Hexapla, that is, A six-fold commentarie vpon the most diuine Epistle of the holy apostle S. Paul to the Romanes wherein according to the authors former method, sixe things are obserued in euery chapter ... : wherein are handled the greatest points of Christian religion ... : diuided into two bookes ...

THE MOST DIVINE EPISTLE OF THE MOST holy Apostle S. PAVL to the Romanes explaned.

Certaine observations premised of the New Te∣stament 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 do∣ctrine, 2. in the ratification, and confirmation, 3. in the rites and manner, 4. in the persons, to whome it was deliuered and commit∣ted. 1. Whereas the old Testament promised eternall life vnder the condition of perfect obedience of the Law, the Gospel onely re∣quireth 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 do∣ings 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 con∣tinued 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 Anti∣christ, 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 vn∣to 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 vul∣gar 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 which Bellarmine out of Adrianus Finus, lib. 6 fla∣gell. Iudcor. c. 80. and Damasus pontifical. would prooue that S. Marke writ his Gospel first at Rome, and afterward turned it into Greeke at Aquilea: But this is verie improbable. 1. Because the Greeke tongue was then more generally vsed then the Latine, and S. Paul writing to the Romanes, spake in the Greeke tongue for the reason, so also would S. Mat∣thewe haue done. 2. If the Greeke were translated out of the Latine, why then doe not the Romanists vse a Latine translation answerable to the Greeke? whereas their vulgar translation much differeth from the Greeke: some where it addeth, as Mark. 1.1. the name (Isaia) the Prophet is inserted: sometime it leaueth out, as Mark. 6.11. all that clause is o∣mitted: verily, verily, I say vnto you, it shall be easier for Sodome and Gomorrha in the day of iudgement, then for that citie: sometime it choppeth and changeth, as c. 5.1. Garasenes for Gadarens: It remaineth then that the Newe Testament was originally written in the Greeke tongue for the reasons before alleaged.

3. The questions discussed.

Quest. 1. Of the word Testament, what it signifieth, and of what things it must be vnderstood.

1. The Hebrew word berith, signifieth both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a compact or couenant made betweene parties, as Aquila translateth, as Hierome witnesseth, in Malach. 2. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a testament, or disposition of ones last will, as the word is vsed by the Apostle, Heb. 9.17.

2. Both these acceptions and takings of the word agree vnto the holy Gospel: first it is a couenant betweene God and his people: the Lord offring reconciliation on his part, and requiring conditions to be performed on our part: as in the Law obedience, and perfect keeping of the lawe, so now the obedience of faith in Christ, our Mediator, and Reconciler: It is also a Testament not with any relation vnto vs, but onely in respect of the Testator, and will-maker Christ Iesus, who ratified and confirmed both the Old and New Testament by his death, in the one prefigured and promised, in the other exhibited and performed: the te∣stamentorie tables are the holy Scriptures both of the Old, and Newe Testament: the wit∣nesses are the Prophets and Apostles, the writers also of this Testament: the seales are the Sacraments both of the one and the other.

3. The Old and newe couenant and Testament are one and the same in substance, both in respect of the parties betweene whom the couenant and conuention is made, God, and his Church, and of the ende and scope, which is to bring vs vnto the euerlasting inheritance: but the manner of dispensation is diuerse, according to the condition of the times, and the qualitie of the persons.

4. This couenant made betweene God and man some distinguish into the couenant of nature and grace: but euerie couenant now indeede is rather of grace: the naturall couenant made betweene the Creator and Man in Paradise, was violated by his transgression and dis∣obedience: the couenant which now remaineth, is wholly to be ascribed vnto grace, and it is either of some temporall grace and benefit, and that either generall, as was that which the Lord made with Noah, not to destroy the world any more with waters, Gen. 9. or parti∣cular, as was the promise made to Abraham, to inherite the land of Canaan, Gen. 15.18. and that made to Phineas concerning the priesthoode, Numb. 25.12. either of spiritu∣all graces, as of the remission of sinnes, and the inheriting of euerlasting life in Christ.

2. Quest. Of the diuerse significations of the old and newe Testament.

1. The old Testament is 1. either taken for the doctrine of the lawe, which required exact obedience to the commandements, vnder the most grieuous commination of male∣diction vnto the transgressors: yet couertly was propounded vnto them the doctrine of re∣pentance and faith in Christ, vnder the shadowes and rudiments of the Law, which were imposed vpon that people, partly to humble them, and to bow downe their stiffe necks, partly to discerne them from other nations, and partly to lead them by the hand as vnto Christ: so in this sense the old Testament 1. comprehendeth the doctrine of legall obedi∣ence, 2. the ceremoniall and ministeriall part of their legall rites and seruice, 3. the exter∣nall policie and regiment: in these respects the old Testament is abolished, and the Lord saith he will make a newe couenant with the house of Israel, Ierem. 31.31. 2. the old Testa∣ment is taken for the writings and tables of the scriptures: in which sense it is not abolished: one iotte thereof shall not perish, Matth. 5.18.

2. The Newe Testament also is taken diuersely. 1. either for the spirituall doctrine, which requireth obedience of faith in Christ, without any legall obseruations. 2. or for the Sacraments: as Christ calleth the Eucharist the Newe Testament in his blood in the institu∣tion of his last supper. 3. or for the writings of the Euangelists, and Apostles: So it is new, 1. because it succeeded the old. 2. because it setteth forth the newe doctrine of faith with∣out legall rites. 3. it hath new sacraments, a new forme of worship, a new kind of Church. 4. it is confirmed after a newe manner, not by the blood of beasts, but by the most holy blood of the Blessed Mediator.

3. Quest. Of the bookes of the newe Testament their number and authoritie.

1. Concerning the number, and authoritie of the bookes of the Newe Testament, there is no question among the Christians, though the obstinate Iewes wilfully refuse them all: they are 27. in number, which Athanasius in Synops. distinguisheth into these fiue orders: 1. the foure Euangelists. 2. the Acts of the Apostles. 3. the 7. Canonicall Epistles: one of S. Iames, 2. of S. Peter, 3. of S. Iohn, and one of S. Iude: 4. the 14. Canonicall epistles of S. Paul. 5. the Propheticall booke of the Reuelation: But all these may be reduced to 3. kinds: the historicall, doctrinall, propheticall bookes: as is before shewed in the argu∣ment.

2. But these books of the New Testament were not alwaies receiued with the same approbation. 1. Some were euer held to be of vndoubted authoritie, as the 4. Euangelists, the Acts of the Apostles, the 1. of S. Peter, the 1. of S. Iohn: all S. Pauls Epistles, excep∣ting onely that to the Hebrewes. 2. Some were doubted of by a fewe, but of the most re∣ceiued, as the 2. of Peter, the 2. and 3. of Iohn, one of Iames, one of Iude, that to the He∣brewes, and the Apocalypse: But at the length these bookes were receiued and acknowled∣ged for Canonicall by a generall consent: 3. Other bookes besides these, were priuately re∣ceiued by some in the Church, and were called Ecclesiasticall, as the Acts of Paul, the E∣pistle of Barnabas, the Reuelation of Peter, the Gospell according to the Hebrews. 4. Some bookes were foisted in by Heretikes, and more generally reiected of the Church: as the Gospell of Andrew, Thomas, Matthias: the Acts of Peter, Thomas, Matthias, and of

the other Apostles: which were iudged to be Apochryphall bookes, and of no authoritie. 1. because in the writings of those, which succeeded the Apostles no mention is made of them. 2. the stile is diuerse from the stile of the Apostles. 3. and the doctrine contained in those bookes dissenting from the doctrine of the Apostles.

3. Beside these two latter sorts of bookes, all the rest are vndoubtedly held to be Cano∣nicall, and of equall authoritie: and therefore that distinction of Sixtus Senensis is to be taken heede of: who calleth some bookes of the New Testament 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, canoni∣call of the first sort, some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, canonicall of the second sort, which were some∣time doubted of: for by this meanes should they not be of equall and the like authoritie: And beside, he saith, that these latter were held by some of the fathers to be Apochryphall bookes, vnderstanding Apochryphal bookes for such, as had an hid and vnknowne author: But indeede the Apochrypha are so called, not for that their author was vnknowne, for then diuerse of the Canonicall bookes should be Apochrypha, but because they were of an hid and obscure authoritie: in which sense none of the fathers euer held any of the Canonical bookes of the New Testament to be Apochrypha.

4. As the Heretikes brought in counterfeit bookes of their owne into the New Testa∣ment: so they reiected diuerse parts of the Canonical bookes. 1. Faustus the Manichie held diuerse things to be false in the New Testament: Augustin. lib. 33. cont. Faust. c. 3. 2. The Ebionites receiued none but the Gospel according to Saint Matthew, Iren. l. 1. c. 26. 3. the Marcionites onely allowed S. Lukes Gospel, Epiphan. haeres. 42.4. the Acts of the Apostles, and S. Pauls epistles the Tatiane, and Seueriane heretikes reiected, Euseb. l. 4. c. 29. 5. Marcion and Basilides the epistles to Timothie, Titus, and to the Hebrewes, Hierom. praefat. ad Titum.

4. Places of doctrine in generall.

1. Doct. Of the excellencie of the Newe Testament aboue, and beyond the Old.

1. It excelleth in the the matter and doctrine, the law promiseth life onely to those that keep it, the Gospel vnto those which beleeue in Christ, Rom. 10.5, 6.

2. In the subiect: the lawe was written in tables of stone: but the Gospel is written by the spirit of God in the fleshie tables of our hearts, 2. Cor. 3.2.

3. In the end: the old Testament was the ministration of death, and the killing letter: the other is the ministration of the spirit which giueth life, 2. Cor, 3.6, 7.

4. In the condition and qualitie: the law imposed the hard yoke, and seruitude of cere∣monies, which was impossible to be borne, Act. 15.10. but Christs yoke is easie: Math. 11. which of seruants adopteth vs to be the sonnes of God, Rom. 8.15.

5. In the minister: Moses was the typical Mediator of the Olde Testament: but Christ the Lord and builder of the house, is the Mediator of the New, Heb. 3.3.

6. In the fruites and effects: the Old Testament could not purge the conscience from sinne: but the sprinkling of the blood of Christ purgeth the conscience from dead workes, Heb. 9.13, 14.

7. In the manner: the old Testament was folded vp in types and figures: as Moses vai∣led the glorie of his face: but now we see the glorie of the Lord in the Gospell with open face, 2. Cor. 3.18.

8. In the ratification: the old Testament was confirmed with the blood of beasts: the New by the death of Christ, quest. 17.18.

9. In the seales: the old was attended vpon by bloodie sacrifices, and other such like hard Sacraments, as circumcision, which was painefull to the flesh: the New hath easie and vnbloodie sacraments as the seales, neither so many in number: namely Baptisme and the Eucharist.

10. Another excellencie is in persons, whom this New Testament concerneth: which is not giuen onely to one people, and nation, as the old was: but vnto the Catholike Church of God dispersed ouer the face of the earth: as the Apostles are commanded to goe and teach all nations, Matth. 28.19.

In these respects, the Apostle thus giueth preheminence to the New Testament before the old: Heb. 8.6. he hath obtained a more excellent office, in as much as he is the Media∣tor of a better Testament, which is established vpon better promises: Not that Christ was not

Mediator also of the old Testament (for without him neither can there be any Church, nor couenant made with the Church) but because Christ, but shadowed forth in the old Testa∣ment, is more fully reuealed, and manifested in the New.

5. Places of confutation.

1. Controv. Against those which thinke it is against the nature of the New Testament to be commit∣ted to writing.

Of this opinion are certaine of a fantasticall spirit, which to this purpose abuse that place of Ieremie. 32.33. I will write my lawe in their hearts: and that of S. Paul, 2. Cor 3.3. You are our epistle written not with inke, but with the spirit: whence they would inferre, that the Newe Testament is not to be written, but that it consisteth in reuelation and the instinct of the Spirit.

Contra. 1. If the Newe Testament were not to be extant in writing, then the Apostles had done a superfluous and vnnecessarie worke, in writing the bookes of the Newe Testa∣ment, whereunto they were directed by the spirit of God: and S. Iohn is directly com∣manded to write, Apocal. 14.13. and S. Paul saith, that all Scripture is giuen by inspirati∣on: 2. Tim. 3.16. The spirit of God then mooued them to put in writing these holy bookes of the Newe Testament; which are part of the Scripture.

2. It followeth not because the Lord writeth the Gospel in our hearts by his spirit, that therefore it is not to be written: for by the writing thereof which is preached and read, saith is wrought in the heart by the operation of the spirit: as the Apostle saith, Rom. 10.17. that faith commeth by hearing, and hearing by the word. And againe the Prophet there sheweth a difference betweene the lawe and the Gospell: the law gaue Precepts, but could not incline the heart to obedience: but the Gospel doth not onely command faith, but by the operation of the spirit worketh the same thing which it requireth.

3. In the other place of the Apostle, 1. they would make the Apostle contrarie to himselfe, as though he should speak against the writing of Euangelical precepts, whereas the Apostle did write that very epistle with inke. 2. he speaketh not of the Gospel, but of the Corinthians, whom he calleth his Epistle. 3. and by the latter in that place he vnderstan∣deth not the writing with inke, or such like, but the externall doctrine without the grace and life of the spirit: such as the doctrine of the Law was.

2. Controv. Against the Romanists, which hold, that the writing of the Gospel, and other Scriptures, is not simply necessarie to saluation.

First, we will examine the arguments which are brought by them to confirme this their vnsound opinion. 1. Bellarmine thus reasoneth: that the Apostles did reach the Church at the first without Scriptures, therefore they are not simply necessarie, but onely for the greater profit of the Church: like as an horse is necessarie for ones iourney, for his more speedie trauaile, but not simply necessarie, because he may go a foot, Bellar. l. 4. de verb. c. 4.

Contra. 1. True it is, that the writing of the Scriptures are not simply necessarie in re∣spect of God, for he by his absolute power could find a way to teach his Church otherwise, but in respect of Gods ordinance, which hath appointed the Scriptures for edifying of his Church, they are necessarie: as bread is necessarie for mans sustentation, though God can nourish and maintaine life without bread. 2. It is not true that the Apostles did teach without Scriptures; for they had the prophetical writings first, and afterward their owne, and while the Apostles themselues were liuing and present, the writing of the Gospel was not so necessarie, as afterward. 3. The writing then of the Gospel was necessarie, 1. both in respect of that age present, for the preuenting and stay of heresies, which might be more strongely resisted and gainesayed, by an euident and extant rule of faith. 2. in regard of those Churches, to whom the Apostles preached not by liuely voice, it was necessarie that they should haue some perfect direction by writing. 3. and that the ages also to come might haue a rule of their faith.

Arg. 2. The Church may as well now be instructed without the Scriptures, as it was for the space of 2000. yeares before the lawe was written, Bellar. ibid.

Contra. 1. In the first age of the world, the light of nature was not so much obscured, as afterward, when the law was written, and therefore the argument followeth not, the

Scriptures were not necessarie then, therefore not now. 2. because the old world wanted the Scriptures to direct them, that was the cause, why they were giuen ouer generally to all kind of prophanenesse: and therefore to preuent the like mischiefe afterward, the Lord thought good to giue his written word to his Church.

Argum. 3. The Apostles did preach much more, then they did write, and many things they deliuered to the Church by tradition: so that not the Scriptures by themselues, are a totall rule and direction of the faith, but partiall together with the traditions and or∣dinances of the Church.

Contra. 1. The Apostles did indeed speake more, then they did or could write, but yet they preached the same things, and deliuered no other precepts concerning faith and man∣ners, but the same, which they committed to writing. 2. many things concerning orders, and especially in particular Churches, the Apostles left by tradition: but no other precepts and rules of faith, then they had written. 3. The Scriptures are no partiall, but a totall and perfect rule of faith: for mensura adaequata esse debet mensurate, the measure must be equall vnto that which is measured: it must neither be longer nor shorter: if then the Scripture should come short of faith, it were no perfect rule, nay it were no rule at all, Pareus.

Now on the contrarie that the Scriptures are necessarie, thus it is made plaine. 1. From the author: the Prophets and Apostles did write by the instinct of the spirit: but the spirit mooueth not to any vnnecessarie or superfluous worke. 2. from the office of the Apostles, which was to teach all nations, Matth 28.19. which seeing they could not doe in their owne persons, it was necessarie that they should preach vnto them by their writings. 3. from the ende and vse of the Scriptures. 1. whether for instruction in doctrine: for all Scrip∣tures are written for our learning, Rom. 15.4. or direction vnto vertuous liuing, or decision of Questions, and confuting of errors, it was necessarie that the Scriptures should be wri∣ten to these vses, as the Apostle sheweth, 1. Timoth. 3.16. that the man of God may be perfect. The Scriptures then were necessarie to be extant for the aforesaid purposes: in so much that the Apostle saith, if any Angel from heauen doe preach any other Gospel, &c. let him be accursed: whereupon Chrysostome saith, Paulus etiam Angelis de coelo descendenti∣bus proponit Scripturas, Paul euen propoundeth the Scriptures to the Angels descending from heauen, in Galat. c. 1.

6. Morall observations.

1. Observ. Of the happinesse of these times vnder the Gospel, in comparison of the former times vnder the Lawe.

In that the Lord hath clearely manifested and opened vnto his Church by Iesus Christ, the high mysteries, which lay hid before, therein appeareth the singular loue of God to his Church, and the great preheminence, which the faithfull now haue in comparison of the people of God vnder the Law: as our Sauiour saith vnto his Apostles, Blessed are your eyes, for they see, and your eares for they heare, for verily I say vnto you, that many Prophets, and righteous men haue desired to see those things which you see, and could not see them, &c. Matth. 13.16, 17. the vse hereof is to stirre vs vp vnto thankefulnesse vnto God, for this so great mercie shewed vnto his Church.

2. Observ. The dangerous estate of those, which are found to be contemners of the Gospel and Newe Lawe.

The greater light is reuealed, and the more knowledge that men haue, the greater obe∣dience doth God looke for at their hand: disobedience then now vnto the Gospel of truth, is so much more greiuous, then was transgression vnder the law, as the times of light and knowledge in brightnesse exceede the dayes of ignorance and blindnesse: thus the Apostle reasoneth, the night is past, and the day is at hand, let vs therefore cast away the workes of darkenesse, and put on the armour of light, Rom. 13.12. So also Hebr. 2.2. the Apostle saith, if the word spoken by Angels was stedfast, and euerie transgression, &c. receiued a iust recompence of reward: how much more if we neglect so great saluation, &c.

More special obseruations vpon the whole Epistle.

1. The Argument and Methode of S. Pauls epistles in generall, and specially of this Epistle.

1. Nicephorus lib. 2. c. 34. maketh the end and scope of Saint Paules Epistles to con∣sist in these two things. 1. that the Apostle, what he preached beeing present, he commit∣ted to writing, to put them in memorie, when he was absent. 2. And that which he did more obscurely deliuer by word of mouth, or passed ouer in silence, he did in his writings handle and set forth more fully and plainely: But the Apostle had diuerse other occasions offred him in his epistles, then fell out in his sermons, and therefore it is to be thought, that although his sermons and writings agreed in the substance of doctrine, yet he, as occasion did mooue him, in his epistles otherwise handleth matters, then he did in his preaching.

2. His Epistles then may be reduced to these fiue kinds. 1. Some belong vnto doctrine, wherein he layeth the foundation of faith and of Apostolicall instruction: as in the Epistles to the Romanes, Ephesians, Philippians, Colossians, the first to the Thessalonians, to the He∣brewes. 2. Some doe confute and refell errors of doctrine, and life, as the 1. to the Corin∣thians, the epistle to the Galatians, to the Colossians in part, the 2. to the Thessalonians. 3. Some are apologeticall, wherein the Apostle maketh Apologie, and vseth defence for himselfe, against the false Apostles, as in the 2. to the Corinthians. 4. Some specially con∣cerne Ecclesiastical offices, as the Epistles to Timothie and Titus. 5. Some are written by way of mediation and intercession, as the epistle to Philemon.

3. The ende and scope of S. Pauls writings, as of the rest of the Scriptures, were these. 1. to set forth the true and sincere doctrine of faith. 2. to confute and conuince errors. 3. to reclaime men from vice and corruption of life. 4. to instruct them in the workes of righteousnesse: these sower are touched by the Apostle, 2. Timoth. 3.16. where he sheweth a fowrefold vse of the Scripture, it is profitable to teach, to improoue, to correct, and in∣struct in righteousnesse. 5. the edifying of the weake, is an other end, that they fall not a∣way from the faith. 6. and the exhorting of those which are slacke, that they may goe on in their Christian course. 7. the comforting of the afflicted, that in tribulation they despaire not or faint: these three endes also the Apostle speaketh of, 1. Cor. 14.3. He that prophe∣sieth, speaketh vnto men to edifying, to exhortation, and comfort.

Of the occasion, argument, and Methods of this Epistle of S. Paul to the Romanes.

1. The occasion of the writing of this Epistle seemeth almost to haue beene the same that the Apostle tooke to write vnto the Galatians: which was this, the beleeuing Iewes, dispersed among the Gentiles, did thinke that the ceremonies and obseruations of Moses law were still to be retained: whereupon did arise great stirres betweene the beleeuing Iewes and Gentiles: the one despising the Gentiles, thinking themselues to be priuiledged by the promises made to the seed and posteritie of Abraham, and vrging the rites of Moses lawe, as though they helped vnto iustification: the other insulted against the Iewes, as glo∣rying too much in their Christian libertie, and exemption from Moses lawe, and taking the Iewes, to be reiected of God: the Apostle to compound this dissension among them, wri∣teth this Epistle; this was the occasion.

2. And accordingly the Apostle frameth this Epistle: first generally, shewing, that nei∣ther the Gentiles by their naturall knowledge, nor the Iewes by the workes of the Law could be iustified: but that both the one & the other were freely iustified by faith in Christ: this generall tractate of iustification by faith, is extended vnto the 9. Chapter. Then parti∣cularly he commeth to suppresse the insolencie of the Iewes, shewing that the promises were not made vnto all that were of Abrahams carnall seede, but onely to the true Israel, so many as were of the faith of Abraham, c. 9.10. then he also turneth him to the Gentiles, that they should not as it were insult in the reiection of the Iewes: for it was not totall, not finall, God would haue mercie on them, if they continued not in vnbeleefers. 11. The rest of the Epistle is spent in Christian exhortation, 1. to the mutuall offices of charitie among brethren, c. 12. of dutie toward Magistrates, c. 13. how they should behaue themselues to∣ward the weake brethren, c. 14, 15. And then after diuers salutations he concludeth.

The Methode then and parts of the Epistle are these two, the first is doctrinall, vnto the 12. chapter, the second exhortatorie, in the 5. last chapters, 12, 13, 14, 15, 16.

In the first the two chiefe points of Christian religion are handled at large, namely of iu∣stification, to c. 9. and of election and reprobation, c. 9, 10, 11.

In the doctrine of iustification, 1. the manner and forme thereof is declared: 2. the fruits: in the first, the false way vnto iustification by works is reiected and refused, c. 1, 2, 3. to v. 21. then the true way, which is by faith, is affirmed and prooued, c. 3.21. v. c. 4. the effects of iustification follow, as the peace of conscience, c. 5. the newnes of life, c. 6. exemption and freedome from the law, c. 7. constancie and perseuerance in affliction, c. 8.

In the doctrine of predestination and election: 1. he treateth of the reiection of the Iewes, c. 9. 2. of the vocation of the Gentiles, c. 10. 3. of the restoring of the Iewes againe, c. 11.

2. In the exhortatorie part: there are first exhortations generall concerning all Christi∣ans, c. 12. then particular, as of duties toward Magistrates, c. 13. toward the weake, c. 14, 15. secondly he concludeth with salutations, both of himselfe, wherein he professeth his loue toward them, and purpose to come vnto them, c. 15. v. 15. to the ende, then of others, c. 16.

2. Of the style and phrase which S. Paul vseth in this Epistle.

1. S. Paul, as he vseth not any affected eloquence, or elegant style, or entising speach, whereof he giueth this reason, that your faith should not be in the wisdome of men, but in the power of God, 1. Cor. 3.2. So neither yet is the Apostles style base or barbarous, but ex vtro{que} temperatus, of a mixt kind betwixt both: who by a pithie and sententious kind of writing, full of arguments, and forcible perswasions, in graue but plaine words, deliuereth high my∣steries. There is a double kind of eloqu••ce, one which consisteth in the eloquence of speach, and the curious choice of words, such as the Oratours among the heathen excelled in: this shall we not finde in Paul: there is an other which is graue, sober, consisting rather in the force of perswasion, then in the number of words: and this kind of eloquence S. Paul vseth: Martyr. So that, as Chrysostome saith, lingua illius supra solem emicuit, doctrinae{que} sermone su∣pra reliquos omnes exuberavit, his tongue or speach was brighter then the Sunne, and in the vtterance of doctrine he excelled all the rest, &c. and they all gaue place vnto him for speach, vnde & Mercurius ab infidelibus putabatur, quod sermoni praesset, whereupon he was of the Infidels called Mercurie, because the office of speaking was committed to him, &c. Chrysost. argum. in epist. ad Roman. Augustine herein concurreth with Chrysostome, that although he affected not eloquence, ea tamen sapientiam eius comitata est, yet it did fol∣low and accompanie his wisdome. lib. 4. de doctr. Christ.

2. But there are which thinke otherwise of S. Pauls style. 1. Origen saith, that Paul hath many hyperbata, and auantopedota, many imperfect transitions, and clauses of sentences not one answering an other, but breaking off abruptly: and M. Beza in his preface to Oleviaues commentarie, maketh mention of a famous man, nostrâ memoriâ magnus, of great name in our memorie, who therein concurred with Origen, but he leaueth it in doubt, whether this defect in the style were to be ascribed vnto Paul himselfe, or to Tertius his Scribe. 2. Hierome although he be variable and diuers in this matter, yet thinketh that S. Paul though he were eloquent in his owne tongue, yet hath no pure Greeke style, but such as the Cilici∣ans vsed, and was very full of Hebraismes. 3. Yea S. Paul himselfe seemeth to acknowledge his want of eloquence, 2. Cor. 11.6. Though I be rude in speaking, yet am I not so in know∣ledge. 4. and S. Peter saith of S. Pauls Epistles, that many things therein are hard to be vn∣derstood. Thus it is obiected against S. Pauls style.

Contra. 1. The reason why S. Paul seemeth sometime to breake off abruptly, and leaue his sentences imperfect, is, because of the sublimitie & depth of those great mysteries which he handleth, whereby he is forced often to breake forth into admiration, as Rom. 11.33. O the deepenes of the riches both of the wisdome and knowledge of God, how vnsearchable are his iudgements, &c. And this proceedeth also from the earnestnes of the apostle, that some∣time he seemeth extra se raptus, to be rauished beside himselfe: Martyr. But as for his Scribe Tertius, it is not to be thought, that he writ otherwise then S. Paul endited: and ther∣fore the style and manner of writing is to be imputed to Paul the author, not to the writer: which is such, that as Beza wel inferreth, nihil p••ruisse de tantis rebus, non modo divinius, sed

ornatius aut accommodatius dici, nothing could be more diuinely, or elegantly saide of so great matters, &c. And this diuine kinde of writing, which is frequent with the Apostle, to fall into admiration and other such like affectionate speaches, Origen well expresseth with this similitude, that it fareth with the Apostle in treating of such diuine things, as with a man, that is brought into a Princes palace, and lead out of one chamber into an other, to behold the glorie and beautie thereof, which while he taketh a diligent view of, he is astoni∣shed, and beginneth to wonder, forgetting, vnde illuc venerit, aut quâ egressurus sit, whence he came in thither, or how he should got out againe, ex praefat. Martyr.

2. And as touching Pauls Cilician speach, it was fit and conuenient, seeing S. Paul did write not onely to the learned, but vnlearned also, that he should attempes his speach to the capacitie and vnderstanding of all: and because the Hebrew Scriptures were translated into the Greeke tongue, which the beleeuing Gentiles were conuersant in, it was also meete, that the Apostle should so frame his Greeke style, as that it might haue some relish of the Hebrew tongue, out of the which the Scriptures were translated.

3. Neither doth S. Paul acknowledge any imperfection in his speach or writing, which he was perswaded, he endited by the spirit of God, but he so confesseth by way of concessi∣on, because the false Apostles obiected against him the weaknes of speach: so he saith thus much in effect, admit it be so, num rerum scientiam etiam mihi adimetis? will ye also denie vnto me the knowledge of things?

4. S. Peter doth not impute the hardnes of S. Pauls epistles to the obscuritie of the style, but rather to the sublimitie and profunditie of the great mysteries, which he treateth of: which must needes be hard vnto our weake vnderstanding: neither were his epistles hard, but onely some things in his epistles: and that not to all, but to the vnstable and vnlearned, who peruerred those things to their owne destruction, 2. Pet. 3.16. Gryneus. So that not∣withstanding any thing obiected against S. Pauls style, it appeareth to be answerable vnto the matter, which he writeth of: that as he entreateth of high, graue, and diuine matters, so is his speach graue, diuine, peircing, as Hierome himselfe confesseth, that when he read S. Paul, non verba, sed toni••ru percipere, that he perceiued thunder, rather then words: And Origen likewise, though sometime he extenuateth S. Pauls style, yet thus excellently wri∣teth thereof against Celsus, lib. 3. Sat scio, si se attente illorum lectioni dederit, aut admirabi∣tur mentem viri vulgari dictione egregias complecti sententias, aut nisi admiratus fuerit, ipse ridiculus videbitur; I know well, if he read the Apostle well, either he will wonder, that such excellent matter is contained in so plaine speach, or if he wonder not at it, he will shew himselfe ridiculous.

3. The questions and doubts discussed.

1. Quest. Whether S. Paul were the Author of this Epistle.

Beside the generall consent of the Church of God both in times past, and now, that this Epistle was written by S. Paul, as Ireneus lib. 5. cont. Valent. Hierom. epist. ad Paulin. Eusebi∣us Ecclesiast. histor. lib. 3. c. 3. with diuers others of the Fathers, doe acknowledge this diuine Apostle to be the author; it thus appeareth by better euidence out of the booke it selfe:

1. By the inscription of the Epistle, where the name of Paul is prefixed as in all other his epistles, sauing that to the Hebrews, in the which he concealeth his name, as Hierome saith, propter invidiam sui apud eos nominis, because his name was enuied among them: catalog. scriptor.

2. But beside the inscription of his name, this Epistle endeth with that vsuall salutati∣on, which S. Paul annexeth in the ende of all his Epistles, The grace of our Lord Iesus Christ be with you all, Amen: Rom. 16.24. which forme of salutation written with S. Pauls owne hand, was his signe and marke in euery epistle, 2. Thess. 3.18. Paraeus.

3. Beside, the style of the epistle, and the matter agreeable to other writings of the holy Apostle, doe euidently proclaime him to be the author: Gryneus in c. 1. v. 1.

4. And it beeing resolued vpon, that S. Paul was the author, it followeth, that this Epistle is of Canonicall authoritie, because it was written by the spirit of God speaking in Paul: for, he saith, I thinke that I haue the spirit of God, 1. Cor. 7.40. and that Christ spake in him, 2. Cor. 13.3. and that he receiued not his doctrine from man, but by the reuelation of Iesus Christ, Gal. 1.12.

2. Quest. Of the birth, the life, acts, and death of S. Paul.

1. For the place of his birth, Hierome thinketh, that he was borne in Giscalis a towne in the tribe of Beniamin, which beeing taken by the Romanes, he then remooued with his pa∣rents to Tarsus: but this agreeth not with S. Pauls owne narration, that he was borne in Tarsus a citie of Cilicia, Act. 22.2. which if it had not beene so, his aduersaries would haue intrapped him, and detected him of an vntruth.

2. For his kinred, he himselfe testifieth, that he was of Israel, an Ebrew of the Hebrews, of the tribe of Beniamin, Philip. 3.5.

3. For his education, he was brought vp vnder the feete of Gamaliel, Act. 22.3. who was of great authoritie among the Iewes, as it appeareth Act. 5. where the whole Councell followed his sentence: by profession he was a Pharisie, Philip. 3.5. which was the most to∣lerable sect among the Iewes.

4. Concerning his life and conuersation: euen before his conuersion, he did lead an vn∣blameable life touching the law: beeing very zealous in defending the rites and ceremonies thereof: but he was withall a most fierce persecutor of the Church of Christ, Philip. 3.6. and after his conuersion, he was a zealous a preacher of the Gospel.

5. Touching his gifts, he was not onely learned in their owne law, but also well studied in humane learning, as appeareth by the alledging of forten testimonies, as of Aratus, Act. 17. of Menander, 1. Cor. 15. of Epimenides, Tit. 1. He excelled in the gift of vtterance, and had a singular grace of speach, as is euident by the Apologies and extemporall speaches which he made, Act. 22.23. Beside, he was forceable in perswasion, pithie in argument, and readie in disputation: as appeareth by the conflicts which he had diuers times with the Iewes, and with the Philosophers at Athens, Act. 17. His labour and paines was answe∣rable to his gifts: the grace of God was not in vaine in him, for he laboured (both by wri∣ting and preaching) more then all the Apostles beside, 1. Cor. 15.10. he caused the Gospel to abound from Ierusalem to Illyricum, Rom. 15.19. euen vnto Spaine, v. 24. in all Asia mi∣nor, and in the most famous countries of Europe, he preached the Gospel of Iesus Christ.

6. Now concerning the ende of this holy Apostle, in the 23. yeare of his Apostleship, af∣ter his conuersion (which is held to haue beene in the 3. yeare after the ascension of Christ in the 20. yeare of Tiberius) in the 2. yeare of Nero he was carried prisoner to Rome, and there remained in free custodie two yeares: from thence it is thought he was deliuered, and went and preached the Gospel in the West parts: as Hierome collecteth out of that place, 2. Tim. 4.17. that the Lord deliuered him out of the lyons mouth, (meaning Nero) that by me the preaching of the Gospel might b•• fully knowne, and all the Gentiles might heare. Afterward in the 14. yeare of Nero, and the 35. of his Apostleship, and 37. after Christ ascension, and from the natiuitie of Christ 70. he was beheaded at Rome: and during his bonds, he writ 7. of his Epistles, but whether in his first or second bonds, it is vncerten: Paraeus. Aretius thinketh he wrote them in the time of his first imprisonment, but that is not so certen.

But there are other particular matters recorded, which fell out in S. Pauls death, which are not of like certentie: Hierome thinketh that S. Paul and S. Peter suffered in one day at Rome: and some adde, that when he was beheaded, in stead of blood there issued forth milke, to shew his innocencie: August. in orat. de sanctis. But Nicephorus reporteth a thing more strange, that Paul before he suffered had conference with Nero, and told him, that he would returne vnto him the third day after: and so his shadow appeared accordingly, which Nero catched at, but it fled from him: Niceph. l. 2. c. 36. The first of these is probable, though not necessarie to be beleeued; the second is not impossible, though of no great certentie; the third seemeth to be fabulous: as many such miracles haue beene deuised in former times of the Saints, to encrease superstition: Aretius.

3. Quest. Of S. Pauls place of birth.

1. Absurd is the opinion of the Ebionites (as Epiphanius reporteth and confuteth their heresie, haeres. 30.) that S. Paul was a Grecian by nation, and borne of Greeke parents, but comming to Ierusalem he was in loue with the Priests daughter, and desiring her to wife, he became a Proselyre, and was content to be circumcised. But this is contrarie to Paul him∣selfe, who affirmeth, that he was an Hebrew of the Hebrewes, and of the tribe of Beniamin, Philip. 3.5.

2. Hierome sometime seemeth to be of opinion, that Paul was borne at Giscalis a towne

of Iudea, which beeing taken by the Romanes, he departed to Tharsus with his parents, and thereupon he was counted of Tharsus: libr. de Ecclesiast. script. but after this in an epistle to Algasia, he resolueth that he was borne at Tarsus. Beda is of the same opinion, that Paul was borne at Giscalis, in c. 21. Actor. and Andreas Masius in c. 19. Iosua.

3. But the more generall and receiued opinion is, that Paul was borne at Tarsus, and not at Giscalis, which is thus confirmed: 1. Giscalis was a towne of Galile, not of Iudea, and taken by Titus the Emperour after S. Pauls death, who was crowned with Martyrdome in the 13. yeare of Nero: Ioseph. l. 4. de bello Iudaic. it was not then taken by the Romanes so long before. 2. S. Paul was a Romane borne, Act. 22.26.28. that is, borne in a citie priui∣ledged with the Romane liberties: but so was not Giscalis: Tharsus was, as Dio testifieth, lib. 47. and Plin. lib. 5. c. 27.3. Ignatius writing to them of Tharsus, calleth them cives, & discipulos Pauli, S. Pauls disciples and citizens. 4. But the Apostle himselfe putteth this matter out of doubt, affirming that he was borne in Tarsus in Cilicia, Act. 22.2.

4. Quest. Whether S. Paul were noble by birth.

1. August. serm. 15. de verb. Apost. thinketh that S. Paul was of noble birth, vpon those words, Philip. 3.3. Though I might haue confidence in the flesh: for it had beene no great mat∣ter, saith he, for the Apostle to haue contemned nobilitie, hauing none himselfe: And beside he was of the sect of the Pharisies, which was a noble sect among the Iewes, they were not of the contemptible sort: to this purpose Augustine: Whereunto this may be added, that the high Priest would not haue giuen so great authoritie vnto S. Paul as he did, if he had bin of obscure birth or parentage.

2. But Chrysostome seemeth to be of the contrarie opinion: fuisse Paulum inopem & co∣riarium, that Paul was a poore handicraft man, a worker of leather: hom. 4. in 2. epist. ad Ti∣moth. And hereof this argument is yeelded, that S. Paul was not of noble birth, because he was exercised in an handicraft in making of tents, and therein brought vp before his calling, as may be gathered, Act. 18.3. But it was not the vse of noble men to follow such base trades: And S. Paul saith, not many noble are called, 1. Cor. 1.25. which is vnderstood chiefly of the calling of the Apostles.

3. The resolution is this, that though S. Paul were not noble according to the Romane estimation of nobilitie, beeing of an handicraft, which suited not with nobilitie among the Romanes; yet among the Iewes he was not of vnnoble birth: v.ho counted nobilitie by the noblenes of the tribe, and the antiquitie of the familie: in which respect Ioseph the husband of Marie was noble, though a carpenter by his trade, as beeing descended of the royall tribe of Dauid. So Paul was noble beeing borne of the noble tribe of Beniamin: which was fa∣mous, both because the first king of Israel Saul was chosen out of that tribe, and the tribe of Beniamin reuolted not from Iudah, as the other ten tribes had done: As also S. Paul was of a noble profession among the Iewes, by sect a Pharisie.

4. But this will be obiected further, that S. Paul could not be priuiledged with the li∣bertie of a citizen of Rome: which immunitie no tradesmen were capable of, but onely hus∣bandmen and soldiers: as Halycarnesseus writeth, lib. 2. & 6. But the answer is, that this constitution or prouision made by Romulus, was afterward abrogated by Numa Pompilius, who admitted artificers to the priuiledge of citizens: as Terentius Varro was Consul, and Marcus Scaurus, whose fathers were handicrafts men, the first a butcher, the second a colliar.

5. Quest. Whether S. Paul were brought vp in the learning of the Greekes.

1. Chrysostome thinketh, that S. Paul was vtterly ignorant before his conuersion of the Greeke tongue, and learning, and that he onely knew the Hebrew tongue: hom. 4. in 2. ad Timoth. But it is not like that S. Paul beeing brought vp in a citie of Cilicia, where they v∣sed the Greeke language, was vtterly ignorant of the common speach then vsed.

2. Neither yet doe I thinke with Hierome, that Paul learned the Greeke tongue at Tar∣sus, where he was brought vp, yet was not very skilfull or eloquent in the Greeke tongue: seipsum in Graeca lingua interpretari cupiens, revolvitur, he desiring to interpret himselfe in the Greeke tongue is enwrapped and entangled: in 3. ad Philip. and where S. Paul saith, he was rude in speach: he thus said, non ex humilitate, sed ex scientiae veritate, not of humilitie, but according to truth: epist. ad Algasiam. and that he vsed Titus his interpreter for the Greeke tongue, as Peter vsed Marke: epist. ad Hedibiam.

3. But that S. Paul was neither ignorant of the Greeke learning, as thinketh Chryso∣stome, appeareth by the alleadging of the Greeke poets, Aratus, Meuander, Epimenides, and by the commendation, which Strabo giueth of the Tharsensians, and in the studie of Philosophie, and other artes exceeded them of Athens, and Alexandria: Strabo lib. 16. Nei∣ther was he so rude in speaking, as Hierome thinketh: for he himselfe saith, 1. Cor. 14.18. I thank my God, I speak languages more then ye all: and he so confesseth by way of concession, because the false Apostles so obiected. But S. Paul vseth indeede no affected eloquence, both because he was to temper his speach to the capacitie and vnderstanding of all: and the depth of the diuine mysteries which he handleth, and his passionate speaches, breaking forth into zeale, doe carie him often away from hunting after or labouring for curious elocution.

Quest. 6. Of the yeares of the raigne of the Emperours of Rome vnto Nero, vnder whom S. Paul suffered.

Because we shall haue occasion afterward in the handling of some Questions to haue recourse vnto the yeares of the Romane Emperours, in whose time S. Paul liued, it shall not be amisse, to make a iust computation of their yeares, wherein I finde great difference among Chronographers.

1. Tiberius Caesar, who succeeded Augustus, in the 18. yeare of whose raigne Christ our Blessed Sauiour suffered, according to Suetonius, in Tiberio, c. 73. and Orosius lib. 7. c. 2. Eutropuis lib. 7. Beda de sex aetatib. raigned 23. yeares, according to Sextus Aureulius, 24. as Clemens Alexandrin. lib. 1. stromat. 22. yeares: as Dio counteth, lib. 58.22. yeares and 7. moneths, and so many daies: as Tertullian. lib. aduers. Iudaeos, c. 5. 22. yeares, 7. moneths, and 28. dayes: Iosephus lib. 18. antiquit. c. 14. reckoneth 22. yeares, and 6. moneths. But the true account is this: Tiberius raigned full 22. yeares, counting from the Calends of Ianuarie after he beganne to raigne, to the Calends of Ianuarie next before he died: but he entred his raigne the 19. of August, when Augustus died, from whence to the Calends of Ianuarie, are 4. moneths, and 13. dayes: and he died the 16. of March, two moneths and sixteene dayes after his 22. yeares expired at the Calends of Ianuarie: so in all he raigned 22. yeares and 7. moneths: so that by this computation appeareth the diffe∣rence, why some doe giue vnto him but 22. yeares, some 24. some but 23. because some count onely the full yeares, some the moneths of his first and last yeare, for whole yeares; some put the odde moneths together, and make one yeare of them. Hence then it is eui∣dent, seeing our Blessed Sauiour is held to haue suffered in the 18. yeare of Tiberius about the beginning of Aprill, that Tiberius raigned after our Blessed Sauiours passion 4. yeares, an 11. moneths, and 18. dayes: for of his 1••. yeare there remained from the beginning of Aprill vnto the 19. of August, when Tiberius beganne to raigne, 4. moneths and 18. dayes: and after the 18. yeare, he raigned 4. yeares, and almost 7. moneths, for he-raigned in all as is shewed before, 22. yeares, and 7. moneths.

2. Caius Caligula, raigned according to Suetonius, and Eutropius, 3. yeares, 10. moneths, and 8. daies: according to Clemens, and Tacitus, and Sextus Aurelius 4. yeares: after Be∣da, 4. yeares, 10. moneths, and 8. daies: according to Dio, 3. yeares, 9. moneths, 28. daies: as Tertullian, 3. yeares, 8. moneths, and 13. dayes: as Iosephus, 3. yeares, and 6. moneths. But the right computation is this: Caligula beganne his Empire the 16. day of March: from whence to the Calends of Ianuarie following are 9. moneths, and an halfe: then he raigned from the first Calends of Ianuarie full 3. yeares, and died the 24. of Ianuarie following: so the whole time of his raigne was 3. yeares, 10. moneths, and 8. dayes: they which giue vnto him full fowre yeares, count the odde moneths, and dayes for a whole yeare.

3. Claudius, who was next Emperour, according to Tacitus, Suetonius, Clemens Alex∣andrin. Eutropius, Orosius, raigned 14. yeares, according to Dio and Iosephus, 13. yeares, 8. moneths, and 20. dayes: after Eusebius, 13. yeares, and 9. moneths: after Beda, 14. yeares, 7. moneths, and 28. dayes. But the certaine computation is this: Claudius beganne his Empire vpon the 24. of Ianuarie: whence to the Calends of Ianuarie following, when the Romane yeare beginneth are 11. moneths, and 7. dayes: then he raigned full 12. yeares, and in his 13. yeare he raigned 9. moneths, and 13. dayes: from the Calends of Ianuarie vnto the 3. day before the Ides of October, which was the 13. day of that moneth, when he died, as Tacitus and Suetonius write: so the whole time of his raigne was 13. yeares, 8. moneths, and 20. dayes: they then which giue vnto him 14. yeares, doe count the odde moneths for a whole yeare.

4. Vnto Claudius succeeded Nero, who according to Tacitus, Clemens Alexandrin. and Eutropius, raigned 14. yeares: according to Dio, 13. yeares, and 8. moneths: as Beda, 14. yeares, 7. moneths, 10. daies: after Suetonius not much vnder 14. yeares: Tertullian coun∣teth but 9. yeares, 9. moneths, and 13. daies: But herein he is much deceiued. The most doe giue vnto Nero 14. yeares, but not complete: the reason of this vncertentie is, because it is not certainly knowne when Nero died: Onuphrius thinketh he died about the 10. day of Iune, and he beganne to raigne about the 13. day of October, when Claudius died: so that by this account he should raigne but 13. yeares, 7. moneths, and 28. daies: ex Perer. but be∣cause the most doe allow vnto him 14. yeares, we will follow the vsuall and common rec∣koning. And this shall suffice to haue beene inserted here concerning the yeares of the raigne of the Emperours: see more of the yeares of the Emperours, Hexapl. in Dan. c. 9. qu. 75. where the account somewhat differeth from this in certaine moneths, because there Eusebius computation is followed.

7. Quest. In which yeare after the passion of Christ Paul was conuerted.

It followeth now, that such matters be briefly touched, which concerne this holy Apo∣postle after he was conuerted to the faith of Christ: and first of the time of his conuersion.

1. Whereas it is most euident, that S. Stephen was stoned to death, after the most glori∣ous ascension of Christ, and that S. Pauls conuersion followed after that blessed Martyrs death: some doe thinke that Stephen was put to death 7. yeares after Christs ascension, and so consequently S. Pauls conuersion happened likewise 7. yeares after: this opinion Nice∣phorus lib. 2. c. 3. ascribeth to Euodius the successor of S. Peter in Antioch. But there is no probabilitie of this opinion: for it is not like, that the Church had rest without persecution so long, that is, 7. yeares after Christs ascension. And the coniecture of some is, that 7. yeares are put for 7. moneths, by some corruption and fault in the copies: for so many moneths there are betweene the ascension of Christ, and the martyrdome of S. Stephen.

2. Some thinke, that Paul was conuerted in the first yeare after the passion of our blessed Sauiour, vpon the 25. day of Ianuarie: so Eusebius and Beda: But because S. Stephen is held to haue suffered vpon the 26. day of Ianuarie, in the first yeare after Christs passion: from which day to the 25. day of Ianuarie, when S. Paul, according to the receiued opinion, was conuerted, is not aboue a moneth; in which time all those things could not be fulfilled, which are recorded by S. Luke, Act. c. 8. S. Pauls conuersion could not fall out in the first yeare after the passion of Christ. This matter is not helped by the author of the scholasticall historie, vpon the Acts of the Apostles, c. 46. who thus distinguisheth, that if the first yeare of Christs passion be reckoned according to the vsuall account, that is from Ianuarie, when the Romane yeare beganne, then S. Paul was conuerted in the second yeare: but if from the time of Christs passion, then it was in the first yeare: for still the same doubt remaineth: that in this reckoning there was but one moneth, betweene the martyrdome of S. Stephen, and the conuersion of S. Paul.

3. Wherefore the opinion of Oecumenius, vpon the last chapter of the Acts of the A∣postles, is more probable: that S. Paul was indeede conuerted in the second yeare, counting from the time of Christs passion: so that from the most holy death of our blessed Saui∣our, vnto the conuersion of Saint Paul, which is held by a generall receiued opinion, to haue beene vpon the 25. day of Ianuarie, there was runne one whole yeare and tenne moneths.

8. Quest. At what age S. Paul was conuerted.

1. Ambrose, and Theodoret vpon the 7. chapter of the 1. epistle to the Corinthians, thinke that S. Paul at the time of his conuersion, was so young a man, that he was not meete for mariage: so that in their opinion, he could not then be aboue 20. yeares old: this their opinion may seeme to be grounded vpon this reason, because Act. 7.58. Saint Luke speaking of Saint Paul, saith, that the witnesses laide downe their garments at the feete 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of a young man, called Saul: But that word hath not so much respect vnto his age and youth, as to his courage, and fiercenesse, as the word signifieth, as Budeus sheweth: whereupon Euripides calleth bold and insolent speach, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And that Saint Paul was not so very a young man, appeareth, because he is tearmed by an

other word: Ananias saith, chap. 9.13. We haue heard by many, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of this man.

2. And further, that S. Paul was not so young a man at the time of his conversion, may be shewed by these reasons. 1. S. Paul himselfe saith, Act. 26.6. As touching my life from my youth, and what it was from the beginning among mine owne nation at Ierusalem, know all the Iewes: it seemeth then that he spent his youth among the Iewes, before his conuersion. 2. Those things which S. Paul reporteth to haue beene done by him before his conuersion, agree not vnto S. Pauls youth: Act. 26.9. I also verily thought in my selfe, that I ought to doe many contrarie things against the name of Iesus, &c. many of the Saints I put in prison, hauing receiued authoritie of the high Priests, and when they were put to death, I gaue sentence: this iudgement of S. Paul, and authoritie committed vnto him, were not incident vnto a very youth. 3. If S. Paul were but about 20. yeares of age, when he was conuerted, it would follow, that he exceeded not 46. yeares in the 4. yeare of Nero, when he is thought to haue written his Epistle to Philemon; but then he called himselfe aged Paul: for from the 20. yeare of Tiberius, which was the 2. yeare after Christs passion, when Paul was conuerted, vnto the 4. of Nero, are but 25. or 26. yeares. It would follow also hereupon, that S. Paul suffering, as Hierome thinketh, in the 37. yeare after the passion of Christ,* 1.1 was not aboue 55. yeare old: whereas Chrysostome thinketh, that he was aboue 68. yeares when he suffered: so that by this account he will be found to haue beene more then 30. yeares of age when he was conuerted.

9. Quest. How long S. Paul after his conuersion was ra∣uished in spirit, and taken vp into Paradise.

1. Some are of opinion, that in the space of those three daies, while Paul continued blind, after Iesus had spoken to him by the way, Act. 9.9. that he then was taken vp into the third heauen, and heard such things, as were not to be vttered: of which his rauishing in the spirit, S. Paul writeth, 2. Corinth. 12. of this opinion are Thomas, Lyranus, Carthusia∣nus vpon that place: Ioannes Driedo, lib. 1. de scriptur. c. 2. But this opinion is easily refu∣ted: for the Apostle saith, that thing happened vnto him 14. yeares before he writ that epi∣stle: now this second epistle to the Corinthians, he is held to haue written in the beginning of the raigne of Nero: from thence counting 14. yeares, we still come to the beginning of Claudius raigne: but S. Pauls conuersion was 8. yeares before that, in the 20. yeare of Tibe∣rius: for there remained three yeares of Tiberius raigne, and 4. yeares almost of Caligula, whome Claudius succeeded.

2. But it is most like, that S. Paul in that three daies space had reuealed vnto him the knowledge of Iesus Christ, and of his Gospel, which the Apostle saith, he receiued by reue∣lation of Iesus Christ, Galat. 1.12. so thinketh Beda in 9. c. Actor. and the author of the scholastical historie, c. 46. vpon the same booke. And it is euidently gathered by the historie of S. Pauls conuersion set forth by S. Luke, Act. c. 9. how presently vpon his conuersion S. Paul beganne to preach in the Synagogues, that Christ was the Sonne of God. He would not haue so preached vnto others, if he had not beene before himselfe instructed in the waies of Christ.

3. Sixtus Senensis then is greatly deceiued, who 1. tom. bibliot. deliuereth this out of O∣rigen, that S. Paul had learned the historie of the Gospel of S. Luke: for both S. Lukes owne narration is against it, who saith, that straitway after S. Paul had recouered his sight, by the laying on of the hands of Ananias, he beganne to preach in the name of Iesus, Act. 9. And S. Paul restifieth otherwise of himselfe, Galat. 1.11. Now I certifie you, brethren, that the Go∣spel, which was preached of me, was not after man: for neither receiued I it of man, neither was I taught it, but by the reuelation of Iesus Christ.

10. Quest. At what time Paul was first in bonds, and of his going to Ierusalem, how oft he went thither, before he came into bonds.

Because S. Paul did write diuers of his Epistles while he had his libertie, and some after the time of his imprisonment, it shall not be amisse to examine this matter briefly, when Paul beganne first to be restrained of his libertie: which falling out at Ierusalem, it must first be knowne, how after and vpon what occasion he went vp to Ierusalem: his iourneis then

to Ierusalem are found to haue beene these foure.

1. First he went to Ierusalem to see Peter, which was three yeares after his conuersion; And from Damascus where he was conuerted, he went into Arabia, and thence to Damas∣cus, and so to Ierusalem. But here two doubts are mooued: the first is, that Saint Luke presently after S. Pauls escape out of Damascus, maketh mention of his comming to Ierusa∣lem, Act. 9.26. but the answer here is, that S. Luke in that storie omitteth many things which were done, and so passeth ouer for breuitie sake that iourney of S. Paul into Arabia. The other doubt is, whether S. Paul preached at this his going to Arabia: Hierome thinketh that he did not, but that he was letted by the Spirit to preach the word in Arabia, as after∣ward in Asia: Act. 16.7. Pareus also is of the same iudgement: because S. Paul speaking be∣fore king Agrippa, how he preached at Damascus, and at Ierusalem, and in Iudea, Act. 26.20. maketh no mention of his preaching in Arabia. But seeing there were three yeares runne, after S. Paul went from Damascus to Arabia, before he returned to Ierusalem, it is not like, that S. Paul all this time was idle: and in the same place, Act. 26.20. though he make no particular mention of his preaching in Arabia, yet he saith in generall, that he preached to the Gentiles: wherefore I rather subscribe here vnto the sentence of Chryso∣stome, who thinketh, that S. Paul at this time preached in Arabia, and did other memorable things, which for modestie sake he passeth ouer in silence.

2. The second voiage of S. Paul to Ierusalem, was, when he with Barnabas carried re∣leese from Antioch vnto the brethren at Ierusalem and in Iudea, because the great famine which was through the whole world, which fell out vnder Claudius Cesar: as we read, Act. 11.30. and 12.35.

3. The third trauell of S. Paul to Ierusalem, was that, whereof he writeth, Galat. 2.1. Then fourteene years after I went vp to Ierusalem. But here likewise ariseth a double doubt: first, whether this iourney, and that described Act. 15. were one and the same: the second, how these fourteene yeares are to be counted, and where they must take beginning. For the first, Chrysostome and Hierome vpon the 2. to the Galatians, seeme to be of opinion, that these were two diuers iourneies: and there may seeme some probabilitie hereof; be∣cause S. Luke saith, that Barnabas went with Paul, Act. 15. But S. Paul saith, beside Barna∣bas he tooke also Titus: and S. Luke sheweth this to be the occasion, that Paul and Barna∣bas were sent vp about the deciding of the question concerning circumsision: But S. Paul saith, he went vp by reuelation, Gal. 2.2. Yet hereunto it may be thus answered, that though Luke make no expresse mention of Titus, yet he may be included in that generall additi∣on, They ordained that Paul, and Barnabas, and certaine other of them should goe, &c. Act. 15.2. And S. Paul might goe vp by reuelation, and yet that other occasion also concurrè therewith. Wherefore the opinion rather of Theodoret, in 2. ad Galat. and of Beda, in c. 15. Actor. seemeth to be more sound; that both these were but one iourney: both because af∣ter this immediatly Paul and Barnabas deuided themselues, Act. 15.39. and trauailed not together afterward to Ierusalem: and Paul after this went not to Ierusalem, but when he was there apprehended and taken, Act. 21.

The other doubt is, where the computation of these 14. yeares must beginne. 1. Beda, and the author of the scholasticall historie vpon the 15. of the Acts, and Thomas, Lyranus, Caietanus, vpon the 2. to the Galat. thinke that they are to be counted from the time of S. Pauls conuersion.

2. But the opinion of Hierome and Anselme is more probable, that these 14. yeares be∣ginne from S. Pauls first comming to Ierusalem, which was 3. yeares after his conuersion, whereof the Apostle maketh mention, Galat. 2.18. for seeing he had spoken before of his first going to Ierusalem, After three yeares I came againe to Ierusalem: and saith afterward, c. 2. Then fourteene yeares after I went vp againe to Ierusalem: these 14. yeares must pro∣perly beginne, where the other 3. yeares ende: so that these 14. yeares, were indeede 17. yeares from his conuersion.

But Pererius obiecteth, that then the 17. yeare would fall out into the tenth yeare of Claudius Cesar: which can not be, for the Iewes were expelled from Rome by Claudius af∣ter this third going vp of Saint Paul to Ierusalem: for Saint Luke in the 15. chap. maketh mention of Saint Pauls going vp to Ierusalem: but the Iewes departure from Rome, by the commandement of Claudius, afterward he remembreth, c. 18.2. now, this dismissing of the Iewes from Ierusalem was in the ninth yeare of Claudius, as Orosins writeth,

lib. 7. c. 4. and Beda lib. de 6. atatib. Which obiection of Pererus may easily be answered: for, 1. he relieth onely vpon the credit of these two, that this inhibition was in the 9. yeare: it might be after. 2. admit it were in the ninth yeare, yet S. Pauls going vp in the 17. yeare of his conuersion might be before: for seeing he was conuerted in the beginning of the 20. yeare of Tiberius, vpon the 25. of Ianuarie, as is commonly held: his going vp to Ieru∣salem may be supposed to haue beene in the beginning likewise of the 17. yeare, which fal∣leth out in the beginning of the 10. yeare of Claudius: and this eiection of the Iewes might be in the ende of the yeare. 3. S. Luke saith not, c. 18.2. that then the Iewes were first ex∣pelled: but that Aquila was lately come from Rome, because Claudius had giue•• comman∣dement, &c. there is no precise time set: and there might be some space allowed for their departure, after that the commandement was giuen.

11. Quest. Of Pauls beeing in bonds first at Cesarea, and afterward as Rome.

The fourth iourney of S. Paul to Ierusalem was, when he was taken by the captaine Ly∣sias, and sent to Cesarea to Felix the gouernour: as S. Luke setteth forth the historie, Act. 21.22, 23. and at Cesarea he continued vnder Felix two yeares in bonds, Act. 24.28. But there are diuers opinions concerning this matter.

1. Some doe thinke that the two yeares there mentioned, are vnderstood of the time of Felix gouernment: but that can not be: for S. Paul saith, Act. 24.10. that Festus had beene of many yeares a Iudge vnto that nation: he had beene then their gouernour more then two yeares: and I••sephus writeth, that Festus was sent thither in the 11. yeare of Claudius, lib. 20. Antiquit. c. 5. and he was displaced from his regiment in the 2. yeare of Nero: so that he held his gouernment fiue yeares at the least.

2. Baronius thinketh, that the two yeares there mentioned must be restrained to Ne∣ros raigne: for in his second yeare Felix was remooued, and Paul brought prisoner to Rome: he denieth that he was two yeares in bonds at Caesarea: But Pererius well refuteth this asser∣tion, because no mention is made at all of Nero by S. Luke: and therefore to his raigne, these two yeares can haue no relation.

3. The author of the scholasticall historie will haue these two yeares counted from the time, when the Iewes first accused Paul before Caesar, in Act. Apostol. c. 3. But neither doth S. Luke make mention there of any such thing.

4. Wherefore, whereas the words stand thus, when two yeares were expired, Pontius Fe∣stus came into Felix roome, and Felix willing to get fauour of the Iewes, left Paul bound: the best sense is to beginne these two yeares from the first imprisonment of S. Paul at Caesarea: of this opinion are Lyranus, gloss. interlinear. Occumenius in vltim. cap. Actor. Beds in c. 24. Actor. And so much may be gathered out of the text: because it is said, that Felix sent for Paul the officer, and communed with him, hoping that some money should haue beene giuen him, v. 27. this often communing with S. Paul sheweth that S. Paul was detained there sometime in bonds, and it is said also that he left Paul bound: so that the two yeares ex∣pired, which are mentioned in the same place, are most fitly referred to Pauls bonds.

Now after Paul had beene two yeares prisoner at Caesarea, he thence was sent bound to Rome, in the second yeare of Nero, and continued there free prisoner two yeares in an house which he hired, Act. 28.30. So he came to Rome in the 23. yeare after his conuersion, and the 25. yeare after the passion of Christ: But afterward he was loosed out of his bonds and dismissed from Rome, as shall be shewed in the next question: and in this first two yeares imprisonment at Rome, it is like that S. Luke wrote the historie of the Acts, and there en∣deth, because it is not like that he was after that S. Pauls perpetuall and inseparable compa∣nion.

12. Quest. Whether S. Paul was set at libertie after he was pri∣soner at Rome, and where he bestowed him∣selfe afterward.

1. This is euident by S. Pauls owne testimonie, who in diuers of his Epistles while he had beene prisoner in Rome, promiseth to visit the Churches againe where he had preached the Gospel, and speaketh thereof very confidently: as Philip. 1.25. writing from Rome, he saith, This I am sure of, that I shall abide, and with you all continue, for your furtherance, and ioy of your faith: likewise to Philemon he thus writeth, v. 12. Prepare me lodging, for I trust, that through your prayers I shall be giuen vnto you. So also Heb. 13.23. Know that (our) bro∣ther

Timotheus is deliuered, with whome, of he come ••••rely I will see you. And yet more eui∣dently he saith, 2. Tim. 4.16, 17. At my first answering no man assisted me, &c. notwithstan∣ding the Lord assisted me, and strengthened me, that by me the preaching might be fully known, and that all the Gentiles should heare, and I was deliuered out of the mouth of the lyon. All these places doe euidently shew, that Paul was deliuered after his first imprisonment at Rome.

2. The reason is thus alleadged by Eusebius, Neronem in principio imperi-mitiorem fuis∣se, that Nero in the beginning of his Empire was more gentle and mild: but afterward, when Paul was taken againe, Nero then beeing become a most cruell Tyrant, caused the holy A∣postle to be put to death. Thus Eusebius lib. 2. histor. scholast. c. 21. to the like purpose also writeth Hierome in Paulo.

3. Now after S. Paul was deliuered, he visited the Churches, where he had preached, and other places likewise where he had not beene before. 1. Hierome thinketh, that he preached onely in the West parts: for he had a purpose to goe into Spaine, Rom. 13.28. but it is not like that he spent all the time of his liberty after his first imprisonment, which was 10. years, onely in the West parts. 2. Caietanus thinketh that he visited Macedonia, and Achaia, as he had promised in his Epistles: and so much he inferreth vpon those words, 2. Tim. 4.13. The cloake which I left at Troas with Carpus, when thou commest, bring with thee: and v. 20. Tro∣phimm I left at Miletum sicke: these things were not done when S. Paul went first to Rome (saith Caietane) for no such thing is mentioned in the storie of the Acts: these things then fell out before his second comming to Rome: which beeing 10. or 11. yeares after the first, he would not write for his winter cloake, which he had left so long behind him: neither is it like that Trophimus sicknes continued 10. or 11. yeares. But Caietans collection here is not sound: for it is euident that S. Paul wrote this epistle at his first imprisonment in Rome: for he saith, v. 17. that he was deliuered out of the mouth of the lyon. And many things were acted by the Apostles, which are not written in the historie of the Acts: yet Caietans opini∣on is true, that S. Paul visited the East Churches, because he so purposed and promised in his Epistles. 3. But he did not visit onely the East Churches, but as Eusebius saith, it is like, ad Evangelium passim praedicandum se denno recepisse, that he returned to preach the Gospel a∣gaine euery where.

4. Yet to Ephesus it is certaine he returned not: for he himselfe had told them, that they should see his face no more, Act. 20.38. And whether euer he were in Spaine, it shall be shewed, when we come to that place in the 15. chapter.

13. Quest. In what yeare after the passion of Christ, and of Nero his raigne, S. Paul was put to death at Rome.

1. Pererius, alleadging for his authors, Metaphrastes, Dyonisius Bishop of Corinth, O∣nuphrius in his Chronicle, and Baronius, thinketh that S. Paul was martyred in the 13. yeare of Nero his raigne, in the 8. moneth: and in the 36. yeare from the passion of Christ. 2. Be∣da vpon the 15. c. of the Acts, assigneth Pauls death to the 38. yeare after the passion of Christ. 3. Thomas yet goeth further, and saith it happened in the 40. yeare after Christs passion, in 2. cap. ad Galat. But if either of these two latter opinions were true, S. Paul should not haue suffered vnder Nero, which is against the common receiued opinion of all. 4. Therefore it is more probable, according to the receiued tradition, that S. Paul died in the 14. yeare of Nero his raigne, and in the 37. yeare after the passion of Christ: as Eusebius in Chronic. and Hierom. lib. de script. Ecclesiast.

Pererius obiection, that Nero died about the 10. of Iune in his 14. yeare, whereas S. Paul and S. Peter suffered the 29. of Iune, and therefore they could not be put to death in Neros raigne, may be thus answered: that it is vncertaine at what time of the yeare, or in what mo∣neth Nero died: he buildeth onely vpon the coniecture of Onuphrius, as hath beene shewed before, qu. 6. toward the end: whose testimonie is not sufficient, to waigh against the autho∣ritie of Eusebius, Hierome, and others, who place S. Pauls death in the 14. yeare of Nero.

But Epiphanius is farre wide, who thinketh S. Paul to haue died in the 12. yeare of Nero, in haer. 27. which was the 35. yeare after the passion of Christ: who herein is against the opi∣nion of all other.

14. Quest. Of Pauls person, and of the manner, and place of his death.

1. Concerning S. Pauls person, Nicephorus thus describeth him, lib. 2. c. 37. that he was

of stature small, and somewhat stooping: of a whitely face, small head, comely eyes, low eye∣browes, a comming nose: a thicke beard somewhat long, full of gray haires, as likewise was his head: of comely grace, shewing some diuine thing to be in him. Chrysostome in his ho∣milie de principib. Apostol. saith, that, for his stature, he was but 3. cubic high, whereas a mans vsuall stature is toward foure cubits: which if it were so, the reason may euidently ap∣peare, why the false Apostles said that Pauls bodily presence was weake, 2. Cor. 10.10. they might disdaine his person, for his small stature.

2. For the place where S. Paul was beheaded, the generall opinion is, that it was in the way Hostrensis, where Constantine erected a Temple bearing S. Pauls name, and there was he buried. But Pererius by the authoritie of Gregorie, thinketh that he was put to death, ad aquas Salvia••, in a place called the Salvian waters: the matter is not great, yet there is more probabilitie for the former opinion.

3. It is also generally receiued, that S. Paul and S. Peter were both put to death on the same day at Rome: But Prudentius in his verses, de festo Apostolor, and August. Tom. 10. serm. 4. de fest. Apost. are of opinion that Paul suffered vpon the same day, that Peter did, but a yeare after: the matter is not great: though Gelasius condemne them as heretikes which denie that S. Peter and S. Paul suffered in one day together.

15. Quest. What mooued Nero to put the holy Apostle to death.

1. Some doe thinke that this was the cause: when Simon Magus to prooue himselfe to the Romanes to be a God, by the helpe of the Deuill did flie aloft in the ayre, by the prayers of Peter the Deuill beeing driuen away, that wicked Sorcerer fell downe, beeing forsaken of his spirit, and so was broken in pieces: whereupon Nero was incensed against the Apostle: thus Hegesippus lib. 3. c. 2. Ambr. lib. 5. epist. de tradend. basilic. Arnob. lib. 2. advers. Gentil. with others: But this reason, if this report were true, as it may be doubted of, rather sheweth the cause, why Peter was put to death, then Paul.

2. Chrysostome and Theophylatt vpon the 4. c. of the second to Timothie, doe alleadge this to be the cause, because Paul had conuerted to the Christian faith Neros butler, whome he made great account of: and thereupon he commanded him to be beheaded.

3. Simeon Metaphrastes in commentar. peregrinat. Petri & Paul. affirmeth out of Chry∣sostome, that Nero raged against S. Paul, because he had conuerted one of Nero his concu∣bines, which afterward refused to haue companie with him. But these two may seeme to be but mens coniectures: if this had beene the cause, Nero would haue put Paul to death at his first imprisonment: for then he had conuerted diuers of Cesars houshold, whose commen∣dations he sendeth to the Philippians: but after this he was enlarged, as may be collected, c. 1.25.

4. Severus Sulpitius, lib. 2. giueth an other reason, why Nero persecuted Paul to death, which was this: Nero hauing set Rome on fire, and laid it vnto the Christians charge, wher∣of there was then a great number in the citie: and this occasion Nero tooke to persecute the Christians, and put them to diuers torments: some he caused to be couered with beasts skinnes, and to be woorried with dogges: some were nay led to crosses: some were burnt in the night, that their fires might qualifie the darknes of the night: and in this hoat persecuti∣on mooued vpon this occasion, Paul was put to death. But Pererius confuteth this opinion by this reason: this setting of the citie on fire happened in the tenth yeare of Nero, as Euse∣bius noteth in his Chronicle, but S. Paul suffered in the 14. yeare of Nero.

5. But we neede assigne no other cause of Nero his rage against this blessed Apostle, then this, which Eusebius and Hierome both doe touch, as is partly shewed before, Quest. 12. that Pauls defence was at his first imprisonment admitted, and thereupon deliuered, because Nero at the first caried himselfe as a gentle Prince, but in the end he became a most sauage Tyrant, and then his hatred was such against the Christians, that Paul could not e∣scape his bloodie hands. It was then the crueltie of that bloodie Tyrant ioyned with a wic∣ked detestation of the Christian faith, that prouoked this beastly Tyrant, to shew his rage, in putting to death this holy Apostle: we neede not seeke for any further reason. And thus farre we haue proceeded in such questions as concerne the person of this Apostle: now fol∣low such matters, as are to be obserued touching his writings, and specially this Epistle to the Romanes.

16. Quest. Of the Epistles of S. Paul the number of them.

1. The Epistles which S. Paul writ, are in all 14. in number, he writ nine of them to the 7. Churches: 1. to the Romanes, 2. to the Corinthians, 1. to the Galatians, 1. to the Ephe∣sians, 1. to the Philippians, 1. to the Colossians, 2. to the Thessalonians, and one to the Hebrewes: and 4. beside to priuate persons, 2. to Timothie, 1. to Titus, 1. to Philemon. The reason of this number, Gregorie, whom Anselmus followeth yeeldeth to be this: this number of 14. consisting of 10. which signifieth the morall Lawe, and of fowre which noteth the 4. Euangelists, sheweth the harmonie and consent of Law and Gospel, and that S. Paul, Iegis & Euangelij secreta rimatus esset, had searched out the secrets both of the Law and Gospell: But this reason is too curious. Cyrillus de Hieros••lym. Catech. 10. better sheweth the reason, why S. Paul did write more epistles then the rest of the Apostles: non quod minor esset Petrus, ant Ioannes, not because Peter, or Iohn were lesse or inferior: sed quia antea fuit mimicus, but because he had beene an enemie before, it pleased God he should write most: that we might be the better perswaded that he taught the truth.

2. These epistles of S. Paul are extant, some other he did write, which are not extant, as 1. Cor. 5.9. he maketh mention of an epistle, which he had written to the Corinthians be∣fore that: for thus he saith, I wrote vnto you, in an epistle, that you should not companie to∣gether with fornicators: which words Chrysostome thinketh to haue relation to the 2. and 7. verses of the chapter, but the 11. verse following, But now I haue written vnto you, doth shewe that it was at another time, that he so had written. Indeede those words of the A∣postle, Ephes. 3.3. as I haue written before, (or aboue) in fewe words, may haue relation to the beginning of the same epistle, c. 1. v. 9. yet in this place it may be gathered that S. Paul had written a former Epistle to the Corinthians, Pareus: which may be his meaning, where he saith, this is the third time that I come vnto you, 2. Cor. 13.1. which he may vnderstand of his three epistles, which he had written vnto the Corinthians: for that some of the Apo∣stles writings may be missing in the Newe Testament, as some of the Prophets in the old Testament, as Salomon is said to haue spoken three thousand Prouerbs, and a thousand and fiue songs, 1. king. 4.32. whereof the greater part is lost, may be granted without any in∣conuenience: seeing that part of the Scripture, which the Lord hath thought good to pre∣serue for the edifying of his Church is found to be sufficient.

3. Yet diuerse bookes were forged and foisted in vnder S. Pauls name: as Augustine citeth the Apocalypse or Reuelation of S. Paul, in 16. c. Ioan. whereof Niceph••rus also ma∣keth mention, lib. 12. c. 34. which they said was found in Pauls fathers house at Tarfus in a marble coffet in the time of Theodosius the Emperour, which was prooued to be false by the confession of an old man: such was the booke of the Acts of Paul, mentioned by the same Nicepherus, lib. 12. c. 46.

4. Of the same sort was the Epistle to the Laodiceans imagined to be of S. Pauls wri∣ting: 1. which neither was S. Pauls writing, but the Church reiected it, * 1.2 that there might be but 14. epistles in all: to shewe, that the Apostle had attained to the secrets of the Law and Gospel: for renne signifieth the Lawe, and foure the Euangelists, thus Anselmus in 4. epist. ad Colossens. following Gregor. lib. 35. moral. c. 25. for the Church hath no authori∣tie to reiect any part of the Apostolical writings. 2. neither was it of S. Pauls writing, but now perished, as Bellarmine thinketh, lib. 4. de verbo Dei, c. 4.3. nor yet was that epistle sometime extant, of S. Pauls writing, as Epiphanius maketh mention thereof, in the heresie of the Marcionites: for S. Hierome well saith, legunt quidam ad Laodiceuses, sed ab omnibus exploditur, some doe read also the Epistle to the Laodiceans, but it is reiected of all, catalog. scr••ptor. for the words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from Laodicea, Coloss. 4.16. which the vulgar Latine corruptly translateth, quae Laodicensium est, which is of the Laodiceans. 4. neither was it the same epistle which the Apostle had written from Laodicea, which some thinke to haue beene the first epistle vnto Timothie: for it is euident Coloss. c. 2.1. that S. Paul when he wrote this Epistle had not seene the Laodiceans. 5. So Philastrius, har. 59 maketh mention of such an Epistle which was taken to be S. Pauls, but it was not publikely recei∣ued, because of some doubtfull sentences thrust in by some: but it was not S. Pauls Epistle, neither in part nor whole, for the reason before alleadged, as Theodoret thinketh that it is a seyned and forged epistle. 6. Sixtus Senens. writeth, that there is an epistle of S. Pauls to the Laodiceans to be found in Paris, in an old booke, in the librarie of Sorbon, and at Padway

in the librarie of S. Iohn: But that is not S. Pauls epistle, for it containeth nothing worthie of him: and whatsoeuer that epistle hath is more distinctly handled in the epistle to the Co∣lossians: so that there was no reason, why S. Paul should will the Colossians to read that e∣pistle. 7. this epistle then from Laodicea, was some epistle, which either the Laodiceans writ to S. Paul, whereunto he partly maketh answer, in that epistle to the Colossians, as Chrysostome, Theodoret, Oecumeneus, or which they had written to the Colossians, Beza.

Quest. 17. Of the order of time, wherein S. Pauls seuerall epistles were written.

This Epistle to the Romanes, though it be placed first, yet is thought to haue beene written last of all those, which S. Paul did write before he was imprisoned at Rome. His e∣pistles then are thought to haue beene written in this order: 1. the former epistle to the Thessalonians, seemeth to haue beene first written, which he sent vnto them from Athens by Tychicus: for from Thessalonica he remooued to Berea, from thence to Athens, Act. 17.2. And the same yeare while he was at Athens, he did write the second epistle also to the Thessalonians, explaining in the latter, that which he had written in the first concerning the comming of Christ, and the ende of the world: this was about the 17. yeare of his Apostle∣ship, and the 9. yeare of the raigne of Claudius the Emperour, Pareus. Chrysostome giueth this coniecture, why the epistles to the Thessalonians should be written before those to the Corinthians, because he saith, 2. Cor. 9.2. that Achaia was prepared a yeare agoe: whereby he signifieth that he had formerly dealt herein with the Thessalonians, vnto whom he thus writeth, 2. Thess. 4.9. as touching brotherly loue, ye neede not, that I write vnto you, &c. yea and that thing ye verily doe to all the brethren, which are throughout all Mace∣donia. It seemeth then that he had propounded this matter of beneuolence, and almes to the Thessalonians, before he had written thereof to the Corinthians, Chrysost. in argum.

But here are two doubts mooued concerning this epistle: from whence it was sent, and by whom: Barenius, to whom Pererius consenteth, thinketh it was written from Corinth: because S. Paul maketh mention, c. 3.6. of Timothie his returne vnto Paul, before this e∣pistle was written, who found S. Paul at Corinth, Act. 18.1.5. But there it is said, that Silas and Timotheus came from Macedonia, when they found Paul at Corinth: therefore that might be an other returne, then this here mentioned, when Timothie came from Thes∣salonica: And that Paul was then at Athens, when he wrote this epistle is euident, c. 3.1. we thought it good to remaine at Athens alone, &c. And of this opinion also are Athanasi∣us in Synops. and Theodoret, that this epistle was sent from Athens.

But these forenamed fathers thinke also, that this epistle was sent by Timothie: because it followeth, c. 3.2. and haue sent Timotheus our brother, &c. who they thinke carried this epistle: yet it is more probable that it was sent by some other, and most like by Tichicus: Pa∣reus: for the inscription of the epistle is in Paul, Siluanus, & Timotheus name: it is not like, that he would send Timotheus salutation, he beeing the messenger to carrie the epistle: for salutation and greeting is sent in the name of those which are absent.

3. The third epistle in order was the former Epistle to Timothie, which he wrote from Laodicea, the chiefe citie of Phrygia parationa, while he passed thorough that countrey, Act. 18.2.3. before he came to Ephesus, c. 19.1. for when S. Paul writ to Timothie, he purposed to see him shortly, 1. Tim. 3.14. as he did, out of Phrygia comming to Ephesus: this seemeth to haue beene about the 19. yeare of his conuersion.

