefast whore Ierem. 3.3 Thou hads a whores forehead thou wouldest not be ashamed there is another sort which are ashamed of their sinne but it is an vnprofitable shame it bringeth them not to repentance such Ieremie compareth to the theefe that is ashamed when he is found Ierem. 2.26 but for all that he will not leaue his theft of the first sort were the Sodomites that were impudent and shamelesse in their sinne of the second Cain that was ashamed but repented not there is a third sort that are ashamed and this their shame bringeth them to repentance as Ierem. 31.19 after I conuerted I repented c. I sâ—ote vpon my thigh I was ashamed yea euen confounded c. Such was the shame which Dauid had for his sinne committed Psal. 51.3 I know mine iniquities and my sinne is euer before me sinne then obiective by way of an obiect worketh shame but effective by way of the effect by the working of the spirit it leadeth by the remembrance thereof to repentance Observ. 8. That we must examine our selues v. 21. What fruit had ye c. Origen here noteth vnde nos ipsos discutere debemus per fâ—rgula c. whereupon we must examine our selues in euery thing we doe whether therin we serue sinne or righteousnesse c. there is not any act wherein we serue the one or the other so the Apostle saith 2. Cor. 13.5 examine your selues know ye not your owne selues how that Iesus Christ is in you vnlesse ye be reprobates c. CHAP. VII 1. The text with the diuerse readings v. 1. Are you ignorant brethren know ye not B.G. for I speake to them that know the law are skilfull of the law Be. that the law hath dominion power B. ouer a man as long as he liueth as long time as he liueth L.Gr. 2 For the woman which is in subiection to a man is vnder the man L. Gr. is bound to the man while he liueth by the law better then her husband yet liuing is bound to the law L. Rhemists but if the man be dead shee is deliuered from the law of the man 3 So then while the man liueth she shall be called counted B. be made T. an adulteresse a wedlocke-breaker B. if she become an other mans B.Gr. if she be coupled to an other man T. couple her selfe c. be with an other man L.R. take an other man G. but if the man be dead she is free from the law of the man L. ad so that she is not an adulteresse though she become an other mans
predestination to be praeparatio gratiae a preparation and appointing of grace 2. Predestination is not onely of the ende but of the meanes tending thereunto as the elect are predestinate to be called iustified adopted in Christ and to be in the ende glorified as Ephes. 1.4 He hath chosen vs in him c. that we should be holy and v. 5. he hath predestinate vs to be adopted thorough Iesus Christ but this part of predestination which decreeth the meanes to bring the elect to salvation is properly called ordination as Act. 13.48 as many as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained to euerlasting life beleeued the meanes vnto eternall life which is faith falleth vnder the ordinance of God 4. Concerning election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Some thinke that it followeth predestination in order in respect of vs for with God these is no distinction or time and order in these things as Bucanus loc 36. quest 3. but it rather goeth before as the Apostle first saith Ephes. 4.1 4. he chose or elected vs in him c. that we should be holy then he saith v. 5. who predestinate vs c. and v. 11. in whom also we were elected beeing predestinate for first the persons are elected and then the thing is decreed which is predestinate vnto the elect namely eternall life with such things as doe accompanie it By election then such as shall be saued are sorted out which word the Apostle vseth Ephes. 1.11 we were sorted out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. This then is the order first there is the purpose of God in generall to glorifie his name in sauing some 2. then he foreseeth liketh and approoueth a certaine number according to his good pleasure whom he chooseth out electeth and separateth from the rest then he doth predestinate them vnto euerlasting life and ordaineth the way and meanes whereby they are brought vnto life Quest. 50. Of these words v. 31. If God be on our side who can be against vs 1. This word if is not dubitantis but ratiocinantis a word of doubting but of reasoning inferred out of the premisses as Augustin serm 16. de verbis Domini hath reference here to the next verse before whom God hath predestinated called iustified glorified with them he must needes be Origen whom Pareus followeth putteth this backe to all before alleadged in this chapter as that the spirit of God dwelleth in vs that we haue the spirit of adoption and are the heires and sonnes of God and so rehearseth the rest if God be thus with vs how can we miscarrie so also the ordinarie glosse following Augustine God is with vs praedestinando non existentes vocando aversos mortificando peccatores glorificando mortales in predestinating vs when as yet we were not in calling of vs beeing strangers mortifying vs beeing sinners in glorifiying of vs beeing mortall 2. Origen here also well obserueth that where the Apostle saith who can be against vs he denieth not but that we haue many aduersaries but they cannot preuaile against vs so also Chrysostome contra nos est ipse orbis the world is against vs people tyrants yea our owne kindred but they are so farre from hurting vs that will they nill they causa sint nobis coronarum they are vnto vs a cause of a greater crowne Chrysostome here further noteth the great priuiledge of the faithfull quam non habere poterit qui diademate conspicuus which yet he cannot haue that weareth a crowne of his head for he hath many that rise vp against him barbarous and others yea many of his owne rebellious subiects but against the faithfull none can stand or preuaile Quest. 51. Of those words v. 32. Which spared not his owne Sonne 1. He spared not his owne Sonne His onely Sonne by eternall generation not any of his adoptive sonnes such as the faithfull are whom the Apostle before called the sonnes of God by adoption Origen and this setteth forth the vnspeakable loue of God in that he spared not the most precious and dearest thing vnto him as Abrahams obedience was commended in that he was willing at Gods commandement to haue offred vp in sacrifice his onely sonne Izaak Martyr 2. And it is more to say he spared not then he gaue to shewe the greatnesse of the loue of God that spared not his greatest treasure for our redemption Bucer as Mauritius the Emperour would not spare his treasure to redeeme the Christians captives with the Persians which turned to his ruine 3. But gaue or deliuered him 1. God gaue his Sonne and the Sonne also gaue himselfe for vs and both of loue Iudas also deliuered him vp in betraying him but of malice habebit ille mercedem malitiae Christus laudem gratiae he shall haue the reward of his malice and Christ the praise of mercie gloss ordinar 2. and this setteth forth the loue of God the more quod non simpliciter sed occisioni tradidit that God gaue not his Sonne simply but vnto slaughter Chrysost. 3. and he gaue him for vs all non solum pro sanctis maguis sed pro minimis c. not onely for the Saints and great ones but euen for the lest Origen etiam pro vilibus ingratis quin inimicis yea for vile persons vnthankefull yea his enemies Chrysost. but the Apostle putteth in this limitation for vs all that is which beleeue Christs redemption is sufficient mille mundis redimendis to redeeme a thousand worlds if they had grace to beleeue but it is onely availeable for the faithfull Pareus as Origen saith he was giuen pro minimis qui sunt in ecclesia euen for the lest that are in the Church 4. How shall he not with him giue vs all things 1. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely giue which sheweth that all things are giuen vs freely of God without any merit or desert of ours Pareus 2. all things are giuen vs with Christ both because in him are all the treasures of wisedome and knowledge so that he which hath Christ hath all other spirituall graces he that hath Christ hath all things as also because Christ is made heire and Lord of all we together with him are also heires of all things Origen quid de opibus dubitas cum herum habeas what needest thou doubt of riches hauing the master and Lord himselfe Chrysost. all things superior a ad fruendum equalia in futuro ad conviuendum inferiora ad dominandū both things superiour as the Blessed Trinitie to behold and enioy things equall as the Angels to liue with and inferiour to haue rule ouer them gloss ordin in the present righteousnesse and in the time to come life euerlasting gloss interl 3. and as Christ with all his treasures and graces is giuen vnto vs so we are giuen to him as the Apostle saith 2. Cor. 3.22 Things present things to come are all yours and ye Christs but here is the difference Christ is giuen vnto vs freely
place 1. epist. 2.10 he keepeth the same words but he changeth the order ye were in times past not vnder mercie but now haue obtained mercie this part of the sentence he maketh the last which with the Prophet is the first to reconcile this doubt 1. the vulgar Latine retaineth both beloued which was not beloued and shee which obtained not mercie hath obtained mercie but Beza coniectureth well that one of these was put into the text out of the margen by the vnskilfull writers for there is but one in the originall 2. Hierome to whom Erasmus subscribeth thinketh there were two readings of this place some had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not beloued some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not pittied and the letter he would rather to be receiued but seeing the first reading is in the auncient originall as appeareth by the Syriake translation it is therefore the rather to be preferred 3. wherefore I approoue Iunius solution lib. 2. parall 13. and Pareus in this place that the Apostle in citing these testimonies doth followe the sense rather then the words for breuitie sake and the better to apply them to his present purpose 2. But as touching the scope of that place and the meaning of the words whereas the Prophet seemeth directly to speake of the Israelites the question is how the Apostle applyeth it to the Gentiles 1. Origen answeareth that God speaketh not in mountaines and rockes and other terrene places but in the heart there the conscience telleth euerie one whether he belong to the people of God or not c. But this is not sufficient to looke vnto the inward testimonie of the heart we must haue also externall testimonie from the Prophets of the calling of the Gentiles otherwise the Iewes will not be answeared 3. Therefore Chrysostome thinketh that the Apostle maketh this collection à pari from aparitie and equalitie Erasmus saith à simili from the like that seeing the Israelites for their sinne were cast off to be no people they were in the same case with the Gentiles that were no people also and therefore aequa ratione vocentur they may with as good right be called 3. some of our newe writers as Calvin Pet. Martyr thinke that the vocation of the Gentiles is prooued out of this place by a certaine consequent for the Prophets vse when they denounce iudgements against the people for their sinnes to raise them vp with spirituall comfort againe in Christ and vbi erigitur regnum Christi where the kingdome of Christ is set vp there must be a concurse of all people from all parts of the world Calvin 4. Augustine whom Haymo followeth vnderstandeth this place of the Iewes which were no people when they refused Christ and said we knowe not whom he is but were his people being afterward conuerted vnto Christ as 3. thousand were called at one sermon by S. Peter Act. 2. But this had not been to the Apostles purpose who intendeth to prooue the vocation of some from the Gentiles 5. Therefore the Prophet directly in that place prophesieth that they should become the people of God 1. because the Gentiles were knowne by this name not the people of God 2. and of the Israelites literally it cannot be vnderstood for they neuer returned againe to be a people Quest. 26. What is meant by the short summe or account which God shall make in the earth v. 28. 1. Touching the words here alleadged they are somewhat diuersly set downe in that place Isay. 10.21.22 for there the sentence standeth thus the consumption decreed shall overflowe with righteousnesse but here the word ouerflowe is omitted which some vnderstand of the ouerflowing of the iustice and righteousnesse of God by the knowledge of Christ into all the world Calvin some of the efficacie of the faith of the Gospel which shall ouerflowe to wash away and couer their sinnes as an ouerflowing streame doth wash and couer the earth Osiand and the word charatz determined and decreed is translated abbreviated and shortened thus the Septuagint doe reade that place keeping yet the sense which beeing a receiued translation thorough the world which had so continued 300. yeares the Apostle refuseth not to followe 2. Concerning the meaning 1. some interpret this word consummate to be Christ who was as it were abbreviated and shortened in respect of his incarnation Anacletus epist 2. Hier. epist. ad Algas qu. 10. 2. Origen applyeth it to Christs abridging of the law into two precepts the loue of God and our neighbour and to the short summe or compenâ—â—â—â— of the faith set forth in the Creede so also Cypr. de orat Dom. and Haymo 3. Tertullian vnderstandeth it of the doctrine of the Gospel which is abridged the multitude of legall cerimonies beeing cut off lib. advers Marcion so also Chrysostome and Theophylact. 4. Photius vnderstandeth it of the perfection of the Gospel after the which no other doctrine shall succeed as it succeeded the law 5. Ambrose lib. de Tobia c. 50. referreth it to the consummation or consumption of our sinnes in Christ. 6. Gorrhan wresteth it to the counsels of perfection giuen in the Gospel which the law had not but all these are wide for the Apostle here mindeth not any comparison betweene the law and Gospel 3. Therefore this sense is not agreeable to the scope of the Apostle to vnderstand by this short summe the finall remainder of the Israelites that should be saued that like as few of them returned from the captiuity of the Chaldeans which the Prophet historically intendeth so but a few of them should come vnto Christ from the captiuitie of sinne and Sathan and so the Apostle to this ende alleadgeth these testimonies to prooue by the Prophets the abiection of the Iewes as he out of the former affirmed the vocation of the Gentiles Quest. 27. Why God is called the Lord of hostes v. 29. 1. In the Greeke the Hebrew word Sabaoth is reteined which signifieth hostes 1. Faius giueth this reason why some Hebrew words are reteined in the Greeke and some Greeke in the Latine as kirieleeson Lord haue mercie vpon vs yea and some Latine words are still kept in the Greeke originall as Modius quadrans consul Centurio and the like that there might appeare vnum corpus ecclesiae but one bodie of the Church consisting of all these languages 2. But a better reason is rendred by Beza annotation that these Hebrew words beeing familiarly knowne were still vsed of the Christians because from the Iewes and Hebrewes first was deriued the Christians faith and so from the Greekes to the Romans And the reason why some latine termes were taken vp by the Grecians was the large dominion of the Romanes who together with the bounds of their Empire did also propagate their language 3. but these peregrine and strange words were not vsed vpon any superstition as though there were any holinesse in the words as the Romanists for that cause may seeme to commend the vse of
a strange tongue in their seruice 2. Now God was called the Lord of Sabaoth 1. some thinke in respect of the starres and host of heauen which the heathen worshipped to shew that he was superior to the gods of the heathen 2. some vnderstand the Angels by these hosts Lyranus 3. some Angels Men and Deuils and therefore the Prophet doth say thrice holy holy holy Lord God of Sabaoth Isay. 6. Gorrhan 4. some thinke that there is a relation to the hostes of the Israelites in the middest whereof the Arke went in the wildernes 5. But rather generally here must be vnderstood the whole host of heauen and earth Mar. as Gen. 2. ◠and not onely in respect of the number of them but propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the decent and comely order wherein all things were made Faius 6. and this title is giuen vnto God in the old Testament not in the New to signifie that the law was then data in timore giuen in feare but in the new in loue Hug. 28. Quest. What is vnderstood by seede 1. Origen by this seede vnderstandeth Christ who as the seede is left in the earth so he was to be buried and rise againe and so fructifie to the euerlasting good of his Church but for this seede we had all beene as Sodome still in our sinnes Iunius in his parallels vpon this place misliketh not this application to Christ thinking that whereas the Prophet hath the word sarid remnant the Apostle of purpose turned it seede with reference to Christ that came of the Iewes but Beza and Martyr reiect this as not agreeable to the scope of the Apostle here 2. Photius in Oecumen vnderstandeth the Apostles but for whose preaching the whole world had beene left in their sinnes as Sodome 3. Gorrhan interpreteth this seede to be the word without the which we had beene as Sodome and Gomorrha paret essemus in poena quia similes in culpa we should haue beene equall in punishment because like in sinne glosse ordinar 4. But the Prophet hath relation to the ouerthrow and destruction of Sodome and Gomorrha wherein there were none left Chrysost. saue onely Lot and his companie who were strangers and so not of the citie so without Gods mercie the people had beene vtterly destroied in the captiuitie of Babylon if the Lord had not reserued a remnant to himselfe and so when Christ came to offer them spirituall deliuerance the whole nation generally refused him onely a small number cleaued vnto Christ thus Martyr Pareus 29. Quest. How the Gentiles obtained righteousnes that sought it not and the Iewes missed of it that sought it 1. Whereas this might seeme a strange paradox that they which seeke righteousnes should not haue it and they which seeke it not obtained it Origen thinketh here by a distinction to dissolue this knot it is one thing saith he sectari to follow which is vnderstood of a prescript forme of doctrine such as the written law was which the Gentiles had not and therefore could not follow it it is an other thing to follow the law of nature which the Gentiles had and followed but the Apostle here speaketh not of any law which the Gentiles followed at all but that they obtained that which they neither sought not followed 2. Chrysostome thinketh that the Apostle sheweth here the reason of the electing of the Gentiles and reiecting of the Iewes namely the faith of the one and the incredulitie of the other But these are not the causes of the decree of election and reprobation but the effects for three things the Apostle treateth of in this chapter concerning election and reprobation of the beginning thereof in Gods decree of the ende which is the glorie of God which two the Apostle hath handled hitherto and of the meanes saith of the one and incredulitie of the other which the Apostle toucheth here 3. Tolet here distinguisheth betweene the law of righteousnes and righteousnes it selfe the Iewes followed the law but not righteousnes because they did not the works of the law but abounded in sinne but it is euident that the Apostle by the law of righteousnes vnderstandeth the perfection which the law required which were the works of the law vnto the which the Iewes attained not 4. Some by the law vnderstand onely the ceremonies and rites of the law by obseruing whereof the Iewes could not attaine vnto righteousnesse but it is euident that throughout this epistle the Apostle vnderstandeth euen the workes of the morall law as c. 7. he directly maketh mention of that law whereof one precept is thou shalt not lust 5. Some make a difference here betweene iustitiam legis ex lege the iustice of the law and iustice by the law the iustice of the law is such workes which the law requireth but the iustice by the law is such workes as men doe according to the prescript of the law of their owne strength without faith the Apostle reiecteth this in the matter of iustification but not the other to this purpose Bellarmine lib. 1. iustificat c. 19. And so the Apostle here saith that the Iewes sought the law of righteousnesse but while by their owne power they sought to fulfill it they could not attaine vnto it he alleageth to this purpose Angustine who saith iustitiam legis non implet iustitia quae ex lege est c. the righteousnesse which is of the law fulfilleth not the righteousnesse of the law c. and the righteousnes by the law he interpreteth to be that quam homo suis viribus facit c. which a man doth by his owne strength But 1. it is euident that the Apostle indifferently vseth these phrases the righteousnesse of the law and by or from the law as he taketh the righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God Rom. 3.22 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or from God Phil. 3.9 for one and the same so whether we say the righteousnesse of faith which the Apostle calleth the law of faith Rom. 3.27 and the word of faith Rom. 10.8 or the righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through faith there is no difference but in words 2. Origen hath the like curious distinction vpon these words of the Apostle Rom. 3.30 who shall iustifie circumcision of faith and vncircumcision through faith betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of faith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith he maketh this difference that to be iustified ex fide of faith is to beginne with faith and end with works and to be iustified through faith is to beginne with works and end with faith c. whereas the Apostle intendeth one and the same manner of iustification the like curiositie there is in this distinction betweene the righteousnesse of the law and by the law 3. And the verie words of the Apostle They followed the righteousnesse of the law shew as much which he interpreteth afterward They sought it by the workes of the
