Commentary on Romans, Biblical exegesis 2 · Chapter 15 · Section 5
5. Places of controversie.
1. Controv. Whether Saint Peter were iustly reprehended of Saint Paul for refusing to eate with the Gentiles, Gal. 2.14.
This question ariseth, because S. Peter there might seeme to hauehave respect to the infirmitie of the Iewes, according to the rule here giuen by S. Paul, v. 1. We which are strong, ought to beare the infirmities of the weake: and if it were so, S. Paul should seeme to hauehave reprooued Peter causles, for doing that, which S. Paul himselfe here aduiseth to be done.
This question was long since controverted, and notably handled betweene Hierome and Augustine: Hierome was of opinion, that either S. Pauls reprehension was onelyonly in shew, and as it were by agreement betweene them, or els not iust: Augustine maintaineth the contrarie, that it was in truth, and most iust. Hieromes arguments for his opinion are these.
1. It is said in the text, that Paul reprehended Peter foreign, not to the face, but in speciem, in shew: for so also the word signifieth: it was as agreed betweene them, that S. Paul should rebuke Peter for withdrawing himselfe from eating with the Gentiles, and that Peter should seeme to beare it patiently, to content both the Gentiles and the Iewes, that neither of them should thinke any meates to be vncleane.
Ans. But this phrase foreign, is not taken in that sense in Scripture, but it signifieth to the face; as Luk. 2.31. Mine eyes hauehave seene thy saluation, which thou hast prepared [before the face] of all people: so also Act. 3.13. Act. 25.16. and in diuers other places.
2. Argum. Peter offended not against Pauls rule, for before the Iewes came, he did eate with the Gentiles of all meate, according to the libertie of the Gospel, but after the Iewes came, he withdrew himselfe, therein condescending to their infirmitie.
Ans. S. Peter did auoid the scandale of the Iewes, sed maiore scandalo Gentium, with a greater scandale of the Gentiles: for he by his example, did constraine them to doe like the Iewes, as S. Paul saith, Gal. 2.14. and therein was his error.
3. Arg. Peter beeing an Apostle inspired with the spirit, could not erre in a point of doctrine concerning the difference of meates, especially seeing he had beene specially admonished and instructed herein by an oracle from heauen, Act. 10. and therefore it is not like that he erred herein.
Ans. The antecedent is true, that S. Peter erred not in a point of doctrine, hauing therein the sufficient direction of the spirit: but it followeth not, that therefore he erred not in the practise of that doctrine: Peter did not here deliuer any point of doctrine for the which he was reprooued, but he erred in his example and practise: as S. Paul likewise, that eueryevery where exhorteth vntounto charitie, and to take heede of strife and contention, yet fayled in his practise, when he fell out with Barnabas, Act. 15.39. neither were the infirmities of the Apostles any disparagement to their doctrine, as wicked Porphyrie obiected: as it derogateth not to the hauenly treasure, to be carried in earthly vessels, 2. Cor. 4.7.
4. Argum. If Paul had verily and in deede reprehended Peter, he had beene the author of a great scandale, in reproouing so great an Apostle, for therein he should not hauehave condescended to the infirmitie of the Iewes, and the Gentiles by this meanes might hauehave suspected Peters doctrine.
Ans. 1. It is no scandale to reprooue a great doctor of the Church, it beeing done by authoritie, as Paul was an Apostle as well as Peter, and vponupon necessarie cause, as here there was daunger least by Peters example, others should hauehave beene brought into the same dissimulation to be like the Iewes. 2. S. Paul condescended so farre and so long to the infirmitie of the Iewes, that they were not thereby confirmed in their error, which was feared here. 3. neither doth Paul reprooue Peter for his doctrine, but for his practise: therefore that was a needelesse feare of suspecting his doctrine by this occasion.
5. Arg. Peter here doth none other thing, then Paul did, to condescend to the infirmitie of the Iewes, as when he caused Timothie to be circumcised.