4. Next was written the former epistle vnto the Corinthians: which was dated not from Philippi, as it is in the Greeke subscription, but rather from Ephesus, as the Syrian and A∣rabian translation hath: for at this time Paul was at Ephesus, 1. Cor. 16.8. I will tarrie at Ephesus vntill Pentecost: and as yet he was not come to Macedonia, where Phillippi was, as he saith, v. 5. I will passe thorough Macedonia: it seemeth then, that this epistle was wri∣ten while Paul stated at Ephesus, before that commotion made by Demetrius: Beza annot. 1. Cor. 16.5 about the 19. yeare of Pauls conuersion, the 54. yeare of our Lord, and in the 12. yeare of Claudius. Pareus.

5. Then followed the second epistle to the Corinthians, which was written from Philip∣pi, as the vsuall subscription sheweth: for after the tumult ceased in Ephesus, Paul departed to go into Macedonia, Act. 20.1. and from thence into Grecia, where he staied 3. moneths: as he promised to come vnto Corinthus with them of Macedonia, 2. Cor. 9.4. which he at that time performed.

6. About the same time also was written the Epistle to Titus from Nicopolis, which is not farre from Philippi in Macedonia, whether he sent for Titus to come vnto him: because he purposed there to winter, Tit.. 3.12. yet the Apostle afterward changed his mind, for he staied three moneths in Grecia, and there wintred, Act. 20.3. as it is most like at Corin∣thus, Pareus. Aretius thinketh that this epistle was written before the latter to the Corin∣thians: the matter is not great: they were both written in a short time one after another: but it seemeth he first came to Philippi, whence he wrote to the Corinthians, and then to Nicopolis.

7. The last of all these, was written this epistle to the Romanes, from Corinthus in his last passing thorough Macedonia and Grecia, when he went to Ierusalem, whence he was sent captiue to Rome: for now he had receiued the almes to minister vnto the Saints at Ieru∣salem, Rom. 15.25. which he had written before to the Corinthians to be gathered, 1. Cor. 16.2. 2. Cor. 8.6. which almes he now caried to Ierusalem, when he wrote this epi∣stle, as he saith Act. 25.17. that he brought almes to his nation: This epistle to the Ro∣manes, as it was the last of those, which were written before he came to Rome, so yet was it before all the rest, which he sent from Rome, beeing there in bonds: Romanorum enim vn∣bem nondum accesserat, for he was not yet come to the citie of Rome, when he wrote this epistle, Chrysostome.

These seuen former epistles, S. Paul did write before he was carried prisoner to Rome: the other seuen he sent after he came to Rome, for in all of them he maketh mention of his bonds: but whereas Paul is thought to haue beene twice in bonds at Rome, for otherwise beeing held to haue come to Rome in the 2. yeare of Nero, he must either be thought after 2. yeares imprisonment at Rome to haue suffered in the 4. yeare of Nero, which is against the opinion of all, or that he remained there 12. yeares prisoner, which is not like: Now then whether he writ these Epistles following, in his first, or second imprisonment and bonds at Rome, it is vncertaine, Pareus.

8. The first written from Rome was the epistle to the Galathians, wherein he maketh mention of the markes of the Lord Iesus, which he did beare in his bodie, c. 6.17. mea∣ning his chaines, or torments, which he endured: this may seeme to haue beene in the be∣ginning of his second boads, Pareus. Chrysostome thinketh, that the epistle to the Gala∣tians was before this to the Romanes: but that cannot be: for when he sent this epi∣stle to the Romanes, he had not yet seene them, for he saith, c. 1.11. I long to see you, &c. neither had beene at Rome: but from Rome he sent the Epistle to the Galathians, then be∣ing in bonds, as both the subscription of the Epistle sheweth, and the mentioning of the markes of the Lord Iesus, c. 6.17. Aretius thinketh that this was written last of all, sa∣uing the epistle to the Hebrewes: because the Apostle saith, c. 6.17. from hence let no man put me to businesse: ego enim modo immolar, for I now am readie to be offred: but these words are not there: he saith, for I beare in my bodie the marks, &c.

9. The next was the epistle to the Ephesians, where he maketh mention also of his bonds, c. 6.22. Pareus.

10. Then the epistle to the Philippians, in the which he maketh mention of some in Caesars houshold, which sent salutations, c. 4.22. Pareus. Aretius will haue this the first epistle sent in his bonds, because he maketh mention thereof as of a newe thing, c.i.v. 7. but by this reason the epistle to Philemon should be first, because in the verie title he saith, Paul a prisoner of Iesus Christ: These epistles, the order whereof cannot be prooued other∣wise out of the epistles themselues, are best holden to haue beene written in that order wherein they are placed.

11. The last of all the epistles written in S. Pauls first bands seemeth to be the epistle to the Hebrewes: Pareus maketh it the first written from Rome: but because he saith, they of Italie salute you, c. 13.23. it may seeme he was dismissed from Rome, and preached in Ita∣lie: Baronius, and before him Aretius, thinke it was the last of all S. Pauls epistles: but that is not like, because it seemeth when he writ this epistle, he was deliuered from his bonds at Rome, and was in Italie: therefore I thinke that it was vpon the same reason, the last which S. Paul did write in his first imprisonment, as Pererius.

12. The next was the epistle to Philemon, but written in S. Pauls last bonds: Pareus and Aretius thinke the Epistle to the Colossians was written first: but Chrysostome giueth the prioritie of this epistle to Philemon, vpon this reason: because, Coloss. 4.9. the Apostle

maketh mention of Onesimus a faithfull and beloued brother whom he sent with Tiobicus vnto the Colossians: but it is like he had first reconciled him to his master Philemon, whose seruant he had beene, without whose minde he would doe nothing, Philem. 14. him there∣fore it is like he first of all sent to Philemon his master, with that epistle, before he would employ him.

13. Then followeth the epistle to the Colossians, wherein he prayeth them to be mindfull of his bonds. These two last epistles, 1. I neither thinke with Pererius to haue beene writ∣ten in S. Pauls first bonds, because he calleth himselfe now in the epistle to Philemon, which was written before this to the Colossians, Paul aged: and though he writeth v. 21. as hoping to be deliuered, yet it pleased God otherwise. 2. neither yet doe I thinke with Pareus, that all but the Epistle to the Hebrewes written from Rome, are to be referred to S. Pauls last bonds: because in some of them he writeth very confidently of his deliuerance, as Philip. 1.25. This I am sure of, that I shall abide, &c. these two then, with the latter epi∣stle to Timothie, were written in S. Pauls last bonds.

14. The last was the second epistle to Timothie, which was after the other to the Colos∣sians: for Demas was now fallen away, 2. Timoth. 4.10. who yet continued with Paul, when he writ to the Colossians, c. 4.14. Aretius. And that this was the last of all, is eui∣dent, 2. Tim. 4.6. where he saith, I am readie to be offred vp, and the time of my departure is at band. Chrysost. Pareus.

But Pererius much differeth and dissenteth, as touching the order of time of the writing of these epistles: whose placing of them with the reasons of his opinion shall briefely be ex∣amined.

1. The Epistles to the Corinthians he thinketh to haue beene written before the 1. epi∣stle to Timothie: which is affirmed to haue beene written in the third place before either of these epistles: for if Paul writ the 1. epistle to the Corinthians from Ephesus, as Pererius confesseth, and it is euident, 1. Cor. 16.8. then must the 1. epistle to Timothie be the for∣mer: for when S. Paul writ to Timothie he had not yet beene at Ephesus, but he purposed to see Timothie shortly, 1. Tim. 3.14.

2. Next to the epistles to the Corinthians, he placeth the former to Timothie, which must goe before vpon the reason alleadged.

3. After the epistles to the Corinthians he setteth the Epistle to Titus, which followed indeede in that order, as is shewed before: sauing that he thinketh it was not written from Nicopolis, which is most probable, because he saith, c. 3.12. Be diligent to come vnto me to Nicopolis, for I am determined there to winter: for although these words may beare that sense, that he was not yet come to Nicopolis, but had it in his minde to be there: yet the subscription to the epistle, affirming that it was written from Nicopolis, ought to sway that way especially, the text fauouring that sense.

4. The epistle to the Galatians he thinketh to haue had the 5. place next to that to Ti∣tus, with Chrysostome: But Theodorets opinon is rather to be received, who thinketh it was written from Rome, and therefore after the epistle to the Romanes, as is shewed be∣fore, loc. 9.

5. The Epistle to the Romanes was the last of those which S. Paul writ before he was in bonds at Rome, as hath beene shewed before, loc. 7.

6. Then followe the other epistles to the Galatians, Ephesians, Philippians, Philemon, Colossians, Hebrewes: sauing that Pererius will haue the epistle to the Galatians before this to the Romanes: and the epistle to the Hebrewes last of all, but the two epistles to Ti∣mohie: whereas the Epistles to Philemon, and the Colossians, were after it: see before, loc. 13.

7. Last of all Pererius placeth the second to Timothie: which was written last of all, when Paul was readie to be offred vp, as he writeth 2. Tim. 4.6. and that the time of his departure was at hand: Baronius therefore is deceiued, who thinkeh it was written before the epistles to the Philippians, Ephesians, Colossians, Philemon, and to the Hebrewes: And whereas it will be obiected, that S. Paul when he writ this epistle was deliuered out of the mouth of the lion, meaning Nero, 2. Timoth. 4.17. and therefore this epistle was written in his first, not in his second bonds. Chrysostome and Theodoret doe answear, that S. Paul speaketh here of his first bonds, that at his first answearing he was deliuered: But 〈◊〉〈◊〉 the for∣mer places, he speaketh of his state and condition, wherein he then presently was, euery day

expecting death, and looking for the time of his dissolution.

Quest. 18. That it is no point of curiositie, but a thing verie requi∣site to knowe the diuerse times of the writing of S. Pauls Epistles.

1. Not for that reason, which Origen supposeth, to know how the Apostle profited, v••∣detur in hac epistola perfectior fuisse quam in caeteris, he seemeth to haue beene more perfect in this epistle then in the rest: for to the Corinthians he writeth, 1. Cor. 9. Least when I haue preached to others, I should be a reprobate: he so saith, quasi res non indubitata esset, as though it were a thing which he was not fully resolued of: and to the Philippians he saith, 3.12. not as though I had alreadie attained vnto it: But in this epistle he speaketh as a man thoroughly resolued: he was perswaded that nothing could separate him from the loue of God in Christ, c. 8.38, 39. sic fere Origenes.

Contra. 1. The places alleadged prooue no such vncertaintie of assurance of saluation in Paul: for in the first, he speaketh not of reprobation before God, but in the opinion of men, least they might iudge him as a reprobate, if his life should be contrarie to his do∣ctrine: in which sense he vseth the word, 2. Cor. 13.7. though we be as reprobates, that, is in mans iudgement: In the other place he speaketh of the full possession of the inheritance, not of the perfect assurance. 2. the epistle to the Philippians was written after that to the Romanes, as hath beene shewed: therefore it is impertinently alleadged to prooue greater perfection to haue beene in the Apostle, when he writte to the Romanes, then when he in∣dited the epistle to the Philippians. 3. The same assurance of saluation, which S. Paul professeth Rom. 8. he sheweth also, 2. Cor. 2.9. the things which eye hath not seene, &c. which God hath prepared for those that loue him: But God hath reuealed them vnto vs by his spirit, &c. Here the Apostle, in saying (vs) perswaded himselfe to be one of those, to whom these things were reuealed and prepared.

2. But Chrysostome better sheweth the reason, why it is profitable to distinguish of the time of the writing of these epistles: because the Apostle handleth the same things diuerse∣ly, treating of circumcision and other Ceremonies: for to the Romanes he saith concerning such things, c. 14. him that is weake in the faith receiue vnto you. But to the Galatians, he writeth more sharpely, c. 5.2. If ye be circumcised Christ shall profit you nothing: and to the Colossians he calleth them the ordinances of the world, the commandements and doctrines of men, Coloss. 2.20.22. the reason of which difference Chrysostome alleadgeth to be this: quia principio condescendere oportuit, successu temporis non item, because in the beginning the Apostle was to condiscend and yeelde somewhat, but not so afterward: like as physitians and schoolemasters doe more gently and tenderly vse their patients, and young schollers at the first, then afterward.

Quest. 19. Of the order of placing the Epistles, and why this to the Romanes is set first.

1. Athanasius in Synops. placeth the 7. canonicall epistles before S. Pauls, which are foureteene in all: and of them the epistle to the Hebrewes he maketh the tenth next before the epistles to Timothie: Luther setteth the epistle to the Hebrewes after S. Iohns epistles, and diuideth it from S. Pauls: Tertullian lib. 5. cont. Marcionem, placeth them in this or∣der, the epistles to the Galatians, Corinthians, Romanes, Thessalonians, Ephesians, Colossi∣ans, Philippians: But the best order is, that which is vsually receiued, to the Romanes, Co∣rinthians, Galatians, Ephesians, Philippians, Colossians, Thessalonians, to Timothie, Titus, Philemon, to the Hebrewes.

2. And why the epistle to the Romanes is prefixed before the rest, the reasons are these: 1. not for that it was the first in time, for the contrarie is shewed before. 2. nor so much for the prolixitie and largenes thereof, as the prophesie of I say in that behalfe is set first, Pareus. 3. or for the dignitie of that nation, because the Romanes, were chiefe Lords of the world, Aretius. for this had beene but a temporall respect. 4. or for the dignitie and excellencie of the Romane Church: for he giueth the preheminence to the Iewes: whom he calleth the oliue tree, and the Gentiles the banches of the wilde oliue tree, c. 11.5. But the chiefe reason was, because of the excellent matter: this epistle treateth of that principall question of iustification by faith (which is handled also in the epistle to the Galatians, but here more at large) and of the chiefe questions beside of Christian religion, as of the workes of nature, c. 1.2. the force of the lawe, c. 7. the fruites of iustifying faith, c. 5. of election and reproba∣tion,

c. 9. of the calling of the Gentiles, and the reiection of the Iewes, c. 11. of the diuer∣sitie of gifts, c. 12. of the dutie towards Magistrates, c. 12. of the vse of indifferent things, c. 14.15. so that this epistle is as a catechisme and introduction to Christian religion, and therefore is worthily set before the rest: Aretius, Pareus.

Quest. 20. Vnto whom this epistle to the Romanes was written, and from whence.

1. It was not written generally to the whole Romane state: for the Emperor of Rome with his Princes, ministers, and officers, were persecutors of the Church of God: but it was directed to those among the Romanes, whether of that nation or strangers, both Iewes and Gentiles, that had imbraced the Gospell of Christ: Aretius, Faius. As now in the Ro∣mane papall state we doubt not but there are many, which professe the gospell of Christ, and are members of the true Church.

2. And although this epistle were personally directed to the Romanes, yet it entreateth of the common faith, which concerneth the whole Church of God, and to the vse thereof is generall: and that which was written vnto them, is written vnto vs. As that which our Blessed Sauiour said vnto his Apostles, he said vnto all, Mark. 13.37. So that which the Apostles did write to some speciall Churches, they did write vnto all, Gryneus.

3. This epistle was written from Corinthus, as not onely the subscription sheweth both in the Greek and Syriake, but Origen beside doth collect so much by these three arguments out of the text it selfe: 1. It was sent by Phebe a seruant of the Church of Cenchrea, Rom. 16.1. which Cenchrea is neere vnto Corinth, yea, portus ipse Corinthe, the verie hauen of Corinth. 2. he saith, Gaius mine host, and of the whole Church saluteth you, c. 16.23. which Gaius dwelt at Corinth: as the Apostle saith, 1. Cor. 1.14. I baptized none of you, but Cri∣spus and Gains. 3. he addeth further, Erastus the chamberlaine of the citie saluteth you: which Erastus is the same, whom Paul left at Corinth, 2. Timoth. 4.20.

Quest. 21. Of the excellencie and worthines of this epistle.

Three things doe commend this epistle, 1. the matter, 2. the forme, 3. the kind and methode.

1. Concerning the matter, it containeth the chiefe articles, and most waightie points of the Christian faith, as is partly shewed before, qu. 6. Origen further setteth it forth thus: multa de lege Mosis connectuntur, &c. many things are knit together in this epistle, as of the lawe of Moses, of the calling of the Gentiles, of Israel, which is according to the flesh, and of Israel not according to the flesh: of the circumcision of the heart, and of the flesh, of the spirituall lawe, and the lawe of the letter: of the Lawe of the members, and the lawe of the mind, of the lawe of sinne, of the inward and outward man: to this purpose, Origen. praefat. in epistol. ad Romanos.

2. The forme and methode of this epistle is most exact: consisting of the definition of that, which is handled, and the tractation and explication thereof: for the most perfect and artificiall Methode is that which beginneth with the definition: as the Apostle sheweth what the Gospel is, it is the power of God to saluation to euerie one that beleeueth, c. 1. v. 16. in the which definition are expressed all the causes thereof: the efficient and author, (God) the ende saluation, the materiall cause Christ Iesus, the formall, faith and beleefe in vs, and on Gods behalfe his efficacious power: Gryneus. In the amplyfying and tractation of this de∣finition, all the rest of the epistle is bestowed: as this proposition, that we are iustified by the Gospel, that is by faith and beleefe in Christ, is further amplified by the contrarie, that we cannot be iustified either by the workes of nature, c. 11.2. or of the Lawe, c. 3. but by grace, and faith, c. 4. by the effects of iustifying faith, inward, the peace of conscience, c. 5. outward, the fruites of holinesse, c. 6. by the contrarie operation of the lawe, which reuealeth sinne, c. 7. but the Gospel freeth from condemnation, c. 8. by the cause, the free election of God, c. 9. by the subiect, the Gentiles called, the Iewes reiected, c. 11. See more hereof concerning the Methode, in the generall argument of the epistle before.

3. For the kind of epistle: It is principally definitiue and demonstratiue: for he defineth and determineth that we are iustified, neither by the workes of nature, nor of the law, but by faith in Christ; and prooueth the same by most euident demonstration: Beside this epi∣stle hath somewhat of all other kinds of epistles, which are called accessaria, accessarie and secundarie: as it is both gratulatorie, reioycing for their faith, c. 1. and it is reprehensorie,

rebuking the Gentiles for their licentiousnes: it is also exhortatorie, exhorting to holinesse of life, c. 6.12. and it is deprecatorie, he praieth and maketh request, praying for encrease of grace in them, and for himselfe, that he might haue some good occasion to come vnto them. Aretius.

4. Places of doctrine.

1. Doct. Of the godly custome and vse of the Church, in laying the foun∣dation of religion, which is Catechising.

This commendable vse was taken vp by the Apostles themselues: as the Apostle shew∣eth, Hebr. 6.1. he calleth it the doctrine of beginnings, and the laying of the foundation: as of repentance, faith, baptisme, the resurrection, of eternall iudgement: And so in this epistle, the Apostle deliuereth a perfect forme of catechisme: which consisteth of three parts, of the miserie of man by nature, his reparation and restitution by grace, and then of his thankful∣nes afterward, in his obedience of life, for the benefits receiued: which three parts, the Apo∣stle doth at large handle in this epistle: what man is by nature, he sheweth, c. 1.2.3. what by grace, c. 4.5.8. and of the fruits of regeneration he entreateth, c. 6. c. 12. So that it is false which Bellarmine affirmeth, that the Apostle deliuered no forme of catechising, to the Church: l. 4. de verb. Dei. c. 4. for he doth it most plainly & euidently in this epistle. Pareus.

5. Places of controversie.

1. Contr. That it is knowne, that this Epistle was written by S. Paul, and is of diuine authoritie, by the Epistle it selfe.

Bellarmine affirmeth, that to know, that any Scripture is diuine or Canonicall, it can not be concluded out of the Scripture it selfe: neither which were the writings of S. Paul, or that the Gospel of S. Matthew was written by Matthew, without the tradition of the Church. Bellar. lib. 4. de verb. c. 4.

Contra. 1. That the Epistles of Saint Paul are of diuine, and Canonicall authoritie, it appeareth euidently out of the writings themselues: for they beeing written by Saint Paul, who had the spirit of God, 1. Corinth. 7.40. and had Christ speaking in him, 2. Cor. 13.13. and was taught of God, from whome he receiued his doctrine by reuelation, Gal. 1.12. it is not to be doubted, but that his holy writings proceeded from the spirit of God, and so are of diuine authoritie: and he himselfe doubteth not to make them canoni∣call, as he saith, Gal. 6.16. Whosoeuer walketh according to this canon or rule, &c. And he denounceth anathema, if any, yea an Angel, should teach any other Gospel, then he had preached, Gal. 1. 2. Likewise that S. Paul was the author and writer of them, it is eui∣dent, both by the inscription and title, and by the salutation in the ende of euery epistle, and the benediction which he vseth, The grace of our Lord Iesus Christ be with you all: which he saith is the token or marke to know his epistles by, 2. Thess. 3.17. 3. The tradition of the Church is an vncerten thing: that which is vncerten can not be a rule and measure of that, which is most certen: the testimonie of men, can not assure vs of the testimonie of God, Christ saith, Ioh. 5.33. Ye sent vnto Iohn, and he bare witnesse vnto the truth: but I re∣ceiue not the record of men, &c. 36. I haue a greater witnes, then the witnes of Iohn, &c.

2. Contr. That S. Pauls epistles are not so obscure, that any should be terrified from the reading thereof.

In the Preface to Toletus commentarie, the epistles of S. Paul are affirmed to be hard, out of Hierome and Origen, contr. Whitakerum hareticum, against Whitaker that heretike: as it pleaseth that rayling taxer, to call that learned godly man.

Contr. 1. True it is, that as S. Peter saith, some things are hard in S. Pauls epistles, 1. Pet. 3.16. he saith not, that many things are hard, or that the Epistles are hard, but onely some (few) things in them: this letteth not, but that his Epistles may safely be read of all, that read them with an humble minde, desirous to profit thereby: the danger is onely to the vnlearned, and vnstable which peruert them, as they doe the rest of the Scriptures, as S. Peter in the same place saith. 2. And euen those hard places may be made easie by dili∣gent reading: as Chrysostome giueth this instance; like as we know their minde whome we loue and obserue, and are familiar with them, & vti{que} si lectioni cum animi alacritate volue∣ritis attendere, &c. so you if you will with cheerfull attention giue your selues to reading, ye shall neede no other helpe, &c. hinc vt innumera mala nata sunt, quod scripturae igno∣rantur,

hence so many euills haue sprung vp, because the Scriptures are not knowne; hence so many heresies, &c. the ignorance then, not the reading of Scripture, breedeth heresies: and thus he concludeth, oculos ad splendorem Apostolicorum verborum aperiamtu, let vs o∣pen our eyes to receiue the brightnes of the Apostolicall words, &c. they doe not then cast darknes vpon our eyes, but bring brightnes and clearnes. Chrysost. argum. in epist. ad Rom.

3. Controv. Against the Ebionites, which reteined the rites and ceremonies of Moses.

Whereas the Ebionites thought the rites of the Law necessarie, and ioyned them toge∣ther with the Gospel, which heresie did much trouble the Church in the Apostles time, and is at large confuted in the epistles of S. Paul to the Galatians, and Colossians: the same also in this epistle is conuinced, and confounded: for the Apostle renounceth the workes of the Law, whether the ceremoniall and morall, as hauing no part in the matter of iustification, which he concludeth to be by faith, without the works of the law, c. 3. And he sheweth di∣rectly, c. 4.10. that Abrahams faith was imputed to him for righteousnes, when as yet he was vncircumcised, least his iustification might be thought to haue depended vpon his cir∣cumcision.

4. Controv. Against the Marcionites, which reiected the law of Moses.

These wicked heretikes too much depraued the law of Moses, with the rites thereof, (as the other extolled it too much) affirming that it was not appointed nor commanded, by the good and gracious God, but by the Prince of the darknes of this world. But these also are sufficiently confuted in this epistle: for S. Paul commendeth the ceremonies of the old Te∣stament, as fit for those times, and figures of things to come: as he calleth circumcision the seale of the righteousnes of faith, c. 4.11. and this testimonie he giueth of the morall law, Rom. 7.12. Wherefore the Law is holy, and the commandement is holy, iust, and good, &c.

5. Controv. Against the Romanists, which depraue the doctrine taught by S. Paul in this epistle.

Bellarmine in his controversies, and Stapleton in his Antidotes, doe apparantly impugne the holy doctrine of the Apostle in this epistle in diuers points. 1. Iustification by the im∣putation, and apprehension of faith, which we call imputatiue iustice, they condemne, as a lie and vntruth: whereas the Apostle directly teacheth, c. 4.5. That to him that worketh not, but beleeueth in him that iustifieth the vngodly, faith is counted for righteousnes: and v. 8. Blessed is he, to whome the Lord imputeth not his sinne. So that it is euident by the Apostle, that our iustification before God, is in the not imputing of sinne, and in the imputing of Christs righteousnes by faith.

2. The Romanists doe teach, that a man, as long as he liueth here, can not be certen of faith, whether he beleeueth, of remission of sinnes, whether he be iustified, of reconciliation, whether he be in the state of grace, of adoption, whether he be the child of God, of life e∣ternall, whether he shall be saued. Contrarie to the Apostle, who sheweth, that by faith, we may be assured of all these: as of remission of sinnes, for otherwise we could not be at peace with God, which we obtaine beeing iustified by faith, c. 5.1. of adoption, that by the spirit we can call God, Abba, father, c. 8.15. of euerlasting saluation, for there is no condemnation to them that are in Christ Iesus, c. 8.1.

3. Whereas the Apostle would haue euery soule subiect to the higher powers, c. 13.1. they exempt all their Clergie from the power of the Magistrate, and so in a manner the one halfe of the multitude: for if their Cardinals, Prelates, Priests, Monks, Friers, Pardoners, with all their ministers, be put together, à media multitudinis puto vix aberit, they will not want much of the halfe part. Pareus in praefat. But these controuersies shall more fully be handled, when we come to deale with them afterward in particular.

6. Controv. Against Socinus, that blasphemously subuerteth the doctrine of our redemption by Christ, and iustification by faith.

This blasphemous Socinus not many yeares since, set forth a booke in Polonia, wherein he maketh Christ no otherwise the Sauiour of the world, then Moses, in teaching the people by his example to liue well: and so doing, they shall inherit eternall life: he further most im∣pudently affirmeth, that we haue no neede of any Reconciler or Redeemer with God: but that he died for our sinnes, no otherwise then the Martyrs, not to make any satisfaction for vs, but onely to giue vs example. These and other such wicked assertions, hath he published in that booke: Pareus in praefat.

Thus this wicked heretike opposeth himselfe to the most holy doctrine of S. Paul: who euidently teacheth, that as faith was imputed to Abraham for righteousnes, so is it to vs, c. 4.24. and that when we were enemies, we were reconciled vnto God by the death of Christ, c. 5.10. and that by Christs obedience we are made righteous, c. 5.19. But such wic∣ked assertions, neede no confutation, it is sufficient to propound them: for who can not, that hath the least spark of grace, but at the very first naming of them abhorre them?

7. Controv. Whether Paul may be thought to haue beene married.

The Rhemists much mislike our English translation, because we read, Philip. 4.3. faith∣full roake-fellow, so translating the Greeke words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as though we thereby in∣tended to prooue that S. Paul had a wife: which they say is contrarie to the Apostles words, 1. Cor. 7.8. where he wisheth the vnmarried to abide as he did: Anxot. Philip. 4.3.

Contra. 1. The Protestants doe not much insist vpon it, whether Paul had a wife or no, neither doe they much vrge this place to that purpose: yet Clemens Alexandrin. out of this very place inferreth so much, that the Apostle by yoake-fellow, vnderstandeth his wife: lib. 4. stromat. Eusebius also is of the same mind, that Paul was married, ioyning him with Peter and Philip, which were both married. 2. Yet it followeth not, because Paul was vn∣married, when he writ vnto the Corinthians, that he was so alwaies. 3. And what though Paul were not married, it is sufficient, that he had libertie to take a wife, as the other Apo∣stles did, 1. Cor. 9.5. Aretius.

But we will somewhat more distinctly yet consider of this question, of S. Pauls mariage, whereof there are diuers opinions.

1. Some thinke that he was a perpetuall virgin and neuer maried, of which opinion is Tertullian, who calleth S. Paul, Euangelicum spadonem & custratum, the Euangelicall Eu∣nuch, who had made himselfe chast: and he saith further, Petrum solum invento maritum, I finde Peter onely, of the Apostles to haue beene an husband: lib. de Monogom. So thinketh Hierome, that Paul was a virgin: epist. 22. And Epiphanius, haeres. 58. reckoneth among those, qui perpetuo coluerunt virginitatem, which were perpetuall virgins, Helias in the old Testament, and Paul in the new. Ambrose likewise, and Theodoret, doe giue this reason, that S. Paul before his conuersion was too young to be maried: and after he was conuerted, it is not like he desired mariage, which he had neglected before. Of the same iudgement are Theophylact, Oecumenius, Beda vpon the 7. c. 1. epist. ad Corinth. The chiefe reason of Pauls virginitie they ground vpon these words, 1. Cor. 7.8. I say vnto the vnmaried, and vnto the widowes, it is good for them, if they abide, euen as I. But this onely sheweth that S. Paul at that time was not maried, not that he neuer had beene maried: and that coniecture that Paul was not of age to be maried before he was conuerted, hath no probabilitie, seeing he was put in great authoritie by the high Priest, of whome he receiued letters to persecute the Disciples at Damascus, Act. 9.1, 2.

2. An other opinion is, that S. Paul had a wife both before his conuersion and after: so Ignatius epist. ad Philadelphens. Clemens Alexandr. lib. 3. stromat. Leo 9. distinct. 31. c. 11. Catetanus and Catharinus, in 4. cap. ad Philippens. and Erasmus likewise: their grounds are out of two places, 1. Cor. 9.5. Haue we not power to lead about a wife beeing a sister, as well as the rest of the Apostles? and, Philipp. 4.3. I beseech thee, faithfull yoakefellow, helpe those (weomen,) which laboured with me in the Gospel.

But neither of these places prooue any such thing. The first we refuse not, neither vpon Tertullians reason, because it goeth before, Haue we not power to eate and drinke? * 1.3 that he speaketh of such women which ministred vnto them victuals: or Hieromes, * 1.4 who thinketh because the name sisters is added, he vnderstandeth rather other women, then their proper wiues, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth both a wife and a woman: for their wiues also were their sisters in profession: or Augustines, who saith the Apostle, * 1.5 non ducendi, sed circumducendi ••ocabulo vsus est, vsed not the word of leading to marrie, but leading about: But the speci∣all reason, why we refuse this place is, because at the same time, that S. Paul wrote this epi∣stle, he counted himselfe among those which were vnmarried, 1. Cor. 7.8. This place onely sheweth, that S. Paul had power to carrie about a wife, as the rest of the Apostles did: but not that he vsed this power: as likewise he had libertie not to worke, as it followeth in the same place, v. 6. Or I onely and Barnabas, haue we not power not to worke? yet he wrought with his hands notwithstanding.

The other place is rather to be vnderstood of some helper, that was most neerely ioyned vnto S. Paul in the worke of the Gospel, then of his wife: for as Caietane well noteth, seeing S. Paul was vnmaried before, when he was at libertie, and wrote the first epistle to the Co∣rinthians, it is not like he tooke him a wife afterward, beeing now a prisoner at Rome, when he sent this epistle to the Philippians: and beside, the Syrian translatour putteth it out of doubt, who vseth here the masculine gender, as Beza noteth, which is ambiguous in the Greeke.

3. Some other leaue the matter in suspense, not determining, whether S. Paul were mar∣ried or not: as Origen in the beginning of his commentarie vpon this epistle: to which opi∣nion it is safest to subscribe: to hold it as a matter indifferent, whether S. Paul were at any time married or not, seeing it is not expressed in Scripture. It sufficeth, that he saith he had power to lead about a sister a wife, as well as the rest.

But now Pererius out of some fathers, as Hierome, Augustine, contendeth that it must rather be interpreted, a woman beeing a sister, for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here vsed, signifieth both a woman, and a wife: which conceit is remooued by these sufficient reasons:

1. They in thus reading, a woman a sister, doe inuert the order of the words: which stand thus in the originall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a sister a wife: if they will haue it, a sister a woman, that were superfluous, seeing the word sister also includeth the other: for shee could not be a si∣ster, but shee must be a woman too.

2. It was more seemely, that seeing the Apostles had women in their companie to mini∣ster vnto them, it was more fit and conuenient, that their owne wiues should goe about with them, then other women, which had not beene without offence.

3. Likewise the very phrase, of leading about a sister, sheweth some authoritie and com∣mand, such as husbands haue ouer their wiues, and masters ouer their seruants, as Peter Martyr well note••h: the Apostles had power to lead about their owne wiues, who were not to forsake their husbands: but ouer other women they had not that power.

4. And if this were to be vnderstood of rich and wealthie women, which accompanied the Apostles, and ministred vnto them of their substance, they had beene no charge vnto the Churches, whether the Apostles came: and so this had beene no priuiledge to the Apostles, to bring such women with them, as should support their charges. But the Apostle here standeth vpon his priuiledge and immunitie, if he had thought good to haue vsed it, that he might, as the other Apostles, haue lead about a wife: Beza. So that whether S. Paul were married or not, it sufficeth, that he might haue taken a wife, if he would.

Morall observations out of the whole Epistle.

1. Observ. Of the singular profit that may arise by reading of this Epistle to the Romanes.

This Epistle hath a double vse, either to instruct vs in the right iudgement of the greatest mysteries of Christian Religion, as of iustification by faith, of the Law, of Election, of cer∣tentie of saluation, as also to stirre vs vp to the workes of pietie. Origen onely commen∣deth the reading of the latter part of the Epistle, from c. 12. to the ende: the other part, he thinketh not to be so necessarie, as handling onely questions about the ceremonies of the Law: but herein I preferre rather the iudgement of Chrysostome, who often caused S. Pauls epistles to be read in his hearing, euen twice euery weeke: argument. in epist. ad Roman. and Augustine professeth he was much addicted to the reading of S. Paul, lib. 7. confess. c. 3. It was an auncient vse in times past in the Church, that they which were appointed to the Mi∣nisterie, should get without booke, the Psalmes and the prophesie of Isai in the old Testa∣ment, and the Gospel of S. Matthew, with S. Pauls epistle in the new: It shall be profitable for euery Christian likewise to follow the same godly vse, especially to acquaint themselues with the diuine writings of S. Paul: and euery one may say with Chrysostome, gaudeo equi∣dem, quod spirituali illa tuba frui datum sit, I am glad, that I may enioy that spirituall trum∣pet, &c. in argum. ad. Roman.

The first Chapter.

1. The text with the diuers readings.

PAul a seruant of Iesus Christ, called to be an Apostle, put a part to preach the Gospel of Christ,

2 (Which he had afore promised by his Prophets in the holy Scriptures)

3 Of his Sonne (Iesus Christ our Lord. G.) made (not begotten. V.T. or made to him. L.) of the seede of Dauid according to the flesh: (not of the seede of Dauid in the flesh. T.)

4 Declared to be the Sonne of God (not knowne. T. or predestinate. L. or destinate to be the Sonne of God. V.) in power, L. (not mightily. G. Be. or by power. V. according to the spirit of sanctification. G. Be. V. not according to the holy spirit. T. or the spirit that sanctifieth. R.) by the resurrection from the dead: T.B.G.Be. (not of the dead) euen Iesus Christ our Lord: Be. T. (not of Iesus Christ our Lord. L.V.R.B. for it must be suferred to the beginning of the third verse: and all that followeth must be enclosed in a parenthesis: so the Genevens. doe tran∣spose it: but it is safest to put it in the last place, according to the originall: with reference, as is said before.)

5 By whome we haue receiued grace and Apostleship, for obedience to the faith (that obedience might be giuen to the faith. B. G.) among all the Gentiles for his name: (that they may obey the faith of his name. T.) (in his name among all heathen. B.G.)

6 Among whome ye are also the called of Iesus Christ: (the called in Iesus Christ. T.)

7 To all that be at Rome, B. (you, that be. B. G. Be. V. they that be. L. T. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beeing) called to be Saints: Grace be to you, and peace (grace with you. T.) from God our Father, and from the Lord Iesus Christ.

8 First verily I giue thanks to my God (I thanke my God. B.G. but in the originall it is put in the dative, to God) thorough Iesus Christ, for you all, because your faith is published in the whole world. (not, heard. T. or renowned. R. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, annūciator, published.)

9 For God is my witnesse, whome I serue in my spirit (with my spirit. B.) in the Gospel of his Sonne, that without ceasing, I make mention of you V.B.G.Be. (make memorie of you. R.L. which phrase is neither good in Latin or English.)

10 Alwaies in my prayer, beseeching, if by any meanes sometime at the length T.B.L. V. (at one time or other. B.G.) I might haue a prosperous iourney by the will of God to come vnto you.

11 For I long to see you, that I might impart vnto you Be. L. (bestow among you. B.G.) some spirituall gift; that ye may be stablished, Be. B. (or confirmed. T.V. to confirme you. L. R. but the word is in the passiue.)

12 That is, to be comforted together among you, Be. (in you. L. R. with you. B.G. to be exhorted together. B. Par. but the Apostle was comforted rather, then exhorted by their faith) by our mutuall faith, yours, and mine.

13 Now I would not haue you ignorant (brethren) Be. Par. l. Or. (I would haue you know. T.B.) how that I haue oftentimes purposed to come vnto you, (but haue beene letted hetherto) that I might haue some fruit also among you, Be. Par. (in you. L.T.R. the Greeke preposition signifieth (in) properly, but here it is taken for, among) as also among other Gen∣tiles.

14 Both to the Grecians, and to the Barbarians, both to the wise, and vnwise am I a deb∣ter: (to euery man am I a debter, to preach. T. this is not in the originall.)

15 So that, as much as in me (is,) I am readie to preach the Gospel, to you also that a•••• in Rome. (verbat. that which is in me, is readie to preach.)

16 For I am not ashamed of the Gospel of Christ: for it is the power of God vnto salua∣tion, to euery one that beleeueth, to the Iew first, and also to the Grecian.

17 For by it, the righteousnes of God is reuealed, from faith to faith, as it is written, But the iust shall liue by faith.

18 For the wrath of God is reuealed from heauen against (vpon. L.) all vngodlines and vnrighteousnes of men, which withheld the truth in vnrighteousnes,

19 Forasmuch as that which may be knowne of God, Be. G.V.B. (which is knowne of

God. L.R. the knowledge of God. T. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here signifieth that rather, which may be known) is manifest in them: for God hath shewed it vnto them.

20 For the inuisible things of him, from the creation of the world, (or since the founda∣tion) T.L. Par. (not, thorough the creation of the world. V.G.B. see qu. 51.2.) beeing vnder∣stood by (his) works, are seene; both his eternall power and Godhead (which words the Gene∣vens. transpose to the beginning of the verse) that they should be without excuse: T. (not, so that they are inexcusable. L. R. B. or to the intent, that they should be without excuse. B.G. Par. see qu. 54.)

21 Because, that when they knew God, they glorified him not, as God, neither were thankfull, but became vaine in their imaginations, and their foolish heart was darkned, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Be.L. (blinded. B. full of darknes. G.)

22 When they professed themselues to be wise: B.G. (saying themselues to be wise. L.R. counting, B. thinking. T. but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is better translated, professing) they became fooles.

23 And they turned (for they turned, Be. G. but the word in the original is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and) the glorie of the corruptible God, into the similitude of the image (by the similitude, &c. V. into the formed image, Be. made after the similitude, &c. B. but in the original it is, in the simili∣tude) of a corriptible man, and of birds, and of foure footed beasts, and of creeping things.

24 Wherefore God gaue them vp to their hearts lust, vnto vncleannes (not, to vncleane lusts of their hearts. T. or to vncleannes thorough the lusts of their hearts. V.B.) to dishonour or disgrace, ignominia afficiant.T.V.L. (defile, Be.B.G. but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, properly sig∣nifieth to disgrace) their owne bodies betweene themselues:

25 Which turned the truth of God into a lie (not, his truth for a lie, V.B.) and worship∣ped and serued the creature beside the Creator, (or forsaking the Creator (not, aboue the Creator, V. or more then the Creator. B. or rather then the Creator: the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beside) who is blessed for euer, Amen.

For this cause, God gaue them vp to vile affections: for euen the women did change the naturall vse into that which is beside nature: (contrarie to nature. L.B.G. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, prater: and vsed that which is not of nature. T. but here he interpreteth, rather then transla∣teth.)

27 Likewise the males (the men. B.G. but the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, males) left the naturall vse of the women, and burned in their lust one toward an other, and the males with males (men with men. B.G. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, males) wrought filthines, and receiued in themselues such recompence of their error, as was meete: (as they should. L. as was according. B. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which it beheoued, or was meete)

28 For as they regarded not to know God, euen so God deliuered them to a reprobate minde, G.V. (rather then a leud minde. B. reprobate sense. L. vaine minde. T. minde voide of iudgement. B.P. the words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reprobate minde) to doe those things, which are not conuenient.

29 Beeing full of all vnrighteousnes, fornication, wickednes, couetousnes, maliciousnes, (rather then, iniquitie, malice, fornication, wickednes. L. B. for the order is inuerted: for the most Greeke copies, and the Syriak put fornication in the second place, see qu. 73. following) full of enure, murder, debate, deceit, euill conditioned, V.B. (taking things in the worse part, G. full of euill thoughts, T. malignitie. L.Be. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, churlishnes, morositie)

30 Whisperers, backbiters, haters of God (not hatefull to God. L. for the Apostle setteth downe the sinnes of the Gentiles) despitefull, B. (or contumelious, L. doers of wrong. G.) proud, boasters, inuenters of euill things, disobedient to parents, without vnderstanding, couenant breakers, (dissolute, L.R. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not standing to composition) without naturall affection, such as can not be appeased (without fidelitie, L.R. truce breakers, B.V. but that was said before) mercilesse.

31. Which knowing the iustice of God (the righteousnes. B. law. G. right of God. G.Be. iudgement of God, the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, iustice) that they which doe such things, are worthie of death, Be.B.G.V. (not, did not vnderstand, that they which doe such things are worthie of death. L. for these words, did not vnderstand, are not in the originall: nor, that it condemneth to death those which doe such things. T. for the word is in the plural, (are worthie of death) but fauour, G. or applaud. Par. or haue pleasure in. B. or patronize. Be. not consent. L. the word signifieth more, then a bare consent) those which doe them.

2. The Argument and parts of the Chapter.

IN this Chapter the Apostle after the salutation, and exordium of the Epistle, falleth to prooue iustification by faith against the Gentiles: first, shewing their manifold sinnes, and bad works, whereby they were so farre from beeing iustified, that thereby they incurred e∣uerlasting damnation.

The parts are 1. the inscription to v. 8. 2. the exordium or introduction to the matter, to v. 17. 3. the proposition and argument concerning iustification by faith, v. 17.18.4. the confirmation or proofe, tow. 31.

1. The inscription or salutation sheweth, 1. the person that saluteth and sendeth gree∣ting, which is Paul, described by his office and calling, in generall, a seruant of Iesus Christ: in speciall an Apostle, to what ende, to preach the Gospel, v. 1. which is set forth, 1. by the antiquitie, v. 2.2. the excellencie of the subiect thereof, Christ Iesus: who is described by the singularitie of his person, God and man, v. 3.4. and by his office set forth in generall, by the worke of our redemption, which was finished by his sanctification and resurrection, v. 4. and in speciall, he was the author of the conuersion and calling of the Apostle, v. 5.3. by the effect of the Gospel, to winne obedience to the faith among the Gentiles.

2. The persons saluted are the Romanes, whom he setteth forth by their externall con∣dition, generall, they were Gentiles, speciall, at Rome, and spirituall, what they were, called, by whom, by Christ, to what, to be Saints, v. 6.7.

3. The salutation it selfe, v. 7. he wisheth vnto them grace, and peace.

2. In the exordium or proeme. 1. there is his gratulation or giuing of thanks for their faith, v. 8.2. the testification of his loue toward them confirmed by an oath: in which his loue is expressed by two effects, 1. his earnest prayer to God to come vnto them, v. 9.10. 2. his longing desire in himselfe to see them, v. 11. with the ende, v. 12.3. a preoccupa∣tion of a question, or purgation of himselfe, that he yet came not vnto them: where he shew∣eth 1. the lets of his purpose v. 13.2. his purpose, which yet he continued to come vnto thē: which is confirmed both by the end, to haue some fruit among them, v. 13.2. and by his calling, in generall, he was a debter to all the Gentiles, who are set forth by distribution, v. 14. in speciall, and so consequently he was readie to preach the Gospel vnto them: And by this mention made of the Gospel, he taketh occasion to passe vnto the matter.

3. The third part is the proposition: that iustification is by faith: where we haue first the occasion, whereupon he bringeth it in: I am not ashamed of the Gospel of Christ: then the proposition it selfe: that the Gospell is the power of God to saluation to euerie one that be∣leeueth, v. 16. and the proofe thereof taken from the Prophet Habacuke, v. 17.

4. The fourth part is the confirmation of this proposition, that men are iustified by faith: which he sheweth by this disiunction: they are either iustified by faith, or by workes: but not by workes: which he prooueth by this distribution: first that the Gentiles cannot be iustified by workes, in this chapter to the 17. v. of the next: then, that neither the Iewes can chalenge any thing by their workes, thence to the ende of the 2. chapter: the Gen∣tiles cannot be iustified by their workes, because by their workes beeing full of impietie and iniquitie, they are made guiltie of eternall death, and of the wrath of God: the argu∣ment standeth thus: they which are full of impietie and iniquitie, are subiect to the wrath of God: this proposition is expressed, v. 18. But the Gentiles are such, full of impietie and iniquitie: Ergo: the assumption or second part is prooued distributiuely: first their impietie is shewed toward God, to v. 28. then their iniquitie toward men. v. 32.

In the proofe of their impietie: first the sinne is shewed, then the punishment: their sinne, in that wittingly and against their knowledge, they depraued the worship of God: their knowledge is set forth both by the light of nature in them, v. 19. and by the crea∣tures, v. 20. their deprauation of Gods worship, is expressed, in the causes, their vnthanke∣fulnesse, which brought forth vanitie of minde, and foolishnesse, v. 21.22. the effect, in wor∣shipping corruptible things in stead of God, v. 23. then the punishment followeth, they were giuen vp to their hearts lusts, v. 24.

2. As they depraued Gods worship wittingly against their knowledge, so they did it willingly: their sinne is shewed, in their voluntarie forsaking of the Creator, v. 25. their pu∣nishment, in beeing giuen ouer both women and men to vile affections, v. 26.27.

Then followeth the demonstration of their iniquitie: which consisted, 1. both in doing things not comely, which is declared, both by shewing the cause thereof, then beeing giuen ouer to a reprobate mind, procured by their contempt, and wilfull neglect of the know∣ledge of God, v. 28. and by a particular enumeration of the diuerse sinnes, which they committed: the seuerall distribution whereof see afterwards, qu. 72. 2. they did not onely commit such things themselues, but they also fauoured and patronized such as did them, v. 32. so then the conclusion must followe, that the Gentiles made themselues, by those their euill workes worthie of death, and so consequently thereby depriued themselues of life and saluation.

3. The questions and doubts discussed.

Quest. 1. Why Paul setteth his name before this epistle.

1. Chrysostome giueth this reason, why neither Moses prefixeth his name before his bookes, not yet the Euangelists, Mathew, Marke, Luke, Iohn, before their gospels, ille quip∣pe praesentibus scribentes, &c. for they writing vnto these which were present, had no cause to set to their names: But Paul, quia longe remotis scribebat, &c. because he did write to those, which were a farre off, had reason to set to his name, after the manner of epistles. 2. But Paul for an other reason doth suppresse his name, writing to the Hebrewes, quia non erunt amico in Paulum animo, because they had no friendly minde toward Paul: and therefore as soone as they had heard his name, they would presently haue reiected the whole epistle, Chrysostome. 3. And S. Paul beeing appointed to be the doctor of the Gen∣tiles, vseth rather to instruct them by epistles, then by sermons, as the Prophets, or com∣mentaries, as the Euangelists, or dialogues, as lob: because he did write vnto many Chur∣ches: And so as the forme of epistles requireth, he setteth his name in the inscription, that it may be knowne whose epistle it was. Hyperius.

Quest. 2. Of the two names of the Apostle, Saul, and Paul, what they signifie.

1. Concerning Saul: Ambrose in his commentarie thinketh it signifieth vnquiet, restles, alluding vnto the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth the troublesome motion of the waues of the Sea: and the letter υ beeing put vnto it, it maketh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Erasm. annot. But Saul beeing an Hebrewe name, the deriuation thereof must be taken from the Hebrewe: Saul then is deriued of the Hebrewe word, shaal, and it signifieth asked or begged, Erasm. ibid. Tolet.

2. Of the deriuation of the name Paul, there are diuerse opinions. 1. Hierome some∣time thinketh, that it should come of the Hebrewe word pelah, which signifieth wonder∣full, comment. in Philemon. 2. Some will haue it rather deriued of paghal, which signifieth to doe, or worke, because he was Gods workman, and the Lord wrought by him as his in∣strument, Tolet. 3. Remigius saith, it signifieth in the Hebrewe os tuba, the mouth of a trumpet: for so S. Paul was the Lords trumpet to found forth the gospell, Gorrham. but Aretius saith well, ex proprijs linguis derinatio nominum petenda, that the deriuation of names must be fetched from the proper languages: from the Hebrewe tongue then, words which are not Hebrewe, cannot take their deriuation. 4. Some doe make it a Greeke name, and to be deriued of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quietnes, of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to rest, to be quiet. But Aretius well noteth, that Paul is found to be no proper name among the auncient Greek writers, Homer, Hesiode, Herodotus, Thucydides: but onely in the late Greeke historians, Plutarke, Appion, Dion, which turned the Latine histories into Greeke. 5. Augustine thin∣keth that it is a Latine name deriued of the aduerbe paulum, little: whereby S. Paul signifi∣ed his humilitie: and herein Bed•• followeth Augustine. 6. But their coniecture is best, that take it to be a proper name vsed among the Romanes: as Paulus Aemilius and other fa∣mous Romanes were called by this name, Beza.

Quest. 3. Vpon what occasion the names Saul was tur∣ned to Paul.

1. Origen thinketh, that the Apostle had two names from the beginning, as Matthew was called Leui: and it was the manner of the Hebrewes to vse diuerse names: and he giueth this reason, because it is said, Act. 13.9. Saul, which is called Paul, that be beganne not then to haue two names, but was so called before: and his parents because they were Iewes

of the tribe of Beniamin called him Saul, and beeing citizens of Rome also by priuiledge, they called him Paul, according to the Romane names: But Toletus thus obiecteth, that if he had two names from the beginning, S. Luke would haue expressed them before, where∣as he is onely called Saul in the historie going before the 13. chapter: otherwise there is great probabilitie in this opinion, that the Apostle was called both Saul and Paul, but not at the same instant, neither from the beginning, but afterward.

2. Chrysostome, Theodoret, Theophylact, Theodulus, all these are of opinion, that the Apostles name was changed from Saul to Paul, by God himselfe, as Abraham and Iacobs names were changed, and Peters, that herein he should not be inferiour to Peter. But Hie∣rome in commentar, in Philemon, and Sedulius, doe refute this opinion by this reason, be∣cause mention is made in Scripture of the change of their names, so is there not of this: and Tolet addeth further that Peters name was not changed, but somewhat added to it: he was called Simon Peter: But after the Apostle beganne to be called Paul, he is no more named Saul.

3. Hierome in epist. ad Philem. whome Lyranus followe, thinke, that Paul after the conuersion of Sergius Paulus, would be called by his name, as a monument of that triumph in conuerting a chiefe man of the Gentiles to the Christian faith: Sedulius and Anselme doe reiect this opinion, because there is no such vse and custome in the Scripture for Saints to take vnto them names vpon any such occasion: And againe, this had not beseemed Pauls humilitie to haue taken the glorie of that victorie to himselfe, which was due vnto Christ, Tolet. and rather Sergius should haue beene called by Pauls name by whom he was con∣uerted and baptized, then Paul by his. Perer.

4. Ambrose and Augustine, thinke that the Apostles name was changed at the time of his conuersion: and Ambrose giueth this reason, ex Saulo inquieto factum Paulum quietum &c. of vnquiet Saul he was made quiet Paul, of a persecutor a preacher of the Gospel: But here Ambrose alludeth vnto the Greeke signification of these words, whereas Saul is an Hebrewe name, and Paul a Latine, as is shewed before: But Augustine rendreth an other reason, which Beda followeth: Saulus factus est Paulus, primo superbus, postea hu∣milis, Saul was made Paul, first proud, then humble: for Saul was a proud and cru∣ell king, and persecuted Dauid, and so Saul before his conuersion persecuted the Church: this opinion Tolet approoueth. But if Paul had beene so called vpon any of these occasions, S. Luke would haue called him by that name before, presently after his conuersion, where∣as he maketh no mention of Paul vntill he came to the 13. chapter.

5. Therefore this is the most probable coniecture, that as long as S. Paul laboured a∣mong them of the circumcision, he was called by his Hebrewe name Saul. But after his cal∣ling to preach vnto the Gentiles, he was called by a Romane name, Paul, not so much to shewe that he was a Romane by priuiledge, as to testifie and professe himselfe the Apo∣stle of the Gentiles, because the name of Paul was more acceptable vnto the Gentiles, as beeing a Romane name: And Saul and Paul may be thought to be one and the same name in effect, and to differ no more, then Theodoricus in Latine, Dietrich in the Germane tongue, and Tierrie in French: as Iochanan in Hebrewe, Ioannes in Latine, and Iean in French: Beza annot. Act. 13.9. with whom agreeth Pareus. But Aretius obiecteth, that Saul and Paul cannot be the same name, and one deriued of the other, because Saul is an Hebrewe name, and Paul a Latine or Romane: Tolet addeth further, that if they had beene one and the same name, S. Luke would not haue said, Saul which also is Paul.

Answ. 1. We doe not say that Paul is deriued of Saul, or of the same signification in the Latine, which Saul hath in the Hebrewe: but that in likenesse of sound the one commeth neare the other, and so one might be taken for the other. 2. And though th••y be one name in effect, yet beeing diuerse in language, and so differing, S. Luke may make menti∣on of both, as Iohn doth of Simons newe name, which was Cephas in Hebrewe, and Peter in Greeke, Iohn 1.42. And this is an euident argument, these were not two diuerse names of the Apostle at the same instant, because as soone as the Apostle beganne to be called Paul, he ceased to be named Saul.

Quest 4. At what time the Apostles name beganne to be called Paul.

1. Origens opinion is, that from the beginning euen of his natiuitie he was called by two names by his parents, so also Pererius: but that is not like, for then from the begin∣ning

of the storie, S. Luke would haue called him indifferently by the one name, as well as the other.

2. Ambrose and Augustine thinke, that this change was made at the time of their conuersion: whose opinion is seene before: but this is vnlike vpon the former reason, be∣cause S. Luke maketh no mention of the name of Paul, at his first calling and conuersion.

3. Hieromes opinion is, that he then first was called Paul when he conuerted Sergius Paulus: But he is so called before S. Luke setteth downe the manner of his conuersion, Acts. 13.9.

4. I preferre therefore their opinion, that thinke that Saul beganne then to be called Paul, when he was set apart by the Church of Antioch by the instinct of the spirit to preach among the Gentiles: thus Beza annot. and Catharinus a Popish writer. Pererius obiecteth that after the Apostle was thus separate, and set apart by the Church, he is called Saul, and Barnabas was also separate with him, and yet his name is not changed: Answer. He is not called Saul after he was sent forth by the Church: but the last place wherein he is called Saul onely, is v. 2. Separate me Barnabas and Saul, &c. But beeing now sent forth, they came first to the Isle Salamis, the deputie whereof was Sergius Paulus: and then he is called Saul, otherwise Paul, and euer after that, in all that historie Paul onely.

5. Quest. In what sense Paul calleth himselfe the seruant of Iesus Christ.

1. Origen assigneth sowre causes why Paul calleth himselfe, the seruant of Iesus, 1. prop∣ter humilitatem to shewe his humilitie. 2. propter imitationem Christi, to imitate Christ, who said, I am in the middes among you, as one which ministreth. 3. And because he is thought to haue beene called, hauing a wife, in that respect he was a seruant. 4. as long as we are in this bodie, we haue not attained to perfect libertie, and therefore are as seruants still: But all this beeing admitted to be true, that in all these respects Paul was a seruant to Christ: yet they are too generall, and agree vnto other seruants of Christ: whereas S. Paul doth make this somewhat more peculiar to himselfe. 3. Chrysostome saith, that three waies we are seruants vnto God: by the right of creation, by the obedience of faith, and the obe∣dience of life and conuersation: but yet these considerations are somewhat too generall, and doe not shewe, why the Apostle doth vse this title specially of himselfe. 4. Some giue this reason: the seruant must be addicted to his masters religion: as Exod. 12.22. the seruants bought for money, were to be circumcised: so Paul professeth himselfe a seruant of Iesus Christs, that is, of the Christian religion: so that writing to Christians, he might better perswade them hereby, professing the same religion, Aretius, Toletus. But in this sense, not onely Paul, but euerie Christian is the seruant of Iesus Christ. 5. Sedulius vnderstandeth Paul to be a seruant in respect of his ministerie, which is a kind of seruice: But Tolet misli∣keth this, because his office and ministerie is expressed in the next word following, where∣in he maketh mention of his Apostleship. 6. Ambrose, Theodoret, Theodulus, interpret him to be a seruant, because he was àlege liberatus, deliuered from the Lawe: But this was not a peculiar priuiledge to Paul, but generall to all Christians. 7. Therefore this ho∣ly Apostle in a peculiar, and speciall regard, calleth himselfe the seruant of Iesus, in respect of his singular and miraculous conuersion: by the which he was so obliged vnto Christ, that he devoteth himselfe wholly to his seruice: so that both by his condition, he professeth him∣selfe Christs seruant, beeing by him redeemed from the tyrannie and seruitude of Sathan, of a cruell persecutor and blaspemer, beeing made a worthie Apostle and preacher of the gospel: and so by his office also and ministerie, he wholly doth consecrate himselfe to the setting forth of the Gospell of Christ.

Quest. 6. How Paul calleth himselfe a seruant, seeing Christ saith, I will not call you seruants, Iohn. 15.15.

1. Hierome giueth this solution,* 1.6 that there is a double kind of seruice, one is a seruice of men, of the whith Christ speaketh, I will not call you seruants, but friends: the other is a ser∣uice vnto God, whereof Dauid speaketh, I am thy seruant, and the sonne of thine handmaid, Psal. 116.15. 2. Origen giueth this satisfaction, seruit Christo non in spiritu seruitutis, &c. he serueth Christ not in the spirit of seruitude, but in the spirit of adoption: quia omni liber∣tate nobilior est Christi seruitus, for Christs seruice is more noble then any libertie. 3. But yet to speake hereof more distinctly: there is a theefold kind of seruice, seruitus peccati, the

seruice of sinne: whereof our Sauiour speaketh, Ioh. 8.34. he that committeth sinne is the seruant of sinne: there is seruitus humana, the seruice of men, from the first we are freed by faith in Christ, but not from the second: for the Apostles exhort those which are called be∣ing seruants, to be obedient to their masters in the flesh: the third kind is the seruice of God: which is of two sorts, voluntarie, as in the Angels and Saints: the which S. Paul meaneth here, and constrained, as in the deuils, which are forced to be obedient to Gods will: now there are two speciall bond of this seruice, both by right of the creation, we are Gods crea∣tures, and the workemanship of his hands, and therefore bound vnto his seruice, and of our redemption in Christ, Perer. 4. And of this seruice vnto God, there is a threefold con∣sideration: there are seruants, natura, conditione, statu, by nature, as by the right of creati∣on, by condition, by the right of redemption: thus the faithfull remaine seruants vnto God: but they are not in the state of seruants, but are freemen, though the Lords seruants, Tolet. 5. And of these seruants vnto God there are three kinds, 1. the worst sort is of those which serue onely for feare: the middle sort is of such, which serue onely for 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which both signi∣fie 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 cho∣sen, the word is there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 A∣postle called, but not elected: which distinction, if by election be vnderstood predestinati∣on, 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 be∣tweene 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 ge∣nerall, 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 A∣ron, 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 hu∣mane 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 Apo∣stles, 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 pro∣perly 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 con∣secrated 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 be∣ing 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 au∣thoritie 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 mira∣cles, 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 vnderstan∣ding: 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 Simon Magus seeing, would by money haue purchased the like power, Act. 8.

9. It was giuen them in all their doctrine to be free from error, as Christ promiseth, Ioh. 16.13. that the spirit should leade them in all truth.

10. The Apostles in the knowledge of the mysteries and high things of the Gospel ex∣ceeded all other, as S. Paul saith, Ephes. 17. According to his rich grace, whereby he hath beene abundant toward vs in all wisedome and vnderstanding.

11. Two other prerogatiues Pererius addeth, the one vncertaine, the other false: first he saith, that the Apostles composed and framed the symbole, containing the 12. articles of the faith, commonly called the Apostles Creede, which is not certaine: both because some of the articles, as that of the descension came in many yeares after the Apostles, as is else∣where shewed:* 1.7 and if the Apostles had set downe this rule of faith, it is not like that di∣uerse Churches would after them, haue framed so many diuerse formes beside of the Creed.

12. But the last priuiledge, that the Apostles post acceptum spiritum sanctum fuerint impeccabiles quantum ad peccatum mortale, after they had receiued the spirit, were with∣out sinne, &c. for 1. in this sense, that distinction of veniall and mortall sinne, is not to be al∣lowed, that some are veniall in their owne nature: by the grace of God all sinnes were ve∣niall to the Apostles, and to all other beleeuers: but in it owne nature euery sinne deserueth

death, and so is mortall, Rom. 6.23. 2. and that the Apostles were apt to sinne, is euident by Peters ouersight, for the which he was openly rebuked of S. Paul, Gal. 2.11. where he saith, he was to be blamed.

10. Quest. How S. Paul is said to be set, or put apart for the Gospel of God.

The word which the Apostle here vseth, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, separated, or set apart. 1. Am∣brose thinketh that here there is an allusion to the sect of the Pharisies, whereof S. Paul was, who were so called, because they were in a more strict kind of liuing separated from o∣thers. 2. Whereas S. Paul saith likewise, Galat. 2.15. that God separated him from his mothers wombe, some interpret, ab vtero synagogae, he was separate from the wombe of the Synagogue, gloss. interlin. à doctrina Phariseorum, from the doctrine of the Pharisies, gloss. ordinar. but this S. Paul expresseth in the words following, and called me by his grace, Gal. 2.15. 3. Hug. Cardin. segregatus à grege, he is saide to be separated from the rest of the flocke: but so were the other Apostles also. 4. Oecumen. alij ad alia, ego ad Euangeli∣um, some were set apart for other things, I for the Gospel: but this was generall also to all the other Apostles. 4. Anselmus, he is said to be segregatus, set apart, prae caeteris discipu∣lis, &c. in respect of other disciples, which were with him, then at Antioch: when the Spi∣rit said, Separate me Barnabas and Saul, Act. 13. but the Apostle speaketh of a separation euen from his mothers wombe, as he expoundeth himselfe, Gal. 2.15. 5. As these haue speciall reference to Pauls actuall separation, when he was called: so others referre it to the electing and foreordaining Paul to this worke in the counsell of God. But Origen and Sedulius, ascribe this separation to Paul merits, that the Lord foresaw his merits and la∣bours, which he should take in the Gospel, and therefore elected him to be an Apostle. But Tolet well confureth this, because it is contrarie to S. Pauls owne doctrine, Rom. 9. who a∣scribeth election to the mercie and grace of God: and he himselfe professeth, that he was called by the grace of God, Gal. 2.15. therefore not by any merits. 6. Chrysostome vnder∣standeth this separation, of his preordaining vnto the Apostleship: as the Lord likewise saith to Ieremie, c. 1.5. Before thou camest out of the wombe, I sanctified thee: and so, incul∣cat divinam electionem, he doth vrge his diuine election, that his Epistle might be receiued with great authoritie: so also Peter Mart. he sheweth his calling initium habuisse ex prae∣destinatione, to haue taken beginning from Gods predestination: which he maketh menti∣on of, to shew a difference betweene his calling to be an Apostle, who was thereunto also elected, and theirs, which were called, but not elected, as was Iudas. Hyperi••. And further, apponit vitae priori, he setteth this against his former life: while he was a persecuter, all that he did, was per accidens & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as by the way, and out of course: but this was that whereunto he was ordained. Aretius. 7. But beside this eternall separation in Gods pre∣science, here is somewhat noted, quod Paulus ab alijs Apostolis habuit peculiare, which Paul had peculiar euen from other Apostles: he was appointed an Apostle to preach among all the Gentiles, as it followeth, v. 5. for the rest of the Apostles remaining in Iudea, he first with Barnabas was separated to preach to the Gentiles, Act. 23. Tolet. And so consequent∣ly his office was to preach to the Romanes among other Gentiles, Aretius. Here also he in∣sinuateth his extraordinarie calling to be an Apostle, diuers from the rest: he was separate from them, beeing an Apostle aboue the number of the twelue: Mathias was chosen in the place of Iudas, and so did but fill vp that number: but S. Paul was ouer and aboue, Tolet. so S. Paul was separate first vnto eternall saluation, then vnto the knowledge of Christ, and thereby to be an Apostle. Faius.

11. Quest. Of the description of the Gospel, v. 1, 2, 3.

v. 1. The Gospel of God, which was promised, &c. 1. The Gospel is taken two waies, ei∣ther for the doctrine concerning Iesus Christ, which containeth foure things: 1. of the com∣ming of Christ in the flesh, which comprehendeth the whole historie of the incarnation of Christ, and all his acts: both his holy sermons, and speaches, and his holy and powerfull workes: 2. the effects of his comming, as the remission of sinne, the subduing of the king∣dome of Satan, the reconciling vs to God, opening the kingdome of heauen, and the like: 3. the third is the veritie of those things, which in the Gospel are prescribed to be belee∣ued; the holy doctrine and precepts of the Gospel: 4. the obseruation of such things as Christ commanded, Matth. 28.20. Teaching them to obserue all things, which I haue com∣manded

you: Tolet. secondly, the Gospel is taken for the publishing, preaching, and annunti∣ation of it: in which sense the Apostle saith, If our Gospel be hid, it is hid to thē which are lost.

2. Here all the parts of the Gospel are expressed: 1. the efficient, it is called the Gospel of God: to shew that it was no humane inuention, Gualter. 2. the forme thereof, it was pro∣mised before: as the Apostle saith, Gal. 3.23. Before faith came, &c. we were shut vp vnto the faith which should be reuealed: Gryu. which promises concerning Christ to come were made vnto the fathers for these fiue reasons. 1. for their comfort in the expectation of the Messiah to come: as Isa. 40.2. Speake comfortly to Ierusalem, and crie vnto her, that her warfare is accomplished, &c. 2. to stirre vp their desire to long for the comming of the Mes∣siah: as Isa. 64.1. O that thou wouldest breake the heauens, and come downe. 3. to set forth the honour and glorie of the Messiah, that sent his forerunners, and messengers the holy Prophets before him, to proclaime the comming of the great king: as the Prophet saith, Isa. 40.3. A voice crieth in the wildernes, Prepare ye the way of the Lord, &c. 4. that none might be excused by their ignorance, as touching the comming of the Messiah: as Abacuck 2.2. Write the vision, and make it plaine vpon tables, that he may runne that readeth it. 5. that the fathers should not rest in the figures, but by them should be brought to the vnder∣standing of these things, which were shadowed forth by those figures: as the Apostle saith, Hebr. 10.1. That the law had the shadow of good things to come. Hug. Card. 3. The mi∣nisters and instruments of these promises, or the Gospel promised, were the Prophets in the Scriptures, Gryneus, Aretius: and here by Prophets we vnderstand not onely them, which were writers of the prophesies, but they also which preached to the people, as Nathan to Dauid: and to whome those promises were made concerning Christ, and so Adam, Abra∣ham, Isaack, Iaakob, and the rest of the Patriarks are here also comprehended. Hyperius. 4. The subiect and matter of the Gospel, is Iesus Christ the Sonne of God: who is described in his person, the Sonne of God, in his offices, he is Iesus, the Sauiour, and Christ, the annoin∣ted of God, and his two natures, his humanitie, v. 3. his diuine nature, v. 4.

Now, this Gospel is sometime called the Gospel of God, as in this verse, sometime the Gospel of Christ, v. 16. the one in respect of the author of the Gospel, the other of the mat∣ter and subiect. Gryneus.

12. Quest. Whether the Gospel be comprehended in the old Testament.

1. This is euident by diuers reasons, that the fathers vnder the old Testament enioyed the Gospel of Christ. 1. If they had not the Gospel, they could not consequently haue faith: for how could they beleeue in him, of whome they had not heard? and faith commeth of hearing, Rom. 10.14, 17. but the fathers had faith, as the Apostle prooueth at large, Heb. 11. 2. If they had not the Gospel, then were they not saued by the grace of Christ, which is by the Gospel: for the law was giuen by Moses, but faith and truth came by Iesus Christ: now the fathers were saued by the grace of Christ, Act. 15.11. 3. The fathers had the knowledge of God, but that commeth by the reuelation of Iesus Christ, Ioh. 1.18. 4. The fathers did eate and drinke Christ, 1. Corinth. 10.3. but he is onely eaten and drunke by faith: therefore the fathers were not without the faith of the Gospel.

2. But it will be thus obiected on the contrarie: 1. the Gospel was onely promised to the fathers, as here the Apostle saith, which he had promised before by the Prophets: but that which is promised, a man hath not in deede: 2. againe the Apostle saith, that the mysterie of the Gospel was kept secret since the world beganne, Rom. 16.25. therefore it seemeth to haue beene vnknowne to the fathers: 3. S. Marke also thus beginneth his Gospel, Mark. 1.1. The beginning of the Gospel of Iesus Christ: if the Gospel beganne but then, it will fol∣low that the Patriarks had it not before.

3. For answer hereunto, the Gospel must be distinguished: for it either may be taken for the Gospel promised, or the Gospel complete and exhibited: the Gospel promised, is the doctrine of grace by Christ to come: the Gospel complete and exhibited, is the doctrine of grace in Christ alreadie exhibited, and performed to the world. By this distinction the seuerall obiections propounded may be answered.

1. That which is promised, a man hath not in full complement and perfection, but he may haue it in certen and assured hope: so the fathers had not in deede the Gospel exhibi∣ted, but they had it promised, and so enioyed it in hope. 2. Likewise the mysterie of the Go∣spel which lay hid from the beginning of the world, must be vnderstood of the Gospel ex∣hibited.

3. And S. Marke also vnderstandeth the beginning of the Gospel, not accomplish∣ed, but onely exhibited, and manifested. Pareus.

13. Quest. How Christ is said to be made of the seede of Dauid after the flesh. v. 3.

1. Some doe read, genitus, begotten, as Vatablus, or natus, borne, Erasm. but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, properly signifieth made: which doth better set forth the admirable conception of Christ of a virgin, without the helpe of man: which is not so well expressed in the other reading: to say he was borne, or begotten. Beza, Tolet.

2. Chrysostome well noteth, why it is added, after the flesh, significans quod & iuxta spiritum generationem habeat, signifying, that he had a generation also after the spirit, as he had one according to the flesh. And this generation also after the flesh is first spoken of, not because it was first in order, but this infinite generation, commodius auditorem subducit, doth more fitly bring the hearer, to the other diuine and first generation.

3. By flesh is here vnderstood the substance of Christs humane nature, as it was infirme and weake (which weaknes notwithstanding continued but for a time) not as it is corrupt: as it is taken, Ioh. 1.14. 1. Tim. 3.17. And although mention be not made here of the soule of Christ, it must neither be vnderstood to haue had the same beginning with the flesh of the seede of Dauid: nor yet (as Origen) is it here vnderstood by the spirit of sanctification, which sheweth the diuine nature of Christ, Beza: but Christs soule was infused of God, and seeing he tooke our flesh, and became very man, it followeth consequently, that hauing an humane and organicall bodie, he was also endued with an humane soule: Gryneus.

4. Now he is said to be of the seede of Dauid, that although he was not conceiued by any humane seede, yet, ex ea carne formatus est, quae constat ex semine, he was formed of that flesh, which came of (humane) seed: gloss. ex August. so that this word seede, doth not onely note here the Virgin Marie, which was of the posteritie of Dauid, but ipsam carnem de Virgine assumptam, the very flesh taken of the Virgin: Beza.

5. And though he came also of the seede of Abraham, and of other the holy fathers: yet mention is made of Dauid for these reasons: 1. because the Messiah was promised to come of Dauid, Hugo. 2. vt ex rege natus oftendatur, that it might appeare he was borne of a king. 3. & quia Dauid criminosus, and because Dauid was a sinner: that he was not borne of his seede for any merit of his, but of grace: Haimo: and because he vouchsafed to be borne of sinners, to shew, quod non dedignetur peccatores, that he disdaineth not sinners, Gorrham.

14. Quest. How it can be shewed that Christ was borne of the seede and posteritie of Dauid.

Seeing both Matthew and Luke doe set downe the genealogie of Ioseph the reputed husband of Marie, the question is how this concerneth the birth of Christ, who onely tooke his flesh of Marie.

1. Ambrose giueth a good reason, why the genealogie is deriued by the man, not by the woman: because it is the manner of the Scripture, to expresse the generation of men, not of women: secundum carnem natus, vsum debuit sequi carnis, he that is borne after the flesh, was to follow the vse and custome of flesh, which is to count the petigree by the men.

2. Then the genealogie of Ioseph thus concerneth Christ: because Ioseph beeing a iust man, tooke a wife out of his owne tribe: Origen also with Ambrose propoundeth this solu∣tion, yet he insisteth not vpon it, but runneth to allegories; that Ioseph was not the natu∣rall, but spirituall father of Christ: But it is euident, that the Euangelists doe set downe the naturall generation, and descent of Christ.

The best solution then is the former, that Ioseph maried with Marie beeing of his owne tribe: and so they were both of Dauid, and therefore they went both vp vnto Bethlem a citie of Dauid to be taxed, Luk. 2.4.

3. But where it wil be obiected, that Elizabeth, which was maried to Zacharie a Priest of Levi, is called Maries cousin, and therefore Marie is not like to haue beene of Iuda: it is not sufficient to say with Origen, that Elizabeth was Maries cousin, not in respect of the tribe, but the nation, because they were both of Israel: for so Elizabeth had beene no more her cousin, then any other beside. Theophylact in Luk. 1. thinketh, that the kinred came in thus; because Aaron married Elizabeth the daughter of Aminadab of the tribe of Iuda, Exod. 6. and so this Elizabeth was descended of Iuda, by her great grandmother Elizabeth. But this

kinred was too auncient, and would haue growne in so many descents out of knowledge: whereas it seemeth that Marie and Elizabeth were so of kinred, that they were of acquain∣tance also, for Marie went to visit Elizabeth, Luk. 2.41. Augustine thinketh it might be thus: that some woman of the tribe of Levi was maried into the tribe of Iuda, and so Christ was descended not onely of the kingly, but the priestly stocke also, quaest. super. Iu∣dic. 47. But the best solution is, that some rather of the tribe of Iuda was maried into the tribe of Levi: for though the other tribes might not one marie within an other, to auoide confusion, yet the Levites might take their wiues out of any tribe, for they had no inheri∣tance, and so there was no daunger of any such confusion: So Iehoida the high Priest mari∣ed Iehosabath the daughter of king Ioram, the sister of Ahaziah the king, 2. Chron. 22. Pa∣reus, Genevens.

4. Now as Matthew doth set downe the pettigree of Ioseph, the reputed husband of Marie, so Luke doth prosequute the genealogie of Marie: for Heli whole sonne Ioseph is said to be, was the father of Marie, and father in law to Ioseph: for sonnes and daughters in law in Scripture are called by the names of sonnes and daughters simply: as Naomi calleth Ruth her sonnes wife her daughter: Beza, Pareus. But Ambrose hath an other answer, that Heli and Iacob were brethren, and Iacob dying without children, Heli according to the law tooke his wife, and raised seede to his brother: Ambr. lib. in Luc. 3. of these two the first solution is the best: for Matthew saith that Iacob begat Ioseph: Heli then begat him not, but he was the naturall father of Marie.

15. Quest. Whether Christ descended of Dauid by Salomon, or Nathan.

But an other doubt there is about this genealogie: for Matthew descendeth by Salo∣mon, Luke by Nathan. Hereof a question ariseth of which of these, Salomon or Nathan, Christ came after the flesh.

1. Eusebius thinketh, that he was descended of Salomon, which he would prooue by the 72. Psal. v. 1. Giue thy iudgement to the King, and thy righteousnes to the kings sonne: where by the king, he thinketh Salomon to be vnderstood, and by the kings sonne, not Re∣hoboam, but Christ, which was to come of him. Euseb. Demonstr. l. 7. c. 7. Origen before approoued the same opinion, who giueth this reason thereof, because in Matthewes genea∣logie, the word, he begate, is repeated still, and so is it not in S. Lukes catalogue: and there∣fore he thinketh that Christ came of Salomon, whome Matthew maketh mention of, not of Nathan, whose generation S. Luke rehearseth.

Contr. 1. That Christ was not lineally descended of Salomon, it is euident, because all Salomons posteritie ended in Iechoniah: as is euident, Ierem. 22.30. Write this man desti∣tute of children. 2. In the place obiected out of the Psalme: by the king, is vnderstood Dauid, by the kings sonne, Salomon, who was a figure of Christ. 3. Neither in Matthewes genealogie, properly is euery one said to beget: for Iechonias is said to beget Salathiel, who was in deede the sonne of Neri, as S. Luke setteth it downe in his genealogie: but Iechonias dying without heire, appointed Salathiel his next heire.

2. Origen, Ambrose, & Beda thinke, that Christ came of Nathan both a Priest and Pro∣phet: but that can not be, for it is certen Christ came of Iuda, not of Levi: Hebr. 7.14. It is euident, that our Lord sprang out of Iudah: and therefore Apoc. 7, he is called the lyon of the tribe of Iudah.

3. Wherefore our Lord descended of Dauid by Nathan his sonne, who is thought to haue beene brother vnto Salomon, not onely by his father, but by his mother also, 1. Chro. 3.5. Damascen. lib. 4. c. 15. Pareus.

16. Quest. Of the meaning of these words, v.4. Declared mightily to be the Sonne of God, &c.

1. The vsuall interpretation is, to gather from hence three arguments of Christs diuine nature: 1. by the power of miracles: 2. by the holy Ghost, which he gaue vnto them, which beleeued in him, and specially in the feast of Pentecost. 3. by the raising of himselfe vp from the dead: to this purpose Chrysostome, Hyperius, Aretius, with others.

But the better interpretation is this: that here three things are expressed concerning Christ: what he was declared to be, the Sonne of God mightily, or in great power: by which nature, namely his diuine: by the spirit of sanctification, wherby he sanctified his own flesh, and his mysticall bodie the Church: and by what argument, namely by his resurrection from

the dead: wherein he manifestly shewed himselfe by his owne power, beeing able to raise vp his owne bodie from the graue: Beza, Pareus. But these three clauses, declared mightily to be the Sonne of God, according to the spirit of sanctification, by the resurrection from the dead, it shall not be amisse to handle distinctly, because of the difficultie, and diuers exposi∣tions of them.