exasperating them with rigorous speach so the Preachers of the word should vse such moderation that neither in their silence and forbearing to speake the truth they should incurre the iust suspition of flatterie nor yet in their sharpe invectiues against those whom they doe reprooue they should be iustly blamed for their vndiscrete seueritie Mar. Doct. 3. That Christ is God and man v. 5. Who is God ouer all c. 1. Christ is God because the Apostle sweareth by his name v. 1. and he is called God blessed ouer all c. 2. he is also perfite man because he is said to come of the fathers concerning the flesh c. 3. and yet these two natures concurre to make but one person because it is said of Christ who is God ouer all blessed for euer c. Doct. 4. Of the diuerse kindes of diuine promises v. 8. Children of promise c. some promises are generall to all as that the world should no more be destroied with water that the seasons of the yeare as seede time and haruest and the rest should continue or peculiar to the Church of God which are either concerning things temporall comprehended vnder the name of bread in the Lords praier which the Lord promiseth so farre sorth as he seeth it to be meete and conuenient or spirituall which are either peculiar vnto some speciall callings as were the gift of tongues knowledge of secrets elocution and vtterance to the Apostles or generall belonging to the whole Church and the same externall as the promise of the word and Sacraments or internall as of faith hope iustification remission of sinnes The Apostle speaketh here of spiriuall and speciall promises which were shadowed forth in those times by temporall blessings Doct. 5. Of election v. 11. That the purpose of God might remaine according to election c. Concerning election these points are hence concluded 1. that God hath decreed some to be elected vnto saluation before the beginning of the world 2. That the decree of election is the purpose of God to shewe mercie on some in bringing them vnto glorie 3. that the free and gracious purpose of God is onely the cause of election without the foresight of faith or workes 4. that it is certaine and immutable 5. the effects thereof are vocation iustification sanctification c. 8.30 whom he predestinate them he called c. 6. the ends two the happines of the elect and the glorie and praise of God in the setting forth of his mercy Doct. 6. Of reprobation v. 18. Whom he will he hardeneth Concerning reprobation these points also are here set forth 1. that some are reprobate from the beginning as God hated Esau before he was borne 2. what reprobation is the purpose of God in leauing some in the masse of corruption and in ordaining them to be damned for their sinnes 3. the cause of reprobation is the purpose of God to leaue some in their naturall corruption 4. the effects are desertion hardening of heart the subtraction of the grace of God 5. the ends the iust condemnation of the wicked and the demonstration of the power of God See more hereof among the Controv. following Doct. 7. Of scandals and offences v. 33. Rocke of offence 1. A scandale is any thing done or said whereby one is made the worse either of himselfe or by some accident 2. it is of two sorts giuen iustly or vniustly taken as the offence at Christ was taken and not giuen 3. the cause of offences is first the malice of Sathan and obstinacie of vnbeleeuers and the iust iudgement of God concurring there withall as the Iewes by their owne blindnes stumbled at Christ and receiued that as a punishment of their vnbeleefe 5. Places of controversie Controv. 1. That succession of Bishops is no sure note of the Church of Christ. v. 5. Of whom came the fathers 1. Though the Iewes might alleadge that they had the fathers yea they could shewe a perpetuall succession of high Priests from Aaron vntill the times of our blessed Sauiour yet for all this they were reiected and not acknowledged for the Church of God In like manner the Romanists pleading for themselues by succession of Bishops doe but build vpon a weake ground vnlesse they could also shewe a continuall succession of true doctrine together with an outward succession of persons and pace 2. Our Blessed Sauiour was a Priest after Melchisedech without any such continued succession and the Apostles the first planters of the Gospel could shew no succession from the high Priests neither is it necessarie in these times where religion is corrupted and the Church deformed to expect a locall succession for the restoring of religion 3. Yet the succession of godly Bishops is much to be accounted of where the true faith is continued withall and for this reason did the fathers Tertullian Irenaeus Augustinae ascribe so much to the succession of Christian Bishops who transmitted vnto their successors true and found doctrine together with their place See more of succession Synops. Centur. 1. err 20. 2. Controv. Against the old heretikes the Manichees Arrians Nestorians confuted out of the 5. v. 1. Where the Apostle saith of whom came Christ according to the flesh the Manichees are confuted which denied Christ to haue any true flesh but onely in shewe whereas the Apostle saith that Christ came of the Israelites concerning the flesh he therefore had true 〈◊〉 because he tooke his nature of them Likewise their heresie is confuted that thinke Christ brought his bodie from heauen and tooke it not of the Virgin Marie for then how could it be true that Christ according to the flesh came of the fathers 2. The Arrians also are confuted who denied Christ to be God but onely affirmed him to be a creature for the Apostle saith of Christ who is God blessed for euer as Athanasius epist. ad Epictet vrgeth this place against those which denied the humanitie of Christ so Tertullian lib. de Trinit Hilar. lib. de Trinit Theophylact vpon this place doe alleadge it against those which impugne the diuine nature of Christ. 3. The Nestorians also which denied the vniting of Christs two natures into one person but onely affirmed it to be by grace are here refelled for the Apostle speaketh of one and the same Christ which according to the flesh came of the fathers yet was God aboue all blessed for euer Ireneus lib. 3. cap. 18. applieth this place against such a like heresie of those which diuided Iesus from Christ and affirmed Iesus to be one and Christ an other 3. Controv. Against the prophane and impious collections of Eniedinus and Socinus late heretikes Whereas the Apostle expressely saith of Christ who is God ouer all blessed for euer c. these two forenamed heretikes contend by their impious cavills to shew that Christs diuine nature is not prooued out of this place 1. This phrase who is blessed for euer is alwaies in Scripture giuen vnto God the
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
sinne of pride aut non admittere c. either not to admit the things written in the Scriptures or to adde vnto them and this he confirmeth by that saying of S. Paul Gal. 3.15 Though it be but a mans couenant when it is confirmed yet no man doth abrogate it or addeth any thereto c. See further concerning traditions Synops. Centur. 1. Err. 13. Controv. 22. That the Ministers and Preachers of the Gospel haue a lawfull calling against Stapleton v. 15. How shall they preach vnlesse they be sent c. Hereupon the Romanists as namely Stapleton Antidot p. 684. and the Rhemists in their annotations here take occasion to charge the Protestant Ministers which intrusion because they haue neither an extraordinarie calling because they are not furnished with the power of miracles nor yet ordinarie from the Church Contra. 1. It is not true that there is no extraordinarie calling without the gift of miracles for we read of many Prophets which were sent in times past and yet are not mentioned to haue wrought any miracles 2. The Preachers and Protestant Ministers now doe enter by that ordinarie calling which is established in those seuerall Churches where they are placed 3. in the beginning of the reformation of religion diuerse which were stirred vp to be preachers of the gospel had a calling such as it was in their Popish Church as Luther Pet. Martyr with others 4. But we insist rather vpon this point that where either there is no Church or the same corrupted diuerse are extraordinarily raised vp and so sent of God of which extraordinarie sending the Apostle speaketh here where no lawfull calling is to be had as learned D. Fulk in his answer vpō this point sheweth out of Ruffinus how diuerse great nations haue beene conuerted by lay men and women as a great nation of the Indians by Aedesius and Frumentinus the countrie of the Iberians by a captiue woman yea and further he addeth how in constituted Churches lay men which were able were permitted to teach the people which was the defense of Alexander B. of Ierusalem Theoctistus of Caesaria against Demetrius B. of Alexandria for suffering Origen before he was ordained to teach in the Church how much more where the Church is corrupted may not lay persons be stirred vp extraordinarily to preach Controv. 23. That the Hebrew text is more authenticall then the vulgar Latine translation v. 18. Whereas the Apostle saith their sound is gone through the earth according to the Septuagint and so the latine translator readeth and yet in the Hebrew text Psal. 19. the word is cavam their line hereupon and by occasion of the like places our aduersaries doe commend the vulgar latine as more authenticall and freer from corruption then the Hebrew Contra. For answer hereunto 1. some thinke that the Septuagint for kavam their line might read kalam their voice which word is in the end of the former verse Paius but then as Pareus obserueth the Septuagint would haue translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice as they did before not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound 2. Beza thinketh they translated thus their sound to make it answerable vnto the next clause and their words into the end of the world 3. and Pareus gesseth that they might read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth aedificium cameratum a valted building such as the frame of the heauens seemeth to be 4. But I rather thinke that the Apostle refuseth not the Septuagint whose translation was so well knowne because they reteine the sense of the place though they exactly render not the words for both in respect of the heauens whereof the Psalmist speaketh their line and workemanship was as it were their voice and in respect of the Apostles their prophesies of their sound and voice was as a line and rule of doctrine to the Church and these two the Prophet Isai ioyneth together c. 28.10 precept vpon precept line vpon line where the same word is vsed and thus the precepts of the Apostles was indeede a line vnto them whome they taught 5. But it were a very preposterous course to preferre the translation before the originall as the riuers before the spring and fountaine which is contrarie to Augustines mind lib. 2. de doctrin Christ. who would haue the old Testament examined according to the Hebrew and the new according to the Greeke originall 24. Controv. Against the workes of preparation v. 20. I was found of them that sought me not In that the Gentiles were called when they sought not after God neither enquired after him it is euident that they did not prepare a way by their morall works or ciuill kind of life and thereby make themselues more fit and apt for their calling for they are called in the former verse a foolish nation altogether vnwise vnto saluation for it is not possible without faith to please God Heb. 11.6 so Chrysostome here confesseth in that the Lord saith I was made manifest to them that asked not after me he sheweth quod totum hoc Dei gratia perfecerit that Gods grace wrought all c. and yet afterward forgetting himselfe he saith nequaquam omnium crant vacui they were not void of all for in that they apprehended and acknowledged the things manifested vnto them hoc de suo attulerunt this they brought of their owne c. whereas our Sauiour Christ saith without me ye can doe nothing Ioh. 15.5 See more hereof Synops. Centur. 4. err 75. 25. Controv. Against the Iewes that will not haue the Prophet to speake of them in these words I haue stretched out my hands c. Whereas the Prophet Isa c. 65.2 as the Apostle here citeth him v. 21. calleth them a rebellious people Pet. Martyr out of Munster sheweth how a certaine Rabbin among the Iewes would not haue this spoken of the Iewes but of the Gentiles and that which followeth in the Prophet how they sacrificed in gardens and burnt incense vpon brickes and remaine among the graues he applieth vnto the Gentiles professing themselues Christians he meaneth the Papists which haue their altars wherein they sacrifice and doe visit the sepulchres of the dead and worship their reliques Contra. 1. It may be a shame vnto those which call themselues Christians to giue such offence to the Iewes as to pollute themselues with those things which the Prophets directly enueigh against when shall we looke to haue the Iewes conuerted to the Christian faith when they find idolatrie and other superstitions practised among Christians for the which their forefathers were punished 2. But yet they absurdly and ignorantly wrest this so euident a place from themselues to the Gentiles for first it is euident that the Prophet speaketh of two kind of people the one that asked not after God and yet he did declare himselfe vnto them the other to whome he stretched forth his hands continually and called them vnto him the first must needes be the Gentiles for the Iewes
cut off 1. Origen here obserueth a difference betweene the cutting off the Gentiles and the breaking off the Iewes which is lesse then to be cut off whereby he doth gather that the iudgment of the Gentiles should be greater then of the Iewes if they did fall from the faith But Pet. Martyr reiecteth this collection vpon this reason because the sinne of the Iewes rather in leauing of the faith seemeth to be greater then of the Gentiles because they had receiued greater promises and blessings of God then the Gentiles and so their sinne being greater they deserued also greater punishment 2. neither can it be inferted hereupon because the Apostle saith thou also shalt be cut off that they which are graft once into Christ can fall away but we must consider 1. that the Apostle speaketh not of the standing or falling of any in particular but he treateth of the calling of the Gentiles in generall as many famous Churches of the Gentiles vnder the Turke are now quite fallen away and cut off Pareus 2. there is a difference betwene the outward infition and graffing into the Church and the decree of election Calvin Beza one may be cut off from the societie of the visible Church that was neuer a true member thereof Qu. 25. Of the meaning of those words v. 24. was graffed contrarie to nature 1. Concerning the coherence of these words whereas the Apostle had said immediately before God is able to graffe them in least this might seeme no firme argument to reason from the power of God he could graffe in the Iewes againe therefore he would now the Apostle sheweth that God is as willing and readie to doe it as he is able because the naturall branches are more easily graffed in againe then they which were graft in against nature 2. Praeter naturam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside or contrarie to nature 1. Some as the ordinarie glosse out of Ambrose and Haymo doe vnderstand it of the difference betweene spirituall naturall planting for in this the science which is graft into the stock yet followeth it own kind and beareth not after the kind of the stocke but they which are spiritually implanted into Christ doe beare fruit in him according to the spirit but this is not the Apostles meaning 2. nor yet beside nature is vnderstood of the corruption of mans nature contrarie to which is the work of grace spirituall ingraffing for so both Iewes as well as Gentiles are graffed in against their corrupt nature 3. nor yet is it the meaning that beside nature that is contrarie to their idolatrie and other superstitions which were by vse as naturall vnto them the Gentiles were graffed in gloss inter for as they were graffed in beside nature so were the Iewes according to nature which could not be â—heir idolatrie which did break theÌ„ off and not graffe them in 4. nor yet can this be referred to freewill as Origen arbitrij libertas naturam fecerit vnicuique c. the libertie or freedome of will doth giue euery one his nature whether he be a right or wild oliue for then one should be no more graft in beside or according to nature then an other because they haue the same libertie of will by nature 5. neither with Chrysostome doe we referre it vnto the nature and offspring of Abraham as he saith the Gentile praeter naturam Abrahae insuus was graft in beside the nature of Abraham for grace is not naturally graft into any stocke 6. and yet more is vnderstood then verisimile vel par c. it was more likely and reasonable that the children of holy Abraham should be holy then of the prophane Gentiles as the Greeke scholiast 7. here then the naturall offspring of Abraham must be considered with a relation to the promises of God which were made to Abraham and to his seede the Iewes then were the naturall branches because naturally descended of Abraham and the holy fathers the Gentiles were graft beside nature because they were not descended of the fathers to whome the promise was made but were receiued in by grace Faius 26. Quest. What mysterie the Apostle here meaneth I would not haue you ignorant of this mysterie v. 25. 1. A mysterie is taken two waies especially either it signifieth an externall thing which betokeneth some internall and spirituall matter beside that which is proposed to the sense in which respect the Sacraments are called mysteries because they represent vnto the inward man a spirituall matter insinuated by the externall and visible obiect thus euery Sacrament is a mysterie though euery mysterie be not a Sacrament as the coniunction betweene Christ and his Church is called a mysterie Eph. 5.32 It also signifieth some secret and hid thing which neither is apparent to the sense neither can be comprehended by reason such a mysterie is the incarnation of Christ it is a thing incomprehensible how the divine nature which is infinite should be ioyned in the vnitie of one person with the fruite and created nature of man likewise the spirituall coniunction betweene Christ and his Church is a mysterie the calling of the Gentiles was a great secret and mysterie Ephes. 3.3 and here the vocation and restauration of the Iewes is also called a mysterie 2. And herein lyeth the mysterie which the Apostle here speaketh of 1. that obstinacie is come vpon Israel in part for they were blinded and hardened but not all onely part of them and that not for euer but onely for a time for so Ambrose applieth those words ex parte partly to the time which shall determine the blindnes of the Iewes 2. and then the fulnes of the Gentiles shall come in while the Iewes are hardened this is another mysterie 3. but the cheefe part of this mysterie is that in the end the whole nation of Israel shall be saued 3. And this is called a mysterie 1. that they should vnderstand nihil hic temore aut casu â—â—ri that nothing is here done rashly or by chaunce but by the prouidence of God 2. and to stay their curiositie that they should not striue to send out a reason of Gods doings 3. and beside to expresse their arrogancie least they should insult ouer the Iewes for a time reiected least you should be arrogant in your selues insultendo lapsis by insulting ouer those which were fallen Origen though some giue this sense ne putetis vos mysterium hoc ingenio â—â—stro posse discutere least you might thinke to discusse this mysterie by your owne wit gloss interlin But as Pet. Martyr well noteth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise is inferred here rather to the affection then vnderstanding in the first sense that they should not immoâ—â—ce gloriari reioyce immoderatly in their election and the reiection of the Iewes Hynerius 4. But Origen is farre wide who maketh this to be the mysterie that whereas the Lord in the beginning diuided the nations of the world among the