Ans. Paul did neuer constraine the Gentiles to Iudaize, as though the observation of the ceremonies, were necessarie to saluation: for as he circumcised Timothie least he should offend the Iewes, so he refused at an other time to circumcise Titus, least he should confirme them in their error: but Peter by his example, did constraine the Gentiles to Iudaize: thus Augustine, Paulus non ideo Petrum emendavit, Paul did not amend or correct Peter, because he obserued the ceremonies of the Fathers, sed quoniam Gentes cogebat Iudaizare, tanquam ea saluti necessaria forent: but because he constrained the Gentiles to Iudaize, as though those things were necessarie to saluation: ita que & Petrus vere correctus, &c. therefore both Peter was truely reprooued, and Paul vera narravit, reporteth a truth.
6. Hierome obiecteth the authoritie of Dydimus, Origen, Eusebius, and others which were of his opinion.
Answ. Augustine setteth against these, Cyrpian and Ambrose, to whom may be added Tertullian, who likewise held, that Peter was in truth, and iustly reprehended of Paul: imo supra hos omnes Paulus ipse occurrit, but aboue all these I esteeme S. Paul, that affirmeth it to be so.
Contra. Now on the contrarie Augustine produceth these reasons, to shew that S. Paul did in earnest and iustly reprooue S. Peter.
1. The text is euident, v. 11. Saint Paul saith, I resisted him to his face, for hee was to be blamed: hee that Paul saith was too blame, and worthie to be reprooued, was so indeede.
2. Dissimulation in matters concerning the iudgement of the necessitie and lawfulnes of a thing, is an error worthie of reproofe: but so did Peter dissemble, making as though it were necessarie to hold a difference of meats, as the Iewes did.
3. Beside he by his example constrained the Gentiles to doe like the Iewes, as though the obseruation of the ceremonies were necessarie.
4. And further he did confirme the Iewes in their error, of the necessarie obseruing and keeping the ceremonies, in so much that Barnabas, and other Iewes were brought into the same dissimulation.
5. S. Paul saith further of Peter and the rest, that they went not the right way to the truth of the Gospell: and so Augustine concludeth, si hoc fecit Petrus quod facere debuit, mentitus est Paulus, &c. if Peter did that which he ought to doe, then Paul lyed, in saying, that he saw they went not with a right foote to the truth of the Gospel: Augustin. epist. 8.9.12.15.19.
Controv. 2. That Christ is not set forth onelyonly as an example for vsus to imitate, but as our Sauiour to redeeme vsus.
v. 3. For Christ also would not please himselfe: impious Socinus that most blasphemous heretike against the efficacie of Christs most holy passiō, whereby he wrought our redemption, will hauehave our Blessed Sauiour onelyonly an exemplarie instructor by his doctrine and life, not a saving Redeemer by his death: whose wicked heresie see confuted before c. 5. Con. 6.
Now least this wicked dogmatist and his sectaries might take occasion, here to confirme their error, it must be considered, that Christ is not here onelyonly set forth vntounto vsus as an example to follow both for his patience in bearing the rebukes of the wicked, and of his zeale, in taking the reproches and blasphemies against God his Father, as vttered against himselfe: but he is to be looked vponupon, as our Redeemer, who hath taken vponupon him our infirmities, and satisfied for our sins committed against God: which is the true meaning of these words, v. 3. the rebukes of them, which rebuke thee, fell on mee: as hath beene shewed before at large, qu. 8.
And this to be so, that Christ is not onelyonly an example vntounto vsus of godlines, but our Redeemer and iustifier from our sinnes, by dying, and in his death satisfying for them, to omit other places of Scripture, which are infinite, the Prophet Isay is a plentifull witnesse, who in one short chapter the 53. prophecying of this our redemption by Christ, in ten seuerall places, by most effectuall words doth describe the same in this manner: v. 4. he hath borne our infirmities: and againe, he hath caried our sorrowes: 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 vponupon him, and with his stripes are wee healed: verse 6. the Lord hath laied vponupon him the iniquities of vsus 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 vsus 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 hauehave 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 vntounto their fantasticall dreames, which they call revelations, and say the Scriptures are onelyonly 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 onelyonly 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 onelyonly for the vse of the simple; so they contrariwise denie them to the simple and vnlearned, and challenge a propertie in them onelyonly 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 vntounto 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 eueryevery good worke may be attained vntounto 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 vponupon 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, EueryEvery man is a lyer: can they then which are natura mendaces, lyers by nature, giuegive 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 vntounto that, which first begat them.