17. Quest. Of the meaning of these words, Declared to be the Sonne of God in power.

1. Some read, predestinate to be the Sonne of God: which they expound diuersly. 1. Ambrose giueth this sense, he was predestinate, not to be the Sonne of God, for he was from the beginning, sed vt manifestetur, but to be manifested in the flesh. But then had S. Paul spoken very imperfectly and doubtfully, saying onely, predestinate to be the Sonne of God, without any other addition. 2. Augustine ioyneth it with the last clause, by the re∣surrection of the dead: he was predestinate to be the first and chiefe of those, which should rise from the dead, August. in 1. ad Roman. But by this exposition the order of the words is transposed. 3. Anselmus, and so also Lyranus thus expound, that Christ as the Sonne of God, could not be predestinate, beeing coeternall with his father: sed vnio illa facta est à dei praedestinatione, but that vnion betweene the humane and diuine nature came to passe ac∣cording to Gods predestination. But this deuise Tolet ouerthroweth by this argument; that it can not be saide, that Christ as man was predestinate to be the Sonne of God: for, when we say Christ, we affirme him to be God: as we can not say, a man is predestinate to haue a soule: for he can not be a man without a soule: ad quod aliquid praedestinatur, est extra ip∣sam, quod praedestinatur, that whereunto any thing is predestinate, is an other thing beside that which is predestinate: Christ then can not be predestinate to be the Sonne of God, be∣cause Christ is alwaies the Sonne of God: therefore not Christ, but the humane nature of Christ was predestinate to be vnited to the diuine. 4. Tolet vnderstandeth this predesti∣nation, not of the prioritie of time, but of order: that Christ was predestinate, that is, prae omnibus declaratus filius, before all declared to be the Sonne of God, for he onely is the true naturall Sonne of God. But predestination is not taken in that sense: and this beeing admitted, that Christ was preordained to be the Sonne of God, then he was ordained: but that can not be said, seeing he was alwaies the Sonne of God. And all these expositions doe faile in mistaking the Greeke word, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ordained or defi∣ned, not preordained.

2. Origen mistaketh the word predestinate, and therefore readeth simply without the preposition, destinate, or appointed: for praedestinatur, quod non est, destinatur, quod est: that is predestinate which is not, that is destined which is. But Origens distinction holdeth not: for euen Christ, in respect of his office, though not as God, is saide by the Apostle, to be or∣dained before the foundation of the world. 1. Pet. 1.20.

3. There is then a third exposition, which is best of all: to interpret the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, declared, demonstrated, as Chrysost. Theophyl. Tertullian. advers. Propeam. so also Erasmus, Beza, with most of our new writers: so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth not onely to decree, de∣fine, but to demonstrate, prooue, declare: and this sense is most agreeable to the words fol∣lowing, according to the spirit of sanctification, by the resurrection, &c. that is, in his diuine nature shewing it selfe by Christs raising of himselfe from the dead, he was declared to be the sonne of God.

4. And touching the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in power, it neither is to be restrained to the mi∣racles and signes, which Christ wrought, as Chrysostome, for that expresseth not the full meaning of the Apostle: nor yet is it to be referred to the word declared, that he was migh∣tily declared, though that be true also, Genevens. but rather vnto the last words, the Sonne of God: he was declared to be the Sonne of God, omnipotent, of the same power and maie∣stie with his Father. Beza, Pareus, Gorrham.

18. Quest. Of these words, according to the spirit of sanctification, v. 4.

1. Some doe here vnderstand by the spirit of sanctification, the holy Ghost, the third person in Trinitie: and in this sense it is diuersly applied. 1. Some referre it to the clause before of Christs birth, he was made according to the seede of Dauid after the flesh, &c. by the spirit of sanctification, because he was conceiued by the holy Ghost. gloss. ordinar. 2. Some doe ioyne it with the 1. v. put apart for the Gospel of God, &c. by the spirit of sanctification: but the order of the Apostles words, will admit neither of these interpretations. 3. Chry∣sostome

expoundeth it of the gifts of the spirit, which Christ distributed at the sending of the holy Ghost: so also Tolet vnderstandeth it of the vertue and operation of the spirit, whereby the Apostles wrought wonders and signes. But the phrase will not beare this ex∣position, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the spirit, not by the spirit, which are two di∣uers things, as Beza noteth: if any of these interpretations be receiued, the Apostle would have said, by the spirit, not, according to the spirit. 4. Gorrham sheweth how Christ was declared to be the Sonne of God, by the spirit of sanctification, these 7. waies: 1. because he was conceiued by the holy Ghost, 2. he was replenished with the gifts of the spirit, 3. ma∣nifested by the spirit, when it descended vpon him in the likenes of a doue, 4. he was glo∣rified by the spirit, Ioh. 16.14. 5. he breathed the spirit vpon his disciples, 6. he sent the holy Ghost vpon his Apostles, 7. he giueth his spirit to all that beleeue in him: Eph. 1.13. Ye were sealed by the holy spirit of promise.

2. Origen by the spirit, vnderstandeth the soule and spirit of man: but that manifested Christ to be man, not the Sonne of God.

3. But by the spirit of sanctification, is not here meant the holy spirit, the third person of the Trinitie: but the diuine nature of Christ. And whereas Tolet obiecteth, nec divi••i•••••• in Scriptura vnquam tali voce significatio, that the diuine nature is neuer signified by this manner of speach; it is euident, that where S. Paul saith, 2. Tim. 3.16. iustified in the spirit: and Heb. 9.14, he offered himselfe through the eternall spirit, that the diuine nature is here vnderstood: which is said to sanctifie, because of the effects: by his diuine spirit he sancti∣fieth his owne bodie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hypostatically: and his mysticall bodie the Church 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 powerfully, or effectually. This to be the meaning, is euident by the opposition, be∣tweene the flesh and the spirit: as he was made according to the flesh, so he was the Sonne of God according to the spirit. Beza, Pareus. And before them Ambrose so expoundeth, which was the Sonne of God, according to the sanctifying spirit: that is, secundum Deum, qui spiritus est, & sine dubio sanctus, according vnto God, who is a spirit, and without all doubt, holy.

19. Quest. Of those words, by the resurrection of the dead.

1. Because it is said, of the dead, not from the dead, Origen vnderstandeth it of those which were raised with Christ in his resurrection: But his power was more seene in raising himselfe, which neuer any did beside, then in raising others: which euen the Prophets did, though not by the like power.

2. Augustine following the vulgar Latin, which readeth, the dead of Iesus Christ our Lord; applieth it vnto the faithfull, which are called the dead of the Lord Christ, to distin∣guish them from the infidels which were dead: in exposition, inchoat. But the words fol∣lowing, of Iesus Christ our Lord, are rather referred to the beginning of the third verse, con∣cerning his Sonne, &c. (and then all the rest followeth, enclosed in a parenthesis, which was made of the seede of Dauid, &c.) euen Iesus Christ our Lord. Chrysostome thus readeth, be∣cause Iesus Christ rose from the dead: but the Greeke construction will not beare it, Iesus Christ beeing put in the genitive case, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

3. Tolet interpreteth, post resurrectionem, after the resurrection, when as Christ by the manifold graces of the spirit, declared himselfe to be the Sonne of God: but then it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after the resurrection, whereas the words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the re∣surrection.

4. Some by the dead, vnderstand such as were raised by the first resurrection from the dead works of sinne, vnto newnes of life: Hugo Cardin. but that had not beene so euident a signe of the diuine power.

5. Wherefore, by the resurrection of the dead, the resurrection of Christ from the dead, is signified: for in Scripture the resurrection of the dead, is so taken for the resurrection from the dead, as 1. Cor. 15.42. Hebr. 6.2. Beza, Perexius: and Pareus obserueth well, that the pre∣position 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is omitted, because it was vsed before, that it should not be twice repeated: so he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: by the resurrection of the dead, for from the dead. By this his glorious resurrection Christ manifested himselfe to be God in the flesh: as Ioh. 5.26. As the Father hath life in himselfe, so he hath giuen vnto the Sonne to haue life in himselfe: and againe, Ioh. 9.19. Destroy this Temple, and in three daies I will raise it vp a∣gaine. Thus Chrysostome expoundeth this place, ex resurrectione, per quam mortis evici••

tyrannidem, by the resurrection, whereby he ouercame the tyrannie of death: likewise Oe∣cumenius vnderstandeth the resurection, qua ipse Dominus Iesus exurrexit, whereby the Lord Iesus himselfe rose againe.

Quest. 20. Of these words, v. 5. By whom we haue receiued grace and Apostleship.

1. By whom, that is as Origen, Ambrose, Lyranus expound, per Christum Mediatorem, by Christ the mediator of God and man: and make this the sense, that he was called of God to be an Apostle by the mediation of Christ: But Chrysostome better vnderstandeth Christ here as the principall author of his calling: which is indifferently sometime ascribed vnto Christ, sometime vnto the holy Ghost: as Act. 13.2. The holy Ghost said, Separate me Bar∣nabas and Saul. And hereby S. Paul sheweth a difference betweene his calling, and of o∣thers, that he was immediately constituted an Apostle by Christ himselfe, and not by men, Beza annot.

2. By grace and Apostleship. 1. Theodoret vnderstandeth two distinct things, by grace the gifts of the holy Ghost, wherewith he was furnished, and by Apostleship, his vocation it selfe: so also Lyranus, concedens dignitatem apostolicam, simul dat gratiam ad exequen∣dum, graunting vnto him the Apostolike dignitie, he also giueth grace to execute it. 2. O∣rigen interpreteth grace to be the fruit of patience, whereby he indured so many labours in the Gospel. 3. Ambrose taketh it to be the grace of remission of sinnes, common withall other faithfull, so also Gorrham. 4. some vnderstand gratiam conuersionis, the grace of his conuersion, Tolet. Pareus. 5. Gryneus of the gift, in fructu Evangelizandi, of preaching the gospel with profit and good successe. 6. But hereby better is vnderstood, the grace of his Apostleship: as S. Paul himselfe expoundeth, Ephes. 3.8. Euen vnto me the least of all Saints, is this grace giuen, that I should preach anong the Gentiles, &c. Beza. so also Chry∣sostome and Oecumenius vnderstand it of his Apostleship, which he receiued not by his me∣rits or worthinesse, but by the grace of God: as he saith, 1. Cor. 15.8. I am the least of all the Apostles, which am not worthie to be called an Apostle, &c. but by the grace of God, I am that I am, Gualter. And though it be said grace and Apostleship: yet it followeth not, as Tolet obiecteth, that they should be two distinct things but the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and, is put by way of exposition, grace, that is Apostleship, Beza. or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Apostolatus, the grace or gift of the Apostleship, Faius. and so it is taken pr•• Apostolatu gratis collati, for his Apostle∣ship freely bestowed or conferred, Hyperius.

3. In his name, or for his name. 1. Ambrose expoundeth it, vice eius, in his stead: as the Apostle saith, 2. Cor. 5.20. We are embassabours for Christ: so also Pareus. 2. Chryso∣stome readeth de nomine eius, of his name, that is, that they might beleeue in his name, and so Hyperius taketh it for the matter of his preaching, that he should publish the benefits receiued by Christ: and therefore Act. 9.15. Christ saith to Ananias, He is a chosen vessel to beare my name among the Gentiles, Beza. Faius. 3. But it rather sheweth the ende of S. Pauls preaching: for his name, that is, pro Christi gloria, to set forth the glorie and praise of Christ, Gualter. Lyranus. yet both these last interpretations may well stand together.

Quest. 21. Of the persons, whom the Apostle saluteth, to all you that be at Rome, &c.

There are three parts of this salutation: he describeth them 1. by the place, to all at Rome. 2. by the cause and fountaine of their vocation and calling: beloued of God. 3. the end, called to be Saints, that they should be holy: he writeth not generally to all at Rome, but with a restraint, he writeth fidelibus, non alijs, to the faithfull, not to any other, Gorrham, and writeth vnto all the faithfull, without any respect of persons, siue essent ex primatibus, & consulibus, whether they were of the chiefe men or consuls, or priuate and poore men, Chrysost. and he writeth not onely to those which were Romanes by nation, but euen vn∣to the strangers at Rome also which were conuerted to the faith, so that they are deceiued, which thinke that this epistle was written in the Romane tongue, because it is written to the Romanes: there were Grecians, and of other nations at Rome, in so much that Iuve∣nal 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 iusti∣fication:

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, To∣let. so then the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beloued, is here taken passiuely, not actiuely, not for the lo∣uers 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 t••ice of the Romanes, v. 6.7. which he doth not superfluously, but volent illis, beneficij admouere, willing to put thē 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, •••• 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 con∣dition 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 a•• 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 a∣mong them, yet respicit ad meliorem par••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 no∣thing 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, recon∣cillation 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 vnder∣standeth 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 mer∣cie 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 doubt∣full, 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 pre∣position 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 recon∣ciler, Aretius. But Haymo misliketh that, and would haue this grace and peace indifferent∣ly 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 Gen∣tiles might hereby haue taken occasion to thinke of the pluralitie of gods: but when the A∣postle

speaketh of Christ alone, he saith, who is God ouer all, blessed for euer, Rom. 9.5. Ter∣tullian. 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Ro∣manes, 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 pub∣lished through the world: And this wise beginning S. Paul maketh, thus insinuating him∣selfe, that his admonition afterward might seeme to proceede from a louing minde, Tolet.

2. I thanke my God. 1. he saith my God, not theirs, to signifie that their faith was imper∣fect: as Ambrose, for in the words following he setteth forth an ample commendation of their faith. 2. some thinke he so saith, because he acknowledged this benefit, that the Ro∣manes beleeued, to be as conferred vpon himselfe, Tolet. 3. But the manner of the Saints is so to speake, as Dauid doth often in the Psalmes, ex privato sensu diuinae bonitatis, of a priuate and more liuely sense and feeling which they haue of the goodnesse of God: and in respect of some singular gifts, which they haue receiued, Marty. so also Chrysostome: id mag∣no facit affectu, he doth it with a great affection: And so the Prophets and other holy men, cum qui communis est omnium Deus, sibt proprium facientes, making the common God of all peculiar to themselues: euen as the Lord did call himselfe the God of Abraham, Isaac, and Iacob, tanquam seorsim illorum tantum esset, as though he were seuerally their God onely.

3. Thorough Iesus Christ. He offreth thanks throrough Christ: 1. the meaning where∣of is not, as Ambrose, to giue thanks for a benefit receiued by Christ. 2. but as Origen, per Christum tanquam sacerdotem, he offreth this sacrifice of thanks by Christ, as the high Priest, by whom all our oblations are acceptable vnto God: for we must take the same way in giuing of thanks, which the father doth in conferring graces: that as he bestoweth his graces vpon vs in Christ, so in him againe, we should returne our thanks, Aretius.

4. For you all: 1. not as in their stead, as Dauid desired to die for Ionathan, but because of them, that they had receiued such an excellent gift of faith: 2. the Apostle, sui oblitus, forgetteth himselfe, and giueth thanks for the Church, Pareus. 3. he giueth thanks for them all, incipientibus, proficientibus, perfectis, for the beginners, for them which profited and proceeded, and for them which were perfect, Gorrham.

Quest. 24. How the faith of the Romanes was published through the world.

1. Origen by the whole world, vnderstandeth the Angels in heauen, which did reioyce for the conuersion of men in earth: but this sauoureth of his accustomed curious speculati∣ons: the like phrase the Apostle vseth of the Thessalonians, 1. epist. 1.8. Your faith spread a∣broad in all quarters: he meaneth then the world of men, not of Angels. 2. Hierome ma∣keth this the sense: because the same faith which the Romanes had receiued, was preached by the Apostles in all the world: but the Apostle here doth giue a speciall commendation of the faith of the Romanes. 3. therefore here an hyperbole, or rather a Synecdoche, is to be admitted, that many parts of the world are taken for all: because the more knowne parts of the world were now subiect to the Romanes: so S. Luke saith, c. 2.1. There came a com∣mandement from Augustus Caesar, that all the world should be taxed, Pareus. And Chryso∣stome giueth this reason: Rome was quasi in quodam orbis vertice collocata, placed as in the toppe of the world, whence it might be seene and discerned of all the earth.

Quest. 25. Of the singular faith of the Romanes.

1. First their faith was commendable and famous, for the worthinesse and excellencie thereof: both for the soundnesse of doctrine, which they had receiued, as S. Paul testifieth, c. 16.17. I beseech you, obserue those, which cause diuision and dissention among you, contrary to the doctrine which ye haue learned, and beside their knowledge was ioyned with goodnes and feruent loue: as he againe saith, c. 15.12. I am perswaded of you, that ye are full of good∣nes, and filled with all knowledge, and that yee are able to admonish one another. 2. Againe they had many lets and impediments, which made their faith the more famous. 1. diuitijs & delicijs corrupti erant, they were corrupt with riches and other delicates, and so were hindred from beleeuing. 2. qui praedicabant erant piscatores, they which preached the Go∣spell were fishermen, and Iewes, which nation was odious vnto the Gentiles. 3. they taught to worship a man that was crucified. 4. vitam exagebant austeriorem, they exacted a more strict and austere kinde of life, Chrysostome. 5. vnto this may be added that the most grie∣uous persecution of the faith was at Rome, and the Christians there were as vnder the paw of the lion, and so in greatest danger: yet notwithstanding, all these lets and impediments they receiued the Christian saith. 3. And further the Romane Church is commended in re∣spect of the founders thereof, and the planters of their faith, which was first founded by S. Paul, and then by Peter, who both liued and preached there, and there ended their life: from thence also it is thought that Iohn the Euangelist was banished into the Isle Pathmos: Chrysostome therefore thus saith of Rome, ob id maximè Romam praedico beatam, &c. I do chiefely for this count Rome happie: because Peter and Paul, did so loue it, that they taught the faith of Christ there, and finished their life among them, hom. vlt. in epist. ad Roman. 4. But concerning the last commendation of the Romanes faith, which Pererius produceth, that the Church of Rome, inviolatam & intaminatam conservauit, &c. hath kept inviola∣bly, and pure the faith receiued from the Apostles: that it is manifestly false, shall afterward be shewed in the places of controuersie.

Quest. 29. Whether the Church of Rome were first founded by S. Peter.

1. It is the receiued opinion of the Romanists, that Peter was the first founder of the Ro∣mane faith: for the proofe whereof they alleadge certaine authorities, as of Eusebius, who writeth that in the 2. yeare of Claudius Peter came to Rome, and there confounded Simon Magus, and preached the faith to the Romanes: at which time they entreated Marke to write the Gospel as they had heard it from S. Peters mouth, Euseb. 2. histor. Ecclesiast. c. 13.14. likewise Chrysostome, affirmeth the same that Peter preached at Rome first, qui prae∣dicabant erant piscatores, they that preached were fishers, ex Perer. Bellarmine to the same purpose also produceth Epiphanius, Orosius, Leo, with others, that the faith was first plan∣ted by Peter at Rome, lib. 2. de Pontif. Rom. c. 1.

2. Contra. 1. Concerning Peters comming to Rome there is great vncertaintie: Hie∣rome and Eusebius, say it was in the 2. yeare of Claudius: But Beda in 15. c. Actor. affir∣meth it to haue beene in the 4. yeare of Claudius: Onuphrius assigneth the 3. yeare of Clau∣dius, in Chronic. Damasus saith, that he came to Rome in the beginning of Neroes Empire, and sate there 25. yeares, whereas Nero raigned but 14. yeares in all: and he further affir∣meth that Peters disputation and combate with Simon Magus, was in the presence of Ne∣to the Emperor, which Eusebius reporteth to haue beene vnder Claudius. 2. Chrysostome speaketh of the preaching of fishermen, but not of the first preaching at Rome: the Apostles beeing fishermen, and of no note in the world first beganne to preach the Gospell in the world: not onely Peter, but Andrew his brother also, and Iames and Iohn were fishermen: he may as well prooue hence, these to haue beene founders of the Romane Church, as well as S. Peter. 3. Epiphanius as Bellarmine citeth him haeres. 27. saith, primi in Roma fuerunt Petrus & Paulus, the first in Rome were Peter and Paul, &c. he giueth no prioritie to Pe∣ter before Paul. 4. Orosius saith, l. 7. c. 7. Exordio regni Claudij, &c. in the beginning of the raigne of Claudius, Peter came to Rome, at{que} exinde Christiani Roma esse coeperunt, and that from that time Christians beganne to be in Rome, &c. But it shall be shewed after∣ward, that there were Christians in Rome before Claudius raigne: and the same Orosius ma∣keth mention of a decree made by the Senate in Tiberius raigne, exterminandos esse ex vr∣be Christianos, that the Christians should be expelled out of Rome. 5. Leo writeth thus,

serm. 1. de natal. Apostolor. Cum Apostli imbuendum Euangelio mundum, &c. when the Apostles had vndertaken, parting the earth among them, to season the world with the Go∣spell, beatissimus Petrus, &c. ad arcem Romani destinatur imperij, blessed Peter was appoin∣ted to the chiefe place of the Romane Empire, &c. But this is contrarie to that which S. Paul writeth, Galat. 2.7. that the Gospel ouer the vncircumcision was committed to Paul, as the Gospel ouer the circumcision was committed to Peter: Then is it euident that S. Pe∣ters lot fell out among those of the circumcision.

3. Now it shall be shewed that S. Peter could not be the first founder of the Romane Church. 1. S. Paul in his salutation, Rom. 16.7. maketh mention of Andronicus and Iu∣nia, which were in Christ before him: they were conuerted to the faith before S. Paul: but he was conuerted the 2. yeare after Christs passion, about the 20. yeare of Tiberius: from which time to the second yeare of Claudius, when Peter is held first to haue come to Rome were about 9. yeares, there remained 3. of Tiberius raigne, 4. of Caligula, and 2. of Clau∣dius. It is euident then that 9. yeares, before Peter came to Rome, Paul was conuerted, and before Pauls conuersion, there were some at Rome which had receiued the Christian faith. 2. Vellenus whom Bellarmine confuteth, alleadgeth out of Orosius lib. 7. that there were Christians in Rome in the raigne of Tiberius: when there was a decree made by the Senate, that the Christians should be banished from Rome: Bellarmine answeareth, that the meaning of the decree was, vt non reciperetur vllo modo Christiana religio, that the Christi∣an religion should not by any meanes be receiued into the city: But the words are extermi∣nandos esse ex vrbe Christianos, that the Christians should be exterminate or expelled out of Rome: they could not haue beene expelled, if they had not beene there before. 3. Cle∣mens in his recognitions, and Dorotheus in Synops. doe affirme, that Barnabas was the first, that preached at Rome, and conuerted them to the saith: which report Bellarmine and Pe∣rerius hold to be but a fable: neither will we contend for the truth thereof: for S. Paul is as like to haue beene the first planter of the saith there, as Barnabas: But by this is appeareth euen out of these writers, which the Romanists make account of, when they may serue their turne, that it was not held of any certaintie that S. Peter first preached the faith at Rome. 4. Further, seeing the Gospel of the vncircumcision was committed to Paul, of the circumcision to Peter, it is not like that Peter would intrude himselfe within S. Pauls diuision: who if he had so soone come to Rome, and planted a Church there, whose exam∣ple the rest of the Gentiles, depending vpon the Romanes, would haue followed, he rather should haue beene the Apostle of the vncircumcision then S. Paul. 5. Wherefore it is not probable, that the Romane Church was first planted by S. Peters preaching: neither yet was Paul the first that there preached: for as yet he had not beene at Rome when he wrote this epistle: Therefore it is most like, that some other of the disciples, and beleeuers first laid the foundation of faith, at Rome, which afterward was builded further by the Apostles, Faius. And herein I mislike not the opinion of Hugo Card. andierant à quibusdam fideli∣bus qui Roman•• venerant Hierosolynsis, they had heard of certaine faithfull, which came to Rome from Hierusalem: to the same purpose Gorrbam: quidem acceperant fideru à Petra & hierant bene edocti, quidam à Indais disciputis, & bi non pleur, some had receiued these faith of Peter, and they were well taught, some of the Iewes beeing disciples, and they were not fully instructed, &c. They are of opinion, that the Romanes first receiued their faith by certaine disciples, that came vnto them: though afterward they were more fully instructed by Peter.

Quest. 27. The place, Act. 28.21. reconciled.

1. Whereas the Iewes say there vnto Paul, We neither receiued letters out of Iudaea con∣cerning thee, neither came any of the brethren, &c. the question here mooued is, how these dwelling at Rome could thus say vnto Paul whereas this epistle had beene written long be∣fore. 2. Hereunto the answer is, that those Iewes, were not Christians or beleeuers, and so not of the number of the brethren to whom S. Paul had written this Epistle, namely to such as were Saints by calling: but such as had not yet receiued the Gospel: for they say, con∣cerning this sect we knowe, that euery where it is spoken against, Parens. and beside, whereas S. Paul had declared vnto them, how the Iewes had resisted him, and constrained him to appeale vnto Caesar, they make answer, that they had receiued no letters concerning such things as had happened vnto him.

Quest. 28. Whether this be an oath, God is my witnesse, v. 9.

Although the vsuall forme of an oath be not here kept: as when men sweare by the name of God, of Iesus, vsing the preposition, per, by, yet it is euident the Apostle here doth take a solemne oath: as it may appeare by these reasons. 1. first by the definition of an oath, which is a calling of God to witnesse, of that which we say: as the Apostle here doth, so that to say, God is my witnesse, is as much as if he should say, I sweare by God, Tolet. 2. Augustine giueth instance of other places where the Apostle vseth the like oath, as Galat. 1.20. The things which I write vnto you, I witnesse before God, that I lie not: and 2. Cor. 11.31. The God, euen the father of our Lord Iesus Christ, which is blessed for euermore knoweth that I lie not: like vnto these oathes is this which the Apostle taketh here: Augustin. lib. 1. de sermon. Dora. and Beda vpon this place.

29. Quest. Whether it be lawfull to sweare, and vpon what occasion.

1. That it is lawfull to sweare, thus it appeareth. 1. Christ came not to dissolue the lawe, Matth. 5.17. now the lawe not onely permitteth, but commandeth to sweare, where cause is, Deut. 6.13. and 10.20. 2. the Lord himselfe sweareth, Psal. 110.4. Heb. 6.17. therefore it is not sinne to sweare. 3. the holy Fathers and Patriarkes vsed to take an oath, where it was lawfully required: as Abraham, Gen. 21.24. Iacob, Genes. 31.53. Dauid, 1•• Sam. 24.23.

2. But it will be thus on the contrarie obiected. 1. Christ saith, Sweare not at all, nei∣ther by heauen for it is the throne of God, &c. Answear. Christ forbiddeth not to sweare by God, but not by creatures, as by the heauen, the earth, by the Temple, by the head. 2. where he saith, let your communication be yea, yea, nay, nay. Christ forbiddeth not the law∣full vse of an oath, when there is iust cause: but the often and vnnecessarie vsing of it in com∣mon talke: where then, it concerneth the saluation, or edification of our brethren, it is law∣full to take an oath: as it was requisite that the Romanes should be well perswaded of S. Pauls affection toward them, who had yet neuer seene them, as Chrysostome saith, quoui∣am neminem hominum animi sui testem sistere poterat, &c. because he could not set forth any man to be a witnesse of his minde, he calleth vpon God, who searcheth the heart.

3. It will be againe obiected, that in the Newe Testament an oath is not lawfull, as it was in the olde, Basil. in Psalm. 14. Answear. The abuse of an oath was vnlawfull both in the Old Testament and in the Newe: But to take an oath lawfully is as well permitted to the Church of Christ nowe, as it was to the Church of the Iewes: As the Prophet Isaiah prophesieth of the Newe Church, that they shall sweare by Iehovah, Isay. 19.18. and c. 43.23. Ierem. 4.3.

Quest. 30. How Paul is said, to serue in the spirit.

1. Chrysostome by the spirit vnderstandeth the holy Ghost, omnia spiritus sancti impu∣tat virtuti, he ascribeth all to the vertue of the holy spirit, nothing to his owne diligence: But in that he saith (in my spirit) this interpretation is auoided: Paul would not so call the holy Ghost, my spirit. 2. Theodoret by spirit thinketh to be meant the gift and grace giuen vnto Paul, whereby he was furnished for his Apostleship: whereof he spake before, v. 5. by whom we haue receiued grace and Apostleship: so also Oecumenius, he is said to serue him in tradito sibi dono, in the gift giuen vnto him: but so much is expressed in the words following, In the Gospell of his sonne: that sheweth his ministerie and employment in the Gospell. 3. some giue this sense, whom I serue in the spirit, that is not in the flesh, non in carnalibus observantijs, not in carnall obseruations, such as were the ceremonies of the lawe, gloss. in∣terlin. so also Aretius, I serue God, non vt hypocritae ceremonijs, not as hipocrites with ce∣remonies: but the mentioning of the Gospel following, excludeth all legall ceremonies. 4. Origen here maketh a distinction betweene the soule and the spirit, which he taketh for the superior and higher part of the soule, wherein he serued God: Ambrose also by the spi∣rit vnderstandeth the minde: which is true, that inwardly he serued Christ in his spirit and mind, but the faine not considered in the naturall condition thereof, as Origen seemeth to haue relation thereunto, but renewed and regenerate by grace., 5. S. Paul then by his spi∣rit, vnderstandeth his ardent and earnest affection, wherein he serued God, most earnestly and zealously in the ministerie of the Gospel, Beza. The like saying the Apostle hath, 2.

Tim. 1.3. I thanke God, whome I serue from mine Elders with a pure conscience: he serued God with an vpright and innocent heart, not in shew and oftentation: and in this sense our Sauiour saith, Ioh. 4.24. They that worship God, must worship him in spirit and in truth. Martyr.

31. Quest. v. 10. What prosperous iourney the Apostle meaneth.

v. 10. That I might haue a prosperous iourney by the will of God. 1. Paul simply praieth not for a prosperous iourney, but according to the will of God: there is a prosperitie, not according to the will of God, as the wise man saith, Prov. 1.32. The prosperitie of fooles destroyeth them, Gorrham. But, the Apostle esteemeth not of such prosperous things, quae sine voluntate dei eveniunt, which come to passe without the will of God. Haymo. 2. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth, that I may haue a iourney giuen me according to my minde, Erasm. in which desire, the Apostle non deprecatur omnia pericula, doth not pray against all perills and daungers: for he suffered shipwracke, and endured other casual∣ties in his iourney to Rome: but he counted it a prosperous iourney, which howsoeuer might bring him vnto them, to bestow some spirituall gift vpon them. Aretius. Such a pro∣sperous iourney was that, which S. Paul tooke into Macedonia, where though he suffered imprisonment, and were beaten with roddes, yet his iourney prospered, in respect of the good successe, which he had in preaching of the Gospel. Martyr. 3. And this desire of Paul to see the Romanes might be one cause, of his appeale, which he made to Rome, Act. 25. Lyranus.

32. Quest. Whether S. Paul needed to be mutually strengthened by the faith of the Romanes.

v. 12. That I might be comforted through our mutuall faith, both yours and mine. 1. Chrysostome thinketh, that Paul spake not this, quod ipse illorum opus habeat auxilio, as though he had neede of their helpe, seeing he was a pillar of the Church: but that he so saith to qualifie his former speach, v. 11. because he had saide, that I might bestow vpon you some spirituall gift to strengthen you. 2. But although the Apostles modestie appeare herein, that ioyneth himselfe with them, as hauing neede of their mutuall comfort, yet in truth he pro∣fesseth himselfe not to be so perfect, as though he needed no helps: non ponit se in supremo gradu, he doth not place himselfe in the highest degree: for he other where doth acknow∣ledge his imperfection both in knowledge, 1. Cor. 13. and in the gifts of regeneration, Rom. 7. Pareus: like as a minister comming to visit one that is sicke to comfort him, may be comforted againe by him: Olevian. to this purpose P. Martyr. 3. This mutuall conso∣lation, Theophytact vnderstandeth of the alleviating of their afflictions by their mutuall comforts: Tolet with others, of the mutuall ioy, which they should haue one in an others mutuall faith, Lyranus: that they should be comforted by faith, which was common to him and them, for there is but one faith. But, as Chrysostome saith, here this consolation may be taken pro fider incremento, for the encrease of faith: for the faithfull mutuis exhortationibus in fide proficiunt, by mutuall exhortations doe profit in faith. Pareus. 4. And although S. Paul had giuen such excellent commendation before of their faith, yet they might not∣withstanding haue neede to be strengthened: as Peter, when he beganne to sinke in the wa∣ters, had faith, when he cried to Christ, Saue me, or els I perish: yet Christ saith vnto him, Why didst thou doubt, O thou of little faith? his faith had neede to be encreased. 5. So here are three reasons of the Apostles desire to see them: 1. that he might bestow vpon them some spirituall gift: 2. to confirme and strengthen them: 3. to be mutually comforted with them. Aretius.

33. Quest. Of the impediments whereby S. Paul was letted to come vnto the Romanes.

v. 13. I haue oftentimes purposed to come vnto you, but haue beene let hitherto. 1. Chryso∣stome thinketh he was hindred and letted by the Lord: and so also Theophylact, Dei iussis prohibeor, I am inhibited by the commandement of God: as Origen giueth instance of that place, Act. 16.7. where Paul was not suffered by the spirit to goe into Bithynia. 2. But Basil thinketh he was hindred by Satan: as the Apostle saith, he was letted by Sathan to come vnto the Thessalonians, 1. Thessalon. 2.18. where is to be considered a double difference betweene Gods hindering and Sathans: first Sathan may hinder the out∣ward actions, but the inward purpose and desire he can not let: but God can stay

both: secondly, when Sathan hindereth, it is by Gods permission, for otherwise he could doe nothing, but God often hindereth without the ministerie of Sathan at all. Now in this place the first opinion is more agreeable, because he entreated of God by prayer, that he might haue a prosperous iourney: therefore it seemeth that he letted him, vnto whome he praied, that he might haue opportunitie giuen him. Tolet. 3. Origen ioyneth both toge∣ther, that he might be hindered first in the Lords purpose, and then impediments might be cast in his way by Sathan: so also Pareus, Genevens. and Aretius: But for the former rea∣son, the first opinion is rather to be receiued.

4. It beeing resolued vpon, that God staied S. Pauls comming, yet there is some diuersi∣tie concerning the causes, why the Lord should thus let him ••••. Sedulius thinketh, that God saw not the hearts of the Romanes yet prepared to beleeue: and therefore the Lord sent Paul then, and not before, quando praesc••••t eos credit••nos, when he foresaw, that they would beleeue: But Sedulius is herein deceiued, thinking that it was in the Romanes free-will to prepare their owne hearts to beleeue: whereas euery good gift is of God; Sam. 1.17. And if it were in mans power to beleeue, every one might attaine vnto faith, that would: but the Apostle saith, 2. Thess. 3.2. all men haue not saith. And againe, see∣ing the Apostle giueth such commendation of the Romanes saith, there is no doubt but God had prepared their hearts. 2. Hugo thinketh, that Saint Paul was prohi∣bited propter peccata Romanorum, because of the sinnes of the Romanes: This indeede sometimes is a let, as Paul and Barnabas did shake off the dust of their feete against the Iewes, and would no more preach vnto them, because of their obstinacie, and wilfull refusal, Act. 13.51. Hyperius: But this seemeth not to haue beene the cause here, seeing the Apo∣stle giueth such commendation of their faith, v. 8. and of their goodnes, c. 15.14. and obe∣dience to the faith, c. 16.19. 3. There are also externall lets and impediments, as his bonds, imprisonment, persecution, Tolet. and he suffered by the way shipwracke, and other casu∣alties, Aretius. 4. But the most likely reason, why the Lord staied S. Pauls comming to Rome, was the necessitie of other Churches, which the Lord would haue first established. Gregorie teacheth this reason, lib. 21. Moral. c. 13. that God therefore letted him, that he might more profit those Churches where he remained: and S. Paul himselfe rendreth this reason, Rom. 15.20. Therefore I haue beene oft let to come vnto you, but now seeing I haue no more place in these quarters, and also haue beene desirous many yeares againe to come vnto, you, &c. his employment in other Churches, deferred his comming to Rome: Beza. annot.

34. Quest. Why S. Paul expresseth not the cause in particular, which letted him.

1. Gualter giueth this reason, why the Apostle hauing diuers lets, as namely new occa∣sions continually offered in preaching the Gospel, and beside his persecutions and afflicti∣ons, and manifold troubles, yet he maketh mention of none of these, quia de his non poterat sine iactantiae suspicione, because he could not speake of these things, without suspition of boasting.

2. But I rather approoue Chrysostomes reason, non scrutatur Dominipropositum, the A∣postle doth not search into Gods purpose, why such an Apostle was kept so long from such a famous citie, when there was great hope of winning many vnto Christ: it was sufficient that he was letted, he is not curious to know the cause, teaching vs thereby, ne factorum ra∣tionem vnquam à Deo exigamus, that we neuer require a reason of Gods works.

3. And indeede Gods secret counsell herein is diuers waies vnsearchable: 1. in respect of the teachers: why sometime God sendeth many, sometime few, why some, and not o∣thers, why some are true pastors, some wolues, some true teachers, some false. 2. in regard of them, which be taught, why God sendeth preachers to one place, and not vnto an other: why Christ wrought miracles in Corazin and Bethsaida, not in Tyrus and Sidon, to bring them to repentance, Matth. 11.21. 3. and for the places, why the Spirit suffered not Paul to preach in Asia and Bithynta, Act. 16.6, 7. And why in our daies, in some certaine cities, as at Constance God suffered the preaching of his Gospel to be intermitted. 4. for the time, why the Gospel is preached in some age, and not in an other, and some enioy it long, some but a short time. 5. for the manner, why sometime the Gospel is preached obscurely, and darkely, sometime openly and manifestly, why some preach it of enuie, some of sincerities. All these considerations doe set forth vnto vs how the iudgements of God are hid, and vn∣searchable. Gryneus.

4. And by this reason may the like obiection be answered, why the Apostle was letted, seeing his purpose was good, that he might haue some fruite among them: Because the A∣postle beeing the Lords minister, was not to prescribe the times and occasions fittest for the worke of the Gospel, but to depend vpon God therein, who best knewe, how to sort out the best time for euerie purpose.

Quest. 35. Whether S. Pauls desire to goe to Rome, beeing therein letted, were contrarie to Gods will, and so sinned therein.

1. S. Pauls desire was not absolute, but conditionall, if it were the will of God, for so he saith, that I might haue a prosperous iourney by the will of God to come vnto you. 2. But here we must consider of the will of God, as it is secret and hid, and as it is manifest and reuealed: against the will of God reuealed, all desires and attempts cannot be without sinne: against his secret will, somewhat may be desired, and yet without sinne, so there be•••• subordination of our wills to the will of God: as Augustine sheweth, how sometime homo bona volutitate souls, quod Deus non vult, a man with a good mind willeth that, which God willeth not, as a good child desireth his fathers life, whom the Lord will haue to die: So Dauid prayed for his childs life of a fatherly affection, when yet God purposed that the infant should die: And againe, saith Augustine, it may be, vt homo velit voluntate mala, quod Deus vult bona, that a man may wish and will that with an euill mind, which God willeth well: As an euill child may desire his fathers death, which the Lord also purposeth, August Enchirid. c. 101. So Paul in desiring here that, which God willed not, to come vnto the Romanes, yet sinned not: both because Gods will therein was not reuealed vnto him, and beside he interposeth a condition, if it were Gods will. ex Pareo.

Quest. 36. How S. Paul was a debter vnto all, v. 14.

v. 14. I am a debter. 1. The Apostle sheweth a thresold desire that he had to the Ro∣manes, first to come vnto them, then to set them, and now to preach vnto them: which he amplyfieth by three reasons. 1. from his owne office and calling. 2. from the vertue and power of the Gospel, v. 16. 3. on Gods behalfe: the righteousnesse of God was reuealed; &c. Gorrham.

2. This debt some take to be the gift of tongues, which the Apostle had receiued, in which behalfe he was a debter to all nations, speaking with the tongues of them all, Origen, Theodoret: But the other Apostles also had receiued the gift of tongues, as well as Paul: therefore in that sense they were debters as S. Paul was.

3. Oleviane here maketh mention of a threefold debt. 1. of nature, as Esay. 58.7. hide not thy selfe from thine owne flesh: euery one is bound to succour his brother, as beeing his owne flesh. 2. the second bond of our debt is in regard of our redemption, that we should willingly minister vnto them for whom Christ died. 3. the third debt is in respect of our vocation and calling: which the Apostle here hath relation vnto.

4. So then Chrysostome and Ambrose doe well expound this debt of S. Pauls Aposto∣like calling, so also Lyran. Pareus, with others. As he saith, there was a necessitie laid vpon him, and woe is vnto me, if I preach not the Gospel, 1. Cor. 9.17.

5. But he is a debter first vnto God, who is the creditor of whom he receiued all those graces which he had: and therefore he was to dispose and employ them according to the will and Lawe of the Creator, Faius: who sent him vnto the Gentiles, Act. 13.3. Se∣parate me Paul and Barnabas, &c. which debt the Apostle is willing to discharge, Hugo. and because he could not yet come in person to preach vnto them, he dischargeth his debt by writing, Bucer.

6. And he vseth this terme of debter, least that he might be thought to be a busie bodie, and noted of arrogancie for writing vnto the Romanes, Mart.

Quest. 37. Whom S. Paul vnderstandeth by the Grecians and Barbarians.

1. Sometime the Apostle distinguisheth the nations into Iewes and Greekes, v. 16. sometime into Iewes and Gentiles, as Rom. 3.29. sometime he reckoneth vp altogether, the Grecian, the Iew, Barbarian, Scythian, Coloss. 3.12. here he diuideth all other nations beside the Iewes, into Greekes and Barbarians: the Iewes he mentioneth not, quia magister Gentium, because he was the teacher or master of the Gentiles. gloss. 2. The Romanes

are comprehended vnder the Grecians, because from them they receiued their lawes, and the knowledge of arts, Martyr. 3. Whereas he addeth, both to the wise men, and vn∣wise, some take it for an exposition of the former, by the Greekes vnderstanding the wise, and by the Barbarians the vnwise: Anselme, Calvin, Pareus. But Chrysostome and Theodo∣ret, Gorrh. so also Beza annot. Faius, doe better referre it vnto particular men among the Greekes and Barbarians: for there were among either of them some wise, some vnwise. 4. Anselme by the wise, vnderstandeth righteous men, by the vnwise, sinners: some, belee∣uers, and vnbeleeuers: But Chrysostome and Theodoret better interpret those to be wise men among the Gentiles, which had humane wisdome and knowledge: those to be vnwise, which were ignorant and vnlearned. 5. By this the Apostle sheweth, that their humane wisdome, was not sufficient to bring them to the knowledge of God. And Chrysostome here well noteth, how Plato a wise Philosopher, thrice comming into Sicilia, could not conuert one Tyrant, but went away without any successe: but Paul a tent-maker, did not onely conuert Sicilia and Italie, but runne thorough (preaching) almost the whole world 6. S. Paul here answereth a secret obiection: it might haue beene said vnto him, You may not spend so much time among the Grecians, they are a people wise enough therefore he saith, that not onely the vnwise, but euen the most learned among them, had neede to be instructed in the Gospel. Tolet. 7. And Paul illud inculcat ob Iudeos, doth vrge this be∣cause of the Iewes, who thought that the preaching of the Gospel did onely belong vnto them. Erasm. 8. Celsus, against whome Origen did write, did obiect this place to discredit the Gospel, because it was offered to the vnlearned: whereas he taketh that to be the most excellent doctrine, that can be perceiued onely of the wise and learned. But herein rather appeareth the dignitie and excellencie of the Gospel, which propoundeth the way of salua∣tion vnto all of what degree soeuer. Faius. And Gods wisdome herein sheweth it selfe, that the Gospel beeing preached to the wise and vnwise: both the one might be humbled, when they see themselues to be fellow-schollers euen with the vnlearned; whome they taught before: and that the ignorant and simple should not despaire, but that they also may come to the knowledge of saluation. Calvin. 9. And seeing the Apostle nameth the wise and vnwise, not the rich or poore, noble, vnnoble: because he speaketh of the knowledge of the Gospel, which might seeme not so necessarie for them, which were wise and lear∣ned. Tolet. 10. And here is set forth a double commendation of the Gospel: both from the excellencie thereof, which was worthie the searching euen of the wise and learned Grecians: and à facilitate, from the facilitie thereof; because the very vnlearned might be also capable of it. Aretius.

38. Quest. How Paul is not ashamed of the Gospel, v. 16.

1. It might haue beene obiected vnto Paul: The Gospel is euery where scorned and de∣rided among the Gentiles, and euery where it is spoken against: therefore the Apostle pro∣fesseth, that he is not ashamed of the Gospel of Christ, though it seeme neuer so contemp∣tible vnto the world. Olevian. 2. And as he was not ashamed to preach the Gospel him∣selfe, so he insinuateth vnto them, that they should not be ashamed to heare it. Mart. 3. Chrysostome mooueth a question, why S. Paul saith not here, that he is not onely not asha∣med, but reioyceth also in the Gospel of Christ: as he saith, Gal. 6.14. God forbid; that I should reioyce, but in the crosse of our Lord Iesus Christ: And thus he answereth, that because the Romanes were lifted vp in their mind, because of their honour, riches, and estimation in the world, and Paul preached Christ Iesus, who was crucified, and counted as nothing in the world: he therefore first of all would winne them not to be ashamed of the Gospel: and then they would come also to glorie in it, &c. But S. Paul in effect, faith as much, as I glo∣rie in the Gospel: minus dicitur, plus intelligitur, lesse is spoken, and more vnderstood: Pare∣us, Mart. Faius. for the reason following, for it is the power of God, &c. sheweth that he did euen glorie in it. 4. But whereas two things might haue hindred Paul, shame, and feare, of the two which, feare seemeth to be the greatest pull-back: for shame is de amissione hono∣ris, but for the losse of honour, feare is de amissione vitae, for the losse of life: S. Paul yet saith rather he is not ashamed, then he feareth not: both because his not fearing, had commended himselfe, but his not beeing ashamed, commendeth the Gospel, as not beeing a vile and contemptible things: as also persecution was not yet generally mooued among the Christi∣ans, which the Apostle needed to feare, but yet it was generally contemned. Tolet.

39. What the Gospel or Evangel signifieth.

1. Euangel um, the Euangel, is sometime taken for the sacrifice, which vsed to be offered vnto the gods among the heathen, for the bringing of good newes and tidings: in which sense Cicero taketh it, â suaves epistolas quibus Evangelaum de beri fateor: ad Attic. O sweete epistles, which I count worthie of an Evangel: that is, of such an offering or sacrifice. 2. It signifieth, the bringing of any good newes, or tidings: as Ior. 20.15. Cursed be the man, that brought my father tidings, saying, A man child is borne vnto thee: the word is bessar, which the Septuagint doe translate by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to bring good newes. 3. This word is appropriated to signifie the glad tidings of our redemption purchased by Christ: as the Angels say vnto the shepheards, Luk. 2.10. Behold, I bring you tidings of great ioy: the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and Rom. 10.15. Beautifull are the feete of them, which bring glad tidings of peace, and bring glad tidings of good things: where the faine word is vsed in the Greeke, but in Isa. 52.7. from whence that testimonie is taken, the word is bissar, which betokeneth the bringing of good newes or tidings: some times formore euidence, the word good, is added: as 2. Sam. 18.27. besarah tobah, good tidings.

40. Quest. Of the definition of the Gospel, It is the power of God vnto saluation to euery one that beleeueth.

This definition consisteth of three parts, 1. of the efficient cause, the power of God, 2. the ende, to saluation, 3. the forme, to euery one that beleeueth.

1. It is the power of God. 1. The power of God is diuers: there is his creating power, whereby he made the world: but this power is that which is ioyned with his loue and fa∣uour in Christ, whereby he wrought the redemption of man: which is so much greater then the other, because when he made the world, none resisted him: but Sathan opposeth him∣selfe in the worke of our redemption. Faius. 2. There is a power also of God vnto per∣dition, and damnation: but this is his power vnto saluation Chrysost. Origen. 3. But how is the Gospel the power of God, seeing it setteth forth the humilitie of Christ in his suffe∣rings, death, and passion? Answ. These were infirmitates voluntariè assumptae, infirmi∣ties which our blessed Sauiour did voluntarily take vpon him: and therein he most of all shewed his power, in destroying the kingdome of Sathan by such meanes, Hugo. 4. Neither doe we here vnderstand the essentiall power of God, but his organicall power, Pareus: or by a metonymie, the declaration of his power, whereby the preaching of the Gospel is made effectuall. Faius.

2. Vnto saluation. 1. This saluation consisteth presently in the remission of sinnes, and afterward in the inheritance of eternall life: not like the saluation, which is promised by men, as by Magistrates to their subiects, by Physitians to their patients: but it is the euerla∣sting saluation of our soules. Mart. 2. Though outwardly the Gospel appeare vile and contemptible, yet it hath a secret vertue, to work vnto eternall life: As there be certaine na∣turall things, which make no shew outwardly, yet inwardly are full of vertue: as pepper fee∣leth outwardly as cold, but it is hoat in operation: Theodor, as a pill which the Physitian gi∣ueth, though it seeme nothing, yet it is, of great efficacie to expell diseases, Tolet. 3. The Gospel worketh to some vnto condemnation: it is the sauour of death vnto death: but that is not properly the effect of the Gospel, which is giuen vnto saluation, but by reason of mens incredulitie: so the Gospel, not by it owne proper effect, but accidentally worketh vnto condemnation. Mar••.

3. To euery one that beleeueth. 1. The Gospel is offered vnto all, but it onely profiteth vnto saluation vnto those that beleeue: like as a medicine, is onely effectuall to those that receiue it, Pareus. 2. Christ is the efficient cause of saluation: but faith, is organon appre∣••••sivum, &c. the apprehending instrument: like as the light is the cause of our seeing, but the eye also must be rightly disposed, which is the organs of seeing. Aretius. 3. Neither is this vnderstood of euery beleefe; beleeuers are not here taken for such, as to whom the histo∣rie of the Gospel is onely knowne, but such as are sealed by the spirit of grace, and are assu∣red they are the sonnes of God, and crie, Abba, father, Rom. 8.15. Gryneus. 4. And thus the Apostie falleth into the very cheife argument and scope of this whole Epistle; that we are iustified by faith, and not by the works of the law. Gualter.

41. Quest. Of the difference betweene the Law and the Gospel.

1. In that the Gospel requireth beleefe vnto saluation, therein it differeth from the law:

whose righteousnes is this, not to beleeue, but to doe those things, which are therein com∣manded, as the Apostle sheweth, Rom. 10.5. Mart. 2. The Gospel is the power of God, that is effectuall, mightie, liuely in operation: but the law is weake and impotent, Rom. 8.3. it was weake because of the flesh. 3. The Gospel vnto saluation, but the law is the mi∣nisterie of condemnation, 2. Cor. 3.9. 4. The Law was giuen onely to the people of Israel: but the Gospel is proposed to all, both Iew and Gentile. 5. The Law consisted in obser∣vatione ceremoniarum, & externa cultu, in the obseruation of ceremonies, and externall worship: the Gospel in interiori cultu fidei, in the inward worship by faith: so that the law was lex puerorum, the law of children, which were kept vnder it as a schoolemaster: but the Gospel is lex virorum, the law of men come to ripe age. August. lib. de spirit. & lit. 6. They differ also in the manner, that which was couertly and darkely shadowed in the law, is ma∣nifestly and apertly set forth in the Gospel. 7. In the time they differ: the law promised things to come, the Gospel presently performed that which was in the law promised: is Ignatius epist. ad Philadelp. quod supra legem pracipuum habet Euangelium? nempe praese••∣tiam adventus Salvatoris: what hath the Gospel aboue the law? euen the presence of Christs aduent, and comming.

42. Quest. Why the Iewes are named before the Grecians, v. 16.

To the Iew first, and also to the Grecian, &c. 1. Here by the Grecians generally all the Gentiles are vnderstood: because they of all other nations seemed to be the wisest, and therefore speciall instance is giuen in them, that they also haue neede of the preaching of the Gospel: Tolet. and at that time almost all nations vsed the Greeke tongue, and therfore they are called by the name of Grecians, Gualter, especially when they are set against the Iewes, Beza. 2. Chrysostome thinketh, that the Iew is named first, not for any other ex∣cellencie or prerogatiue, sed in hoc solo honoratur, quod primus illam accepit, but he is honou∣red onely in this, because he first had the Gospel preached: so he giueth onely vnto the Iew the prioritie of other. 3. Origen thinketh that the Iew is set first, because that like as the Grecian preferred himselfe before the Barbarian, because of their lawes and ciuill life, whereas the Barbarians liued without law: so the Iew hath preheminence before the Gre∣cian, because they receiued their lawes from God. 4. Lyranus giueth this reason, the Iewes had a better preparation vnto the Gospel by the knowledge of the law and the Pro∣phets, then the Grecians, who onely had the light of nature, and the knowledge of the crea∣tures, 5. But the Iew hath a preheminence before the Gentile in respect of the preroga∣tiue, which was giuen them of God: vnto their fathers were the promises made, and of them was descended the Messiah according to the flesh: so that this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, first, doth not so much signifie ordinem temporis, the order of time, as ordinem dignitatis, the order of dignitie: as when Christ saith, Seeke ye first the kingdome of God, Matth. 6.33. that is, chief∣ly and most of all. Tolet. Pareus. This order our blessed Sauiour obserued both in himselfe, saying he was sent onely to the lost sheepe of Israel: and gaue the like charge, when he sent out his Apostles, that they should not goe the way of the Gentiles, Matth. 10.5. yea and at his ascension, he appointed his Apostles to be his witnesses first in Iudea. Ierusalem, Sama∣ria, and then to the vttermost part of the earth, Act. 1.8. This order the Apostles accordingly kept, Act. 13.46. It was necessarie, that the word of God should first haue him spoken vnto you.

43. Quest. v. 17. The iustice or righteousnes of God is reuealed: what iustice the Apostle meaneth.

1. There is a iustice of God, wherein he is righteous and iust in himselfe: as Psal. 11.7: The righteous Lord loueth righteousnes: but this the Apostle speaketh not of: the essentiall iustice of God is not communicated to vs by faith. 2. There is a iustice distributiue in God, whereby he rendreth vnto euery man according to his works: Origen vnderstandeth this iustice of God: but this is not the iustice, whereby a man is iustified to saluation: for if the Lord should marke what is done amisse, no man should be able to abide it, Psal. 130.3. 3. The iustice of God signifieth his veritie and truth in keeping his promises: so Gorrham ta∣keth it here: true it is, that God graciously performeth whatsoeuer is promised in Christ, but yet his mercie must goe before in promising. 4. Theodoret vnderstandeth the perfect iu∣stice of Christ, whereby he satisfied the wrath of God for our sinnes, and accomplished our redemption: and this perfect iustice of Christ is reuealed in the Gospel: but the Apostle speaketh euidently of such iustice, whereby a man is iustified before God, which is not that perfect iustice inherent in Christ, but the applying thereof vnto vs by faith. 5.

Therefore Chrysostomes exposition is the best, who Homil. 3. taketh this for that iu∣stice, which is communicated and infused vnto vs by that iustice of Christ: and so Augustine vnderstandeth that iustice, not whereby God is iust in himselfe, seâ qua ho∣minem induit, cum eum iustificat, but wherewith he endueth man; when he instifieth him, lib. de spirit. & liter. cap. 9. of this the Apostle speaketh, chap. 3.28. We conclude that a man is iustified by faith without the workes of the Lawe. 6. But this iustice is not an habite infused into the mind, whereby a man is made apt to exercise good workes, as Pere∣rius saith, that this iustice comprehendeth two things, remissionem peccatorum, the remissi∣on of sinnes, & animi rectitudinem, &c. and the vprightnesse of the minde, whereby it is now acceptable vnto God, and is exercised in good workes: for the Apostle saith of this iustice of God, that it is Made manifest without the lawe, by the faith of Iesus, &c. c. 3.21. But this infused habite, which is charitie and the exercising of good workes, is not reuea∣led without the lawe: for the lawe requireth and commandeth charitie: This iustice then consisteth onely in the remission of sinnes, and in imputing vnto vs the righteousnesse of Christ by faith, c.4.5. Blessed is the man, to whom the Lord imputeth not sinne, Pareus. 7. It is called the iustice of God, both because it is giuen vs from God, not procured by our owne workes: and for that we thereby are made righteous, not before men, but in the sight of God, Tolet. 8. And this iustice is sometime called the righteousnes of God, Phil. 3.9. because he is the author thereof: sometime of Christ, he is our righteousnesse, 1. Cor. 1.30. because by his obedience we are iustified: sometime of faith, Philip. 3.9. because faith is the instrument whereby Christs righteousnesse is applyed vnto vs, Gryneus.

Quest. 44. Of the meaning of these words, v. 17. is reuealed from faith to faith.

1. Is reuealed. 1. Which sheweth a double preheminence of the Gospel: in respect of the matter: it sheweth such things, as cannot be otherwise knowne then by reuelation from God, whereas the lawe of the Iewes, and the Philosophie of the Gentiles treateth of com∣mon, and knowne things: and for the manner: that which was obscurely set forth in the law, is plainely declared in the Gospel, Pareus. 2. and it is so reuealed, that it is not onely made knowne, but indeede exhibited, Beza. 3. And herein a difference also is shewed, that the Gospel is reuealed vnto some, namely to such as beleeue, but not vnto others: it is hid to them which are lost, 2. Cor. 4.3. Hyper.

2. From faith to faith. 1. Origen and Chrysostome, doe thus expound, ex fide veteris Testamenti in fidem noui, from the faith of the Old Testament, to the faith of the Newe. 2. Ambrose, ex fide promittentis Dei in fidem hominis credentis, from the faith of God pro∣mising, to the faith of man beleeuing: so also Aretius, Gualter. Martyr. 3. Augustine, ex fide praedicantium in fidem audientium, from the faith of the preachers, to the faith of the hearers, 4. Anselme, from the faith of one article, to the faith of the rest: but it can be no true faith, vnlesse it beleeue all the articles. 5. Theodoret, ex fide praesentium, in fidem futu∣ruum, from the faith of things present, to the faith of things to come, as of the resurrecti∣on, life euerlasting: But vnlesse these things be soundly beleeued, there can be no faith at all. 6. ex fide informi, in fidem formatam, from an imperfect faith without charitie vnto a perfect faith: but the Apostle speaketh not at all of any such dead faith without charitie, for that faith cannot iustifie. 7. There remaine then these two expositions, that this be vn∣derstood rather of the encrease of faith: we must proceede from faith beginning, to faith increasing:: as the like phrase is vsed, Psal. 84.7. they goe from strength to strength, Beza; Hyper. Gualter. and Iohn 1.16. Of his fulnesse haue we all receiued grace for grace. Thus Clemens Alexandrin. expoundeth, stronsat. 3. Apostolus vnicam tantum fidem annuntiat, •••• but of one faith, which by encreasing commeth to perfection. 8. And this meaning it hath withall: from faith to faith, to signifie, that altogether by faith man is iustified, and one∣ly by faith, Pareus, Faius, so also Thomas, nulle tempore cuiquam, nisi per fidem salus conti∣••••, that at no time saluation was attained vnto by any but by faith.

3. And by faith here is not vnderstood, 1. either obedience of life, to liue as God hath commanded: for faith is here opposed to workes: 2. nor yet a bare and naked assent vnto the Gospel that it is true: for such an historicall faith euen the deuills haue. 3. but it is taken for a full assurance, and confidence of the heart, Heb. 10.22. Let vs drawe neere with a true heart, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the assurance of faith: by such a faith are we iustified, Beza, Pareus.

Quest. 45. Whether the Apostle doth rightly cite this place out of the Prophet, The iust by faith shall liue, for the words.

1. Obiect. The Hebrewe word vsed by the Prophet, Habuc. 2.4. is beomunatho, in his truth or integritie, but the Apostle translateth it, faith. Answ. The Septuag. doe translate this word by the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, faith, and so the Hebrewe word cemunah, signifieth not onely truth, integritie, but faith.

2. Obiect. In the originall it is by his faith, which notwithstanding the Septuag. doe thus interpret, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by my faith: the reason whereof Hierome coniectureth to be this, they might mistake the letter vau, for iod, which onely differ in the length: now Syno∣machus readeth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by his faith, according to the Hebrewe: But S. Paul neither here, nor Galat. 3.11. doth translate the Hebrewe pronoune: but translateth onely, the iust liueth by faith: to this it may be answered, 1. Hierome saith, non erat ei cura de vorbis, cum sensus esset in tuto, he had no care of the words, retaining the sense. 2. And beside, loquens eodem spiritu, quo Prophetae, sensum sumit, speaking by the same spirit, that the Pro∣phets spake by, he taketh the sense, vsing his owne words, gloss. ordinar. 3. These pro∣nounes are easily vnderstood in the Greeke tongue, though they be not expressed, Beza: 4. And without the pronoune, the place as the the Apostle alleadgeth, is sufficient to prooue his purpose, that the iust liueth by faith, Pareus.

3. But the Latine translator here readeth amisse, vivit, liueth, in the present tense, where∣as it is put in the future, in the originall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall liue.

4. And the order of the words is to be considered: the iust by faith shall liue, not the iust shall liue by faith, for this reading presupposeth, that first he is iust, and then liueth by faith: whereas he is first iust by faith, before he can liue vnto God, Mart. Faius, Innius in Paral.

5. And here by the way a slip of Chrysostoms may be noted, who directly nameth in his commentary the Prophet Zephanie, whereas this testimonie is taken from Habacuke: which may be obserued, to shewe that those auncient fathers, though they were excellent men, yet were but men, and might sometime forget themselues: As Ambrose handling that place a little before, to the Iewe first, thinketh, that the Iewes were so called of Iudas Macchabeus. whereas long before they were called by that name, as is euident, 2. king. 25. Ierem. 40. Esther 1.3. Mart. This is no note, to derogate from the credit of the fathers: but to shew a difference between their writings and the holy Scriptures: which are free from the least er∣ror of forgetfulnesse.

Quest. 46. Whether S. Paul, in citing this saying followeth the Prophets sense.

1. Some thinke, that the Prophet there historically speaketh of the deliuerance of the people from the captiuitie of Nebuchadnezzar, and therefore exhorteth the faithfull, that with patience they would expect the promised deliuerance, by which faith, they should liue, and be thereby refreshed and comforted: but typically thereby is signified the deliue∣rance by Christ; and so this sentence is accordingly applyed: which typicall application the Apostle followeth: of this opinion is Gualter.

2. Pareus thinketh, that the Prophet doth indeede comfort the people in captiuitie, which was to come, but not onely: the Prophet doth leade the mindes of the godly to an higher matter, to consider of their euerlasting deliuerance by Christ: so he thinketh, that both senses, of their temporall and spirituall deliuerance, are comprehended in this sen∣tence.

3. But this is rather the literall and proper sense of the Prophet, specially to commend vnto the faithfull, their faith and beleefe in the Messiah to come. Thus Eusebius expoundeth 1.6, de demonst. c. 14. and Hierome saith, manifesta in his verbis de Christi aduentus prophetis est, there is a manifest prophesie in these words of the comming of Christ: And the Apostle so euidently applyeth it, Heb. 10.35. Cast not away your confidence, which hath great re∣compence of reward, &c. v. 37. For yet a verie little while, and he that shall come, will come, and will not tarrie, v. 28. now the iust by faith shall liue, Perer. Hyper.

4. But it will be obiected, that this sense agreeth not with the Prophets purpose, who c. 1. complaineth of the enemies and oppressors of the people of God, and therefore the vision, which the Prophet receiued c. 2. was to Minister comfort againe the present afflicti∣ons of Gods Church. Ans. It is the manner, which the Lord obserueth in the visions

and prophesies by occasion of temporall deliuerances to raise vp the mindes of his people to looke for their euerlasting deliuerer: as Psal. 72. vnder the type of Salomon, the king∣dome of the Messiah is properly described: and Dan. 9. the Prophet prayeth for the deliue∣rance of his people out of the captiuitie of Babel, and he receiueth that prophesie of the 70. weekes concerning the Messiah who should deliuer them from their sinnes. And so in this place, the Prophet praying for the deliuerance of the people from their oppressors, recei∣ueth a vision concerning the Messiah, in whom whosoeuer beleeueth, shall liue for euer, Pererius.

5. Theodoret thinketh that this saying of the Prophet concerned not those times then present, but was a prophesie of the times of Christ, that then the iust by faith should liue: so also Ireneus lib. 4. c. 67. But the Apostle otherwise applyeth it, Galat. 3.11. that neither vnder the lawe, nor vnder the Gospel, any were iustified by the lawe, but by saith: for his words there are generall, And that no man is iustified by the lawe in the sight of God, it is eui∣dent, for the iust shall liue by faith.

6. Ambrose, and so likewise Chrysostome, because the word is put in the future tense, shall liue, doe vnderstand this not of this present life, but of eternall life to come: But it is euident, that S. Paul Galat. 3.11. vnderstandeth this life of iustification: and so the Apostle calleth iustification by faith the life of the soule, Galat. 2.20. I liue by faith of the Sonne of God: and the future tense with the Hebrewes, indifferently is oftentimes put for the present: yet the Apostle so vnderstandeth the present life of the soule by faith and grace, as that he excludeth not the other sense concerning eternall life: as he applyeth this sentence of the Prophet to the second comming of Christ, Heb. 10.37. Tolet.

7. Now whereas Moses saith, as S. Paul citeth him, Rom. 10.5. The man that doth these things shall liue, the Prophet may seeme to be contrarie vnto him, saying, the iust by faith shall liue: but they are easily reconciled: Moses speaketh of the iustice of the lawe, which none could attaine vnto, the Prophet of the iustice of the Gospel, which the faithfull ob∣taine by faith in Christ, Mart.

8. Thus the Apostle setteth downe the chiefe benefits which we haue by faith, saluati∣on, v. 16. it is the power of God to saluation: iustice or righteousnesse, the iust by faith: life, shall liue, Matyr.

Quest. 47. How the wrath of God is said to be reuealed from heauen against all vnrighteous∣nesse, ver. 18.

1. This clause is a probation of the former, that there is no way whereby one is iustified before God, but by faith, which the Apostle prooueth by the contrarie: because either by workes or faith must men he iustified: but not by workes, as he prooueth first in this chapter by particular induction in the Gentiles, that their workes deserued nothing but Gods wrath: and in the Iewes, c. 2. This is the reason of the connexion of this verse with the former, Beza, Aretius, Mart. And the causes, why the Apostle thus beginneth to reprooue the Gentiles are these. 1. S. Paul was the Apostle of the Gentiles, and therefore he first dealeth with them. 2. because the qualitie and nature of faith, and of the grace of God, can not be well vnderstood, vnlesse we first looke into our selues, and consider the vilenesse of our owne workes. 2. And because such is mans pride by nature, vt opera sua maximifaciat, that he setteth much by his owne workes: therefore the Apostle doth first beginne to beat downe the pride of man. 3. It is the manner of the Prophets and of our Blessed Sauiour in their prophesies and sermons, to beginne with the Lawe, and then to proceede to the promises of the Gospel, Hyper.

2. By the wrath of God is signified, declaratio irae Dei, the declaration of the wrath of God, Aretius: there is in God no motion or perturbation, as in man: wrath according to the Hebrewe phrase, is taken for reuenge or punishment, Erasmus.

3. Reuealed. 1. three waies is the wrath of God reuealed against sinne. 1. by the light of nature: for euery mans conscience accuseth, or excuseth him: 2. by the Gospel, which threateneth euerlasting punishment to the wicked and vnbeleeuers. 3. and by daily experi∣ence, which sheweth that God is angrie with the sinnes of the world, Pareus. 2. God doth by daily experience testifie his wrath against the vngodly of the world, and euen at this time when the Apostle thus wrote, the world was plagued with warre, famine, and other grie∣uous calamities, for the contempt of the Gospel, Gualter. 3. but this revelation also may be

applyed to the Gospel, wherein is reuealed the wrath of God against sinners: as Mat. 3. Iohn Baptist preached, Now is the axe laid to the root of the tree: and our Blessed Sauiour saith, Luk. 13.3. vnlesse ye repent, yee shall likewise perish. 4. vnder the lawe also the wrath of God was declared against the vngodly, as in the destruction of Sodome, and of the E∣gyptians in the red Sea: but the wrath of God did then onely shew it selfe in such externall and temporarie punishments: But the gospel doth threaten euerlasting condemnation: as Matth. 10.28. feare not them, which kill the bodie, but rather feare him, who is able to de∣stroy both bodie and soule in hell, Perer. And the Law did onely in theft, generally condemne all infidelitie: but the Gospel in hypothesi, in particular condemneth incredulitie and vnbe∣leefe in Christ, Pareus. And then it beeing a time of ignorance, the iudgements of God, though they were in the world, yet were not marked and obserued, but now they are eui∣dent to all men, Aretius.

4. From heauen. 1. Ambrose expoundeth, ipsos coelos demonstrare, &c. that the hea∣uens doe declare the wrath of God against sinners, and shall be their accusers, who refused to worship God which made the heauens: so sometime the Lord calleth the heauens and earth to be witnesses against men, Isa. 2.1. Gryneus. 2. Origen giueth this sense, quia spi∣rituales nequitiae in coelestibus sunt, because the spirituall wickednesses, (that is, the euill spirits) are aboue in the celestiall places, who are ministers of Gods iudgements vpon the wicked. 3. Chrysostome, Theophylact, Oecumenius, referre it to the reuelation of the last and finall iudgement from heauen, at the second comming of Christ. 4. Caietan and gloss. ordinar. thus vnderstand it, quia Euangelium de toelo est, because the Gospel is from heauen, wherein this wrath of God is reuealed. 5. Some hereby vnderstand the vniuersalitie of Gods iudgements, that they shall be vpon all men vnder heauen, wheresoeuer they are, Per. 6. Some referre it to the manifest appearance of Gods iudgements from heauen, tanquam è sublimi loco, as out of an high place in the sight of all, Faius: so manifest that no man can denie it, Beza. 7. But the best sense is, that men shoud not thinke, these plagues sent vp∣on the world, to be ordinarie and naturall, (though God therein may vse naturall and se∣condarie causes) sed à Deo inflicta, but that they are inflicted of God, Martyr. Pareus.

5. Vpon all vngodlinesse. 1. Origen restraineth this clause: that though the wrath of God, be said to be reuealed against all impietie, non tamen in omnes homines, yet not against all men, but onely against those among the Gentiles, which had the knowledge of the truth: such were their wise men and Philosophers. 2. But Tolet by diuerse reasons sheweth, that all the Gentiles are here comprehended, whether the wise or vnwise. 1. by the generalitie of the words, against all impietie and vnrighteousnesse. 2. because they all had the knowledge of God by the creatures. 3. v. 26. the Apostle maketh mention of their women, whom he would not haue counted among the Philosophers and wiser sort. 4. the Apostles intent is to prooue, that all the Gentiles were vnder the wrath of God, and therefore also the knowledge of the Gospel, and of faith in Christ, was necessarie vnto all, both the wise and vnwise. 3. but as Tolet here reasoneth well: so yet herein he is deceiued: he thinketh as this sentence concerneth all the Gentiles, so the former, that the iust shall liue by faith, he taketh to be meant onely of the Iewes: whereas v. 17. the Apostle made euident mention both of Iew and Grecian, that the Gospel was the power of God to saluation, to euerie of them that beleeued, Faius.

6. All impietie and vnrighteousnesse. 1. Tolet following Theodoret, thinketh that these two are applyed to idolatrie: which is both impietie, because it denieth vnto God his wor∣ship, and iniustice, in giuing that which is due vnto God, vnto idols. 2. But the vsuall inter∣pretation is better: which Origen also hath, impiet as peccare in Deum est, iniquit as in homi∣nes, impietie is to sinne against God, iniquitie against men: so also Chrysostome, non de dog∣matis tantum dicit, sed de vita, he speaketh not onely of the errors of doctrine, but of the sinnes of the life, &c. So impietie comprehendeth the transgressions against the first table: vnrighteousnesse, against the second, Pareus. 3. some by all impietie, &c. vnderstand all im∣pious and vnrighteous persons, Perer. rather it signifieth, super omnes impietatis partes, &c. vpon all the partes of impietie, and vnrighteousnesse, Gorrham. whereof these two reasons may be yeelded, 1. that none should be excepted: though they seemed neuer so righteous they might haue some impietie in them, Beza. 2. and to shew the obiect of Gods wrath, which was not properly men, but the impietie and vnrightousenesse of men, Pareus.

Quest. 48. What it is to withhold the truth in vnrighteousnesse, v. 18.

1. Anselme vnderstandeth this of those, qui veritatem id est Dei scientiam habent, ta∣men male vivunt, which haue the truth, that is the knowledge of God, but yet doe liue ill.

2. Basil of those, qui donis Dei ad proprias voluntates abutuntur, which hauing the gifts of God, doe abuse them to their owne pleasure: But the first restraineth this word veritie, or truth, as though it onely concerned the knowledge of diuine things: whereas there is a truth also in moral duties: the second seemeth onely to include those which sinne malitiously, and of set purpose: whereas all the Gentiles were guiltie of this in detayning the truth in vn∣righteousnesse.

3. Oecumenius expoundeth it of those which did know the truth in themselues, and did keepe it in, ne alys splendeat, that it should not appeare vnto others: But in this sense onely the Philosophers and wise men among the heathen should be touched, whereas S. Paul sheweth what was the condition of all the Gentiles in generall.

4. Augustine, Ambrose, Chrysostome, Hayme, doe specially apply it to the knowledge of God, which the Gentiles had by the creatures, and abused it, in leauing the Creator, and worshipping the creature, quod per opera Dei cognovisti, per opera hominum perdidisti, that which thou knewest by the works of God, thou hast lost by the handieworke of men, August. serm. 55. de verbo Domini secund. Ioan. And Chrysostome thus resembleth it, like as one hauing the kings treasure committed vnto him, to bestowe in the kings affaires, should spend it vpon harlots, and other Iewde persons: so also Tolet. Perer. But in this sense the Apostles reason should be too much restrained: who spake before of all impietie and vn∣righteousnesse, both against God and man.

5. By truth, then we here better vnderstand, veras notitias de Deo colendo, & proximo diligendo, the true notice both of worshipping God, and louing our neighbour: such as the Gentiles had by the knowledge of nature: which notice of the truth, they by their owne concupiscence, and vnrighteousnesse abused, and did contrarie things to this their know∣ledge, both in their duties toward God, and their neighbours, Pareus, Martyr, Hyperius. And here the Apostle vseth a sic similitude taken from Tyrants, who oppresse the innocent, and imprison them: so the Gentiles did as it were imprison the truth which they had by na∣ture, in their owne corrupt affections: which were as setters & gives vnto the truth, which would haue shewed it selfe, but was kept vnder.

6. But seeing the truth is powerfull and prevalent: why should it be kept vnder more at one time, then at an other? Ans. The truth is alwaies powerfull: but the difference is not in the truth it selfe, but in the instrument which we vse in apprehending it: our naturall strength is of small force, but when the grace of God assisteth vs: then the truth breaketh forth, and can be no longer kept vnder. Martyr.

49. Quest. What the Apostle meaneth by these words, v. 19. That which may be knowe of God, is manifest in them, &c.

1. The Apostle here preuenteth an obiection: for whereas he had said, that the Gentiles did hold the truth in vnrighteousnes, it might be obiected, that they had not the knowledge of the truth at all: the Apostle therefore sheweth, that they had the knowledge of God by the light of nature, and by the sight of the creatures: Pareus. 2. Chrysostome, Oecumenius, likewise Ambrose, Augustin, this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which may be knowne of God, they restraine vnto the knowledge of the creatures, making the next verse, an exposition of this, the inuisible things, &c. are seene by the creation: But the Apostle euidently distinguish∣eth this knowledge from that: for this is saide to be manifest in them, the other is without them: here therefore he meaneth, that naturall light, and those principles of truth, both con∣cerning God, that he is, and, what he is, and touching morall equitie, which are by nature imprinted in the minde: Pareus, Mart. cognitionem sui naturaliter inseuit & exterius per opera adiuvit, God both hath naturally graft in man a knowledge of himselfe, and he doth helpe the same by his works without: Gorrham.

3. That which may be knowne. 1. which is not set against the knowledge of the essence of God, which can not be comprehended of any creature: as gloss. ordinar. but against those things, which are not knowne without reuelation, as the mysterie of the Trinitie, of the in∣carnation of Christ, the redemption of the world: that therefore is here vnderstood, quod ductu rationis nosci••ile est, which may be knowne by naturall reason: as that God is, that he

is but one, Gorrham: and his essentiall attributes, as his goodnesse, wisedome, power, Lyran.

4. Is manifest in them. 1. not among them, as Perer. nor in them, that is, in the crea∣rutes, Hugo: but in them, that is, in their hearts: Anselm. as the Apostle interpreteth, c. 2.15. Pareus, Beza. 2. not that indeed, God was thus manifested and made knowne vnto them, but they had the way and meanes giuen them by nature, whereby they might haue attained to the true knowledge of God, Tolet. 3. P. Martyr by in them, vnderstandeth the Philoso∣phers, to whom this naturall knowledge of God was reuealed, which they kept hid among themselues, and would not make it common to others: as appeareth in an epistle, which Ari∣stotle sent vnto Alexander: wherein he writeth, that his physickes were so set forth (that is, in such obscure manner) as though they were not set forth at all: But it is euident, that S. Paul convinceth here all the Gentiles in generall, that they hold the truth in vnrighteous∣nesse, as is shewed before, qu. 48.5.

4. For God hath shewed it vnto them. 1. Ambrose expoundeth it thus, faciendo opus, per quod possit agnosci, that God manifested it by the workes which he did, whereby he might be knowne: so also Hugo, manifesta ••••it per creaturas, he did manifest it by the crea∣tures: but the Apostle here speaketh euidently of a manifestation in them, not without them. 2. And he saith, he hath manifested, not revel••e••, ne lumen gratiae immiserat, that it should not be taken for the illumination of grace, Perer! or that he did manifest it, per inspiratio∣nem, by inspiration, gloss. interlin. 3. Some vnderstand it of the naturall infusion of those principles and notions of God imprinted in the minde, Martyr, Pareus: But these seeme to be two distinct things, to be manifest in them, and God hath manifested to them. 4. Therefore hereby the Apostle signifieth thus much: that beside that naturall instinct and light of the minde, God did concurre withall: as Augustine saith, not onely naturall reason did herevnto profit, sed Deus continuo adiuvit, ne sola natura sufficere videretur: but God did also continually helpe, that nature alone should not seeme to be sufficient: ex glos. ord. so they had divinū concursum mediante lumine naturali, they had concurring the diuine helpe together with this naturall light, Perer. Catharinus thinketh that God did per Angelos illu∣minare, illuminate their minds by the operation of the Angels: But the Apostle saith, that God, not Angels, did manifest it vnto them. This then is added, least any man should solis rationis viribus, to the strength onely of reason ascribe whatsoeuer knowledge of God, Gualter. for though men haue this naturall instinct, yet by the corruption of their nature, and by the subtiltie of Sathan, it might be so obscured, that it should helpe them very little: and therefore it was necessarie, that the diuine assistance, should concurre together, with this naturall direction.

Quest. 50. Of the wayes and meanes whereby the Lord doth manifest himselfe vnto men.