is subsequens gratia subsequent or following grace whereby the Lord assisteth those which are called as Augustine saith gratia praevenit vt velimus subsequiâ—â—â—â— frustrà velimus grace preuenteth vs that we may be willing and it followeth vs that our will be not in vaine 3. the cause of the grace of God is his owne mercie the Apostle saith here v. 35. who hath giuen vnto him first the internall motiue is the free loue of God the externall impulsiue and moouing cause is the merit of Christ. 4. the effects of the grace and fauour of God are either externall as election predestination or such as are brought forth in time as vocation iustification sanctificatioÌ„ 5. the graces in the second sense which are the gifts of the spirit are either salutis the graces belonging to saluation as knowledge faith hope or they are vocationis such as appertaine vnto our vocation and calling which are either extraordinarie as were the miraculous and propheticall gifts which the Prophets and Apostles had or ordinarie as are the knowledge of arts the gift of vtterance and such like which now are attained vnto by diligent labour and industrie Doct. 5. Concerning good workes the qualitie and kinds thereof the causes and effects v. 6. But if of workes c. 1. The works of men are either naturall as to sleepe or ciuill as to buy to sell which are indifferent or they are morall which are either good or evill 2. the efficient cause of good works is first God moouing by his spirit then the will of man converted and prepared by grace the helping causes are instruction exhortation faithfull endeauour prayer 3. the matter of good works is the internall and externall act of the will and mind heart and bodie the forme is the consent and agreement with the lawe of God 4. the effects of good works are toward God our obedience which in Christ is pleasing and acceptable to him in our selues the fruits and testimonie of our faith toward our brethren their edification they are stirred vp by our good conuersation to glorifie God Doct. 6. We must compare the present state of the Church with the times past v. 5. Euen so now at this present time As S. Paul compared the estate of the Church then present with the times of Elias so we are taught to comfort our selues in the afflictions of the Church of God in these dayes with looking backe into the times past for God doth after the same manner gouerne his Church So Origen well obserueth sicut factum est sub Helsa c. as it was vnder Helias so it was in the comming of Christ and in S. Pauls time c. like as the small number of true professors was then no preiudice to the truth no more ought it to be now Doct. 7. Of the priviledge of the seede of the faithfull v. 16. If the first fruits be holy so is the whole lumpe like as the Iewes which were descended of Abraham were within the couenant and so vnto them belonged circumcision the signe of the couenant the paschal lambe the Temple and sacrifices vnto the which the seede of the Gentiles which were not of Abraham had no right so now the seede and ofspring of Christians are counted holy vnto them belongeth baptisme and other Sacraments and rites of Christian profession for they are an holy seede as the Apostle saith 1. Cor. 7.14 Els were your children vncleane but now are they holy Doct. 8. How the Church or a righteous man is resembled to a tree v. 16. If the roote be holy so are the branches c. 1. a iust man is resembled to a tree 1. propter pedis i. fidei immobilitatem for the stedfastnes of his foot that is his faith v. 20. thou standest by faith 2. propter stipitis i. spei erectionem c. for the erecting of the stalke or truncke which signifieth hope and therefore Iob saith 19.10 he hath remooued my hope like a tree 3. the roote is charitie Eph. 4. beeing rooted and grounded in loue 4. The branches are his vertues Hosh. 14.7 His branches shall spread and his beautie shall be as the olive tree 5. the bloomes and blossomes are his sweete manners 6. the leaues his gracious words 7. the fruit good workes 8. the shadowe of the tree is his mercie Hosh. 14.7 They that dwell vnder his shadowe shall returne Gorrhan Doct. 9. The old Testament and the newe one and the same in substance v. 18. Thou bearest not the roote but the roote thee c. There was then the same roote both of the Iewes and beleeuing Gentiles the same faith the same Mediator the same substance efficacie and force of the Sacraments though the externall rites and symboles were diuerse Martyr so S. Paul Ephes. 4. There is one bodie one spirit c. one Lord one faith c. Doct. 10. Of Gods omnipotencie v. 23. God is able to graffe them in againe The Apostle prooueth the returne and graffing in of the Iewes by the power of God though simply and generally this is no good argument God can doe it therefore it shall be yet here is a sufficient reason because there was no doubt of Gods will seeing the Iewes were his people of old otherwise Gods power is not limited to his will for he can doe more then he will it is contrariwise with man who willeth many things that he cannot effect and so his will is larger then his power Martyr Doct. 11. Christ prooued to be God by the remission of sinnes v. 27. This is my couenant when I shall take away their sinnes c. This sheweth Christ to be God who onely is able to forgiue sinnes men may remit the punishment that it be not inflicted but the guilt of sinne is onely purged by God the keyes are indeede committed to the Church in the preaching of the word but they are the instruments onely whereby God forgiueth sinnes the Ministers are onely the proclaymers of Gods will herein they cannot remit sinnes but onely ministerially as the instruments Doct. 12. Of the excellencie of the knowledge of God v. 33. O the depth of the riches of the wisedome and knowledge of God c. Gods knowledge is excellent 1. for the largenes of it in knowing all things 2. the perfection of it he knoweth all things perfitly 3. the manner he needeth no meanes of his knowledge but himselfe 4. the celeritie of it he knoweth all things in a moment 5. the certaintie of it it cannot be deceiued 6. the eternitie it was from the beginning 7. the efficacie it is the cause of all things 8. the secunditie of it all things are lightened by his knowledge 5. Places of controversie Controv. 1. That none which are elected can finally fall away v. 2. Whereas the Apostle saith God hath not cast away his people which he knewe before c. Hence it may be obiected thus God knewe his people before that is elected them vnto saluation but
not be ouercome of temptation This doctrine of the perseuerance of the faithfull as it is consonant to the Scriptures so it hath the consent of authoritie August de bon persev c. 12. thus writeth Ipse eos facit perseverare in bono qui fecit bonos qui autem cadunt pereunt c. he maketh them to perseuere in goodnes that first made them good but they which fall away and perish were neuer in the number of the predestinate Ambrose saith in Roman 8.36 charitas Christi facit eos quos amat inseperabiles c. the loue of Christ maketh those whome he loueth inseperable that is to perseuere to the ende Chrysostome saith in 1. Timoth. 1. fidei proprium est c. nunquam penitus decidit neque â—nino turbatur this is proper vnto faith c. it neuer altogether faileth nor is wholly disturbed 13. Controv. Against the Manichees and Marcionites v. 22. Behold the bountifulnes or goodnes and seueritie of God hence may be refuted the wicked opinion and heresie of these forenamed heretikes who held that there were two Gods one good full of gentlenes and mercie the other seuere and cruell this they made the author of the old Testament and the other of the new Contra. 1. But the Apostle here maketh one and the same God both bountifull and full of goodnes and the same also seuere 2. and though seueritie and mercie seeme to be contrarie yet that is not in respect of the subiect for the diuine nature is not capable of contrarie and repugnant qualities but in regard of the contrarie effects which are produced in contrarie subiects like as the Magistrate is not contrarie to himselfe if he shew mercie vnto those that are willing to be reformed and be seuere in punishing obstinate offenders as the Sunne by the same heat worketh contrarie effects in subiects of a diuers and contrarie disposition and qualitie as it hardeneth the clay and mollifieth the waxe 14. Controv. Against the works of preparation v. 24. Were graffed in contrarie to nature Nature can not helpe any thing at all to that which is beside or against nature like as the wild oliue doth not prepare it selfe the better to be planted or graffed in to the right oliue this then is an euident place to conuince the Pelagians of these daies the Papists whereby a man euen before grace may make himselfe more fit and capable of grace but this is contrarie to that saying of our blessed Sauiour Ioh. 15.5 where he vseth the like comparison which the Apostle doth here making himselfe the vine and vs the branches without me ye can doe nothing 15. Controv. Against the erroneous opinion of Origen concerning the purgatorie of hell Origen treating here of these words v. 26. he shall turne away vngodlines from Iacob sheweth how two waies men are purged from their sinnes in this life they are purged by the preching of the word Ioh. 15.3 you are cleane through the word that I haue spoken onto you in the next world ignis Gehennae incruciatibus purgabit c. the fire of hell shall purge those whome the Apostolicall doctrine could not purge verum haec ipsa purgatio qua per poenam ignis adhibetur c. but this purgation which shall be made by fire how long it shall last it he onely knoweth to whome the father hath committed all iudgement c. In this sentence of Origen diuers errors may be obserued 1. he appointeth a meanes beside the word of God and faith in Christ for those which die in vnbeleefe to be purged by whereas the Scripture teacheth that Christ by himselfe hath purged our sinnes Heb. 1.3 there is no other way 2. he giueth a purging force vnto hell fire which is appointed for the punishment of the wicked not for their purgation and amendement they are not as gold and siluer which are purged by the fire but as stubble that is burnâ— consumed 3. he thinketh that the flames of hell shall not alwaies burne but onely for a time whereas the Scripture maketh hell fire euerlasting Matth. 35.46 Those shall goe into euerlasting paine If now the Papists will make Origen one of their patrons of Purgatorie as he is one of the most auncient that maketh mention thereof they must also subscribe vnto these errors which I thinke they will be ashamed of for to embrace his inuention and yet to refuse his sense is not reasonable 16. Controv. Against the Papists concerning the right vse of the keyes of the Church v. 27. When I shall take away their sinnes It is then peculiar and proper to God onely to forgiue sinnes the keyes are indeede committed to the Church not as giuing an absolute power of binding and loosing as the Rhemists hold that the Priests of the Church of right doe remit sinnes Ioh. 20. sect 3. but the office of the Pastors and Ministers of the Church is to declare the will and pleasure of God out of his word concerning the remission of sinnes and so accordingly to pronounce binding or loosing as they see men to be penitent or impenitent for there are two keyes in the Church the one is the word of God whereby remission of sinnes is preached as Matth. 28.19 our blessed Sauiour giueth his Apostles commission to goe preach and baptize which was for remission of sinnes the other key is faith which is in the hearer Mark 16.16 he that beleeueth and is baptized shall be saued there must be a concurrence of these two keyes together or els there can be no remission of sinnes Mart. See further hereof Synops. Centur. 1. err 71. 17. Controv. That the certentie and assurance of saluation is prooued by this saying of the Apostle v. 29. The gifts and calling of God are without repentance Staplet Antidot p. 750. and Pererius concurring with him disput 2. numer 10. vpon this chapter doe thus obiect 1. The Apostle speaketh not here of the particular election of any but of the generall vocation and adoption of a whole nation of the Iewes and this Pererius vrgeth as confessed by M. Calvin in his commentarie but this generall adopting of a nation is mutable and changeable for we see that where many famous Churches were in time past there is now no face of a Church to be seene 2. The Lord is said not to repent him of his gifts and calling not because the gifts once bestowed vpon the righteous non queant amitti can not be lost but because it repenteth not the Lord so to haue bestowed them Perer. for though one doe loose the crowne an other receiueth it as here the ruine of the Iewes was the saluation of the Gentiles Contra. 1. The argument followeth not because the Apostle speaketh of a generall calling and adoption therfore this sentence can not be applied vnto particular election nay it followeth more strongly if the common adoption be immutable much more the particular vocation of the elect 2. it is true that many
and exhorting this were to make the Apostle a fauourer of vnpreaching ministers 3. Some take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministrie generally for any Ecclesiasticall function as whether he be a Bishop or Presbyter Haymo and sometime it is taken for the calling of an Apostle as Rom. 11.13 I magnifie my ministrie Gryneus and so Faius thinketh that it comprehendeth all the offices following which either belong to the doctrine or discipline of the Church But if it were so generall then the calling of the Prophets also should therein be comprehended which the Apostle set downe before 4. Some againe doe as much restraine this word ministrie taking it onely for the office of Deacons who had the distribution of the almes of the Church and here they say in generall deacons are admonished to be diligent in their office but afterwards there is a particular precept giuen of simplicitie and singlenes of heart to be vsed in their ministrie Gualter but this were to make the Apostle commit a tautologie that is a needeles repetition of the same thing 5. Wherefore I rather approoue their opinion that thinke the Apostle first setteth down two generall kinds of functions the one concerning instruction which is here called prophecie the other the administration of discipline which is also called the ministrie then he diuideth each of these into their seuerall parts vnto prophesying belongeth doctrine and exhortation vnto ministring these three offices of the deacons in distributing the Elders in gouerning and of widowes and others which had the care and charge of the sicke thus Martyr Tolet Beza Pareus And that these two prophesie and ministrie are the two generall heads of these functions that followe these two reasons confirme it first because the Apostle changeth his phrase of speach after he had said whether prophesying c. or an office or ministration then he proceedeth or he that teacheth or teaching and so in the rest Beza secondly in other places of Scripture these two prophesie and ministrie are so generally taken as 1. Cor. 14.3 He that prophesieth speaketh to men to edifying and to exhortation and to comfort here prophesying is distinguished into doctrin which edifieth and exhortation to the which also consolation belongeth as a speciall kind of exhortation likewise 1. Cor. 12.5 the Apostle saith there are diuersities of administrations but the same Lord here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministrie is taken generally for the seuerall administrations that are in the Chrch and so here generaliter dicitur it is taken generally though there be a speciall kind of ministrie so called also Chrysost. 15. Quest What is to be vnderstood by the proportion of analogie of faith v. 6. 1. By the analogie of faith the Greeke expositors vnderstand faith quae sperat credit which hopeth and beleeueth Origen and they thus interpret the Apostle that prophesie is giuen secundum mensuram fidei according to the measure of the faith of the receiuer tantum influit quantum invenerit fidei vasculum it is so much infused as it findeth a capacitie in the vessel of faith Chrysost. Theophyl so also Haymo according to the reason of faith that is provt fides meruit as faith dererueth but this is a corrupt glosse and contrarie to the Apostle in this place seeing we haue gifts according to the grace that is giuen vnto vs if they be of grace then are they not merited and againe the Apostle saith 1. Cor. 12.11 that the spirit distributeth to euery one as he will then not as we will Origen answeareth 1. that as he will may be referred to euery one that it is as God willeth but he willeth according to our will 2. or it is in a mans endeauour to obtaine faith but that it be giuen ad id quod expedit to that which is expedient it is of God as the Apostle saith 1. Cor. 12.7 the manifestation of the spirit is giuen to euery one to profit withall Contra. 1. It is very iniurious to the diuine maiestie to tie Gods will vnto mans will that God should not will any gift to be conferred vpon any vnlesse he first desired it and further many among the Corinthians desired the gift of tongues and yet had it not for some causes best knowne vnto God graces then were not bestowed as they would themselues 2. not onely the vse of the gift is from God to profit with but the gift it selfe 1. Cor. 12.6 God is the same which worketh all in all and v. 11. all these things worketh the same spirit 1. Obiect But it will be obiected that if these gifts be onely of God non erit in culpa c. man is not in fault if he doe not prophesie teach or exhort c. Origen answereth that because faith is partly in the will of man partly it is the gift of God therefore the blame lieth vpon man if he haue not faith But we answer rather that concerning speciall and particular gifts which belong vnto these functions and offices they which haue them not shall not be charged for not vsing them the seruant that hid the talent was reprooued because it was committed vnto him but if he had receiued no talent he had beene blamelesse but concerning such graces as are common to all beleeuers as faith hope charitie although it be not in their power to haue them yet it is their fault that they refuse them and desire them not vnbeleeuers then are condemned not because they haue not faith beeing in their power but because they refused the meanes offâ—red vnto them whereby faith might haue beene wrought in them 2. Obiect But the Apostle saying 1. Cor. 14.1 earnestly pursue spirituall gifts but rather that ye may prophesie sheweth that these gifts ex humana industria pendent doe depend of humane industrie Tolet. This collection hath no ground the Apostle saith not that it is in mans power to obtaine these gifts sed ostendit quod magis expetendum but he sheweth onely what gifts are most to be desired Martyr though man must vse his endeauour and diligence which are the meanes yet those spirituall gifts doe onely proceede from God as the author Thus then it appeareth that the proportion of faith is not the measure of ones faith according to the which he obtaineth other graces 2. Neither is yet this proportion or analogie of faith the same with that which is v. 3. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the measure of faith as Erasmus and so thereby should be signified the proportion and measure of euery ones gift which he should not exceede this sense followeth the Syrian interpreter iuxta mensuram fides suae according to the measure of his faith and so Pet. Martyr will haue saith here to signifie that measure of knowledge which euery one hath receiued so also Rolloc but thus much the Apostle said before in this verse according to the grace giuen vnto vs and a measure is one thing an analogie or proportion an