2. We graunt that there are certaine motiues and externall inducements to prepare vsus 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 onelyonly can foretell and foreshew things to come. 4. Beside the Scriptures hauehave beene miraculously preserued, as the bookes of the Law in the time of the captiuitie, and vnderunder the tyrannie of Antiochus, that committed them to the fire; so since both the old and new Testament, hauehave 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, hauehave perished by fire, as when Ptolomes librarie was burned at Alexandria; and by other casualities. 5. adde hereunto the consent of all nations, that hauehave receiued the Christian faith, who with one consent, hauehave acknowledged the Scriptures for the word of God: All these and such other motiues, may be inducements vntounto vsus at the first to receiue the Scriptures: but the full perswasion is wrought in vsus 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 vntounto the woman, that called them to see Christ, that they beleeued him, not so much vponupon her report, as for that they had heard him themselues, Ioh. 4.
3. But that saying of Augustine will be obiected: Evangelio non crederem, nisi Ecclesiae Catholicae me commoverit authoritas, I had not beleeued the Gospel, if the authoritie of the Catholike Church had not mooued mee: I answer, that Augustine was then a Manichee: and we denie not but by this, and the like meanes, one may be at the first mooued and induced, but the firme beleefe of this point, is a worke of the spirit: See further Synops. Centur. 1. err. 5.
Controv. 5. Against the invocation of Saints.
v. 13. Now the God of hope fill you, &c. The Apostle teacheth vsus onelyonly to put our trust in God, in calling him, the God of hope, and so the Prophet Ieremie saith, c. 17.5. Cursed is the man, that trusteth in man, and maketh flesh his arme: and in that he wisheth, God to fill them with ioy, we also learne onelyonly to direct our prayers to God, who is the author of all grace: hence then is refelled the Popish invocation of Saints: which both doth derogate from the honour of God, who biddeth vsus to call vponupon him in the daie of trouble, Psal. 50.15. and it deceiueth them with vaine hope, that place any confidence in such prayers: for Saints cannot helpe vsus, nor furnish vsus with graces necessarie: as here, ioy, peace, faith, hope, are ascribed vntounto God, as his peculiar gifts: it is then in vaine to pray, O Saint Paul, or Saint Peter helpe mee, and hauehave merciemercy vponupon mee, as Papists vse to pray: See further of this point, Synops. Centur. 2. err. 30.
Controv. 6. Of the certaintie of saluation, against the Popish diffidence and doubtfulnesse.
v. 13. That yee may abound in hope, &c. This word foreign, to abound, sheweth a fulnes and certaintie of hope: which is nothing else but beeing armed with a costant and assured hope, to continue vntounto the end; and out of this place we hauehave three speciall arguments for this certaintie of hope, and assurance of saluation. 1. The Apostle saith, the God of hope fill you with all ioy: but where is doubtfulnesse of mind, and perplexitie of conscience, there is no assured hope, but such vncertaintie rather bringeth anxietie, feare, and greefe: so Origen saith, he which beleeueth, and is armed by the vertue of the spirit, certum est, quod plenitudinem gaudij semper habet, it is certaine, that he hath alwaies fulnes of ioy: where then there is fulnes of ioy, there is abounding also in hope: but by faith we hauehave fulnes of ioy, therefore also fulnes of hope. 2. the word here vsed, to abcund in hope, sheweth a certaintie of hope: as Haymo well interpreteth, that by the vertue of the holy Ghost, plenam habeatis spem aeternae remunerationis, yee may hauehave full hope of the eternall reward; so also the ordinarie glosse, which Gorrhan followeth, vt per ista habita certiores sitis de aeterna beatitudine, that by these things beeing once had, yee may be certaine of eternall happines. 3. the prayers of the faithfull cannot be in vaine, but are effectuall to obtaine things appertaining to saluation: but the Apostle here prayeth for abundance of hope, and perseuerance to the end, therefore the faithfull are sure so to abound, and to perseuere: see further also hereof Synops. Pap. Centur. 4. err. 25.