These wayes and meanes of the manifesting of God, are 1. reduced to these three kinds: they are either such as are in this life, either naturall by the creatures, and the instinct of na∣ture, or supernaturall by faith, and these are imperfect: And there is an other manifestation of God, in the next life, which is called visio beatifica, the blessed sight of God: when we shall see him as he is, Tolet. 2. Now the meanes, whereby God is manifested in this life, are diuerse. 1. per naturalem rationem, by naturall reason. 2. per creaturarum considera∣tionem, by the consideration of the creatures. 3. per Scripturarum inspectionem, by the in∣spection of the Scriptures. 4. per gratiae infusionem, by the infusion of grace. 5. per ange∣licam reuelationem, by Angelicall reuelation. 6. per humanam eruditionem. by humane in∣struction. 7. per miraculorum operationem, by humane operation, Gorrham. 3. But the naturall means of manifestation, which the Apostle speaketh of here, are thus distinguished: they are either within vs, or without vs: within vs, there are 1. the naturall principles, which are imprinted in the mind, both touching diuine things, as that there is a God, that he is omnipotent, eternall, good and gracious: and concerning morall duties. 2. The natu∣rall reason of mans mind, whereby he discourseth, and concludeth vnto himselfe, that there is a God by his effects and works in the world. 3. There is also diuinus concursus, a diuine concurring of God, in helping our naturall weakenes, and in giuing efficacy vnto these na∣turall faculties and powers: the naturall meanes without vs, are the knowledge, sight, ob∣seruation, and experience of Gods creatures, whereby the invisible things of God are made knowne vnto vs: which the Apostle sheweth in the next verse.

51. Quest. What inuisible things of God the Apostle speaketh of, and how they are made knowne vnto vs.

v. 20. The invisible things of him, &c. 1. Origens conceit here hath no probabilitie, who by these inuisible things, vnderstandeth the Angels: for 1. the Apostle saith, the inui∣sible things of him, that is of God, as he said before, v. 19. that, which may be knowne of God. 2. and he doth distinguish here manifestly betweene the inuisible things of God, and the works of God: seeing then the Angels are comprehended in the workes of God, they are not these inuisible things. Tolet. 3. Theodoret by these inuisible things, vnderstandeth the creation of the world, the diuine prouidence, his iustice, and gouernment of the world. 4. Lyranus by these inuisible things, interpreteth the essentiall attributes of God: and so he maketh it a distinct thing from the eternall power and Godhead, which afterward the Apostle mentioneth: whereas the Apostle interpreteth himselfe, the inuisible things of God, that is, his eternall power and Godhead. 5. Gorrham the inuisible things of God in∣terpreteth, inuisibilis Deus, the inuisible God: but there is great difference betweene God, and the things of God. 6. Therefore the Apostle doth best shew his owne meaning: the inuisible things of God, that is, his eternall power, and deitie: wherein notwithstanding all his other attributes, his wisdome, iustice, goodnes, are vnderstood: Pareus: for as Calvin no∣teth, his deitie nisi cum singulis Dei virtutibus nequit consistere, can not stand but with the singular vertues of God. But Tolet obiecteth, that the word quo{que}, also, is here a note, non declarationis, sed adiectionis, not of declaration, but of addition. Contra. Though the vul∣gar Latine so translate quoque, also; yet in the originall the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is as much as nempe, or videlicet, that is to say, as Vatablus, and the Syrian interpreter read: so likewise Beza.

2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the world created. These words are diuersly expounded: for whereas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth both the very act of creating of the world, and the creature it selfe that was made, as Erasmus noteth, hereupon these diuers interpretations are giuen. 1. Some read, by the creation of the world, Beza, Genevens. and Aretius thus distinguisheth, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is tota mundi fabrica, the whole frame of the world taken together: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the workes afterward mentioned, are the speciall workes, as the starres, the elements, and such like. But if by the creation, the workes themselues created should be vnderstood, then the Apostle should seeme superfluously afterward, to make mention, of the workes are vnderstood by the workes: Perer. Tolet. and beside, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put in the genitiue, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the datiue, and therefore they can not be ioyned appositiuely together by way of declaration. Pareus. 2. The Latine translatour readeth, à creatura, of the creature, which Anselme and the ordinarie glosse following, vnderstand of man: in which sense it is taken, Mark. 16.15. preach the Gospel to euery creature. And man is so called the creature by a certaine excellencie, because he hath some agreement with euery creature: he is in a place, as other bodies, he hath sense, as beasts, and vnderstanding as Angels: But as Tolet well noteth, the other word, which is ioyned with creature, of the world, excludeth this par∣ticular sense and application vnto man. 3. Therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here better taken for the world created: and is referred vnto the time, à mundo condito, since the world was created, Pareus: à fundamentis mundi, from the foundation of the world, as the Syrian interpreter: for so the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from, is taken, as Matth. 13.35. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the founda∣tion of the world, Tolet: so that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifieth, not the act of the creation: for it is ta∣ken for the world created afterward in this epistle, Rom. 8.20. nor yet for the creatures sim∣ply: but for the state of the world, when it was created: from the world created, à constitu∣tione mundi, from the constitution of the world, as Chrysostome is translated.

3. Beeing vnderstood by his workes. Non corporea, vel imaginaria visione, sed intellectu∣ali, not by a corporeal or imaginarie vision, are they seene, but by an intellectual: gloss. inter∣lin. as the cause is vnderstood by the effect: Lyran. like as by an image representing one that is absent, we are brought to the knowledge and remembrance of him, so God is seene in his workes. Perer.

4. To wit, his eternall power and Godhead. 1. Some by the inuisible things of God, vn∣derstand the person of God the father, by the vertue or power, the person of the Sonne, by the deitie the holy Ghost: which interpretation Theophylact mentioneth here onely: Gor∣rham seemeth to follow it: But this reason maketh against it, that the mysterie of the Trini∣tie

is to high a matter to be searched out by the light of nature: that knowledge commeth onely by reuelation. Perer. 2. These three things then are here vnderstood, the eternitie, power, and diuine maiestie of God, the knowledge whereof man is lead vnto in part by his naturall instinct. Perer. 3. And vnder the deitie or Godhead, are vnderstood the rest of his attributes, his wisdom, goodnes, iustice, which are seene in the administration of the world, whereby his Godhead, which is in it selfe incomprehensible, is knowne, as by the effects: Pareus.

52. Quest. Of the knowledge which the Philosophers had of God, and by what meanes they attained vnto it.

1. Theodoret rehearseth fiue waies whereby the Philosophers were brought to the knowledge of the Creator. 1. by the contemplation of the heauens and the starres, and their orderly motion. 2. by the consideration of the elements, the fire, the aire, the water, the earth. 3. by the admirable frame and workemanship of mans bodie. 4. by the operation of mans hands, and by the manifold arts inuented by man. 5. by the dominion, which man hath ouer the creatures. Theodor. in serm. de provid. But some Philosophers had their speciall and peculiar reasons beside, which induced them to thinke there was a God.

2. Socrates especially considered the prouidence of God, in prouiding so bountifully for man: as he bringeth Euthydemus by this particular induction to acknowledge, that God hath speciall care of man: as he hath giuen him the light and day to guide him, the night for him to rest in, the fire to warme him, the fruits of the earth to nourish him: And whereas Euthydemus obiected, that these things were common vnto men with bruit beasts, Socra∣tes sheweth, that euen the beasts themselues also are for mans vse: and beside God hath gi∣uen more excellent gifts vnto man, then to any other creature, as vnderstanding, memorie, speach: wherein Gods speciall care appeareth more to man, then toward any other crea∣ture. This was Socrates inducement. ex Grynaeo.

3. The Platonists did finde out God, by comparing the Godhead with other things: first they were perswaded, that God was not a bodie, secondly they held God to be immu∣table, and so they sought not God in the soule of man, or among the mutable spirits: and therefore they held God to be, an infinite, and immutable essence beyond them all: to this purpose August. lib. 8. de civ. Dei. c. 6. And further they rose vp thus by degrees to finde out the Godhead: first, they held spirituall things, to be better then corporall: then the things that had life, they preferred before those that had no life: and of the things that had life, them that had sense and motion: and of these they held to be most perfect the things that were endued with reason: and of the things hauing reason, such as were intellectuall spirits, such as are the Angels: and among those, he to be most perfect, that was totus actus, onely in act, void of all passiue qualitie, which is God: for the other spirits doe consist part∣ly in act, partly in a possibilitie, as they may not be: But it is impossible that God should not be: and thus by these steppes did they ascend to the contemplation of the diuine na∣ture. Faius.

4. Aristotle was perswaded that there was a God, and that all things consisted by the diuine power, because it was haereditaria fama omnium mortalium, an hereditarie opinion of all mortall men: lib. 12. Metaphys. c. 6, 7. lib. 7. Ethicor. c. 13. thereupon he calleth God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the habitation of God: Pareus: Perer. disputat. 14.

5. Galen by the contemplation of the creatures, and of the excellent workmanship of the world, did finde out the wisdome, power, and goodnes of God: for thus he writeth, lib. 3. de vsu partium, as Beza annot. and Gryneus out of him translateth, Sacrum istum sermo∣num, vti verum hymnum, conditori nostro componā, &c. This sacred speach, as a right hymne, I will compose to our Creator: and this I hold to be the true worship of him, not to offer vnto him, many sacrifices of bulls, or burne ointment and incense: but if I both know him my selfe, and declare him vnto others, how great his wisdome, power, and goodnes is: for in that he would haue all these things made, and enuied vs not any of those good things, this is a cleare demonstration of his goodnes: in that he would finde out a way, how to adorne all those things, it was his great wisdome: and in that he would bring to passe and effect, whatsoeuer he had de∣creed, therein he shewed his power. And by these meanes the Philosophers attained by their naturall light to some knowledge of God.

53. Quest. How other Scriptures, that denie all knowledge of God vnto the wicked, agree with this place of Saint Paul.

1. Obiect. The Apostle saith here, that the things which might be knowne of God, were manifest vnto them: how then is it saide in the Psal. 53.1. The foole hath said in his heart, there is no God: and, Isa. 1.3. The oxe knoweth his owner, &c. but Israel hath not knowne me: and it is said of all in generall, Ioh. 1.18. No man hath seene God: and yet more euidently the Apostle thus writeth, 1. Cor. 1.21. Seeing the world by wisdome knew not God in the wisedome of God, it pleased God by the foolishnesse of preaching to saue them that be∣leeue.

Answ. 1. Caietane giueth this solution, that the Apostle saith not, none of the world knew not God, sed mundus (communiter) non cognovit, the world generally knew him not: though the wiser sort among them, as the Philosophers knew him: yet they in respect of the rest of the world, were as none: But the Apostle doth exclude euen the wise from the true knowledge of God, as he saith in the same place, 1. Cor. 1.20. Where is the wise, &c. hath not God made the wisdome of this world foolishnes?

2. Pareus thus answereth, Impijs negatur cognitio Dei efficax & salutaris, quae ex verbo discitur, the effectuall and sauing knowledge of God is denied vnto the wicked, which is learned out of the word: but an vnfruitfull and idle knowledge they may haue: Tit. 1.16. They professe that they know God, but by workes they denie him. But the Apostle speaketh not here of the knowledge of God by his word: the world by wisdome knew not God in the wis∣dome of God: but of the naturall knowledge, which the heathen might haue had of God: for as Theodoret wel noteth, the Apostle sheweth three kinds of wisdome, two are naturall, the wisdome of man by the light of reason, the other the wisdome of God shining in the creatures: these two the Apostle speaketh of here: the third kind is the wisdome of God in his Sonne Christ, which afterward the Apostle also expresseth, v. 24. We preach Christ the power of God, and the wisdome of God.

3. P. Martyr maketh this answer, that there were some among the heathen, which by nature were perswaded there was a God, but afterward, they did not yeeld vnto him, that which was proper vnto God: as the Epicures denied vnto God the gouernment of the world, but made him as an idle beholder of the actions of men, beeing no agent himselfe: And some likewise grew to that impudencie, that they sought by subtill reasons to prooue, that there was no God. But though this be true, which P. Martyr affirmeth, yet it is too particular to include the whole meaning of the Apostle: for he saith generally of the hea∣then, that the world knew not God, not onely certaine sects of Philosophers among them, but all the Gentiles generally.

4. Pareus hath an other answer, that this naturall light could not bring them to the knowledge of God, because it was obscured and darkned by sinne, and so imperfect tho∣rough the naturall corruption of man. But this doth not fully satisfie neither: for though by mans fall this naturall knowledge is decaied, yet there was sufficient remaining, if the Gentiles had not abused it: at the least, as the Apostle saith, that they might haue groped af∣ter God, in some sort to haue knowne him.

5. This solution then remaineth, that there is a twofold naturall knowledge, one is one∣ly speculatiue, consisting in a bare and naked contemplation of God, bringing forth no fruit: the other is practicall, when men according to that light which they haue of God, doe feare him, and worship him: the first kind of knowledge of God the heathen onely had, as the Apostle sheweth, Rom. 1.21. When they knew God, they did not glorifie him as God, nei∣ther were thankefull, but became vaine in their imaginations: for the heathen, notwithstan∣ding this naturall direction which they had, generally did fall vnto idolatrie, and so disho∣noured that God, whome they knew by his creatures, Mart. Perer.

54. Quest. Of the meaning of these words, That they should be inexcusable, v. 20.

1. Some thus translate the Greeke words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad hac vt sint, to this ende, that they may be unexcusable: Beza: Pareus: to the intent, that they be inexcusable, Genevens. And Beza thinketh that God for this cause would haue the light to shine in darknes, vt homines nihil possent praetexere, that man should vse no pretext or excuse. But it is hard, to say that God for this ende gaue the light of nature vnto men, to take away all defense and excuse

from them: whereas Gods intent was, that man should thereby come vnto the knowledge of the Creator.

2. Origen, Chrysostome, doe vnderstand this consecutivo, by way of consequent: that this followed as a consequent vpon their abusing of that naturall knowledge, which was giuen them: And Theophylact maketh it like vnto that saying in the Psalme. 51.4. Against thee haue I sinned, &c. that thou maist be iust when thou speakest: it was not the ende, but a consequent: so also Erasmus: and Faius, est consequens cognitionis illius, it was a consequent of that knowledge: But the Apostle seemeth to signifie more then so, Tolet.

3. Aretius, because he can not thinke that to this ende were these helps giuen them, to make them inexcusable, taketh this to be a new argument, against iustification by works: that whereby the Gentiles were made inexcusable, can not iustifie them: but by their workes they were made inexcusable: Ergo. But the Apostle speaketh here of the light of nature, which the Gentiles vsed, not of their works, which follow in the next verse.

4. Wherefore, the meaning of the Apostle is this, that this was not the proper end & vse of this naturall knowledge, to make them inexcusable: but it is vsus accidentarius, an acci∣dentall vse; which happeneth thorough mens ingratitude, that abusing this naturall know∣ledge, which yet remaineth in man after his fall, they thereby are depriued of all excuse or pretext of ignorance, Pareus: so also Gualter, quod gentium vitio factum est, Deo per acci∣dens tribuitur. that which came to passe by the fault of the heathen, is attributed vnto God accidentally: this sense is well expressed in the vulgar Latine, it a vt sint, &c. so that they are inexcusable: as our common English translation also readeth.

55. Quest. Whether there is any naturall knowledge of God in man.

1. Pererius here reporteth the opinion of some Schoolemen, whome he calleth Nomi∣nals, Deum non posse naturali ratione, &c. that God can not demonstratiuely be prooued by naturall reason: disput. 16. And Pareus maketh mention, dub. 16. of one Osterodius, who directly affirmeth, that man hath no knowledge of God by nature, or by the con∣templation of the creatures, but onely by outward fame and heare-say: his reasons are these:

1. Because many in India and Brasile, are found vtterly ignorant of God, because they haue not heard, that there is a God.

2. If there were any such naturall knowledge, all should haue it, but euen among the Philosophers some were found, which denied that there was any God.

3. The Apostle speaketh of the workes of the new creation, namely of his miraculous works, v. 20. whereby God is knowne.

Contra. 1. The very Indians are not without knowledge of God, though they abuse it: for some of them worship the Deuill for their god. 2. Those Philosophers of malice, not of ignorance, denied that there was a God. 3. The Apostle speaketh euidently of such workes, as were manifest and made knowne to all men: so were not Christs miraculous workes, they came not to the knowledge of all the world.

2. Now, that there is some knowledge of God euen by nature, is euident by the Apo∣stle in this place. 1. he saith, that God hath manifested vnto them, that which naturally may be knowne of him: and that the inuisible things of God are seene and vnderstood by his works, v. 20. Pareus. 2. For how els should all men be inexcusable, if they had not by nature some knowledge of God: whereas many haue not otherwise heard of God? Perer. 3. Cicero an heathen man confesseth, lib. 2. de natura Deorum, quid potest esse tam apertum, &c. quàm esse aliquod numen praestant••ssimae mentis, qua haec regántur, what is so manifest, when we looke vp to the heauens, &c. as that there is some diuine nature most excellent, whereby all those things are gouerned? 4. This was the end, wherefore God erected the world, that thereby man might learne to know his Creator. 5. And if man naturally had not knowledge of God, then naturally he were not bound to loue God aboue ll: for how naturally can be loue and honour him, whome he acknowledgeth not? Perer.

56. Quest. Whether the naturall knowledge, which the Heathen had of God, was sufficient vnto saluation.

1. It was neuer doubted of among Christians, whether a man by his naturall strength, without Gods supernaturall grace, might be iustified before God, and so attaine vnto euer∣lasting life:for this were to ascribe all vnto mans free will, & to denie the grace of God: But

this hath bin called into question, whether that this naturall knowledge of God, without a∣ny supernaturall instruction or reuelation, had not beene sufficient (concerning knowledge) vnto saluation.

Chrysostome affirmeth, hom. 37. in Matth. that of those which died before the comming of Christ, fides Christi, qui nondum venerat, non petebatur, the faith of Christ, which was not yet come, was not required, &c. likewise Iustin. Apolog. 2. qui cum ratione olim vixerunt, Christianos esse appellandos, &c. they which liued in time past according to the rule of reason, are to be called Christians, although they knew not Christ: such as were among the Grecians, Socrates, Heraclitus, with others. Clemens Alexandrin. lib. 6. stromat. saith, that they which were before Christ, were made iust either by the law of Moses, or by Philosophie, but they wanted onely faith in Christ: and therefore they expected the comming of Christ and his Apostles in hell, eorum{que} ibi praedicatione Christi fidem percepisse, and there by their prea∣ching they attained vnto faith, and so were saued. And further these reasons may be allead∣ged for this opinion, that this naturall knowledge was sufficient:

1. God requireth not things impossible: but it had beene impossible for the Gentiles, beside their naturall knowledge, to attaine vnto faith, which commeth by hearing the word, which they had not.

2. To know that God is, and that he is a rewarder of them that seeke him, had bin suffi∣cient, Heb. 11.6, but this they might haue attained vnto by nature.

3. The Gentiles by their naturall knowledge of God, might haue beene able to lead their life aright, and to direct their actions both toward God, and man: and therefore it might haue beene sufficient.

Contra. 1. Though it be impossible to attaine vnto faith without the ordinarie meanes, yet it is not to be doubted, but that, if the Gentiles had thankfully acknowledged their Creator, and not abused their naturall knowledge, God would haue giuen them further in∣struction:as he did afterward in sending the Apostles to preach the Gospel to all the world.

2. To beleeue that God is, and a rewarder of them that seeke him, is the worke of faith: and not of naturall knowledge, as the Apostle there sheweth.

3. Some morall ciuill duties the light of nature might haue directed them vnto, but to order their waies aright toward God and men, their naturall direction had not sufficed without the grace of God: for then some might haue beene found among them, who had attained vnto this sufficiencie, by their naturall light onely.

2. Now on the contrarie side: that beside our naturall knowledge, faith in Christ is ne∣cessarie, and that without it there is no saluation, thus it appeareth by the Scriptures. 1. Christ saith, Ioh. 14.6. I am the way, the truth, and the life: and Ioh. 10.9. I am the doore: so that none can enter into life, but by this way and doore: he is the lambe of God, that ta∣keth away the sinnes of the world, Ioh. 1.29. he is the Mediator betweene God and man, 1. Tim. 2.5. And S. Peter saith, Act. 4.12. that among men there is giuen none other name vnder heauen, whereby we must be saued: all these places doe euidently testifie, that without the knowledge of Christ there is no saluation. 2. Further the necessitie of faith also appea∣reth. 1. because by faith we are iustified:as the Apostle alleadgeth here out of the Prophet, the iust shall liue by faith, and without iustification there is no saluation: 2. invocation and calling vpon the name of God, is necessarie: but they cannot call vpon him, vpon whom they haue not beleeued, Rom. 10.14. 3. without faith it is impossible to please God, Heb. 11.6. and where God is not pleased, there can be no saluation. 4. the knowledge of life to come, and of those things which God hath prepared for them which loue him, is ne∣cessarie vnto saluation: But those things are apprehended by faith, Which is the euidence of things, which are not seene, Heb. 11.1.

3. Therefore, the former assertions of Chrysostome, Iustinus, Clemens, are vnsound:vn∣lesse they be vnderstood to speak of perfect, distinct, and complete faith, which was reserued for the times of the Gospel, that such an exact faith was not required of the fathers: other∣wise the Scripture generally imposeth necessitie of beleefe in Christ, in some degree and measure, vpon all: Angustines iudgement herein is much to be preferred, who thus writeth, quod scriptum est, non esse aliud nomen sub coelo, &c. that which is written, there is no other name vnder heauen whereby we must be saued, &c. since that time preuailed for the saluation of mankind, when in Adam all mankind was corrupted, &c. epist. 157. ad Optat.

57. Quest. Whether any of the Philosophers were saued by that naturall knowledge, which they had of God.

1. Catharinus a Popish writer, thinketh that where S. Paul saith here of the Gentiles, when they knew God, they did not glorifie him as God, that he speaketh not of all the Philoso∣phers: a better opinion may be conceiued of Socrates and Plato: it is an hard censure, to send all the Philosophers vnto hell: Erasmus opinion also is well knowne, who inclineth to thinke that Cicero was saued, praefat. in Tusculan. quaestion.

2. For the deciding of this question: 1. It can not safely be affirmed, that all the Philo∣sophers and other of the better sort among the heathen were all damned: for God might haue mercie on some of them, and bring them vnto repentance, and impart vnto them some more cleare light and knowledge of saluation, then nature could afford: it is there∣fore hard to set downe, what ende euery one had: God might shew mercie in the very in∣stant of the passage of the soule: And we finde that there were some among the nations, that were strangers from the people of God, that had the knowledge of his waies: as Iob with his friends, who liued among the Gentiles, had the knowledge of the true God: the like might be found els-where.

2. Concerning, Socrates and Plato, and other the like in particular, whatsoeuer their ende was, which is secret and hid vnto vs, yet by their sayings and doings it can not be ga∣thered, that they had the true knowledge of God, or attained vnto saluation. First, Socrates, though he priuately among his friends seemed to mislike of the heathen gods, and acknow∣ledged one onely God, yet publikely he worshipped their gods and sacrificed vnto them, as both Xenophon and Plato excuse him, and free him from that imputation, that he contem∣ned the gods of the Grecians: likewise Plato, though he sometime seeme to magnifie the one God the Creator of all things, yet he alloweth sacrifices done vnto the heathen gods, and commendeth Socrates for rendring his vowes vnto them, and that he commanded a cocke to be sacrificed vnto Aesculapius: to this purpose Euseb. lib. 13. de praepar. Evang. c. 8. & 11. the like Tertullian reporteth of Socrates in Apologes. who in contempt of the hea∣then gods vsed to sweare by a goat, or a dogge, yet in the end caused a cocke to be sacrificed to Aesculapius: Chrysostome affirmeth the same of Socrates, that he sacrificed to Aescula∣pius, and of Plato, that he allowed the fables of the Poets of the gods. hom. 3. in 1. c. ad Rom.

Seneca, who in his booke de superstit. which is now perished, but cited by August. lib. 6. de civit. Dei. cap. 10. though he much enueighed against the heathen idols, shewing how they worshipped their gods in the forme of beasts, and fishes, and other shapes, thus wri∣ting, numina vocant, quae si spiritu accepto subito occurrerent, monstra haberentur, they call them gods, which if they had spirit and life, & should suddenly meete vs, would be thought to be monsters: yet in the ende he resolueth, that all this rabble of the gods is to be wor∣shipped, yet so, that we thinke, cultum magis ad morem, quam ad rem pertinere, that this worship rather is for fashion, then in truth: thus, as Augustine inferreth, this graue Philo∣sopher, colebat quod reprehendebat, agebat, quod arguebat, adored that which he reprehen∣ded, and acted that which he misliked. Much better is the example of that auncient and reuerend old man Eleazar, who beeing perswaded by his friends to dissemble as though he did eate swines flesh, and so to saue his life: answered, non dignum est aetati nostrae finge∣re, it is not beseeming our age to dissemble, 2. Macchab. c. 6.

Hermes Trismegistus, that wise Philosopher among the Egyptians, who did teach many things truly of God, in so much that some called him the Egyptian Moses, yet he spake ve∣ry absurdly and impiously touching the idols of the heathen, as Augustine setteth it downe, lib. 8. de civit. dei. c. 23. that simulachra sunt velut corpora Deorum, &c. that the images were as the bodies of the gods: and he foretelleth, and that with griefe, that the time should come, when the worship of idols should faile among the Egyptians: wherein he seemeth to note those times, when as by the preaching of Christs Gospel, idolatrie should be banished: wherein he sheweth himselfe an enemie and adversarie to Christ. If this were the behaui∣our of the most famous Philosophers, who contrarie to their owne iudgement worshipped idols, what is to be thought of the rest? and what argument can we haue of their saluation, who both liued, and died for ought we know, in so grosse idolatrie? Therefore howsoeuer God might haue mercie vpon some of them vpon their repentance, yet it is most certen, that they beeing without the faith of Christ, could not be partakers of life euerlasting. Faius.

Quest. 58. Seeing that the naturall knowledge, which the hea∣then had was not sufficient vnto saluation, how are they thereby made inexcusable?

1. Pareus dub. 16. answereth that they to whom sufficient knowledge and strength is denied to attaine vnto saluation, may haue some excuse of their ignorance and weakenesse, if these 4. conditions be obserued. 1. that this their ignorance and imbecillitie commeth not by their owne default. 2. if that light of nature which they had, they had followed, and not wilfully depraued. 3. if they had accknowledged their owne wants, and had desired to haue the same supplyed by the grace of God. 4. if God had beene any wayes bound to haue giuen them further graces to helpe their ignorance and imbecillitie: But none of these things could be pretended by the heathen: for their ignorance and weakenesse came vpon them by their owne apostasie, and falling away from God: and that light which they had they depraued: neither did they acknowledge their infirmitie, but became vaine and foolish in the opinion of their owne strength: neither is God debter or bound vnto any, but be∣stoweth his graces freely.

2. Pererius disput. 16. insisteth onely vpon the first part of this answeare, shewing that there is a double kind of ignorance, vna est causa culpae, one kind of ignorance is that which is the cause of fault or sinne, and this excuseth: there is an other, cuius causa culpa est, the cause whereof is our fault, and this excuseth not: and such was the ignorance of the hea∣then, which was caused by their owne wilfull neglecting and abusing of the light of nature giuen vnto them.

3. Peter Martyr hath yet a further answer: he distinguisheth between the ignorance of the heathen, and their imbecillitie or weakenesse: this the heathen would not haue preten∣ded, because they ascribed all vnto freewill, and therefore they would not haue complained of want of strength: the Apostle then toucheth that, which was most likely to haue beene obiected by thē, namely, their ignorance: & sheweth how euen in that behalf they were also inexcusable, &c. But seeing as is shewed before, euē their natural knowledge was insufficient to saluation, the same doubt remaineth stil: therfore those two other exceptions concerning their imbecillitie, which P. Martyr mentioneth, as that it happened by their owne de∣fault, and that they did not practise that little knowledge which they had, but abused it, may also be admitted, touching their ignorance, as before Pareus answeared sufficiently.

4. Hereunto further may be added, that distinction of ignorance, which Gryneus bor∣roweth from Augustine, not eueris one, which is ignorant is excused, sed is solùm, qui non ha∣buit vnde disceret, but he onely, that had not whence to learne. And therefore S. Paul excu∣seth himselfe by his ignorance, that he persecuted Christ, I did it ignorantly thorough vnbe∣leefe, 1. Tim. 1.13. But such was not the ignorance of God, which the Gentiles had, ha∣uing naturall meanes offred vnto them, which they depraued and abused.

Quest. 59. v. 21. How the Gentiles are said to haue knowne God, and yet glorified him not as God.

1. Some thinke that in Scripture, that ignorance, which is caused by a mans owne fault when he may haue knowledge, if he will himselfe, it is called by the name of science and knowledge in Scripture, as Ioh. 7.28. Christ saith to the Iewes, ye both know me and whence I am: because they might haue knowne if they would: Iustin. resp. 140. ad 44. Gentium: so also Photius and Sedulius. But this is not the Apostles meaning here: for he saith not, when they might haue knowne God, but when they knewe God, they therefore had some knowledge of him.

2. Some thinke that they had the true knowledge of God, but they against this know∣ledge malitiously, and against their owne conscience, worshipped other gods: so Ambrose, Anselm. But 1. it cannot be shewed, that any of the Philosophers, no not they which come nearest vnto the truth, had the true knowledge of God, for euen Socrates, Plato, Seneca, allowed the worship of the heathen gods, and practised it, as is before shewed, qu. 57. and if any of them thought, that the images were no gods, yet those which they worshipped, were either deuils or Angels, as Athanas. sheweth, orat. cont. idol. 2. the Apostle here saith that they became vaine in their imaginations, which sheweth, that they were without the true knowledge of God: Anselm answereth, that they had once the true knowledge of God and afterward lost it: But the Apostle saith otherwise, that they did withhold the truth in vn∣righteousnesse, v. 18. they lost not that knowledge of the truth which they had, but suppres∣sed

it and kept it vnder, with their vaine imaginations.

3. Origen seemeth to thinke, that they were vtterly voide of all true knowledge of God, dum formas & imagines requirunt in Des, in semetipsis imaginem Dei perdiderunt, while they imagined formes and images to be in God, they lost in themselues the image of God: for there were some Philosophers which held God to be a spirit without any forme or i∣mage.

4. Some, whereas it is said, Ioh. 1. the world knewe him not, and yet here the Apostle saith, when they knewe God, &c. giue this solution, that the world knewe, the onely God, but not the Sonne, Gorrham. But the Apostle speaketh here onely of such knowledge of God, as naturally may be attained vnto: but the knowledge of the Trinitie exceedeth the strength of nature.

5. Wherefore, the Apostle is thus to be vnderstood, that they knewe the true God in part, but not perfectly: they held some truths concerning the diuine nature, but they min∣gled many vntruthes and falsities therewith: they acknowledged a God, but they either denied his prouidence, and power, or they communicated the duine honour vnto others which were not gods: and thus they knewe him, and yet knew him not: In this sense Christ said to his Apostles, Ioh. 14.4. Whether I goe, ye knowe, and the way ye knowe, and yet Tho∣mas saith immediately, Lord, we knowe not whether thou goest, how then can we knowe the way? So they knewe Christ, because they sawe him, and he was among them: but yet they knewe him not perfectly, his power they as yet did not fully vnderstand: So the Gentiles knew God in some sort, but such an one as he was, they did not knowe.

Augustine to this purpose giueth instance in one of their chiefe Philosophers, Hermes Trismigestus, how he confesseth many things of the true God the maker of the world: ta∣men obscuritate cordis ad ista delabitur, &c, yet by the darkenesse of his heart he falleth to say, that he would haue men subiect vnto those gods, which are made by men: Beda ex Au∣gustin. so they kept the truth as the same Augustin. saith, in doctrina multis falsitatibus permixta, in doctrine mingled with many falshoods.

And though some among the heathen did hold certaine true principles of God, yet there were others more grosse and foolish, and were vtterly ignorant of the diuine nature: taking the fire, wind, starres, and such like to be gouernours of the world: as it is in the booke of wisdome, c. 13.1, 2. see before of this matter, quest. 52.

Quest. 60. v. 21. How the Gentiles did not glorifie God, nei∣ther were thankefull, but became vaine.

1. Did not glorifie him as God: this word to glorifie, is taken two wayes: either to con∣ceiue an honourable opinion of God, and to magnifie him, and set forth his praise: as Ioh. 11.4. this sickenesse is not vnto death, but for the glorie of God, that the Sonne of God, may be glorified thereby: or it signifieth the worship due vnto God, as Isay. 43.23. Neither hast thou honoured (or glorified) me with thy sacrifices: Theodoret, so likewise Chrysostome and Origen, seeme to take it in the first sense: that the Gentiles did not conceiue so reue∣rent an opinion of God, in faining him to be like vnto the images of creatures: so also P. Martyr. Gregor. hom. 11. in Ezech. thus vnderstandeth it: they did not glorifie God, non impenderunt ei cultum debitum, they did not giue vnto him his due worship: Ambrose, An∣selm, Sedulius, doe expound the former of the latter: they glorified not God, in not giuing him thankes, but the Apostle set these two downe, as two distinct things: not to glorifie God, and not to giue him thankes: Therefore, by this word, to glorifie, is better compre∣hended, both the inward reuerent opinion of God, of his iustice, mercie, eternitie, power, goodnesse, as also the outward worship due vnto him, Calvin. Pareus. So the Gen∣tiles did offend in both these: they neither honoured God as they ought, worshipping him and reposing their trust and confidence in him: neither did they returne him thanks for the benefits receiued, but referred all vnto fortune, some to the starres, some to their owne pro∣uidence.

2. They became vaine in their imaginations. 1. Erasmus giueth this sense, they were de∣ceiued in their expectation, because they tooke themselues to be wise, yet prooued verie fooles: but this the Apostle expresseth afterward in particular. 2. some take it in Aristotles sense: that is called vaine, which is not brought to the due effect: as the end of this their knowledge was, that God should be honoured: which end they attained not vnto, Martyr. but indeed they neither had the true knowledge of God, nor yet propounded vnto thēselues

any such end.

3. Some referre it to the errors of the Philosophers, because they did resemble the God∣head by vaine images: Theodoret, Chrysost. Tolet: but this seemeth to be to particular: they had many vanities beside: and this the Apostle alleadgeth afterward, as a proofe of their foolishnesse, v. 23.

4. Augustine, whom Anselm followeth, vnderstandeth it of their pride: the knowledge which they had, suis cogitationibus tribuebant, they attributed to their owne thoughts, and reason: but their vanitie was more generall, it comprehended other things beside.

5. Therefore hereby are vnderstood all the vaine opinions and inventions which the heathen, trusting to their owne wit and invention, coy••ed concerning the diuine nature: as 1. some denied there was any God, as the Epicures. 2. some doubted thereof, as Prota∣goras, Diagoras. 3. some affirmed that there was a diuine power, but they made many gods: and them either incorporeall, as the spirits, so the Platonists. 4. or some also made materiall and corporall gods, as the Greekes and Romanes made men departed gods: the Egyptians other creatures, as oxen, geese, crocodiles, yea herbes, as onyons, leckes. 5. Some acknow∣ledged one God, as Plato, Aristotle: but either denied his prouidence in all things done vn∣der the moone, as the Peripatetikes: or tied him vnto second, and inferior causes, as the Stoikes: this is the vanitie, which the Apostle speaketh of: And as this was their vanitie in their iudgement and opinion, so were they deceiued in their hope and expectation: they thought by such meanes to appease their gods, to procure fauour, to obtaine good things: but the contrarie fell out.

3. Their foolish heart was full of darkenesse. 1. by the heart is vnderstood the mind, their very vndestanding was darkened, Faius. the naturall reason in them was obscured, Gorrham. 2. this was a iust punishment vpon them, because they abused that knowledge, which was giuen vnto them: their owne pride and ouerweening of themselues besotted them, that whereas they thought themselues wise, they became fooles, iusto Dei iudicio propter super∣••iam, their foolish heart was obscured thorough their pride, Lyran. 3. that whereas they boasted of the name and title of wisemen: as the Grecians much gloried in their seuen wise men: as the Romanes had their wise men also, Numa, Cato, Cicero, yet they were all fooles: for as fooles delight in toyes, and let passe things of greater substance and importance: so they worshipped images instead of the true God, which the Apostle in the next verse giueth as a reason of their foolishnesse: yea Socrates, who was counted one of their wisest Philoso∣phers, desired his friends, beeing now readie to die, to offer for him a cocke vnto Aescula∣pius, which he had vowed, Pareus.

4. Some interpret thus, that while they held themselues wise in temporall things, stul∣tifacti sunt in spiritualibus, they became fooles in spirituall things: Lyran. But their vnder∣standing was darkened euen in moral duties: as Cato gaue his wife vnto Hortensius, desiring her, and tooke her againe, when he was dead. Lycurgus exposed virgines naked in their playes and publike spectacles, he commended theft, if it were secret: and many such absurd things euen in ciuill duties were committed by their wisest men, Gryneus.

5. Augustine, whom Hugo Cardinal. followeth, doth somewhat curiously distinguish these three. 1. they became vaine in their imaginations, this he applyeth to th••••••, which do measure the diuine nature according to their corporall sense, imagining him to haue parts and members like vnto man, which was the errour of the Anthropomorphites. 2. their foolish heart was full of darkenesse, this he vnderstandeth of them, which ascribe vnto God the qualities and affections of the soule of man, as anger, griefe, forgetfulnesse, remem∣brance. 3. when they thought themselues wise, they became fooles, this he doth interpret of those which doe imagine such things of God, which neither can be found in him, nor in any other creature, neither in the bodie, nor in the soule of man.

6. But this description of the error and blindnesse of the Gentiles is better referred ge∣nerally to their foolish and carnall deuises, and pretexes whereby they obscured the truth both in diuine & humane duties: as they alleadged for their images, that they did not wor∣ship the image or idol, but the thing represented thereby, and that as a man cannot haue accesse vnto the Prince, but by his courriers: so there must be mediators to bring vs vnto God: Thus they became foolish in their imaginations, for God is not like vnto man, that he neede to be informed by others: Thus they became fooles, leauing the true substance of Gods worship, and following after shadowes and shewes: as the Apostle saith; Col. 2.23

which things haue indeede a shew of wisedome, &c. but substance they had none, Martyr.

Quest. 61. How the Gentiles changed the glorie of God into the image of men and beasts, v. 23.

1. They changed the glorie of the incorruptible God. 1. The glorie of God is either ab∣solute in himselfe, which can no wayes be changed: or it is considered with relation to vs, as the worship and honour which is yeelded by the Creatures vnto the Creator: this is changed by men, when they giue the honour due vnto God, vnto creatures, Pareus. So that indeede they could not depriue God of his glorie, sed audaciae accusantur, but they are accused of great presumption, that as much as in them lay they attempted to rob God of his honour, Martyr. 2. God is said to be incorruptible, because he onely of himselfe is free from all corruption and change: the Angels are incorruptible, yet not originally, but by the will of God, Pareus, infaelix mutatio, this was an vnhappie change of the true glorie of God, into a similitude, of the very God, into an image, and of the incorruptible, into that which is corruptible, Gorrham. 3. this they did two wayes: first in ascribing diuine honor to such things, as by nature were not gods, as the Egyptians did worship beasts and other creatures for their gods: then in seeming to honour the true God by the images of men and beasts, Pareus. 4. Some take the words in this sense, as though they should thinke that the godhead was like vnto these things, as S. Paul toucheth that error, Act. 17.29. We ought not to thinke that the Godhead is like to gold or siluer, &c. But the meaning rather is, that they giue the diuine honour due vnto God, vnto the images of men and beasts: for the Apostle seemeth here to allude to that place, Psal. 106.16. they turned their glorie into the similitude of a bullocke, &c. yet the Israelites did not thinke God to be like vnto a calfe or bullocke, Tolet. now whereas in the Psalme, it is said, their glorie, but here the glorie of God, the reason is, because gloria eorum Deus, God was their glorie: for there can be no greater honour vnto a nation, then the true worship of God, Mart. 5. The Apostle here doth diuers wayes exaggerate this grosse idolatrie of the heathen. 1. maxime ridiculum est, &c. it was ridiculous that they tooke vpon them to change the glorie of God: 2. then quod in tam absurda mutarunt, that they changed it into such absurd things, Chrysostome. 3. he saith not, they changed the glorie of the incorruptible God into a corruptible man: but into the similitude of the image, &c. not naturall, but such as was fashioned and framed by the hands of man, Gorrham, Tolet. 6. And whereas some of the Philosophers were not so grosse to thinke, that the verie images of wood, gold, or siluer, were the gods, but that the Gods were represented in them: yet both the one and the other did worship them for gods, as Athanas. sheweth, orat. cont. idolat. and Augustine saith well, quis orat intuens simulachrum, qui non sic afficiatur, vt ab eo se exandirs putet, &c. who prayeth looking to∣ward an image, is not so affected, as though he thought it heard him, and hopeth to haue performed by it, that which he desireth: whereupon men addicted to such superstitions, doe turne their backe vpon the Sunne, and power out their prayers before the image of the Sun, August. tractat. in Psal. 123. ex Beda.

62. Quest. Of the diuerse kinds of idolatrie among the heathen in worshipping the images of men and beasts, v. 23.

1. Varro a famous antiquarie among the Romanes, who wrote the 41. bookes of anti∣quities, whereof 25. are of humane matters, 16. of them of diuine, he maketh three kinds of Theologie or heathenish diuinitie: one fabulous and poeticall, wherein the Poets doe faine many vndecent things of the gods, as that they committed theft, adulterie: that some of them had their beginning out of the thigh, some out of the head of Iuppiter: there was also a naturall Theologie, which the Philosophers handled: as whether the gods were eter∣nall, what their beginning was, whether of the fire, as Heraclitus, or they consisted of numbers, as Pythagoras, or ex atomis, of small motes, as the Epicures: the third was ciuill Theologie, which belonged to the Priests, as what gods ought to be worshipped, and with what ceremonies and sacrifices: this was for cities, the second for the world, the first for the theater or stage: to this purpose Varro. But Thomas sheweth how in this place, the Apo∣stle condemneth all these kinds: the Ciuill, which consisted in the adoration of images, in these words, they turned the glorie of the incorruptible God, into the similitude of the image, &c. the fabulous and poeticall, in these words, v. 25. which turned the truth of God into a lie: and the naturall, obserued by the Philosophers, he condemneth in saying, v. 25. they serued the Creature, forsaking the Creator. Thom. in hunc locum.

2. Plutarke 6. c. lib. 1. de plurit. Philosoph. diuideth the heathen idolatrie into 7. kinds, 1. they obserued the heauens, and starres, and when they sawe that by their motion and influence the things belowe were much guided, they gaue vnto them the name of gods. 2. they made some profitable and wholesome gods, as Iuppiter, Iono, Mercurie. 3. some vnprofitable as Mars, Saturne, the Furies, whom they appeased with sacrifices. 4. they gaue the fourth place vnto the passions and affections of the minde, as to loue, venerie, desire. 5. then they made goddesses of the vertues, as of Iustice, Fortitude, and such like. 6. Then followe the poeticall fictions, as Hesiodus generation of the gods. 7. They ascribed diuine honour vnto those, that had bestowed any benefits, or found out any profitable inuention for men, as Hercules, Castor, Pollux, Bacchus.

3. And of all other people the Romanes exceeded in the varietie of idolatrie: Tertullian in apologet. citeth Varro, that he brought in 300. Iuppiters, and of other kinds they had an infinite number of gods: whereof Augustine giueth this reason, Roma quanto maior facta est, sicut nauis nautas, tanto plures adhibendos esse Deos putavit, &c. Rome the greater it waxed, as a great ship requireth more mariners, so they thought to vse many gods, as though a fewe gods sufficed not for their greatnesse, lib. 3. de ciuit. c. 12. Leo addeth fur∣ther, cum pene omnibus dominaretur gentibus omnium pene serutebat errorbus, when as they bare rule ouer all nations, they became slaues to all their errors, serm. 1. de Natal. Pet. & Paul. and they in policie did worship the gods of all other nations, ad dilatationem impe∣rij, for the enlarging of their dominion: thinking thereby the rather to insinuate themselues, Lyranus.

Quest. 63. Of the grosse idolatrie of the heathen in worshipping the images of men, and of beasts, v. 23.

1. Of the image of a corruptible man, &c. 1. In the booke of wisdome two reasons are yeelded of the adoration of images, nimius amor amicorum, & nimius timor tyrannorum, too great loue of friends, and too great feare of tyrants: of the one they made images to remem∣ber them, of the other to flatter them, Gorrham. 2. The Assyrians were the first that wor∣shipped the image of a man, namely of Belus the father of, Ninus, whom the Babylonians called Bell, the Sidonians Baal, the Iewes Beelzebub, the Philistims Zebet, Haymo., 3. The Romanes after the comming of Aeneas into Italy, worshipped also the images of men, as Iuppiter, Romulus, ex gloss. ordinar. 4. And they worshipped not onely men of desert, but lewde persons: as the Romanes made Larentia, a common strumpet one of their god∣desses: Simon Magus they inaugured with the title of a god, Tertullian. in Apologet.

2. And of birds, and fourefoosed beasts, and of creeping things. 1. Herein appeared the great follie of the heathen, who beside the adoration of images of men, gaue diuine ho∣neur vnto creatures: the Romanes worshipped a goose, the Egyptians the hawke, and the Crocodile, and other beasts beside, Haymo. and the Philistims Dagon in the forme of a fish: and Ambrose saith the Pagans had Coracina sacra, their sacred ravens solemnities. 2. But the Egyptians exceeded all other nations in these abhominable fooleries as Diodorus Sica∣lus expresseth at large, lib. 2. c. 4. which narration of his may be sorted out to these particu∣lars. 1. First, their grosse superstition appeared in the adoration of diuerse kinds of beasts and foules, as at Memphis they worshipped the god Apis in the likenesse of a pide coy••e, in Midatu a goat: at the lake Mirides the crocodile, and a lion in the citie Leonce. Besides they adored dogs, and cats, wolues, vultures, water ratts, which were enemies to the cro∣codiles and gnawed a sunder their bowels: 2. Those their beasts and birds which they held sacred, they kept verie carefully in places neere vnto their Temples, and appointed keepeth for them, prouiding them diuine meate, soft beds, and beside they used to wash and bath them with sweet water and spices. 3. if any chance to kill any of them, he was put to death for it: they spare none, for at such time as Ptolome was receiued into amitie and societie with the Romanes, there chanced one of the Romanes to kill one of them, who notwithstanding the mediation of the king himselfe and the nobles, could not escape the hands of the peo∣ple. 4. if any of them die in an house, there is great mourning and lamentation made, and they bestowe great cost vpon the burials: in Ptolomeus Lagus time, who succeeded Alexan∣der, there died at Memphis an old oxe, in the burying whereof the keeper bestowed 50. ta∣lents, which he borrowed of Ptolome, and Diodorus in the same place reporteth of some•• that had employed an 100. talents that way.

3. This kinde of Egyptian Idolatrie the Romanes also learned, after the ouercomming

of Alexandria, gloss. ordinar. Tertullian obiecteth to the Romanes, iumenta omnia coeli à vobis, vos{que} omnium pane pecudum & bestiarum esse cultores, that they worshipped all kind of cattell and beasts: Valerius Maximus hath a memorable historie, lib. 1. c. 8. how they brought a serpent in honor of Aesculapius from Epidaurus, which came of it owne ac∣cord into one of their shippes, and there lay folded together one part within an other, and so was brought to Rome: which narration if it be true, it was either the deuill in the like∣nesse of a serpent: or the deuill vsed the serpent, as his instrument: The reason hereof, why that Sathan vseth Serpents to worke by and to deceiue men, Augustine rendreth to be this: haec permittuntur, ad primi facti memoriam commendandam, &c. those things are permitted vnto Sathan to deceiue and delude men, by serpents; as in causing them to mooue at the inchantment of men: to call to minde the first fact of Sathan in seducing our first Parents by a Serpent, lib. 11. de Genes. ad liter. c. 28. Pherecydes Syrus writeth that the spirits were cast downe from heauen by Iupiter, the Prince whereof was called Ophioneus, that is, serpen∣tinus, serpentine, ex Lodov. Viv. in lib. August. de ciuit. dei.

4. Thus were the heathen blinded, that as Ambrose in this place saith, eorum quae praua sunt, & inimica homini, similitudini, &c. that they gaue the honour of God, euen vnto e∣uill things such as were enemies vnto man. They might pretend, that in worshipping Ser∣pents, and such other deadly things enemies to man, they adored the diuine wrath and re∣uenge of God, who vseth those creatures as his instruments, to punish men by, Mart. But this is a foolish pretence: the like may the men of Calecut alleadge for worshipping of the deuill, ne noceat, that he should not hurt them: they should rather haue turned themselues vnto God, as the onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, turner aside of all such euills.

5. This grosse idolatrie of the heathen in worshipping the images of creeping things, and beasts with such like, did not containe it selfe among the heathen onely: But the Israe∣lites also learned to follow the Gentiles: as Ezechiel was commanded to digge an hole tho∣rough the wall, whereby he came into a secret place, where he found the similitude of creeping things, and abhominable beasts painted vpon the wall, and the Elders of Israel standing before them with their censers, Ezech. 8.10.11.

6. But whereas the heathen commonly pretended this excuse, that they did not hold such things, as they worshipped to be gods: but they in them worshipped God: as Symma∣chus obiected in his oration, wherein he craued of the Emperours Valentinian and Theo∣dosius, the restitution of the Romane gods: that the heathen had respect but vnto one onely God, sed ad illum per diversa itinera pergunt, but they haue diuers waies to bring them vn∣to that God: this friuolous excuse is here taken away by the Apostle, who saith, that the heathen changed the glorie of the corruptible God, into the similitude of those things. And Augustin further hereunto maketh this answer, quod illic facit ara, si non illud habent pio numine, what doe their altars there before their images, if they take them not to be their gods. And whereas Symmachus pretendeth many waies to lead vnto one and the same God, the Scripture teacheth vs, that as there is but one God, so there is but one way, which he hath prescribed vs whereby to come vnto him: as our blessed Sauiour saith, Ioh. 14. I am the way, the truth, and the life: we can not come vnto God who is the fountaine of life, but by Christ, who is the way. This and other obiections made by Symmachus, are answered as large by Ambrose, epist. 30.

7. Of this kind of idolatrie, was that heathenish deuise of the Astronomers, in imagi∣ning the image of beasts and soules among the starres: which was Sathans subtiltie, to bring man, vt se submitteret ijs rebus, &c. to submit himselfe to those things, which he was made Lord and gouernour of P. Martyr.

Quest. 64. How God is said to haue deliuered them to their owne hearts lusts, v. 24.

1. Some doe expound this onely by way of permission, tradidit, nihil aliud est, quam permisit, he deliuered or gaue them vp, that is suffered them: so Chrysostome, Origen, Oecu∣menius with others: Chrysostome vseth two similitudes: like as if a captaine should withdraw himselfe from his souldiers, and so in the time of battell they fall into their enemies hand: the captaine might be said to deliuer them vnto their enemies: likewise a king hath a sonne that is giuen to riot, whom he cannot reclayme, he leaueth him to himselfe, that by expe∣rience he may see his owne folly: Theodoret also to the same purpose vseth this similitude, that God leaueth men to themselues, tanquam cymbam abs{que} rectore, as aship left without a

pilote: Theophylact likeneth God herein to a Phisitian, who hauing to deale with an vnruly patient, that will not obey his precepts taketh no more care of him: likewise Ambrose thus expoundeth, tradere est permittere, non incitare, to deliuer vp is to permit, not to i••••ite, or stirre vp. Damascen. lib. 4. de fide orthodox. c. 20. sheweth, that it is the vse of Scripture to call the permission of God, his action, that he is said to doe that, which he onely permitteth and suffereth: yea Pererius here addeth further, that the permission of God sometime nomine praecepti appellatur, is called by the name of precept: as, whereas Christ saith ac∣cording to Matthew, c. 19.8. Moses suffered you for the hardnesse of your heart, to put away your wiues; according to S. Marke, c. 10.3. he saith, What did Moses command you?

Setus in his commentarie maketh two kindes of permission: est vna generalis, there is one generall, when any man is suffered to sinne, but this permission is not called a deli∣uering vp: altera est singularis quaedam & valde formidabilis, there is an other a singular and most fearefull kinde of permission, when God for the punishment of former sinnes, suffereth one to be blinded, and hardened in his sinne: which kinde of permission the Apo∣stle speaketh of here. Of this opinion generally are the Romanists, that this deliuering vp is vnderstood of permission; as Lyranus with the ordinarie gloss. Varablus, Tolet. the Rhemists.

Contra. 1. To make God onely a sufferer or permitter of things to be done, doth admit a double inconuenience: first they make God an idle beholder of mens actions, like as Homer bringeth in Iuppiter feasting and spotting himselfe in Aethiopia, while the Grecians did take Troy: and againe, they make God accessarie and consenting vnto e∣uill: for like as the father, or master of the house, if he should suffer his seruants to liue riotously, and giue themselues to all licentiousnesse, though he doe not encourage them to it, yet in not hindering them, he seemeth to giue consent: the like inconue∣nience also would follow, if God should be a permitter or sufferer onely of such things to be done. Pareus.

2. But it will be here obiected, that if God suffer not sinne to be done in the world, it could not be: how then is not he accessarie to that, which he doth not hinder? Answ. God is here otherwise to be considered, then as man: we can not suffer any euill to be done before vs, which is in our power to hinder, but we must be guiltie of it: But the Lord is alwaies most iust: euill should not be done in the world, if it did not stand with Gods will and pleasure; who notwithstanding is therein iust, and good, as Augustine saith, probando patientiam dat locum. poenitentiae, nolens aliquem perire, &c. the Lord therein sheweth his patience in giuing way vnto repentance, because he would not haue any perish, &c. and so he concludeth, Deus non facit voluntates malas, sed vtitur ijs, vt voluerit, cum aliquid iniquè velle non possit, though God make not mens wills euill, yet he vseth them, as it pleaseth him, and yet he willeth not any thing vniustly. August. contr. Iuli∣an. lib. 5. c. 3.

3. Chrysostomes similitudes are not fit: for the captaine which leaueth his armie, is a be∣traier of them, and the very cause of their deliuering vp: but so is not God the author of euill: and the father can not turne his sonne from his licentious life: but God is able to turne the heart. Martyr.

4. Seeing the Scripture ascribeth vnto God manifest action, as shall appeare afterward: as he is said to haue hardened Pharaohs heart, and to bid Shemei curse Dauid, and such like, it is a forcing of Scripture to applie that vnto a bare permission, which sheweth an actiue and working power. Pareus.

2. An other way, how God is saide to deliuer them vp, is by the subtraction, and with∣drawing of his grace: as he which taketh away the proppe or pillar, that beareth vp a great stone or weight, may be said to be the cause of the fall thereof: Thomas. Thus Gregorie ex∣poundeth: God is said to harden the heart, quando cor reprobum per gratiam non emollit, when he doth not mollifie with his grace a reprobate heart: So also Augustine, Deus non indurat cor impertiendo malitiam, sed non largiendo gratiam, &c. God doth not harden the heart, by imparting vnto it malice, but in not giuing vnto it grace: So also Thomas vpon this place: God directly doth not deliuer ouer men to vncleannes by inclining the affe∣ctions, sed indirectè tradit in peccatum, in quantum subtrahit gratiam, but he doth indi∣rectly deliuer them to sinne, by withdrawing his grace. This interpretation may safely

be admitted, but yet it seemeth not fully to expresse the meaning of the Apostles phrase: for deliuering vp, signifieth more then a subtraction onely, or depriuing one of grace.

3. Some doe expound the Apostle thus, that God is said to harden the heart, and to de∣liuer vp vnto co••c••piscence, and such like, by ministring occasion, which is peruerted by the wicked vnto euill: for as vnto those that loue God, all things are turned to the best, so vnto those that hate God, all things make for their ruine and destruction: thus the miracles and wonders wrought in Egypt, and the messages which Moses brought from God vnto Pha∣raoh, were a meanes to harden Pharaohs heart, not so intended by God, but so peruerted by Pharaohs malice. Thus God is saide to doe those things, because by occasion of such things as the Lord doth, other things fall out: In this sense it is said, that he which loueth in∣iquitie, hateth his owne soule, not that he intendeth directly the death of his soule, but be∣cause he doth such things, as procure the death of his soule: So the Lord bestowed many benefits, and temporall blessings vpon the heathen, which they abused to couetousnes, and wantonnes, in following of their owne lusts. This interpretation followeth Pet. Martyr, and Pererius. But this seemeth to be no fit exposition: God deliuered them vp, that is, they abusing the blessings of God vnto wantonnes, deliuered themselues vp: for the Apostle here sheweth, that this deliuering of them vp, was inflicted as a punishment vpon the Gentiles for their idolatrie: and therefore God must be considered here as a iust Iudge, who had an hand in this their punishment, otherwise, then by ministring occasion onely.

4. Some doe thus interpret, tradidit illos Deus. id est, delictum in Dominum, God deliue∣red them vp, that is, their sinne committed against God deliuered them: as we say, perdidit illum pecunia, his money was his destruction, whereas it was not the money, but the abuse of the money which hurt him: so caeten. Graec. which Stapleton followeth. But Faius here well answereth, that, here money is considered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by way of passion, it is a thing vsed, as an instrument, it hath no action: but an actiue power is here giuen vnto God.

5. The blasphemous Manichees were here driuen to this strait, because they would free God from beeing any way accessarie to euill, that they made two gods, one good the father of Christ, and the author of the new Testament, the other euill, the author of the old: and that God it was, which is saide to haue hardened Pharaohs heart, and to bid Shemei curse Dauid: and of this god, they vnderstood S. Paul to speake, 2. Cor. 4.4. In whome the god of this world hath blinded the mindes: But the Manichees doe here manifestly contradict the Apostle, who saith, Eph. 4.6. There is one God, and father of all, &c. who is aboue all: there are not then more Gods then one. And in that other place, by the god of this world, the A∣postle meaneth Sathan, who is the prince of the darknes of this world, who is so called, be∣cause he is so held to be of the infidels. Some thinke that God may as well be said to blind the minds of infidels, as here to deliuer them vp to their owne concupiscence: as P. Mart. following Augustine: But the Scripture vseth not so to speake of God: the God of this world, is all one, as to say, the prince of the world, which name Christ giueth vnto Sathan, Ioh. 14.30.

6. Wherefore, there is more to be considered in these actions, of hardening the heart, & deliuering vp vnto a reprobate sense, then bare permission onely, & subtraction of grace: these we refuse not: so that permission be here vnderstood, as ioyned with Gods will: for o∣therwise to thinke that God permitteth any thing, which he can not hinder, were great bla∣sphemie, Faius: yet God hath a further stroke in these actions, then by permission onely, and withholding of his grace. 1. Augustine doubteth not to affirme, that not onely the good wills and mindes of men, which God maketh good of euill, are in Gods hand, but al∣so the euill minds and wills of men, are so in Gods power, vt eos quo voluerit, quando vo∣luerit, factat inclinari, that the same God causeth to be enclined, which way he will, and when he will: and he giueth instance in diuers places of Scripture; as how God is saide to haue hardened Pharaohs heart, that he bid Shemei curse Dauid, non iubendo dixit, sed eius voluntatem proprio suo vitio malam in hoc peccatam iusto suo indicio inclinavit, not that he in deede badde him, but by his iust iudgement he inclined his will, beeing euill of it selfe, into this sinne: so it is saide, 2. Chron. 25.20. But Amaziah would not heare for it

was of God, that he might deliuer them into his hand, &c, likewise Ezek. 14.9. if the Prophet be deceiued, when he hath spoken a thing, the Lord hath deceiued that Prophet: vpon these and other such places, Augustine thus inferreth: that it is manifest, operari Deum in cordi∣bus hominum, ad inclinandus sorum voluntates, quacun{que} voluerit, &c. that God worketh in the hearts of men to incline their wills, which way he will, either vnto good for his mercie sake, or vnto euill, according to their desert: indicio suo aliquando aperto, aliquando occulto, semper nutem iusto, by his iudgement sometime open, sometime hid, but alwaies iust: thus August. lib. 5. contr. Iulian. c. 3. All these places alleadged shew, that God in such actions, is to be considered as an agent, and yet is free from the imputation of any euill.

2. Which that it may more fully appeare, these considerations following are here ne∣cessarie. 1. we must distinguish, betweene the motion of the mind, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the dis∣order or euilnes of the motion, Pareus: and there are two things in sinne, actio, & defectus, the action it selfe, and the defect or fault: the action is of God, but not the other, Mart. so Hugo Cardinal. Deus non incitat ad malas notiones, in quantum sunt mala, &c. God doth not stirre vp vnto euill actions, as they are euill, but as they are actions. 2. Beside, sinnes are considered three waies: first as they are transgressions of the law of God: then as they are causes of other sinnes: in neither of these respects doth sinne any way stand with the will and pleasure of God: thirdly, as they are poena praecedentium scelerum, punishments of sinnes before-going: and so they are of God: so then, as there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a disordered motion in sinne, God no way is accessarie vnto them: but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the infliction of them as a punishment, proceedeth from the iust iudgement of God, Pareus. 3. As God is to be considered, as a iust Iudge in punishing sinne by sinne, so likewise as a wise foreseer, and prouident worker and contriuer of all things, to effect his good pleasure: so then we af∣firme, Deum iusto suo iudicio ordinare, &c. God doth so ordaine in his iust iudgement, that men be deliuered vp to their owne concupiscence: as the Iudge deliuereth male factours o∣uer to the tormentor, or hangman, Calvin. carnifex agit vi, & authoritate iudicis, &c. the tormentor worketh by the authoritie of the Iudge: yet carnisicis opus, cum imperio iudicis non confundo, I confound not the worke of the hangman with the commandement of the Iudge, saith Beza: So it is true, as Faius here saith, Deus arcano suo iudicio effecit, &c. God so wrought by his secret iudgement, that they which were alreadie estranged from him, magis averterentur, should yet be estranged more.

But it will be thus obiected against this resolution. 1. Iulianus the Pelagian thus cavil∣led, If this concupiscence, vnto the which the Gentiles were deliuered vp, were a punish∣ment of sinne, then it is good and commendable. Ans. It followeth not, for by the same rea∣son the deuill should deserue commendation, because he is the executer of Gods reuenge, and punishment. 2. He obiecteth, that they were left by the patience of God, not per po∣••••tiam compulsi, not compelled by his power. Ans. 1. God sheweth herein both his pa∣tience and his power, as the Apostle sheweth, Rom. 9.22. What if God would, to shew his wrath, and make his power knowne, suffer with long patience, the vessels of his wrath prepa∣red to destruction, &c. 2. yet although God herein shew his power and secret iudgement, in punishing them with their owne concupiscence, yet he forceth not their wills, but bee∣ing euill of themselues, he giueth them ouer further to all impietie. 3. Obiect. The A∣postle saith, Eph. 4.19. Which beeing past feeling, haue giuen themselues vnto wantonnes, &c. they then giue themselues ouer, God giueth them not vp. Ans. It followeth not: for both God doth deliuer them vp, as a iust Iudge, and Sathan as a minister of Gods vengeance: and they themselues, as willingly precipitating themselues into all vncleannes: So God deliue∣red vp his Sonne vnto death, and the Iewes also: in one and the same action, God is iust, and man guiltie: quia in vna re quam fecerunt, causa non est vna ob quam fecerunt, because in one ende the same thing which they did, there was not one cause, for the which they did it. August. See more of this question, Hexapl. in Exod. c. 11. qu. 15. to qu. 28. where it is discussed at large.

65. Quest. How the Gentiles are said to defile their bodies in themselues, v. 24.

1. Chrysostome thus interpreteth, propria corpora inter seipsus debonestar•• solitos, that they were accustomed to defile their bodies betweene themselues: so also Erasmus, Vata∣blus, and Beza: Theophylact readeth, à seipsis, of themselues: but in the originall it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in themselues: as the vulgar Latin translateth: so also Calv. Pareus. 2. Some retaining this reading, by in themselues, vnderstand that kind of pollution and vncleannes, which men

commit with themselues, & not with any other person, Ansel. Garr: or there are three kinds of sinnes of vncleannes against na••ure: either the same partie with himselfe worketh vn∣cleannes: or with an other person, of the same sexe, but of the same kind, as man with man, or with an other kind, as man with beast: the first of these is signified here, Lyranus. 3. Some thinke that the Apostle speaketh of such vncleannes, which was committed by them∣selues one with an other, Osiand. but that is spoken afterward. 4. Tolet taketh this to be vnderstood, not of sinnes against nature, but of adulterie, fornication, and such like: that first they fell into peccata simplicia, into simple sinnes, then as they exceeded in idolatrie, so they fell into more grosse sinnes. 5. But this is better vnderstood generally of all kind of pol∣lution, and vncleannes, naturall, or vnnaturall, which was committed in themselues, that is, against their owne bodies: for other sinnes are committed without the bodie, but the sinne of vncleannes defileth the bodie, and such doe sinne against their owne bodies: as the Apo∣stle sheweth, 1. Cor. 6.28. And so Augustine distinguisheth betweene flagitium, and faci∣nus: the first is that which one committeth against himselfe in defiling his owne bodie, and soule: the other is in hurting of an other, Pareus. 6. And this was the iust recompence of retalion, that as they had dishonoured God, so they should dishonour themselues: and like as they had turned God into the similitude of beasts, and beasts into gods; so they them∣selues should be giuen ouer to beastly affections. Faius.

66. Quest. How they worshipped the creature, rather then the Creator.

1. So readeth the vulgar Latin, and the Syrian translator: but vpon this reading it would follow, that they worshipped the Creator, but not so much as the creature: and the same inconuenience followeth to read, aboue the Creator, Chrysost. Vatabl. but the word in the o∣riginall is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth, beside the Creator: as Cyprian well giueth the sense, reli∣cto Creatore, the Creator beeing forsaken, lib. 3. contr. Iudaeos, c. 10. and Hilarie, praeter•••• Creatore, the Crea••or beeing omitted: so also Beza. 2. Tolet here noteth, that they com∣mitted two things in their idolatrous worship, vnum ad intellectum, alterum ad voluntatem spectat, one concerneth the vnderstanding, in the error of their mind: they changed the truth of God, the true worship of God into a lie, that is, a lying image: the other was in their will and affection, in worshipping the creature. But Gryneus addeth a third degree, which was in their action: for he distinguisheth these two, they worshipped, and serued, the first he applieth vnto the inward veneration and worship, the other to their outward ser∣uice. 3. By the creature, is not onely here vnderstood such things as were, and had an exi∣stence in the nature of things, as the Sunne, the Moone, the starres, but they did also worship 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such things as had no beeing: which were of three sorts, either such as neuer were in the world, but were imagined gods and goddesses, as Venus, Pallas, Herculius, Febris, and such like: or such as were sometime in the world, but were now dead, and not in the world, as Hercules, Romulus; so Faius: and they worshipped some things of d••uers shapes, which neuer were, nor could be in the world: as Iuppiter of Lybia had a rammes head, and Anubis of Egypt a dogges head: the Faunes and Satyrs had goates feete, the Na••ades and Trit••••••, had a mixt shape of men, and fishes: Aretius: by the creature then is vnderstood, whatsoe∣uer beside the Creator, which they worshipped.

4. Whereas the Apostle addeth, which is blessed for euer: Chrysostome well noteth, null•• ille ex hac impietate da••••no afficitur, &c. that God, notwithstanding this contumelie offe∣red him by idolaters sustanied no losse thereby, he still remained blessed for euer: and that it is said for euer, a difference is shewed betweene the honour of God, which remaineth invi∣o••able for euer, and the honour of idols, which remaineth but for a time, Gorrh.

67. Quest. Of the vnnaturall sinnes of the heathen.

26. For this cause God gaue them vp, &c. 1. Aretius taketh this to be but an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 further explanation of that which the Apostle had spoken of before: but it is rather an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an exaggeration rather, and amplifications for it is more to be giuen ouer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vnto passions, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vnto the lusts of the heart: for they differ in three things, 1. the passion here signifieth a 〈◊〉〈◊〉 defeate of the minde, which could not be remooued, whereas the lust of the heart was not yet perfected, Faius. 2. by the lust is signified their vncleane desires, but here the Apostle also speaketh of their vncleane acts, Pareus: 3. and before the Apostle touched such vncleannes, as defiled the bodie: but now they are giuen o∣uer vnto such vile affections as also defile the mind, deprauing it of the vse of reason, Tolet.

2. How the women did change the naturall vse, may seeme strange: Theophylact thin∣keth it was obscaenum aliquid, quod nec dici fas est, some obscene thing, that is not to be vt∣tered. Lyranus, so also Tolet, and before them Ambrose and Anselmo, vnderstand it de com∣mistione foeminarum inter se, of the commixtion of women among themselues, as the men were defiled betweene themselues. But rather here the naturall vse is to be referred vnto the organe and instrument of generation: when the women did prostitute themselues, the ••en exercising praeposterum & sterilem venerem, preposterous and sterilous venerie, Osiand. Sodomiticos concubitus, or they companied with men, as Sodomites, Pareus: and as Augu∣stine saith, when the males abused ex parte corporis, quae non ad generandum instituta est, that part of the bodie in the female, which was not appointed for generation: so the Syrian translator, re quae non est ex natura vsae sunt, they vsed the thing both which was not of na∣ture, &c.

3. So likewise the men with men wrought filthines: actiuely, in forcing vpon other vn∣naturall acts of vncleannes: and passiuely, in suffering others to doe it: this was the sinne of Sodome, for the which they were destroied. Socrates is noted among the Philosophers for masculine venerie, which Plato condemneth. And the Apostle may seeme to haue spe∣ciall relation here vnto the abominable vncleannes of the Romanes, and specially 〈◊〉〈◊〉, who was a monstrous beast for such sinnes against nature, Pareus. Chrysostome 〈◊〉〈◊〉 ele∣gantly sheweth, how whereas by Gods ordinance, in lawfull copulation by mariage, two became one flesh, both sexes were ioned together in one: by this Sodomiticall vn••••••nnes, the same flesh is diuided into two, the men with men working vncleannes with women, and so serue in stead of two sexes.

68. Quest. How one sinne is punished by an other, vpon these words, And receiued in themselues such recompence of their error, &c. v. 27.

1. There are some sinnes, which are as punishments of former sinnes, which are non tor∣menta peccantium, sed incrementa vitiorum, not so much the torment of sinners, as the en∣creasing of sinne, as Augustine saith. And here we may make a foure-fold distinction of sinnes: 1. some are not onely sinnes, but the causes also of sinnes following: * 1.8 as Gregorie gi∣ueth instance, of one giuen vnto riot and excesse in eating and drinking, which causeth him through the lustines of his flesh to commit adulterie: here his Epicures life is both a sinne, and the cause of an other sinne, namely adulterie. 2. Some sinnes are both the cause of an other sinne following, and the punishment of a former: as if the adulterer proceed further to commit murther: here adulterie is the punishment of his gluttonie, and the cause of mur∣ther. 3. And there is a sinne, which is the punishment of a former sinne, though it bring forth no new sinne: as murther here is the punishment of adulterie. 4. Some sinnes are nei∣ther the causes, nor punishment of other sinnes, but simply sinnes in themselues: as namely when any one repenteth of his sinne, and proceedeth no further.

2. But here it will be obiected, that euery sinne is voluntarie, but the punishment of sinne is involuntarie: how then can sinne be a punishment: and euery punishment of sinne is iust, and so of God, but sinne is vniust, and not of God, therefore not a punishment? To this obiection diuers answers are made:

1. The master of the sentences, lib. 2. distinct. 36. giueth this solution, that sinne is said to be a punishment, not as it is a fault committed by the will: but in respect of the effect which it worketh in the soule, which is the corrupting of the minde, and making it guiltie of dam∣nation. But in this sense, euery sinne should be a punishment of sinne: because the minde is thus corrupted, and made guiltie euen by the first sinnes, which one committeth.

2. Therefore Thomas Aquinas addeth further, that sinne in respect of the nature there∣of, because it is voluntarie, is not a punishment, but in respect of the cause, which is the sub∣traction or remoouing of the grace of God, whereby he falleth into further sinne. And fur∣ther he explaneth the matter thus: that sinne is a punishment 3. waies, either in respect of somewhat going before, as the absence, or subtracting of the grace of God, or somewhat which accompanieth sinne, either in the minde, as the corrupting and polluting of it: or without, as crosses and troubles, which are sent for sinne: or els in respect of somewhat en∣suing and following, as the torment of conscience. But all these, the subtracting of grace, outward trouble, and remorse of conscience, may concurre in the first sinnes, which are not the punishment of any precedent sinnes: therfore a further reason hereof is to be found out.

3. Wherfore, God in punishing one sinne by an other, is to be considered as a iust Iudge, that not onely by subtracting his grace, as Pererius: not by giuing Sathan power ouer sin∣ners, to draw them further into sinne, as Hyperius: but by the secret working of his iustice, in ordering and directing all things according to his will, he so disposeth and effecteth, that the wicked are giuen ouer to greater impietie and iniquitie, to commit sinne with greedi∣nes: so then this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, recompence, hath neither reference vnto the sinners themselues; who regard herein nothing but their owne inordinate pleasure, not yet vnto Sathans worke, who intendeth nothing but the contumely of God, and the destruction of the vngodly: but it is referred vnto God, who in punishing sinne by sinne, onely respecteth the due course of his iustice, in thus recompencing their former error. God then is no way accessarie to their sinnes, but concurreth as a iust Iudge in punishing their former sinnes with greater follow∣ing: Pareus. Faius here noteth well a difference betweene the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Apostle here vseth, which signifieth a iust and full recompence, answering and correspon∣dent vnto the merit of their sinne: which word is onely vsed of euill works: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a re∣ward, is giuen vnto good works, as be conferred of grace, not answering vnto any merit be∣fore going.

3. As thus it hath beene shewed how sinne is the punishment of sinne, so also one sinne may be the cause of an other: and that either directly, or indirectly: directly, when as a man by one sinne is inclined to commit an other: and that three waies, 1. in respect of the ende, as when one through couetousnes committeth murther, to enioy an others wealth: 2. or by suggesting the matter of an other sinne, as gluttonie bringeth forth adulterie: 3. or in respect of the efficient and moouing cause, as when one by practise and continuance in sinne is growne into an habit of sinning, which still stirreth him vp to heape sinne to sinne: Indi∣rectly one sinne causeth an other, by remoouing that which should keepe one from sinne, as namely when the sinne first committed, excludeth the grace of God, whereby one should be preserued from sinne. Thom. prim. secund. qu. 80. art. 2.

69. Quest. How the Gentiles are said, not to regard to know God, v. 28.

1. Origen thinketh, that the Apostle setteth downe here three kinds of impieties against God: first, of them which worshipped idols, to v. 23. which was the generall sinne of the Gentiles: secondly, of those which worshipped the creature rather then the creator, v. 25. such were the Philosophers and Astronomers, which were skilfull in the obseruation of na∣turall things: thirdly, he thinketh heretikes here to be noted, that regard not to know God. But the Apostle seemeth still to continue in the same argument, setting forth the sinnes of the Gentiles: that as before he shewed, how they polluted and defiled themselues: so now he describeth other sinnes as fruits of their idolatrie, namely such as are committed against others.

2. These words, they regarded not to know God: 1. some thus interpret, that they thought God to haue no knowledge, or no great care of such things, as they committed, gloss. ordin. Gorrham. and so before them Ambrose: but the words must be much forced and strained to make this sense, as though the Apostle should say, they regarded not, that God knew. 2. Some thinke the Apostles meaning is, that they had not Gods feare before their eyes, that knowing him, they much regarded not, what was pleasing or displeasing vnto him. Haymo. But the Gentiles had not the true knowledge of God, for they neglected the meanes, which should haue brought them to know him. 3. Some giue this sense, neglexe∣runt, &c. they neglected, Tolet. non curarunt, they had no care to know God, Vatab. they did not seeke to know God according to that naturall light and direction, which they had. 4. But there is more signified here, then a negligence: rather spreverunt, they despised to know and acknowledge God: Faius: they scorned and derided the true knowledge of God, and preferred their owne vaine inuentions: And so Chrysostome noteth, that the Apostle saith not, as they knew not God, but regarded not to know God: so that it was corrupts iudi∣cij, of a corrupt iudgement, not a sinne of ignorance, that they refused the knowledge of God. The Apostle then sheweth, voluntariam caecitatem, their wilfull blindnes, Pareus: it seemed not good vnto them, as Beza: or they iudged it not good, as the Syrian translator, to know God: it was a voluntarie election in them to preferre their superstitions before the knowledge of God. And Erasmus, whome P. Martyr therein approoueth, noteth here a difference betweene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, knowledge, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, acknowledgement: the latter word

is here vsed: though they had some knowledge of God, yet they did not acknowledge him to be God, as in glorifying him, & giuing thanks vnto him, as the Apostle said before, v. 21.

Quest. 70. What it is to be deliuered vp to a repro∣bate minde.

1. Some vnderstand this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reprobate, passiuely, that is, quod omnibus di∣splicet, which displeaseth and is reprooued of all: Eras. mentem improbandam, a minde to be reprooued or disalowed, Sa. but this expresseth not the whole meaning: their reprobate minde, was not so called so much in respect of others, as of themselues.

2. Some take it passiuely in respect of God: that they were as reprobates, that is, reie∣cted and reprobate of God: But all the Gentiles, which followed these sinnes were not re∣probates, Beza. many of them afterward were washed from their sinnes, and sanctified in the name of Christ, 1. Cor. 6.11.

3. Therefore this word (reprobate) is rather here taken actiuely: for a minde voide of all iudgement, Beza. which taketh good for euill, and euill for good, Esa. 5.10. Bucer. which prauitie of minde commeth not by one or two euill acts, but by a continuall custome to e∣uill, per acquisitum habitum, when it is growne into an habite: like as the rast that is corrup∣ted taketh sweet things for bitter, Lyran. So the Gentiles were not deliuered ouer to this reprobate minde, all at once, but by diuerse degrees: first they were giuen vp to their hearts lustes, v. 24. then to vile affections, v. 26. last of all to a reprobate sense, to such an euill habit, that they could doe nothing but euill, Faius.

4. This prauitie of the minde is here described, 1. by the subiect, in the verie mind, not in the sense, as the Latine translator: the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth the verie iudge∣ment and vnderstanding, both theoreticall, and practicall, they erre both in their iudge∣ment and conscience: as the Apostle saith, Tit. 1.15. their mindes and consciences are defi∣led. 2. the materiall part wherein this reprobate disposition of the mind consisteth, is more distinctly shewed, Ephe. 4.18. where the Apostle imputeth to the Gentiles, vanitie of mind, their iudgement and vnderstanding was corrupt, then their cogitations were darkenes, their reason and thoughts were obscured, and their hearts were hardened: that is, their wills and affections. 3. the causes are expressed: the meritorius cause, is their reiecting of God: they regarded not to knowe God: they reiected God, and he reiecteth them: where there is a fit allusion in the words: for it is saide of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they approoued not to know God, so they are deliuered vp 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into a reprobate mind, Pareus. The effici∣ent cause, not of their reprobate mind, but of giuing them vp to a reprobate minde, is God, who as a iust iudge doth deliuer them to this punishment, Gryneus. 4. Then followe the effects of their reprobate mind, to doe things not conuenient, that which was forbidden both by diuine and humane lawes, Haymo.