these at the first disposed of the goods which were giuen in common for they sold what they had and brought and laid it at the Apostles feete as we read of Ananias Act. 5. afterward there were collections and gatherings made for the Saints 1. Cor. 16. the distribution whereof was committed to the fidelitie of these Deacons Now where the Apostle saith in simplicitie 1. Chrysostome and Theophylact interpret it of giuing largely and liberally 2. Origen that they should not seeke praise of men or seeke vaine glorie and so get all the thanks to themselues 3. Hierome or who els was the author of the commentarie vpon this epistle will haue them to giue in simplicitie which are not curious in fishing and examining the poore and so seeke pretenses and excuses that they haue no neede 4. Lyranus he that giueth propter Deum onely for Gods cause and seeketh not to merit or satisfie for his sinnes Osiander 5. they must not be morosi froward giuing the poore euill words Faius 6. nor hauing respect vnto persons Beza or vnfaithfull in turning the common almes to their owne commoditie as Iudas did Gualt So here then simplicitie is set against vaine glorie couerousnes morositie malignitie fraud Pareus 5. He that ruleth 1. Some take these indifferently for temporall or Ecclesiasticall gouernors as Lyranus quod pertinet ad praelatos principes which belongeth to Prelates and Princes so also Gorrhan but concerning temporall and ciuill gouernment the Apostle treateth thereof in the next chapter he onely toucheth now ecclesiasticall offices 2. some take these for such as watch ouer mens soules and so seeme to vnderstand onely the Prelats of the Church as Haymo haec sollicitudo circa animas maximè esse debet this carefulnesse must chiefly be about soules 3. Theophylact hath a strange interpretation praesidere c. to be a President is both by words and by the helpe of the bodie to succour the needie c. and he giueth this reason because euery one hath not money but this were a base kind of presidencie 4. the most of our new writers doe vnderstand here certaine gouernors which attended not doctrine sed dabantur pastoribus adiutores but were giuen as helpers to the Pastors whome Osiander calleth Censores morum the censors of manners Calvin seniores the Seniors or Elders Gualter Senatum ecclesiasticum the Ecclesiasticall Senate Faius out of Tertullian presidentes whose office was ioyntly with the Pastors to see vnto the discipline of the Church So they make two sorts of Elders some that attended the word and discipline together some the gouernment onely which are called by the Apostle gouernors 1. Cor. 12.28 and whereof mention is made 1. Tim. 5.17 Thus Beza Martyr Gryneus Olevicie Pareus vpon this place 5. But seeing they which laboured in the word and doctrine were speciall men in the regiment of the Church 1. Tim. 3.17 they are not here to be excluded for as beside their employment in teaching and exhorting they also were Ecclesiasticall rulers this grace to rule with diligence was also necessarie for them so Chrysostome here sheweth that there was a double kind of presidencie praecipua quae per doctrinam est that was the chiefe which was by doctrine and exhortation then that which was per pecunias c. by money and other things With diligence 1. The vulgar Latine readeth cum sollicitudine with carefulnes such as was in the Apostle 2. Cor. 11.28 sollicitudo omnium ecclesiarum c. he had the care of all Churches such a care Origen taketh this to be here commended but Tolet obserueth well that beside that there is an other word there vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things themselues differ for the first signifieth beside a care a feare of future euents which might be any hindrance to the busines intended 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answeareth vnto these two Latine words studium studie and diligentia diligence which doe thus differ the first sheweth the desire of the mind and a resolute purpose to applie it selfe and that with delight to the busines in hand but diligence is seene in the opening in the executing of this purpose with speede and great endeauour this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 studie diligence and endeauour S. Paul testifieth to haue beene in Timothie 2. Cor. 8.16 6. He that sheweth mercie 1. Some doe vnderstand this generally of all Christians that they should giue chearefully as Chrysostome will haue it the same with that precept 2. Cor. 9.7 he that soweth sparingly shall reape sparingly Theodoret Haymo but the Apostle here speaketh of the speciall offices of the Church 2. Lyranus restraineth it onely to the rich hoc pertinet ad potentes this belongeth to the able and mightie but Chrysostome sheweth by the example of the widow that cast in two mites that euen the poore may shew mercie and that chearfully potest quis in paupertate magno in divitijs pusillo animo esse one may haue a franke minde in pouertie and a sparing minde in riches for not onely with wealth but with words and helpe of the bodie are the poore to be releeued c. 3. Origen thinketh that this is the same with the former he that distributeth in simplicitit here onely is the difference vnum opus sed non vnus affectus it is one and the same worke but not the same affection for he that sheweth mercie doth not onely giue but he giueth it with affection 4. Theophylact thus distinguisheth them he that giueth conferreth that which he receiued of an other he that sheweth mercie sua tribust giueth his owne 5. Hugo doth thus sort them the first must giue in simplicitie of heart propter Deum because of God before whome the intention of the heart must be right chearefulnes is required propter proximum toward our neighbour 5. But their opinion is rather here to be approoued which in the first place take the office of Deacons to be described such as were elected by the Apostles Act. 6. and here the office of such as were assigned to haue a care of strangers exiles the sicke such were the widows whome S. Paul would not haue chosen vnder 60. yeares 1. Tim. 5. Thus Calvin Beza Martyr Gualter Faius Pareus with others Now this shewing of mercie 1. some extend thus farre peccanti ignoscere oppresso subvenire to forgiue him that sinneth and to releeue the oppressed gloss ordinar but these duties are generall to all Christians not incident onely to this office and function here described 2. by shewing mercie Haymo vnderstandeth all the works of mercie as to giue meate to the hungrie drinke to the thirstie lodging to the harbourlesse but these also are generall duties 3. such speciall works of mercie then are here vnderstood which belonged to the curing and attending vpon the sicke aged impotent strangers exiles orphans Pareus 4. with chearefulnes of heart gentlenes in
vs and goodnes and Origen obserueth further that as it is said in this phrase he that cleaueth to God is one spirit 1. Cor. 6. so we should cleaue vnto good vt contingat nobis vnum esse cum bono that we may as it were be one with it 4. Lyranus thinketh that the firmenes and surenes of loue is hereby expressed but rather it is a limitation of loue that we should so cleaue vnto that is good that no pretext of loue should draw vs from it 4. Be affectioned one toward an other with brotherly loue c. 1. Origen vnderstandeth this precept generally of the loue which we should beare vnto all euen the wicked are to be loued for Christ died for such but Chrysostome better distinguisheth thus that when the Apostle speaketh of such as are without he saith as much as in you lieth haue peace with all men quando vero de domesticis but speaking of our domesticalls he commendeth brotherly loue c. 2. Gorrhan in one sense will haue this vnderstood of the naturall loue of brethren that it should be pleasing vnto vs to see brethren loue together but this sense is too particular and he followeth herein the vulgar Latin which thus readeth charitatem fraternitatis c. affecting the loue of brethren whereas it is in the ablatiue charitate with brotherly loue be affected c. 3. here the Apostle vseth two emphaticall words of loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the loue of brethren and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturall affection such as is betweene the parents and the children whereby as Chrysostome obserueth the Apostle exhorteth ferventer diligere to loue seruently for this naturall affection farre exceedeth other kinds of loue for when the parties whome we loue doe degenerate to euill we also withdraw our loue but naturall affection remaineth toward parents and children though they be not such as we would againe we are willing to shew our loue to such vnasked and though they shew no loue againe but in other bonds of friendship where there is no entercourse of loue it is soone slaked Martyr 4. Chrysostome further obserueth well that where the Apostle saith be affectioned one toward an other c. that one should not expect till he be loued of an other sed tu potius erga alium prior diligendo prorue but doe thou first fall to loue an other 5. Now in that he calleth the loue of Christians brotherly loue the reason hereof is not onely that they haue all one Creator sed vnus est omnium credentium pater but there is one father of all beleeuers who in Christ are made the sonnes of God vna mater ecclesia they haue one common mother the Church of the which they are begotten and ex eodem semine of the same seede of the word are they begotten by the spirit Gualt as S. Peter thus perswadeth to brotherly loue 1. epist. 1.23 loue brotherly without faining c. and feruently beeing borne a new not of mortall but of immortall seede c. 18. Quest. Of certaine externall offices of loue as in giuing honour one to an other c. v. 10. In giuing honour goe one before an other 1. The Apostle taketh away the impediments of brotherly loue which is much hindred when due reuerence and honour is not giuen vnto those to whome it belongeth when men see they are neglected and contemned it breaketh off loue as in the Apostles time the Grecians murmured against the Hebrewes when they saw their widows neglected in the daily ministring Act. 6.1 whereas on the contrarie nihil tam facit amicos c. nothing so much maketh friends as when one seeketh in giuing honour to preuent an other Chrysost. 2. Honour is nothing els but a reuerent opinion testified by decent outward signes which we haue of ones vertue dignitie or desert so honour consisteth first of an inward modest and lowly opinion which one hath of himselfe preferring an other before him Philip. 2.3 In meekenes of minde euery one esteeme other better then himselfe then this honour must be testified by outward signes as the reuerent gesture of the bodie and by outward helpe and reliefe which the Apostle calleth honour 1. Tim. 5.17 and this honour is due vnto men for three respects of their place and dignitie their vertue and excellent gifts and their merit and desert 3. Now we must one preuent an other in giuing of honour we must not expect to be saluted first and then to resalute againe and this honour here spoken of must not onely be giuen by inferiours to superiours but the superiours also must haue 〈◊〉 respect vnto the inferiours and thus animo in mind one may preuent an other in giuing of honour though he can not alwaies performe it opere in outward act because of his place Tolet. 4. Now there are three sorts of men that faile in this dutie first they which are rude and rusticall and know not how to giue vnto euery one his due then the ambitious that onely feeke their owne honour thirdly such as by their euill manners doe disgrace themselues and shew themselues vnworthie of all honour 5. Here there are two extreames to be auoided the one is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ambition in hunting after honour as Absolon did by his dissembled courtesie the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the declining of all kind of honour which is nothing els but rusticitie and rudenes such as was in Diogenes that Cynick for if all seeking of honour were vnlawfull then neither by honest actions would men regard to be honoured which kind of desire of honour the Apostle commendeth 1. Thess. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend as it were for honour to be quiet and to doe their owne busines Pareus v. 11. Not slouthfull to doe seruice c. 1. Chrysostome whome Theophylact followeth doe referre this to the particular precept of loue that we should be readie not to loue in the inward affection onely but to stretch forth manus adiutrices our helping hands so also Gualter thinketh that here an other impediment of loue is remooued which is to seeke excuses and delaies dilectio non admittit moram loue admitteth no delaies likewise Pellican and Calvin that we should praeterita vtilitate nostra c. neglecting our owne profit lend our helpe vnto our brethren 2. some yet more particularly restraine it to the former precept of yeelding honour one to an other Oecumen so also Lyranus we should not be slothfull praestando humilitatem in shewing humilitie to our neighbours likewise Erasmus doth interpret it sedulitatem exhibendi officij diligence in performing of our dutie 3. Origen vnderstandeth it of our loue and dutie toward God we must not be slothfoll least any of vs should heare from the Lord serve male piger O thou euill seruant and slow so also Theodoret Ambrose 4. But it is better referred generally to the sedulitie and industrie which euery one should
the Ecclesiasticall gouernors whose speciall charge is about religion to bring in their owne inuentions as Aaron sinned in setting vp a golden calfe much lesse may the Ciuill powers presume that way Three things are signified vnder the name of religion and religious matters 1. the doctrine of the Church 2. the discipline and gouernment in generall that there should be Pastors and teachers in the Church neither of these are to be swaied by the Prince but they are to be directed by the word 3. but the speciall oeconomie of the Church as touching the number of the Pastors and who ought to be appointed thereunto this appertaineth to the care and office of the Magistrate 6. Princes are bound to haue the ministers and Pastors of God in reverence because they are the Embassadors of Christ 2. Cor. 5.20 and to see them sufficiently maintained because the labourer is worthie of his hire and it concerneth the spirituall good of these subiects that sufficient Pastors should be prouided for them to minister vnto them spirituall foode and besides they must submit themselues to the doctrine precepts and exhortations deliuered by the Pastors out of Gods word as Dauid gaue eare vnto Nathan and suffered his reprehension and our blessed Sauiour saith he that heareth you heareth me c. All these propositions are not at all controverted betweene our adversaries the Papists and vs thus then standeth the state of the question 7. The office of the Prince is as in Ciuill matters to prouide all things concerning the ciuill good of the subiect to see that right and equitie be maintained so also to take care touching their spirituall good that true religion be continued and taught in the Church according to the word of God vnto the which care and charge belong these particulars 1. The Prince in himselfe and for his particular is to take knowledge and to vnderstand true religion to be able to discerne it from error and false worship and to this ende to be exercised himselfe in the law and word of God Deut. 17.19 2. Then it is his part to cause to be set downe a perfect forme of religion and Ecclesiasticall gouernment squared out according to the line of truth and rule of Gods word and by godly lawes to establish the same as Iosias did 2. king 23.3 3. He must also see that sufficient and able Pastors be prouided for the Church which may instruct the people in the waies of God as Iehosaphat did 2. Chron. 19.8 4. Further the Princes care must be to see that these Pastors doe their dutie in preaching true and sound doctrine and in administring discipline vprightly as Dauid appointed the Levites their offices 1. Chron. 16. 5. And the Prince is also to remooue ignorant erroneous and delinquent Pastors and to see vice duly punished as Salomon remooued Abiathar from the priesthood to appoint Councells and Synods to that ende for the redresse of enormous faults The state of the question beeing thus propounded we will first see how it is impugned by our adversaries and examine some of their arguments 1. Stapleton thus prooueth that the Prince hath no power in Ecclesiasticall matters because the sheepe haue no iurisdiction ouer the Pastor but the Magistrate is of the number of the sheepe Ergo. Ans. 1. There is a double Ecclesiasticall powers one is properly and simply so called which consisteth meerely in Ecclesiasticall matters as in preaching the word administring the discipline of the Church this power belongeth onely to Ecclesiastikes there is an Ecclesiasticall power improperly so called which is ciuilly exercised about Ecclesiasticall persons and causes and this is in the Ciuill magistrate so Constantine said vos estis Episcopi in ecclesia ego extra ecclestam sum Episcopus à Deo constitutus ye are Bishops within the Church I also without the Church am a Bishop appointed of God Euseb. lib. 4. c. 24. de vit Constantin 2. As Princes are sheepe to be ordered and directed by the word of God so they haue an Ecclesiasticall power but they are Pastors also in regard of their gouernment and the Ministers as subiects and so sheepe also vnder the magistrate and thus Princes haue an Ecclesiasticall power 2. Argum. That which neither the Emperors would euer assume vnto themselues nor the Church giue vnto them no way belongeth vnto them but to be Iudges of Ecclesiasticall matters neither they challenged nor the other yeelded Ergo for proofe of the precedent part is alieadged how Theodosius the Emperor said illicitum esse Imperatorem se interserere ecclesiasticis tractatibus that it is not lawfull for the Emperor to enterpose himselfe in Ecclesiasticall affaires Cyril tom 4. epist. 17. Hilarius writ to Constantine the Emperor vt indices non vsurpent cognoscere causas Clericorum c. that the Iudges vsurpe not vpon thē to take cognizance of the causes of Clergie men c. Ambrosius refused to dispute with Auxentius the heretike before Valentinian the Emperor of the orthodoxall faith c. Ans. 1. It is vntrue that the Emperors assumed no such Ecclesiasticall power to themselues for Constantinus both called together the Bishops to that great assembly of the Nicene Councell prescribed them a rule of their conference to decide all controversies by the Scriptures and he himselfe sate among them and iudged the causes with the rest and did by his lawes establish and command to be obeied the things there agreed vpon as Eusebius witnesseth lib. 3. c. 12. Theodosius must be vnderstood to speake of matters meerely and absolutely Ecclesiasticall as of the doctrine of faith and therein the Ciuill power is not to giue rules of faith so also must Hilarie be vnderstood if he meane otherwise Chrysostomes iudgment is to be preferred who subiecteth euen Apostles Prophets Bishops to the Ciuil power that of Ambrose was a matter of fact and concludeth not 3. Argum. If Princes should make Ecclesiasticall laws the vnitie of faith could not be kept because in euery seuerall kingdome there would be a seuerall religion Ans. 1. The argument followeth not for religion is not to depend vpon the opinion or will of the Prince but it must be squared out by the word of God which Princes following can not differ in the substance of religion though they may varie in some circumstances and externall rites but if Princes will not be ruled by Gods word but follow other directions then they may frame vnto themselues diuers religions so then it is not the fault of the power but the abuse thereof and the personall fault of Princes if by this meanes a varietie of religion be brought in 2. neither if this power be denied vnto kings and the whole authoritie of Ecclesiasticall lawes were onely in men of the Church if they refuse to be guided by the word is this inconvenience helped for in Moses absence the whole power beeing in Aarons hand yet a different worship in setting vp a golden calfe from that which Moses