Controv. 7. Against the power of free will, in spirituall things.
v. 13. The God of peace, &c. in that the Apostle prayeth vntounto God, to fill them with ioy and peace in beleeuing, an argument may be framed against that old Pelagian heresie, touching the power of mans free-will in things belonging to eternall life: which argument is much vrged by Augustine against the Pelagians: for if it were in mans power to attaine vntounto these graces, as faith, hope, then it were superfluous, assidiuis precibus à Deo emendicare, to begge them of God by continuall prayer: Martyr: See further hereof Synops. Cen. 4. err. 43.
Controv. 8. Whether the Apostles excusing of himselfe doe derogate from the authoritie of this epistle.
v. 16. I hauehave somewhat boldly after a sort written: this may seeme to extenuate the authoritie of this Epistle, for he which excuseth himselfe, confesseth a fault; but in the Canonicall writings no fault or error at all is to be admitted: And yet if this excuse made by the Apostle doe not extenuate the authoritie of this Epistle, no more can that excuse of the author of the booke of Macchabees preiudice the authoritie thereof: 2. Maccha. 15.39. where the Author saith thus: If I hauehave done well, and as the storie required, it is the thing that I desired: but if I hauehave spoken slenderly and barely, it is that I could: what doth this our Author say more then Saint Paul: 2. Cor. 11.6. If I be rude in speach, yet am I not rude in knowledge, to this purpose Bellarm. lib. 1. de verb. c. 15.
Contra. 1. EueryEvery one which vseth excuse, doth not acknowledge a fault, but he that so excuseth, as that he craueth pardon for his fault: But so doth not Paul here: he maketh an excuse, to preuent an obiection: as if he should hauehave said, it may seeme vntounto you, that I hauehave written somewhat boldly: but indeed I hauehave not, I hauehave onelyonly vsed that boldnes, which became mine office, according to the grace giuen vntounto mee: he therefore doth not craue pardon of a fault, but defendeth and iustifieth that, which might seeme to hauehave beene a fault.
2. But the author of the bookes of the Macchabees doth excuse himselfe farre otherwise: for he doubteth, whether he hauehave well written or not, as he ought, and he craueth pardon if he faile, saying, it is that I could, as if he should say, he were worthie to be pardoned, because he did it as well as he could: this sheweth, that he writ not by a diuine spirit: for the spirit of God vseth not to craue pardon of any thing done amisse.
3. And beside other arguments there are, which doe make against the authoritie of this booke, as 1. because all the Canonicall Scriptures were written by Prophets, but in the Macchabees time there was no Prophet. 2. Eusebius, and Hierome thinke, that Iosephus was the writer of those bookes, but his writings are not canonicall. 3. the author saith, that he did epitomise the worke of Iason the Cyrenian: but the spirit of God vseth not the help of others writings. 4. this booke was not receiued into the Canon, of the Iewes, to whom all the oracles of God were committed. 5. and it containeth diuerse things contrarie to the Canonicall Scriptures: as is shewed else where: Synops. Centur. 1. p. 15.
4. S. Paul in that place to the Corinthians, excuseth not the slendernes of his writing, as though he had written otherwise then he should: but he iustifieth the simplicitie of his stile, as his aduersaries did take it, because he would not by humane eloquence obscure the vertue of the crosse of Christ, which consisted not in the vaine shew of words, but in the power and euidence of the spirit: 1. Cor. 2.4.
Controv. 9. That the Scriptures are perfect and absolute, conteining whatsoeuer is necessarie to saluation, both touching doctrine and manners.
v. 15. I hauehave written to you after a sort to put you in remembrance: Hence the Romanists inferre. 1. That the Scriptures are not perfect, as not conteining all necessarie points of doctrine, but onelyonly certaine partes, not all, as the Apostle saith: he hath written in part, Stapleton: antid. p. 804. 2. whereas the Apostle saith, to put you in remembrance, Bellarmine concludeth, that the Scriptures were not appointed to be a rule of faith and doctrine, but onelyonly commentarium quoddam, a certaine remembrance to preserue the doctrine receiued by preaching: his reasons are these. 1. the Apostle here saith, he did write to put them in remembrance. 2. If the Scriptures were a rule of faith, they should containe onelyonly those things which are necessarie vntounto faith, but now there are many things in the Scripture as the histories of the old Testament, which are not so necessarie, beeing not written to that ende to be beleeued, but therefore to be beleeued, because they are written. 3. If it were a rule of faith, it should be totalis, a totall rule, whereas it is onelyonly partialis, a rule in part, not containing all necessarie points of doctrine.