5. But here it is to be considered, that God is not said to be author or worker of their reprobate minde: but of the deliuering of them vp to a reprobate minde, Faius. not that their minde beganne now to be wicked and euill, which was not so before: but God fin∣ding their minde euill and lewde, doth deliuer them ouer, that is to themselues, first, in withholding his grace, then vnto Sathan, to worke his will in them, Gryneus: and not one∣ly to, but God by his iust iudgement doth secretly so worke and dispose, euen in the hearts of the wicked, that all things doe tend still to their further hardening, Aretius.

6. This reprobate minde or corrupt and depraued iudgement is of two sorts, either in generall, when things that are euill, and vnlawfull, are iudged to be good and commenda∣ble: and in particular, when as the affection is misled in some particular act to doe that, which generally the iudgement condemneth, as to steale, to commit adulterie: the Gen∣tiles failed in both these, for some of them iudged many things to be lawfull, which were euill, as to commit fornication, to steale: But most of them fayled in particular, commit∣ting those things, which in their generall iudgement they allowed not, Tolet.

Quest. 71. Generall obseruations out of the Catalogue of the sinnes of the heathen, reckoned vp by the Apostle, ver. 29.30.

1. As before the Apostle touched those sinnes of vnrighteousnesse, which the Gentiles committed against themselues, in their mutuall defiling, so now he rehearseth such sinnes as were perpetrated against others, Rareus. 2. And in that he saith, full of all vnrighteous∣nesse, this happened vnto them, propter aversionem à Deo, because they had now forsaken

and turned aside from God: therefore they fell into all euill, Lyran. for as the feare of God is the fountaine of all righteousnesse, so incredulitie, and want of the faith and feare of God, is the beginning of all iniquitie. 3. Origen seemeth to make this the cause, why they were giuen ouer to a reprobate minde, because they were full of all vnrighteousnesse, and the Latine interpreter, referreth it to the word, deliuered vp: that they beeing full of all vn∣righteousnesse were deliuered vp: but then nothing should haue remained afterward, to shewe their reprobate mind in, if they had beene full of all iniquitie before: this then is ra∣ther a proofe of their reprobate minde, by such fruits and effects, as followed, Tolet. Eras. Beza. 4. Thus the Apostle setteth downe their faults in particular, vt apertius accuset, that he might accuse them more plainely, gloss. ordinar. 5. But this further is to be obser∣ued, that the Apostle in this catologue of their sinnes, sub alijs personis omnem sermonem producit, doth frame his speach as vnder other persons, not directly accusing the Romanes, but shewing what they were, vnder the generall view of the sinnes of the heathen. 6. Now the Apostle saith, they were full of all vnrighteousnesse, shewing a difference betweene the Gentiles, that were giuen ouer vnto all iniquitie, and such as beleeued, who may sometime faile in these sinnes, but are not full fraught with them, Mart. 7. And though all among the Gentiles were not alike guiltie of these sinnes, yet an imputation is laid vpon all the Gentiles for these reasons. 1. because the number was small of those which carried them∣selues more civilly, and therefore they were not to be counted in so great a multitude. 2. though some bridled their corrupt nature, yet they were naturally giuen to these sinnes, as well as others: as Socrates beeing noted by a certaine Physiognomer, that tooke vpon him to coniecture by his countenance of his disposition, that he was giuen to incontinencie, an∣swered, that by nature he was so, but that he had corrected the euilnesse of his nature by Philosophie, Gualter. 3. the Apostle doth not onely rippe vp the sinnes of the Gentiles in fact, but such as were committed in the minde, as malice, envie, that they which were not detected of outward and grosse sinnes, yet might finde themselues guiltie of the other, Hy∣perius. 4. And though all these sinnes are not found in euerie one, yet alicuius ex illis con∣scij omnes, all men are guilty of some one of them, Calvin.

Quest. 72. Of the order obserued by the Apostle in this particular enumeration of the sinnes of the Gentiles.

1. Hugo Cardinal. thus scanneth the number: that whereas here are rehearsed 21. sinnes in all of the heathen, he would thus distinguish them, that there are seuen capitall sinnes, and each of them is three wayes committed, corde, ore, opere, in the heart, mouth, and worke: and so the number of 7. beeing multiplyed by three, we shall haue the iust summo of one and twentie in all: But hauing propounded this diuision, he there leaueth it, not be∣ing able to assigne euerie one of these particular sinnes to one of these kinds.

2. Gorrham doth thus more distinctly distribute these seuerall kinds: first the Apostle setteth these sinnes downe in generall, full of all vnrighteousnesse: then in particular, first the sinnes of transgression, then of omission, from these words disobedient to parents, to the end.

The sinnes of transgression, are 1. in fact. 2. in word, whisperers. 3. then both in word and deede, doers of wrong, &c. v. 30.

The sinnes of transgression in fact are seene, 1. in inferring some temporall damage, ei∣ther in the affection, as malice, or evilnesse: or in the effect, either concerning carnall plea∣sure, as fornication, or worldly profit, couetousnesse, or some other notable wrong, which is called wickednesse. 2. or in personall damage, which is done to ones person, which begin∣neth in the heart, that is enuie, and is finished in murther. 3. then followeth spirituall da∣mage or hurt, which consisteth in deceit, which is threefold, in open debate, in secret craft, and in the sinister opinion of the minde, in taking all in the worst part.

2. In word men transgresse either against men, in priuate whispering, or open backebiting: or against God, in hating him, or speaking euill of him.

3. Then followe the transgressions, partly in word, partly in deede. 1. in detracting and dishonouring of others, doers of wrong, or contumelious. 2. in preferring themselues before others, proud. 3. in despising of others, boasters. 4. in corrupting of others, inventors of euill things.

Next are the sinnes of omission. 1. in respect of superiours both in rebellion to parents; they are disobedient: then they are vnwise, in refusing their parents instruction: and so became incomposite, disorderly without any gouernement. 2. or in respect of all: where there are

three sinnes: first they are without naturall affection: secondly, sine faedere societatis, without fidelitie, or societie: they can neuer be appeased: thirdly, sine miserecordia comp••ssionis, with∣out compassion, they are merciles.

3. But I rather thinke with Calvin, that it is too curious, to obserue such order in the e∣numeration of the Gentiles sinnes, which the Apostle intended not, but onely to accumu∣late together, the manifold corruptions, that raigned among the heathen: setting downe euerie sinne, not in any certaine methode, but as it came vnto his minde: yet if these parti∣cular sinnes be sorted out to their seuerall kinds, we shall finde, that these transgressions are against all the precepts of the second table, Pareus.

Quest. 73. Of the particular sinnes of the Gentiles here 〈◊〉〈◊〉 rehearsed by the Apostle.

1. First is set downe the generall to all the particulars following 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vnrighteousnes, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the transgression of the Lawe, 1. Ioh. 3.4. some interpret it, full omni pec∣cati, of all sinne, Gorrham. but that is too generall, it signifieth rather all such iniustice, quod coniungitur cum iuiuria proximi, which is ioyned with the wrong of our neighbour, Calvin: some thus distinguish betweene iniquitie and sinne, the first is referred to the euil∣nes of the minde, the other to the outward execution in the bodie.

2. The first speciall sinne is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fornication: the vulgar Latine placeth next, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, malitia, malitiousnesse, and so Beza following his auncient Greeke copie: and he thinketh it to be another generall word comprehending all the particulars following: But the most Greeke copies, and the Syrian translation, make it the fourth particular sinne, next to coue∣tousnesse, to Vatab. Mart. Gryneus, Geneuens. Gualter, with others: the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is deriued of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, perneo, to sell, because such doe make sale of their bodies and prostitute them for gaine, Gryneus: the Latine word fornicatio, fornication, is deriued a for∣nicibus, of the vaulted houses where such strumpets vsed to prostitute themselues, Haymo. By fornication is vnderstood, omnis vsus praeter legitimum connubium, any carnall vse beside lawfull mariage, gloss. interlin. all vncleannesse and impuritie of the bodie, Calvin. And for two reasons, is this one kind named rather then adulterie: 1. quia ex leuiori granius evinci∣tur, &c. because by the lesse sinne the greater is conuinced, Ambrose: if fornication be a sinne, adulterie is much more, Martyr. 2. And because fornication was held to be no of∣fence among the Gentiles, therefore the Apostle especially nameth it: for euen Solon, which was counted one of the wisest men among the Grecians, did vse to buy harlots for the yong men: and among the Carthaginians it was a common vse, for the virgins before their mari∣age, to prostitute themselues publikely in the Temple of Venus, that they might bring a dowrie with them by that filthy lucre, home to their husbands, Gualter.

3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wickednes, studium improbo agendi, a studie or desire to doe mischiefe, Pa∣reus: the Syrian translatour readeth amaritudinem, bitternes: some versutiam, craft or sub∣tiltie, Vatab. which is interpreted to be a setled purpose or endeauour to doe hurt, Gen∣nad, ex Oecumenio. Beza his coniecture is, that this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, came into the text, be∣cause of the neere affinitie that it hath with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for his auncient copie hath it not: But I preferre herein Piscators coniecture, that thinketh the Apostle of purpose put these words together, that had some allusion the one to the other: as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, couetousnesse, which is the desire of hauing much, though it be with wrong vnto others: and so is the word deriued of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hauing much, Mart. some referre it not onely to the desire of wealth, but of carnall pleasure, Haymo. but this was touched before vnder the word fornication: the Romanes know by wofull experience what a mischiefe couetousnesse brought with it, for this was the cause of the warres betweene Caesar and Pompey, and betweene Augustus, Lepidus, and Antonie: Gualter. it comprehen∣deth, omnes, furti & imposturae species, all the kinds of theft and other impostures, Bucer. which are transgressions against the 8. precept.

5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nequitia, malitiousnesse, it somtime is taken generally, as it is opposed vnto vertue: but here it rather signifieth, inclinationem ad deteriora, a generall inclination vnto 〈◊〉〈◊〉 Tolet. some take it for the sinne of spirituall slouth, when one is wearie of well doing, Mart. But I preferre the former sense, that thereby is signified a generall inclination to euill: and especially ad luxum & libidinem, to excesse, riot, and wantonesse, Erasm. as they which are giuen to drunkennesse, are vsed to blasphemie, rayling, fithie communica∣tion,

and such like, Gualter.

6. Full of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, envie: the Apostle changeth here his forme of speach, both because of the elegance of the Greeke tongue, and for that these sinnes following are speciall transgres∣sions against our neighbour: envie hath a double passion: for an envious man would not haue an other to be that which he is, seeing another in better case then himselfe, it grieueth him that he is not so to: this difference there is betweene envie and zeale, that is taken al∣waies in the worst part, so is not the other, for there may be both a good, and bad zeale, Haymo: and commonly men doe enuie those whom they cannot otherwise hurt, for if they could, they would soone take them out of the way, Bucer.

7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, murther is the next, which is set next after enuie, as the mother thereof: for Caine first hated and envied Abel before he killed him, Mart. the Latine interpretet rea∣deth in the plurall, murthers, because there are two kinds of murther, one in will and pur∣pose, the other in act: but in the original the word is put in the singular, yet thereby al kinds of murther are vnderstood: which is committed diuerse wayes. 1. in heart, euerie one, that hateth his brother is a manslayer, 1. Ioh. 3. 2. in giuing counsell or vsing perswasion, so the Iewes are said to haue killed Christ, Iames. 5.6. 3. by writing, as Dauid killed Vriah. 4. by striking with the hand, as Ioab killed Abner. 5. by taking away necessarie things, such as the life should be maintained with: as he which withholdeth the poore mans couering wherein he should sleepe: Exod. 22.27. 6. by not shewing mercie in releeuing, as the rich glutton refused to giue the crummes to poore Lazarus. 7. in not rescuing and deliuering such as are vniustly oppressed: as the wise man saith, deliuer them that are drawne to death, Prouerb. 24.11. Gorrham. yet all kind of killing is not here vnderstood, vnlesse it pro∣ceede of a corrupt affection, either of reuenge, or a desire of gaine: that putting to death which proceedeth of the execution of iustice, is no sinne, Bucer.

8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, contention, which is set next after murther, because it followeth vpon murther, Mart. contention, Basil describeth thus, which for vaine glorie sake, facit vt alij similiter fa∣ciant, procureth others to doe the like, re. bre. 66. Haymo thus, vbi non ratione aliquid, &c. when any thing is not defended and maintained with reason, but with a pertinacie of minde: gloss. ordinar. thus, est impugantio veritatis, it is an impugning of the truth by cla∣morous contention: against the which the Apostle speaketh, 1. Cor. 11.12. if any man lust to be contentious, we haue no such custome, nor the Church of God.

9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, deceit: some take it for that speciall kind of deceit, which men vse in vndermi∣ning anothers life, that whom they cannot ouercome by strength, they supplant by treache∣rie, as Ioab did Abner, Mart. Basil defineth it exquisita diligentia ad insidiandum, a most ex∣quisite diligence to lie in wait: But here it is taken generally for all kind of dissimulation and deceit: Calv. cum aliud simulatur, aliud agitur, when one thing is dissembled, another thing done, gloss. interlin. Haymo maketh this difference, betweene dolus, insidiae, frans, de∣ceit, which is in the minde, lying in wait, which is in act, and craft, which is in the deceiuing of mutuall faith.

10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, churlishnesse, morositie: Basil defineth it to be latens in moribus vitium, a sinne lurking in mens manners: Theophylact taketh it to be a kind of dissimulation: some take it for vnthankefulnesse, gloss. Hugo. but it rather signifieth morositie, churlish behaui∣our: which Aristotle taketh to be a vice in construing all in the worse part, so Beza, Gry••, Gualt. Plutarke did taxe Herodotus for this, writing a booke of the morositie of Herodo∣tus: these fiue last rehearsed are offences against the sixt precept, for they practise against the life and health of our neighbour, either secretly, as by enuie, fraud, or openly, in murther, contention, or both wayes, as in malignitie, or morositie, Fareus.

11. The next is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a whisperer, such an one as secretly practiseth by carying of tales to dissolue friendship, and sowe enmitie, and thinketh by such meanes to insinuate himselfe: such the wiseman speaketh of, c. 6.20. without wood the fire is quenched, and without a talebarer strife ceaseth: whisperers are enter amicos discordias seminantes, such as sowe dissention among friends, gloss. interlin.

12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a backebiter: he differeth from a whisperer, 1. in that he speaketh euill openly of an other, the whisperer doth it priuilie, Theophyl. 2. nullius fa••ae parcunt, they spare no mans fame, but the other specially intendeth, to set strife betweene friends, Calv. 3. they differ in the end, the detractor or backebiter intendeth to separate friendship, the oher to hinder ones fame.

13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is a hater of God, which some take both actiuely and passiuely, as Theophy∣lact: for such, as both doe hate God, and are haters of God: some take it passiuely, for such as are hated of God, as the Latine interpreter, and in this sense they thinke there is a rela∣tion to the former sinnes, of whispering and backebiting, that euen for such sinnes they may incurre damnation, and be hated of God: But Oecumenius saith well, that it is not the A∣postles purpose, to shewe who were hated of God, but to set downe the sinnes of the Gen∣tiles: whereof this was one, that there were among them enemies to all religion, plaine a∣theists, that had no list, to thinke, heare, or speake of God, Mart.

14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one that is contumelious or iniurious: Lyranus taketh it for one that is con∣tumelious in words: so also Occumenius interpreteth them to be convitiatores, raylers: but it is rather an iniurie offered both in word and deede: and that in a petulant and insolent manner: sedet in fronte, corde, & manu, this sinne of contumelie it hath the seate both in the heart, countenance, and in the hand, Pareus: it is that sinne, quae homines paruifacit, which maketh no account of any: such were they which both reboked the Apostles and scourged them, Act. 4. Haymo: and such were the people of the old world, full of crueltie, Gen. 6.11. Eucer.

15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he is the proud man, that preferreth himselfe before another in honour, riches, and such like, as Chrysostome saith, that superbia in animo est idem, quod in corpore tumor, pride in the minde, is the same, that a swelling is in the bodie, Gryneus.

16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a boaster, a vaine glorious man, that boasteth of that which he hath not: Theophylact thinketh that the first is pride against God, the other against men: But the true difference is, that the proud man boasteth of such things as he hath, the boaster, of that which he hath not, Oecume, such was that vaine glorious Thraso in Terence, Pareus: this difference there is betweene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first oftentat quod non est, boasteth of that which he hath not, the other dissimulat quod est, dissembleth, and hideth that which is, and indeede he hath, Erasm.

17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an inventor of euill things: such as were not content with the old knowne sinnes, but still invented newe: which sheweth, that they sinned not of ignorance but of malice, Chrysost. Thophylact. these were of two sorts, for either nothing could be so well said, or done, but they would find some fault with it, or els they would finde out some new deuises themselues, tending either to mischiefe, or filthie pleasure, or such like. As Tiberius the Emperor did promise great rewards to such as could find out newe Venereans and car∣nall pleasures, Gual. such also were Phaleris, and Sardanapalus, that made great promises to such as inuented strange torments, or new pleasures, Bacer. in this number may be rec∣koned such as found out newe impostures, in vsurie, trafficke, and in lawe suites, Marlorat. And Basil thus in generall describeth them, qui praeter vsitata mala, alia excogitant, &c. which beside the vsuall euills, doe deuise others, reg. brev. resp. 78.

18. Disobedient 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to parents: for they which obey not God their heauenly father, it is no maruell if they are disobedient to their earthly Parents, Haymo. Aristolte sheweth that children receiue three benefits by their parents, causam essendi generando, causam vi∣vendi educando, & causam discendi informando, they are the cause of their beeing by gene∣ration, the cause of their liuing by education, the cause of their learning by instruction, Gryneus: this is vnderstood not onely of naturall, but of spirituall parents also, and of others in authortie, gloss. interlin. men are bound vnto their naturall parents, because they haue from them their esse & nutrimentum, their beeing and nourishment, vnto their spirituall, because they haue of them their regimen & documenta, gouernment and instruction, Lyran. & here by the lesse sinne of disobedience, are vnderstood all other wrongs offred to parents, as in striking, and killing of them: which sinnes were common among the heathen, as may appeare by so many lawes of the Gentiles made against parricide: Gualter. And euen in these dayes this sinne of disobedience to parents, is too common: for children growe stub∣borne, and will not be ruled by their parents, yea and they will presume to marrie without their parents consent, Osiander.

19. Without vnderstanding, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Lyran. Gorrham doe referre this vnto the next sinne before going: that herein they are vnwise, because they doe not giue eare vnto their parents: but it is more generall: they are such as are not guided by reason, but are voide of all iudgement in their actions, beeing carried away with their preposterous and precipitate affections: such were Pharaoh, Saul, with others, that ranne headlong into their owne de∣struction:

such were Catiline among the Romanes, and of late one Thomas Monerarius, that tooke armes with a purpose to destroy all Princes, and that vile person of Munster, that made himselfe king of the Temple of God, Marlorat. And generally by the vnwise, we vnderstand such as are voide of all iudgement, both in diuine and humane things, Par.

20. Couenant breakers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some reade incompositos, Lat. Lyran. Gorrh. Tolet. vnderstanding such as are vnciuill, and rude in their manners and behauiour: Haymo calleth them lasciuious and inordinate persons: But Theophylact, so Erasmus also and Beza take them better for such as would not stand vnto their couenants and leagues: such an one was Lysander among the Lacedemonians, whose saying was, that children should be deceiued with check stones, and men with oaths, Gualter. The Olynthians were noted for breaking their truce and league with Philip king of Macedonia, Libanius argument. 1. Olynthias. The Carthaginians were common breakers and violaters of their saith: vnto these may be adioyned all such as denie such things, as are committed to their trust, or doe wast and con∣sume them, or any other, which deceiue that trust, which is reposed in them, Bucor.

21. Without naturall affection, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some take it generally for such as are without all loue or humanitie, Lat. Tolet. Lyran. as therefore the tribe of Dan did smite Lachis, because they had no societie with any other people, Gorham. But specially is here signified the naturall affection, as betweene parents and their children, husband and wife, kinred, countrey: the heathen were voide cuen of such naturall affection, Mart. Beza: as their sto∣ries are full of such examples of vnnaturall inhumanitie, as Cambyses, Remus, Romulus, and such like, Gualter, such was Cain, Ismael, Esau, to their brethren: The Stoicks among the heathen depriued a wise man of all affection, and so doe the wicked Catabaptists among Christians, Bucer.

22. Such as can neuer be reconciled: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some reade abs{que} faedere, without fidelitie, Lat. such as breake all truces and leagues: but they were noted before trucebreakers: Lyra∣nus taketh them to be such as would hold no friendship with any, but such men were also spoken of before, loc. 10. they are therefore such as were implurable: that beeing once of∣fended, would neuer be reconciled againe, Mart. Pareus, with others: such was Saul that would by no meanes be appeased toward Dauid, Marlorat.

23. Mercilesse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as had no bowels of compassion, neither pitied the mi∣series and calamities of others: as among the heathen, their cruell warres, and bloodshed, when they spared neither man, woman, nor children, and their bloody spectacles and sword∣playes, when they delighted to see the blood of man shed before their face, were euident proofes hereof, Gualter: Chrysostome thus distinguisheth these last fowre: they are coneuant breakers that keepe no fidelitie with the same kind, as man with man: they are without na∣turall affection, which are vnkind to their kindred: and such are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which breake ci∣uill leagues: and the last includeth mercie to be shewed euen vnto enemies.

Quest. 74. Of the true reading of the last verse, v. 31. and the meaning thereof.

1. The vulgar Latine, which Lyranus followeth and Tolet, the Rhemists with other Romanists, reade thus, when they knewe the iustice of God, vnderstood not, that they which doe such things, are worthie of death, &c. and this reading seemeth also Cyprian to followe, epistol. 68. But in the originall these words, non intellexerunt, they vnderstood not, are wan∣ting, and are inserted beside the text: and they doe also quite inuert the sense of the text, for they make it a lesse thing to consent vnto euill doers, and approoue them, then to commit euill: not onely they which doe them, but also they which consent vnto them, as the vulgar La∣tine text standeth: whereas the Apostle euidētly maketh two degrees of sinners: they which commit euill, and those worse, which are patrons and fauourers of euill. And so Chrysostome well expoundeth: shewing how the Apostle, taketh away two pretexts and excuses of the Gentiles: one was their ignorance, which they could not pretend, because they knewe by nature what the iustice of God required: the other was their infirmitie, but that they could not alleadge, seeing they did commit such things in fact: but approoued also and commen∣ded the euill doers.

2. By the iustice of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is here vnderstood not the morall lawe which the Gentiles had not, but the iudiciarie iustice of God in punishing of sinne: for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is defined, iniusti facti corectio, a correcting of that which is vniustly or vnlawfully done: Mi∣chael Ephesus in ethic. Aristot. lib. 5. c. 7. The Gentiles knewe this iustice of God in pu∣nishing

of sinne, both by the light of nature, by the testimonie of their owne conscience, and by the examples of Gods iustice shewed in the world: Pareus: Euen Draco, which appoin∣ted death for all offences, was taught by the law of nature, that all sinne deserued death. Mart. So Abimelech and Pharaoh knew by the light of nature, that mariage was not to be violated, and therefore they caused Sarah to be restored to Abraham. Gualter.

3. By death here is vnderstood any kind of punishment, tending to the ruine and de∣struction of the offender, Pareus: yea also the Gentiles had some knowledge of euerlasting punishment: for they had an opinion of hell, as Virgil sheweth, lib. 6. Aenead. as they pro∣mised the pleasant Elysian fields after death vnto well doers: Plato. lib. 10. de repub. Cicero. in som. Scipton.

75. Quest. What a dangerous thing it is to be a fauourer and procurer of sinne in others.

1. The vulgar Latine, reading thus, not onely they which doe such things (are worthie of death) but they which consent vnto them that doe, and Lyranus, Toletus, with others, doe thinke, that here to consent with sinners, is put as the lesse: that no not the consenters onely were free, but were worthie of death: But it is rather expressed as an higher degree of sinne: as Theophylact saith, quod{que} deterius est, and that which is worse, they gaue assent vnto those which doe euill: so also Erasmus, Osiander, Pererius, with others.

2. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth not an assent onely, but an approbation, and patro∣nage, as Beza and Pareus read, patrocinantur, they giue patronage: but Piscator rather v∣seth the word applaudunt, because to applaud and approoue, is more then patronize: for one may be a patron of that vpon some occasion, which he doth not altogether approoue.

3. The heathen generally were guiltie hereof, in defending and maintaining publikely euen those things, which by the light of nature, they knew to be euill: as idolatrie, fornica∣tion, and such like: when Alexander had killed Clitus his friend, and was striken in consci∣ence for the same, he had miserable comforters applied vnto him, Anaxarchus, Aristan∣der, Callisthenes, which were all but patrons of his sinne, and made him worse: the first as an Epicure told him, that all was lawfull which Princes did: the second beeing a Stoike, refer∣red all to fate and destinie: the third vsed morall and ciuill perswasions: but none of them shewed him the greatnes of his sinne. Gryneus.

4. Of these fauourers there are two kinds: some doe affoard their helpe, and assistance to euill doers: some, hold their peace, when they should reprooue. And there is a double kind of reproofe or correction: fraterna correctio, brotherly correction, vnto the which all are bound, but not alwaies, sed pro debito tempore & loco, but in due time and place: there is correctio punitionis, correction by way of punishment, vnto the which all superiours are bound, and at all times, as they shall see it to make best for the amendment of sinners. Lyr. But both these kind of corrections were much neglected among the heathen.

5. Now, of these there were three sorts, some might commit sinne in themselues, and yet not consent vnto it in others, and these were worthie of death: some might giue consent, in not punishing sinne in others, though they did it not themselues, and these also were wor∣thie of death: and some did both practise it in their owne person, and fauour it in others; and these were worthie of double death. Haymo.

76. Quest. How one may be accessarie to an others sinne.

This may be done diuers waies: 1. they which command others to doe euill, as Saul bid Doeg fall vpon the innocent Priests, 1. Sam. 22. are guiltie of others sinnes. 2. They which are readie to obey such wicked commandements, as Ioab vpon Dauids letter caused Vriah to be killed: and the same Ioab also was Dauids instrument to number the people, though be misliked it himselfe. 3. They which giue counsell, or any kind of helpe or assistance to the euill: for which cause Iehosaphat was reprooued of the Prophet Iehu, because he aided the idolatrous king of Israel in battell: and here they also are included, which doe promote vnworthie and vnmeete persons to office: and therefore S. Paul chargeth Timothie to lay hands suddenly on none, neither to be partaker of other sinnes, 1. Tim. 5.4. They which commend the wicked in their euill doing, and so extenuate their sinne: as Psal. 10.5. the wic∣ked man is said to blesse the couetous. 5. They which by any signe in word or deede seeme to giue consent vnto the sinnes of others, as Saul kept their garments which stoned Steuen, and to gaue consent vnto his death. 6. They which are partakers with others in their sinne,

and part stakes with them: as Psal. 50.18. When thou seest a theese thou runnest with him, and art paraker with the adulterer. 7. They which doe not rebuke and correct others, when it is in their power: which was the sinne of Hell, who vsed too much connivence and forbearance toward his sonnes, 1. Sam. 2.8. They which giue intertainement vnto the wicked, as vnto theeues, robbers, strumpets, and such like. 9. Such as conceale and keepe secret others sinnes, whereby their heart is hardened, and so they continue in their sinne, Hyper.

Quest. 77. Whether all the Gentiles were guiltie of these sinnes which are here rehearsed by the Apostle.

Many among the Gentiles in respect of the rest, were men of ciuill life, and gaue exam∣ple of diuerse morall vertues: such among the Grecians were Aristides, Phacion, Socrates, among the Romanes, the Scipioes, Catoes, with others: But yet none of them are exempted out of the Apostles reprehension: 1. because none of them were free from the most of these sinnes, though they were not guiltie of all. 2. they wanted true faith, and therefore their vertues were but speciosa peccata, goodly sinnes. 3. And in respect of their naturall corrup•• disposition, euen the best of them were enclined vnto all these sinnes, sauing that the Lord bridled in some of them the corruption and badnesse of their nature, that there might be some order and gouernement among the heathen: otherwise their common wealths would soone haue come to confusion. 4. And those which gaue any good example among the heathen, were so fewe, that they are not to be named among the rest, Peter Martyr.

4. Places of doctrine.

v. 1. Paul a seruant of Iesus Christ.* 1.9 Christs seruice is perfect freedome: there are three kinds of seruice: 1. the seruice of God, which is either generall belonging to all Christians, which is the seruice of their profession, whereof the Apostle speaketh, Rom. 6.19. or speci∣all, which is in that vocation, to the which any are called: whereof see Matth. 25.14. Luk. 12.43. 2. Ciuill seruice, which may very well stand with the seruice of God: see 1. Cor. 7.11. 3. there is the seruice of sinne, Rom. 8.16. and seruice to please men, Gal. 1.10. and this seruice is contrarie to the seruice of God. Pareus.

Called to be an Apostle.* 1.10 There are two kinds of calling: one is vnto saluation, the other is to some office in this life. The first is either externall, which is generall to all by the light of nature, and knowledge of the creatures: especiall, by the preaching of the word: or in∣ternall by the inward working of Gods spirit, which is peculiar to the elect. The calling to some function in this life, is either priuate, as of men, to their seuerall vocations: or publike, which is either Ciuill, of Magistrates in the time of peace, leaders and Captaines in the time of warre: or Ecclesiasticall, which is either immediate from God, as of the Prophets and A∣postles: or mediate by men, which is either ordinarie, such as is the ordination of Bishops and Ministers now: or extraordinarie by lot, as was the election of Matthias, Act. 1.

To be an Apostle.* 1.11 There is a threefold difference betweene Apostles and other Pastors. 1. They were immediatly called of Christ: the other mediately are appointed by men, 2. in respect of their doctrine and writings, both the authoritie thereof, they are free from er∣ror, and are part of the Canonicall Scripture: but so are not the doctrine and writings of the other, they must be subiect to the writings of the Apostles: as also their doctrine was con∣firmed and ratified by miracles. Mart. 3. in their authoritie and office, the Apostles were not tied vnto any place, but were sent to preach to the whole world: but Pastours now haue their particular and speciall Churches. Pareus.

Set apart.* 1.12 God the father set apart Paul to be an Apostle, Gal. 1.1. and Iesus Christ, Act. 9. and the holy Ghost, Act. 13.2. these three then are one God: for it belongeth onely vnto God to send Prophets, and Apostles, and Pastors to his Church: therefore all such are condemned, whome the Lord hath not sent. Ierem. 14.15.

Gospel of God:* 1.13 which is afterward vers. 16. and chap. 15.19. and in other places cal∣led the Gospel of Christ: which is an euident testimonie of Christs eternall Godhead. Pa∣reus.

v. 2. Which he had promised before, &c.* 1.14 Concerning the Gospel of Christ, 1. Euangeli∣um, the Evangel, signifieth a ioyfull message of the grace of Christ: 2. though the Gospel

be diuers in circumstance; for there is Gospel promised by the Prophets, and the Go∣spel performed by Christs comming, yet it is one and the same in substance: 3. the efficient and author thereof is God, it is called the Gospel of God: the materiall cause is Iesus Christ, God and man: the formall, the declaration and manifestation of him to be the Sonne of God, v. 4. the end, is to saluation, v. 16. the effects, obedience to the faith, v. 5.

v. 3. concerning his Sonne:* 1.15 here the person of Christ is described to be both God and man: Man as he was borne of the seede of Dauid: and he was also declared to be the Sonne of God. Piscator.

According to the flesh.* 1.16 In that the Sonne of God is said to be made of the seede of Da∣uid after the flesh, it sheweth against the Nestorian heretikes, that there are not two Sonnes but one Sonne, the same both God and man: and that according to the flesh he was made, there the propertie of his natures is still reserued; against the Eutychians, and Suenkefeldi∣ans, which destroied the vnitie of Christs humane nature.

By reason of this vnion of the diuine and humane nature of Christ,* 1.17 that which was done in one of his natures, is ascribed to his whole person: and here we are to consider of a three∣fold communion of the properties of Christs diuine and humane natures one vnto the o∣ther. 1. some things are really common to both his whole person, and natures: as such things which belong to the office of the Redeemer, as to sanctifie, 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 commu∣nions there is no question made of. 3. a third communion there is deuised by the Vbiqui∣taries, 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,* 1.18 which is a requesting of some grace or benefit from God, and giuing thanks for some benefit re∣ceiued. 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,* 1.19 is war∣ranted by the Apostles example against the Anabaptists. Piscator.

v. 10. That by some meanes, &c.* 1.20 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,* 1.21 who many times wor∣keth 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,* 1.22 not to confirme their do∣ctrine, for they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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,* 1.23 either in∣ternall 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.* 1.24 An idol is whatsoeuer beeing not God, is worshipped for God, either inwardly or outwardly: Idola∣trie is of two sorts: direct, or indirect: the first, when the creature is worshipped, the Crea∣tor 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 re∣ceiue 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 Pro∣phets, &c. then he inferreth thus, audis, quia evangelium per Apostolos non exhiberetur, ••i ante per Prophet as promitteretur, you heare that the Gospel should not haue beene exhi∣ted 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 e∣uidently 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 hin∣der or ouerturne their election, whatsouer befalleth them in this life: 2. as also to hum∣ble 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the mother of God: seeing the Apostle doth euidently af∣firme, 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 per∣son, 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 descen∣ded 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 nature, but doe so diuide and distinguish the natures, as if they made two persons; so the Vbiquitaries make a confused commixtion and commu∣nitie, really attributing to one nature, that which is proper to the other, as though to as∣cribe any thing to the whole person, were secundum vtram{que} neturam tribuere, according vnto both natures to attribute it: because Christs deitie is euery where, and it is true of Christs whole person, that homo Christus, the man Christ is euery where: yet it followeth not that his humanitie should be euery where: so then we conclude against the Nestori∣ans, that Christus totus non dimiàtus, that Christ whole not halfe, was made of the seede of Dauid; and against the other, that yet non secundum totum sus, not according vnto his whole nature, but his humanitie onely.

4. Controv. Against the heresie of one Georgius Eniedinus, a Samosa∣tenian heretike in Transilvania.

v. 3. According to the flesh: whereas we vnderstand this place of the Apostle of the two generations of Christ, his humane, in that he is said to be made of the seede of Dauid after the flesh, his diuine, in that he was declared to be the Sonne of God touching the spirit of sanctification: this forenamed heretike affirmeth, that Christ is said to be made of the seede of Dauid in respect of his carnall generation, which is vulgar and common to all, and that he is by his spirituall natiuitie the Son of God, as other faithfull are. Eniedin. expl. loc. p. 226.

1. Concerning the first part of his wicked assertion, that this clause according to the flesh, doth here signifie the vulgar and common kind of natiuitie, he would prooue it by the like places: as, Rom. 9.3. he calleth the Iewes his kinsmen according to the flesh: and 1. Cor. 10.18. Israel after the flesh, &c.

Contra. 1. It is not true, that this clause, according to the flesh, (no not in these places gi∣uen in instance) doth shew the common and vulgar generation: but there is implied a dif∣ference and distinction betweene, kinred according to the flesh, and in the spirit: and of Is∣rael after the flesh, and Israel after the spirit: for otherwise in respect of their common nati∣uitie all Israel was after the flesh: whereas some were the children of Abraham after the flesh, some were the children of promise, Rom. 9.8. 2. The miraculous and singular birth of Christ is not insinuated onely by these words, according to the flesh. but in that he is saide to be made, not borne, for the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it sheweth the extraordinarie making of his flesh, as the Apostle saith in the same phrase, Galat. 4.4. that he was made of a woman. And this is of purpose obserued by diuers of the fathers, to set forth the miracu∣lous conception of Christ: as by Tertullian. lib. in praxeam. Iren. lib. 3. c. 32. advers. haeres. Vigilius in Eutychet. l. 5. August. l. 2. de Trin. c. 5. whereby is conuinced the heresie of He∣bian revived by this Transilvanian, that Christs flesh was conceiued by humane seede.

2. He thus obiecteth concerning the other generation of Christ. 1. that euery faithfull man likewise hath two natiuities, one according to the flesh, an other according to the spi∣rit:as Ioh. 1.13. which are not borne of blood, nor of the will of the flesh, nor of the will of man, but of God: Isaack is said to be borne according to the spirit, Rom. 9.8. yet hereupon it fol∣loweth not, that they had two natures, diuine and humane.

Contra. There is great difference betweene the two generations of the faithfull, and of Christ: 1. for when they are said to be borne of the flesh and of the spirit, not two natures are thereby signified, but two beginnings of their diuers births: but Christ is man accor∣ding to his owne flesh, and declared to be the Sonne of God, according to his owne sancti∣fying spirit: he is not saide to be borne of the spirit, but to be declared to be the Sonne of God according to the spirit: which sheweth not a diuers generation onely, but a diuers na∣ture. 3. other faithfull are the Sonnes of God by adoption and grace, Rom. 8.15. Ye haue receiued the spirit of adoption, whereby we crie, Abba, Father: But Christ is the true naturall Sonne of God: Ioh. 1.18. The onely begotten Sonne, which is in the bosome of his father: Heb. 1.3. The brightnes of his glorie, and the ingraued forme of his person.

2. Obiect. Christ is no otherwise the Sonne of God, then because the Father sanctified him, and sent him into the world: Ioh. 10.36. Say ye of him, whome the Father hath sanctifi∣ed into the world, thou blasphemest, because I said I am the Sonne of God? And thus others al∣so are the Sonnes of God, because they are sanctified by his spirit.

Contra. Christ maketh not his sanctification a cause of his Sonneship, but he reasoneth from the effects, which are set forth by an argument from the lesse to the greater: that if the Scripture calleth civill Magistrates the Sonnes of God, in respect of their office; much more may Christ call himselfe the Sonne of God, whome the Father had sanctified to be the Re∣deemer of the world, and to be the chiefe gouernour thereof.

3. Obiect. By the spirit of sanctification, the diuine nature of Christ can not be signified: for Christ is thereby sanctified, but that which sanctifieth, is diuers frō that which is sancti∣fied and the Apostle giueth this to be the cause of Christs beeing the Sonne of God, name∣ly his resurrection: But his diuine nature rather should be the cause, if it were here signified.

Contra. 1. It is true that which sanctifieth is diuers from that which is sanctified •• and Christs humane nature, which is sanctified, is diuers from his diuine, which sanctifieth. 2. neither is the resurrection giuen as a cause of his beeing the Sonne of God, but of his ma∣nifesting to be the Sonne: there is one cause of the beeing of a thing, an other of the manife∣station. ex Paraeo.

5. Controv. Against the Marcionites, that Christ had a true bodie.

v. 3. Made of the seede of Dauid. Then the Marcionites heresie is hereby conuinced, which imagine Christ to haue an inuisible bodie, that could not be seene or touched, though it were present: from whose heresie they much differ not, which include the bodie of Christ in the sacrament, vnder the formes of bread and wine, neither giuing vnto it place, nor disposition of parts, nor making it visible or palpable: their heresie also is noted, that af∣firme Christ to haue brought his bodie downe from heauen with him: or to haue passed through his mothers wombe, as water through a conduit: for he was made of the seede of Dauid. Gryneus.

6. Controv. Against the Apollinarists, that Christ had no humane soule.

v. 3. Made of the seede of Dauid. If Christ had a true humane bodie, made with parts, organes, and instruments, of life and sense, as other men haue, then it followeth also that he was endued with an humane soule: which though it be not here comprehended vnder the name of flesh, yet it followeth by necessarie consequence, that hauing an humane bodie, he likewise receiued of God a reasonable soule: as he himselfe saith, Matth. 26.38. My soule is heauie vnto death: his diuine spirit was not subiect to griefe or heauines. This ouerthrow∣eth the heresie of the Apollinarists, which denied Christ to haue an humane soule, but affir∣med, that his flesh was animated by his diuine nature.

7. Controv. That the Romane faith is not the same now, which was commended by the Apostle.

v. 8. Your faith is published through the whole world. Pererius among other commenda∣tions of the Romane faith, alleadgeth this, That the Romane Church hath kept inviolablely the faith once receiued by the Apostles, and therefore the fathers, Ireneus, Tertullian, Opsa∣tus, by this argument vsed to confute heretikes, because they dissented from the faith of the Church of Rome. The Rhemists also alleadge diuers testimonies of the fathers in the com∣mendation of the Romane faith, as of Cyprian, who saith, whose faith was praised, to whom misbeleefe can haue no accesse, epist. 55. nu. 6. likewise Hierome, the Romane faith commen∣ded by the Apostles mouth, will receiue no such deceits, nor can be changed possibly, though as Angel taught otherwise, beeing sensed by S. Pauls authoritie, adv. Ruffin. l. 3. c. 4.

Contra. 1. The meaning of these fathers is not, to giue such priuiledge vnto the Ro∣mane Church, as that it should neuer faile in faith: for Cyprian, though in error himselfe, chargeth Stephanus Bishop of Rome with error: and Hierome sheweth that Liberius Bi∣shop of Rome fell into heresie: catalog. and he himselfe reprooueth the custome of the Church of Rome; and preferreth the custome of the Catholike Church in all the world•• Evagrio. 2. But they giue this commendation of the Romane faith, which was commen∣ded by the Apostle, which while the Church of Rome held, as it did vntill those times, it could not possibly erre. Now beeing fallen from that faith, more then any Christian Church in the world, it hath lost this commendation which S. Paul gaue of the faith of the Ro∣manes: therefore as P. Martyr well saith, dolendae magis sunt vices Romana Ecclesia, &c. this change of the Church of Rome is much to be lamented, which beeing sometime so highly commended by the Apostle, is now become the seat of Antichrist: as at Ierusalem, Antioch, Alexandria, Constantinople, which were sometime famous Churches, the Maho∣metarie profession is now receiued: and the Christians that are there, are addicted to infi∣nite superstitions.

8. Controv. That the Pope is not vniuersall Bishop.

v. 5. By whome we haue receiued grace and Apostleship, &c. among all the Gentiles: hence the Romanists may pretend the Popes vniuersall Pastorship ouer all the world, because he succeedeth the Apostles.

Contra. 1. Other Bishops also as well as the Pope succeeded the Apostles, therefore they also may chalenge as well as he, to be vniuersall Bishops. 2. But neither they nor he doe succeede the Apostles in their speciall calling to be Apostles, but in their generall mini∣sterie in office, in beeing Pastours and Bishops. 3. The Pope chalengeth to be Peters suc∣cessour, not Pauls: but Peter was the Apostle of the circumcision, not of the vncircumcised Gentiles. 4. Gregorie the 1. Bishop of Rome condemneth the title of vniuersall Bishop, and thus wrote concerning Iohn Patriarke of Constantinople, who affected that title, lib. 6.

epist. 30. Ego fideliter dico, quia quisquis se vniuersalem sacerdotem vocat, vel vocari desi∣devat, in electione sua Antichristū praecurrit, &c. I speak confidently, that whosoeuer calleth himselfe vniuersal Priest, or desireth to be so called, in his pride forerunneth Antichrist: like∣wise in the Africane Councell it was thus decreed: the Bishop of the first Sea shall not be cal∣led the Prince of Praists, or the chiefe Priest, but onely Bishop of the first Sea: Vniuersalis au∣tem nec etiam Romanus pontifex appelletur, &c. But no not the Bishop of Rome shall be cal∣led Vniversall. distinct. 100. primae sedis.

Controv. 9. Against the Popish distinction, between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to wor∣ship, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to serue, ver. 9. Whom I serue in my spirit.

1. The Romanists make this difference: they take the first to signifie religious worship due onely vnto God, the other to betoken seruice which is giuen vnto Saints and men, Bel. lib. 1. de Sanctor. beatitud. c. 12. Erasmus much dissenteth not, sauing that he vnder∣standeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be worship, which is giuen Diuis aut Deo, to Saints or God.

Contra. That these words are indiffently taken for the same, is euident both by the Scrip∣ture, and prophane writings. 1. as the Apostle here saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whom I worship, so in other places he vseth the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to serue, Act. 10.19. Rom. 7.6. and 12.11. Ephes. 6.7. Philip. 2.22. Pareus. And as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to serue, is giuen vnto God, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which they would haue onely to signifie to worship, is vsed of men: as in Leviticus 23.7. where it is said, thou shalt doe no seruile worke, the words are, as the Septuag. translate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: likewise Deuter. 28.48. where it is said thou shalt serue thine enemies, the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 2. likewise these words are in forren writers taken in the same sense, as Pet. Martyr sheweth out of Suidas, that at the first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but that the first word afterward was taken to be of the same sense with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to wor∣ship: So also Xenophon lib. 3. Cyropaid. bringeth in the husband thus speaking vnto Cy∣rus concerning his wife, that he had rather giue his life, then she should serue, the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Beza also sheweth the same out of Pindarus in Olymp. od. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a re∣ward for seruice: So that the vanitie of this distinction sufficiently appeareth: the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is derived of the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is added for more vehemencie, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth to tremble: because it is the vse of seruants to be much afraide and tremble at the presence of their Masters: Erasmus. This diuise then will not serue their turne, to coine two kinds of religious seruice by this curious distinction, one peculiar vnto God, the other vnto Saints.

Controv. 10. That God onely is spiritually to be serued and worshipped.

v. 9. Whome I serue in the spirit: God onely is so to be serued, as our Blessed Saui∣our saith, Matth. 4.10. thou shalt worship the Lord thy God, and him onely shalt thou serue: Origen saith, lib. 1. in epist. ad Roman. Nos nullam creaturam, sed patrem, filium, & spiri∣tum sanctum adoramus & colimus, we worship no creature but the father, Sonne, and ho∣ly Ghost, &c. Therefore if no creature is to be worshipped, much lesse an image, which is the work of mans hands: if not the liuing are to be adored, much lesse the dead. But here this obiection will be mooued, if no creature is to be worshipped how then doe we adore Christ? Chrysostome answeareth, Nemo veneraturus regem dicit illi exuas purpuram, &c. no man comming to doe reuerence to the king, saith put off thy robes: So Christ beeing cloathed with our flesh, is worshipped in and with our humanitie, which is vnited vnto his Godhead in one person: yet the originall and first cause of this adoration giuen vnto Christs humanitie, proceedeth from his diuine nature: adoration then beeing due vnto the person of Christ, is yeelded vnto him both God and man, Martyr.

Controv. 11. Of the vaine vse of popish pilgrimages.

v. 13. That I might haue some fruit: Paul desireth to see Rome, to the intent, that he might receiue some fruit by them, and they by him: this was the ende of this his iourney and peregrination: Much vnlike herein were the pilgrimages which in times past, and now in many countreys are made to Rome, Ierusalem, and other places: which are onely of a su∣perstitious meaning, to offer before some idol, and to performe their vowes: But the end of the travaile & comming together of Christians should be for their mutuall edifying, Mar.

Controv. 12. None to be barred from the knowledge of Gods word.

v. 14. I am detter both to the Grecians and Barbarians: seeing there was no nation so barbarous, to whom the Apostle was not willing to impart the knowledge of the Gospell, the Romanists are euidently conuinced of error, that will not admit their lay people gene∣rally to the reading of the Scripture: If the gospel of saluation must be communicated to all, then the Scriptures also, which containe the knowledge of saluation, should be common to all, Hyperius: the booke •••• the lawe was appointed to be read in the hearing of the people that they might learne and feare God, Deuter. 31.12. see more Synops. Centur. 1. error. 3.

Controv. 13. Against diuerse hereticall assertions of Socinus touching the iustice of God.

v. 17. For by it the iustice of God is reuealed: because in this place the iustice of God is taken for his benignitie and mercie shewed by Christ in the Gospell, Socinus, that blasphe∣mous heretike, taketh occasion thus to broach his errors. 1. he saith, that iustice beeing vn∣destood of God, is neuer in Scripture set opposite to Gods mercie: but the contrarie is eui∣dent, Psal 5.6. thou shalt destroy them that speake lies: here the Prophet speaketh of Gods reuenging iustice: and in the next verse he compareth it with Gods mercie, But I will come into thine house in the multitude of thy mercies. 2. he affirmeth, that, that which is opposed to Gods mercie, is not called the iustice of God, but wrath, indignation, seueritie: which is euidently refelled, v. 31. they knowing the iustice of God, that they which commit such things are worthie of death: here the vengeance of God vpon sinners, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, iu∣stice. And yet more euidently, Psal. 145.17. the Lord is iust in all his wayes, and mercifull in all his workes, here the iustice and mercie of God are compared together. 3. further he saith, that this iustice of God, as it is set against his mercie, is of two sorts: there is one, whereby he punisheth the wicked and obstinate sinners, an other, whereby he chasteneth e∣uen those, that are not altogether impenitent. But herein is his error, he maketh them two kinds of iustice, which are but diuerse degrees of one and the same iustice: for when God sheweth seueritie in punishing the wicked, therein he exerciseth his strict and rigorous iu∣stice: and when he chastiseth sometime his owne children, for their amendment, he vseth the same iustice, but in an other degree, tempering his iustice, with mercie and fauour, Pareus.

Controv. 14 Against inherent iustice.

v. 17. The iustice of God is reuealed: the Rhemistes apply this place against imputatiue iustice, alleadging out of Augustine how it must be vnderstood of that iustice, not which God hath in himselfe, sed qua induit hominem, but wherewith he endueth man when he iu∣stifieth him.

Contra. 1. They doe not well translate the word induit, which signifieth here not to endue, but to cloath with: and so man beeing iustified by faith is cloathed with Christs righteousnesse: he is not iustified by any inherent righteousnesse in himselfe, but by an im∣puted righteousnesse, Rom. 4.6. 2. And the Apostle doth expound himselfe, Rom. 3.22. shewing that the iustice of God is by the faith of Iesus: and Philip. 3.9. the Apostle re∣nounceth his owne righteousnesse, that he might haue the righteousnesse of God through faith.

Controv. 15. That the Sacraments doe not con∣ferre grace.

Kemnitius out of this place, v. 16. the Gospel is the power of God to saluation, inferreth, that the Sacraments doe no otherwise iustifie then the word preached, that is, excitando fi∣dem, by exciting and stirring vp our faith: as in this sense, the Gospell is said to be Gods power to saluation.

Bellarmine answeareth, 1. that the Gospel is not here taken for the preaching of the Go∣spel, but for the historie of the Gospel, as of Christs incarnation, and passion: 2. if it be taken in the other sense, it followeth not because the preaching of the word iustifieth onely, by stirring vp faith, that therefore the Sacraments iustifie the same way, Bellar. lib. 2. de effect. sacram. c. 11. ration. 4.

Contra. 1. The Apostle speaketh not onely of the historicall narration of the Gospel, but of preaching and publishing the same, as it appeareth both by the words before going, v. 15. I am readie to preach the Gospel to you that are at Rome: and by the words follow∣ing,

it is the power of God to saluation to euerie on that beleeueth: but they cannot beleeue vnlesse they heare, neither can they heare without preaching. 2. the argument thus follo∣weth from the greater to the lesse, if that which is more principall in the worke of our sal∣uation, doe iustifie no otherwise then instrumentally, in stirring vp faith, namely the prea∣ching of the word, then that which is lesse principall, cannot iustifie more: but the word and preaching of the Gospell, is the more principall: for they beget faith, which the Sacra∣ments onely confirme and seale: therefore the Sacraments doe not iustifie men, us by confer∣ferring of grace by the worke wrought.

Controv. 16. That faith onely iustifieth.

v. 17. The iust by faith shall liue: out of this place, where the verie iustice, life, and acti∣uitie of the soule is ascribed to faith, we doe conclude that a man is iustified onely by faith: for all is ascribed vnto faith: Now the Romanists, seeing this place of the Apostle to be so pregnant for iustification by faith onely, seeke diuerse shifts, to obscure the truth of this te∣stimonie.

1. Costerus Euchirid. 170. saith, that these words, the iust shall liue by faith, haue no o∣ther meaning but this, iustum secundum fidei norman vitam dirigere, that the iust doth di∣rect his life according to the rule of faith.

Contra. 1. He doth not place the words aright, for thus are the words to be ioyned to∣gether, the iust by faith shall liue, so that by faith, hath rather connexion, with the first word, the iust, then with the last, shall liue. 2. the Apostle by life, here vnderstandeth euerlasting saluation, not our conuersion here: as is said before, v. 16. that the Gospell is the power of God to saluation to euerie one that beleeueth: faith then bringeth to euerlasting saluation.

2. The Rhemists haue this shift, that faith together with workes must be here vnder∣stood to iustifie: the Apostle saith not, the iust shall liue by faith onely: to this purpose also Bellarmine, lib. 1. de iustificat. c. 20.

Contra. 1. If the whole life of the soule depended not vpon faith, but partly vpon faith, partly vpon workes: then it might as well be said, the iust shall liue by workes: which were an absurd speach, and not farre from blasphemie. 2. the Apostle c. 3.28. excludeth works, concluding that a man is iustified by faith without the workes of the lawe: then to liue by faith, is to liue onely by faith, as we are iustified onely by faith without workes. 3. Nowe although the iust liue by faith, and not by workes, yet faith liueth by workes: it must be a liuely and effectuall faith working by loue, by the which the iust man liueth: and not a dead faith.

3. Pererius here slyeth to their old distinction of iustification: the first which is by faith, the second is perfited by workes: so faith is said to iustifie a man, because it is exordium, fundamentum, radix iustificationis, the beginning, foundation, and roote of iustification, Perer. d••sput 8. in 1. ad Roman. sect. 46.

Contra. 1. That which he calleth the second iustification, is properly, satisfaction, which is the fruit of iustification: as the Apostle saith, Rom. 6.22. beeing now freed from sinne, and made seruants vnto God, you haue your fruit in holines, and the end euerlasting life: where the whole state of the faithfull man is diuided into these three parts, his iustification and freedome from sinne, which is by faith, the fruit of his iustification which is holynesse, and the ende or reward, which is euerlasting life. 2. to liue by faith, sheweth that not the beginning but the perfection of our life is by faith, and by nothing but faith, as the A∣postle saith, the iustice of God is reuealed from faith to faith: faith is the beginning and end of this iustice: there is no time, wherein saluation is giuen vnto any but by faith, as Thomas expoundeth: see before quest. 42.

4. Bellarmine hath an other deuise, he maketh this the meaning; the iust shall liue by faith, that is, ex fide patienter expectare, quae Deus promisit, by faith he doth patiently expect those things which God hath promised: So he would haue it vnderstood, rather of patient wayting and expecting, then of iustifying. lib. 2. de effect. sacram. c. 9.

Contra. This patient expecting of Gods promises is indeede a fruit of iustifying faith, for it is the ground of things hoped for: and he that is iustified by faith, hath this grace also of patient expectation: but to liue by faith comprehendeth more. 2. and that by this phrase, to liue by faith, the Apostle vnderstandeth to be iustified by faith, is euident Gal. 2.20. Thus I liue, not I now, but Christ liueth in me, and in that I now liue in the flesh, I liue by the faith if the Sonne of God, &c. 3. And whereas Bellarmine further obiecteth, that the Prophets

meaning, from whom the Apostle taketh this saying, is none other, but to note their pati∣ence, that waited for the Lords promises: it hath beene shewed before, qu. 44. that the Apostle keepeth the Prophets sense, and doth most fitly apply this sentence to iustification by faith.

5. But the Romanists against iustification by faith onely, thus obiect. 1. It seemeth a verie absurd thing, to make men beleeue, that they shall be iustified by faith onely, with∣out either satisfaction for their sinnes, or the workes of righteousnesse: by this meanes, no∣thing could be easier, then by faith to be saued. 2. And this doctrine will make men pre∣sumptuous, that they will care for no good workes: and so there should be no more vse ei∣ther of precepts to exhort them vnto the workes of pietie, nor of threatnings to terrifie them from sinne.

Contra. 1. Though that faith neede no satisfaction for sinne in our selues, nor good workes as helping vnto iustification: yet it apprehendeth the satisfaction made by Christs suffering for our sinnes: and workes are also necessarie as testimonies of our faith, though not as helpes of our iustification: neither is such a faith, liuely and effectuall so easie a thing, seeing man hath no power of himselfe to attaine vnto it, vnlesse God doe giue it: and to beleeue in Christ, as a Christian ought, is found to be the hardest thing in the whole world. 2. Neither is this a doctrine of presumption, nor yet doth it make voide, precepts and com∣minations: for faith though it require not workes as causes and helpes to saluation, yet it cannot be without them as fruits and effects: so that the lawe of faith establisheth the lawe of workes: as the Apostle sheweth, c. 3.31. doe we then make the lawe of none effect through faith? God forbid, yea we establish the lawe. Pareus.

Controv. 17. How the Gospel is the power of God to saluation to everie one that beleeueth, v. 16.

This, and such like places, which ascribe iustification and saluation to faith, as Ioh. 3.16. that whosoeuer beleeueth in him, should not perish: Act. 13.39. by him euerie one, that belee∣ueth is iustified: Bellarmine would thus elude. 1. he saith, that these Scriptures must be vn∣derstood negatiuely, that without faith none are iustified: not that onely by faith they are iustified. 2. then by all are vnderstood, all nations, that there is no difference between Iew, and Gentile, but that one common way to saluation is propounded to them all. 3. And it beeing applyed to euerie particular man, the meaning is, that not faith of it selfe alone, but with other things, as hope, charitie, iustifieth, Bellar. lib. 1. de iustifie. c. 22.

Contra. 1. Yes these sayings hold affirmatiuely, that faith is sufficient vnto saluation: for our Sauiour saith, Iohn 5. he that beleeueth, &c. hath euerlasting life, and is passed from death to life: that which giueth a man a present assurance, and reall possession of euerlasting life, is alone availeable to saluation. 2. True it is, that none of what nation soeuer are excluded, but euerie one that beleeueth wheresoeuer, is iustified: this confirmeth the doctrine of iu∣stification by faith, that there is no other way to saluation either for Iewe or Gentile. 3. And if the Gospell be the power of God to saluation to euerie one that beleeueth: then it followeth that euerie one that beleeueth is saued, where els were the power of God to sal∣uation, if it were not effectuall to saue? if then this power be in faith to saluation, if it could not saue without the supply of other helpes, this power should be turned into weakenesse: that which is powerfull to saluation, is sufficient to saluation: Gods power worketh perfect∣ly it hath no want, nor requireth any helpe: but in faith is the power of God to saluation, Ergo, &c.

Controv. 18. Of the difference between the Lawe and the Gospel.

v. 18. The wrath of God is reuealed from heauen against all vngodlines: Bellarmine hence inferreth, that comminations and terrors, are as proper and peculiar to the Gospell, as to the lawe, lib. 4. de iustificat. c. 2.

Contra. True it is, that the Gospel also hath many comminations against sinners: and as by the Gospel the righteousnesse of God is reuealed from faith to faith, v. 17. so the wrath of God is also reuealed thereby against all vnrighteousnesse: but this is not the proper ef∣fect of the Gospel, but accidentally: for the Gospell by the vnthankfulnesse of them which beleeue it not, beeing ordained for their saluation, is turned vnto their condemnation: And whereas the Lawe in generall condemneth all infidelitie and vnbeleefe, the Gospell peculi∣arly condemneth vnbeleefe in Christ, Pareus. See further hereof, Synops. Centur. 4. er. 60.

Controv. 19. Whether by naturall meanes the Gentiles might haue at∣tained to the knowledge of the onely true God, without the speciall assistance of Gods grace.

1. Bellarmine affirmeth the contrarie, Deum esse, & vnum esse, cognosci posse lumine rati∣onis abs{que} speciali gratiae auxilio, that it may be knowne that God is, and that he is but one by the light of nature, without the speciall helpe of grace: and he insisteth vpon this place of the Apostle, v. 20. thereout vrging these two arguments. 1. because the Apostle saith, the invisible things of the world are seene not by reuelation, but by creation. 2. and seeing the Gentiles are hereby made inexcusable, because they notwithstanding this naturall know∣ledge of God, committed idolatrie, it sheweth, that they knew God by the creatures, or els they might haue excused themselues by pretense of their ignorance, Bel. lib. 4. de grat. c. 2.

Contra. 1. Though we consent not to their opinion, who hold, that nothing at all can be knowen of God, without his speciall assistance: as Petrus ab Aliaco affirmeth in 1. sent. qu. 3. which opinion see before confuted, qu. 54. for many things touching the Godhead, as his goodnesse, wisedome, power, are seene in the creation. 2. yet it cannot be prooued, that the Gentiles did, or could attaine vnto such a manifest knowledge of the onely true God, onely by the light of nature, without Gods further assistance: And this is an euident argument hereof, because neuer any of the Gentiles, de facto, in fact did attaine vnto such knowledge of God by the light of nature. 3. And concerning the reasons vrged: S. Paul sheweth, that the invisible things of God were to be seene in the Creatures: not that the Gentiles did therein see them, but they might haue seene them, if they had not bin wilfully blind: and they were made inexcusable, because they could not pleade simple ignorance, but their owne wilfulnesse was the cause of their ignorance, which tooke from them all ex∣cuse: see hereof before, qu. 52.54.57. So that Augustines resolution is good: that the creatures doe indeede crie with a loud voice, ipse fecit nos, God made vs, sed surdis canere, &c. but they thus speake vnto deafe men, vnlesse God shew further mercie: see further Sy∣nops. Centur. 4. err. 38.

Controv. 20. Against some Philosophers, that the world is not eternall.

v. 20. The invisible things of God, to wit, his eternall power and Godhead are seene, &c. If Gods eternitie is seene by the workes which he made, then that which is made is not e∣ternall. 1. that which is made must haue one by whom it was made: he then that made the world, was before the world: then as by the things made, the maker is found to be eter∣nall; so the things made, which had a beginning, are concluded not to be eternall. 2. beside, where things are contrarie one vnto another, there is no eternitie, now in the world there are things contrarie, as actions, passions, generation, corruption: seeing then the world consisteth of corruptible partes, the whole must be also subiect to corruption: Then is the opinion of Aristotle vaine and false, that held the world to be eternall, and of Plinie, which calleth the world God, and of Hermeas the Stoike, that imagined a coeter∣nitie of matter with God, whereof he made the world: ex Faio.

Controv. 21. Against the adoration, and setting vp of images in Chur∣ches and places of prayer, ver. 23. they turned the glorie of the incorruptible God to the s••imilitude of an image.

Though the vse generally of all images be not condemned among Christians, as the Turkes hold it vnlawfull to make the similitude of any thing: for there may be a ciuill and historicall vse of pictures and images: yet it is dangerous to set them vp in the publike pla∣ces of Gods seruice, either to fall downe and worship before them, as the Romanists doe, or to retaine them for a supposed ornament, as the Lutherans: The reasons against all such publike vse of imagerie, are these.

1. It is the direct commandement of God, that he would haue no image made to re∣present him by, Deut. 4.15. Take heede, that ye corrupt not your selues, or make you a gra∣uen image or representation of any figure, whether it be male or female, the likenesse of any beast, or the likenesse of any feathered foule, &c. the same prohibition is expressed in the second commandement of the Morall Law, which is perpetuall, and bindeth for euer, Pare.

2. Herein pseudo-Christians doe conforme themselues to the Gentiles, by whom ima∣gerie was brought in, and herein they doe oppose themselues to the decision of the Turkes

and Iewes: for as the Gentiles did vse the pictures and images of beasts, which they ioyned to their idols, so is it among the Romanists: as they make Iohn Baptist with a lambe in his lappe, Vendeline with oxen, Antonie with hogges, Eustachius with buckes and dogs, Gal∣lus with a beare, Gertrude with mise, Martine and George vpon horsebacke: These were the verie superstitious fashions of the heathen, Gualter.

3. Nay the verie Gentiles at the first did a long time forbeare the superstitious vse of i∣mages: Plutarke writeth in the life of Numa Pompilius, that he would suffer no images to be in Churches, because he thought it not fit to make God like vnto man, or any other thing, who is an invisible spirit: and so the Romanes continued without images for the space 170. yeares: Varro also thus writeth hereof: that they which first brought in images, me∣tum ciuitatibus ademerunt, & errorem addiderunt, did take away the feare and awe of the gods from cities, and brought in error: And if the first vse had remained, castius dij obserua∣rentur, the gods should more chastly and sincerely haue beene worshipped still: to this pur∣pose Augustine reporteth the words of Varro, lib. 4. de ciuit. dei. c. 31.

4. The daily offence and hinderance that commeth by images set vp in the Churches sheweth the inconueniencie of them: for they drawe away mens minds from true deuotion, and their eyes are first set to gaze vpon such obiects: therefore the Lacedemonians forbad, that any images should be set vp in their Counsell house, least that by the sight thereof, their mindes might be drawne away from the busines of the commonwealth, which they came together to consult about: Augustine also giueth this reason, concion. 2. in Psal. 103. because by the verie place some honour is giuen to images, when they are set vp in Chur∣ches, Martyr.

5. The first that are found to haue made account of images among Christians for any religious vse, was Marcellina the companion of the heretike Carpocrates, who priuately had the images of Christ, Paul, Homer, Pythagoras, which she vsed to burne incense vnto: Augustin. lib. de haeres. ad Quodvult Deum: But among the auncient Christians the pub∣like vse of images in places of prayer was condemned: Epiphanius comming to a Church in the diocesse of the Bishop of Ierusalem, there seeing a picture in a cloath, caused it to be cut in peices: and he writ an epistle vnto the Bishop of Ierusalem, that he should not suffer any such thing to be done in his Churches: which epistle Hierome translated into Latin••, therein shewing his consent with him: In the Elibetan Councell, can. 36. it was decreed that no pictures should be made vpon the walls of the Churches: Leo Isauricus had a Councell at Constantinople, wherein images were condemned, yet after this they were re∣stoared by Irene the Empresse, and Tharasuos patriarke of Constantinople in the 2. Nicene synode: And about the same time Carolus the great held a Councell in Germanie, where the decrees of the said Nicene synode were abrogated: ex Martyr.

Now on the contrarie it will be thus obiected for the vse of images: 1. The Lord in di∣uerse visions did shewe himselfe in certaine representations, as Dan. 7. like an auncient man, and Matth. 3. the holy Ghost appeared in the likenesse of a doue.

Answ. 1. That which God did grant vnto certaine persons, vpon some certaine and speciall occasions must not be drawne into a generall rule: neither is it lawfull to leaue a ge∣nerall precept, vnlesse some speciall prohibition can be shewed, Pareus. 2. So the Lord in Scripture is likened vnto a lion: they may as well inferre thereupon, that they may so pi∣cture him, Gualter. 3. And there is great difference, betweene the writing of Scripture, and a picture: for the Scripture speaking of such visions and representations, expoundeth it selfe, and sheweth the meaning thereof: but a picture is dumbe and idle: Martyr. 4. and though such visions may be historically represented, yet it followeth not, that they should be set vp for any religious vse, Faius.

2. Obiect. Many miracles haue bin done before images, as Eusebius maketh mention of a brasen image of Christ at Cesarea, and there was an other image of a woman by, touching the hemme of his garment: vnder the which grew an herbe, that after it came vp so high as the skirts of the image, had a soueraigne power against all diseases.

Answer. 1. This image (the historie beeing admitted) was not set vp in any religious place, but openly in the citie, as a monument of that miraculous worke. 2. God might in the beginning of Christianitie shew such miracles, as Peters shadow healed the sicke, for the confirmation of the Christian faith: which miracles are now ceased. 3. this miracle beeing admitted, yet euen such images, when they are abused to idolatrie, may notwithstanding

be broken downe: as the brasen serpent had a speciall vertue, to heale the biting of serpents in them that looked vpon it, yet notwithstanding H••z. Isiah brake it doune, when it began to be abused to superstition.

2. Obiect. God hath punished such as offered any contumelic or disgrace to such ima∣ges, as beeing the signes of God: as Socrates writeth, lib. 7. tripartit. histor. how Iulian re∣mooued the said image of Christ at Cesarea, and caused his owne to be set vp instead there∣of, but it was cast downe by lightening: and when the heathen had drawne the other i∣mage in disgrace round about the streetes, the Christians tooke it vp, and preserued it, &c.

Ans. 1. Images set vp for such idolatrous and superstitious vses, are no signes of God: and therefore the honour giuen vnto such is a contumelic and dishonour vnto God: for the will of him that giueth honour is not the rule of honour, but of him that is honoured. 2. yet euen the disgrace and despight offered to such false signes of God, redoundeth some∣time vnto God, when they are done with an intention to dishonour God, Pareus: as Iulian did disgrace that image vpon his hatred to Christ, and therefore the Lord did therein shew his power: see further against the adoration of images, Hexap. in Exod. c. 20. Command. 2. Controv. 4.

22. Controv. Of the corrupt reading of the vulgar Latine translation, v. 32.

The Latin translation thus standeth, Who, when they knew the iustice of God, did not vnder∣stand, that they which doe such things, are wortie of death, not onely they which doe them, but they also which consent vnto the doers, &c. whereas according to the originall, the words are thus truly translated, The which knowing the iustice of God, how that they which commit such things are worthie of death, not onely doe the same, but haue pleasure in them, &c. B. or fauour those that doe them. So that the Latin translation faileth, 1. both in the words: for these words, did not vnderstand, and they which doe them, are not in the originall: 2. as also in the sense: for according vnto the Greeke reading, the Apostle maketh it a more heinous thing to fauour and patronize euill doers, then to be a doer of euill: but after the other rea∣ding, the latter is the greater: 3. beside after the vulgar Latin, the words include a contra∣diction: for when they knew the iustice of God, how could they chuse, but vnderstand it: 4. Chrysostome, Oecumenius, Theophylact, doe read and interpret this place according vnto the Greeke text.

Bellarmine here answereth: 1. that some Greeke copies had had these word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉they vnderstood not: as appeareth in Origens commentarie, and Titlemannus affirmeth, that he had seene an ancient Greeke copie with those words. 2. it is a greater sinne to doe e∣uill, as to commit murther, then onely to consent. 3. they might haue a theoricall know∣ledge, and yet faile in practise, and so not vnderstand in effect. 4. Cyprian, Ambrose, Se∣dulius, Hayme, Anselme, doe read here according to the vulgar Latine, so we may set one auncient writer against an other: to this purpose Bellarm. lib. 3. de verb. Dei. c. 14.

Contra. 1. Though some Greeke copies might haue those words, yet the most, and the most auncient haue them not: as is euident by the Greeke commentaries: and the Syrian translator followeth the Greeke text, as it is now extant. 2. The Apostle speaketh not of a bare consent vnto euill, but of fauouring, patronizing, and taking pleasure in them, which is more then to doe euill: for this one may doe of infirmitie, the other proceedeth of a setled malice. 3. the vnderstanding is in the iudgement of the minde, not in the practise: and therefore to know a thing, and yet not to know or vnderstand it, includes a contradiction. 4. the Greeke authors and commentaries are more to be respected in this case, for the fin∣ding out of the best reading in the Greeke, then the Latine writers.

23. Controv. Against the Popish distinction of veniall and mortall sinnes.

v. 32. Worthie of death. Hence the Rhemists inferre, that some sinnes are mortall, that is, worthie of damnation, some veniall, that is, pardonable of their owne nature, and not worthie of damnation.

Contra. 1. This distinction is contrarie to the Scripture, which saith, the wages of sinne is death, Rom. 6.23. no sinne is excepted: and whosoeuer continueth not in all things written in the law, is vnder the curse, Gal. 3.10. And if any sinne were veniall in it owne nature, it would follow, that Christ died not for all sinnes: for those sinnes, which are pardonable

in themselues, neede not Christs pardon. 2. Indeede there are degrees of sinne, and some are worthie of greater condemnation then others, and are more easily pardoned, yet in Gods iustice euery sinne deserueth death: which are through Gods mercie made veniall both the lesse and greater sinnes: so that one and the same sinne may be mortall to the im∣penitent, and yet veniall to the penitent beleeuer.

6. Morall observations.

1. Observ. v. 1. Called to be an Apostle: none then must take vpon them any Ecclesi∣asticall function, but they which are thereunto called and appointed of God. Heb. 5.4.

2. Observ. v. 5. For obedience to the faith: the Lord straightly chargeth, that obedi∣ence should be giuen to the faith of his Sonne: whence are these sayings, Psal. 2.12. Kisse the Sonne. Matth. 17.5. Heare him: they then professe not the Gospel of Christ truly, who make onely a shew thereof in words, but denie obedience in deede.

3. Observ. v. 7. Grace to you and peace: this inward peace of conscience, is that peace which can not be taken from vs: all other things in the world are temporall, but the grace and fauour of God, and this inward peace, ne morie ipsa abscinduntur, are not cut off by death it selfe: Chrysost. for this peace we ought all to labour, which Christ hath left vnto vs after an other manner, then the world leaueth peace, Ioh. 14.27.

4. Observ. v. 8. I giue thanks, &c. for you all. This is true charitie, to pray one for an other, and to giue thankes vnto God for the graces bestowed vpon others, as if they were conferred vpon our selues: And as here the Apostle praieth for the Church, so the Church praieth for the Apostle S. Peter, Act. 12.5. the Pastor and people are hereby taught one to pray for an other.

5. Observ. v. 12. That I might haue consolation together with you. Herein the Apo∣stles modestie appeareth, who taketh not himselfe to be so perfect, but that he might re∣ceiue some comfort euen by the faith of the Romanes: Let no man therefore despise the gifts and graces of others: for euery one may profit by an other: euen as one member hel∣peth an other.

7. Observ. v. 13. I haue beene letted hetherto. Seeing the purposes of holy men, as here this of S. Paul was hindred, it teachet vs, that we should commend and commit all our purposes, and counsels to Gods prouidence, and fatherly direction.

8. Observ. v. 17. The iust shall liue by faith. Hence Chrysostome inferreth, that men should take heede of curiositie, to know a reason of Gods works: but they onely must be∣leeue: As Abraham was not curious, when God bad him sacrifice his sonne, but he obeyed without any further reasoning, or disputation: But the Israelites, when they vnderstood, that the Cananites were as gyants, because they saw no reason, or likelihood to ouercome them, doubted, and so fell in the wildernes: so he concludeth, vides. quantum sit incredulita∣tis barathrum, you see what a dangerous downefall incredulitie is, and what a safe defence faith is.

9. Observ. v. 24. Wherefore God gaue them vp to the lusts, &c. The Lord sometime gaue the idolatrous Samaritans ouer to lyons, 2. King. 17. but he giueth ouer these idola∣trous Gentiles to their owne hearts lusts, and vile affections: which did more tyranize ouer them, then lyons and tygres: for when the bodie is giuen vp to wild beasts, and depriued of life, nothing happeneth against the condition of our mortall nature: but when the minde is ruled by lust, and so the affection preuaileth against reason: this is monstrous, and vnnatu∣rall. Perer. disputat. 20.

10. Observ. Which is to be blessed for euer. We are taught by the example of the Apo∣stle, when as we speake of the maiestie of God, to breake forth into his praise, as the Apostle doth here, and c. 9.5. 1. Tim. 1.17.

11. Observ. Chrysostome further obserueth, that as God still remaineth blessed, though his glorie were defaced by the idolaters, as much as in them lay: so likewise the members of Christ, when they are reuiled and railed vpon, are not thereby hurt: nonne vides adamanters cum percutitur, percutit iterū, like as the adamant, when it is smitten, it smiteth againe, and leaueth a dint in the hammer that striketh it.

The second Chapter.

1. The text with the diuers readings.

THerefore thou art inexcusable, O man, (O sonne of man. T.) whosoeuer thou art, that iudgest: (thy neighbour. T. but this is not in the originall) for wherein thou iudgest an other, L.T. (in that, that thou iudgest an other, G. or in that wherein thou iudgest an other: but in the originall it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for wherein: the antecedent is omitted) thou condemnest thy selfe: for thou that iudgest, doest the same things: (not thou doest the same things which thou iudgest. L. in the originall it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou iudging, that is, which iudgest: the relatiue is referred to the person, not to the thing.)

2 But we know (are sure, B.) that the iudgement of God is according to truth, against those V.B.T.Be. G. (vpon those, L. the preposition is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in, against) which commit such things.

3 And thinkest thou this, O thou man, that iudgest them, which doe such things, (con∣demnest them, which &c. Be. but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here vsed, signifieth properly to iudge, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to condemne) that thou shalt escape the iudgement of God?

4 Or despisest thou the riches of his goodnes, L.V. A.B. (or benignitie, gentlenes, T. Be. rather then bountifulnes, G. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and patience, and long sufferance, (or long animitie) not knowing that the goodnes (or benignitie of God) leadeth thee (or brin∣geth thee, R. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to repentance? (not to penance, R. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth rather repentance and change of the minde, then outward penance)

5 But thou, after thine hardnes, and heart that cannot repent, dost treasure vp vnto thy selfe (heapest vp. L.B.G. gatherest to thy selfe, V. but the word properly signifieth to stoare or treasure vp) wrath, in the day of wrath, V.A.L. (that is, against the day of wrath, Be. T.G. B. but in the originall it is in the day) and of the reuelation T.A.L. (declaration, G. B. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reuelation) of the iust iudgement of God:

6 Who will render to euery man (reward euery man, B.G. but it is put in the originall in the datiue) according to his workes:

7 That is, to them, which by continuance in good workes (or in well doing, B.G.V. but the word in the originall, is good workes: not according to patience in good workes, L.R. for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth as well perseuerance, and continuance, as patience: nor, which by perseue∣rance seeke the glorie of good workes, Be. good workes is better referred to continuance) seeke glorie honour, and immortalitie, eternall life:

8 But vnto them, that are contentious (verbat. of contention, L:R.) and disobey the truth, and obey vnrighteousnes, (not giue credit to vnrighteousnes, L. R. for both the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, disobeying, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, obeying, are of the same deriuation) shall be indignati∣on, and wrath: V.A.B.G.Be. (wrath and indignation, L.T. but the first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, excandescen∣tis, commotion or indignation, is lesse, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wrath, rage)

9 Tribulation and anguish shall be against the soule Be.V.A. (vpon the soule, B.G.L. to euery soule, T. the first rather, see before v. 2.) of euery man that doth euill, of the Iew first, and of the Grecian. (not to the Iewes first, and to the Gentiles. T.)

10 But glorie, honour, and peace to euery one (euery man, B.) that doth good, (to euery one that doth good, glorie, honour, &c. G. but here the words are transposed) to the Iew first, and also to the Grecian. (not, to the Gentiles, T.)

11 For there is no respect of persons V.B.G. (acception of persons, Be.L.R.) with God. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, acception of persons)

12 For as many as haue sinned without the law (not, whosoeuer hath sinned, L.B. for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whosoeuer, is put in the plural) shall perish also without the law, and as many as haue sin∣ned in the law, shall be iudged by the law:

13 For not the hearers of the law, are iust with God, (before God. G.T. in the sight of God, B. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, apud, with) but the doers of the law shall be iustified.