prescribed was brought in And whence hath sprung the great innovation of religion in Poperie from the puritie of the ancient faith but from this that the Bishops of Rome excluding the authoritie of the Emperor first in the East and afterward in the West haue arrogated to themselues the sole authoritie in matters Ecclesiasticall 4. Argum. Princes can not doe the lesse as preach the word minister the Sacraments therefore not the greater to make Ecclesiasticall lawes Ans. 1. It followeth not for though duties meerely Ecclesiasticall can not be executed by the Prince because he is not thereunto called yet externall iurisdiction he may exercise in the Church neither are these duties as the lesse and greater one to the other in the same kind they are in diuers respects both lesse and greater the preaching of the word is greater in respect of the spirituall power and the Ciuill in regard of the externall iurisdiction 2. neither is it alwaies true he that can not doe the lesse can not doe the greater where he is barred from the lesse by some defect either of right in beeing called thereunto or otherwise the thing not beseeming as in the ciuill functions it is not fit for the Prince to digge and dolve and yet he can doe the greater to make and ordaine laws so in the Church affaires he is not to preach because he wanteth a calling thereunto 5. Argum. They which can not iudge infallibly of the sense of Gods word can haue no Ecclesiasticall power Princes can not iudge Ergo. Ans. 1. The proposition is not true for neither can any Bishop iudge infallibly of the sense of Scripture nor any els since the time of the Apostles 2. but as the Pastors by prayer conference meditating vpon the Scriptures attaine to a competent measure of vnderstanding of the Scriptures sufficient to direct them so by the same meanes and by helpe of the learned the Prince also may be prepared to applie his iudiciarie power to the present necessitie of the Church 3. And I pray you what infallibilitie of iudgement hath beene in the Popes when as Iohn the 23. was condemned in the Councell of Constance for his monstrous opinions as that he should hold vitam aeternam non esse that there is no eternall life after this animam hominis cum corpore mori that the soule of man dieth with the bodie and that the bodie beeing dead shall not rise againe And seeing it hath beene often seene among them that the Pope hath made boyes and children Bishops as Bernard complained in his time scholares pueri impuberes adolescentes promoventur ad ecclesiasticas dignitates scholler boyes and beardlesse youthes are promoted to the dignities of the Church epist. 41. what infallibilitie of iudgement then can they boast of in their Clergie 6. Argum. Not the Princes and Ciuill magistrates shall giue account for the soules of the subiects but the Pastors onely Hebr. 13.17 therefore they haue no Ecclesiasticall power Ans. The argument followeth not Pastors must giue account for mens soules if they be lost by their default therefore Magistrates shall not for both shall giue account though not in the same manner the Pastors for seducing them by false doctrine the Magistrate in tolerating a corrupt worship or in making impious lawes for the maintenance of idolatrie as it is often obiected concerning Ieroboam that he made Israel to sinne And these and such like are the Aduersaries arguments against the Ecclesiasticall power of the Magistrate Now on the contrarie some arguments shall be propounded for the proofe and confirmation of the question 1. Argum. The Magistrate is the minister of God for the good of the subiect Rom. 13.5 but this good is not onely ciuill but spirituall therefore euen in spirituall things he must minister for their good the Papists will haue the Prince to be their minister and seruant indeede that he should put in execution the decrees of the Church but decree nothing himselfe but this were to giue no power at all vnto magistrats but as seruants which are commanded to doe their masters will the Prince hath a ministring power in spirituall things not a ministring seruice 2. Argum. Euery soule must be subiect to the higher power therefore euen the Ecclesiasticall state and euery person therein of what condition soeuer he be the Papists answer that they must be subiect as they are citizens and as they enioy possessions but not as they are Ecclesiasticall persons But the Apostles rule is generall euery soule must be subiect in what things soeuer so that the power which is of God be not abused against God true it is that in things meerely spirituall touching faith and doctrine they must not depend vpon the Ciuill power but as he enioyneth precepts according to the word yet in respect of the externall policie of the Church in giuing order and direction in censuring and punishing offenders and such like euen spirituall persons are subiect to the Ciuill power 3. That the Prince hath power euen in Ecclesiasticall matters shall be prooued by these particulars 1. that the cognizance and knowledge of religion is required in the Prince 2. that it belongeth vnto him by law to maintaine the truth and to inhibit all false religion 3. that he is to take order for the Ministers and Pastors that they do applie themselues faithfully to their calling and to censure them which are disorderly and exorbitant 4. that it is the Princes office to appoint Synods Councells nationall generall Prouinciall concerning Ecclesiasticall busines 1. The first is euident Deut. 17.19 where the king is commanded to read in the booke of the law all the daies of his life so also Ioshu 1.18 2. Moses prescribed vnto Israel a forme of worship Ioshua caused the people to be circumcised Iosh. 5. Dauid disposed the ministeriall offices of the Tabernacle and appointed the Leuites and Priests their orders and courses 1. Chron. 23. Hezekiah pulled downe the brasen serpent Iosias tooke away idols so did other Christian Emperors make Ecclesiasticall lawes as the first law Cunctus populus in the Code is concerning the beleefe of the Trinitie Martianus made a law against the Nestorians and Eutychians Iustinian inserteth diuers Ecclesiasticall lawes as that the Letanie should not be said by lay-men none of the Clergie beeing present Novell 123. c. 31. and that Bishops and Presbyters should rehearse the prayers in an audible voice to the vnderstanding of the people Novell 137. c. 6. and diuers such like 3. Salomon deposed Abiathar Iehosaphat appointed the Leuites to teach in the cities 2. Chron. 19. Constantinus the great heard the controversie betweene Donatus and Cecilianus and iudged it Euseb. lib. 10. c. 5. Theodosius commanded the Nestorian Bishops to be deposed leg 2. C. de sum Trinitat he appointed Nectorius to be Bishop of Constantinople Socrat. lib. 5. c. 19. Iustinian deposeth a Bishop that had a suspected woman in his house Novel 6. c. 5. yea the Bishop of
which belong to the first or second table 3. Some laws doe so bind in themselues and not accidentally onely in respect of the offence and not onely generally in regard of our obedience required to the Magistrate in all lawfull things but in particular in the very thing commanded yet not as a part of the diuine worship but sub ratione ordinis vel disciplinae ordinatae c. by reason of the order and discipline enioyned toward the better performance of some dutie toward God or our neighbour as the law which bindeth men to come to Church the better to serue God and politike lawes that are made against deceit vsed in the making of clothes and other waies to the hinderance of our brethren which is against charitie and such like 4. Some lawes doe not bind in conscience at all in themselues neither generally not in particular but onely accidentally in regard of scandall and offence which may be giuen by mens disobedience as in such penall lawes which are made onely for ciuill orders and vsages where God is not dishonoured nor charitie violated let there be no contempt of authorie nor offence giuen though it be a breach of ciuill order yet thereby the conscience is not burdened before God This I say not to giue any encouragement willingly to transgresse the publike orders for then they runne into contempt of authoritie but I advise euerie man as neere as he can to conforme himselfe to the obseruation euen of ciuill orders but to this ende to helpe the conscience of the weake that they should not thinke in euery such omission their conscience to be charged before God See further Synops. Centur. 1. error 49. Controv. 8. Whether Ecclesiasticall persons are exempted from tribute v. 7. Giue to all men their dutie tribute to whom tribute c. This is an euident place to conuince the Romanists who hold their Clergie together with their possessions and goods to be freed and exempted from temporall taxes and payments The old Popish opinion was that they were freed by the lawe of God but now they challenge this immunitie onely by the charter and priuiledge graunted them by Princes Rhemist Rom. 13. annot 5. Thomas Aquin. addeth further that though they were at the first exempted by Princes yet it is agreeable to the lawe of nature But if they onely claime this exemption from the graunt of temporall Princes why did then Alexan. the 6. as Boniface the 8. hath inserted his decree in the sixt of his decretalls lib. 3. titul 23. c. 1. by his constitution prouide that secular powers should not presume to exact of Ecclesiasticall persons toll money or other exactions pro rebus vel possessionibus for their goods or possessions which they had gotten or should get We will now examine some of their reasons 1. The lands of Pharaohs Priests were exempted from tribute Gen. 47.22 therefore the possessions of the Church should be free Answ. The lands of the Priests whom Iunius taketh rather for the Princes Courtiers of Pharaohs houshold for the word cohen signifieth both a Prince and a Priest were not soâ—d vnto Pharaoh as other lands were for by reason of the ordinarie allowed them from the King in the time of dearth they were constrained to sell their land for foode and so their possessions were free from the fift part which other payed they might notwithstanding be subiect and lyable to other charges 2. The King of Persia charged his officer to lay vpon the Priests and Leuites no toll nor custome Ezra 7.24 Answ. The reason thereof was for that the Priests had no possessions as likewise Caesar writeth in his commentaries that the Priests called Druidae among the French paid no taxe money nor custome at all as other did and the reason was because they possessed nothing as Plinie witnesseth l. 16. c. 24. Now on the contrarie that Clergie men are bound as well as others for their persons and lands to pay tribute and yeeld their subiection vnto temporall gouernours it is euident by these reasons 1. By the precept of Christ giue vnto Caesar the things that are Caesars he spake then to the Priests and by his owne example he refused not to pay poll money Matth. 17. and he confessed to Pilate Iohn 18. that he could haue no power against him if it were not giuen him from aboue he acknowledgeth himselfe personally subiect vnto Pilate 2. He which holdeth terrene things is in reason to be subiect to the terrene and temporall power Origen saith qui habet pecuniam aut possessiones aut aliquid in seculo audiat c. he which hath money or possessions or any thing in the world to him it is said let every soule be subiect c. 3. And S. Paul chargeth all subiects to pay tribute because it is a duty to the Magistrate in respect of his care and vigilancie who watcheth ouer the subiects for their good Yet we denie not but that Ecclesiasticall persons may enioy those priviledges and immunities which haue beene graunted them by Princes whose libertie therein is to be commended so that they abuse them not to idlenes and wantonnes as sometimes the Abbyes in England did See before controv 1. argum 1. and Synops. Centur. 1. err 99. Controv. 9. Whether the fulfilling of the lawe be possible in this life v. 8. He that loueth an other hath fulfilled the lawe Hereupon our aduersaries the Romanists doe inferre that the law may be fulfilled by loue in this life Rhemist and Tolet whereas we obiect that no perfection can be attained vnto in this life hath this distinction that there is great difference between dilectionem in se perfectam eam quae est in praecepto loue which is perfect in it selfe and loue which is in the precept and commanded as if one bid a man runne perfectly or swiftly he meaneth not that he should runne so fast as an hart or hind but so fast as a man may runne so perfect charitie in it selfe is not commanded which can not be in this life but such charitie as a man in the state of grace beeing thereby helped may attaine vnto And thus he reasoneth if by loue the law could not be fulfilled S. Paul would not haue exhorted thereunto for it were in vaine to exhort vnto that which cannot be done an 11. Contra. 1. Touching the distinction it is no wayes to be admitted 1. for as God is so is his commandement he is perfect therefore he commandeth that which is perfect the loue then commanded in the lawe is a perfect loue and not onely according to the possibilitie of mans strength 2. further the written morall lawe commandeth the same thing which the naturall law did which was infused into Adam in his creation but that was perfect loue and charitie for he was created according to the image of God in righteousnesse and holinesse 3. and we are commanded to be perfect as our heauenly father is perfect Matth. 5. therefore not
shew that he is God because euerie knee shall bowe vnto him and euery tongue shall confesse him to be God adoration and praise which doe belong onely vnto God are giuen vnto Christ and in that place the Prophet yet speaketh more euidently am not I the Lord and there is no God beside me And here where the Apostle said v. 10. we must all stand before the iudgement seat of Christ v. 12. he saith We must giue account vnto God the tribunall seate then of Christ is the tribunall of God Doct. 7. Of the authoritie of the Scriptures v. 11. For it is written c. The Apostle speaking of our appearing before the iudgement seat of Christ doth not affirme it onely but prooueth it by the Scriptures teaching vs thereby that the Scriptures and written word of God are the only rule and line of our faith and that nothing ought to be imposed vpon the Church as a matter of beleefe but that which is warranted from thence the Scriptures are able to make the man of God perfect 2. Tim. 3.17 he then that seeketh any doctrine beside that which is taught in the Scriptures as not content with that which is perfect would adde further that which is superfluous idle and vnnecessarie Doct. 8. That no kind of meate is vncleane in it selfe v. 14. I knowe c. that there is nothing vncleane in it selfe c. All kind of meats then which are appointed for the food and nourishment of mans bodie are in themselues lawfull and cleane beeing receiued with giuing of thankes And if they be lawfull and cleane the restraint of them by any prohibition for religion and holines sake is superstitions and inclining to Iudaisme It is the mind onely and opinion that polluteth and defileth meats so the superstition of Papists in making conscience of some kind of meates is so farre from making them more holy and acceptable vnto God that they thereby defile and pollute the good creatures of God they should therfore remember that charge which was giuen vnto Peter from heauen Act. 10.15 What God hath cleansed pollute thou not 5. Places of controversie Controv. 1. Whether to abstaine from certaine meates be an act of religion and a part of Gods worship or a thing in it selfe indifferent The latter is affirmed and maintained by Protestants the other is stifly defended by the Romanists but that the state of the question may better appeare first the diuerse kinds of fasting and abstinence are to be considered 1. There is a naturall abstinence which is onely from such meates as agree not with the stomack and are enemies to the helth of the bodie 2. A morall abstinence is from such meates and drinkes as a man findeth to distemper him and to disturbe his memorie and other faculties of his minde as the drinking of wine and strong drinke 3. A ciuill and politike abstinence is to refraine eating of flesh some certaine daies for the maintenance of navigation and the vtterance of fish and for sparing the breed of cattell as the Lenton fast is now kept in England 4. There was beside these a Iudaicall fast which was of two sorts either a totall and generall abstinence as from swines flesh and other meates counted vncleane by the law or an abstinence for a time which was either generall of the whole nation as to abstaine from eating of vnleavened bread for seauen daies in the feast of the Passeouer or particular of some professed persons as of them which had taken vpon them the vow of the Nazarites which was neither to take wine nor any strange drinke See the law of the Nazarites Numb 6. 5. Beside these there was an hereticall fast and abstinence of such as abstained from certaine meates counting them euill and vncleane in themselues which was the opinion of the Manichees and Tatiane heretikes which kind of impious abstinence the Apostle speaketh against 1. Tim. 4. 6. Adde vnto this the superstitious abstinence of the Papists which make the fasting and refraining from fleshmeates vpon the fift and sixt day of the weeke and in the time of Lâ—uâ— to be a necessarie part of Gods worship and a thing meritorious and satisfactorie This is the abstinence that now is in question 7. Yet a religious fast we acknowledge which is when vpon some daies appointed by the Church publikely or when any are disposed priuately to fast the more feruently to giue themselues vnto praier which the Apostle speaketh of 1. Cor. 7.5 But this is done without any opinion of merite or holines in the act it selfe but as it helpeth and confeâ—â—eth to a spirituall end the more earnest invocation of God and humble supplication before him 8. There was also a scrupulous kind of abstinence in the primitiue Church when some Christians did abstaine of conscience from eating things which were consecrate to Idols of the which S. Paul entreateth 1. Cor 8.10 Now the fast and abstinence which is controverted betweene vs and the Papists is the superstitious fast before the 6. whose opinion is this that to abstaine from flesh and other kinds of meates in the time of lent and vpon other daies of restraint is a necessarie part of the diuine worship meritorious and satisfactorie habet meritum satisfactionem apud Deum it meriteth and satisfieth before God c. Tolet in his annotations here and the precept of fasting obligat sub peccato mortali bindeth vnder the daunger of mortall sinne we will examine some of their reasons Argum. 1. The Apostles by their synodicall decree prouided that they should abstaine from certaine meates as strangled and blood Ans. 1. The Pastors of the Church haue not now the same power and authoritie to make Canons to bind the conscience which the Apostle had who were guided by the immediate direction of the spirit 2. they did not enioyne abstinence from flesh-meate egges milke and such like as the Romanists doe but onely from such meates as were forbidden by the law 3. neither did they enioyne this abstinence as a part of the divine worship for then it should bind still but onely for a time to avoid offence in respect of the Iewes newly conuerted Argum. 2. Those things which the Church commandeth are necessarily to be kept and observed for our Sauiour saith he that heareth you heareth mee c. But such is the Ecclesiasticall law and precept of fasting Ergo c. Ans. 1. Not euery thing the Church commandeth is to be obserued as a part of Gods worship but those things onely which the Church propoundeth by the warrant and authoritie of Gods word and so is our Blessed Sauiour to be vnderstood otherwise whosoeuer preacheth any other Gospel or any thing contrarie thereunto is to be held accursed 2. neither are we to regard what the false and Antichristian Church now commandeth no more then our B. Sauiour and his Apostles did hold themselues bound to the superstitious decrees of the Pharisies Argum. 3. The law of fasting is