Contra. 1. These words in part, are not to be ioyned with the former word written, but with the other boldly: so the Syrian interpreter, doth well put them together, paulo audacius scripsi, I hauehave written somewhat boldly: therefore it is a meere cauill to apply it to the imperfection of Scripture: See before qu. 20. vponupon this chapter.
2. And Bellarmines collection is as sophisticall. 1. it doth not follow, the Scripture serueth to admonish or put in remembrance, therefore it is not a rule of faith, for it is both; and that it serueth more then onelyonly to put vsus in remembrance, the Apostle shewed before, v. 4. that by the Scriptures we attaine vntounto doctrine, patience, consolation, hope: and elsewhere, 2. Tim. 3.16. the Apostle saith, the Scripture is profitable to teach, to improoue, to correct, and instruct in righteousnes, it is not then profitable onelyonly to put vsus in remembrance. 2. neither doth it followe, that the Scripture should be no rule of faith, if it should containe other things, which are not necessarie vntounto faith: for although other matter should be there found, not simply necessarie vntounto faith: yet may it containe all things necessarie vntounto faith; nay the contrarie would followe better, it containeth more then is requisite to faith, Ergo, whatsoeuer is necessarie to faith: but we rather denie the antecedent, that nothing is expressed in Scripture, which is not in some sort necessarie vntounto faith, doctrine, or manners, though euerie thing is not in the same degree and measure so necessarie; for the Apostle had said before, v. 4. that whatsoeuer is written, is written for our learning, he speaketh of all the Scripture excluding no part thereof, no not those historicall bookes. 3. And we denie that the Scripture is a partiall rule, for if it were not totall, it were no rule at all: neither is there any doctrine necessary vntounto faith, and saluation which is not deliuered in the Scriptures: See more hereof, Pareus, dub. 6. and Synops. Centur. 1. err. 12.
Controv. 10. Against the Popish sacrifice of the Masse, which the Papists make the peculiar act of their Priesthoode.
v. 16. Ministring the Gospell of God. Pet. Martyr, M. Calvin, Osiander, Pareus, doe fitly apply this text against the Popish sacrificing priesthood, and their sacrifice of the Masse: Paul maketh himselfe a sacrificing Priest of the Gospel, for so the word foreign, signifieth to consecrate, to sacrifice: this was Pauls sacrifice, to offer vp the obedience of the Gentiles a spirituall sacrifice vntounto God: as Chrysostome here saith, ipsum mihi sacerdotium est praedicare & Evangelizari, this is my priesthood to preach the Gospel, machaera mea Euangeliū, my sword is the Gospell, so Origen also sanctificale opus esse praedicare Euangelium, this is the sanctified and (priestly) worke to preach the Gospel. The Papists will hauehave an externall sacrifice of the Masse beside, wherein the bodie of Christ is offered vp in sacrifice: if this had beene the principall act of S. Pauls Priesthood, he had occasion to speake of it here, when he setteth forth the dignitie and excellencie of his ministerie: and further, the principall act of his priesthood, was to winne the Gentiles to the obedience of the Gospel: but this is not performed by the Masse, men are not thereby taught, to mortifie their flesh, by faith in Christ, Osiand. and this oblation of S. Paul, and the other of Popish Priests is farre vnlike, he offreth vp the Gentiles, but they presume to offer vp Christ in sacrifice: so they are not, ministri Christi, sed mactatores, not the Ministers of Christ, but the manslayers, not the imitators of Paul, but of Iudas rather, that deliuered vp Christ to be slaine, Pareus: See further hereof, Synops. Papis. Centur.