14 For when the Gentiles, which haue not the Law, doe by nature (not naturally, L. R. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by nature) the things of the Law, (contained in the law, G. B. which are of

the law, but in the original it is, the things of the law) they hauing not the law, are a law vnto themselues,

15 Which shew the worke of the Law written in their hearts, (the effect of the law. G. but the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 worke) their conscience also bearing witnes, (not, bearing them witnes, L.T.B. for, them, is not in the original) and their thoughts (not of their thoughts. L. for in the original it is put absolutely in the genitiue) accusing one an other mutually, or excusing:

16 In the day (at the day. G.B. but in the original it is, in the day) when God shall iudge the secrets of men according to my Gospel, by Iesus Christ. (by Iesus Christ according to my Gospel. B.G. but the words are here transposed)

17 Behold, thou art surnamed a Iew, V.B.G.Be. (not, but if thou art surnamed, L.R.T. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, behold, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as though it were two words) and restest in the law, and gloriest in God, (makest thy beast of God. B. but the preposition is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in)

18 And knowest his will, and triest the things that differ, A. B. (approouest the most profitable things. L.T. approouest the more excellent things, G.B. but the phrase is vsed in the first sense, Philip. 1.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifieth things differing) beeing instructed by the Law:

19 And art perswaded, or confident, V.Be.A.G. (beleeuest, B. presumest, L. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which S. Paul vseth of himselfe, Rom. 8.38.) that thou art a guide of the blind, a light of them, which are in darknes:

20 An instructer of them which lacke discretion, B. G. T. (of the foolish, L. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without wit or discretion) a teacher of the vnlearned, V. B. G. (of infants, verbal, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, L.B.T. he meaneth, such as were infants in knowledge) hauing the forme of know∣ledge, and of truth in the Law.

21 Thou therefore, which teachest an other, teachest thou not thy selfe? thou that prea∣chest, a man should not steale, doest thou steale?

22 Thou, which saiest, a man should not commit adulterie, doest thou commit adulte∣rie? thou that abhortest idols, committest thou sacriledge? A.B.G.Be. read these two ver∣ses with an interrogation: V.T.L. read without: and so the next verse also.

23 Thou, that gloriest in the Law, thorough transgression of the law, B.V. (prevarica∣tion, L. breaking of the law. B.G 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 transgression) dishonourest thou God?

24 For the Name of God thorough you, is blasphemed among the Gentiles, as it is written.

25 For circumcision verily profiteth, Be.V.G. (auaileth, B. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 profiteth) if thou doe the law: but if thou be a transgressor of the law, thy circumcision is made vncircumcision:

26 Therefore if the vncircumcision (prepuce. R. the word is praeputium in Latin, but it can not be made an English word) keepe the rites of the law, Be. (ordinances. B. G. iustices, L. A. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rites) shall not his vncircumcision be counted for circum∣cision?

27 And shall not vncircumcision by nature, keeping the law (not by nature keeping the law. T. these words, by nature, are euidently ioyned with the first clause in the original) iudge thee, that by the letter and circumcision art a transgressor of the law?

28 For not he, that is in open shew, (outward, B. G. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in manifest, in open shew) is a Iew, not that which is in open shew, in the flesh, is circumcision:

29 But he that is in secret, is a Iew (he is a Iew which is one within. B. G. but the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the secret or hid part:) and the circumcision is of the heart, in the spirit, not in the letter: whose praise, (that is of the Iew, as the relatiue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the masculine gender sheweth) is not of men, but of God.

2. The parts, Method, and Argument.

THis Chapter hath two parts: 1. the Apostle conuinceth all to be sinners, and so to de∣serue condemnation, much lesse to be iustified by their workes: 2. he taketh away certaine pretexts and excuses which might be alleadged.

1. As in the former chapter he conuinced the Gentiles of sinne, and so to be subiect to Gods iust wrath, because both they committed euill things themselues, and fauoured those which did them: so now he vrgeth an other argument from their owne conscience: The

reason standeth thus: whosoeuer condemneth himselfe, is inexcusable: this is prooued in the second verse, because the iudgement of God is according to truth, to iudge euery man according to his owne conscience: but all men doe condemne themselues, because they iudge others for the same things which they doe themselues, v. 1. therefore they are inex∣cusable, v. 1.

2. The pretenses are 1. either generall, of all men, v. 3. to 11. or speciall, first of the Gen∣tiles, v. 11. to 17. or of the Iewes, v. 17. to the ende.

1. The generall pretext or pretense, 1. is propounded, v. 3, 4. that God beeing mercifull and long-suffering, will not straightly punish and condemne euery one that is euill. 2. the Apostles answer followeth, 1. from the ende and cause of Gods long-suffering, which is to call men to repentance, v. 4. in the latter part. 2. from the effect of impenitencie, which is the heaping vp of wrath: which is confirmed by the efficient cause, the iustice of God, v. 6. then by an anrithesis and opposition both of the rewards and punishments, v. 7, 8, 9, 10. which also is amplified and confirmed by the reason thereof, that God is no accepter of persons, v. 11.

2. The first speciall pretext is of the Gentiles, which may be collected thus: It is vniust for those which haue no law to be punished: the Gentiles haue no law, Ergo.

The Apostle answereth to the maior, or first part, by a distinction, that they which haue no law at all, neither naturall, nor written, are not to be punished, but if they haue either or both, if they sinne against the law of nature, or the written law, they shall be iudged accor∣dingly, v. 12. the latter part of sinning against the written law, is further illustrated by pre∣uenting an obiection: for the Iew might alleadge, that he had the law, and gaue eare vnto it, therefore he should not be iudged thereby: the Apostle answereth, that not the hearers of the law, but the doers should be iustified, v. 13.

The second part of the argument, that the Gentiles had no lawe, the Apostle denieth, proouing, that although they had not the written lawe, yet they had the law of nature: which he sheweth by two arguments, taken from two effects, the one, because some of them by the light of nature, did some things agreeable to the written law, v. 14. and againe, they had the testimonie of their owne conscience, either accusing or excusing them, v. 15. which is set forth by the circumstance of the time, when this testimonie of their conscience shall most of all shew it selfe, namely at the day of iudgement, v. 16.

Then follow the particular pretexts and excuses of the Iewes. The first is, that the Iewes had the knowledge of the law, and therfore that they should not be damned together with the rest: this defense of the Iewes is first propounded in their person, in diuers particular points, wherein the Iewes boasted, as in the knowledge of the law, in the teaching, and in∣structing of others, v. 17. to 20. then the Apostle adioyneth his answer, denying the argu∣ment, because although they had the Law, yet they obserued it not: which he prooueth by experience of their euill life, v. 21, 22, 23. and by a testimonie of Scripture, v. 24.

The other pretext and defense of the Iewes was this; circumcision is not vnprofitable, the Iewes had circumcision, therefore it was auaileable vnto them; to this the Apostle maketh this answer, to the proposition by this distinction: that circumcision profited if it kept the law, which is amplified by the contrarie, that if it kept not the law, it was no better then vncircumcision; nay vncircumcision keeping the law, should be preferred before circum∣cision, not keeping the law, v. 25, 26, 27. to the assumption he also answereth by a double distinction, of a Iew outward, and inward, and of circumcision in the flesh, and the spirit: that a Iew outward should gaine nothing before God by his circumcision onely in the flesh, and not in the heart, v. 28, 29.

3. The questions and doubts discussed.

1. Quest. To whome the Apostle here speaketh, Wherefore thou art inexcusable, O man, &c. to the Gentiles, or Iewes.

1. Some thinke that the Apostle vseth here a transition, and as he had hetherto discoue∣red the sinnes of the Gentiles, so now he turneth him vnto the Iewes, to lay open their hy∣pocrisie: Lyran. And Tolet thinketh, that the Apostle reasoneth from the lesse to the grea∣ter: that if the Gentiles which had not the written law of God, were not excusable, much lesse the Iewes: But the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wherefore, sheweth, that this is inferred out of that which went before, and so is a continuance of the same argument.

2. Some here comprehend not the Gentiles onely, but the Iewes also, that both the Iewes in condemning the idolatrie of the Gentiles, and the Gentiles censuring the Iewes for their euill life, and yet did the same things themselues, should be both without excuse: Haymo, gloss. ordin. Anselm. Perer. But it can not be shewed, how the Iewes condemning the Gentiles of idolatrie, were guiltie of the same themselues.

3. The third opinion is, that the Apostle still treateth of the Gentiles: and hereof there are two reasons; both because those words haue a necessarie connexion, and reference to and with the former chapter; and afterward, v. 17. the Apostle beginneth by name to deale with the Iewes. But they which agree that this is spoken of the Gentiles, yet doe differ therein. 1. Origen will haue this verse to be the conclusion of the former chapter: wherein he committeth two faults, first in ioyning together things of diuers natures: for the Apo∣stle there touched those, which both fauoured euill in others, and did practise it in them∣selues: but now he taxeth an other sort of men, that seemed to mislike sinne in others, and yet did it themselues: and againe, Origen in diuiding the first verse from the second: for we know, that the iudgement of God is according to the truth, which is a reason of the former, doth separate and distinguish those things, which should be conioyned.

2. Some referre this to such as were Iudges among the Gentiles, who though they made lawes to iudge and punish by, yet did commit the same things themselues: Theodoret. But the Apostles words beeing generall, Thou art inexcusable, O man, whosoeuer thou art, are not to be so restrained.

3. Chrysostome thinketh the Romanes are here specially taxed, who were the Lords of other nations, and so tooke vpon them to iudge others: But the Apostle hetherto in generall hath reasoned against all the Gentiles.

4. Some thinke that the Apostle speaketh of the iudgement of the Philosophers, such as were Socrates, Cato, who erred in the same things, whereof they reprooued others: Hyper. But the Apostle in generall speaketh to euery man whatsoeuer.

5. Yea some doe make the Apostles speach yet more particular: that he should specially meane Seneca, with whome he was familiar: But as yet S. Paul had not beene at Rome, and therefore if Seneca were knowne vnto the Apostle, this their knowledge beganne after the writing of this epistle.

6. Wherefore I rather thinke with Pareus, that the Apostle noteth all such in generall among the Gentiles, who found fault with others, beeing guiltie of the same faults them∣selues: yet so, as the Iewes be not excluded, though principally the Gentiles be taxed: see the analysis before: he speaketh of a generall iudgement whereby one iudgeth an other: that is, subscribeth to Gods iudgement, that they which doe such things are worthie of death: so Chrysostome: Vniuersi mortales, licet non omnes thronos iudiciales, &c. for all mor∣tall men, though they haue not iudiciall thrones, &c. yet they iudge either in word, or in the secret of their conscience. Ambrose thinketh, that the Apostle here preuenteth an obiecti∣on, that whereas he had before noted such, as committed sinne themselues, and fauoured it in others, they might thinke to be free, which condemned it in others, though they did it themselues: therefore the Apostle sheweth, that euen such could no way escape the iudge∣ment of God.

2. Quest. Whether one offend in iudging an other, wherein he is guiltie himselfe.

It may be thus obiected, that if a man make himselfe inexcusable, in iudging an other for the same crime, which he knoweth by himselfe, then it is not safe for such an one to iudge an other: as our Sauiour reprooueth those which brought the woman taken in adulterie, because they themselues also were not without sinne, Ioh. 8. Ans. 1. The iudge, which condemneth an other, is in the same fault, either occultè & in foro conscientiae, secretly and in the court of their conscience, and then they sinne not in iudging of an other: or they are publikely detected of the same sinne: and then they sinne, not in that they giue iust sentence vpon other, but in respect of the scandall and offence giuen to others: Thomas: non pec∣cat, quia reprehendit, sed quia inordinatè reprehendit, he sinneth not because he reprehen∣deth him, but because he doth it inordinately: Gorrh. 2. so that the power of the office must be distinguished from the vice of the person: such a iudge neither offendeth against the lawes, which command malefactors to be punished: nor against the offendor, which hath deserued that punishment: but he sinneth in giuing offence to others: Pareus. 3. our

blessed Sauiour misliketh not the action, that they accused the adulteresse: for he him∣selfe admonisheth her to sinne no more: but the manner, that they did it in hatred, de∣lighting in the punishment of an other, and in hypocrisie, not looking into them∣selues. Martyr. 4. Herein Dauid offended, who pronounced sentence of death against the man, of whome Nathan put the case in his parable, not yet perceiuing that he himselfe was the man, against whom he pronounced sentence: Erasm. such many were there among the heathen: Diogenes accused Grammarians, which diligently sought out Vlysses faults, and were ignorant of their owne; and Musitians, which tuned their instruments, beeing themselues of vntuneable manners; Astronomers, for that they gazed vpon the starres, and saw not the things before their owne feere; Orators, because they were carefull to speake iust things, but not to doe them: the common people praised them, which con∣temned money, and yet they themselues were addicted to the desire of money. ex Gryn.

5. Now whereas our Sauiour saith, Iudge not, that ye be not iudged, Matth. 7. he speaketh not there against ciuill iudgement, or brotherly admonition: but against hastie and preci∣pitate iudgement, and vncharitable curiositie, when men pried and searched into the faults of others, not with a desire to amend them, but to the end, tha•• their faults might be rather excused with the multitude of otehr delinquents. Martyr.

Quest. 3. Of these words, v. 2. We knowe that the iudgement of God is according to truth.

1. We knowe: some will haue this principally referred to the Iewes: we knowe by the Scriptures, Tolet. we the Apostles and spirituall men, Gorrh. we knowe both by the light of nature, and by the testimonie of the word, Pareus. But the Apostle hauing here to deale against all men in generall, doth vrge this naturall principle, that God seeth more sharpely then men, and therefore is a most iust iudge, Beza. so that he saith in effect, we knowe, that is, it is certaine: Osiander.

2. The iudgement of God: Chrysostome referreth this to the finall iudgement at the last day, that howsoeuer some may escape vnpunished in this world, yet the iudgement of the next world shall be according to truth: so also Osiander: but euen in this world the Lord also often sheweth his vpright and iust iudgement: Ambrose maketh this the connexion of the sentence: that if man iudge the sinnes which he seeth in another, God shall much more: But these words are rather a confirmation of the former sentence: that he which iudged an other, and yet committed the same things, could not so escape, for though he were blind in his owne iudgement, God would finde him out: his hypocrisie could not be hid.

3. According to truth: where the iudgement of God is opposed to the iudgement of man, in these two things: first mans iudgement is partiall, he often iudgeth according to the person, not the qualitie of the offence, Calvin: and againe there are many secret things which God will bring to light, but man cannot iudge them, Lyran. Socrates who publike∣ly disputed of vertue, yet priuately was an idolater: Cato 2 Censor of others, yet was an v∣suter, and did prostitute his wife: these men though they seemed without reproofe vnto o∣thers, yet the Lord that iudgeth according to truth, would finde out their sinnes, Beza.

4. Origen here mooueth this question, if God iudge according to the truth, so that the euill receiue euill things, and the good good things at the hands of God: how then com∣meth it to passe, that a man who hath liued wickedly and repenteth him, findeth remission of sinnes and fauour with God: and an other which hath liued well, and afterward falleth into euill, is punished: the answer is, that God iudgeth here according to truth, for in the one, ingressa piet as impietatem depellet, godlinesse entreth and expelleth vngodlinesse: and in the other vngodlinesse expelleth godlinesse, and so euerie one is iudged in truth, accor∣ding to that present state wherein he is, whatsoeuer he had beene before.

Quest. 4. Whether a iudge be bound herein to be like vnto God, to iudge according to the truth which he knoweth.

Some here resolue, that a Iudge is bound to followe the euidence which is brought in before him, though he know the truth to be otherwise in his owne conscience: indicandum est secundum veritatem manifestam, id est, probatam, they must iudge according to the ma∣nifest truth, which is prooued, and not according to the secret truth, Gorrham. Hugo Cardinal. and so their resolution is, that a iudge is not bound to absolue a man publikely condemned, though he knowe him to be innocent.

Contra. 1. Indeede a iudge cannot followe that truth which is hid and secret and no way made knowne vnto him: and in this case if an innocent man be condemned, the Iudge is free, because he followeth the euidence, hauing no other direction to the contrarie: But if the Iudge knowe in his conscience that he is innocent, he is by no meanes to consent to his condemnation, whatsoeuer euidence is brought in to the contrarie: for he is to iudge ac∣cording to the truth, as God iudgeth: now there can be but one truth: neither can the acti∣on of that Iudge be warranted, which is against his knowledge: for whatsoeuer is not of faith is sinne, Rom. 14. But see this question handled at large, Hexapl. in Exod. c. 23. qu. 13.14. whether I must desire the Reader to haue recourse: because it were superfluous to handle the same things in diuerse places.

Quest. 6. Of the reasons why the Lord vseth patience and forbearance toward sinners.

1. The Apostle vseth three words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, goodnesse, bountifulnesse, which is seene in the generall benefits, which God vouchsafeth to the wicked, as in granting them the Sunshine and raine, and such other temporall blessings: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, patience and forbearance, which is in bearing with the wicked, and not punishing them in their sinnes: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, longanimitie, and long sufferance: when God still deferreth his punishments, though men heape sinne to sinne: the first and chiefest cause of this long sufferance in God, is the expe∣ctation of mens repentance, that they should thereby come to amendement of life, as S. Peter saith, 2. epist. c. 3.9. God is patient toward vs, and would haue no man to perish, but would haue all men come to repentance. 2. As Gods mercie and goodnes herein appeareth, so also the malice of men, in abusing the Lords patience, and their more iust condemnation in the end is made manifest, as the old world was most iustly destroyed, after they had been warned an 120. yeares by the preaching of Noah. 3. God taketh occasion by the malice, impenitencie, and hardnesse of heart in the wicked, to shewe his powerfull and wonderfull workes, as Pharaohs hardnesse of heart gaue occasion to the Lord, to shewe his wondrous workes in Egypt. 4. While the impenitent abusing Gods long animitie, are more hardned in their sinnes, others in the meane time make good vse of the diuine patience, and are con∣uerted vnto repentance: as in Egypt, though Pharaoh became worse, yet many of the Egyp∣tians were humbled by these plagues, and were turned vnto God, and ioyned vnto his peo∣ple. 5. God vseth patience toward some, for the ensample, encouragement, and confirma∣tion of others, that they should not despaire of the goodnesse of God: as S. Paul saith, that Iesus Christ might first shew on me all long suffering, vnto the example of them, that in time to come, shall beleeue in him to eternall life, 1. Timoth. 1.16.

Quest. 7. Whether the leading of men to repentance by Gods long sufferance, argueth that they are not re∣probate.

It will be here obiected, that seeing the long sufferance of God calleth all vnto repen∣tance, and whom he would haue repent, he would haue saued: it seemeth then, that none are reiected or reprobate, whom the Lord so inviteth and calleth vnto repentance.

Answer. 1. Such as are effectually called vnto repentance by Gods patience and long suffering, are indeede elected: for the elect onely are effectually called to repentance, but such as abuse Gods patience, and are impenitent still, may notwithstanding be in the state of reprobation: for though the same meanes be offred vnto them to bring them to repen∣tance, yet they haue not the grace: the decree then concerning the reiecting of such impe∣nitent persons, and the offer of such meanes, as might leade them vnto repentance, may ve∣rie well stand together: because it is of their owne hardnes of heart that the meanes offred are not effectuall. 2. And thus also another obiection may be answeared, that if it be Gods will, that such should come to repentance, whether the malice of man therein can resist the will of God: for, if it were Gods absolute will and good pleasure, that such should come vn∣to repentance, no man could resist it: God is able to change and turne the most impenitent and hard heart, if it pleased him: But here we must distinguish betweene effectuall calling, which alwaies taketh place and none can hinder it, and calling not effectuall, yet sufficient if men did not put in a barre by their owne hardnes of heart: Gods absolute will then is not resisted, when men come not to repentance: for his will is to leaue such to themselues by his iust iudgement: and not to giue them of his effectuall grace, Faius. Now hereof no o∣ther reason can be giuen, why God doth not giue his effectuall grace to all, but his good

pleasure, as our Blessed Sauiour saith, Matth. 11.26. It is so father, because thy good plea∣sure is such.

Quest. 7. How the bountifulnes of God in leading men to repentance, and the reuelation of his wrath, spoken of ch. 1.18. may stand together.

The reuelation of Gods wrath and iustice against all vnrighteousnes, and his goodnes and mercie in expecting the conuersion and repentance of sinners, are not contrarie the one to the other: for if men haue grace to come to amendment of life by Gods long sufferance, then his mercie taketh place in forgiuing them their sinne, and acquiting them of their pu∣nishment which is satisfied for in Christ: But if they become impenitent, and abuse Gods patience, then his iustice sheweth it selfe in their condigne and deserued punishment: So Gods bountie and mercie appeareth in forbearing to punish, if they will repent, and his wrath is reuealed, vpon their impenitencie, and abusing of Gods long sufferance, Pareus.

Quest. 8. How God is said to harden the heart, seeing the wicked doe harden their owne hearts.

v. 5. After thine hardnes, and heart that cannot repent: this hardnesse of heart, is natu∣rally in mans heart, and is encreased by his owne peruersnes, and obstinacie: yet God some∣time also is said to harden the heart, as the Scripture saith, he hardened the heart of Pharaoh: This is done three wayes, 1. because men take occasion by Gods patience and forbearance, to continue in their sinnes: and so the Lord may be said to harden the heart, because the wicked abuse that occasion, which is sent of God: thus Origen, lib. 3. periarchor. Basil in his oration, wherein he prooueth that God is not the author of euill: but in this respect, man rather should be said to harden his owne heart, in abusing the occasion, then God in giuing it. 2. Augustine taketh this induration of the heart to be said of God, when he withdraw∣eth his grace: as discedente sole aqua obduratur, by the departure of the sunne, the water is congealed and hardened, serm. 88. de tempor. 3. But beside the subtracting and withhol∣ding of Gods grace, he concurreth as a iust iudge, by his secret power so working, that both the inward suggestions of Sathan, and the externall obiects doe all make together for the further hardening of their heart: see before, c. 1. qu. 63.

Quest. 9. Whether hardnes of heart and finall impenitencie, be a speciall kind of sinne.

1. Pererius seemeth to collect so much by these two reasons. 1. because here the Apo∣stle ioyneth hardnesse and impenitencie of heart together: that as hardnesse of heart, is a speciall sinne, so should the other be also. 2. here is a speciall and most grieuous punish∣ment inflicted, the heaping and treasuring vp wrath: But neither of these reasons conclude, for both the hardnesse of heart is rather the generall effect of sinne, and a perpetuall com∣panion of an habite and custome in sinne, then a speciall sinne: and the punishment here described is against not one but all their sinnes, wherein they continue without repentance.

2. Vega lib 13. c. 20. super decret. Trident. de iustificat. sheweth that in these two cases, impenitencie doth assume a newe kind of peculiar malice, that is either in receiuing of the Sacraments, for then especially men are commanded to prepare their hearts by repentance: so that herein the commandement of God is transgressed: and at the houre of death, for then a man not repenting is accessarie to his owne death, and so transgresseth that comman∣dement, thou shalt not kill: But neither of these reasons are sufficient. 1. when one commeth to the sacrament without due preparation, and so receiueth it vnreuerently and profanely: there is a newe sinne indeede committed which is profanenesse and contempt of sacred things: but this is the fruit and effect of his impenitencie: a newe sinne is added to his im∣penitencie, rather then impenitencie it selfe is changed into a speciall sinne. 2. And so like∣wise, when one thorough impenitencie is carelesse of his saluation beeing at the point of death: this carelesnes is also a fruit of impenitencie.

3. Thomas thus decideth this questiō: that if impenitencie be taken simply for perseuerance and continuance in sinne, it is not a speciall sinne, but a circumstance rather of sinne: but if there be beside, praepositum non poenitendi, a purpose not to repent, now impenitencie is be∣come a speciall sinne, Thomas 2.2. qu. 14. articl. 2. But this seemeth to be no perfect di∣stinction: for wheresoeuer impenitencie is, there is a purpose and resolution not to repent, as long as the heart remaineth impenitent: Thus much then may be added for the discussing of this question: that impenitencie is two wayes to be considered: either in respect of the

obiect, which is sinne, that one hath committed: and so it is a circumstance that accompani∣eth sinne: or as it is ioyned with profanenes, contempt of God, and vacuitie of his feare, and so it may haue toward God, the nature of a speciall sinne.

Quest. 10. Whether it stand with Gods iustice to punish twice for the same sinnes.

Seeing that the Gentiles were punished before, beeing deliuered vp to their vile affecti∣ons, c. 1.26. how then are they reserued here to a greater punishment against the day of wrath? for the Prophet Nahum saith, c. 1.9. non consurget duplex tribulatio, double afflicti∣on or tribulation shall not rise vp.

Answ. 1. This is not the meaning of the Prophet, that God cannot punish twice for the same sinne, but there he speaketh of the destruction of the Assyrians, that it should be at once, God should not neede the second time to come vpon them: which was fulfilled in the euersion and ouerthrowe of Nineueh, it was at once destroyed for euer.

2. This rule well holdeth in the course of iustice, that one be not punished twice for the same sinne. 1. if by that one punishment full satisfaction be made for sinne: but the wicked by their temporall punishment, cannot fully satisfie Gods iustice for their sinne. 2. punishment begunne in this life, and eternall punishment afterward, are rather diuerse de∣grees of the whole punishment due vnto sinne, then diuerse punishments: as here in the course of humane iustice, a malefactor may be both put to the racke, to the wheele, hanged, and quartered: and all these shall make but one condigne punishment for his offence, Par. 3. and when one punishment worketh vnto amendement, then a second is needlesse: as the righteous onely are chastened in this life, but the wicked because they profit not by tem∣porall punishment vnto repentance, haue their punishment begun in this life, and finished in the next: as the old world and Sodomites were both temporally and eternally punished.

Quest. 11. Whether euerie one shall be rewarded according to his workes, ver. 6.

Against this saying of the Apostle, v. 6. Who will reward euerie man according to his workes, it will be obiected, that they which repent them in their last houre, and so are saued, haue no time to shewe good workes, and likewise infants: therefore it appeareth not how they should be iudged according to their workes.

Answ. 1. They which haue grace to repent them in their last houre, are not voide of good workes: as the theife vpon the crosse shewed these good fruits of his faith, he confes∣sed Christ, acknowledged his sinne, reprooued the vnbeleeuing theife, and prayed earnestly for euerlasting saluation. And if he had liued longer, he had no doubt a full purpose of heart to haue expressed his faith by his godly workes: the like may be said of those which are at the point of death, called to repentance. 2. Concerning infants there is an other reason: for either they be saued according to the grace of Gods free election: or some are damned be∣ing left in their owne nature, the children of wrath: Now the Apostle speaketh not of in∣fants here, but of such as are of yeares to commit euil, or doe good, Pareus.

Quest. 12. How it standeth with Gods goodnesse to punish euill with euill.

It may be thus obiected: that sinne is committed three wayes, either in rewarding evill for good, or euill for euill, or in not recompensing good for good: But God cannot sinne, therefore it should seeme to be against the nature of the diuine goodnesse to punish sinne with eternall damnation: and it is against Christs rule, who commandeth that we should doe good against euill.

Answer. 1. Two wayes may euill be rendred for euill, ve! libidine vindictae, vel amore iusticiae, either with desire of reuenge, and so it is sinne: or for loue of iustice, and so it is not sinne: for then it should not be lawfull for Magistrates to inflict punishment vpon malefa∣ctors. 2. in this life also God sometime doth send euill for good, vpon his owne children, as when he afflicteth them: but it is for their greater good, as to encrease their faith and augment their reward, Hugo: but in the next world, he neuer rendreth euill for good: but either euill for euill, as to the wicked, because he is iust: or good for euill, as to infants, be∣cause he is good and gracious: or good for good, as to his faithfull seruants, because he is both iust, and good and gracious, Gorrhan.

Quest. 13. Of the true reading of the 7. verse.

1. Some doe thus read, To them which by continuance in well doing, seeke eternall life, he shall render, glorie, honour, immortalitie: thus Oecumenius, Ambrose, Gregorie, lib. 28. moral, c. 6. Haymo. Pererius. But in this reading there is a manifest inverting of the order of the words: which stand thus in the originall: to them which by patience in well doing seeke glorie, honour, immortalitie, eternall life: that is, God will giue eternall life vnto such: where∣as then the sense may be found out, without any such inversion, the best way is to keep the due order of the words. 2. some doe thus reade: to them which by patience (the glorie of good workes, honour, immortalitie) seeke eternall life: Beza, Gryneus, Aretius: that is, God will giue the glorie, honour, immortalitie, due vnto their good workes, vnto them which continue to the ende, in seeking eternall life; this reading agreeth with the former in trans∣posing of the words: sauing that they ioyne, good workes to the words following, glorie, ho∣nour, &c. which is better annexed to the former word, patience and perseuerance: as ap∣peareth, v. 10. To euerie one that doth good, shall be glorie, honour, &c. where these words glorie, honour, are seuered from the former: as it must be so here also. 3. Therefore the best reading of these words is this: To them which by perseuerance in well doing, seeke glorie, ho∣nour, immortalitie, eternall life: that is, God shall render eternall life vnto such: the word render must be supplyed out of the former verse, who will render vnto euerie man, &c. and the word is beter ioyned, with eternall life, then with the former words, glorie, honour, im∣mortalitie: because the words neede not be transposed, or put out of their place in this rea∣ding, as in both the former: Thus Origen, Chrysostome, Theophylact, doe interpret this place: and the Syrian interpreter, Calvin, Pareus, Faius, with others.

Quest. 14. What the Apostle meaneth, by patience of good workes, v. 7.

1. Some referre this patience vnto God, whereof the Apostle spake before ver. 4. Despi∣sest thou the riches of his bountifulnesse and patience, &c. and they giue this sense: that they which abuse not the patience of God, but thereby are stirred vp vnto good workes, shall haue eternall life: thus Ambrose. But this exposition cannot stand: for the Apostle vseth here a diuerse word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, patience, perseuerance, from the former, v. 4. which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 long-suffering, forbearing: and there the Lord spake of the sinners and impenitent, which abu∣sed Gods longanimitie, but here of the faithfull that continue in well doing. 2. some vn∣derstand the patience of men, whereby they endure affliction, which might otherwise turne them aside from well doing, Ansel. and Caietan much to the same purpose vnderstandeth here patience of good workes, not obiectiue, by way of obiect, for the obiect of patience is e∣uill, and not good: but causaliter, causually, because good workes giue occasion of perse∣cution, which many times followeth good workes. 3. but the word here vsed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth as well signifie perseuerance and continuance, as patience: the meaning then is, that they which perseuere and continue in good workes: So S. Luke saith, c. 21.19. By your pa∣tience possesse your soules: which Matthewe rehearseth thus, c. 24.13. He that endureth to the ende shall be saued: likewise the Apostle to the same purpose, Heb. 10.36. Ye had neede of patience, that after ye haue done the will of God, ye may receiue the promise: the Apostle there vseth the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And in this sense Hierome taketh patience here in his commentarie vpon this place, so also Pareus, Beza, with others.

Quest. 15. What glorie, honour, and immortalitie, the Apostle speaketh of, v. 7,

1. Some doe vnderstand them, pro vitae piae & sanctae studio, for the studie and desire of a godly and holy life, Faius: and hereby Tolet would haue signified, honorum operum qua∣litat, the qualitie of good workes, for true honour commeth of vertue: but it is euident by the word following, immortalitie, that the Apostle here hath relation, vnto the eternall glo∣rie of the next life, Pareus.

2. Glorie, by glorie is vnderstood, that glorious state of the Saints both in their bodies and soules: when, as the Scripture saith the iust shall shine as the Sunne in the kingdome of the father, Matth. 13. and honour is that dignitie, which the Lord shall giue vnto the Saints, placing them at his right hand, honouring them in the sight of the world which be∣fore condemned them, Faius. These two Adam was funished with in his creation: as it is said, Psal. 8.5. Thou hast crowned him with glorie and honour, he was created glorious in

the gifts of his bodie and minde, and honourable, because he had the dominion of all other creatures, and so was preferred before them: but this glorie and honour, which Ada•• lost by his fall, as Origen to this purpose alleadgeth that place, Psal. 49.12. Man did not continue in honour, shall more abundantly be restored in the resurrection.

3. He addeth incorruption, to shewe that this glorie and honour, were not such as the Gentiles sought, who made terrene and earthly glorie the scope of their actions: but eter∣nall and euerlasting in heauen, which should neuer fade: Origen seemeth here to vnderstand the spirituall incorruption of the soule in this life, contrarie to which is the corruption of the minde from the simplicitie of faith in Christ: per hanc observantia incorruptionem, &c. by this incorruption in the obseruance of faith, we attaine vnto the incorruption of our bo∣dies in the resurrection: Gryneus vnderstandeth the incorruptible state both of the bodie and soule in the next life: As the bodies shall be freed from corruption, so mentes non lab••∣rabunt vanitate, their minds shall be free from vanitie: But Chrysostome better 〈◊〉〈◊〉 it to the incorruptible state of the bodie: aditum facit ad resurrectionem corporum, &c. the Apostle maketh a way to the resurrection of the bodie: and he ioyneth glorie and honour with incorruption, omnes resurgemus incorrupti, sed non omnes ad gloriam, &c. for we shal rise incorruptible, but not all vnto glorie.

4. Vnto these the Apostle addeth a fourth, v. 10. namely peace, which is the verie com∣plement and perfection of our happines: this peace is honorum omnium secura & tran••qui•• possessio, a secure and peaceable possession of all good things: and as Prosper saith, as Beda here citeth him: pax Christi sinem non habet, the peace of Christ hath no ende: the Saints shall be at peace with God, they shall enioy the tranquilitie and peace of conscience to thē∣selues: and peace they shall haue without, from all enemies whatsoeuer, which shall be sub∣dued vnto them.

5. But it will be obiected, that glorie and honour are peculiar and essentiall vnto God, which he will not giue to any other, Isay. 42.8. And thine is the glorie, Matth. 6.13. Answer. That essentiall and infinite honour and glorie which is in God, is not communica∣ted vnto any other: but yet there are certaine influences and bright beames of that glorie, which in Christ are imparted to his members, as S. Peter saith, that by these precious promi∣ses (which are made vnto vs in Christ) we are made partakers of the diuine nature, 2. Pet. 1.4.

Quest. 16. How it standeth with Gods iustice to punish eter∣nally sinne temporally committed.

Obiect. As God giueth eternall life vnto his faithfull seruants, so he punisheth the wic∣ked and impenitent with euerlasting damnation: but sinne is a temporall transgression: and for one to be punished eternally for a momentanie delight, may seeme to exceede the rule of iustice.

Answ. Three wayes doth it appeare to be most iust, that God should punish eternally sinne but temporally committed: both in respect of the minde and intention of the sinner, of the matter wherein he sinneth, and of the person against whom he is an offender.

1. First though the act of sinne be but temporall, yet the mind of the sinner is infinite: if he could euer liue, he would euer sinne: and therefore as Gregorie saith, quia mens in hac vita nunquam voluit carere peccato, iustum est vt nunquam careat supplicio, &c. because the mind in this life would neuer be without sinne, it is iust, that it should neuer be without punishment.

2. If the matter and subiect of sinne be considered, it is of, and in the soule: like as then the wounding of the bodie, bringeth the death of the bodie, after the which there is no re∣turning into this life againe: so sinne beeing the death of the soule, it followeth, that it should be perpetuall and for euer, Hugo: like as then Magistrates doe punish some offences, as murther, theft, with death, which doth vtterly exclude them from the societie of the li∣uing, and cut them off for euer: so is it iust with God to punish the sinnes committed a∣gainst him with euerlasting paine, Perer.

3. Sinne because it is a transgression of the lawe of God, is so much the more hainous: as he that smiteth the Prince doth more grieuously offend, then he which striketh a priuate person: so that sinne is of an infinite nature, because of the infinite dignitie of the diuine maiestie, against whom it is committed: and therefore it deserueth an infinite punishment: which because it cannot be infinite, secundum intensionem, in the intention and greatnesse of it, it remaineth that it should be infinite, secundum àurationem, in respect of the con∣tinuance,

and enduring thereof. Perer.

4. Further, the equitie of Gods iudgement in punishing the temporall act of sinne eter∣nally, Hugo doth thus very well illustrate by these comparisons: Like as when mariage is contracted, per verba de praesenti, by words vttered in the present tense: though the con∣tract be sone done, yet the mariage remaineth all the life long: so when the soule and sinne are contracted together, it is no maruell if this contract holding during the life of the soule, deserue euerlasting punishment: And like as where the fuell and matter of the fire continu∣eth, the flame burneth still; so sinne leauing a blot in the soule beeing the matter of hell fire, is eternally punished, because there is still matter for that euerlasting fire to worke vp∣on. Thus then it is euident, how the Lord euen in punishing sinne eternally, doth reward men according to their workes: for though the action of sinne be temporall, voluntas ta∣men pe••candi, qua per poenitentiam non mutatur, est perpetua, yet the will to sinne, which is not changed by repentance, is perpetuall. Gorrhan.

17. Quest. How eternall life is to be sought.

v. 7. To them, which in well doing seeke glorie, honour, &c. In seeking of God who is eter∣nall life, three things must be considered, locus, tempus, modus, the place, the time, the man∣ner.

1. The place must be mundus, quietus, securus, cleane, quiet, secure: then first God is not to be sought vpon the bed of idlenes, or carnall delight: and therefore it is said, Cantic. 3. 1. In my bed I sought him, but found him not: that is no cleane place to seeke God in: But yet the bed vndefiled is honourable. Heb. 13.4. and the faithfull doe seeke God euen in their beds; as Dauid saith, Psal. 6.6. That he watered his couch with his teares. Neither is God to be sought in the courts and streetes, and tumultuous assemblies: as Cantic. 3.2. I sought him in the streetes, but found him not: and Hos. 5.6. They shall goe with their bullocks and s••eepe to seeke the Lord, but shall not finde him: such are no quiet places: but God must be praied vnto in secret, and sought in the quiet hauen of the conscience. Neither is God to be sought in pompa, where there is ostentation of pompe and vanitie, as Christs parents found him not among their kinted, but in the Temple disputing with the Doctors: God is to be sought, not in pompous shewes, but in the assemblies of the Saints.

2. Concerning the time, God must be sought, dum dies est, dum prope est, dum nobis predest, while it is day, while he is neare, and at hand, and when it may auaile vs. 1. First God is not to be sought in the night, Cantic. 3.1. I sought him in my bed by night, &c. but found him not: so the Apostle saith, The night is past, the day is come, let vs cast away the works of darknes: God then is to be sought, not in the time of ignorance and darknes, but in the time of light and knowledge. 2. The Lord must be sought when he may be found, and is at hand: Isa. 55.6. Seeke ye the Lord, while he may be found, call vpon him while he is neare: while the Lord offereth grace vnto vs, and standeth knocking at the doore of our hearts, we must open vnto him. 3. And in this life must we seeke God, while mercie is shewed: while the bridegroome crieth in the streetes, Matth. 25.6. but when the doores are shut, and this life is ended, it is then too late to seeke for mercie.

3. Touching the manner: God must be sought in the heart, in desiring him: Isa. 26.8. The desire of my soule is to thy name: our eyes must be toward him: Psal. 121.1. I will lift vp mine eyes to the mountaines from whence my helpe commeth: our talke must be of him: Psal. 119.13. With my lippes haue I declared all the iudgements of thy mouth: our hands must be lift vp vnto him in our prayer: We must lift vp pure hand•• 1. Tim. 2.8. our feete must be readie to goe to serue him: Psalm. 18.33. He maketh my feete like hindes feete: Gorrhan.

18. Quest. Whome the Apostle meaneth by contentious, and such as disobey the truth.

v. 8. But vnto them that are contentious. 1. Some doe vnderstand those, that did wil∣fully maintaine and defend their errors: whence was beginning of sects and schismes, Ori∣gen, Anselme. 2. Chrysostome, Theodoret, applie it vnto those, which sinned of malice, and of an obstinate and set purpose. 2. But Ambrose specially referreth it vnto those, who despised the iudgement of God, and abused his long suffering and patience, thinking that they should not be called to account for their sinnes: and this seemeth to be most agree∣able to the Apostles meaning: for he spake before of such, v. 4. as despised the bountifulnes of God, which did lead and cal them to repentance: by the contentious then are vnderstood

such as were refractorie, and rebellious against God.

And disobey the truth. 1. Some vnderstand the truth of the Gospel, Anselme, Aretius. 2. some generally the truth of doctrine by preaching, Lyran. Osiand. But the Apostle speaketh principally of the Gentiles, which had neither heard of the Gospel, and wanted the light of true doctrine. 3. Ambrose doth restraine it to those, that beleeue not the iudgement to come by Christ, but that is too peculiar. 4. some doe vnderstand onely the light of nature, Beza, Gryneus, Pareus: of which truth the Apostle spake before, c. 1.18. which withheld the truth in vnrighteousnes. 5. But seeing the Apostle comprehendeth the Iewes as well as the Gentiles, the truth is more generally to be taken, for any direction vnto that which was right, whether by the law of nature, which the Gentiles had, or the written law, which the Iewes had: so Chrysostome taketh it in this generall sense, qui lucem fugit, tenebras eligens, which doth flee the truth, choosing darknes &c.

19. Quest. Of the punishment due vnto the wicked, Indignation, wrath, tribulation, anguish, &c. v. 8.

1. Some doe ioyne all these together, as depending vpon one sentence: so Ambrose, Theodoret, Origen: but they are distinguished into two periods, one endeth at wrath, the o∣ther beginneth at tribulation: the first sheweth the qualitie of the works which are punish∣ed, the other the persons that shall be iudged, indifferently both Iewes and Gentiles: Tolet. or the first containeth the thesis, or generall preposition: the other an hypothesis, with parti∣cular application to the Iewes and Gentiles.

2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, indignation, some take for the more vehement motion of anger, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an∣ger, for the lesse, Origen, Martyr. but the first rather signifieth the lighter commotion and stirring of the minde, the other the inflammation of the minde, with a purpose of reuenge, Tolet. Pareus: and this anger and indignation are not to be referred vnto the men them∣selues, as Origen, but vnto God, who is not subiect vnto any such perturbations: but here figuratiuely, anger the cause is taken for the effects, the iudgement of God vpon the wic∣ked, the effects of his anger. Pareus.

3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tribulation, and anguish. 1. some applie vnto the inward vexation and anguish of the minde, which the wicked feele in this life: these are before iudgement, and the other two, indignation, wrath, after: gloss. ordinar. Aret. and hereupon Origen ma∣keth a difference betweene the tribulation of the wicked, quam subsequitur angustia, which anguish and vexation of the minde followeth, and the affliction of the righteous, wherein they are not straightened, but enlarged in their inward man. 2. But this tribulation and anguish is better referred to the infernall punishment, where shall be weeping and gnash∣ing of teeth, Pareus: which some thus well distinguish referring tribulation, to the externall punishment of hell fire, and anguish to the worme of conscience, that neuer di••th, O••••and, Gorrhan. But yet so there eternall punishment is here described: as that the horror of con∣science euen in this life, the forerunner of that euerlasting horror in hell, may very well be included also.

4. Vpon the soule of euery man: which is not onely an Hebraisme, that is, vpon euery man, Tolet. for according to the Hebrew phrase it had beene sufficient, to say, vpon euery soule: therefore hereby is also signified the horrible punishment of their soules specially, yet together with their bodies, Pareus: for à parte totum intelligit, he vnderstandeth the whole by a part. Haymo.

20. Quest. Why the Iew is set before the Grecian.

v. 9. Of the Iew first, and of the Grecian. 1. Tolet thinketh that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, first, here signifieth, ordinem & praeminentiam statuum, the order and preheminence or prero∣gatiue of states betweene the Iewes and Gentiles: for the Iewes were preferred before the Gentiles, because they were the people of God: But although this reason may be yeelded in the next verse, where mention is made of glorie and honour, vpon euery one that doth good, the Iew first, and then the Gentile: yet it can be no prerogatiue for the Iew to be first in punishment. 2. Therefore I preferre their iudgement, which thinke that the Iew in the order of punishment is placed first, because they knew Gods will, and had better helpes, and therefore they were worthie of greater punishment, if they did not their masters will: so Ambrose, Iudaeus credens propter Abraham honorificentior, diffidens peius tractandus the beleeuing Iew was more honoured for Abrahams sake, but the vnbeleeuing Iew was

worthie of greater blame: so also Athanas. ad Antioch. qu. 144. so primum significat grauitatem poena, this word first, doth in this place signifie the greatnesse of punishment: in the other, prarogativam pramij, the prerogatiue of reward, Faius.

21. Quest. What Iewes and Gentiles the Apostle here meaneth.

1. Origen will haue neither the vnbeleeuing Iew here to be matched with the beleeuing Gentile: for then the Iewe should not haue the preheminence: nor yet the beleeuing Iewe with the vnbeleeuing Gentile: for then they were not fit to be ioyned together: but he vn∣derstandeth, as well the vnbeleeuing Iewes as Gentiles: and hath these strong positions: 1. that euen they which beleeued not among the Gentiles, yet doing well might be rewar∣ded, though they had not faith in Christ: for as they were condemned for their euill works, so if they did well, they should be counted worthie of reward: and whereas that place will be obiected, He that beleeueth not, is condemned alreadie, Ioh. 3.18. he giueth this interpre∣tation, secundum hoc quod non credidit, iudicatus est, &c. he is iudged in this, that he belee∣ued not, though for other things which he doth he shall not be iudged: as it is said, he that beleeueth shall not be iudged or condemned, that is, he shall not be iudged, secundum hoc, quod credit, in that that he beleeueth, yet in other things he shall be iudged: 2. Such an one not beleeuing in Christ, yet doing well, though he haue not eternall life, yet gloria operum po∣terit non perire, by the glorie of his workes he may be kept from perishing: to this purpose Origen lib. 2. in c. 2. ad Roman.

2. Contra. 1. The first position of Origen that any thing done without faith can be ac∣ceptable to God, is contrarie to the Scripture, Heb. 11.6. Without faith it is impossible to please God, neither doth that argument followe from the contrarie: for one euill worke is sufficient to condemne a man, but one good worke is not sufficient to obtaine reward: for he that doth one good worke may haue many euill workes beside, for the which he deser∣ueth to be punished: that other glosse of his, of the iudging of beleeuers, and the not iudg∣ing of vnbeleeuers is cōfuted by the words of our Sauiour, Ioh. 5.24. he that beleeueth, hath euerlasting life, and shall not come into condemnation: he is not freed then from iudgement onely in part, because he beleeueth, but simplie he shall neuer enter into condemnation: for he which hath a liuely faith, which is effectuall working by loue, hath not onely a naked faith, but is full of good workes: and where he is wanting, his imperfect obedience is sup∣plied by the perfect obedience of Christ apprehended by faith. 2. Neither doth the Scrip∣ture allowe any third place beside heauen and hell after this life: that any not hauing eter∣nall life, should be preserued from perishing: for they which are not counted among the sheepe at the right hand of Christ; for whom the kingdome is prepared: they belong vnto the goates at the left hand, and shall goe into euerlasting fire prepared for the deuill and his Angels. 3. This straight and inconuenience Origen is driuen vnto, because he taketh these Iewes and Grecians to be vnbeleeuers: whereas the Apostle vnderstandeth such among the Gentiles, as beleeued in God, and liued thereafter: such were they which liued with Mel∣chisedek, Iob, the Niniuites, Cornelius, as Chrysostome vpon this place sheweth, whom Faius followeth.

22. Quest. Of the diuerse acceptions of the word person, v. 11.

This word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is either giuen vnto God, or to creatures, and the same either with∣out life, or to such as haue life, as to man.

1. It is attributed to God three wayes. 1. the face of God signifieth his iudgement a∣gainst sinners, 1. Pet. 3.12. the face of God is against those which doe euill. 2. it is taken for the spirituall presence of Christ, 2. Cor. 2.10. I forgaue it for your sakes in the sight or face 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of Christ. 3. it is taken for the diuine hypostasis in the Trinitie: as Christ is said to be the engraued forme of the person of his father, Heb. 1.3.

2. Things without life are said to haue a certaine face, as Luke 12.56. the face of heauen.

3. Properly this word face is giuen vnto man: and it 1. either signifieth his countenance, as Iesus is said to haue fallen vpon his face, Matth. 26.39. 2. or the bodilie presence: as the Apostle saith he was kept from the Thessalonians, concerning his face, but not in heart, 1. Thessal. 2.17.3. or it is taken for some respect of the gifts of bodie, minde, or some externall condition, as of honour, riches, or such like: in this sense it is said

of Christ, Mark. 12.14. thou carest not for the person of any: and S. Iude saith of certaine false teachers, that they haue mens persons in admiration for aduantage sake, Iud. v. 16, and in this sense it is taken here, Gryneus. 4. The person then of man betokeneth some qua∣litie or condition in him, for the which he is respected: either naturall, as the gifts of the minde, sharpnes of wit, memorie, vnderstanding, or of the bodie, as strength, come lines, beu∣tie: or such as are attained vnto by labour and industrie, as learning, knowledge of arts, wis∣dome: or externall in worldly respects, as if he be rich, honourable, of authoritie, or such like. 5. Further, some respect of persons is necessarily ioyned with the cause, as a fault in an aged man, or minister, or one that hath knowledge, is greater, then a slippe of a young man, or one that is ignorant: some respect of persons is diuided from the cause, as whether he be rich or poore, honourable or base: and in this sense persons are not to be respected: Martyr.

23. Qu. How God is said not to accept the persons of men.

The Apostle hauing made mention of the equall condition of the Iewes and Gentiles, both in punishment and reward, addeth this as a reason, because God is no accepter of per∣sons, in respect of their nation and kinred: So S. Peter saith, God is no accepter of persons, 〈◊〉〈◊〉 in euery nation, he that feareth God, &c. is accepted with him, Act. 10.34, 35, here the respe∣cting of persons is vnderstood of the nation or countrey: likewise S. Paul saith, Gal. 3.28. that in Christ, There is neither Iew nor Grecian, bond, nor free, male nor female: that is, in Christ there is no respect of persons: Deut. 16.19. Thou shalt not accept any person, neither take any reward: to preferre any for gifts or rewards, beside the merit of his cause, is to haue respect of persons: God then accepteth no mans person, he preferreth not any for his riches, countrey, honour, strength, or any other such qualitie, but iudgeth euery man, as his cause is, and a•• his works are: But thus it will be obiected on the contrarie:

1. Obiect. Moses entreateth the Lord to spare his people for Abraham, Isaak, and ••••∣kobs sake, Exod. 32. herein then the Lord had respect of persons.

Ans. Some giue this answer, that in temporall things, such as was the forbearing to pu∣nish the people, God may haue respect to persons, but not in eternall, Mart. But it may be better answered, that God had not respect to the persons of these Patriarks, but to his gra∣cious promise, which he had made vnto them, as there Moses saith, Remember Abraham, &c. to whome thou swarest by thy selfe, &c.

2. Obiect. S. Paul would haue vs doe good to all, but specially to the houshold 〈◊〉〈◊〉 faith, Gal. 6.10. here the person is respected.

Ans. The person is not respected here, but the cause: for the faithfull are preferred, in respect of their faith, which is the cause, why they haue the preheminence.

3. Obiect. But God doth elect some vnto saluation, some are reiected, whereas all by nature are the children of wrath, and in the same common condition: to giue then vnequall things, as life or death, to those which are in the same equall condition, seemeth to be done with respect of persons.

Ans. 1. Some giue this solution, that there is no acception of persons in donis gratui∣tis, in gifts of gratuitie, and freely bestowed: as election, vocation, are of the free gift of God, he calleth and electeth whome he will: but a person may be accepted, in the distribu∣tion of that which doth of right appertaine vnto one: and so the Lord accepteth no ma•• person, but rewardeth euery one according to his worke. Peter. disput. 6. numer. 42.

2. Beza thus answereth, that in the decree of election, there can be no acception of per∣sons: when God electeth some before they haue any beeing, and so are yet no person at all.

3. But this answer is more full and sufficient: there are three things to be considered in the accepting of persons. 1. when some externall condition is respected beside the merit of the cause. 2. and this is done contrarie to the law of equitie. 3. and not without iniur•• done vnto an other, when of partiall affection, that is taken from one which is his right, and adiudged to an other: But none of these are seene in Gods election: 1. he respecteth not any condition or qualitie in them, which are elected: but he maketh choice of them, of his owne good pleasure. 2. he is not tied to any law, and so transgresseth no law. 3. he doth not wrong vnto any, in exempting some from destruction, which in the rigour of his iustice is due vnto all: like as Augustine putteth the case of two debters: if the Creditour doe forgiue his debt vnto one, and exact it of an other, he doth no

wrong: it is free for him to doe what he will with his owne, Matt. 20.15. Pareus, Faius: so as Augustine well determineth, ibi acceptio personarum recte dicitur, vbi ille, qui iudicat, relin∣quens causae meritum, &c. there acception of persons is rightly saide to be, when he that iudgeth leauing the merit of the cause, doth finde somewhat in the person, for the which he giueth sentence with one against an other, &c. lib. 2. ad 2. epist. Pelagian. c. 7. But to doth not God, for he findeth no difference in the persons, but all beeing in the same cause of damnation, he of his owne free will forgiueth his debt vnto some, and requireth it of others.

4. Obiect. But it is an accepting of persons, as well, cum aequalibus in aequalia tribnun∣tur, &c. when vnequall things are giuen to those which are equall in cause: as when all are guiltie, and yet one is saued, an other condemned, as when the persons are vnequall, as the innocent condenmed, and the guiltie freed: God seemeth in the first kind to haue respect vnto persons, freeing some from condemnation, which belongeth in the rioour of Gods iustice to all.

Answ. 1. It is not simply an accepting of persons, to giue vnequally where the cause is equall: but when this is done with respect vnto some qualitie in the person, as because he is rich, or honourable, or such like, and the other is not: But God doth not so, he electeth some before other, not for any respect to their persons, but of his meere grace and fauour. 2. be∣tweene the decree of Gods election, and the execution thereof, there commeth the faith and pietie of the elect, which maketh a manifest difference betweene them and the repro∣bate, which freeth God from all partialitie, who iudgeth men according to the qualitie of their workes. See more afterward, 3. addition to the places of doctrine.

24. Quest. Of the meaning of these words, v. 12. As many as haue sinned without the law, shall perish without the law.

1. Ambrose exposition here seemeth somewhat strange, who vnderstandeth this not of the law of nature, but of the law of Moses, to the which the Gentiles were bound to giue assent: and therefore duplici nomine sunt rei, they are guiltie two waies, because they did not giue assent vnto the law giuen by Moses, nor receiued Christ, &c. Pererius refelleth this interpretation, because the law of Moses did onely bind the Hebrewes, neither were any of the Prophets commanded to publish the law of Moses to the Gentiles, as afterward the A∣postles were commanded to preach it to the Gentiles. But Tolet somewhat qualifieth and excuseth Ambrose, making this his meaning, that he speaketh onely of the Gentiles, who liued after the publishing and preaching of the Gospel, who then were bound to beleeue and to receiue the writings of Moses, and the Prophets, which prophesied of Christ: yet in this sense, he thinketh, that Ambrose expresseth not the Apostles full meaning, who spea∣keth generally of the Gentiles, both before, and at the comming of Christ.

2. Chrysostome, whome Anselme followeth, doth interpret, this to be iudged without a law, levius puniri, to be more easily punished: for the Gentile hauing not the law as the Iew had, is thereby somewhat excused: But the Apostles purpose is not to shew any inequalitie of punishment betweene the Iew and Gentile, but onely howsoeuer they are vnequall in knowledge, yet because they are equall in sinne, they shall both indifferently be punished.

3. Some contrariwise, doe make the case of the Gentiles more grieuous: they shall pe∣rish without the law, meaning the written law, but the Iewes shall be iudged onely, that is, not punished eternally, but for a time, who afterward shall be saued: this opinion is imputed to Origen, hom. 3. in Levit. and he insinuateth as much in his commentarie vpon this place. Augustine reselleth this opinion, concion. 25. in Psal. 118. And it is euidently confuted by the saying of our Sauiour, Matth. 11. that it shall be more easie for the Sodomites in the day of iudgement, then for the vnbeleeuing Iewes: Perer, and they that haue done euill (whe∣ther Iew or Gentile) shall goe into euerlasting fire, Matth. 25.46. Here then iudgement is taken for condemnation, as it is vsuall in the Scripture: as Ioh. 5.29. They that haue done e∣uill shall come forth to the resurrection 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of iudgement, that is, condemnation. Tolet.

4. Pererius here maketh mention of the like opinion of certaine of their Catholikes, who by iudging, here vnderstand certaine transitorie paines in purgatorie, which such shall endure, but they shall not finally perish, because they hold the foundation, namely, faith in Christ: But Pererius confuseth them, because the Apostle speaketh of such Iewes, as beleeued not in Christ, and therefore did not hold the foundation.

5. Gregorie hath this obseruation vpon those words: he maketh two degrees of those

which shall be saued in the day of iudgement, and two likewise of them which shall be con∣demned: first, alij iudicantur & regnant, some shall be examined first for their life, and af∣terwards enter into Gods kingdome, such as repented them of their former sinnes, and did good workes: such Christ shall say vnto, for I was hungrie, and ye gaue me meate, &c. alij e∣lectorum non iudicantur & reginant, others of the elect, should not be iudged at all, but pre∣sently reigne with Christ: such are they that are perfect, as namely the Apostles, who are promised to fit vpon twelue feares, and iudge the twelue tribes of Israel. So likewise for them, that shall be condemned, some sine iudicij examine condemnabuntur, shall be iudged without any examination or iudgement, such are the infidels, which shall rise againe, non ad iudicium, sed ad tormentum, not vnto iudgement, but vnto torment: as it is saide in Psal. 1. The wicked shall not stand vp in iudgement: and here the Apostle saith of such, they shall pe∣rish without the law. But they which professed the faith, and yet liued not thereafter, redar∣guentur vt pereant, shall first be iudged and reprooued, and then perish: like as in a com∣monwealth, the Prince aliter punit civem delinquentem, aliter hostem rebellantem, punisheth a citizen offending one way, examining his offence according to the law, and an enemie re∣belling an other way, he vseth martiall law against such, giuing sentence presently to con∣demne them. But this obseruation of Gregorie seemeth somewhat curious: the Apostle in∣tendeth not here any such thing, to shew any difference in the processe of iudgement be∣tweene the Iewes and Gentiles, but that they both beeing in the same cause of transgressi∣on, shall be partakers of the same punishment: And that there shall be but one manner of proceeding in iudgement, both in rewarding the righteous, and in condemning the wic∣ked, it is euident by that description of Christs comming to iudgement, Matth. 25.31.

6. Augustine here propoundeth this doubt, that whereas the Apostle saith, Rom. 4.15. Where there is no law, there is no transgression: how then can the Gentiles be found to be transgressors without the law? for answer hereunto, he maketh three kind of lawes: one is the written law, which is giuen vnto the Iewes, not to the Gentiles: and of this law spea∣keth the Apostle here, that they sinned without the law, and so shall perish without the law, that is, the written law of Moses: there is beside the law of nature, whereof the Apostle spea∣keth afterward, v. 14. They hauing not the law, are a law vnto themselues: against this law the Gentiles sinned, and by this law they shall be iudged: the third law is that which was giuen vnto Adam in Paradise, by which not onely he, but all his posteritie are found to be transgressors: and in respect of this law, euen infants are found trespassers, because of origi∣nall sinne: to this purpose Augustine in the place before cited.

25. Quest. Of the occasion of these words, v. 13. The hearers of the law are not righteous before God, but the doers shall be iustified.

1. Some take this to be a new argument to conuince the Iewes, that they could not be iustified by the law, because the keeping and fulfilling of the law is required to make one iust, which no man can doe: and so consequently beeing not iustified by the law, they must seeke to be iustified by faith. Calv. Pareus. But as yet the Apostle is not entred into that matter, to prooue iustification by faith, and not by the law: he hetherto laboureth to con∣uince both Iewes and Gentiles, that they are vnder sinne.

2. Some take this to be the order: that the Apostle prooueth both Iewes and Gentiles to be equall, both quo ad naturam, in nature, for God hath no respect of persons, v. 11. they are all alike by nature: and quoad poenam, in their punishment they are equall, the one shall perish without the law, the other shall be iudged by the law, v. 12. then quoad culpam, they are equall in the fault, because neither of them are doers of the law. Gorrhaen.

3. Some thinke, that here the Apostle meeteth with an obiection of the Iewes, who see∣ing the Apostle to equalize them with the Gentiles, might haue obiected, that they had the law, and so had not the Gentiles: the Apostle then answereth, that this did not helpe them, because they were hearers onely of the law, and not doers. Martyr. Gryneus.

4. Tolet thinketh, that this sentence is brought in as a probation of the 10. verse, the glorie shall be to euery one that doth good: otherwise that part should be passed ouer without proofe: and so he thinketh this clause not specially to be meant of the Iewes, but of the Gentiles also, because it is said, the doers shall be iustified, which was common both to the Iewes and Gentiles, not the hearers and doers, which was proper to the Iewes, who had the law written, which was read vnto them, and they heard it: Faius also thinketh this to be a proofe of the tenth verse.

Contra. 1. But if S. Paul should prooue here, that glorie shall be to euerie one that doth good, and he immediately inferreth, that the Gentiles doe by nature the things of the lawe, it would follow that by nature they might doe good, and so by their naturall workes obtaine glorie, which is not to be admitted. 2. that part concerning glorie to them which did good, had not so much neede of proofe, as the other, because there were verie fewe found among the Gentiles, that did such good workes, as should be recompensed with glorie and honour: and the Apostles principall intendment, is to conclude both Iewes and Gentiles to be vnder sinne. 3. and further that the Apostle speaketh of the written lawe here, it is euident, because that onely was heard: neither needed he againe to repeate, hearers of the lawe, and doers, it beeing mentioned before.

5. Wherefore, this rather is the coherence of this verse: that whereas S. Paul in the for∣mer verse, had shewed first the Gentiles without the lawe, and the Iewes vnder the lawe, to be sinners: he prooueth the latter part first: that the Iewes should be iudged by the law, because as long as they were hearers, and not doers, it could not helpe them, they should not thereby be approoued and iustified: and in the next verses following, he sheweth how the Gentiles should perish without the law, because although they had not the written law, yet they had the lawe of nature imprinted in them, which guided them to doe some things agreeable to the lawe, and so made them inexcusable. And thus this whole disputation of the Apostle hangeth well together, Bucer. Aretius.

Quest. 26. Of the meaning of these words, Not the hearers of the Lawe, &c. but the doers shall be iu∣stified, ver. 13.

1. There are two kind of hearers: some onely heare with the eare, but vnderstand not: Matth. 13.13. they hearing heare not, neither doe vnderstand: and there is an hearing ioy∣ned with vnderstanding, v. 15. least they should heare with their eares, and vnderstand with their hearts: of the first kind of hearing speaketh the Apostle here.

2. Doers of the lawe: the lawe is fulfilled two wayes: one is in supposition, that if a man could by his owne strength keepe the lawe, he should thereby be iustified: there is another fulfilling, which is by the perfect obedience of Christ, imputed to vs by faith: where∣of the Apostle speaketh, Philip. 3.9. Not hauing mine owne righteousnesse, which is of the lawe, but that which is thorough the faith of Christ: of these the Apostle speaketh here, that in part doe themselues liue according to the lawe, and shewe their faith by their fruits, sup∣plying that which is wanting in them by the obedience of Christ by faith.

3. There are two kinds of iustification: one is verily and indeede before God, which is by faith in Christ, Rom. 3.26. the other is in the opinion of men, Luk. 16.15. Ye are they which iustifie your selues before men: of the former the Apostle speaketh here, Gryneus. see further for the exposition of this place, controv. 7. following.

Quest. 27. How the Gentiles which had not the lawe, did by nature the things contained in the lawe.

This place is diuersly expounded. 1. Some doe here vnderstand the Gentiles converted to the faith of Christ, which doe naturally the worke of the lawe, that is, to beleeue in Christ, not that faith is naturall, but because, duce natura credunt, they beleeue, nature so guiding them: and while they beleeue, opus legis oftendunt, they shewe the worke of the Lawe: to this purpose Ambrose, whose meaning seemeth to be this, that the Gentiles which receiued the Gospel, were mooued by the light of nature, seeing the great miracles which Christ did, to acknowledge him to be the Messiah. But 1. this is an improper speech to say, that to beleeue is to doe the things of the lawe: neither is faith a worke of the lawe: for then he that is iustified by faith, might be said to be iustified by the lawe, which the A∣postle euerie where opposeth and setteth one against the other: and faith is called the work of God, not of the lawe: as Ioh. 6.29. This is the worke of God, that ye beleeue, &c. 2. Neither by the light of nature can any come to beleeue, but he hath neede of speciall illu∣mination: Iohn 6.44. No man can come vnto me, except my father drawe him.

2. Augustine likewise, lib. de spirit. & liter. c. 26. vnderstandeth this place of the Gen∣tiles conuerted to the faith of Christ: and so also lib. 4. con. Iuli. c. 3. And thus he seemeth to prooue it: because afterward, v. 26. he saith, If circumcision keepe the ordinances of the lawe, shall not his vncircumcision be counted for circumcision? here the Apostle speaketh of a Gentile conuerted: for otherwise how could he keepe the lawe? and it is like, that in all

these places the Apostle speaketh of the same kind of Gentiles: and they are said naturally to doe the things of the lawe, quia vt crederint, ipsa in eis per Christi gratiam sanata est na∣tura, because that they might beleeue, their nature was healed by grace: to this purpose Augustine. But this exposition may be thus obiected against. 1. though it be admitted that afterward the Apostle speaketh of a Gentile conuerted to the faith, it followeth not that he should so meane here: for in this place the Apostle maketh mention of such Gentiles as had no other direction but the lawe of nature, and their conscience, and so are said to sinne without the law: but in the other place, he compareth with the Iewes such vncircum∣cised Gentiles which kept the ordinances of the lawe, and had the true circumcision of the heart, which they could not attaine vnto by the light of nature: And so Origen though be∣fore he vnderstand the vnbeleeuing Gentiles, qu. 21. yet there he thinketh the Apostle to meane the Gentiles conuerted: see qu. 43. following. Some thinke, that the Apostle is there to be vnderstood to speake by way of supposition, if circumcision keepe the ordinances of the lawe, not that it did, but if it did, Calvin: but it is there better referred to the conuer∣ted Gentile, O siand, see afterward question 43. 2. If to doe by nature the things of the law, were to doe it by nature illuminated by grace and faith, then were there no difference here betweene Iewe and Gentile: for the Iewe also did so keepe the lawe. 3. and whereas it is said, they hauing not the law, he sheweth, that they haue no other helpe, but the lawe of na∣ture: whereas the conuerted Gentiles did such things by the instinct of grace and faith, ra∣ther then by the light of nature. 4. And whereas Augustine thus obiecteth, that if it be the lawe of nature which is written in their hearts, the Gospel should haue no priuiledge more then the lawe: which the Lord is said to write in their hearts, Ierem. 31.33. It may be answeared: that the one is written in the heart, ratione luminis naturalis, by the meanes of the naturall light: the other is written, ratione luminis fidei, by the light of faith: and by the first naturall onely and morall duties are imprinted in the heart, by the other, beside these, all other mysticall points of religion, which nature cannot bring one vnto without faith: this is the priuiledge then of the Gospel, more then the lawe of nature hath, Tolet. And Ieremie speaketh there of a supernaturall inscription and writing in the heart by grace, the Apostle here of the naturall, Pareus dub. 14.

3. Some doe take the Gentiles here to be vnderstood not conuerted to the Gospell, but such as liued before the times of the Gospel: but beside the light of nature, had auxilium diuinae gratiae, the helpe of Gods grace, whereby they kept the morall precepts of the lawe: Thus Thomas interpreteth, and Vega lib. 6. super decret. concil. Tridentin. c. 21. so also Tolet: that they did the workes of the lawe, non quidem sine fide & gratia, but not without faith and grace, annot. 25. But this opinion is confuted by Medina lib. 4. de certa fide c. 7. and Pererius disput. 8. numer. 61. and it may be further refelled thus: 1. If that were S. Pauls meaning, that the Gentiles by their naturall light, helped by faith did keepe the lawe, they should not in this behalfe differ from the Iewes, who did keepe the lawe by the same meanes also, the light of nature assisted by grace. 2. the Apostle saith, they hauing not the lawe, are a lawe to themselues: but they which are ayded by grace, are not a lawe to them∣selues, they are guided and directed by grace.

4. Some here vnderstand such among the Gentiles, as had the true knowledge of God, such were Melchisedeck, Iob, the Niniuites, Cornelius. Chrysost. Faius. But these were not many among the Gentiles: the Apostle seemeth to speake more generally, of a great num∣ber among the Gentiles.

5. Some thinke that the Gentiles by the light of nature though they beleeued not in God, might doe workes of the lawe worthie of reward, to this purpose Origen, whose o∣pinion is before confuted, qu. 21. Lyranus seemeth also to incline hereunto, obseruatio le∣gis naturalis cum fide & cultu vnius Dei, (ad quod inducit ratio naturalis) aliquo modo suf∣ficit, &c. the naturall obseruation of the lawe, with the faith and worship of one God, to the which naturall reason iuduceth, was some way sufficient to the Gentiles vnto saluati∣on, &c. But nothing can be acceptable to God without faith: not that generall faith and knowledge of one God, but the knowledge of God in Christ: for he is the way and doore, and without him is no entrace into life.

6. Wherefore the Apostle here describeth the Gentiles in generall euen before the times of the Gospel, and such as had no other direction then by the lawe of nature: which they had, as the Apostle sheweth by these two arguments: both by the externall workes of the

lawe, and by the inward testimonie of their conscience. But the Apostle faith not they ful∣filled the lawe, they onely did certaine things, prescribed in the lawe, Martyr: And he speaketh rather, de notitia naturali, quam de implenda legis facultate, of the naturall know∣ledge which they had, not of any power or facultie to fulfill the lawe, Calvin. Beza. And he meaneth not all the Gentiles in generall, but the wiser sort among them as Solon, Socra∣tes, Aristides, the Sciptoes, Catoes, with other, who outwardly did some externall workes which the lawe commanded, though they wanted the inward obedience, Pareus.

Quest. 27. How any thing can be said to be written in the heart by nature, seeing the minde is commonly held to be as a bare and naked table.

v. 15. Which shewe the effect of the lawe written in their heart: It is the opinion of the best Philosophers, as of Plato in Philebo, that the soule of man by nature is like vnto a booke wherein nothing is written, or like vnto a bare naked table, Aristot. lib. 3. de anima. c. 4. how then doth the Apostle here say, that the lawe is written in their heart?

Answ. 1. Plato was of opinion, that all things were at the first written in the soule, but when it commeth into the bodie, is blotted out againe and forgotten: and vpon this ground that opinion is mentioned by the Platonists, that scire est reminisci, to know is nothing els but to remember. But this assertion presupposeth that the soule of man had a beeing with∣out the bodie: and that there is a certaine promptuarie or seminare of soules, from whence the soules are deriued into the bodies: But this opinion is contrarie to the Scripture: which affirmeth that God formeth the spirit of man within him, Zach. 12.1. the soule of man is created within him, in his bodie, infundendo creatur, & creando infunditur, it is crea∣ted by infusion into the bodie, and iufused by creation. 2. therefore a better answer is that whereas Aristole saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that nothing is written in the vnderstanding: it must be vnderstood actually: yet potentia, in possibilitie euerie thing is written there: because the vnderstanding is apt, and hath a capacitie to receiue and ap∣prehend euerie thing. 3. neither is that axiome of Philosophie generally to be vnderstood, but to be restrained to such principles, as are not engendred in the mind without instructi∣on, experience, and obseruation, as is the knowledge of arts, otherwise there are some principles, which are by nature imprinted in the soule, as first the naturall conclusions, which the soule apprehendeth of it selfe without any other demonstration: as that God is to be worshipped, parents are to be honoured, that good and honest things are to be desired: se∣condly there are certaine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, generall notions, which are at the first apprehended onely by the sense: as that the fire burneth, that the whole is greater then the part, and such like, ex Perer.

Quest. 28. Of the Lawe of nature, what it is.

It shall not be amisse by occasion of these words of the Apostle, who speaketh here of the lawe of nature written in the heart, a little to digresse, and briefly touch certaine que∣stions of this matter: and first we will see, what this lawe of nature is, and of what precepts it consisteth.

1. It is euident by the Apostle here, that there is a lawe of nature: which he prooueth by ••o effects, the one externall in the performance of some things agreeable to the lawe, the other internall in the testimonie of the conscience: But in this inward testimonie, there are two things to be considered: there is first that which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the com∣prehension of certaine practicall principles, and a naturall discerning betweene good and euill, iust and vniust: then there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the conscience, which either accuseth one for doing euill, or excuseth him in choosing of that which is good: the synteresis doth frame the proposition, the syneidesis or cosncience, the assumption, as thus: the naturall lawe rea∣cheth that parents must be honoured, and that they which disobey parents are worthie of punishment: thus the proposition is framed out of the principles of nature: then the consci∣ence of the guiltie person supplyeth the assumption: But we Cham, Esau, Absolom, haue dis∣obeyed our parents, therefore we deserue punishment: and the like practicall syllogismes may be made in other commandements, Gryneus.

1. Melancthon thus defineth the lawe of nature: it is a knowledge of certaine principles belonging to the practise of life, and of the conclusions thence necessarily inferred, agreea∣ble with the eternall rule of truth, which God hath planted in the mind of man, to be a te∣stimonie

vnto man, that there is a God, which ruleth and iudgeth the actions of men, &c. In this description there are the former causes expressed of the law of nature. 1. the mate∣riall cause, or the obiect thereof, wherein it is occupied, and whereof it consisteth: namely, of certaine practicall principles with the conclusions gathered thereupon: for the speciall scope of this naturall direction, is for the the practise of life, and not for speculation: and in this naturall knowledge, are not onely contained the first principles, as parents are to be honoured, but the conclusions thence diducted, as out of this principle in generall, euery one is taught by the light of nature in particular to conclude, that therefore he must honour his parents: 2. the formall cause is the agreement with the rule of truth, and the equitie of Gods written lawe: for the lawe of nature is a summarie abridgement of the morall lawe. 3. then the efficient cause, and author is God, who hath written and imprinted this law in the heart of man, as Ambrose thus defineth this naturall law, quam Deus omnium creator singulorum hominum pectoribus iufudit, which God the Creator of all hath infused into e∣uerie mans breast, epist. 71.4. then the end is that it should be a testimonie of the diuine prouidence and iudgement, whereby he ruleth all things, and in the ende will iudge the a∣ctions of men. This description of the lawe of nature agreeth with the Apostles definition here, it is the effect of the lawe written in our hearts, the effect or worke sheweth the matter, of the lawe, the forme written, the efficient, for it is Gods writing: the ende is expressed af∣terward, their conscience accuseth or excuseth them,

Quest. 29. What precepts the lawe of nature containeth and prescribeth.

This may be shewed, both generally in the diuerse kinds of those things whereof these precepts consist, and in particular, by a seuerall induction and instance in the precepts of the morall lawe.

1. Man is bound to carrie himselfe vpright, both toward God that is aboue him, toward other men like himselfe, and toward such things as are inferiour vnto him, and vnder his rule and command: as within him his bodie, sense, affections, without him, honour, riches, pleasure, and such like. In all these, man receiueth some direction from the lawe of nature: for the first he is taught to loue God and feare him aboue all, as beeing the maker of all things: for the second, there are two naturall precepts: one affirmatiue, whatsoeuer you would that men should doe vnto you, doe vnto them: Matth. 7.12. the other negatiue, quod tibi fieri non vis, alteri ne feceris, that which you would not haue done to you, offer not to another: for the third, euen Cicero by the light of nature could say, animus imperat corpori vt Rex ciuibus, ratio libidimi, vt seruis dominus, the minde ruleth the bodie as the king his citizens, reason the lust, as the master gouerneth the seruants, lib. 3. de repub. which words are cited by Augustine lib. 4. cont. Iulian. c. 12. euen by naturall reason man hath some direction to guide himselfe in the desiring and coueting of the temporall things of this life.

2. Another generall demonstration there is of these naturall precepts: for man hath some naturall inclinations common to all other things, some incident onely to things that haue life, and some peculiar to humane nature: of the first kind, is the desire which euerie thing hath for it owne preseruation: and hence it is that a man naturally declineth all things which are hurtfull to his life, and is inclined by nature to preserue his bodie and life: as Tul∣lie saith, generi animantium omni est à natura tributum, &c. it is giuen by nature vnto eue∣rie liuing thing, to defend it owne bodie and life: of the second sort, is the procreation and education of children, which is by nature giuen vnto vnreasonable creatures: of the third kind are those things which specially belong vnto the nature of man, as a desire to knowe the truth, and to acknowledge God, and liue sociably with other men: so Tullie also saith, eadem natura virationis hominem conciliat homini, & adorationis & vitae societatem, &c. the same nature by the force of reason doth ioyne man to man, both in the societie of speach, and life, lib. 1. de officijs.

3. But more euidently shall it appeare what nature prescribeth, by particular induction in the seuerall commandements of the morall lawe.

1. Concerning the worship of the onely God: the heathen by nature had some know∣ledge thereof, as Cyrellus lib. 1 cont. Iulian. citeth Pythagoras: Deus vnus est, &c. God is one, not without the gouernment of the world, as some thinke, sed in ipso est tot ••s en to∣to orbe, but he is in it, wholly in the whole, he considereth all generations, the beginning

of all things, the father of all, &c. the same father sheweth how Orpheus recanted his er∣ror of the multitude of Gods, and in the end ackowledged one onely God.

2. And as touching the adoration of images: Strabo writeth, that the Persians had nei∣ther altars, nor images: and when they warred against the Greecians they ouerthrewe and burned their temples with their images: the like Cornelius Tacit. writeth of the Germanes: quod coelesti maiestati parum convenire putauerunt, &c. that they thought it not agreeable to the celestiall maiestie, to include the gods within walls, or to resemble them to any hu∣mane shape; Numa Pompilius thought it vnlawfull, to ascribe any forme either of man or beast vnto God that was invisible.

3. Touching the abusing and profaning of the name of God: Tullus Hostilius was kil∣led with lightening, and his house burned, because he attempted by certaine irreligious excorcismes to call vp Iupiter Elicius: Theophrastus, as Plutarke writeth, noted Pericles, that beeing sicke shewed vnto his friend, certaine enchanted toyes hanging about his necke.

4. And the Gentiles also obserued their Sabboths and dayes of rest: wherein it was of their blind and corrupt nature, that they added many superstitious obseruations of their owne: yet nature taught them, that some time was to be set apart for the worship of their gods.

5. The Gentiles also commended the honouring of parents, and condemned disobedi∣ence vnto them: therefore Solon beeing asked why he appointed no punishment for such as killed their parents, answered, because he thought that none would be so wicked to at∣tempt any such thing.

6. Such was the hatred of the detestable sinne of murther among the Romanes, that for the space of 620. yeares from the first building of Rome none was found to haue beene kil∣led within the citie walles by any priuate mans hand, as Dion, Holicarnass. obserueth.

7. Adulterie was odious by the light of nature among the Gentiles: as appeareth by the iudgement of Pharaoh, and Abimelech concerning Sara Abrahams wife, Gen. 22. & 20.