ex conspectu mutuo maior laetitia oriatur by the mutuall sight one of an other greater ioy is caused in 4. ad Galatas See further Synops. Centur. 2. err 63. 5. Controv. That festivall daies ought not to be consecrated to the honour of Saints The Romanists hold the contrarie reasoning thus for their opinion 1. Argum. God is honoured in his Saints the festivals therefore which are instituted to the honour of the Saints are referred to and determined in God Ans. 1. No will-worship tendeth to the honour of God but the odoration of Saints is a will-worship therefore God can not thereby receiue honour 2. God rather is thereby dishonoured for they giue the honour due vnto God vnto creatures inuocating the name of Saints saying O S. Peter S. Paul heare vs. 2. Argum. The memorie of the Saints is to be honoured but festivals are dedicated to the memorie of Saints Ergo. Ans. 1. Popish festivals are not dedicated onely to the memorie of Saints but to their worship which is idolatrie 2. and the Saints may better be remembred then by erecting holy daies in their names namely by imitating of their godly zeale and setting before our eyes their good example see Hebr. 13.7 3. Argum. These festivals of the Saints haue beene receiued and confirmed by long custome and therefore are not to be reiected Ans. Cyrpian saith epist. ad Pompeium writing against the epistle of Stephanus Bishop of Rome consuetudo sine veritate vetustas erroris est custome without truth is but the oldnes of error Our arguments for the contrarie part that no festivals are to be consecrated to the honour of Saints are these and such like 1. All religious worship is due vnto God onely him onely shalt thou serue Matth. 4. but to dedicate daies vnto the honour of any is a religious worship Ergo. Augustine saith honoramus sanctos charitate non servitute we honour Saints with charitie not seruice de vera relig c. 55. 2. Argum. Festivall daies are not onely for the rest of the bodie but for the sanctifying of the soule but this is onely Gods worke therefore to him onely the right of festivall daies belongeth 3. In the old Testament there were no holy daies consecrated to the Patriarks as Abraham Isaak Iacob nor to any of the Prophets therefore neither ought any be so dedicated in the New 4. Christians are not to imitate Pagans in the rites of religion but in dedicating daies vnto Saints they imitate the Pagans apparently for so the Pagans did consecrate feasts to their inferiour gods as the Saturnals to Saturne the Bacchinals to Bacchus and such other herein Papists doe follow their example changing onely the names and this was done by the authoritie of one of their owne Popes Greg. l. 9. ep 71. festa Paganorum sensim esse c. the Pagan feasts are by little and little to be changed into Christian feasts and some things must be done to the similitude of theirs that they may more easily be brought to the Christian faith c. 6. Controv. Whether all the festivalls of Christians are alike arbitrarie to be altered and changed as shall seeme good to the Church Herein not onely the Papists are our aduersaries but some of our owne writers seeme to incline vnto this opinion The Papists affirme that the Sabbath is but an Apostolicall tradition and that it was charged from the last day of the weeke to the first by the authoritie of the Church Rhemist whereupon it will follow that the Church may alter it by the same authoritie if it shall so seeme good vnto an other day Learned Pareus hath also this position dub 4. hypoth 3. feriae Christianorum quantum ad genus sunt necessariae vt tamen quantum ad speciem maneant liberae c. the holy daies of Christians though they be necessarie in generall yet in particular are free that they may be changed and transferred if there be cause from one day to an other c. and he seemeth to account the dominicall day inter res medias among things indifferent hypoth 4. But I preferre herein the iudgement of that excellent diuine D. Fulke who concerning other festiuals of Christ and the holy Ghost thinketh that they may be changed as the Church shall see cause from certaine daies vnto other occurrent times and occasions or from the daies now observed to other as things in themselues indifferent but concerning the Lords day he writeth in these words But to change the Lords day and to keepe it on monday twesday or any other day the Church hath none authoritie for it is not a matter of indifferencie but a necessarie prescription of Christ himselfe deliuered to vs by his Apostles annot Revel c. 1. sect 7. The reason hereof is 1. because we finde that in the Apostles time the first day of the weeke was appointed to be the Lords day Act. 20.7 1. Cor. 16.2 Revel 1.10 who beeing directed by the spirit of God no doubt but herein also they followed either the expresse commandement of Christ or the speciall direction of the spirit 2. because there can not come the like reason of the altering of the Lords day while the world endureth as was in the first change namely for the commemoration of Christs resurrection 3. the Sabbath could not be changed but by the same authoritie whereby it was first instituted which was by God himselfe Wherefore to conclude this point the festiuals of Christians may be diuided into three sorts 1. some are of necessitie to be kept and bind in conscience as the Lords onely 2. other festiuals though not so necessarie yet are conuenient to be retained and can not be remooued without great scandall as the feasts of the Nativitie Circumcision Annuntiation Ascension of Christ and of the comming of the holy Ghost 3. some are meerely arbitrarie in the Church as all other festiuals of the Apostles See further hereof Synops. Centur. 2. err 87. and Hexapl. in Genes c. 2. 7. Conntrov Against Purgatorie v. 8. Whether we liue or die we are the Lords hence may be confuted the Popish opinion of purgatorie for they which are the Lords are alreadie purged by the blood of Christ and neede no other purgation by fire if they be not purged they are not the Lords for no vncleane thing can come into his sight so the Spirit saith Blessed are they which die in the Lord they rest from their labours Revel 14.13 all that die in the faith of Iesus die in the Lord if they die in the Lord they rest from their labours but they which are in purgatorie are in labour and sorrow still See further Synops. Centur. 2. err 11. 8. Controv. Whether Christ by his obedience and suffering merited for himselfe eternall glorie and dominion 1. It is the opinion of the Schoolemen that as Christ merited by his death for his members redemption from death and sinne so by his perfect obedience and most holy passion he
by Sathan and his ministers as by the adversaries the Iewes 2. Thess. 2.16.17 Ambrose addeth a third reason he staied sometime vt excluderet falsa commenta pseudapostolorum to exclude and remooue the vaine fictions of the false Apostles but here the Apostle sheweth an other cause beside all these fundandi ecclesias occupatione detentus he was deteined by the imploiment in founding of Churches Origen and so as Chrysostome noteth he expresseth the cause of his stay which he concealed before in the beginning of the epistle Rom. 1.13 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some vnderstand as well of the many impediments as of the many times wherein he was hindred Faius but the latter is more agreeable as Chrysostome expoundeth and so he said c. 1.13 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oftentimes he had beene purposed to come but was letted hetherto v. 23. But now seeing I haue no more place he by these two reasons putteth them in mind of his speedie comming 1. because he had now no occasion to stay in those partes to plant new Churches for though all were not conuerted yet he had ordained Pastors in euery Citie to build further vpon his foundation Lyran. 2. where he saith in those quarters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 climates it is not taken strictly according to the Astronomical account which maketh a climate to be a space of the earth betweene two parellels extended from the aequator to the pole in which space the day is lengthened by halfe an houre which climates Ptolome numbreth to be 15. the new Astronomers make 24. for in this sense the Apostle had gone ouer onely two climates preaching the Gospel but it is here taken in a larger sense for these regions Origen restraineth it to Achaia where Corinthus was from whence he thinketh this epistle was dated 3. The other reason is his auncient and long desire many yeares of comming vnto them which desire it seemeth the Apostle had at the least 10. yeares before for he wrote this epistle about the 20. yeare of his conuersion and the 55. of Christ and long before that the Romans had receiued the faith about the 3. yeare of Claudius when the second persecution was begunne by Herod at such time as Iames was killed and Peter imprisoned which was in the 10. yeare of the Apostles conuersion and the 45. of Christ Pareus But long before this the Romans had receiued the faith for Andronicus and Iunia whom S. Paul saluteth Rom. 16.7 were in Christ before Paul was conuerted which was in the 2. yeare after the passion of Christ and the 10. of Tiborius raigne about tenne yeares before the 3. of Claudius so that if Paul had this desire to go to Rome so soone as he heard of their faith he had it aboue tenne yeares nearer twentie see qu. 29. vpon the 1. Chapter Quest. 30. Whether Saint Paul in person preached in Spaine as here he intendeth v. 24. There are here two famous opinions the one varying from the other 1. Many of the auncient Fathers doe thinke that as Saint Paul at this time purposed so he went and preached in Spaine as Dorotheus in synops patriarch Apostolor Paul beginning his preaching at Ierusalem c. vsque ad Italiani Hispaniam praedicando progressus est went forward in preaching euen vnto Italie and Spaine Cyrill cateches 17. in Hispaniam vsque promptitudinem praedicationis extendit he extended the readines of his preaching euen vnto Spaine Chrysost. homil 76. in Matth. videas eam ab Hyerosolymis vsque ad Hispanias currentem thou maiest see him comming forth from Ierusalem euen vnto Spaine so also in some places Hierome as in 11. c. of Isay ad Italiam Hispanias alienigenorum portatus est nauibus he was carried into Italie and Spaine in straungers shippes so also Theodoret in c. 4.2 epist. ad Timoth. Paul vpon his appeale beeing sent by Festus to Rome his defense beeing heard was set free in Hispaniam profectus est and went into Spaine Grego lib. 32. c. 22. affirmeth the same that Paul went into Spaine Paulus cum nunc Iudaeam nunc Corinthum nunc Hispanias peteret quid se aliud quà m aquilam esse demonstrabat Paul sometime going to Iudea and to Corinthus sometime to Spaine what did he else shew himselfe to be then an eagle so also Anselme vpon the 16. chapter of this Epistle nec falsum loquitur Paulus qui se in Hispaniam profecturum pollicetur neither did Saint Paul speake false when he promised to goe into Spaine c. imitans solis cursum ab Oriente ad Occidentem imitating the course of the Sunne from the East to the West Tolet beside the testimonie of these Fathers vseth two reasons to shew that it was very probable that Paul according to his purpose here visited Spaine 1. First because beeing deliuered from his imprisonment in Rome where he continued two yeares in custodie he beeing set at libertie in the 6. yeare of Nero in those eight yeares space before his martyrdome at Rome which was in the 14. yeare of Nero might performe his promise here made of going into Spaine 2. the Apostle veluti spiritu prophetico c. as with a propheticall spirit foretelleth his iourneying into Spaine it was then vndoubtedly fulfilled Tolet ann 15. Contra. 1. It is verie probable that S. Paul was deliuered after his first imprisonment as hath beene shewed before 12. generall quest vpon this whole Epistle but then he returned to visite the East Churches as he oftentimes promised in his Epistles sent vnto them from Rome as to the Philipp 2.24 I trust in the Lord that I my selfe also shall come shortly to Philemon v. 23. prepare mee lodging for I trust through your prayers to be giuen vnto you c. 2. neither doth S. Paul here make an absolute promise or speake prophetically but saith onely when I shall take my iourney into Spaine I will come to you and Erasmus thinketh that the words here vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be translated vt si that if or as the Ecclesiasticall expositor siquando if at any time I goe into Spaine c. And that this was no propheticall speach appeareth further because he saith I trust to see you and to be brought on my way thitherward by you but this was not done when Saint Paul came to Rome for there beeing deteined in hold for two yeares together he could not be so accompanied by them hauing not his libertie for he purposed then not to stay at Rome but onely to see them in his passage after that I haue beene somewhat filled with your companie This his purpose then fayling in some part was not propheticall for then it should haue been performed in euery point and fayling in one part might also in the rest so that Saint Paul thus spake humana tantum ratione coniectura non impulsu spiritus by humane coniecture and reason not by the impulsion and moouing of the spirit
thereby we are exhorted to beneficence 2. Cor. 8.9 to mutuall forgiuing one an other Ephes. 4.32 to loue Ephes. 5.23 to humilitie and modestie Philip. 2.5 to constancie in our profession 1. Tim. 6.13 2. Tim. 2.8 to faithfulnesse in our calling Heb. 3.7 to patience vnder the crosse Heb. 12.2 to meekenes 1. Pet. 2.21 3.18 so that we finde that saying to be most true omnis Christi actio nostra instructio euery action of Christ is our instruction Doct. 2. Of the manifold vse and profit of the Scriptures v. 4. That we through patience and consolation of the Scriptures might haue hope c. Like vnto this place is that 2. Tim. 3.16 where the Apostle maketh a fowrefold vse of the Scriptures it is profitable to teach to improoue to correct and instruct in righteousnesse the first two concerne doctrine the teaching of the truth and the convincing of error the other two belong vnto manners the correcting of vice and the instruction and edifying vnto holines so here the Apostle expresseth fowre benefits that come by the Scriptures doctrine patience consolation hope so Tertullian speaking of the manifold vse of the Scriptures coimus ad literarum divinarum commemorationem c. we runne together to the rehearsing of the diuine Scriptures as the condition of the present times doth giue vs occasion to remember them certe fidem sanctis vocibus pascimus spem erigimus fiduciam figimus disciplinam praeceptorum inculcationibus densamus truely we doe nourish our faith with holy sayings erect our hope fasten our trust strengthen discipline by inculcating the precepts Doct. 3. The promises made vnto the Fathers in the old Testament were spirituall v. 8. Christ was the Minister of circumcision c. to confirme the promises made to the Fathers Then were not these promises onely or chiefely of temporall things but vnder them were shadowed spirituall for Christ did not by his comming restore vnto the Iewes any outward temporall blessings for at his comming they had other Lords to rule them the Romanes were their gouernours and immediately after our Blessed Sauiours death their countrey commonwealth and citie were destroyed The promises then made to the fathers as to Abraham concerning his seed and to Dauid for the continuance of the kingdome in his line and the rest were spirituall and by the Messiah spiritually to be performed and so all the promises of God in him were yea and Amen as S. Paul saith 2. Cor. 2.20 This may be obserued against those which thinke the bookes of the old Testament to be superfluous and vnnecessarie as containing nothing but terrene and temporall promises Doct. 4. Of the diuine nature and power of Christ. v. 12. He shall rise to raigne ouer the Gentiles and in him shall the Gentiles trust c. The Prophet in these words ascribeth diuine power vnto Christ for he is not visible in the world and yet he shall raigne among the nations yea they shall trust in him then he consequently must be able both to heare and helpe them God onely must be trusted in and be beleeued vpon as our Sauiour himselfe saith Ioh. 14.1 Ye beleeue in God beleeue also in me Doct. 5. That Christians in this life are kept vnder hope they haue not full fruition of that which they hope for In him shall the Gentiles hope or trust We then in this world liue onely by hope as the Apostle saith Rom. 8.24 We are saued by hope hope that is seene is not hope non ergo in praesenti seculo faelicitatas nostra quaeri debet our happines thē is not to be sought in this life Gualter but we hope for things which are not seene which hope of ours is supported by faith and our faith preserued and vpheld by the spirit who is the earnest of our saluation Doct. 6. The holy Ghost prooued to be God v. 13. That ye may abound in hope thorough the power of the holy Ghost In that God is said to fill them with ioy thorough the power of the holy Ghost it followeth euidently that the holy Ghost is God for the God of hope worketh hope in the power of the spirit not that the holy Ghost is the organe or instrument of God but that there is one and the same power of God the father and of the holy spirit for the spirit distributeth to euerie one as he will 1. Cor. 12.11 but this is a diuine power to giue vnto euery one as he will so then in that God is said to worke in and through the power of the spirit it sheweth a diuersitie of person but not a difference of power Doct. 7. Of the dutie of Ministers in preaching the Gospel v. 16. Ministring the Gospel of God The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly labouring in holy things whereby is set forth what the speciall dutie of the ministers of the word is to labour in the word and doctrine it is not to sacrifice in the Masse as Popish Priests nor to medele in worldly affaires leauing the preaching of the Gospel as many Pastors of the Church doe but their calling is to minister in the Gospel Gualter here noteth well Nec pro fidis Christi ministris haberi possunt qui post habita verbi praedicatione circa alia negotia occupantur c. they are not to be counted for the faithfull ministers of Christ which leaving the preaching of the word are occupied about other affaires which doe not edifie the Church and doe call them from their dutie c. Ministers then as Gods souldiers should not entangle themselues with the affaires of this life 2. Tim. 2.4 Doct. 8. What the Ministers conversation ought to be Origen vpon these words ministring the Gospel c. obserueth well that as the Priests in the law did provide that the sacrifice which they offered was without blemish that it might be accepted so they which preach the word must haue care ne quod in docendo vitium ne quae in ministerio culpa nascatur sed sua primum vitia iugulet vt non solum doctrina sed vitae exemplo discipulorum salutem oblationem suam acceptam faciat Deo that there be no fault committed in teaching nor any offence in his Ministrie but that he first doe slay and mortifie his owne sinnes that not onely by doctrine but by example of life he may make his oblation the saluation of his disciples acceptable vnto God c. for Ministers are like a citie set vpon an hill that cannot be hid Matth. 5.14 Doct. 9. That the course of the Gospel cannot be hindered v. 19. From Ierusalem round about to Illyricum I haue caused to abound c. Herein appeareth the singular power of God who by the preaching of S. Paul conuerted so many idolatrous nations to the knowledge of Christ which worke Satan by all his malice could not hinder as our Blessed Sauiour said when he had sent forth his disciples to preach that he sawe
Pastors also hac audiant oves vt alacriores faciant Pastores let the sheepe also heare this to make their Pastors more chearefull for a good sheepheard such an one as Christ would haue innumeris certat martyrijs doth put himselfe vpon many martyrdomes Christ died for him once hic millies propter gregem singulis diebus mori potest but he a thousand times yea euery day is in danger to die for his flocke wherefore knowing our labour dilectione vestra nos iuvate vos nostra helpe vs with your loue as we doe you with ours then he concludeth with this modest insinuation these things be spoken de optimis Pastoribus non de meipso mei similibus of the best sheepheards not of such as I am and others like vnto me 6. Lastly he saith vnto the people and they which are vnder their Pastors euen euery one also must pro parte pastorem agere domus suae vxoris liberorum domesticorum play the part of a pastor ouer his house wife and children and houshold servants Thus excellently Chrysostome according to his manner doth followe this morall which I haue abridged CHAP. XVI 1. The text with the diuerse readings v. 1. I commend vnto you Phebe our sister which is a minister a seruant B.G. of the Church of Cenchris Cenchrea B.G. but the word is in the plurall 2 That ye receiue her in the Lord as it becommeth Saints and that ye assist her in whatsoeuer busines shee hath neede of you needeth your ayde G. for shee hath beene helpefull succoured B. giuen hospitalitie G. beene assistant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. to many and to me also 3 Greete Priscilla and Aquila my fellow helpers helpers L.B.V. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ Iesus 4 Which haue for my life laid downe their owne necke vnto whome not I onely giue thanks but also all the Churches of the Gentiles 5 Likewise greete the Church that is in their house Salute my beloued Epenetus which is the first fruits of Achaia the first of Asiae Iâ—â—ad in Christ. 6 Greete Marie which bestowed much labour laboured much Gr. on vs. on you L.S. 7 Salute Andronicus and Iunia my cousins and fellow prisoners which are notable noble L. well taken B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. among the Apostles 8 Greete Amphas my beloued in the Lord. 9 Salute Vrbanus our fellow helper in Christ and Stachys my welbeloued 10 Salute Apelles approoued in Christ. Salute them which are of Aristobulus houshold L.V.B.S. friends B.G. the first rather may be supplied out of the 5. v. 11 Salute Herodian my kinsman Greete them which are of the houshold of the friends B.G. of Narcissus which are in the Lord. 12 Salute Tryphena and Tryphosa which women labour in the Lord. Salute the beloued Persis which woman hath laboured much in the Lord. 13 Salute Rufus chosen in the Lord and his mother and mine 14 Salute Afyncritus Plegon Hermas Patrobas Hermes L.V. Mercurius B.G. but if he had beene called Mercurius it is like the same name should haue beene retained in Greeke as the name Rufus v. 13. and the brethren which are with them 15 Salute Phylologus and Iulia Nereus Nereas G. and his sister and Olympa Lympa S. Olympas B.G. and the Saints which are with them 16 Salute one an other with an holy kisse The Churches all the Churches L. ad of Christ salute you 17 Now I beseech you brethren marke them or obserue which cause make Gr. division and offences scandals Gr. contrarie to the doctrine which ye haue learned and auoid them 18 For they that are such serue not the Lord Iesus Christ but their owne bellies and with faire speech and flattering blessing Gr. deceiue the hearts of the simple innocents B. men not euill S.Gr. 19 For your obedience is gone abroad among all I am glad therefore of you but yet I would haue you wise vnto that which is good and simple concerning euill 20 The God of peace shall tread crush tread B.G.L.S. in the imperative Satan vnder your feete shortly quickly L.S. The grace of our Lord Iesus Christ be with you 21 Timotheus my workfellow helper G. and Lucius and Iason and Sosipater my kinsmen salute you 22 I Tertius which wrote out this Epistle salute you in the Lord. 23 Gaius mine host and of the whole Church saluteth you Erastus the steward chamberlaine B. treasurer V. cofferer L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the steward Gr. of the citie saluteth you and Quartus a brother 24 The grace of our Lord Iesus Christ be with you all Amen 25 To him now that is of power to establish you according to my Gospel and preaching of Iesus Christ by the reuelation of the mysterie a long time since the beginning of the world B.G. from euerlasting time G. kept secret in silence Gr. 26 But now is opened and by the Scriptures of the Prophets at the commandement of the euerlasting God for the obedience of faith published made knowne among all nations 27 To God I say onely wise be glorie thorough Iesus Christ for euer Amen 2. The Argument methode and parts IN this chapter the Apostle concludeth the whole Epistle with familiar salutations and celebrating the praise of God there are fiue parts 1. He commendeth Phebe whome he sent vnto them v. 1. shewing what he would haue done vnto her and why 2. He sendeth greeting to certaine of speciall note among the Romanes for their singular vertues whose catalogue is set downe v. 3. to v. 18. 3. He exhorteth to take heede of schismatikes v. 17. which he enforceth by three reasons 1. one taken from the euill condition and effects of such persons v. 18. 2. an other from the person of the Romanes that they should ioyne wisdome with their simplicitie v. 19. 3. the third from the hope of victorie on Gods behalfe v. 20. 4. The Apostle setteth downe the salutations of others which he sendeth to v. 25. 5. Then the doxologie followeth wherein he setteth forth 1. the power of God what he is able to doe toward the Romanes 2. his goodnes toward all people in reuealing the Gospel a long time kept secret v. 25. the causes whereof he sheweth the author and efficient the commandement of God the instrument the Scriptures of the Prophets and the ende for obedience of faith v. 26. 3. his wisdome 4. his glorie which he desireth to be ascribed vnto God 3. The questions and doubts discussed 1. Quest. Of the diuers salutations sent by the Apostle in generall 1. As hetherto from the beginning of the 12. c. the Apostle hath deliuered diuers morall precepts and exhortations so now he propoundeth diuers examples of worthie and imitable persons among them 2. Which examples may be thus sorted out 1. he saluteth such speciall persons as were more familiarly knowne vnto him to v. 12. 2. either for some temporall benefit either generally bestowed vpon him together with other such an one was Phebe v. 2. or