Controv. 11. Against the superstitious orders of Monkes and Friers.
v. 18. For the obedience of the Gentiles: S. Paul by his preaching laboured to bring the Gentiles to the obedience of faith: his end was not to bring them to the obedience of men, and to make sects in religion: as some among the Papists hold of Frauncis, some of Dominike, some of Bernard, and other such patrones they hauehave, this diuision of sects S. Paul directly condemned among the Corinthians: one saith I am Pauls, an other Apollos, an other of Cephas, is Christ devided, was Paul crucified for you, either were you baptised into the name of Paul? 1. Cor. 1.13. If Paul would not arrogate this honour to himselfe, to hauehave any called by his name, Paulians, or Peter, Petrians, how much more vncomely is it, for them to be called Franciscans, Dominicans, Bernardines, and such like? And all these are sworne to the obedience of their orders, vnderunder which colour and pretense, they maintaine their superstitions: but it was obedience to Christ and his Gospel, wherevnto S. Paul perswaded, not to the obseruance of the precepts of men: S. Paul saith, 1. Cor. 7.23. Ye are bought with a price, be not the seruants of men: See further Synops.
Controv. 12. That miracles are not now necessarie in the Church.
v. 19. With the power of signes and wonders. Though it pleased God, that for the better confirmation of his truth, to furnish his Apostles with the gift and power of miracles, yet it is not necessarie now. 1. Miracles were then necessarie when as the Scriptures were beleeued and receiued of fewe, and the doctrine of the Gospel was accused of noueltie: but now he is not worthy the name of a Christian, which beleeueth not the Scriptures and embraceth the Christian faith: signes are not for them which beleeue, but for them which beleeue not, 1. Cor. 14.22. 2. it were as a part of infidelitie now to require miracles, so also a part of curiositie: for like as the Iewes required a signe of our blessed Sauiour, when he wrought nothing else but signes and wonders among them, so is it with them, who heare out of the Scriptures of the great signes and wonders wrought by our Sauiour, and his Apostles, and yet require now signes still. 3. Augustine giueth these two reasons, why it pleased not God that the power of miracles should continue still, ne animus semper visibilia quaereret, least the minde should alwayes seeke and looke after visible things, & eorum confuetudine frigesceret genus humanum, quorum novitate flagravit, and least that those things by continuall custome and vse should growe cold, which by their strangenes at the first enflamed mankind: de ver. religion. c. 25. 4. But it will be obiected, that the gift of miracles is yet to be seene in the Popish Church: I answer with Augustine, that the miracles which they boast to be done at the tombes, reliques, and images of their Saints, are either portenta mendacium spirituum, vel mendacia falacium hominum, prodigious workes of lying spirits, or the fables and lies of deceitfull men: they are either cousening and deceitfull trickes, or wrought by the operation of Sathan, as the Apostle describeth Antichrist, 2. Thess. 2.9. whose comming is by the working of Sathan, withall powers, and signes, and lying wonders: And such wonders as are wrought for the confirmation of a false worship, as to maintaine idolatrie, we are not to regard, Deut. 13.2.3.
Controv. 13. Against the vaine pompe of the Popish Pontificall ornaments.
v. 19. With the power of signes and wonders, &c. Chrysostome hereupon well obserueth, sacerdotij met symbola ostendere possum, non tunicas talares, mitram, cidarim, &c. I can shewe the signes of my preisthood, not long garments, a miter, a priestly bonet, such as the Priests of the Lawe were adorned with, but signes and wonders, and the power of the spirit in word and deede, both in life and doctrine, &c. like as then the Priests of the Iewes had no other signes, but their Priestly garments, their miters, phylacteries, and such like, but knowledge they had none, nor sanctitie of life: so the Popish prelacie, is descerned at this day, by their palles, crozier flaues, miters, rings, and such like, but to preach the word, and to adorne the same with holy, religious, and pious acts, is a rare thing in that Pontificall order.
Controv. 14. Of the idle boastings, and vaine glorious excursions of the Iesuites.
v. 20. I enforced my selfe to preach the Gospel, not where Christ was named, &c. As S. Paul beeing called to be an Apostle, preached the Gospel where it had not beene so much as heard of: so the Popish Iesuites (or rather Iudasites) doe boast of their conuersion of the Indians, and preaching vntounto people that neuer heard before of Christ: but there is great difference betweene S. Pauls preaching and theirs. 1. he was an Apostle sent to preach the Gospel with the rest to the whole world, they are no Apostles. 2. he was sent by Christ, they came from Antichrist. 3. S. Paul preached the truth of the Gospell, they publish their owne doctrines and superstitious errors. 4. the Apostles conuerted nations, and made them the servants of God: but they make their conuerts, by their superstitious doctrines, the children of hell more then before, as the Pharisies did their Profelytes, Matth. 23.