8. Theft by Draco his lawe was punished with death: Solon thought that too grieuous a punishment, and enioyned double restitution for theft: the Indians and Scythians because they had not houses to keepe their goods in, counted theft among the most grieuous of∣fences: the like opinion they had of fraud and impostures: Cato beeing asked, quod faenera∣ri, what it was to be an vsurer, answeared, quid hominem occidere? what is it to kill a man?

9. The Indians most seuerely punished those, which were taken in a lie: and generally a∣mong the heathen, they so detested falshood, and were iealous and suspicious of false testi∣monies: that, as Cicero saith, it was generally receiued, vt vel amplissimi homines, ne in mi∣ximis rebus, &c. that no not the most excellent men, euen in the smallest matters should giue testimonie in their owne cause: and for the same reason, they would not suffer any to be a witnesse against his enemie: for it was supposed he would make a lie to endanger him whom he hated.

10. The Gentiles also were not ignorant, that it was vnlawfull to couer the things of another: as when Xerxes dealt with Leonides to haue revoulted, and promised to make him Monarch of Greece: he receiued this answer from him, If you had knowne, saith Leonides, what things are honest in mans life, abstinuisses à concupiscendis alienis, you would haue ab∣stained from coueting other mens things. And thus by this particular induction, it is eui∣dent, how the effect of the morall law, is naturally written in the heart of man, and that the lawe of nature, if it be not blinded, commandeth the same things which the written lawe of God, ex Gualtero.

Quest. 30. What the lawe of nature was before and after mans fall, and wherein they differ.

In the lawe of nature, there are two principall things, first the vnderstanding and iudge∣ment, in apprehending and conceiuing these naturall principles touching our dutie toward God and our neighbour: the other is in the will and affection, in giuing assent and approba∣tion vnto those things so by the vnderstanding conceiued: In both these there was greater perfection in the naturall light which Adam was created with, and that which is now re∣maining in his posteritie.

1. Concerning the vnderstanding: whereas the obiect thereof is either touching mysti∣call and diuine things apppertaining vnto God, or morall and ciuill duties. 1. In both these the mind of man is naturally obscured, that it doth not so clearely see, what is good or e∣uill

in morall duties, much lesse in spirituall, as Adam did in the creation•• for there are some mysteries concerning the Godhead, as of the Trinitie, of the creation of the world, and of the end thereof, of the power and omnipotencie of God, and such like, which Adam in his creation had a perfect knowledge of: but now such things by the light of nature cannot be attained vnto: they are reuealed by grace: as our blessed Sauiour faith, this is life eternall, that they knowe thee to be the onely verie God. 2. as some things we knowe not at all, by na∣ture, which were infused to Adam: so these principles that remaine, are but darkely and ob∣scurely now reuealed in nature, which were manifest to Adam, both in spirituall things, and morall duties: that as the Apostle saith, by this light of nature, they could but grope after God, Act. 17.27. 3. An other defect in the vnderstanding is, that men by great difficultie and labour now attaine vnto these things, which Adam had infused without labour, where∣of the Preacher speaketh, when he saith, He that encreaseth knowledge, encreaseth sorrowe, Eccles. 1.18. 4. Curiositie is an other fault in the vnderstanding, when men are caried a∣way from seeking after things profitable, and are tickeled with a desire, to search out hid and mysticall things, to high aboue their reach: as our parent Eue, when she began to listen to the serpents suggestion, was tempted to desire some accession and encrease of knowledge more then they had: therefore the Apostle would haue euerie one vnderstand according to sobrietie, Rom. 12.4. 5. Now our vnderstanding is ouercast with a vanitie of mind, which breaketh out into idle, vaine, and vnprofitable thoughts, which was not in Adam: who before his fall, should haue beene occupied in nothing els, but in the meditation of God, and good things: according to which patterne, Dauid desireth that the meditations of his heart, might be acceptable vnto God, Psal. 19.14. 6. Adam had the knowledge of good by experience, of euill by contemplation: But after his fall he had an experimentall knowledge of euill, which now remaineth in his posteritie: And these differences there are betweene Adams naturall vnderstanding, and ours.

2. In the will of man by nature, there are these defects and infirmities which Adam had not. 1. In spirituall and morall good things, the will hath no inclination at all, sauing in some ciuill things: but to will that which is good it hath no free will or power at all with∣out grace: as the Apostle saith, 2. Cor. 3.5. We are not sufficient of our selues to thinke a∣ny thing. 2. in generall the will consenteth to that which is good, but it fayleth in particu∣lar: as by nature man knoweth that it is euill to steale, murther, committ adulterie, and yet when it commeth to a particular act he approoueth and followeth the contrarie: as S. Paul saith, Rom. 7.19. I doe not the good thing, which I would, but the euill which I would not, that doe I: But Adam both in generall and particular did knowe what was good, and might if he would himselfe, haue giuen consent thereunto. 3. Mans will is so froward by nature and peruerse, that when as naturally euerie one desireth to be happie, yet he willingly committeth those things against his intendment, which make him vnhappier: as a thiefe stealeth to keepe himselfe from famine, and so from miserie: and thus, ut miser sic, malus fit, & ideo miserior ect, quia malus est, least he should be miserable, he becommeth e∣uill, beeing so much the more miserable, because he is euill. And by this meanes, it falleth out, that he becommeth that which he intended not. 4. Further whereas the law of nature is, that a man should not offer that to another which he would not haue done to himselfe: yet now this naturall light is obscured with selfeloue, that a man will not haue wrong done to himselfe, yet he will wrong an other. 5. The lawe of nature is, that the reason should gouerne, and the affections should be subiect to reason: thus was it in Adan, so is it nowe: for the lust and concupiscence often preuaileth, and swayeth against reason. 6. the lawe is constant and vnchangeable: and the will of man following the light of nature altreth nor, but now the will of man is mutable and changeable. 7. And whereas by the light of nature onely that which is good should be desired: now the will is carried to followe things appa∣rently euill, as most notorious vices, of adulterie, drunkennesse, pride, and such like: which by custome men delight in, as Augustine saith, peccata, qumvis magna & horrenda, cum in consuetudinem venerint, aut parua, aut nulla esse creduntur, sinnes, though great and horrible, when they are growne into custome, are thought either to be no sinnes, or verie small, Enehurid. c. 80. And in these particulars it is euident how farre the naturall light now remaining, is declined from that perfection, which it had in the first creation of man.

31. Quest. Whether the light of nature, though much obscured, can altogether be blotted out of the minde of man.

Though the light of nature may be, and is much dimmed and ouercast by the corruption of mans preposterous affections, yet that is most true, which Augustine resolueth vpon, le∣gem scriptam in cordibus hominum, ne ipsa quidem delet iniquitas, the law written in the hearts of men, no not iniquitie and sinne it selfe can blot out: lib. 2. confess. c. 4. this conclusi∣on may be further thus strengthened, and confirmed.

1. There are certaine generall principles and rules of nature, which doe reuiue and re∣maine in most wicked men: as euery one desireth to be happie: neither is there any so care∣lesse of himselfe, but would attaine vnto this ende, though he may be deceiued in the means: againe, euery one by nature knoweth, that euill is to be auoided, and therefore he would not haue any wrong offered vnto him by an other, because he taketh it to be euill: and he likewise knoweth, that good is to be desired, and therefore that which he would haue an o∣ther to doe vnto him, he desireth so to be done, because he thinketh it to be good. These generall rules and principles of nature, none are ignorant of: but when they come to draw out particular conclusions, out of these generall rules, there they faile, either beeing blinded in their iudgement, or corrupted by euill manners and custome: whereupon it commeth that men take those things in their practise to be good and commendable, which are euill: as among the Germanes, as Caesar writeth, lib. 6. de bell. Gall. robberie was counted no fault: neither was the vnnaturall loue of boyes, among the Grecians and Romanes, held to be vn∣lawfull, and infamous. 2. An other proofe hereof, that the light of nature is not vtterly extinguished, is by the force and working of the conscience, which is readie to accuse the offender, and to prick and sting his soule: as Cain by this light of his conscience was driuen to confesse, that his sinne was greater then could be forgiuen. 3. An other argument hereof, which the Apostle also toucheth here, is the practise of naturall men, who did per∣forme diuers commendable things by the light of nature, agreeable to equitie: as appeareth by diuers politike lawes, and positiue constitutions of the Gentiles: by the which these two assertions and conclusions of Plato are found to be true: legem esse inventionem veritatis, that the law is the inuention of truth: that is, the law of nature: and, legē est imitationē verita∣tis, the law is the imitation of truth: that is, positiue laws grounded vpon the law of nature.

32. Qu. Whether ignorance of the law of nature in man doth make any way excusable.

1. First, though the light of nature be now much darkned and obscured, yet thereby a man, notwithstanding this naturall darknes and ignorance, is left without excuse: as the A∣postle saith, c. 1.20. to the intent, that they should be without excuse: and the equitie thereof thus further appeareth: the Prophet Dauid saith, Psal. 79.6. Powre out thy wrath vpon the heathen, that haue not knowne thee: and S. Paul, 2. Thess. 1.8. in flaming fire rendring ven∣geance vnto them that doe not know God: But Gods iudgement is most iust, he would not punish men without their fault: seeing then, that euen they which know not God, shall be iudged, it remaineth, that their ignorance is not without their owne fault: that is an excel∣lent saying of Augustine, inexcusabilis est omnis peccator, vel reatu originis, &c. euery sinner is inexcusable, either by originall guilt, or by voluntarie additament, whether we know, or be ignorant: for ignorance in them that would not vnderstand is sinne without doubt, in them that could not, it is the punishment of sinne: and so in both, non est iust a excusatio, sed iust a damnatio, there is no iust excuse, but damnation is iust, &c. epistol. 105. So both waies is the ignorant man left without excuse: for that perfect light of nature, which was giuen at the first to man, was lost by his sinne, so that this ignorance is the iust punishment of sinne: and that light of nature which remaineth, was by the Gentiles abused, that they would not vnderstand that, which nature reuealed.

2. Yet although the ignorance of the law altogether excuse not, as it serueth not the malefactors turne, to say he knew not the law of the Prince, against the which he hath of∣fended; yet it doth somewhat extenuate the offence: for the faults committed by the igno∣rant, are lesse then those, which such fall into that haue knowledge, according to that saying of our blessed Sauiour, Luk. 12.47. The seruant that knew his masters well, and prepared not himselfe, neither did according to his will, shall be beaten with many (stripes:) but he that knew it not, and did commit things worthie of stripes, shall be beaten with few (stripes:) for vnto him that is ignorant are wanting two things, knowledge, and a good will: but he that sinneth wittingly hath but one want, onely good will and inclination: and the one hath both vo∣luntatem

facti & peccati, the will of the deede, and the sinne: but he that falleth of igno∣rance, hath onely a will to the deed, not to the sinne, though the deede be sinne: see further of this matter 4. chap. 1. quest. 57.

33. Quest. That the light of nature is not sufficient of it selfe to direct a man to bring forth any vertuous act without the grace of Christ.

It was the common opinion of the Philosophers, that there were the seedes of all vertu•• graft in the minde of man by nature: which seedes growing to ripenes were able to bring forth right vertuous actions. But the contrarie is euident, that this naturall seede is imper∣fect, and of it selfe vtterly vnable to bring forth any such fruit.

1. The Apostle saith, that he which soweth to the flesh, shall of the flesh reape corruptio•• but he that soweth to the spirit, shall of the spirit reape life euerlasting: it is then the seede o•• the spirit, that sanctifieth to life euerlasting: he that is lead onely by the light of nature, so••∣eth to the flesh, and the fruit thereof is corruptible: S. Iohn also saith, he that is borne of G•••• sinneth not, for his seede remaineth in him, 1. Ioh. 3.9. he then that is onely borne of nat••••e hath not this seede remaining in him, and therefore can not chuse but sinne.

2. If the morall law, without the grace of Christ, were of no efficacie to bring a man to righteousnes, but rather serued to reueale sinne, as the Apostle saith, Rom. 4.13. Th•• law causeth wrath: and, Rom. 7.11. Sinne tooke occasion by the commandement, and dece•••••• me, and thereby slew me: much lesse is the law of nature auaileable, to direct one vnto yet ••••∣ous acts: but rather, it is an occasion to the wicked, that abuse it, of further stumbling: 〈◊〉〈◊〉 as a light suddenly flashing vpon ones eyes walking in darknes, doth dazle them the mo•••• and causeth him to stumble.

3. This further appeareth how vnsufficient this naturall light is, because in many tho∣rough custome and continuance in sinne, their very conscience is corrupt, that they are n•••• touched with any remorse for euill: but as the Prophet saith, Ier. 3.3. Thou hadst a who•••• forehead, thou wouldest not be ashamed: so they grew to be impudent, and shameles in their euill doing: and as their conscience was feared as with an hoat yron, so their iudgement ••••∣blinded, taking good for euill, and euill for good, Isa. 5.20.

4. If it be obiected, that the Gentiles did many commendable things: there are found ••∣mong them many worthie examples of iustice, temperance, fortitude, yet these were s•••••• from true vertues: for both these semblable vertues were obscured with many other vi•••• which raigned in them, and they aimed at doing such things at a wrong ende: they referr•••• all this their endeauour either to their owne profit, or els to get praise thereby: so that th•••• did ouercome other inferiour lusts & desires, with the predominant humour of couetous•• and ambition: like as in a bodie full of diseases and infirmities, there may be one, which not exceed the rest, & draw the other vnto it: which bodie notwithstanding is farre from per•••••• health, though the smaller infirmities are not felt, where a greater disease hath takē possessi••••.

5. Now if our nature be vnsufficient to produce any good morall worke, much lesses it able to direct a man vnto godly liuing: for the truth onely maketh one free, Ioh. 8.32. vnto such godly works, we had neede to haue the grace of God to direct vs: Psal. 4.6. ma•• say, who will shew vs any good, but Lord lift thou vp the light of thy countenance vpon vs.

34. Qu. Of the testimonie of the conscience, and the accusing or excusing of the thoughts.

v. 16. Their conscience also bearing witnes, and their thoughts, &c. 1. Faius thinketh th•• three effects of the conscience are here expressed, the first to testifie, that is, to propose the things done vnto the minde, then to accuse, and thereby to defend or excuse. But rather the•• first is the generall, to testifie and beare witnesse, which is expressed afterward in these two particulars, that according as the things committed are good or euill, so the conscience•• beareth witnesse by accusing, or defending: Gorrhan. Pareus. 2. Their thoughts are said •••• accuse one an other, 1. non cogitationibus inter se digladiantibus, not as though the thought•• did at the same time striue together about the same fact, that some thoughts accused, a•••• other excused. 2. not yet is it meant of diuers men, as that the thoughts accused the vnbe∣leeuers, and excused the beleeuers, gloss. interlin. Gorrh. or the accusing thoughts conceiued puniendos, such as were to be punished, the excusing servandos, such as were to be saued Graeca caten. 3. but in one and the same man, as his facts were euill, his conscience accused and as they were wel done, his conscience excused him: Par. Tol. 4. Some think that whe•••• in euery iudgement there must be three, actor, retis, index, ••he actuarie, the guiltie person, and the iudge: that in diuers respects the conscience is all these: the conscience accusing is th••

actor, the conscience accused, is the guiltie partie, and the iudge also is the conscience, Faius: But the partie accused, is rather the man himselfe, whome his conscience accuseth or excu∣seth, and the conscience is the witnes: the iudge supreame is God sitting in the conscience: and the subalternate iudge is the light of nature imprinted in the heart: which Lyranus cal∣leth naturale indicatorium hominis, the naturall iudgement place of man: All these are here expressed by the Apostle, he saith, the effect of the law is written in their heart: the iudgement seate is the heart, the iudge, the naturall law their written, then the partie accused or defen∣ded are themselues: and the witnesse and giuer of euidence is the conscience. 5. Photius ex Oecumen. here noteth, that the conscience is not said to iustifie or condemne, but onely to accuse or excuse: sententiam iudex ipse fert, the sentence the iudge himselfe giueth, &c. which is now for the present the euidence of naturall light in the soule: but the superiour iudge is God himselfe in the day of iudgement. 6. Here Origen disputeth very curiously, what this conscience should be: and he resolueth that the spirit of the conscience, is an other thing beside the soule, beeing ioyned vnto it as an inseparable companion in the bodie: but if the soule of man be not ruled by it, it shall be separated from the soule afterward, and the spirit shall returne to God, and the soule shall goe to torment: to this purpose he expoun∣deth these words of the vnfaithfull seruant, Matth. 24.51. He will separate him, and giue him his portion with hypocrites: as though the soule and the spirit should be separated a sunder. Contr. True it is, that there are two faculties in the soule; there is in the minde the notion and apprehension of the naturall principles, which are graft in vs by nature, and then the conscience in the heart, Pareus: but that these should be diuers in substance, and that one may be separated from the other, is a strange conceit: for the very spirits and soules of the wicked shall be tormented in hell, not their soules onely: as S. Peter speaketh of the spirits in prison which were disobedient in the daies of Noah, 1. Pet. 3.19. & by separating in that place our Sauiour meaneth, the cutting such off, and separating of them from the liuing.

35. Qu. Why the Apostle maketh mention of the day of iudgement, v. 16.

1. Some ioyne this verse with the 13. Not the hearers of the law, but the doers shall be iu∣stified, in the day &c. and all the rest comming between they enclose in a parenthesis: so Be∣za, Pareus, and the Greeke catena: Beza giueth this reason, because if it should be referred to the next words before, their thoughts accusing one an other, or excusing, which is spoken onely of the Gentiles, this generall iudgement should be supposed to be onely for the Gen∣tiles: But the same inconuenience will follow, if it be ioyned to the 13. v. which is specially meant of the Iewes, that the day of iudgement would be thought onely to concerne them: it is therefore no good consequent, because the Gentiles are mentioned before, that this iudgement should be onely for them: for how followeth it? the conscience of the Gentiles shall in that day accuse or excuse them, therefore no mans conscience els.

2. Wherefore this verse is better annexed to the next words before, then to the other words so farre off: to the which they can not well be ioyned without great divulsion of the sentence, and suspending of the sense: the meaning then is this, not that the conscience ac∣cuseth not, or excuseth none, till that generall day of iudgement: but 1. it is felt now, sed tum maxime omnium sentietur, but then it shall be felt most of all, Osiand. so also Lyran. 2. And now many men beeing carried away with the delights of this life present, cogitationes accusatrices non audiunt, doe not heare or regard their thoughts accusing them: but in that day they shall be brought to light, euery mans conscience shall touch him. Mart. 3. Ha∣ctenus occultus est testis, hetherto the conscience is but a secret witnes, onely knowne to him that hath it; but then omnibus apparebunt, they shall be made manifest and apparant to all. Tolet. 4. and by this the Apostle sheweth, ne morte cas extingui, that such accusing or excusing thoughts are not extinguished, no not by death: And Origen here well noteth, that the thoughts shall accuse or excuse them in the day of iudgement: not which they shall haue then, but which they haue now: for cogitationum malarū quaedam notae, certaine marks of euill thoughts doe remaine in the soule, which shall be manifested then: Origen. ficut sti∣le en cera nota imprimitur, as a seale leaueth a print in the waxe. Haymo.

36. Qu. Why it is called the day, and of the application of other words, v. 16.

1. At the day. Gorrhan is here somewhat curious: it is called the day, propter occultarum manifestationem, for the manifesting of things secret: and the night, propter improvisionem, for the suddennes of his comming: as Matth. 25.6. At midnight there was a crie made: it is called the euen, Matth. 20.8. propter terminum temporis, for the ending of time: and the

morning, propter initium aeternitatis, for the beginning of eternitie: Zeph. 3.5. In the mor∣ning doth he bring his iudgement: But here day is vnderstood generally for time, as it is ta∣ken in other places of Scripture. Faius.

2. Shall iudge. In this world the Lord sheweth sometime speciall iudgements, as he did vpon the old world, vpon Sodom and Gomorrha: but this shall be a day of generall iudge∣ment, Faius: and he shall iudge the secrets of men, non daemonum, not of deuills, they haue their iudgement alreadie. Gorrhan.

3. According to my Gospel. S. Paul calleth it his Gospel, in respect of his ministerie: it was the Gospel of Christ, tanquā authoris, as the author, and Apostoli, vt praediratoris, the Apo∣stles, as the preacher, Lyr. my gospel, quod annuntio, which I preach, Haym. so Ioh. 17.20, our Sauiour calleth his word, their word, that is the Apostles, because they were preachers of it.

4. According. 1. which some vnderstand of the manner of iudgement: that Christ shall giue sentence according to the doctrine of the Gospel: as he that beleeueth in the Sonne of God hath eternall life, he that beleeueth not is damned: Pareus: Gryneus referreth it to th••t doctrine of the Apostle, Gal. 5.20. They that doe such things, &c. as idolatrie, witchcraft, and the like, shall not inherit the kingdome of God: so he shall iudge beleeuers, both according to the Gospel of faith, and the wicked according to their works. Pareus, dub. 15. 2. some giue this sense, according to my Gospel: because the day of iudgement calleth men to repentance, and so belongeth to the Gospel, Mart. 3. but it is better applied to the certentie of the day of iudgement, that it shall certenly come, as Paul had preached, and that the world shall be iudged by Iesus Christ: for this is portio Evangelij, a portion of the Gospel, to beleeue that the world shall be iudged by Iesus Christ: Calvin. see more afterward of other things belonging to the day of iudgement among the places of doctrine.

37. Quest. Whence the Iewes were so called, v. 17. Behold, thou art called a Iew.

1. Iustinus imagineth, that the Iewes were so called vpon this occasion; he thus writeth, that there was one Israel a certaine king, that had two sonnes, to whome he distributed ten kingdomes, who after that diuision were all called Iewes, by the name of one Iudas, who died presently after that diuision was made. lib. 36.

2. Cornelius Tacitus writeth, that the Iewes came out of Creta, where was the hill Ida, or Idaeus, as Vi••g. l. 3. mons Idaeus ibi, there is the mountaine Idaeus: whence he thinketh they were called Idaei, and by some corruption of speach, Iudaei. Tacit. lib. 5. histor. But the falsi∣tie of both these fabulous reports, euidently appeareth out of the Scriptures: for they were thus named of Iudas one of the twelue Patriarks.

3. Some Christian writers were of opinion, that they were so called of Iudas Maccha∣beus: Thomas maketh mention of this opinion, but nameth not the author, Catharinius as∣cribeth it to Iosephus: but indeede Ambrose, if he be the author of the commentarie vpon this epistle, so affirmeth: thir conceit is euidently controlled by the Scriptures: for mention is made of the Iewes in the storie of Esther in diuers places, and Nehemiah 4. which were long before the times of Iudas Macchabeus.

4. But the originall of the name indeede was this: first this people, now called Iewes, were called Hebrewes of Heber, in whose time the languages were confounded, and the Hebrew speach was continued in his familie: after this they were called Israelites, of Israel their father, whose name was before called Iaakob, Gen. 32. And after Salomons time, the tribes were diuided into two kingdomes, tenne were vnder Ieroboam, and two with 〈◊〉〈◊〉 halfe vnder Rehoboam: the tenne tribes went into captiuitie, and neuer returned againe: after that diuision, all they which were vnder the kingdome of Rehoboam, and his succes∣sors were called Iewes: these also went into captiuitie into Babylon, but after 70. yeares they returned: after which returne, not onely they which were of the tribe of Iudah, but all other of that nation, which returned with them, were called Iewes, because it was the more noble tribe: and that part of Palestina, which they inhabited, did belong vnto Iudahs lot: Iosephus thinketh, that this name was giuen vnto them, and to that region, quando à Baby∣lonia sunt reversi, when they returned from Babylon, lib. 11. antiquit. c. 5. But indeede they were so called before, but not so generally, as afterward. Thus they had three names: they were called Hebrewes, that is, transeuntes, passers, propter susceptionem praeceptorum terre∣norum, for the receiuing of terrene precepts: Israelites, that is, seeing God, propter cont••••∣plationem coelestium, for the contemplation of heauenly things: and Iudaei, that is, confessing propter confessionem divinae laudis, for the confession of the diuine praise. Gorrhan.

5. It was the opinion of some that the Iewes were the same people, who were called Solymi, whome Homer mentioneth in his verses, of whome the citie Hierusalem should be so called: Tacit. lib. 5. historiar. and Iosephus citeth the ancient Poet Cherillus, who saith that these Iewes called Solymi, did serue Xerxes in his warres against Greece. lib. 1. contr. Apion. Contra. But these are meere coniectures: for these Solymi, as Strabo writeth, lib. 1. inhabi∣ted about the mountaine Taurus, who were in times past called Mylies: Herodotus lib. 1. thinketh they were a people of Asia, called the Lysians: Plinie lib. 5. c. 27. doth number them among other people in Asia, that were long agoe extinguished, whose countrey was ••ext vnto Isauria, Pamphilia, Lycania. Pererius.

6. Now whereas the name of a Iew was then a noble name, as now is the name Christi∣an, let it be obserued, that S. Paul saith not, thou art a Iew, but rather, thou art called a Iew: they were so in name, rather then true Iewes in deede. Chrysost.

38. Quest. Of the priuiledges of the Iewes here recited by the Apostle.

The Apostle reckoneth vp seuen seuerall priuiledges of the Iewes. 1. their name and profession, to be called Iewes. 2. they tested in the Law, placing all perfection therein, and admitting of no other doctrine: wherein they were deceiued: for so long as they were bearers onely of the law, and not doers, they were vnder the curse. 3. they gloried in God, not truly, as they doe, which doe ascribe the glorie and praise of their saluation to God in Christ: but their boasting was vain-glorious, such as was that of the Pharisie, Luk. 18. I thanke thee God, &c. 4. They knew the will of God, reuealed in the law: but they were so much the more inexcusable, because they knew their masters will, and did it not. 5. Thou allowest, or triest the things that are excellent: they had a discerning iudgement by the know∣ledge of the law, to know good from euill, iust things from vniust. 6. Then that which was the cause of this their discerning, they were instructed in the law, and trained vp in the precepts thereof. 7. Then follow their titles, which they tooke vpon them: to be masters, and teachers of others: a guide to the blind, a light of them which were in darknes: both of the Gentiles, which were blind in respect of other nations, and the more simple and igno∣rant Iewes. But these priuiledges did nothing profit them, because they followed not that, which they taught others. Pareus.

39. Quest. How the Iewes are said to commit sacriledge, v. 22.

1. They were not guiltie of sacriledge in giuing the diuine worship vnto idols, as Gorrh. for the Iewes after their returne out of captiuitie, excepting some in the time of the Mac∣chabees, who for feare were compelled to worship idols, were free from idolatrie: and if it had beene so, S. Paul would haue directly charged them with idolatrie, as he did before with adulterie. 2. Neither, is hereby vnderstood contemptus divinae maiestatis, the con∣tempt of the diuine maiestie: Calv. Piscat. for that is afterward touched by the Apostle, v. 23. Thorough breaking of the law dishonourest thou God? 3. Nor with Origen, is the mea∣ning, Christum verum templum Dei violas, thou dost violate Christ the true temple of God: for in ioyning sacriledge with idolatrie, he meaneth some externall sinne: and the violence offered to the name of Christ is comprehēded vnder blasphemie, which is obiected, v. 24.4. Gryneus vnderstandeth it, of arrogating to their owne merits, that which was peculiar to the grace of God; Pareus of the polluting of Gods seruice with their inuentions: but some ex∣ternall sacriledge is signified, as is faide. 5. Some referre it to that particular sinne of rob∣bing and spoiling the house of God, as the sonnes of Eli appropriated to themselues the things offered to God: Martyr. but S. Paul seemeth specially to touch the sinnes of that age present: thou art called a Iew. 6. Some take this sacriledge to be meant of buying and selling the Priests office, Osiand. and in taking to their owne vse, things ordained for the temple, Lyran. Syriack interpret. Haymo: But the Iewes which were at Rome, were not guil∣tie of those abuses committed against the Temple at Ierusalem. 7. Therfore this sacriledge was rather the couetousnes of the Iewes, who attrectabant idolathyta, did handle things of∣fered to idols, and so committed sacriledge, in vsing those things to their priuate commodi∣tie, which were consecrate to idolatrie, which by the law of God should haue beene de∣stroied: Chrysost. Theophyl. as the manner of the Iewes is at this day, to buie chalices and o∣ther implements, which are stolne out of the idolatrous Churches of the Romanists: this is called sacriledge, because such things as were dedicate to idolatrie, no man was to conuert to his owne vse: Gualt. and Calvin misliketh not this sense.

40. Quest. How the name of God was blasphemed by the Iewes and whether this testimonie be rightly alleadged by the Apostle.

v. 24. The name of God is blasphemed among the Gentiles through you, as it is written. There are two kinds of blasphemie, one is in word, wher the name of God is taken in vaine whereof we haue an example, Levit. 24. when the blasphemer was stoned to death: Gr•••• and here there is great difference betweene these two, blasphemare, & blasphemiam die•••• to blaspheme, and to say a blasphemie: he blasphemeth, which of set purpose profaneth and abuseth the name of God: but one may through infirmitie and perturbation of mind sp•••••••• that which is blasphemie, and yet not blaspheme: as Iob, that complained, that God had per∣uerted or ouerthrowne him, Iob 18.6. the other kind of blasphemie is, when that is giuen vnto God, which appertaineth not vnto him, as that he is cruell, vniust: or that is denied vn∣to him, which is due vnto him, as if any denie his prouidence, mercie, wisdome. Faius.

2. Here the Iewes are said to blaspheme God diuers waies. 1. they did both themselues contumelia Deum afficere, offer contumelie vnto the name of God, in blaspheming Christ, & ad id alios inducunt, and they teach others to doe so likewise, Theoph. Gorrh. 2. they blasphemed God in the contempt of his law, for he that willingly transgresseth the law, contemneth it, and the author of it: Basil. reg. brev. resp. 4. 3. and they did not onely bla∣spheme God themselues, male vivendo, in euill liuing, but occasionem praebendo, in giuing occasion to the Gentiles to speake euill of God, and of his religion, because he had chosen such a wicked and disobedient people: Lyran. and of this latter kind of dishonouring and blaspheming God, speaketh the Apostle here.

3. Now for the allegation it selfe. 1. some thinke that the Apostle borroweth this testi∣monie from the Prophet Isa, 52.5. They that rule ouer them, make them to houle, saith the Lord, and my name all the day continually is blasphemed: so Origen, Theophyl. Tolet: but the two things will be here alleadged: 1. that the Apostle neither followeth the Prophets words: for here are neither thorough you, nor among the Gentiles. 2. nor yet keepeth his sense, for he speaketh of the blasphemie of the Chaldeans, who insulted against God, as though he were not able to deliuer his people. Ans. 1. First of all those words are in the translation of the Septuagint, which the Apostle followeth, as beeing best knowne vnto the Grecians and Romanes: and because there is eadem sententia, the same sentence and sense. Lyran. 2. And in that the Chaldeans blasphemed God, as though he either would not or could not deliuer his people, the occasion was ministred by themselues, who for their sinnes were carried into captiuitie, vpon which occasion their enemies blasphemed. 2. Some re∣ferre vs to that place, Ezek. 36.23. And I will sanctifie my great name, which was polluted a∣mong the heathen, among whome ye haue polluted it: Hierome, Ostand. Calvin. where it is e∣uident, that the Iewes by their euill life caused the name of God to be polluted among the heathen. 3. But the Apostle rather hath reference to both those places, not so much alled∣ging a testimonie, as shewing the agreement of that prophesie to those times then present: that the Iewes by their euill life caused the name of God to be blasphemed and euill spo∣ken of among the Gentiles. Mart. Pareus.

41. Quest. In what sense the Apostle saith, Circumcision is profitable, v. 25.

Seeing the Apostle in other places vtterly reiecteth circumcision, as Gal. 5.2. If ye be cir∣cumcised, Christ shall not profit you any thing: and, v. 5. for in Iesus Christ neither doth cir∣cumcision atta••le any thing, &c. hence two doubts arise. 1. how the Apostle saith here, Cir∣cumcision is profitable, if thou doe the law. 2. seeing none could keepe the law, how could circumcision profit them.

Ans. 1. In those places the Apostle speaketh of circumcision then abrogated in the times of the Gospel: but here he hath respect vnto the times of the law, while circumcision was an ordinarie sacrament of the old Testament.

2. Circumcision was profitable, because ex parte Dei, on Gods behalfe, it was a seale of all his gratious promises, if on their part, they did performe the condition, which was to walke in obedience: this condition was added, to meete with their hypocrisie, which stood vpon the outward ceremonie, thinking it sufficient for them to be circumcised in the flesh: whereas circumcision without obedience, was no better then vncircumcision: and to stirre vp the faithfull to expresse their faith by their obedience, and to looke vnto Christ, in whom

their disobedience was pardoned, and their imperfect obedience by his righteousnes sup∣plied. Pareus.

3. Thus Augustine dissolueth this doubt, shewing that there were two kind of precepts giuen the Iewes: the morall, and ceremoniall: the morall were perpetuall, not onely concer∣ning those times, but they doe bind also now vnder the new Testament: the ceremonies were onely for those times: si observabantur & intelligebantur, non modo nihil oberant, sid proderant, tanquam & illi tempori & illi genti congruentia, if they were obserued, and vn∣derstood, they did not onely not hurt, but they were profitable, as agreeable to those times, and to that people: to this purpose August. exposit. inchoat. ad Galat. this solution follow Hugo Cardinal. distingue tempora, & salvatur Scriptura, distinguish the times, and the Scripture is reconciled: here the Apostle speaketh of the times before the manifestation of the Gospel: so also Gorrhan. hic loquitur pro tempore adventus Christi, here he speaketh of the time before the comming of Christ, there of the time after.

4. Some giue this solution further, that in those times, profuit circumcisio, sed non ad sa∣lutem, circumcision profited, but not vnto saluation without the spirituall obseruation of the law: gloss. ordinar. as Hierome in his commentarie vpon this place, (if he were the au∣thor) sheweth that circumcision was profitable to these ends: 1. vt agnosceretur populus Dei inter gentes, that the people of God hereby might be discerned among the Gentiles: and therefore the people were not circumcised in the desert, because they onely were there: (though other reasons may be giuen thereof, Mart.) deinde vt corpora tum agnoscarentur in bello, that the circumcised bodies of the Iewes might be discerned in warre: further it signified their chastitie: and thereby Christ was signified, to come of the seede of Abra∣ham, who should make an ende of carnall circumcition. These and other such profitable v∣ses of circumcision may be alleadged. But the Apostle meaneth onely, the profitable vse thereof, as furthering their saluation, as it was a seale of the righteousnes of faith, and brought with it the circumcision of the heart in the obedience of the law: si Christo credas, & spiritualiter observes, if thou beleeue in Christ, and spiritually keepe the law: gloss. in∣terlin.

5. Origen hath two other expositions: the first is, that the Apostle speaketh not here of carnall circumcision, but of the spirituall circumcision of the heart: which the Apostle spea∣keth on afterward: and this circumcision consisteth in ceasing from sinne, which is not suffi∣cient, vnlesse also we doe the works of righteousnes in keeping of the law: and his reason is, because the Apostle saith, If thou be a breaker of the law, thy circumcision is made vncircum∣cision: non est possibile carnalem circumcisionem in praeputium verti, it is not possible for carnal circumcision to be turned to vncircumcision: therfore such vncircumcisiō the Apostle speaketh not of. Contra. 1. the Apostle in this place speaketh euidently of two circumci∣sions, the one carnall, which of it selfe is not profitable without the keeping of the lawe, and the other spirituall, which is the circumcision of the heart: of the former he speaketh here, because he saith to the Iewe, thy circumcision, which was the circumcision of the flesh wherein they gloried: and the circumcision of the heart, consisted not onely in ceasing from sinne, but in keeping also the lawe: it is in the spirit, and is acceptable to God, v. 29. but a cessation from sinne onely without obedience, is not accepted of God. 2. the meaning of the other words is, that such remission facta est abominalis Deo, &c. is become abomina∣ble vnto God, as if it were vncircumcision, Lyran. non plus valet, quam praeputium, it auai∣leth no more then vncircumcision, Gorrhan: yea and Origen himselfe so expoundeth after∣ward, his circumcision, shall be turned into vncircumcision, that is, nihil profuturam, it shall not profit him at all.

6. Origen hath an other exposition: he thinketh that the Apostle may also speake of such circumcision, as remained a while among the faithfull after the comming of Christ: that al∣though the Apostle allowed not the Gentiles to be circumcised, to whom he saith, Galat. 5. That if they were circumcised, Christ should not profit them: yet he beareth with the Iewes, to whom he speaketh here, to be circumcised, least they might haue beene hindred from comming vnto Christ: so their circumcision he maketh like, to Peters discerning of meates, which were some cleane, some vncleane by the Lawe, and to Pauls purifying himselfe.

Contra. There is great difference betweene these speaches, circumcision is profitable, and circumcision hindreth or hurteth not: After the Gospel was preached, and some ceremonies of the Lawe yet in fact remained, beeing in right abolished, the toleration of such things

for a time, was no impediment to the beleeuing Iewes, but yet it furthered them not: no more then Timothie his circumcision did profit him, or Pauls purifying, which both were done not for any benefit to themselues: but least they might haue giuen offence, and so hindered others: But the Apostle speaketh here of the profit which circumcision brought: which was onely during the continuance of such legall sacraments, which were profitable vnto them then, as beeing seales vnto them of the righteousnesse of faith in Christ: so then circumcision with other legall tites was profitable vnder the lawe: but after the ceremonies were abolished, they became vnprofitable in the meane time betweene both, as they profi∣ted not such as beleeued of the circumcision, so they hindred not, if they did not repose their trust and confidence in them: Therefore of all these expositions I resolue of the first, that the Apostle here speaketh of circumcision, as it was an ordinarie sacrament vnder the lawe, not yet abolished.

Quest. 42. How circumcision was availeable for infants.

Obiect. If circumcision did not profit, except they kept the law: this doubt will be made that then it was not profitable at all vnto infants, who could not keepe the lawe.

Answ. 1. Hugo answeareth, that circumcision did not profit infants ex virtute sua, sed ex virtute & fide parentium, by it owne vertue, but by the vertue and faith of the parents: But although the beleeuing parents may obtaine graces by their faith for others: yet formal∣ly none are iustified before God, but by their owne faith, or some grace infused by the spi∣rit of God: for as the parents sinnes cannot condemne the child, so the parents faith cannot saue the infant.

2. Gorrhan thinketh, that circumcision herein was avayleable, quia peccatum originale delebat, because it blotted out originall sinne: But it is euident by this place, that the cir∣cumcision of the flesh did not outwardly conferre grace: for then circumcision could neuer be turned to vncircumcision: that is to be of no more force without keeping of the law, then if they had not beene circumcised at all.

3. Augustine, as Pet. Martyr alleadgeth him, not citing the place, reporteth the opini∣on of some, which affirmed, that a man beeing once baptized, though he were an euill liuer, yet in the ende should be saued, but should suffer many things in this life: the like opinion the Iewes might haue of their circumcision: and so it might be profitable to infants, but more profitable to those, that also kept the law: But the Apostle denieth circumcision to be profitable any thing at all without keeping the law, because it is turned into vncircumcisi∣on: it is no more availeable, then if they were not circumcised at all.

4. Wherefore the best solution is, that the Apostle speaketh not here of infants, sed de adultis, but of those which were of yeares and discretion: that circumcision did not profit them, vnlesse they kept the law: as baptisme now is not any helpe vnto saluation to Christi∣ans, that lead an euill life: As for infants they were then saued by the couenant of grace sea∣led in circumcision, as now in baptisme.

43. Quest. What vncircumcised the Apostle here speaketh of, whether such of the Gentiles as were conuerted to the faith, and what keeping of the law he meaneth.

1. Calvin thinketh, that the Apostle saying, v. 26. if the vncircumcision keepe the ordi∣nances of the law, speaketh ex hypothesi, by way of supposition, if any such could be found, that did keepe the law, which no man could: so also Pareus. de obedientia plena loquitur, ad quam obligabat circumcisio, he speaketh of the full and perfect obedience of the law, vnto the which circumcision did bind: and he speaketh ex hypothesi, by supposition, if the vncir∣cumcision keepe. But it is euident, that the Apostle speaketh not by way of supposition, as of a thing impossible to be done, but supposing, if it were done: for then it would follow, that circumcision were not profitable at all, because he saith, circumcision is profitable, if thou keepe the lawe: if the Apostle should speake of the perfect keeping of the lawe, which is impossible, then all profitable vse is denied to circumcision: but he ••ealed not so much detract from that holy institution of God: circumcision indeede did bind them to keepe the whole law: but it did profit them, if there were an endeauour in them, and care to keepe the lawe, though they perfectly keepe it not.

2. But Lyranus here hath a verie vnfound assertion, that the Apostle should here speake of such vncircumcised Gentiles, which did the workes of the Lawe, ex rationis naturalis

dictamine, & erant Deo accepti, by the direction onely of naturall reason, and were accep∣table to God: which cannot be, that any not hauing faith by the light onely of nature, should be accepted of God: for without faith it is impossible to please him, Heb. 11.6.

3. The interlinearie glosse hath an other exposition, by the ordinances of the law, vnder∣standing, fidem Christi, the faith of Christ, whom the lawe did foretell should come for our iustification: but faith in Christ is no worke or ordinance of the lawe, for the Apostle con∣cludeth, that a man is iustified by faith without the workes of the lawe, Rom. 3.28. which were no good conclusion if faith in Christ were a worke of the lawe: yet I denie not, but the Apostle speaketh of such keeping of the lawe, as proceeded from faith.

4. Wherefore the Apostle here vnderstandeth such Gentiles as were conuerted to the faith, as Origen expoundeth, qui ex praeputio ad Christi fidem venerunt, which came vnto the faith of Christ from vncircumcision: for the idolaters among the Gentiles, beeing not conuerted vnto Christ, could not doe the workes of the lawe: fayling in the first comman∣dement, which forbiddeth idolatrie: such faithfull therefore among the Gentiles are vnder∣stood, which had the knowledge of God, Faius. such as Iob was: and to fulfill or keep the lawe here, is taken pro legis seruandae studio, for the studie and endeauour to keepe the law, Faius. so also Gryneus, he saith in effect, si Ethnicus aliquis fidei obedientiam praestaret, if a∣ny Ethnicke or Gentile should performe the obedience of faith, he should condemne a Christian that onely is baptized, and performeth not such obedience: But here it will be thus obiected on the contrarie.

1. Obiect. The Apostle saith, v. 27. If vncircumcision by nature keepe the lawe, shall it not iudge thee? the Apostle then meaneth those, which by the light of nature onely keepe the lawe.

Answ. 1. Some doe thus expound, ex natura per gratiam reparata, by nature repai∣red by grace gloss, interlin, so also Gorrhan saith, that this keeping of the law is vnderstood to be by faith: which is of nature, preparative, by way of preparation, but of grace comple∣tive, by way of perfection: for the illumination of the soule is of grace, the consent is of the will reformed by grace. Contra. 1. It is an erroneous assertion, that faith is partly of nature, partly of grace: it is wholly the worke of the spirit, 1. Cor. 12.9. the will indeede consenteth, yet not by it owne naturall power: God, as Augustine saith, ex nolentibus vo∣l••tes facit, of nilling, maketh vs willing: and the will concurreth, not actively, in any good worke, or formally: but passiuely and materially, as not working but beeing wrought vpon. 2. If nature should here be so taken, restoared by grace: there should be no diffe∣rence in this behalfe betweene the Gentile and the Iewe: for euen the Iewe also by grace illuminating his nature was enabled to keepe the Lawe, though imperfectly: but the Apo∣stle seemeth here to speake of somewhat peculiar to the vncircumcised Gentiles.

2. The Syriake interpreter in his annotations, thinketh that by nature is here onely op∣posed, to the lawe, and the letter: not excluding all other helpes, beside nature, but onely the helpe of the written law: but then, one that worketh by grace may be said to worke by nature: which are opposite the one to the other, c. 11.6. if by grace, then not of workes, that is naturally done without the helpe of grace.

3. Wherefore the words are thus rather to be placed, and that which is by nature vncir∣cumcision, keeping the Lawe, as the words stand in the originall: not thus, vncircumcision, which by nature keepeth the lawe: as the Syrian translatour placeth them, so, by nature, must be ioyned to vncircumcision, not to keeping the lawe: and it is a description of the Gentiles, which haue vncircumcision by nature, Pareus.

2. Obiect. The words of the Apostle are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, consummans, as the Latine interpreter readeth, perfecting the law; which phrase Origen thus distinguisheth, from the former word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to keepe the lawe, which the Apostle vseth, v. 26. he that liueth according to the letter of the lawe is said to keepe it, but he that keepeth it according to the spirituall sense, is said to perfect or accomplish it. Contra. But Beza here well obserueth, that both these are here taken for one: that the perfect keeping of the lawe is not here op∣posed to the imperfect keeping, but the keeping and obseruing of the lawe, is set against the not hauing care to keepe it, but to rest onely in the outward signe and ceremonie.

Quest. 44. Of the explanation of certaine termes here vsed by the Apostle: and of the letter and the spirit.

1. v. 26. Where the Apostle saith, if vncircumcision keepe the lawe, by a Metonimie

he vnderstandeth the vncircumcised: the signe is taken for the thing signified: but afterward it is taken for the signe it selfe.

2. His vncircumcision shall be counted for circumcision: that is, it shall be as no circumci∣sion: Chrysostome readeth, it shall be turned into circumcision: it shall be all one as if he were circumcised.

3. By the ordinances of the lawe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some vnderstand the ceremonies and rites of the law: But rather the morall duties of the lawe are thereby signified, which the Gentiles performed, hauing not the written lawe: otherwise the rites and ceremonies of the lawe they could not obserue without the knowledge of the written lawe.

4. Shall iudge thee: To iudge is taken three wayes. 1. Personally, as it is said, the Saints shall iudge the world, 1. Cor. 6. shall personally stand against them in iudgement. 2. a∣ctually, as to iudge may be taken to accuse, or testifie against: as it is said v. 15. their thoughts accusing them. 3. or by example, as it is said the Ninevites and the Queene of the South, shall iudge the Israelites: so is it taken here: the Gentiles going beyond the Iewes in ex∣ample of life, shall condemne them, that is, shewe them to be worthie of iudgement, for their euill life, Mart. Calvin, Pareus.

5. What is meant by the letter and spirit, there are diuerse expositions. 1. Sometime Augustine, by the letter vnderstandeth the litterall sense of the lawe, by the spirit, the spiri∣tuall sense, exposit. in epist. ad Roman. so also Origen, he transgresseth the lawe, qui spiritua∣lem eius non tenet sensum, who keepeth not the spirituall sense: but euen the spirituall sense of the lawe, if it were apprehended onely, and the heart not thereby circumcised and refor∣med, was in the Apostles sense but literall. 2. some by the letter vnderstand legem scriptam, the lawe written, as separate from the grace of Christ: as the Syrian interpreter readeth, scripturam, the Scripture: which is so called because it was written in tables of stone, gloss. interlin. 3. But it is better here more specially applyed to circumcision: so that the letter and circumcision, are here taken pro literali circumcisione, for litterall circumcision, Calvin. Pareus. that is, the externall signe and ceremonie of circumcision onely according to the let∣ter of the lawe, which was made literalibus cultris, with literall, that is, externall knifes, Gorrhan. and by the spirit is not vnderstood the soule, as Tolet, following Chrysostome: but the efficacie of grace wrought in the soule by the spirit of God: and so Augustine taketh it els where, thus describing the circumcision of the heart, quam facit non litera legis docent & minans, sed spiritus Dei sanans & adiuvans: which not the letter of the law teaching and threatning, but the spirit of God worketh healing and helping, lib. de spirit. & liter. c. 8. so then there is no difference, quoad rem, in respect of the thing which is propounded, be∣tweene the spirit and the letter, sed quoad animi affectum, but in respect of the affection of the mind, and the inward operation of the spirit, Mart. for euen he that heareth the Go∣spell, but beleeueth it not, may be said to be a Gospeller according to the letter, not after the spirit.

6. By transgressing the lawe is meant the voluntarie breaking thereof, not the fayling therein, thorough ignorance or infirmitie, Mart. as Origen noteth Paul himselfe did not alwaies keepe the lawe: non tamen fuit praevaricator legis, yet he was not a prevaricator or transgressor of the lawe.

7. v. 28. He is not a Iewe, which is a Iewe outward: here must be vnderstood the word onely, he was not a Iewe indeed, that was onely so outwardly. And in this sense the Apostle saith els where, he was not sent to baptize, that is, onely, Martyr.

Quest. 45. Of two kinds of Iewes, and two kinds of circumcision, v. 28.

v. 28. He is not a Iewe, which is one outwardly, &c. 1. The Apostle here maketh a dou∣ble comparison: both of the persons, setting a circumcised Iewe not keeping the lawe, a∣gainst an vncircumcised Gentile keeping of the lawe: and of the things betweene inward circumcision of the heart, and outward in the flesh onely, Mart.

2. And here there is a fowrefold antithesis or exposition. 1. From the formes, the one is within, the other without in outward appearance onely. 2. from the subiect, one is in the heart, the other in the flesh. 3. from the efficient, one is wrought by the spirit, the other is in the letter, it consisteth in literall and ceremoniall observations. 4. from the ende, the one hath praise of God, the other is commended onely of men, Gryneus.

3. Hence the Apostle prooueth by three arguments, that the spirituall circumcision is

better then the carnall: 1. That is best, which is in secret and in truth, then that which is o∣penly and in shewe onely: 2. and that which is wrought by the spirit, is more excellent then that which is in the letter. 3. and that hath the preheminence, whose praise is of God.

4. This distinction of spirituall and morall circumcision, S. Paul hath out of Moses, Deut. 10.16. Circumcise the foreskinne of your heart, Deut. 30.6. The Lord thy God will circumcise thine heart: which the Apostle further describeth thus, Coloss. 2.11. In whom yee are also circumcised with circumcision made without hands, by putting off the sinfull bodie of the flesh, thorough the circumcision of Christ. And as there are two kinds of circumcisi∣on, so there is also a twofold vncircumcision, as Burgens. noteth, addition 1. out of the Prophet Ieremie, c. 9.26. All the nations are vncircumcised, and all the house of Israel are vncircumcised in the heart: there is then an vncircumcision of the heart, and an other of the flesh.

5. Yet this must not be so vnderstood, as though there were two kinds of circumcisions, rather then two parts of one and the same circumcision: which are sometime ioyned toge∣ther, both the inward and outward, as they were in Abraham: sometime separate one from the other: and this separation is of two sorts: it is either salutaris, healthfull, or not: for when the inward circumcision is without the outward, it is profitable, as in Noah: but when the outward is, and not the inward, it is vnprofitable, as in Iudas Iscariot.

6. Origens obseruation seemeth here to be somewhat curious, thus distinguishing the circumcision of the flesh: that because there is some part of the flesh cut off and lost, some part remaineth still: the lost and cut off part (saith he) hath a resemblance of that flesh, whereof it is said, all flesh is grasse: the other part which remaineth is a figure of that flesh, whereof the Scripture speaketh, all flesh shall see the saluation of God: But thus Origen confoundeth the circumcision of the flesh and the spirit, making them all one: Further, to shewe these two circumcisions of the heart and spirit, he alleadgeth how the Israelites were circumcised againe by Iosuah, (who was a type of Christ that circumciseth the heart,) who were circumcised before by Moses in the desert: wherein Origen is greatly deceiued: for it is euident by the text, Iosuah, 5.5. that they which were circumcised by Iosuah, had not beene circumcised before.

4. Places of doctrine.

1. Doct. v. 1. In that thou iudgest another, thou condemnest thy selfe:* 1.25 he which doth giue sentence vpon another for that wherein he is guilty, therein is a iudge against himselfe: so Iuda did iudge Thamar, for her incontinencie beeing in greater fault himselfe: and Dauid pronouncing sentence of death against him, that had taken away his poore neighbours sheepe, did by his owne mouth condemne himselfe: Piscator. see further addition 1. fol∣lowing.

2. Doct. v. 11. There is no respect of persons with God, &c.* 1.26 In that God freely with∣out respect vnto any workes, electeth some vnto eternall life, it is done without respect of persons: for though God decree vnequall things vnto those; that are in equall case: for all by nature are the children of wrath: yet it followeth not, that God hath respect of persons: for he doth it not either against any law, for God is not tied vnto any lawe: nor yet vpon any fini••ter cause, either for feare, for there is none greater than God, to be feared of him: or sa∣uour, for there are no merits or deserts which God respecteth in his election: And when God commeth to giue the reward, then he distributeth vnto euerie man according to their workes: see further addit. 3. following.

3. Doct. v. 16. At the day when God shall iudge:* 1.27 here the certaintie of the day of iudgement is expressed, with the manner thereof. 1. who shall iudge, God. 2. whom, men and what, not their open and manifest workes onely, but their secret things. 3. by whome, in Iesus Christ, in his humane shape. 4. According to what rule, namely, the Gospell, is be saith, Ioh. 12. that his word shall iudge them, Gualter.

4. Doct. v. 21. Thou which teachest another, &c. the carnall Iewe,* 1.28 though he did not himselfe, as he taught, yet was not his teaching and doctrine therefore to be refused: so our Sauiour saith, Matth. 23.3. Whatsoeuer they bid you, obserue and doe, but after their workes doe ye not, Mart.

5. Doct. v. 25. Circumcision is profitable, &c.* 1.29 Baptisme succeedeth in the place of circumcision: as the Apostle sheweth, Coloss. 2.11. In whom ye are circumcised, &c. tho∣rough

the circumcision of Christ, in that yee are bound in him thorough baptisme, &c. then like as infants were circumcised, so are they now to be baptised: but baptisme is not now ti∣ed vnto the eight day, as it was then: for by the libertie of the Gospell are we deliuered from the obseruation of the circumstances of the time and place.

6. Doct. v. 28. * 1.30 Neither is that circumcision which is outward in the flesh: as these were not two diuerse circumcisions, but two acts of the one and same circumcision, the internal and externall: so there are two acts in one and the same baptisme, there is the baptisme of the spirit, and the baptisme of water: which both are ioyned together in the lawfull vse: they haue the baptisme of the spirit to whom the Sacrament is vpon vrgent necessitie deni∣ed: but infidels, vnbeleeuers, and euill liuers haue onely the baptisme of water: for he that beleeueth not shall be condemned, Pareus.

7. So likewise in the Eucharist, there is an externall act of eating, and an internall: the vnworthie receiuers haue onely the latter, the faithfull, when they communicate haue both: and in case the Sacrament be denied, they may spiritually eat Christ without the Sacra∣ment: our Sauiour saith, Ioh. 6.54. Whosoeuer eateth my flesh, and drinketh my blood, hath eternall life: And though they doe spiritually eate Christ, before they receiue the Sacrament, for otherwise they would not desire it, yet the Sacrament also must be celebrated for their further comfort, and strengthening, and the testifying of their faith, Gryneus.

Certaine additions to the former doctrines.

Addit. 1. Concerning the iudgement which a man giueth against himselfe, which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thus much may further be obserued out of the 1. verse: 1. What it is: namely the testimonie of ones conscience, of his owne guiltinesse before God. 2. Whence it is: partly by the prouidence of God, which striketh into a mans conscience this sense of sinne, partly by the force of the conscience it selfe, conuincing one of sinne. 3. Of whom it is: namely, of all men. 4. It is necessarie and profitable to diuerse ends. 1. to humble vs in respect of Gods iudgement: for if our conscience condemne vs, God can much more, who is greater then our conscience, 1. Ioh. 3.20. 2. It is for our comfort, working in vs bould∣nesse, if our hearts condemne vs not, 1. Ioh. 3.21. 3. it will make vs not to be too seuere in iudging of others, our owne heart condemning vs.

Addit. 2. Out of the 5. v. concerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the hardnesse of the heart: we are to consider, 1. What it is: namely the contumacie and rebellion of the heart against the lawe of God. 2. Whence it is: originally by the corruption of mans nature: Sathan concur∣reth as the efficient: the occasion are the externall obiects: and God by his secret iudgement yet most iust hath an ouerruling hand herein. 3. the effect, is the treasuring vp of the wrath of God. 4. it is curable, not by mans free will, for it is not subiect to the lawe of God, neither can be, Rom. 8.8. but by the grace of Gods spirit, as Dauid prayeth, Psal. 51.12. Create in me a newe heart.

Addit. 3. The accepting or respect of persons called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is when things equal are giuen to them which are vnequall, or contrariwise things vnequall to them which are e∣quall, onely for their person: and the person, is the state, condition, or qualitie of a thing: now to knowe whether all accepting of the person be vnlawfull: first the diuerse kinds of persons and qualities must be considered, whereof there are 3. sorts. 1. some personall con∣ditions there are which are annexed, to promises or comminations diuine, and humane: as faith, obedience in the elect, impenitencie, impietie, vnbeleefe in the wicked, this accep∣ting of persons is not vniust: as Abraham was respected of God for his faith, so also Dauid, and Saul reiected for his hypocrisie. 2. Some personall respects are so annexed to the cause, as thereby it is aggravated or extenuated: as he that striketh a magistrate is worthie of grea∣ter punishment, then he, that striketh an other: and this respect of persons is also iust. •••• some personall respects are beside the cause: as riches, pouertie, in the case of adulterie, theft, and such like: and such accepting of the person is vniust: Secondly, the accepting •••• persons, is either in iudgement, when it is in the two first senses lawfull: but not in the thu•••• or extra iudicium, out of iudgement: and it is of three sorts: 1. dilectionis, of loue, which in common duties is vnlawfull, as when a rich man is preferred before a poore man for his riches: which is condemned by S. Iames, c. 2. v. 2.3. but in speciall and proper duties it is lawfull: as in preferring the loue of our parents before others. 2. electionis, of election ••••

choice, as when men of qualitie and gifts are advanced to places of office, before them, which are not so qualified: this respect of persons is lawfull, as beeing agreeable both vnto nature and to positiue lawes. 3. donationis, in matters of gift and donation; as one for gi∣ueth his debt to one, not to another: this also is lawfull, because here is no wrong done: a man may dispose of his owne, as it pleaseth him: see more hereof before, quest. 23.

5. Places of controversie.

Controv. 1. Against the power of free will in good things.

v. 5. Thou after thine hardnesse, and heart that cannot repent, heapest vnto thy selfe wrath, &c. Pererius out of this place inferreth, that it is in potestate hominis bene vel male agere, in the power of man to doe well or euill, for it should otherwise be vniust to punish a man for doing euill, and for want of repentance, whereas he can doe no other, disput. 2. in c. 2. numer. 23.

Answ. 1. That man hath free will to doe euill without any compulsion, violence, or con∣straint, it is confessed of all: but this is a freedome à coactione, from compulsion or enforcing, not à necessitate, from necessitie: a man cannot now chuse but sinne, because his nature is enthralled by the fall of man, yet he sinneth willingly: no man compelleth him: But vnto that which is good, man hath no will or inclination of himselfe, but by the grace of God: as the Prophet saith, Ierem. 4.22. They are wise to doe euill, but to doe well they haue no know∣ledge and our Blessed Sauiour saith, Ioh. 15.5. Without me ye can doe nothing. 2. yet though man cannot repent of himselfe, nor yet doe any good thing, he is worthily punished: be∣cause man by his voluntarie transgression, when it was in his power not to haue transgres∣sed did abuse his free will giuen in the creation, vnto sinne, and so enthralled him selfe and his posteritie: Once therefore man had free will if he could haue kept it: but now that is be∣come necessarie, to doe euill, which was before free: man therefore is iustly punished not∣withstanding this necessitie of sinning, because he lost this libertie and freedome by his owne default. 3. And let it here further be obserued, how Pererius beside the falsitie of his assertion, is become a falsarie, in charging vs with vntrue opinions, such as Protestants hold not: as first, that we should say, hominem ad vtrum{que} impelli à Deo, &c. that man whether to doe good or euill is compelled and enforced of God: whereas we abhorre and detest that as a most wicked heresie, that God is the author of any euill, or the moouer, stirrer, or prouo∣ker thereunto: Againe, he obiecteth that we hold that mans free will, is, velut quoddam in∣anime, &c. is a certaine dead thing without life, that it doth nothing of it selfe, but is a bare title without any matter: whereas we affirme, that man is not as a stocke, or stone, but hath a naturall power, to will, to elect, to desire: but to will or doe that which is good, it hath no power: man willeth, desireth, chooseth, but to doe these things well it is of grace: in respect of the generall inclination of the will vnto the obiect it is actiue, but in respect of the goodnesse of the will, in beeing mooued vnto that which is good, it is meerely passiue: see Synop. pag. 858.

Controv. 2. Of iustification by the imputatiue iustice of faith.

Whereas the Apostle saith, v. 2. We know that the iudgement of God is according to truth: Bellarmine hence thus reasoneth against imputatiue iustice: Gods iudgement is according to truth, but so is not imputed iustice, it is not verily and in deede, and according to truth, but the habituall, infused, and inherent iustice is according to truth, lib. 2. de iustifi∣caton. c. 3.

Contra. 1. Bellarmine doth mistake the Apostles meaning: for according to the truth, is not secundum realem existentiam, according to the reall existence of a thing, but secundum equitatem, according to equitie.

2. So then, the iustice of Christ imputed by faith, is according to truth, that is, the rule of iustice, because thereby full satisfaction is made for sinne by faith in Christ: but that ha∣bituall and inherent iustice, is not according to the rule of iustice, because it is imperfect, and thereby Gods iustice cannot be satisfied, Pareus.

3. Controv. Against the merit of workes.

v. 6. Who will reward euery man according to his works: out of this place the Romanists contend for the merit of good works: the Rhemists vpon this place affirme, that life euer∣lasting is giuen for, and according to their good workes: there reasons and arguments are these.

1. The Apostle vseth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall render, which signifieth a iust retributi∣on, and so it is taken, Matth. 20.8. Bellar. l. 5. de iustificat. c. 2.

2. Tolet. annotat. 6. vrgeth that place, Matth. 25.34. Inherit ye the kingdome prepared for you, &c. for I was an hungred, and ye gaue me meate, &c.

3. Likewise it is thus obiected: God shall reward the wicked according to the merit of their euill workes, Ergo the righteous shall be rewarded according to the merit of their good workes.

Ans. 1. Tolet. annot. 6. rehearseth fiue seuerall answers, which he supposeth to be vsed by the Protestants. 1. some, he saith, by his workes, vnderstand Christs workes, according to the which God should reward the righteous. 2. some thus, he shall render vnto euery man according to their faith, which sheweth it selfe by their works. 3. some, he saith, thus interpret; he shall render according to their workes, that is, post opera sua, after their works, 4. some, say they shall be rewarded according to their works, but with the temporall bles∣sings in this world, not with life eternall. 5. some graunt, that the righteous shall be re∣warded according to their workes, if any could be found, that had such workes, which are worthie of reward: the like answers Pererius imagineth to be made by the Protestants, numer. 39. but neither of them name what Protestants they are, that thus answer: we insist vpon none of these solutions.

2. But we can otherwise satisfie all these reasons obiected.

1. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to render, signifieth not onely a iust retribution, but a gift of fauour, as in that place giuen in instance, Matth. 20.8. the reward is said to be rendred, not onely to them which had laboured first, which might seeme to haue deserued it, but vnto those that came at the last houre, to whome it was giuen of fauour: and therefore simply v. 14. it is expressed by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to giue.

2. In that place, Matth. 25. it is shewed, to whome, not for what the reward shall be giuen: good works are required as a condition in those, which are to be saued, not as a me∣ritorious cause of their saluation: Pareus: for in the same place our Sauiour sheweth the originall and fountaine of their saluation, Come ye blessed of my father, inherit the kingdome prepared for you, from the foundations of the world: their saluation then dependeth vpon the free and gratious election of God, not vpon their works. Faius.

3. The argument followeth not from the merit of euill workes, to the merit of good workes: for there is great difference in the way of meriting betweene them. 1. good works are the gifts of God, and proceede from him: but euill workes haue their beginning from man. 2. good works are imperfect, and therefore merit not: euill workes are perfe∣ctly euill, and therefore are worthie of punishment. 3. good works are commanded, and so it is our dutie to doe them: and therefore thereby we doe not merit: but euill worke•• are forbidden, and there is no dutie but rather the transgression of dutie in doing them: Gryneus.

4. And concerning this place, it prooueth no merit of workes: the Apostle saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to workes, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propter opera, for workes: so that this shew∣eth the measure rather then the merit of workes: As this phrase is taken, Matth. 9.29. ac∣cording to your faith be it vnto you: and, Matth. 22.3. according to their workes doe not. And this phrase is thus expounded, Revel. 22.12. My reward is with me to render vnto e∣uery one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according as his worke is: Pareus: so then according to their workes, noteth the qualitie, not the merit of their worke: that is, good workes shall be re∣compensed with reward, and euill workes with punishment. Faius. And mention is made here of works, that God shall iudge according as he findeth mens works, to shew that he is no accepter of persons, neither regardeth the outward appearance, but that which is in truth. Gualter.

And that it is not one and the same thing to reward for works, and according to works,

Gregorie well sheweth, in Psal. 149. v. 9. aliud est secundum opera reddere, aliud p••••pter ipsa opera reddere: in eo enim quod secundum opera dicitur, ipsa operum qualitas intell giuer. &c. it is one thing to render according vnto works, an other, for works, for in that it is said ac∣cording vnto works, the qualitie of the worke is vnderstood, that whose works appeare to be good, his recompence should be glorious, &c. Pererius thus answereth to this place of Gregorie, that he speaketh of the substance, quantitie, and qualitie of works in themselues, which beeing compared with the celestiall glorie, are not worthie thereof, but as they are considered in Christ, by whose vertue and merit they are made meritorious, so are they worthie of that euerlasting reward: to the same purpose also Tolet. annotat. 6.

Contra. But Gregorie must be vnderstood to speake of the works of the faithfull, which receiue all their actiuitie, worthines, and acceptance from Christ: and the Apostle likewise speaketh of the faithfull, Rom. 8.18. I account that the afflictions of this present time, are not worthie of the glorie, which shall be shewed vs: euen then the works and sufferings of the faithfull are excluded from meriting. Faius.

3. Now further that no works of the Saints are meritorious, it may further be shewed by these reasons: 1. there must be a proportion betweene the merit and the reward: but betweene our works, and the euerlasting reward, there is no proportion: the reward by ma∣ny degrees exceeding the worthines of the best works. 2. there are no good works with∣out faith: for without faith it is impossible to please God, Heb. 11.6. wherefore whatsoeuer is promised to works, per fidem consequimur, we doe obtaine by faith. 3. that which a man meriteth must be of his owne, not of his, of whome he meriteth: now our good works are of God, they are not of our selues: and therefore by them we can not merit at Gods hand. 4. that wherein men are endebted vnto God, can not merit: for then be should be endebted vnto vs, not we vnto him: for the wages is not of fauour, but of debt, Rom. 4.4. But all which we can doe, is no more but our dutie, we owe our best seruice vnto God: as our blessed Sauiour saith, When ye haue done all those things which are commanded you, say we are vnprofitable seruants, we haue done that, which was our dutie to doe, Luk. 17.10. But here some will answer, that we are said to be vnprofitable seruants, onely in respect of God, because he is not profited, or furthered by our seruice: but yet good works are profi∣table to our selues. Contra. True it is, that good works are profitable, because thereby we testifie our faith, we doe good vnto others, and make our owne saluation sure, but it follow∣eth not, because they are profitable, that therefore they merit eternall life: Martyr. they are as Bernard saith, via regui, non causa regnandi, the way vnto the kingdome, not the cause of the kingdome.

4. Controv. Which are to be counted good workes.

v. 7. Which by continuance in good works seeke, &c. The Romanists doe not hold those onely to be good works, which are commanded by God, but such also as are enioyned by the Church, and the gouernors thereof. Concil. Tridenti••. sess. 6. c. 10. And according to this rule they count the saying and hearing of Masse, going in pilgrimage, inuocating of Saints, praying for the dead, offering vnto images, good works.

Contra. There are two euident rules to examine good works by: 1. because God one∣ly is good, and the fountaine and author of goodnes, therefore nothing can be good, but that which is according to his will, which is no where reuealed but in his word: then no worke can be good, vnlesse it be wrought according to the prescript of Gods word. 2. there can come no good worke from man, who is prone to euill, and to nothing but euill by nature: vnlesse then a man be regenerate and borne a new, which is by faith in Christ, be can doe no acceptable worke. Both these are euident out of Scripture, 1. that without faith it is vnpossible to please God, Hebr. 11.6. and whatsoeuer is not of faith, is sinne, Rom. 14.23. 2. and that by faith we are regenerate and made the sonnes of God, Ioh. 1.12. As many as receiued him, to them he gaue power to be the sonnes of God, euen to them, that beleeue in his name: All such workes then, as haue neither warrant out of Gods word, not yet proceede from faith, such as all superstitious works are, so much commended and commanded in Poperie, are not to be counted good works. Gualter.

5. Controv. Whether any good workes of the faithfull be perfect.

1. The Romanists doe hold that some workes of the righteous are so perfect, that they be not sinne so much as venially in them: they haue no blemish at all. Concil. Tridentin.

can. 25. de iustificat.

Pererius vrgeth that act of Abrahams obedience in sacrificing his sonne, which was not onely omnis peccati vacuum, &c. void of all sinne, but it was perfectly good, as appeareth by that excellent promise, which the Lord made thereupon to Abraham: so it is said of Dauid, that he was a man according to Gods owne heart. disput. 4. in c. 2. numer. 33.

Contra. 1. That act of Abrahams obedience was not rewarded for the perfection of the worke, but because it proceeded from faith: he beleeued God, and therefore it was counted vnto him for righteousnes. 2. And it is hard to say, whether Abraham did not cast some doubts in his mind, when he was first commanded of God to sacrifice his onely sonne: there might be some naturall reasoning within him, which notwithstanding he did ouercome by faith. Ambrose thinketh, lib. 1. de Abrah. c. 8. that when Abraham said to his seruants, T••∣rie you here with the asse, for I and the child will goe yonder and worship, and come againe to you: captiose loquebatur, &c. spake cunningly, or captiously, least his seruants should per∣ceiue whereabout he went. 3. And, as for Dauid, he had many infirmities and imperfecti∣ons, from some of which euen his best works might not be free: he was said to be according to Gods heart, both comparatiuely in respect of Saul, and others; and because he fought God vnfainedly, not in shew and hypocritie as Saul did: otherwise that he was not imply according to Gods heart, the great sinnes, wherein he fell, doe declare.

2. But that there is some blemish, imperfection, and defect, euen in the best works of the Saints, (though we affirme not, as Pererius slandereth Luther, that all the workes of the re∣generate are sinne) it is thus made euident out of the Scripture.

1. The Prophet Isai saith, c. 64.6. All our righteousnes is as stained clouts, euen their best actions were defiled and polluted: to this place diuers answers are found. 1. Pererius out of Augustine, thus interpreteth; that iustnia nostra diuine comparata iustitiae, &c. out righteousnes beeing compared to the diuine iustice, is like vnto a filthie and menstr•••••• cloath: this is then spoken comparatiuely: to this purpose August. serm. 43. Contra. And we herein concurre with Augustine, that although the worke of the Saints seeme 〈◊〉〈◊〉 perfect and excellent before men, yet in regard of that perfection which God requireth of vs, they are found to come farre short: so that if they be compared with the iustice of God, not which he hath in himselfe but which he commandeth and requireth of vs, our best works will appeare to be imperfect, and full of wants. 2. He vrgeth Hieromes expositi∣on, who applieth this place to the incredulous Iewes after the comming of the Messiah, whose sained legall holines was as vncleane thing in the sight of God, because they belee∣ued not in Christ exhibited to the world. Contra. It is euident by the text it selfe, that be Prophet speaketh of that age then present, v. 10. Zion is a wildernes, Ierusalem is a dese••. 3. Therefore Pererius insisteth vpon this third inpretation: that the Prophet speaketh of the hypocrites among the Iewes, and of their legall righteousnes, which was an vncleare thing, beeing not sanctified by the spirit of God: and the Prophet speaketh in the first per∣son, as including himselfe, as the manner of the Prophets is, for humilitie sake condescen∣ding vnto the infirmitie of the people, and therein also shewing his charitable affection and compassion toward them. Contra. It is euident, 1. that the Prophet speaketh not onely of their legall obseruations, but of all their morall obedience whatsoeuer: for the words are generall, All our righteousnes, is as a stained clout. 2. neither doth he meane the hypocrites onely, but he comprehendeth all the people, excluding no not the better sort: as he saith, v. 8. But now, O Lord, thou art our father: and v. 9. Lowe beseech thee behold, we are all thy people: but the wicked and hypocrites are not alone Gods people, neither is God said to be their father: for the godly and faithfuls sake among them, they may be so counted, but not alone by themselues.

2. To this purpose may be vrged that place, Psal. 143.2. Enter not into iudgement with thy seruant, for in thy sight shall none that liueth be iustified, &c. Hence it is euident, ••hat no not the iust in their best works are iustified in the sight of God: but the Lord can finde suffi∣cient matter against them euen in their most perfect works: as Iob saith, c. 9.30. If I wash my selfe with snow water, &c. yet shalt thou plunge me in the pit, &c.

Pererius here sheweth fiue reasons, why the iust desire, that God would not enter into iudgement with them: 1. because of the vncertentie of their election, and present iustice. 2. many of them may fall into deadly and great sinnes, which they are not sure, whether they be remitted. 3. yea and the best men haue their veniall faults, which can not altoge∣ther

be taken heed of in this life. 4. and euen in their best works, plures negligentiae immis∣centur, many negligences, and scapes are intermingled. 5. their good workes are of God, and not of themselues, and therefore they can not in the rigour of iustice expect a reward at Gods hand. Perer. disput. 4. numer. 37.

Contra. 1. Of these fiue causes, some are false, some are impertinent, and some directly make against him.

1. That the righteous and faithfull are not certaine of their election, nor of remission of sinnes, is false, and contrarie to the Scriptures: for S. Paul was both sure of his election, desi∣ring to be dissolued, and to be with Christ, Phil. 1.23. and of the remission of his sinnes, saying, I was receiued to mercie, 1. Tim. 1.13. 2. That the righteous may at other times fall into other sinnes, is not the point in question, but whether they may faile in their best workes: neither is it to the matter, whether the goodnes of their worke be from God, or themselues: for no not from God haue they receuied any perfection of goodnes in this life. 3. And in that he confesseth many negligences to be intermingled in the good works of the faithfull, he graunteth as much as we desire, that the faithful are defectiue euen in their good works.

6. Controv. Whether men ought to doe well for hope of recompence or reward.

v. 7. Which by continuance in well doing seeke glorie. It is not to be doubted but that the faithfull may encourage themselues in their well doing, by looking vnto the reward set be∣fore them, as it is said of Moses, Heb. 11.26. He had respect to the recompence of reward: and S. Paul saith, I follow hard toward the marke for the price of the high calling of God in Christ, Phil. 3.14. and the same Apostle thus stirreth vp seruants to doe their duties to their ma∣sters, Knowing that of the Lord ye shall receiue the reward of inheritance, Coloss. 3.29. But here two things are to be considered: first, that men doe not onely or chiefly looke toward the reward, but the principall ende of their well doing, which they must propound vnto themselues, must be the glorie of God: secondly, they must haue an eye vnto the reward, not as wages deserued, but as a gift of fauour. Thus to expect a reward, as a due and deserued re∣compence, is mercenarie: which seemeth to be the opinion of the Tridentine Synod, sess. 6. c. 11. and can. 31. and of Bellarm. lib. 5. de iustificat. c. 8. and of the Rhemists, annot. Heb. 11. 26. though Pererius would distinguish here betweene amor mercedis, & amor mercenari∣us, the loue of the reward, and a mercenarie loue: But if they propound vnto themselues the reward, as merited and deserued by their works, it is a mercenarie loue, and so derogatorie to the glorie of God, who crowneth our good workes in mercie in himselfe, not of merit in them: Chrysostome here saith, oportebat omnia propter Christum facere, non propter merce∣dim, we ought to doe all things for Christs sake, not for the reward. serm. 5. See more of this question, Synops. Centur. 4. err. 66.

7. Controv. Against iustification by works, vpon these words, v. 13. Not the hea∣rers of the law, but the doers shall be iustified.

This place because it seemeth in shew to be contrarie to these places, Gal. 2.16. That a man is not iustified by the workes of the law: and, Gal. 3.11. No man is iustified by the law: diuers expositions are framed of these words, which are much vrged by the Romanists to prooue their iustification by workes.

1. Ambrose thus interpreteth these words: the doers of the law shall be iustified, that is, they which beleeue in Christ, whome the law of Moses promised, and in whome it com∣manded them to beleeue: for nemo. facit legem, nisi qui credit legi, no man doth the law, but he which beleeueth the law: and therefore our Sauiour saith, Ioh. 5. If ye had beleeued Mo∣ses, you would haue beleeued me, for he wrote of me. But against this exposition it may be thus excepted: 1. the Scripture so vseth not to speake, to doe the law, that is, to beleeue in Christ: for by this meanes the law of faith and beleefe, and the law of works should be confounded, whereas the one is opposite to the other. 2. the Apostle is not yet entred into the disputa∣tion of saith. 3. and he speaketh generally of keeping the whole law, not of that part one∣ly, which prophesied of Christ.

2. Tolet here maketh mention of an other exposition of some of their Catholikes, that the Apostle here meaneth, a certaine morall, or ciuill iustice in keeping of the law, which may be found in an vnbeleeuer: But he reiecteth this, by the Apostles words, righteous be∣fore God: which sheweth that he speaketh of true and perfect iustice in the sight of God.

3. Now whereas iustification, and to iustifie, may be taken three waies, either when a

man before vniust is made iust: or when he is made more iust: or declared to be iust: as it is said, Wisdome is iustified of her children, that is, declared to be iust: Augustine taketh it here in the first sense, and he maketh this to be the meaning: not that men are made iust by kee∣ping of the law, but first beeing iustified by God, then they are enabled and made fit to keepe the law: as he maketh it to be like vnto this speach, homines crea••tur, men are crea∣ted, not that they were first men, and then created: but they are created to be men: so for the doers of the law to be iustified, what is it els, but they that are iust by faith, are iustified and made able to keepe the law? to this purpose Augustine, whome Anselms and Thomas followeth. But this exposition seemeth not to be agreeable vnto the scope of the Apostle, who goeth not about to prooue, that men must first be iust, before they can keepe the law: but that they are approoued before God, in doing according to the law: in not professing, but practising it.

4. In the second sense, the Rhemists in their annotation here, doe take it for the encrease of iustice, which they call the second iustification: the first iustification is by faith without works, the second is by workes: But Pererius r••i••cteth this glosse, as beeing not consonant vnto the scope of the Apostle here: for he speaketh not of the encrease of iustification, but simply of iustification: But beside this is a new deuise of the first and second iustification: the Scripture acknowledgeth but one iustification, Rom. 8.30. Whome he iustifieth, he glorifieth: after iustification followeth glorification: that iustification then, which glorification follow∣eth, is one whole and sufficient iustification, there commeth none other betweene.