necessarie either to retaine it or any other outward ceremonie or vsage in stead of it S. Paul exacteth not the outward gesture but the inward affection and so as Clemens Alexand. saith well dilectio non sensetur in osculo sed in benevolentia loue is not measured by the kisse but by the goodwill Quest. 14. How the Apostle saith The Churches salute you c. v. 16. 1. Origen here mooueth this doubt reading all the Churches how all of them could send salutation vnto the Romanes and he answeareth because there was vnus spiritus Paulo omnibus Ecclesijs there was one and the same spirit in Paul and all the Churches or by saluting he vnderstandeth per vnum spiritum iungi to be ioyned together by one spirit Hugo answeareth that whereas v. 4. all the Churches must be taken vniversaliter generally here it must be vnderstood only distributive by way of distribution for those churches where he then was so also Gorrhan But this doubt is easily remooved because that vniversall particle all is not in the originall it is inferred by the Latine interpreter by Churches then the Apostle vnderstandeth the Churches of Achaia and Macedonia where he then was of whose affection toward the Romanes he was assured 2. And he nameth Churches in the plurall number meaning the particular Churches which had their denomination from their speciall places as the Church of Antioch Hicrusalem the Romane Church which all made but one vniuersall Church and generall bodie whereof Christ was the head Bucer 3. Chrysostome mooueth an other doubt why the Apostle saluteth so many in this his epistle to the Romans which he doth in no other epistle and hereof he giueth these reasons 1. not onely for that he had not yet seene them for so neither had he seene the Colossians c. 2.1 2. but Romani erant celebriores alijs the Romanes were more famous then others 3. and beside many of these were knowne vnto S. Paul and were fledde to Rome as vnto a more safe place and therefore he saluteth them by name 4. but the greatest reason is inter advenas dogebant many which were fledde thither liued among strangers and therefore had neede of the greater commendation and such was the glorie of Paul that per solas literas multum haberent praerogativae they had a great prerogatiue that could get to be cōmended onely by his letters 5. But Tolets reason is farre fetcht that S. Paul saluteth that citie in the name of the Churches quae omnibus Christianis praesidet which is set ouer all Churches for the Romane Church is the head of all Churches where the vicar of Christ the vniuersall Bishop sitteth c. for if this were the cause how commeth it to passe that Saint Paul leaueth S. Peter vnsaluted whom the Romanists affirme to haue beene at this time Bishop of Rome would he write to the chiefe Church and not salute the chiefe Pastor thereof But hereupon it is strongly concluded and inferred that Peter was not Bishop of Rome nor at this time there and whether at all or not is vncertaine which point shall be further handled among the controversies But I insist vpon Chrysostomes reasons why S. Paul sendeth such ample salutations to the Romaness more then to other Quest. 15. Generall obseruations concerning the greeting and salutation sent here by the Apostle 1. Origen noteth the singular wisedome and discretion of the Apostle that giueth vnto euerie one a seuerall commendation pro merito altus probus alius charissimus c. one is according to his worthines called approoued an other welbeloued an other elect an other labouring in the Lord. 2. Chrysostome sheweth two ends why the Apostle doth thus 1. ne invidiam pararet least if he should praise some and not others it might procure envie 2. ne socordiam confusionem generaret least it might engender slouth and confusion if one should not be commended before an other so he both maketh them alacriores more chearefull and willing to goe forward omitting nothing worthie of commendation in them and others diligentiores more diligent in stirring them vp to followe their example 3. Calvin obserueth that none of any great place among the Romanes are here saluted nullum ex splendidis illis nominibus audivs we heare none of the famous and illustrous names among the Romanes here rehearsed but they are all obscure men which sheweth what the state of the Church was in those dayes that not many noble or great men were called as the Apostle sheweth 1. Cor. 11. and the Apostle hereby is freed from all suspition of flatterie that he doth not venari amicitias potentium hunt for the friendship of great men 4. Gryneus addeth that these salutations are species invocationis kinds of prayer shewing that one ought to pray for an other 5. And they are communionis sanctorum religiosa documenta religious documents of the communion of Saints Gryn that their ought to be amicitiae commercia entercourse of friendship betweene the Churches of Christ Gualter Quest. 16. Of the shunning and avoiding of the authors of dissention 1. As hitherto S. Paul had propounded examples to be imitated and followed so nowe he sheweth whom they ought to decline and take heede of Lyran. and this admonition he reserueth to the last that it might better be remembred 2. He prayeth them to marke diligently c. 1. This charge of the Apostle belongeth vnto the gouernours of the Church ad omnes credentes and to all other beleeuers Origen though specially it concerne the Pastors 2. and he vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to marke or obserue because it falleth out oftentimes socordia incuria by the slouth and carelesnes of Pastors that such false intruders doe enter Melancth 3. and in that he would haue them narrowly observed he sheweth their craft and subtiltie non enim palam conspiciendos se praebent they doe not shewe themselues openly Oecum 3. Which cause division and offences 1. Origen vnderstandeth these to be all one and interpreteth them to be dissentions contrarie to peace 2. Lyranus thinketh that the diuisions are declinationes à fide declinings from the faith and scandals which are occasion of ruine vnto others 3. some referre diuisions to faith and offences to manners 4. But the first are vnderstood to be they which doe corrupt the doctrine of the Church such are heretikes the other they which violate the discipline of the Church and giue euill example as schismatikes Pareus 5. Chrysostome thinketh that the Apostle especially meaneth the Iewes which together with the Christian faith vrged the ceremonies of the lawe of whom as enemies to the Gospel the Apostle often complaineth but all other beside are noted which were bringers in of corrupt doctrine 4. Beside the doctrine 1. Gualter obserueth well that the Apostle forbiddeth not all dissentions but such as are caused by innovation of doctrine for there are some profitable diuisions quibus
consensus in superstitione turbatur whereby consent in superstition is hindered 2. and Faius noteth well that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth not onely contrarie but beside for that onely is not forbidden which is directly contrarie vnto the doctrine receiued sed si quid aliud vel aliter introducitur but if any other thing or in other manner be brought in which belongeth to doctrine which S. Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reach an other doctrine 1. Timoth. 1.3 which is not onely when false doctrine apparantly contrarie to the truth is brought in but when the pure doctrine is by humane inventions adulterated Beza annot 1. Tim. 1.3 5. The doctrine which ye haue learned 1. Chrysostome noteth that he saith not which I haue taught but which ye haue learned arguing hereby permuniendum esse in ijs quae accepissent that they should continue in those things which they had receiued 2. But Tolets note is wide he would haue them constant in doctrina fidei à principe Apostolorum Petro accepta in the doctrine of faith receiued from Peter the Prince of the Apostles both which assertions are vntrue for neither was Peter the Prince of the Apostles he acknowledged Paul to be his equall when he gaue him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hands of fellowship Gal. 2. and in the same chapter it is shewed that Paul rebuked Peter to the face wherein he declared himselfe no whit inferiour to Peter And seeing Peter was the Apostle of the circumcision it is not like that he should be the first Preacher to the Gentiles at Rome Gorrhan is yet more equall who doth not refraine this to the doctrine deliuered by Saint Peter at Rome but that which they had learned à veris Apostolis from the true Apostles see more of this qu. 19. vpon the 1. chapter 3. here the wisdome also of the Apostles appeareth which speaking of the authors of those factions yet concealeth their names 6. Decline or auoid them 1. that is such qui scientes in id facinus prolabuntur which wilfully fall into this mischiefe they which are seduced thorough ignorance reduci in viam possunt may be reduced into the way and amended Theophyl 2. Chrysostome noteth further he said not aggredimini manus conserite assault him and trie it by hand strokes but onely shunne him and decline him for as Peter Martyr here inferreth the Church hath no other sword beside excommunication their crueltie and tyrannie then is taxed that will by force sword and fire suppresse those which they call heresies not first discouering them by the word of God 3. By declining here 1. is not meant that no disputation should be had with such as Tolet the Apostle sheweth the contrarie by his example who disputed at Ephesus with the gainesayers daylie in the schoole of Tyrannus Act. 19.9 2. but we must decline thence eorum societatem vitando both priuately in auoiding their companie as Ioh. 2.10 If any come and bring not this doctrine receiue him not to house Gorrhan 3. and publikely he must be excommunicate Tit. 3.10 Him that is an heretike reiect after once or twice admonition 4. and it is the Magistrates part also not to suffer such within his iurisdiction but to cast them out Osiander Quest. 17. How these false teachers and seducers are to be discerned v. 18. The Apostle sheweth how such must be knowne 1. by their hypocrisie which is seene by the euent they serue not the Lord Iesus 2. by the end which they propound namely to serue their bellie 3. by the manner of their deceiuing they vse deceitfull and flattering speach 4. by the obiect whereupon they worke they seduce those which are simple 1. They serue not the Lord Iesus 1. whom they ought to serue ratione potestatis because of his power he is the Lord ratione bonitatis because of his goodnesse he is Iesus our Sauiour Gorrhan 2. these are they which pretend to be the seruants of Iesus and make as though nothing were more pleasing vnto them then the name of Iesus which they take vp often in their mouthes and yet they are enemies vnto Iesus 2. By their owne bellies 1. that is as Origen they teach questus cupiditatis causa for the desire of gaine as the Apostle saith Tit. 1.11 They teach things which they ought not for filthie lucres sake and such make their bellie their god Philip. 3.18 2. who then will not be ashamed servos ventris pro doctoribus habere to haue them for their teachers which are seruants of their bellie Chrysost. 3. By faire speech and flattering 1. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are thus distinguished the first signifieth a faire speech which intendeth an others profit and meaneth nothing lesse as Satan insinuated himselfe vnto Eve vnder a pretense of wishing her good and in such speach much is promised and little performed this is de rebus concerning the things which they perswade the other is de personis touching their persons whom they flatter they deceiue by the one and flatter by the other 2. by blessing or benediction 1. Origen vnderstandeth their flattering of men in their sinnes vel permanere vel proficere c. they exhort them either to continue or goe on in their sinnes Erasmus thinketh it is put pro laudatione for flattering praise commendation 2. they speake things pleasing vnto men and apply themselues to their humors as Physitians that minister things delectable but not medecinable to their patientes 3. and we may vnderstand also orationes quas faciebant c. the prayers which they made and blessings ouer them of whom they receiued any thing as Baals prophets wished prosperous successe to Ahab and the Pharisies vnder colour of long prayer deuouted widowes houses Matth. 23. Hugo 4. Haymo addeth further that as they flatter some sic detrahunt alijs so they detract from others that they may the better insinuate themselues 5. But yet this forbiddeth not the Ministers of the Gospel to vse humanitie in their speach curiositie and bitternesse of words must be auoided as much as flatterie habeant comitatem sed cum libertate coniunctam they must shew gentlenes in speach but ioyned with libertie Calvin 4. The heartes of the simple 1. Not the innocent as the vulgar latine readeth and Haymo interpreteth that they goe about to seduce them vt eorum innocentiam auferant to take away their innocencie for they cannot be innocent that are so easily seduced 2. neither doth it signifie such as are without fraud sine dolo and malice Tolet for one may be without fraud and yet not simple 3. Melancthon vnderstandeth those qui affectubus infatuantur which are weake in their affections and are as infatuate that may easily be drawen vnto hope or feare and such like 4. but it signifieth those which are weake rather in iudgement then affection qui minus circumspecti sunt ad cavendas fraudes which are not circumspect
haue beene S. Luke the inseperable companion of Saint Paul of whom he maketh mention in 3. places Col. 4.14 2. Tim. 4.11 Phil. 2.4 and here he is called Lucius after the Romane inflexion but it is more like to be Lucius of Cyrene mentioned Act. 13.1 who is their numbred among the Prophets at Antioch 2. Iosan was S. Pauls host at Thessalonica that endured so much for him Act. 17.5 3. and Sosipater as Origen thinketh is that Sopater of Berea which accompanied S. Paul sayling into Syria Act. 20.4 4. these three are called Saint Pauls kinsmen not onely because they were natione Iudaei Iewes by nation for so as Origen saith all the beleeuing Iewes were his kinsmen to whom he notwithstanding giueth not this title neither yet because they were of the same faith Gorrhan and as Origen thinketh this consanguinitie ex baptismo intrabat came in by baptisme but it seemeth they were sanguine iuncti neere in consanguinitie vnto Paul yet so as that they were ioyned in religion for otherwise Saint Paul would not haue made mention of them Theophyl whereby it is euident that Saint Paul had illustrem familiam a famous stocke that findeth of his kindred in diuerse places 5. I Tertius c. 1. this Tertius was Saint Pauls scribe who did write it from S. Pauls mouth as he endited it he is Tertius which signifieth the third non numero sed nomine not in number but in name Ambros. 2. he put in his name by Saint Pauls licence Lyran. whereby we see that the labours and ministrie of the faithfull are not forgotten with God as here the name of this Tertius is eternized to posteritie for his faithfull ministerie and seruice to Saint Paul and to the whole Church in writing his Epistles 3. neither as Chrysost. obserueth did he make mention of himselfe to get praise but rather by this his seruice to insinuate himselfe into the loue of the Romans 4. these words in the Lord may haue a treble sense either to ioyne them with his name I Tertius in the Lord that is of the faith of Christ Gorrhan or I haue written in the Lord for the Lords cause or I salute you in the Lord and this last sense is the fittest Beza 6. Gaius 1. Ambrose thinketh that this was he vnto whom S. Iohn wrote his third Epistle which may seeme probable because he is also there commended for his great hospitalitie as here yet Pareus thinketh he was not this Gaius because S. Iohn wrote long after S. Paul but this letteth not all falling out in one age 2. Origen thinketh this was that Gaius who was baptized by S. Paul at Corinth 1. Cor. 1.14 3. but he can not be that Gaius as Pareus thinketh who was one of S. Pauls companions mentioned Act. 20.4 for that Gaius is saide to be of Derbe therefore I consent rather with M. Beza and Tolet that there were three of this name one of Derbe Act. 24.4 an other a Macedonian Act. 19.29 the third of Corinth whom S. Paul baptized 1. Cor. 1.14 4. If he had beene onely S. Pauls host it had beene a singular commendation for no doubt the Apostle according to Christs rule did dignum exquirere hospitem seeke out a meete host to soiourne with Chrysost. but he was a common host of all the brethren that passed that way 5. Origen saith it was receiued traditione maiorum by tradition from their Elders that this Gaius was Bishop of Thessalonica Lyranus saith he was Bishop of Corinth of these reports there is no great certentie 7. Erastus the steward of the citie 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth a steward the vulgar Latine calleth him arcarius the cofferer but here diuers notations are giuen of this word arcarius some deriue it ignorantly of archos which signifieth a Prince or the chiefe glosse interl or of ab arce of the castle of the citie which he kept Hugo or of arca a cheft where the acts and writings of the citie were kept Lyran. the chamberlaine Genev. or the common treasurer of the citie Gorrh. and so Chrysostome taketh him to haue bin the quaestor aerarius the treasurer or receiuer Beza and the Syrian interpreter thinke he was the Procurator or gouerner so also Theophylact but he was more like to be the steward or annonae praefectus that made prouision for the citie he that had the laying out of the money for the common vse and receiued the rents of the citie Haymo Origen maketh a spirituall sense that he was steward of that citie cuius artifex Deus of the which the builder is God 2. This citie some take to be Athens Hugo Origen leaueth it in doubt what citie it should be because no name is expressed but it was Corinth the citie where S. Paul wrote this epistle 3. This is that Erastus whome S. Paul saith he left at Corinth 2. Tim. 4.20 namely to attend vpon his office yet he sometime ministred vnto Paul as he was sent with Timotheus into Macedonia Act. 19.21 his riches and office were no impediment to his calling 8. Quartus This is no word of number as the word signifieth the fourth but it was his name as Tertius of an other as there were also among the Romanes that were called Quinti Sexti c. 23. Quest. Of the doxologie that is of ascribing glorie vnto God wherewith the Apostle concludeth his Epistle in generall 1. Concerning the order and placing thereof Origen obserueth that wicked Marcion the heretike who had corrupted the Apostles writings putting in and out at his pleasure had quite cut off these two last chapters from this epistle beside there is an other difference among the Orthodoxall Expositors for some doe place this doxologie in the ende of the 15. chapter immediatly after these words Whatsoeuer is not of faith is sinne and so Chrysostome doth treat of it in that place but Origen placeth it here 2. Chrysostome obserueth this to be the Apostles holy manner to shut vp and conclude his exhortations with praier for it belongeth vnto a teacher non solum sermone instruere not onely to instruct by speach but to entreat also the diuine helpe 3. Three arguments the Apostle coucheth together whereby he setteth forth the praise of God his power in beeing able to confirme them his wisdome in keeping secret the great mysterie for many yeares and manifesting it now his goodnes in reuealing the same and making it knowne vnto the Gentiles 4. But concerning the reading of this place it hath much troubled interpreters how it should be ioyned together in a good construction because in the last verse it is added To whome be praise thorough Iesus Christ which can not hang vpon this clause v. 25. to him that is of power c. Erasmus thinketh it were great impudencie to put out the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whome which is found in the most Greeke copies and therefore he professeth he can