Controv. 15. Against the pompous processions, and Persian like traine of the Popes Legates and Cardinals.
v. 24. And to be brought on my way thitherward by you: Pet. Martyr here by the way toucheth the vaine pompe and ostentation of the Cardinals in their viages, and embassages: much vnlike the companie, which S. Paul here required of the Romanes. 1. he desireth no pompous traine, with haukes, hounds, or sumpture horse, and such like, but such companions as he might conferre with in the way touching spirituall matters: but the other ride rather like Princes, then spirituall Pastors: and the ende of their embassage is not to plant the faith, but rather to supplant it, and to stirre vp to warre, and set one Prince against another. 2. S. Paul went to Ierusalem to carrie almes and releefe, but the Popes Legates come to pill and poll. 3. S. Paul preached in his embassage, but the Popes Legates and Cardinalls preach not. 4. he converted many to the knowledge of Christ, but they pervert many and drawe them from Christ.
Controv. 16. Against the Anabaptisticall communitie.
v. 27. Their debters are they. S. Paul sheweth what great equitie there was that the Gentiles should communicate vntounto the beleeuing Iewes of their carnall things, seeing they were made partakers of their spirituall: so by the same reason, the poore members of Christ, which enioy the same spirituall things with vsus, should also hauehave their part with vsus in our temporall possessions: but this maketh not at all for the confused communitie, which the Anabaptists would bring in, there is great difference betweene the propertie and possession, and the fruit and vse thereof: the propertie may be seuerall, and yet the vse common as occasion shall serue and neede require. The tribes of Israel had their proper and peculiar possessions, yet they were to extend the vse of their goods vntounto their poore brethren: And if the right and interest in lands and goods should be common, it would breede an horrible confusion and disorder: But God is not the author of confusion, 1. Cor. 14.33. and he would hauehave all things done in order, v. 20.
Controv. 17. Against the invocation of Saints.
v. 30. That you would striue with me by prayer, &c. The Romanists hence would picke out an argument for the invocation of Saints: If S. Paul doth invocate and call vponupon the Romanes to pray for him, much more may we call vponupon, and vntounto Saints to pray for vsus: But there is great difference betweene S. Pauls request made here to the Romanes, and the superstitious invocation of Saints. 1. he doth not with any religious devotion or adoration entreat this, but onelyonly with a charitable affection, as one Christian may mooue an other. 2. he speaketh not to the dead, but to the living. 3. he doth not cast himselfe wholly vponupon their prayers, but desireth them onelyonly to ioyne with him in prayer: but the Papists will not say, that they ioyne with the Saints in prayer, whom they make their mediators. 4. this mutuall prayer of one for an other, is agreeable to the will and commandement of God, but the invocation of the dead is against it, as the Prophet Isay saith, 8.19. should not a people enquire of their God, should they for the liuing, consult with the dead?
Controv. 18. Against the merit of prayers.
v. 30. That you would striue with me by prayers, &c. Origen noteth, that the Apostle entreateth the Romanes to pray for him, qui erant inferiores meritis, which were farre inferiour in merit: whereupon Pet. Martyr inferreth well, vim precum non constare meritis, that the force of prayers depend not vponupon mens merits; for S. Paul was, as Origen saith, apostolocis praeditus meritis, endued with Apostolike merits: that is, with Apostolike graces, and yet he desireth to be holpen by their prayers: Ambrose giueth two reasons, why S. Paul did this, ordinem servat, vt ab ecclesia pro rectore suo fiat oratio, he obserueth order, that by the Church intercession may be made for their Rector: and againe, multi minimi, dum congregantur vnanimes, siunt magni, many little ones, while they are gathered together with one accord, are become great, the prayer of the congregation is effectuall: all this being, admitted yet this followeth well, that seeing Paul craveth the assistance of the Romanes in their prayers, who were farre inferiour vntounto him, that the efficacie of prayer dependeth not vponupon the worthines of the person.