lawe it selfe and the Prophets require Chrysost. and beside this is added ne Evangelium quasi novum à veteri lege dissidens least the Gospel should be suspected as newe and dissenting from the lawe At the commandement of the eternall God 1. Haymo referreth it to the commandement of Christ giuen to his Apostles goe and preach the Gospel to euery creature but it signifieth more the euerlasting ordinance and appointment of God aeternaliter disposuit qua fierent in tempore he disposed from euerlasting the things which should be done in time Lyran. so Chrysost. olim praefinitum erat nunc autem apparuit it was appointed before but appeared now 2. so here the Apostle curiosis quaestionibus ianuam claudit doth shut a doore against all curious questions least any man should enquire why the mysterie of the Gospel was kept secret and hid so long the Apostle sendeth vs to the secret counsell and determination of God 3. God is called eternall as a title peculiar vnto himselfe that is truly eternall which is without beginning and ende and whereas other things are immortall as Angels and the soule of man yet this difference there is it is one thing non mutari cum possit mutari not to be changed when it hath yet a possibilitie to be changed an other non posse prorsus mutari not to haue any possibilitie to be changed at all which onely belongeth vnto God to be of an immutable nature gloss ordinar 4. The ende followeth for the obedience of faith 1. Chrysostome obserueth here fides obedientiam exigit non curiositatem faith exacteth obedience not curiositie we must not curiously inquire and aske a reason of that which is commanded but willingly yeeld our obedience 2. there are two acts of this obedience the one is to receiue the faith without exception or gainsaying the other to bring forth the fruits of this faith by good workes 3. and the Apostle by pressing this end the obedience of all nations here also comprehendeth the Romanes non solum tu ita credis sed tecum vniversus etiam orbis but all the world also with thee Chrysost. Quest. 25. Of the doxologie it selfe to God onely wise c. 1. It is not said to God onely wise as though the Sonne were excluded sed ad discretionem vniuersae creaturae but to distinguish all creatures from the creator he onely compared to the creatures is alone wise Chrysost. for the Apostle saith not to the father onely wise but to God onely wise which one God is the Father Sonne and holy Ghost 2. Origen noteth further that God is not said to be wise as though by wisedome he is made wise as men are but he is the fountaine of wisedome non enim ex sapientia sapiens Deus sed ex sapiente Deo sapientia procedit for God is not wise by wisdome but wisdome proceedeth from God who is wise 3. Glorie 1. Lyranus readeth honour and glorie which he thus distinguisheth that honour is a reuerence exhibited as a testimonie of ones vertue but glorie is an honour exhibited coram multis before many but here there is no vse of this distinction for in the originall there is found onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glorie 2. this ascribing of all glorie vnto God signifieth a threefold act one in respect of God to glorifie him in his wisedome in wondring at the depth thereof glorificat illum denuo stupefactus he doth glorifie him beeing againe astonished at these incomprehensible mysteries Chrys. as S. Paul crieth out in admiration of the vnsearcheable depth of Gods wisedome Rom. 11.33 then in our selues there is our reioycing and thanksgiuing vnto God glorie is clara cum laude laetitia a cleare kind of reioycing with praise gloss as the Apostle saith Rom. 7.25 I thanke my God c. the third act is in respect of others that they may come to the knowledge of the Gospel and so set forth the glorie of God as the Apostle saith Eph. 3.10 That by the Church may be knowne the manifold wisedome of God 4. Thorough Iesus Christ. 1. which some referre to the former words to the onely wise God that is to Iesus Christ gloss interlin but Iesus Christ is here distinguished from the onely wise God as beeing a distinct person 2. Origen referreth it to the eternall generation of Christ because God the Father genuerit sapientiam Iesum Christum hath begotten the true wisedome Iesus Christ and so he declareth God to be onely wise 3. Hugo referreth it to the preaching of Iesus Christ and those things which were done by him in the flesh by the which he declareth God to be onely wise 4. Haymo because by Christ manifestatum est mysterium Trinitatis the mysterie of the Trinitie was manifested 5. Chrysostome ioyneth it to the first words v. 25. to him that is able to establish you c. by Iesus Christ c. 6. But it is better coupled with the words following be glorie whereby the Mediatorship of Christ is commended that we are by his Mediation made partakers of those benenefits Calvin and beside our praise and thanksgiuing cannot be accepted of God but thorough Christ Osiander as the Apostle vseth to say I thanke my God thorough Iesus Christ Rom. 1.8 chap. 7.25 5. For euer 1. the vulgar Latin readeth in secula seculorum for euer and euer but in the originall it is onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in secula for euer though the Syrian reade it as the Latine doth 2. but the sense is the same and howsoeuer here the Greeke so readeth not yet in other places as Rev. 5.13 we find the word doubled in seculo seculorum for euer euer or for age after age as we say world without end as Origen saith it is the maner of scripture immensitatem temporum per hoc designare thus to set forth the immensitie and infinitenes of time and it is all one as if the Apostle should haue said in omnia futura secula for all the ages to come honour and glorie be giuen vnto God Haymo 3. And as this glorie praise is here set forth by the immensitie of time it neuer shall haue end so two other circumstances of the like infinitenesse and immensitie are elswhere added as Reuel 5.13 all creatures in heauen and earth do ioyne together to giue praise vnto him that sitteth vpon the throne and they giue praise honour glorie power that is all and all manner of praise Quest. 26. Of the vse of the word Amen v. 27. Amen 1. This word Amen as Augustine obserueth is neither Greeke nor Latine but an Hebrewe word and signifieth truth or it is true which word is retained in all languages as Augustine coniectureth ne vilesceret nudatum that it should not being made bare by interpretation become more vile and therefore the interpreter keepeth the originall word vt honorem haberet velamenti secreti to giue honour to the vailed secret other reasons also may
shall sweare 3. Some thinke this is a prophesie of the calling of the Gentiles that then euery tongue should confesse Bullin but the Apostle speaketh not of all sorts kinds of men in generall but of euery one in particular as it followeth in the next verse Euery one of vs shall giue account for himselfe 4. Wherefore although this prophesie is in part fulfilled in this life for both the faithfull doe publikely professe the name of Christ in the world now and euen the wicked are many times forced to acknowledge Gods iustice yet it shall not fully be accomplished vntill Christ come in the clouds when all flesh shall appeare before Christ and euen the wicked in that day will they nill they shall be forced to acknowledge Christ to be their Iudge when they shall wish the hills to fall and couer them from his presence Revel 6. so then although we see not all things now subdued to Christ Hebr. 2.8 yet when the last enemie is destroied which is death then all things shall be subdued vnto him when he shall haue deliuered vp the kingdome to his father 1. Cor. 15.27 28. 22. Quest. Whether euery one shall giue account for himselfe and appeare before Christs iudgement seat v. 12. 1. Obiect Pastors which are set ouer mens soules shall giue account for them Heb. 13.17 therefore not euery one for himselfe Ans. It followeth not for some shall giue account both for themselues and others as Pastors some for themselues onely as euery particular person and the Pastor shall not answer for others as in their place and as they are their owne proper faults for so they shall answer for them euery one for himselfe but for their negligence and want of care whereby they suffered their sheepe and flocke to miscarrie 2. Obiect The faithfull shall not be iudged at all Ioh. 3.18 He that beleeueth in him shall not be iudged Ans. There is iudicium condemnationis a iudgement of condemnation and so onely they which beleeue not shall be iudged which either had no faith at all or lost that which they had and there is iudicium retributionis a iudgement of retribution and so all generally shall be iudged the righteous vnto life and the wicked vnto condemnation Lyran. but in that place rather the meaning is he that beleeueth shall not be condemned 3. Obiect The Psalmist saith The wicked shall not stand in iudgement Psal. 1. then euery one shall not giue account at that day Hugo here answereth by this distinction that there is iudicium condemnationis a iudgement of condemnation and iudicium disputationis a iudgement of scanning and disceptation the vnbeleeuers vnderstood there by the wicked shall stand in the first iudgement not in the second there iniquitie is so notorious that it neede no scanning or discussing but those which were beleeuers and yet were euill liuers shall haue the other iudgement they shall be sifted and their sinnes examined But this is no sufficient answer 1. for in the day of iudgement all those which shall be condemned shall haue their sinnes obiected against them their owne consciences accusing them as is set forth in that forme of iudiciall proceeding described by our blessed Sauiour Matth. 25. all the goats at the left hand shall haue their sinnes laid vnto their charge 2. neither is the scanning and discussing of their sinnes properly a iudgement but an euidence and preparing vnto iudgement when the definitive sentence is giuen 3. in that place of the Psalme by not standing vp in iudgement is not meant their not appearing but the manner that they shall not stand forth with boldnes as the faithfull shall but with heauie and cast-downe countenance wishing that any thing might hide them from the presence of him which sitteth vpon the throne Revel 6.16 whereas the righteous shall stand forth boldly as the Prophet saith Isa. 8.18 Behold here am I and the children which thou hast giuen me 23. Quest. Of scandals and offences the occasion and diuers kinds thereof v. 13. 1. Chrysostome thinketh that the Apostle saying let no man put a stumbling blocke or occasion of falling before his brother doth admonish hereby both the strong and the weake for as the one might be offended with an others eating so the other with his not eating but the weake properly are said to be offended not the strong 2. Some take these for both one offence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and scandale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Origen thinketh it is so called when any thing is found in the way whereat pedes offenduntur c. the feete of the walkers doe stumble or are offended so the Syrian interpreter vseth here but one word to expresse both some take the first to be the greater as an offence they will haue to be the occasion culpae mortalis of a mortall or deadly sinne the scandall venialis of a lesse or veniall sinne Gorrhan M. Beza inclineth to this opinion taking the first to be the worst so the Geneva translation interpreteth the first an occasion to fall the latter a stumbling blocke but this difference rather may be made that an offence is as when one impiugit sed non corruit stumbleth but falleth not a scandall is cum impingit cum ruina when one stumbleth and falleth so the lesse offence is when one is grieued and troubled but not altogether discouraged the greater called a scandall when one is so offended that he falleth away quite from the faith Pareus Tolet but yet this difference is not perpetuall these words are for the most part confounded in vse and one taken for an other 3. A scandall or offence is seene in things good or euill or indifferent in good things none are offended but the wicked as Tertullian saith res bonae neminem scandalizant nisi malam mentem good things doe scandalize none but such minds as are euill as the Pharisies were offended at Christs works such a scandall is to be contemned neither are good things to be omitted because of such scandals in euill things men are offended when as they are encouraged by the euill examples of others to doe the like and these offences are in any wise to be auoided in things indifferent if any be offended of ignorance and infirmitie as in the eating of meates we must forbeare and not giue offence as the Apostle saith here but if of malice and wilfulnes they are offended such offences are not to be regarded 4. And there are three kind of persons that may be offended the good and faithfull the euill and the weake betweene both the good are offended and grieued when they see euill committed the euill are offended at good things the weake at the vse of things indifferent the first and the third offences we must shunne as S. Paul saith Giue none offence neither to the Iew nor the Grecian nor to the Church of God 1. Cor. 10.32 that is neither to the weake nor to the strong 5. There are
two kind of scandals there is datum vel acceptum giuen or taken and not giuen offence is giuen when either a word or deede good or euill or a thing indifferent but vnseasonably vsed is so committed and done that an other is thereby made worse of such offences it is saide Woe vnto him by whome offences commeth an offence taken and not giuen is when any thing in it selfe good or indifferent beeing vsed tempestively and in season turneth to the euill of him which by his owne fault is thereby made worse these kind of offences neede not trouble vs the first is called scandalum activum an active scandall the other passivum passive 6. Here Lyranus putteth the question how farre spirituall things and temporall are to be left and dismissed for feare of scandall and thus he determineth things spirituall are either such as are simply necessarie to saluation which to omit were deadly sinne and such things must not in any case be omitted as to preach the Gospel to exercise our faith by good works some spirituall things are not so necessarie of themselues but are vsed as helps which may be omitted to auoide offence if it be ex ignorantia of ignorance not of malice as Augustine putteth the case of forbearing to vse Ecclesiasticall discipline when tenait in periculum schismatis it tendeth to danger of a schisme so temporall things are either our owne and so they must giue place to scandall and offence if it be of ignorance or they are not our owne but committed to our trust which trust we must not deceiue though it be with the scandall and offence of others 7. Pererius knitteth together these three distinctions before seuerally handled 1. of the thing wherein offence is giuen which is either good and therein we are to contemne all scandall and offence or euill in deede or in shew and appearance as in the vndiscreete vse of things indifferent and in these we must be carefull not to offend 2. of the persons to whome offence is giuen who are either men separated and diuided from the Church as heretikes to whome we must giue no way at all in the vse of things indifferent or they are the weake who for a time are tolerated and borne with in the Church and these must not be offended 3. of the manner of offence or scandall which is either ex malicia of malice when one will not be perswaded but continueth wilfull and obstinate or it is ex ignorantia of ignorance and it is called scandalum pusillorum the scandall of the little ones and they must not be contemned as our blessed Sauiour saith Matth. 18.10 See that ye despise not one of these little ones 24. Quest. Of the occasion of these words v. 14. I know and am perswaded c. and of the meaning thereof 1. For the occasion 1. Chrysostome thinketh that as hetherto the Apostle seemed to find fault with the strong which iudged their weake brethren now he beginneth to instruct the conscience of the weake but it appeareth by the words following v. 15. that the Apostle still exhorteth the strong not to giue any occasion of offence to the weake and so Lyranus well obserueth that as hetherto he mooued them not to contemne their brethren so now not to scandalize or offend them 2. Gorrhan thinketh the Apostle doth here expound himselfe why before v. 13. he bid them to giue no occasion of stumbling or falling not that the eating of meate is euill in it selfe but because of the opinion of the weake 3. But the Apostle rather meeteth here with an obiection which might be made in the person of the strong that he was for his part well perswaded in Christ that nothing was of it selfe vncleane howsoeuer it might be to others the Apostle graunting all this yet will haue the stronger to forbeare eating least they might grieue the tender conscience of the weake brethren 2. I know and am perswaded c. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am assured certen or perswaded Pererius here taketh occasion to shew that this word in Scripture doth not alwaies signifie certitudinem fidei divinae a diuine certentie of faith sed probabilem perswasionem but a probable perswasion as the Apostle saith of the Hebrewes c. 6.9 We haue perswaded our selues better things of you and in this epistle c. 13.14 I am perswaded of you that ye are full of goodnes S. Paul did not thus beleeue of others fide divina by a diuine faith c. thus Perer disput 1. numer 1. Contra. 1. Though it might be admitted that S. Paul by reuelation of the spirit might know and discerne what was in others as he would pronounce of some that their names were written in the booke of life Philip. 4.3 2. yet will we not insist vpon this but denie the argument rather that because this word I am perswaded sometime signifieth a coniecturall and probable perswasion onely that it should therefore so be taken alwaies for though we can not haue a coniecturall hope and perswasion of an others saluation as beeing grounded vpon an opinion onely yet one may attaine to a certaine perswasion of his owne state such as grounded vpon knowledge as here the Apostle ioyneth both together I know and am perswaded and it is the same which before was expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be fully assured and perswaded v. 5. 3. Thorough the Lord Iesus 1. some referre these words to the sentence following that thorough or in the Lord Iesus nothing is vncleane in it selfe because Christ by his comming hath abrogated the ceremonies of Moses law who made some meates cleane some vncleane Martyr Bullinger but neither by Moses law were any meates counted vncleane in themselues that is by their nature therefore this clause is better ioyned with the former words I know and am perswaded by the Lord Iesus so Chrysostome ab illo doctiu as taught of him non est humanae cogitationis ista sententia this that I say is not an humane thought but I am taught it by Christ. 4. Nothing common so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth 1. Origen thinketh that meates were called common and vncleane because men did eate them whose minde beeing polluted with many sinnes and made the habitation of many vncleane spirits was made common and so the meates were defiled and made common 2. but Haymo saith that those meates were called common quibus gentes communiter vtebantur which were commonly vsed by the Gentiles beeing prohibited to the Iewes by the law as vessels which were consecrated to the vse of the Temple were holy other were common and profane and the reason of that appellation profanum profane is this as if it were perro fanum that is farre off from the vse of the temple So then common is as much as to say vncleane as it is interpreted Act. 10.14 5. Nothing is common by it selfe 1. The vulgar Latin readeth per