5. Some take iustifying in the third sense, for declaring to be iust: as the word is some∣time taken: as Prov. 17.15. He that iustifieth the wicked, and condemneth the iust, euen they both are an abomination to the Lord: to iustifie the wicked here, is to declare him to be iust: so the doers of the law shall be iustified, that is, declared and pronounced iust in the day of the Lord in the presence of God, and all his holy Angels: thus Perer. numb. 52. Tollet. an∣not. 13. so also Bellarmine, in divino iudicio iusti iudicabuntur, they shall be adiudged to be iust in the diuine iudgement: lib. 2. de iustificat. c. 15. Contra. 1. Let it be obserued here, that the Romanists approoue that interpretation of this word, which is vrged by Prote∣stants, where S. Iames saith, c. 2. that Abraham was iustified through workes, that is, decla∣red to be iust: 2. but yet this acception of the word hath no place here: for this declara∣tion of one to be iust, by works is before men: before God, there neede no such declarati∣on, for he knoweth what is in man: but this iustification is before God, which the Apostle here speaketh of: it is therefore iustification in deede, and not the declaration of it onely.

6. Some thinke that the Apostle speaketh of the legall iustification, which is by works, which if any could doe, they should be iustified thereby: but it is impossible for any to keepe the law: Calv. Pareus, Beza annotat. But it is euident, that the Apostle speaketh not here of a thing impossible to be done, and of iustification vpon that supposall, if any could be doers of the law: but he setteth this downe affirmatiuely and positiuely, that they which liued according to the law, should be iustified: as he said before, v. 6. that God will reward euery one according to his workes. And as the hearers of the law onely are not iustified, so the hearers and doers are iustified: but some heare the law in fact, verily, and in deede, there∣fore some also were verily and in deede doers of the law.

7. The meaning then of this sentence is the same with that v. 6. God will approoue, iu∣stifie, reward them that doe the works of the law, whether Iew or Gentile: yet it followeth not, that a man is therefore iustified by the workes of the law: But God approoueth and re∣wardeth the workers, not the hearers or professors: so here the Apostle entreareth not of the cause of iustification, which is faith without the works of the law: but of the difference betweene such as shall be iustified, and such as are not, Faius: they onely, which haue a liuely faith, which worketh and keepeth the law in part, and supplieth the rest, which is wanting in themselues by the perfect obedience of Christ: they shall be iustified, not those which onely professe the law, and keepe it not: the Apostle then here sheweth, who shall be iustifi∣ed, not for what.

8. But this place maketh nothing at all for iustification by works: 1. if a man is iustifi∣ed by doing the works of the law, either he is iust before he doe the works, or nor iust: if he be iust, then he is iustified before he doe those workes, then is he not iustified by those workes: if he be not iust, then can he doe no good workes whereby he is made iust: for the workes done before faith, as Tolet himselfe confesseth, non possunt iustum afficere, can not

make one iust. Here the Romanists haue no better answer, then to confesse, fidem sine operi∣bu•• prima•• efficere iustificationem, that faith without workes doth effect the first iustificati∣on: which is encreased by workes, which they call the second iustification, Tolet. ibid. And thus they are driuen to consent with Protestants, that iustification is by faith without works: as for that distinction of the first and second iustification, the vanitie of it is shewed before. 2. If workes did iustifie, then it would followe, that the iustice whereby we are made iust, should be an actuall iustice, not habituall: because that is actuall which worketh, the contrarie whereof is maintained by Bellarmine, who prooueth by sundrie reasons, that one is formally made iust, not by an actuall, but an habituall iustice, wherewith the minde is endued, lib. 2. de iustific. c. 15.

Controv. 8. That it is not possible in this life to keepe the lawe.

1. Pererius disput. 7. numer. 55. taketh vpon him to prooue against Calviu, legem di∣vinam impleri posse, that the lawe of God may be kept in this life, he meaneth by a man in the state of grace.

1. Otherwise Dauid had not said true, Psal. 18.21. I kept the wayes of the Lord, and did not wickedly against my God.

2. S. Paul saith, he that loueth his brother, hath fulfilled the Lawe, Rom. 13.

3. What wisedome were there in God to command things impossible vnto man: or what iustice to punish him for not keeping of that which was not in his power?

2. Contra. 1. Dauids keeping of the wayes of God, must be vnderstood either of some particular act of his obedience, wherein he behaued himselfe vprightly: as Psal. 7.3. If I haue done this thing, or if there be any wickednesse in mine hands: or els it must be vnder∣stood, of his faithfull endeauour, as farre as he was enabled by grace: for Dauids sinnes, which are mentioned in the Scripture doe euidently shewe, that he did not keepe all the wayes of God.

2. If a man could perfectly loue his brother, as he ought, he might fulfill the lawe: but so can no man doe: and there is, as Hierome distinguisheth, 2. kinds of iustice, or fulfilling the lawe: there is a perfect iustice, which was onely in Christ, and an other iustice, quae no∣strae competit fragilitati, which agreeth vnto our frailtie, dialog. 1. cont. Pelagian. and thus may the lawe be fulfilled.

3. The commandements are not simply impossible: for man in his creation had power to keepe them if he would: Gods wisedome is seene in giuing his lawe vnto man, beeing vnable in himselfe to keepe it, that it might be a schoolemaster to bring him vnto Christ, Galat. 3.19. and his iustice appeareth in punishing man for transgressing that lawe, which sometime he was able as he was created of God to keepe: and now may perfectly performe it by faith, in the obedience of Christ, who hath deliuered vs from the curse of the lawe.

3. Now, that it is not possible for a man no not in the state of grace to keepe the lawe of God, it is thus shewed out of the the Scripture.

1. S. Paul saith, Rom. 7.19. To will is present with me, but I finde no meanes to performe that which is good: a man regenerate now can doe no more, then S. Paul could, who con∣fesseth that he was vnable to doe that which was good and agreeable to the lawe.

2. If a man by grace could keepe the law, by grace he hath power to redeeme himselfe from the curse of the lawe: for as he which keepeth not euerie thing contained in the law, is vnder the curse: so he that keepeth all things which the lawe commandeth, is free from the curse: but no man can redeeme himselfe from the curse of the lawe: for Christ hath re∣deemed vs from the curse of the lawe, Galat. 3.13.

3. Further, The lawe is not of faith, Galat. 3.12. but if the lawe might be kept by grace and faith, then should it be of faith.

4. And if a man regenerate were able to keepe the lawe, then it were possible for a man in this life to be without sinne: for where no transgression of the lawe is, there should be no fa••e: for sinne is the transgression of the law, 1. Ioh. 3.4. see more hereof, Synops. Centur. 4. ••rr. 63. pag. 916.

Controv. 9. Whether by the light of nature onely a man may doe any thing morally good.

Bellarmine hath this position, that a man, if no tentation doe vrge him, without faith, or any speciall assistance from God, may by his owne strength doe something morally good,

it a vt nullum peceatum in eo admittat, so that therein he shall not commit any sinne, lib. 5. iustificat. c. 5.

That the falsitie of this assertion may the better appeare, 1. We must distinguish of the light that is giuen vnto man, which is threefold. 1. There is the light of nature, which Christ giueth vnto euerie one, that commeth into the world, as he is their Creator Ioh. 1.9. this is giuen vnto all by nature: they are endued with a reasonable soule, and in the same by nature is imprinted this light. 2. there is beside this naturall light, an other speciall light and direction concurring with that naturall light, which though it be not so generall as the other, yet it is common to many vnregenerate men, that haue not the knowledge of God, as the Lord saith to Abimelech, Gen. 20.6. I kept thee that thou shouldst not sinne against me: this common grace many of the heathen had, whereby they were preserued from many notorious crimes, which other did fall into. 3. There is beside these the grace of Christ, whereby we are regenerate, and enabled to doe that which is acceptable vnto God through Christ: of this grace we meane, that without it the light of nature is not sufficient to bring forth any good worke.

2. Secondly, we graunt, that this light of nature, beeing illuminated by the grace of Gods spirit, and lightened and perfected by faith, is able to bring men to performe good workes agreeable to the lawe: As is euident in the fathers before the flood, and after the flood in Noah, Sem, Abraham, and other of the faithfull, when as the lawe and Scriptures were yet vnwritten, that by the grace of God, which lightened their naturall vnderstan∣ding, they wrought righteousnesse and pleased God.

3. But this must be receiued withall, that Gods grace and the light of nature doe not concurre together as cooperators and fellowe workers: but it is grace onely that worketh, the nature of man is wrought vpon: the spirit of God is onely actiue, the power of nature is passiue in all good workes: and therefore in this sense, we mislike that position of Perei∣us, legem naturalem Christi gratia illustratam valere ad piè vinendum, that the lawe of na∣ture lightened by the grace of Christ avayleth to liue well: for thus the lawe of nature it made a ioynt worker with grace vnto godlinesse of life: we say it is wrought vpon by grace, it worketh not, but onely as a naturall facultie and agent: the spirituall goodnesse is all of grace.

4. But that no vertuous act or morall good worke can be performed by the light of na∣ture onely without grace, it is euident out of these, and such other places of Scripture, Gen. 6.5. The imaginations of the thoughts of mans heart, are onely euill continually. Ioh. 3.6. That which is borne of the flesh is flesh: Ioh. 15.5. Without me ye can doe nothing: Rom. 14.23. Whatsoeuer is not of faith is sinne: All these places euidently shewe, that there is no acti∣uitie, power, abilitie, or inclination to any thing by nature without grace: see further, Sy∣nops. Centur. 4. err. 43. pag. 845.

Controv. 10. Of the imperfection of the vulgar Latine translation.

v. 15. Erasmus noteth a great defect of the Latine translation in the reading of this verse: for whereas in the Greeke text, it is put absolutely in the genetiue case, their thought accusing one another or excusing, which is expressed by the genitive case 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the o∣riginall, because they want the ablatiue; the Latine translator putteth it in the genitiue; co∣gitationum, of their thoughts accusing or excusing.

Gorrhan would thus helpe this matter; that it must be referred to the word conscience, going before; their conference bearing witnesse, that is, not onely the conscience of their workes, but euen of their thoughts: but the word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and) comming betweene them, sheweth that these words doe not hang one vpon another; he saith this is more Grecorum, after the manner of the Greekes, which vse the genitiue for the ablatiue; but, seeing the La∣tines haue their ablatiue cases, wherein things absolutely spoken vse to be put, the Latine interpreter should haue followed the vse of the Latine tongue: therefore I say and conclude with Erasmus here, they which thinke the Latine interpreter did not erre, vnum bunc lo∣cum, si possunt, expediant, let them free this place, if they can.

Controv. 11. That the Sacraments doe not conferre grace.

v. 25. Circumcision availeth if thou keepe the lawe: the opinion of the Romanists is, that circumcision did actually conferre vpon infants remission of sinnes, & mundabat cos à pec∣cato

originali and did clense them from originall sinne, Perer. disput. 17. c. 2. numer. 105. so also Gorrhan.

Contra. 1. But the contrarie is euident here: for the Apostle saith, If thou be a breaker of the lawe thy circmcision is made vncircumcision, it was no more avayleable, then if they had no circumcision at all: But if they had actually receiued remission of sinnes in circumci∣sion, it must needs be better then vncircumicision, whatsoeuer desert followed afterward. 2. That which cleanseth the soule, hath praise with God, v. 19. now the circumcision of the flesh, hath no praise with God, but the circumcision of the spirit, the circumcision then of the flesh doth not cleanse or purge the soule: to this purpose Hierome, invisibilia non in∣digent visibilibus, visibibilia indigent invisibilibus, eo quod visibilia sunt imago invisibilium, & invisibilia sunt veritas visibilium, invisible things doe not neede visible, but the visible haue neede of the invisible: because the visible are the image of the invisible, but the invisi∣ble are the veritie of the visible: the circumcision then of the flesh needeth the circumcision of the heart: but the circumcision of the heart, needeth not the circumcision of the flesh: for the truth hath no need of the image, but the image hath need of the truth, &c. remission of sinnes then is not tied to the sacrament, it may be conferred without it: but the sacrament needeth the inward operation of the spirit to make it effectuall: as the Apostle saith, clean∣sing it by the lauer of the water in the word: the water is the instrument of cleansing, but the efficient and working cause is the word; the sacraments then conferre not grace, but the spirit in and with the Sacrament, and also without it worketh grace.

Controv. 12. That the Sacraments depend not vpon the worthinesse of the Minister or receiuer.

This may be obserued against that paradox of the old Donatists, who measured the sa∣craments by the worthines of the Minister; vpon which ground they refused baptisme mini∣stred by heretikes, or euill liuers, and after such baptisme they baptized againe: the Dona∣tists held baptisme ministred by schismatickes or heretikes to be no baptisme, Augustin. lib. 2. de baptis. c. 6. and the heretikes called Apostolin, denied, that wicked men could mini∣ster the Sacraments. Bernard. serm. 66. in Cantic.

Contra. 1. This place of the Apostle, that circumcision profiteth, if one keepe the lawe, doth not fauour any such opinion; for the Apostle speaketh not of the dignitie and worthi∣nesse of the sacraments, which dependeth vpon the institution, sed de fructu, but of the fruit thereof, Mart. Gualt. 2. neither the vnworthinesse of the minister, maketh the sacrament voide, for Iudas baptized with the rest of the Apostles; nor yet of the receiuer; for he that eateth and drinketh vnworthily, shall be guilty of the bodie and blood of the Lord; if his vn∣worthinesse made it no Sacrament, he should not be guilty of so great a sinne; But the vn∣worthinesse both of the one and the other maketh the sacrament void, and without fruite vnto themselues.

Controv. 13. Against the Marcionites, and other, which condemned the old Testament, and the ceremonies thereof.

The Marcionites among the heathen reiected circumcision, and condemned the author of the old Testament for the same; and the Stoiks among the heathen denied the same, as beeing an invention not beseeming God, who thus obiected as Origen sheweth in this place. 1. It was not a thing answearable to the clemencie and goodnesse of God, to com∣mand infants so to be wounded and cruelly handled in their infancie. 2. If the foreskinne of the flesh be a superfluous part, why was it made, if it be not, why should it be cut off. 3. by this meanes many were terrified from taking vpon them that religion, which God desired to be propagated, both for the shame and painfulnesse of circumcision; and so it fell out, to be impedimentum religionis, non insigne, an impediment rather, then an argument, and cognizance of religion.

These obiections are thus sufficiently answeared by Origen. 1. He sheweth against the Gentiles, that circumcision was had in honour euen amongst them, and therefore they had no reason to scorne and deride that, as a thing dishonest among the people of God, which was of great estimation among them; for among the Egyptians, who were most addicted of all other people to superstitious rites, and from whom all other nations borrowed their ceremonies, there was none giuen to the studie of Astrologie, Geometrie, but was circum∣cised, so were all their Priests and Ministers of sacred things.

2. Against those which professed Christ, and yet refused the old Testament with all the

rites thereof: he sheweth the conueniencie of circumcision, that seeing we were to be re∣deemed by the blood of Christ, before that price was paid for our redeemption, it was ne∣cessarie for them, which were instructed in the lawe, vnumquem{que} pro se velut ad imitatio∣nem quandam futurae redemptionis sanguinem suum dare, euerie one for himselfe to giue his blood, in imitation of the redemption to come: but now seeing the blood of Christ hath beene offered for vs, it is not now necessarie that euerie one for himselfe should offer the blood of circumcision.

3. Then he commeth to answear the particular obiections. 1. If you blame God, for imposing so hard a thing vpon infants, why also doe ye not finde fault, that Christ was cir∣cumcised the 8. day, vulnera passionis excepit, was wounded in his passion, and shed his blood. 2. And if this bloodie Sacrament terrified men from their religion, then exempla martyrum prohibebant homines accedere ad fidem, by the same reason the example of mar∣tyrs much more should haue hindered men, from comming to the faith. 3. And though there had beene no other mysterie in circumcision, it was fit, that the people of God should carrie some badge and cognizance to discerne them from other people: and if the amputation or cutting off some part of the bodie were requisite, what part was more fit then that quae obscaena videbatur, which seemed to be obscene? 4. And whereas they obiect, if it be not a necessarie part, it should not haue beene created, if necessarie, it should not be cut off, they may be answeared by the like: they will not denie but that the procreation of children is necessarie: then by this reason, virgins, and all vnmarried persons, and such as haue made themselues chast for the kingdome of God, should be blamed, quia necessari••s naturae officijs non ministrant, because they doe not giue their seruice to the necessarie offi∣ces of nature. 5. And so he concludeth thus: As there were many washings and baptismes in the lawe, before the baptisme of Christ: many purifyings, before the purifying by the spirit: many sacrifices, before that alone sufficient sacrifice was offred vpon the crosse: so multorum sanguinis effusio processit, the shedding of the blood of many went before, vntill the redemption of all came by the blood of one: And here the Apostle stoppeth their mouthes, saying, that circumcision was profitable: how then doe they reiect it, as a thing vaine and vnprofitable? to this purpose Origen vpon this place.

Controv. 14. Against the Anabaptists, which reiect the Sacraments of the newe Testament.

Whereas the Apostle saith, v. 28. Neither is that circumcision, which is outward in the flesh: the Anabaptists take occasion by these, and such like words, to condemne all the Sa∣craments of the newe Testament, and the outward ministerie thereof, in like manner S. Paul saith, 1. Cor. 7.19. Circumcision is nothing, nor vncircumcision, but the keeping of the commandements.

But their obiection may be answeared out of this place, where the Apostle had said a lit∣tle before, v. 25. Circumcision is profitable, if thou doe the lawe: The Apostle then condem∣neth not outward circumcision simply, but if it be externall onely, and not ioyned with the inward circumcision, Mart.

Controv. 13. That the want of baptisme con∣demneth not.

v. 29. Seeing the Apostle saith, that the outward circumcision is not that which hath praise of God, but the inward in the spirit, and the like may be said of baptisme which suc∣ceedeth in the place of circumcision: then it followeth, that like as many circumcised in heart were saued, without the circumcision of the flesh, so also many hauing the spirituall baptisme of the soule by faith in Christs blood may be saued, the outward sacrament beeing not by them contemned or neglected, but by some vrgent necessitie denied: as Ambrose saith, concerning Valentinian the younger, Emperor, who deceased without baptisme, Christus te baptizavit, quia humana officia defuerunt, Christ baptized thee, where other humane offices were wanting, &c. and againe, detersa labe peccati ablutus ascendit, quem sua fides lauit, he is ascended to heauen beeing washed from his sinne, whom his owne faith washed. Ambros. tom. 5. de obit. Valentin. The like may be affirmed of infants the seede of the faithfull, that they dying without baptisme, Christ baptizeth them: they are within the couenant of grace, and so stand according to Gods promise, I will be thy God, and the God of thy seede, Gen. 17.7. Like as then the want of circumcision was no barre vnto in∣fants vnder the lawe, no more is the want of baptisme to infants now.

Controv. 16. That the wicked and vnbeleeuers eate not the bodie of Christ in the Sacrament.

It is the receiued opinion of the Romanists, to iustifie their grosse error of Christs carnall presence in the Sacrament, that euen the wicked are partakers of the bodie of Christ: But they may be conuinced here: for as circumcision, and so also baptisme outward in the flesh, is not profitable: so neither is the outward participation in the Eucharist; vnlesse the recei∣uer doe also spiritually eate and drinke Christ: And further our Sauiours owne words con∣fute them, Ioh. 6.54. whosoeuer eateth Christs flesh, hath eternall life: But the wicked and vnbeleeuers haue not eternall life: therefore they cannot eate Christs bodie: So Cyprian saith, qui verba tenus, &c. they which in word onely, beeing drie in heart, and withered in soule, are partakers of the gifts: lambunt quidem petram, sed inde mel non sugunt, doe in∣deede licke as it were vpon the rocke (with their tongue) but they sucke no hony out of it: serm. de coma Domini. see further of this controversie, Synops. Centur. 3. err. 28. p. 564.

6. Morall observations.

Observ. 1. Thou art inexcusable that iudgest an o her: this teacheth vs that we should not be too curious and strict examiners of other mens faults but looke into our selues: Au∣gustine hath an excellent place concerning this matter, lib. 2. de serm. Domini. c. 30. to this effect; When necessitie driueth vs to reprehend an other, we must bethinke our selues, whether it be such a vice, which we neuer had, or now haue not: if we neuer had it, cogitemus & nos homines esse, &c. let vs consider that we are men, and might haue had it. But if we had it and haue it not now, tangat memoriam communis fragili••as, &c. let vs remember the common frailty of man, and so let compassion goe before our reprehension, &c. if we find that we are in the same fault, non ob••urgemus, sed congemiscamus, let vs not rebuke him, but mourne toge∣ther with him, &c. This counsell of Augustine agreeth notably with that saying of S. Paul, Galath. 6.1. Brethren, if any man be fallen by occasion into a fault, &c. restoare such an one with the spirit of meekenesse, considering thy selfe least thou also be tempted.

Obser. 2. v. 2. Know that the iudgement of God is according to truth: this maketh against securitie, that men doe not flatter themselues, as though they should escape vnpunished committing things worthie of punishment, seeing the iudgement of God is true, Pareus.

Observ. 3. v. 4. The bountifulnesse of God leadeth thee to repentance: let licentious per∣sons take heede, that they abuse not Gods long suffring and patience: which is shewed to them to bring them to repentance: for as Valerius Maxim. lib. 1. c. 1. Deus tarditatem suppliciij grauitate recompensat, God wil recompense the slownesse of his punishment with the greatnesse of it, Piscator.

Observ. 4. v. 6. Who will reward euerie man according to his workes: let vs studie then to approoue our faith by our workes, that the Lord may iudge vs worthie to be rewarded in Christ, when he commeth to iudgement.

Observ. 5. v. 15. Their thoughts accusing or excusing: it is euident then, that no not in the most wicked, ex••u•••• posse conscientiam, that the conscience can be shaken off, as ap∣peared in Saul, Iudas, Caligula, ••••lian, though the conscience may lie asleepe for a time, yet in the end it will be awake••: let vs therefore alwaies studie for the peace of conscience: as S. Paul did, who saith Act. 24.16. And herein I endeauour my selfe alwayes, to haue a cleare conscience, toward God, and toward men, Olevian.

Observ. 6. v. 16. In that Christ Iesus shall iudge the secret actions of men, it teach∣eth vs, that no man should be encouraged to sinne, because of the secrecie of the place, or silence of the night: for all things are manifest in Gods eyes, Heb. 4.13. Piscator.

Observ. 7. And seeing Christ shall be our iudge, who was iudged for vs, and redeemed vs by his blood: and shall iudge according to his gospell, which saith, that whosoeuer be∣leeueth in him shall be saued: the faithfull may be of good comfort, wish for that day, and loue the appearing of Christ, which shall be a day of refreshing vnto them, Gualter.

Observ. 8. v. 24. As the Iewes through their euill life caused the name of God to be blasphemed among the Gentiles: so now carnall Christians giue occasion to Turkes, Iewes, Papists, and other aduersaries to speake euill of their profession: It is the part therefore of all that professe the gospel of Christ, specially of those which are by office teachers, that they giue no offence by their evill example of life: but both in doctrine and conuersation set forth the word of God.

The third Chapter.

1. The text with the diuers readings.

v. 1. What is then the preferment (or excellencie) of the Iew? (what preferment hath the Iew. L.V. but that it should be put in the dative, whereas it is in the genetive in the origi∣nall) or what is the profit of circumcision?

2 Much euery manner of way: the first (or chiefe) is because Be.V. (not, first surely be∣cause, L.B.G. for then the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because, should seeme to be superfluous) vnto them were credited Be. (rather then, comitted. B.G.R, the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 credita, credited) the ora∣cles of God. V.Be.G. (the words of God. L.R.B.T. but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth more then words: the words of God became faithfull. T. but the Greeke word is put passiuely, were credited, and there∣fore it is not of an actiue signification.)

3 For what if some (though some, B. G. some of them. L. B. but the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if, and if them, is not in the originall) did not beleeue? shall their vnbeleefe make the faith of God without effect? (not hath their incredulitie made, &c. for the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is in the future tense)

4 God forbid: (or, farre be it of, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, absit. B.V.T.) yea let God be true, (not, but God is true, L.R. the word is in the imperatiue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and euery man (the sonne of man, T.) a lyar, as it is written, That thou mightest be iustified in thy words, and ouercome, (be pure, T. but the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth to ouercome) when thou iudgest. B. Par. (not iud∣ged. B.L.V. when they iudge thee. T. but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beeing of the meane voice, may a well be translated actively as passively, and the rather because he speaketh afterward of Gods iudging the world. Beza.)

5 But if our vnrighteousnes commend the righteousnes of God, what shall we say? is God vnrighteous, which inflicteth wrath? (executeth wrath, L. taketh vengeance, B. which punisheth, G. inferreth punishment. B. Par. immittit iram, sendeth his wrath. T. inducit ira••••, bringeth in his wrath, that is, punishment) I speake according to man. V.L. Or. (as a man. G. as the sonne of man. T. after the manner of man. B.Be.)

6 God forbid: (farre be it, or let it not be. Or.) els how shall God iudge the world? Or. (this world. L.R.)

7 For if the veritie of God hath (more, B.) abounded thorough my lie (in my lie, L. so is the originall, but the preposition in, is taken for through) why am I yet condemned as a sin∣ner?

8 And not rather, as we are blasphemed, orig. (as some speake euill of vs. Be.V. but the word in the orig. is in the passive, as we are slanderously reputed. B. and some affirme that we say, let vs doe euill, that there may come good? whose damnation is iust. or. (whose damnati∣on is reserued for iustice. T.)

9 What then? are we more excellent? no, in no wise: for we haue already (or before) proo∣ued, G. (or pronounced. T. not before accused. Be. B. L, shewed by rendring the cause. V. the word properly so signifieth, to giue a reason, or shew the cause) all both Iewes and Gentiles to be vnder sinne.

10 As it is written, There is none righteous, no not one. (there is not any iust. L.R. but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one, is here omitted)

11 There is none that vnderstandeth: there is none that seeketh (after, B.) God.

12 They haue all gone out of the way: they are together become vnprofitable: there is none that doth good, no not one. (vnto one. Or.)

13 Their throat is in an open sepulchre: with their tongues they haue deceiued: B. Or. (vsed their tongues to deceit. Be.G.) the poison of aspes is vnder their lippes:

14 Whose mouth is full of cursing and bitternes:

15 Their feete are swift to shed blood:

16 Destruction (not hearts griefe. B. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, contrition, destruction) and calamitie V.B.G. (miserie, B. vnhappines. L. griefe. T.) are in their waies,

17 And the way of peace they haue not knowne.

18 The feare of God is not before their eyes. Or. (not, there is no feare of God before their eyes, for the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not, is an adverb.)

19 Now we know, that whatsoeuer the Law saith, it saith to them, which are vnder the

Law, (in the law, Or.) that euery mouth may be stopped, and all the world may be culpa∣ble G. (obnoxious. V. Be. subiect. L. R. endamaged. B. subiect to condemnation. B. the word is〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth to be vnder the sentence, that is, guiltie) vnto God.

20 Therefore (not, because, L.B. because that, V. for it is a conclusion inferred out of the former words) by the works of the Law shall no flesh be iustified in his sight: (or before him. L.) for by the Law commeth the knowledge of sinne: (by the law sinne is knowne. T.)

21 But now is the righteousnes of God made manifest without the Law, hauing witnes of the Law and the Prophets:

22 To wit, the righteousnes of God by the faith of Iesus Christ toward all (vnto all. B.G. but the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in omnes, toward all) and vpon all that beleeue: (the righteousnes of God by faith, &c. L.V.T. but it is better to ioyne it by way of exposition to the former verse: for this righteousnes by faith is the same which in the former verse he called the righteousnes of God) for there is no difference (these words some make part of the next verse the 23. Ge∣nev. but in the original they ende the 22. verse.)

23 For all haue sinned, and are depriued of the glorie of God. G. Be. (or come short, as of the marke, not, haue neede of the glorie of God. L. B. or are destitute, V. T. for that doth not sufficiently expresse the meaning of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is (to come short.)

24 But are iustified (beeing iustified. L. Or. but the participle must be resolued into the verbe) freely by his grace, thorough the redemption that is in Christ Iesus:

25 Whome God hath set forth to be a propitiation through faith in his blood, for the shewing of his righteousnes, by the forgiuenes of the sinnes which were past before.

26 Through the patience of God (by the space which God gaue vs by his long suffering. T. but this is interpreted, rather then translated) for the shewing of his righteousnes in this present time (at this time. G.B.L.T. but in the originall there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nunc, now, that is, this present) that he might be iust, and a iustifier of him, which is of the faith of Iesus. Or. (of Ie∣sus Christ. L. of our Lord Iesus Christ. T.)

27 Where is then the boasting? reioycing. G.) it is excluded: by what law? of works? nay but by the law of faith.

28 Therefore we conclude G. (or collect or gather. B.V. as by reason and argument, so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, not, we thinke. L. or hold. B.) that a man is iustified by faith without the works of the Law.

29 Is he God of the Iewes onely, and not of the Gentiles also? yes euen of the Gen∣tiles also:

30 For it is one God, which shall iustifie (iustifieth. L.T. but the word in the originall is in the future tense) the circumcision of faith (through faith. T.) but the preposition here is〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of) and the vncircumcision through faith.

31 Doe we then make the Law of none effect through faith? (not destroy the law through faith. L.B. for the same word was vsed before, v. 3. shall their vnbeleefe make the faith of God without effect, not, destroy it) God forbid: yea we establish the Law.

2. The Argument, Method, and parts.

IN this Chapter the Apostle proceedeth to prooue, that the Iewes notwithstanding certaine priuiledges which they had, yet because of their vnbeleefe were not better then the Gentiles, and so he concludeth all vnder sinne, and vnable to be iustified by their workes, whereupon it followeth, that they must be iustified by faith. This chapter hath three parts:

The 1. from v. 1. to v. 9. wherein he remooueth certaine obiections which might be ••ooued by the Iewes, which are three in number.

1. Obiection is propounded v. 1. in making the case of the Iewes and Gentiles alike, he should seeme to take away all priuiledge from the Iewes: the answer followeth, in graun∣••ing their priuiledge, v. 2. and confirming the same by the constancie of Gods promises, v. 3. which he prooueth by certaine testimonies out of the Psalmes, v. 4.

2. Obiection is propounded, v. 5. and it ariseth out of the testimonie before alleadged; that if God be declared to be iust, when he iudgeth and punisheth mens sinnes, then he should not do well to punish that, whereby his iustice is set forth, v. 5. the answer followeth,

v. 6. taken frō the office of God, he can not be but most iust, seeing he shall iudge the world.

3. Obiect. v. 7. which ariseth likewise out of the former testimonie cited out of the Psalme: if by mens lies Gods truth is commended, then the liar is vniustly punished: the answer followeth, v. 9. the Apostle calleth it a blasphemie, and worthie of iust damnation, if any shall iustifie themselues in their euill doing, and of purpose doe euill, to set forth the iu∣stice of God, v. 8.

The second part is from v. 9. to 21. where he prooueth the Iewes and Gentiles both to be vnder sinne, which is propounded, v. 9. prooued by particular induction of their sinnes grounded vpon some testimonies of Scripture, v. 10. to 19. then applied to the Iew, as well as to the Gentile, by three arguments, v. 19.1. from the relation which the law hath to those which are vnder the law: 2. then from two ends, that euery mouth may be stopped, all occasion of boasting may be taken away: 3. and that all the world may be found culpable.

The third part followeth, wherein the Apostle prooueth that all must be iustified by faith in Christ: which he prooueth by a distribution, either by the workes of the law, or by faith: not by the law by the contrarie effect, v. 20.

Then he confirmeth the other part, that we are iustified by faith without the law, which proposition is contained v. 1.22, 23. by shewing the causes of iustification, and who are iu∣stified, euen all that beleeue, and why, v. 23.

Then this proposition is confirmed, 1. by shewing all the causes, the efficient principall the grace of God, then Christ by his blood, the instrument is faith, the formall cause remis∣sion of sinnes, the ende the setting forth of Gods iustice, v. 24, 25, 26. 2. by the effects, it excluding all boasting, v. 27. 3. the conclusion followeth, v. 28. 4. which is confirmed, 1. by remoouing an absurditie, because God otherwise should seeme to be God onely of the Iewes, v. 29.30. 2. by preuenting an obiection, v. 31.

3. The questions and doubts discussed.

1. Quest. Of the priuiledges of the Iewes, and their preheminence before the Gentiles.

v. 1. What is the preferment of the Iew? &c. Whereas the Apostle seemed in the end of the former chapter to make the Iewes and Gentiles equall, and had extenuated the circum∣cision of the flesh; now it might be obiected by the Iew that by this meanes, they should haue no preheminence or preferment more then the Gentile had: the Apostle then mee∣teth with that secret obiection, and sheweth, wherein consisted the excellencie of the Iew.

1. The Iewes had many priuiledges, which the Gentiles had not: as 1. they were called to be the peculiar people of God, and the Lord professed himselfe to be their God. 2. i•• that nation continued the true knowledge of God, euen vnto the comming of Christ, 3. of them came many holy Patriarks and Prophets, that were in high fauour, and acceptance with God. 4. among them and for their sakes the Lord wrought many miracles and won∣ders. 5. they had many visions, prophesies, and dreames. 6. God gaue vnto them the Sa∣craments and sacrifices, as circumcision, the Paschal lamb. 7. the Messiah was promised to descend of that nation. 8. But the Apostle omitteth these, and specially insisteth vpon this, that the law and oracles of God were committed vnto them.

2. Chiefly, or first, because vnto them were credited, &c. This word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Erasmus ta∣keth for to signifie the order of the Apostles speach, as before c. 1.8. but there the Apostle beginneth his epistle, which he doth not here. 2. Some referre it to the number of the pri∣uiledges rehearsed by the Apostle, whereof this was the first, and the rest follow in the epi∣stle: But the Apostle maketh mention of no other priuiledge but this. 3. Origen, whome Sedulius followeth, hath here reference to the Gentiles, that vnto the Iewes first were com∣mitted the oracles, then to the Gentiles: but the promises here spoken of, were onely made vnto the Iewes. 4. Therefore this word first, here signifieth chiefe: that this was the chiefe priuiledge and immunitie which the Iewes had.

3. And the Apostle giueth instance of this, that they had the Scriptures, 1. because it was most generall, & multa concludit, and concluded many things beside, Tolet. 2. herein consisted a chiefe difference betweene the Gentiles, which had but the law of nature to di∣rect them: and the Iewes, which had also the written law of God. Perer. 3. and the Apo∣stle omitteth their temporall priuiledges, insisting vpon a spirituall, as beeing more pretious and durable. Gorrhan.

4. By oracles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some seeme to vnderstand onely the law, which was giuen by Moses, as Chrysostome, Theodoret: but thereby are signified all the propheticall writings, which the Iewes had, both the law and the Prophets: gloss. interlin. though speciall reference be made to the law: as S. Steuen saith, that Moses receiued the liuely oracles, Act. 7.38. Pare.

5. But it will be obiected, that God also to others communicated his oracles, as to Pha∣raoh, Nabuchadnezzer, which were not of Israel: it may be answered, that 1. God did im∣part those things not to many of the Gentiles, but to a few, 2. and that of some particular things: 3. neither were such oracles and visions committed to their trust, but onely for a time reuealed: 4. and that for his peoples sake, rather then their owne.

6. In that the Apostle saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the oracles of God were committed to their credit, or credited vnto them: 1. the Syrian interpreter is deceiued, who maketh it the no∣minatiue, that the oracles of God were credited or beleeued. 2. and Origens obseruation is much like, that the oracles of God were committed vnto them, which did vnderstand and beleeue them: but the letter of the law, was giuen to all: for by the words following, v. 3. what though some did not beleeue, it is euident, that the Apostle here speaketh of a generall priuiledge, which was not made void, by some mens vnbeleefe. 3. Erasmus saith, that those oracles were committed vnto them, alijs magis profutura, quam ipsis, to profit other rather then themselues: as though they were committed vnto them to keepe for others vse: But Beza noteth better, that they had those things committed vnto them, non vt alienae rei de∣positum, not as an other mans thing laid to pledge, but as their owne proper treasure, if they could haue vsed it well. 4. And indeede, they were faithfull keepers of the Scriptures, pre∣seruing them from falsitie and corruption, and are to this day, though they vnderstand them not: and in the daies of our Sauiour, when many other corruptions both of life and doctrine were obiected against them, yet they were not charged to be falsifiers of Scripture. Faius. 5. Chrysostome hath here a good note, nusquam illorum virtutes, sed Dei beneficia in illos enumerat, the Apostle doth not recken vp their owne vertues among their priuiledges, but he counteth the benefits of God toward them. 6. And this word, is credited, (which the Apostle vseth els where, as 1. Cor. 9.17. the dispensation is credited, or committed vnto me) maketh for the credit of those, to whose fidelitie these oracles were committed: facit ad ho∣norem personae, cui confidimus, it maketh for the honour of the person, which we trust: as Ambrose saith, maximam fuisse laudem Iudaeorum, &c. it was a great praise for the Iewes, that they were counted worthie to receiue the law. 7. And this word of crediting, shew∣eth, that what was committed vnto them, exigendum cum vsuris, was to be exacted with v∣surie: Gorrhan. God would require an account of them of his law, which he had credited, and committed vnto them, as is shewed in the parable of the talents. Hugo. 8. This then was the priuiledge and preheminence of the Iewes; that they were first depositarij, tum oe∣conomi, first keepers of Gods oracles committed vnto them, and afterward stewards and dispensers of them: Calv. for the Apostles preached the word of God vnto the Gentiles, as it is prophesied, Isa. 2.3. The Law shall goe forth of Sion, and the word of God from Ierusa∣lem: and so our blessed Sauiour saith, Ioh. 4.22. that saluation is of the Iewes.

9. But this further here is to be obserued, that whereas v. 1. the Apostle propounded two questions, one of the preheminence of the Iewes, the other of the profit of circumcisi∣on; he insisteth onely vpon the first, and omitteth the other: both because he had answered before, concerning circumcision that it is profitable, if one keepe the law, c. 2.25. and he ha∣sting to other things, reserueth that matter to a fitter place, c. 4. Pareus.

2. Quest. How mens vnbeleefe can not make the faith of God without effect.

1. By the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here is rather vnderstood their perfidiousnes, rebellion, and fal∣ling away from God, then the not beleeuing of his promises, Beza: and by the faith of God, is meant his verilie and constancie in keeping his promises: as Psal. 33.4. All his workes are faithfull Pareus: the Apostle then vnderstandeth, fidem datam, faith giuen by God, Bez. and the truth of his promises, Bucer: now, as the former obiection might be made by the Iewes, that if their case were no better then the Gentiles, then they should haue no prehe∣minence at all: so this second obiection might be mooued by the Gentiles, that although God for his part had made vnto the Iewes many gracious promises, yet they by their de∣••••elt, had depriued themselues of the benefit thereof: to this obiection then the Apostle ma∣keth this answer, that their vnbeleefe could not make the faith and promise of God of no effect.

2. This some expound of the absolute promises of God: for some of his promises are absolute, as those made to the fathers, of the giuing of the lawe, and of the comming of Christ: some were conditionall, as that they should for euer inherite the land of Canaan, if they walked in Gods commandements: the first is called by the schoolemen, prophesia pre∣destinationes, the prophesie of predestination, the other the prophesie comminationis, of com∣mination: and diuerse will haue the first kind to be here vnderstood, as Lyranus, Caietas Perer. Faius. Pareus reiecteth this interpretation, because all the promises of the Lawe and Gospel haue annexed the condition of obedience or faith.

3. Some giue this sense, by faith, vnderstanding the beleefe of the faithfull reposed in Gods promises: that the infidelitie of some could not evacuate the faith of others: Origen. but by the words following, let God be true, shew that the faith of God, that is, made by him, not faith reposed in him, is here signified.

4. Some thus expound, quantum ad De••••, that God for his part is readie to keepe his promises, if men performe the condition: but if they by their infidelitie depriue themselues of the promise, the fayling is in themselues and not in God, Pareus dub. 1. But this doth not fully satisfie, for if the promises of God should haue beene altogether evacuated, though not by any inconstancie in God, but their infidelitie, yet they should haue beene without effect: which the Apostle denieth.

5. Chrysostome thus inferreth: that their incredulitie is so farre from laying any fault vpon God, vt maiorem illius ostendit bonitatem, that it more commendeth his goodnesse when he seemed to honour those which dishonoured him: So also Beza, the goodnesse of God is so much the more commendable, quanto indigniores sunt, quorum miseretur, the more vnworthie they are, that he hath mercie on: But to the incredulous the promises of God were of no effect: they were depriued, Heb. 4.1.

6. Therefore it must be obserued, that the Apostle saith not all, but, some, what though some did not beleeue, Gualter, they then which beleeued not non praeiudicabant caeteris, •••• not hinder or were preiudiciall to those which beleeued, gloss. ordinar. he signifieth, sem•• mansisse quosdam, &c. that there were alwaies found among them in that nation, that be∣leeued in Gods promises, and therefore the promises of God are not evacuate, Calvin, like as, though the Sunne seeme not to rise vnto those, which are blind, yet he doth rise vnto those, that are of perfect sight, Gryneus. as then the Sunne should rise, though no man could see it: yet God hath ordained, both that the Sun should giue light, and some should enioy it: So God would shewe himselfe true and stedfast in his promises, though all men should fall away from him: yet he hath ordained, that as he keepeth truth in his promises, so there should be alwaies some in the Church, which should beleeue them.

Quest. 3. How God is said to be true.

1. The vulgar Latine readeth, God is true, and so some of the fathers haue followed that reading, as Cyprian epist. 55. ad Cornel. and Ambrose lib. 3. de fide, c. 3. and so the Syrian interpreter: but in the originall Greeke, it is in the imparatiue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let God be true which Origen thinketh must be vnderstood, non praeceptive, by way of precept, but pronun∣tiative, as pronouncing, that God is true: And here it is taken in the same sense, as when we say in the Lord, prayer, let thy name be hallowed: then fiat, let him be, is here all one, as manifestetur, let him be manifested to be true: sit nobis verax, intelligatur, let him be true to vs, that is, be so taken and vnderstood to be: Photius: so also Basil lib. 4. cont. Eunom.

2. Now this difference is betweene veracitie, and fidelitie, the first is circa verba, aboue words that no vntruth be vttered, the other is circa pacta, concerning couenants and pre∣mises, in keeping and performing them: faithfulnes and fidelitie alwaies includeth verilie but there may be veritie in speaking, without fidelitie, when as truth is onely vttered with∣out any promise to performe any thing: But here veracitie is taken for fidelitie: as Psal. 8.15. the Lord is said to be great in kindnes and truth. Tolet.

3. Now the Lord is said to be true, 1. not onely effective, because he effecteth his pro∣mises, which he made to Abraham, as concerning the land of promise, and concerning Christ, Haymo: but essentialiter, he is essentially true and constant in himselfe, he can not lie•• Man is saide to be true, because he will not sometime lie, though he may and can lie: B•••• God is so true, that he can not lie: neither doth this argue an impotencie of nature in God for as in a man posse mentiri, to can, or be able to lie, argueth an infirmitie, rather then pow∣er; so in God it sheweth his power, that he can not lie, because it is contrarie to his 〈◊〉〈◊〉 Faius.

4. It will be obiected, that God sent a lying spirit into the mouthes of Ahabs false pro∣phets: how then is God true, that sendeth forth a lying spirit? Ans. Sathan was indeede the author of that lying, and offered himselfe to goe: God onely permitted and suffered him, & efficaciam erroris dedit, and gaue way, and efficacie of error, and by his iust iudge∣ment deliuered Ahab ouer to be deceiued, and deluded by them: God was no way accessa∣rie vnto the act of lying. Faius.

5. This saying of the Apostle, God is true, though it be not cited out of any speciall text of Scripture; yet it may be collected out of diuers places, vnto the which it is agreeable: as, Numb. 23.18. God is not as man, that he should lie. Psal. 85.15. God is great in kindnes and truth. Psal. 36.6. Thy truth reacheth vnto the clouds. Psal. 89.33. I will not falsifie my truth. Ier. 10.10. The Lord is the God of truth, he is the liuing God, and an euerlasting king: Out of all these places, or any of them may this sentence be alleadged. Pareus, Perer.

4. Quest. How euery man is said to be a lyar.

1. Foure waies is a man giuen to lying. 1. by the circumstance of his nature, because he is mutable, and readie to alter and change his purpose. 2. by the prauitie and peruersnes of his will, in not keeping that which he hath promised. 3. in the vanitie of his minde, in de∣lighting in lies, and giuing eare vnto fables. 4. in his malice, in inventing and deuising lies many times to beguile and deceiue. Gryneus, Martyr.

2. Hugo thus distinguisheth these kinds of lying: there is triplex vanitas, a threefold va∣nitie, which a threefold lying followeth: there is vanitas essentiae, the vanitie of mans nature and essence, which is to be mutable and changeable: and this is common to man with all other creatures, and hence is the first kind before spoken of: then there is vanitas miseriae, the vanitie of miserie and wretchednes, which is incident to all liuing things: such is the mi∣serie of mans nature, that neither he can doe what he would, neither yet often will doe that which he can: hence is the peruersnes of the will, in not performing and keeping that which is promised, which is the second kind before spoken of: the third is vanitas culpae, the vani∣tie of sinne: which is proper onely to the reasonable creature: hence are the two last kinds before spoken of, either to giue eare vnto lies, or to deuise them.

3. But there is great difference betweene mentiri, & mendacium dicere, betweene lying, and telling of a lie: one is said to lie, when he doth it anima fallendi, with a mind to deceiue: one may tell a lie, and yet not lie himselfe: when he reporteth that which is false: as many such false and fabulous things, are found in Herodotus and Plinie. Faius.

4. Augustine distinguisheth a lie into three kinds: there is perniciosum, officiosum, ioco∣suas, a pernicious lie, which is to deceiue, and to doe hurt; an officious lie, which is made to preserue an others life; and a lie made in merriment in sport: none of these lies can be iu∣stified, but the first is the worst. But here is no place at large to handle these things: I re∣ferre the Reader to the questions vpon the 9. Commandement in Hexapla vpon Exodus, chap. 20.

5. Quest. Whether euery man can be said to be a liar.

Origen here mooueth this doubt, if euery man be a liar, then Paul also was a liar, and Dauid, for they were men.

1. Hierome vpon this place, would haue this generall particle, all, to be restrained, and to be taken for the most part: as when S. Paul saith, All seeke their owne: and, Psal. 14.5. All are gone out of the way. But it is euident v. 12. of this chapter, that the Apostle vnderstan∣deth all, without any exception.

2. Some by omnis, euery one, vnderstand the Iew, or such as were incredulous: gloss. or∣dinar. But Beza well maketh a difference betweene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, disobedient, vnfaithfull, which be affirmed onely of some, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a liar, which he ascribeth to all without exception.

3. An other answer is, that in respect of God, all men are said to be liars, because God onely is immutable: But in this sense, not onely men but Angels should be said to be liars, for they also are mutable and changeable beeing compared with the Creator.

4. There are then two answers, which will fully satisfie: 1. the Apostle speaketh of men, as they are in themselues by nature, so euery one is apt and prone vnto lying, not as they are regenerate and renewed by grace, and speake by the spirit of God, as Dauid, and Paul did: Pareus: this solution followeth Augustine in his commentarie vpon the 116. Psalme, Eue∣ry

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4. It will be obiected, that God sent a lying spirit into the mouthes of Ahabs false pro∣phets: how then is God true, that sendeth forth a lying spirit? Answ. Sathan was indeede the author of that lying, and offered himselfe to goe: God onely permitted and suffered him, & efficaciam erroris dedit, and gaue way, and efficacie of error, and by his iust iudge∣ment deliuered Ahab ouer to be deceiued, and deluded by them: God was no way accessa∣rie vnto the act of lying. Faius.

5. This saying of the Apostle, God is true, though it be not cited out of any speciall text of Scripture; yet it may be collected out of diners places, vnto the which it is agreeable: as, Numb. 23.18. God is not as man, that he should lie. Psal. 85.15. God is great in kindnes and truth. Psal. 36.6. Thy truth reacheth vnto the clouds. Psal. 89.33. I will not falsifie my truth. Ier. 10.10. The Lord is the God of truth, he is the liuing God, and an euerlasting king: Out of all these places, or any of them may this sentence be alleadged, Pareus, Perer.

4. Quest. How euery man is said to be a lyar.

1. Foure waies is a man giuen to lying. 1. by the circumstance of his nature, because he is mutable, and readie to alter and change his purpose. 2. by the prauitie and peruersnes of his will, in not keeping that which he hath promised. 3. in the vanitie of his minde, in de∣lighting in lies, and giuing eare vnto fables. 4. in his malice, in inventing and deuising lies many times to beguile and deceiue. Gryneus, Martyr.

2. Hugo thus distinguisheth these kinds of lying: there is triplex vanitas, a threefold va∣nitie, which a threefold lying followeth: there is vanitas essentiae, the vanitie of mans nature and essence, which is to be mutable and changeable: and this is common to man with all other creatures, and hence is the first kind before spoken of: then there is vanitas miseriae, the vanitie of miserie and wretchednes, which is incident to all liuing things: such is the mi∣serie of mans nature, that neither he can doe what he would, neither yet often will doe that which he can: hence is the peruersnes of the will, in not performing and keeping that which is promised, which is the second kind before spoken of: the third is vanitas culpae, the vani∣tie of sinne: which is proper onely to the reasonable creature: hence are the two last kinds before spoken of, either to giue eare vnto lies, or to deuise them.

3. But there is great difference betweene mentiri, & mendacium dicere, betweene lying, and telling of a lie: one is said to lie, when he doth it anima fallendi, with a mind to deceiue: one may tell a lie, and yet not lie himselfe: when he reporteth that which is false: as many such false and fabulous things, are found in Herodotus and Plinic. Faius.

4. Augustine distinguisheth a lie into three kinds: there is perniciosum, officiosum, ioco∣sum, a pernicious lie, which is to deceiue, and to doe hurt; an officious lie, which is made to preserue an others life; and a lie made in merriment in sport: none of these lies can be iu∣stified, but the first is the worst. But here is no place at large to handle these things: I re∣ferre the Reader to the questions vpon the 9. Commandement in Hexapla vpon Exodus, chap. 20.

5. Quest. Whether euery man can be said to be a liar.

Origen here mooueth this doubt, if euery man be a liar, then Paul also was a liar, and Dauid, for they were men.

1. Hierome vpon this place, would haue this generall particle, all, to be restrained, and to be taken for the most part: as when S. Paul saith, All seeke their owne: and, Psal. 14.5. All are gone out of the way. But it is euident v. 12. of this chapter, that the Apostle vnderstan∣deth all, without any exception.

2. Some by omnis, euery one, vnderstand the Iew, or such as were incredulous: gloss. or∣dinar. But Beza well maketh a difference betweene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, disobedient, vnfaithfull, which he affirmed onely of some, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a liar, which he ascribeth to all without exception.

3. An other answer is, that in respect of God, all men are said to be liars, because God onely is immutable: But in this sense, not onely men but Angels should be said to be liars, for they also are mutable and changeable beeing compared with the Creator.

4. There are then two answers, which will fully satisfie: 1. the Apostle speaketh of men, as they are in themselues by nature, so euery one is apt and prone vnto lying, not as they are regenerate and renewed by grace, and speake by the spirit of God, as Dauid, and Paul did: Pereus: this solution followeth Augustine in his commentarie vpon the 116. Psalme, Eue∣ry

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2. This some expound of the absolute promises of God: for some of his promises are absolute, as those made to the fathers, of the giuing of the lawe, and of the c••••••••ing of Christ: some were conditionall, as that they should for euer inherite the land of Canaan, if they walked in Gods commandements: the first is called by the schoolemen, prop••esia pre∣destinationis, the prophesie of predestination, the other the prophesie comminationis, of com∣mination: and diuerse will haue the first kind to be here vnderstood, as Lyranus, Caietan, Perer. Faius. Pareus reiecteth this interpretation, because all the promises of the Lawe and Gospel haue annexed the condition of obedience or faith.

3. Some giue this sense, by faith, vnderstanding the beleefe of the faithfull reposed in Gods promises: that the infidelitie of some could not evacuate the faith of others: Origen. but by the words following, let God be true, shew that the faith of God, that is, made by him, not faith reposed in him, is here signified.

4. Some thus expound, quantum ad Deum, that God for his part is readie to keepe his promises, if men performe the condition: but if they by their infidelitie depriue themselues of the promise, the fayling is in themselues and not in God, Pareus dub. 1. But this doth not fully satisfie, for if the promises of God should haue beene altogether evacuated, though not by any inconstancie in God, but their infidelitie, yet they should haue beene without effect: which the Apostle denieth.

5. Chrysostome thus inferreth: that their incredulitie is so farre from laying any fault vpon God, vt maiorem illius ostendat bonitatem, that it more commendeth his goodnesse, when he seemed to honour those which dishonoured him: So also Beza, the goodnesse of God is so much the more commendable, quanto indigniores sunt, quorum miseretur, the more vnworthie they are, that he hath mercie on: But to the incredulous the promises of God were of no effect: they were depriued, Heb. 4.1.

6. Therefore it must be obserued, that the Apostle saith not all, but, some, what though some did not beleeue, Gualter. they then which beleeued not non praeindicabant caeteris, did not hinder or were preiudiciall to those which beleeued, gloss. ordinar. he signifieth, sempa mansisse quosdam, &c. that there were alwaies found among them in that nation, that be∣leeued in Gods promises, and therefore the promises of God are not evacuate, Calvin. like as, though the Sunne seeme not to rise vnto those, which are blind, yet he doth rise vnto those, that are of perfect sight, Gryneus. as then the Sunne should rise, though no m•••• could see it: yet God hath ordained, both that the Sun should giue light, and some should enioy it: So God would shewe himselfe true and stedfast in his promises, though all m•••• should fall away from him: yet he hath ordained, that as he keepeth truth in his promises, so there should be alwaies some in the Church, which should beleeue them.

Quest. 3. How God is said to be true.

1. The vulgar Latine readeth, God is true, and so some of the fathers haue followed that reading, as Cyprian epist. 55. ad Cornel. and Ambrose lib. 3. de side, c. 3. and so the Syrian interpreter: but in the originall Greeke, it is in the imparatiue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let God be true: which Origen thinketh must be vnderstood, non praeceptive, by way of precept, but pronun∣tiative, as pronouncing, that God is true: And here it is taken in the same sense, as when we say in the Lords prayer, let thy name be hallowed: then siat, let him be, is here all one, as manifestetur, let him be manifested to be true: sit nobis verax, intelligatur, let him be true to vs, that is, be so taken and vnderstood to be: Photius: so also Basil lib. 4. cont. Eunem.

2. Now this difference is betweene veracitie, and fidelitie, the first is circa verba, abo•••• words, that no vntruth be vttered, the other is circa pacta, concerning couenants and pre∣mises, in keeping and performing them: faithfulnes and fidelitie alwaies includeth veritie: but there may be veritie in speaking, without fidelitie, when as truth is onely vttered with∣out any promise to performe any thing: But here veracitie is taken for fidelitie: as Psal. 86.15. the Lord is said to be great in kindnes and truth. Tolet.

3. Now the Lord is said to be true, 1. not onely effective, because he effecteth his pro∣mises, which he made to Abraham, as concerning the land of promise, and concerni•••• Christ, Haymo: but essentialiter, he is essentially true and constant in himselfe, he can not lie Man is saide to be true, because he will not sometime lie, though he may and can lie: But God is so true, that he can not lie: neither doth this argue an impotencie of nature in God for as in a man posse mentiri, to can, or be able to lie, argueth an infirmitie, rather then pow∣er; so in God it sheweth his power, that he can not lie, because it is contrarie to his na•••••••• Faius.

4. It will be obiected, that God sent a lying spirit into the mouthes of Ahabs false pro∣phets: how then is God true, that sendeth forth a lying spirit? Ans. Sathan was indeede the author of that lying, and offered himselfe to goe: God onely permitted and suffered him, & efficaciam erroris dedit, and gaue way, and efficacie of error, and by his iust iudge∣ment deliuered Ahab ouer to be deceiued, and deluded by them: God was no way accessa∣rie vnto the act of lying. Faius.

5. This saying of the Apostle, God is true, though it be not cited out of any speciall text of Scripture; yet it may be collected out of diuers places, vnto the which it is agreeable: as, Numb. 23.18. God is not as man, that he should lie. Psal. 85.15. God is great in kindnes and truth. Psal. 36.6. Thy truth reacheth vnto the clouds. Psal. 89.33. I will not falsifie my truth. Ier. 10.10. The Lord is the God of truth, he is the liuing God, and an euerlasting king: Out of all these places, or any of them may this sentence be alleadged. Pareus, Perer.

4. Quest. How euery man is said to be a lyar.

1. Foure waies is a man giuen to lying. 1. by the circumstance of his nature, because he is mutable, and readie to alter and change his purpose. 2. by the prauitie and peruersnes of his will, in not keeping that which he hath promised. 3. in the vanitie of his minde, in de∣lighting in lies, and giuing eare vnto fables. 4. in his malice, in inventing and deuising lies many times to beguile and deceiue. Gryneus, Martyr.

2. Hugo thus distinguisheth these kinds of lying: there is triplex vanitas, a threefold va∣nitie, which a threefold lying followeth: there is vanitas essentiae, the vanitie of mans nature and essence, which is to be mutable and changeable: and this is common to man with all other creatures, and hence is the first kind before spoken of: then there is vanitas miseriae, the vanitie of miserie and wretchednes, which is incident to all liuing things: such is the mi∣serie of mans nature, that neither he can doe what he would, neither yet often will doe that which he can: hence is the peruersnes of the will, in not performing and keeping that which is promised, which is the second kind before spoken of: the third is vanitas culpae, the vani∣tie of sinne: which is proper onely to the reasonable creature: hence are the two last kinds before spoken of, either to giue care vnto lies, or to deuise them.

3. But there is great difference betweene mentiri, & mendacium dicere, betweene lying, and telling of a lie: one is said to lie, when he doth it anima fallendi, with a mind to deceiue: one may tell a lie, and yet not lie himselfe: when he reporteth that which is false: as many such false and fabulous things, are found in Herodotus and Plinir. Faius.

4. Augustine distinguisheth a lie into three kinds: there is perniciosum, officiosum, ioco∣sum, a pernicious lie, which is to deceiue, and to doe hurt; an officious lie, which is made to preserue an others life; and a lie made in merriment in sport: none of these lies can be iu∣stified, but the first is the worst. But here is no place at large to handle these things: I re∣ferre the Reader to the questions vpon the 9. Commandement in Hexapla vpon Exodus, chap. 20.

5. Quest. Whether euery man can be said to be a liar.

Origen here mooueth this doubt, if euery man be a liar, then Paul also was a liar, and Dauid, for they were men.

1. Hierome vpon this place, would haue this generall particle, all, to be restrained, and to be taken for the most part: as when S. Paul saith, All seeke their owne: and, Psal. 14.5. All are gone out of the way. But it is euident v. 12. of this chapter, that the Apostle vnderstan∣deth all, without any exception.

2. Some by omnis, euery one, vnderstand the Iew, or such as were incredulous: gloss. or∣dinar. But Beza well maketh a difference betweene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, disobedient, vnfaithfull, which be affirmed onely of some, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a liar, which he ascribeth to all without exception.

3. An other answer is, that in respect of God, all men are said to be liars, because God onely is immutable: But in this sense, not onely men but Angels should be said to be liars, for they also are mutable and changeable beeing compared with the Creator.

4. There are then two answers, which will fully satisfie: 1. the Apostle speaketh of men, as they are in themselues by nature, so euery one is apt and prone vnto lying, not as they are regenerate and renewed by grace, and speake by the spirit of God, as Dauid, and Paul did: Pareus: this solution followeth Augustine in his commentarie vpon the 116. Psalme, Eue∣ry

man is a lyar, if man be considered in himselfe, sed gratia Dei verax efficitur, but by the grace of God he is made true: and againe, he alleadgeth that place in the Psalme, I said ye are gods, &c. in tantum non erit homo mendax, in quantum homines erunt dij, as men are gods, so they are not liars: So before him Origen vrging those words of our Sauiour, Ioh. 10.35. If he called them gods, to whome the word of God was, &c. but the word of God came vnto Da∣uid, and vnto Paul, non vti{que} homines erant, sed dij: therefore they herein were not men, but gods. 2. This must be vnderstood, of a generall pronenes and inclination by nature vnto lying, not of the very act it selfe of lying: It followeth, because euery man is naturally a liar, that therefore morally he should be a lyar in act: Pareus: so then euery man is said to be a liar, quia mentiri potest, quamvis non mentiatur, because he may and can lie, though alwaies he doe not lie. Tolet.

6. Quest. How the Prophet Dauid is to be vnderstood, saying, Euery man is a lyar, Psal. 116.11.

1. Some doe thus interpret, nihil est firmum vel stabile in rebus humanis, nothing is firme or stable in humane matters, Theodoret: to the same purpose also Euthymius, fallax est humanae vita faelicitas, the happines of mans life here is deceitfull: But this beeing a most true position, how could the Prophet say, I said in my hast, as correcting his hastie and vnad∣uised speach, in thus saying.

2. Some preferre this sense: that Dauid beeing much troubled and perplexed with his manifold afflictions, and sometime tempted with diffidence, doth correct himselfe, and con∣fesseth, that God notwithstanding was true, though all men were liars: Perer. but it is eui∣dent by the Prophets words, that this is not a correcting, but a corrected speach, which he spake in his hast.

3. Origen deliuereth a third sense: that Dauid hauing reuealed vnto him the truth by faith, saying a little before, I beleeued, and therefore I spake, doth thankfully acknowledge, that he had receiued the reuelation of the truth from God, whereas all other men, as Philo∣sophers, and the wise among the heathen, were liars: their writings were full of error, and falshood: But that by all, he vnderstandeth not onely the vnbeleeuing Gentiles, but all men in generall, is euident, v. 12. following, as hath beene shewed before.

4. Calvin, whome the Genevens. follow, thus expoundeth, nihil esse certi neque ab homi∣ne, neque in homine, that there is no certentie, neither from man to be looked, nor yet in man: but this beeing a most true and aduised assertion, why then should the Prophet there say he spake it in hast: for so the word there signifieth, as likewise Psal. 31.22. I said in my hast, I am cast out of thy sight.

5. Vatablus thinketh that Dauid meaneth those, which said, when Saul persecuted him, that he should neuer enioy the kingdome, and therefore he trusting to Gods promises, saith they were all liers: But why then should Dauid say, I said in my hast: as confessing, that he thus spake in his heat and hast?

6. Wherefore the meaning of the Prophet Dauid there is this, that beeing oppressed with his manifold and great afflictions, he had some distrustfull thoughts, in so much, that he began to thinke, that euen Samuel and Nathan, which had made vnto him such promi∣ses concerning the kingdome, were but men, and had spoken as men vnto him: And this sense may be confirmed by the like place, Psal. 31.22. cited before, I said in my hast: Iun. Ca∣ietan, Iansenius.

But two obiections will be made against this interpretation. 1. If Dauid be thus vnder∣stood, this allegation should seeme to be impertinent: for the Apostle groundeth vpon that saying of Dauid, as a certen and vndoubted axiome, which Dauid their vttered in hast. Ans. 1. It is not necessarie to graunt, that S. Paul citeth this place out of that Psalme: the like say∣ing is found, Psal. 39.5. Euery man is altogether vanitie. 2. but it may safely be admitted, that the Apostle hath reference to this very place, Psal. 116. and yet he keepeth the Pro∣phets sense: for though Dauid were deceiued in the particular application to Samuel, and o∣ther Prophets; yet the speach was true in generall, euery man is a liar: here was Dauids er∣ror, that he tooke them to speake as other men: this generall ground of Dauids speach the Apostle followeth here.

2. Obiect. The word there vsed bechaphzi, Vatablus translateth, in praecipiti mea fug••, in my hastie flight: the vulgar latine, in excessu meo, when I was beside my selfe for feare: it neede not be translated, in my hast. Ans. 1. The word chapaz signifieth indeede all these, to

make hast, to be astonished, to mooue for feare, to precipitate: but the more vsuall and pro∣per signification, is to make hast: as Exod. 12.10. Ye shall eate it in hast: Psal. 104.7. they hast away. 2. and whether it be translated in my hast, or in my feare, the sense is all one: that Dauid spake thus in his heat and passion. 3. and that it is not meant of his externall flight of bodie, but rather of the acceleration and hast of his affections, is euident by the like place, Psal. 31.22. I said in my hast, I am cast out of thy sight.

Quest. 7. Of the occasion of these words, cited out of the 51. Psalme, that thou mightest be iustified, &c. against thee one∣ly haue I sinned.

The words in the 51. Psalme immediatly going before are these, v. 4. Against thee one∣ly haue I sinne, and committed euill in thy sight: how Dauid is said to haue sinned onely a∣gainst God, it is diuersely scanned.

1. Gregorie thus expoundeth: tibi soli peccavi, against thee onely haue I sinned, quia tu solus es sine peccato, because thou onely art without sinne: man is not said to sinne against man, quia eum aut par, aut grauior culpa inquinat, because either he is defiled with the same or a greater sinne: But though euerie man be a sinner, this is no reason, but that one man may trespasse against another.

2. Origen thus expoundeth Dauid by these words of S. Paul, 1. Cor. 2.15. the spiri∣tuall man discerneth all things, yet he is iudged of none: therefore against thee onely haue I sinned: because others cannot iudge me, quia spiritualis sum, because I am spirituall, &c. But Dauid in this act was not spirituall, but carnall.

3. Caietan thinketh that Dauid so speaketh, because he was king, and had no superiour iudge, to whom he was subiect: and therefore he is said onely to sinne against God: be∣cause he onely was his superiour Iudge: But Dauid standeth not here vpon any personall prerogatiue, he setteth forth the qualitie of his offence.

4. An other exposition which P. Martyr mentioneth is, he saith he sinned onely against God, because he sinned against his lawe: for although he had trespassed against Vrias, and Bathshebe his wife, yet those were sinnes none otherwise, then as they were prohibited by Gods lawe: But in this sense not onely Dauid, but euerie one beside should be faid to sinne against God.

5: Some giue this sense: against thee onely, that is, chiefely: he had so profaned Gods co∣uenant, abused his benefits, caused the name of God by this his fall to be blasphemed, that he had offended God most of all, Mart. Gualter. But they are two diuerse things, to sinne onely against God, and chiefely to offend him.

6. Wherefore, Dauid here hath relation to the secresie of his sinne, which was caried so politikely, that the world perceiued it not: yea Ioab, though he was priuie to Vrias death, yet knew not the cause, Vatab. Iun. and thus before them D. Kimhi: this sense is warran∣ted, 2. Sam. 12.12. where the Lord saith, thou didst it secretly, but I will doe this thing before all Israel.

Quest. 8. Of the diuerse acceptions of this word, iustified.

1. Iustice, is taken diuerse wayes. 1. it is vsed to signifie a generall consent and concur∣rence of all vertues, which we call righteousnesse: in this sense Iob is called an vpright and iust man, Iob. 1.8. 2. it properly signifieth that speciall vertue, which is seene in giuing vnto euerie one their own, as Luk. 18.3. doe me iustice against mine aduersarie. 3. it is taken for the goodnesse of God, in performing vnto vs though vnworthie, that which he hath promised: as S. Paul saith, 2. Timoth. 4.8. which the Lord the iust Iudge shall giue me •••• that day, &c.

2. So likewise to iustifie is vsed in a diuerse sense. 1. it signifieth to declare or manifest one to be iust: as it is said, Matth. 11.19. Wisedome is iustified of her children. 2. to absolue as pronounce innocent, Rom. 8.33. It is God that iustifieth, who shall condemne? 3. we are said to be iustified by faith, that is, to be reputed and counted iust by the righteousnesse of Christ applyed and imputed vnto vs by faith. 4. and it is also vsed of that inchoate and im∣perfect righteousnesse, which is in the regenerate: as Reuel. 22.12. He that is iust, iustifi∣catur adhuc, let him be iustified still, Beza. Gryneus: here it is taken in the first sense, God is said to be iustified, that is, declared, acknowledged to be iust.

Quest. 9. Of the meaning of these words, That thou migh••st be iustified in thy words, and ouercome when thou iudgest.

1. Some doe specially apply these words vnto Christ: as Augustine, vidit futurum in∣dicem iudicandum, be sawe that the Iudge to come should be iudged, tract. in Psal. 60. to the same purpose Gregory expoundeth, that Christ was iustified in his words, and ouercame when he was iudged of Pilate and the Iewes, there was no guile found in his month: Hugo addeth, that he ouercame when he iudged and triumphed ouer Sathan, and all the infernall powers vpon the crossē: But in this sense there should be small coherence in Dauids words: for he confessing his sinne, saying, against thee onely haue I sinned, adding further, that thou mayest be iustified, &c. hath relation to his present state, how God should be iustified in forgiuing his sinne: and the Hebrewe word is taken actiuely, when thou iudgest, not when thou art iudged, so that it cannot fitly be applyed to Christ beeing iudged.

2. Some giue this sense, Against thee only haue I sinned, vt dum ego & omnes peccamus, &c. that while I and all other sinne, thou onely mayest appeare to be iust, gloss. ordinar. so also Osiander, agnosco me nihil agere sine peccato, I confesse, that I doe nothing without sinne, to thee onely belongeth the praise of all goodnesse: But Dauid speaketh not of other mens sinnes here, but of his owne, and not of all his, but this speciall sinne, which he had committed, neither doth he meditate of the iustice and goodnesse of God in generall one∣ly, but as he had experience of his goodnesse, in the particular remission of his sinne.

3. Some by words, here vnderstand Gods promises, which he had made to Dauid, tou∣ching the continuance of the kingdome in his seed, and the comming of the Messiah: which promises some might thinke God would revoke because of Dauids sinne, and therefore God, though men so iudged of him, that he would alter his promises, yet he would shewe himselfe iust in keeping his word with Dauid: Thomas, Lyranus, Tolet, Perer. But Dauid maketh not mention here of any such particular promises: but such, as other sinners also vp∣on their repentance, might haue comfort in, as he saith, v. 13. I will teach thy way vnto the wicked, and sinners shall be conuerted vnto thee.

4. Calvin and Pareus thus interpret; that Dauid confessing his sinne, acknowledgeth God therein to be iust, whatsoeuer he should lay vpon him for his sinne, that howsoeuer men might murmure against God, and so iudge him vniust, yet his iudgements were most vpright: and so God should be pure when he was iudged of men, or to reade it actiuely, when he iudged sinners for their sinne: But in this sense, it should not seeme to be much pertinent to S. Pauls purpose; who would prooue by this place, that the Lord is true and iust of his promises, though men doe faile in their obedience.

5. Theodoret and Euthymius thinke, and so likewise Iunius, that Dauid hath speciall re∣lation to that conference, that Nathan had with Dauid, 2. Sam. 12. and the punishment there denounced: confessing it was iustly inflicted vpon him: and so God was iustified in his words and speaches, which Nathan had in his name with Dauid.

6. Yet further, as I denie not, but that Dauid hath speciall reference vnto that iudiciall proceeding, which the Lord had with Dauid, when he sent his Prophet Nathan: it is more agreeable to the Apostles purpose, to vnderstand this of Gods promise made to Dauid by Nathan, that his sinne was forgiuen him, then of the iudgment there inflicted: that God notwithstanding Dauids sinne, yet would keepe his promise toward the elect for the remi∣sion of their sinnes: and so Vatablus will haue it depend vpon the 2. verse, wash me from ••ine iniqu••••••••, that thou mayst be iustified, &c. or Lyranus immediately after these words, against thee only haue I sinned, vnderstandeth to be supplyed, remitte mihi, forgiue me: Thus Beza also referreth it to Gods gracious promise of remission of sinnes: And so it is best a∣greeable to the Apostles purpose, who sheweth by this testimonie, that the vnbeleeefe or some maketh not the faith of Gods promises of no effect: and as before the Apostle set the truth of God, against mans lying: so here in this sentence, mans frailty appeareth on the one side, in Dauids sinne, and Gods truth and constancie in forgiuing the same, Tolet.

7. Now whereas the Apostle followeth the Septuagint, and ouercome when thou •••• iudged: but out of the Hebrewe it is thus interpreted, and mayst be pure when thou iudgest, first the Apostle retaineth the receiued translation which was much accounted of, specially seeing it kept the sense of the originall: for he which is pure and blamelesse, ouercomme•••• in right iudgement, Faius. and God being pure and free from the accusations of the wicked,

therein ouercommeth their murmurings, against his iudgements, Pareus: secondly, the o∣ther word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in iudging, may as well be in the meane voice as the passiue: and so may be taken actiuely, when thou iudgest, as some read passiuely, when thou are iudged, Beza, Pareus.

Quest. 10. Whether a man may doe evill, and commit sinne to that ende, to set forth Gods iustice.

This doubt is mooued by occasion of the Prophets words: because after he had said, I haue done euill in thy sight, it followeth, that thou maist be iustified: to the which these an∣swears may be made, 1. Dauid w••n he sinned did not propound this as the ende to himselfe thereby to set forth God, iustice, but this euent followed: this word that, doth not then shewe the cause, but the order rather and euent of the thing, Perer. where is not relation to Dauid, that he did it to this end, but vnto God, who turned this euill vnto good. 2. or these words, that thou maist be iustified, are not to be referred, to the words immediate∣ly going before, but to the 3. verse, I knowe mine iniquities: Dauid therefore sheweth not, quo sine prius fecerit mal••, with what intent he did euil before, sed quo fine nunc faciat bonis, but with what end he now did well in confessing his sinne, namely, that God might receiue glorie thereby. 3. Vatablus also referreth these words vnto the 2. verse, where he saith, wash me thoroughly from my sinnes, and then these words in sense are to be annexed, that thou maist be iustified, &c. this was not then sinis peccati, sed precationis, not the ende of Dauids sinne, but of his prayer: that God in forgiuing his sinne might appeare to be iust and true of his promises in forgiuing the sinnes of the elect.

Quest. 11. Of the meaning of the 5, 6, 7, 8. verses.

1. Now followeth the third obiection, issuing out of the former: for if Gods iustice and truth in keeping his promises doe appeare in remmitting the sinnes of the faithfull, that notwithstanding their sinnes, yet he is faithfull in performing his promises: then it would followe, that our vnrighteousnesse commendeth the iustice of God: and hereupon ensue three other inconueniences. 1. That God should be vnrighteous in punishing that which maketh for his glorie. 2. nay he should not be said, to be so much as a sinner, by whom the the glorie of God is promoted, v. 7. Why am I yet comdemned as a sinner. 3. and it would followe, that if by our sinnes the iustice of God were set forth, we should still commit sinne and doe euill, that good might come thereof, the setting forth of Gods glorie, Gorrhan.

2. Whereas the Apostle saith according to the Greeke text, I speake 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ac∣cording to man, Origen seemeth to approoue and followe another reading: as though it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, against man: for the Greeke preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with an accusatiue case signifieth according, but with a genitiue, against: and so he would ioyne it to the for∣mer words, is God vnrighteous, which inferreth, or inflicteth punishment against man. But there is an other word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I speake, which should be quite cut off in this sense: beside this phrase, I speake according to man, is vsuall with the Apostle: which he vseth vpon di∣uerse occasions. 1. to decline envie, when he is forced to speake of himselfe, and his owne doings, he thus speaketh according to the wisedome of men, 1. Cor. 15.31. 2. Cor. 11.16. 2. sometime he vseth this forme of speach, when he taketh somewhat from the com∣mon vse of men, for a more liuely demonstration of that, which he hath in hand, Rom. 6.19. 1. Cor. 9.8. 3. sometime according to man, is as much as according to the flesh, and after the guise of carnall men: and so the Apostle here speaketh in the person of a carnall man, Beza, annot.

3. But whereas, v. 7. the Apostle saith, why am I yet condemned as a sinner, the most in∣terpreters agree to make it a part of the same obiection: that God should seeme vniust in punishing sinners by whom his glorie is set forth: Tolet maketh it rather an answear to the obiection: that S. Paul prooueth by two arguments, that God is not vnrighteous, one by his office, that he is iudge of the world, the other by the execution of his iustice, that if God were not iust, I should not be punished as a sinner: but the former words going imme∣diately before, if the veritie of God, hath more abounded thorough my lie vnto his glorie, sheweth that it is part of the obiection, which also is continued still in the verse following; And, &c. why doe we not euill, &c.

4. By veritie here v. 7. is not vnderstood, the veritie of doctrine; and by a lie, erroneous and false doctrine: as Origen here sheweth by diuerse particular instances, of the false posi∣tions

of the Philosophers, how the veritie and truth of God, hath thereby more manifestly appeared: But by vertue rather the iustice of God and constancie in keeping his promises is vnderstood, and by a lie, the perfidiousnesse of men, whereof the Apostle spake before, v. 3.

5. Now to this obiection the Apostle maketh 4. answers. 1. he reiecteth this impious calumniation, as blasphemous, and absurd, thinking it worthie of no better answer, saying, God forbid. 2. he addeth a reason taken from Gods office: he is the iudge of the world both present and to come, who doth both gouerne the world in equitie, and shall as the su∣preame iudge giue vnto euerie man according to his workes: he therefore cannot be vniust. 3. to the last part of the obiection he saith, first, that they doe blaspheme the Apostle, v. 8. in raising such a slaunder of him, as though he should teach any such doctrine, that men should doe euill, that good may come thereof. 4. then he saith, their damnation is iust: which words some doe vnderstand actiuely, that the Apostle condemned such positions; referring whose to the obiections: but it is better vnderstood passiuely of their persons, that for this their blasphemie, they deserue to be condemned of God, Pareus.

6. Thus the Apostle answeareth pithily, to these cauills and obiections, repelling them, that howsoeuer men may imagine, yet God is most iust in punishing of sinners, though thereby his glorie is set forth. So that thus much is insinuated in the Apostles answer: that it followeth not, that God should therefore forbeare the punishment of the wicked, be∣cause by their iniquitie, his iustice and goodnesse is more set forth, because it is not of their sinne, that any good commeth thereof, but of Gods goodnesse: they per se, by themselues are no causes of the setting forth of Gods glorie, but per accidens, by an accident: God thereby taketh occasion to manifest his iustice in their condigne punishment, as he did in the destruction of Pharaoh: his wisedome as he did vse the malice and envie of Iosephs brethren, to effect his purpose in bringing him to honour: his clemencie, in doing good to his Church, as by Iudas treacherie Christ was deliuered vp to death, for the redemption of the world: But therefore none of their sinnes were excused, because they had no such intent to set forth Gods glorie, but God who brought light of darknesse, was able by their works of darkenesse, to manifest the light of his truth, Pareus.

Like as when the Iudge condemneth a malefactor, his vprightnesse appeareth in his iust condemnation: and the greater the disease is, the more commendable is the skill of the Physitian in healing it: yet no thankes is due either to the malefactor, for the one, or to the diseased patient for the other, Mart. So likewise, that mans sinne setteth forth the good∣nesse of God; it is not of the nature of sinne, sed ex infinita bonitate, sapientia, & potentia Dei, but of the infinite goodnesse, wisedome, and power of God, who can turne mens sinnes to his further glorie. Perer.

And further, here we are to distinguish betweene malum culpae, & malum poena, the euill of the offence, and the euill of punishment: the first simply and by it it selfe maketh not to Gods glorie: but the punishment of sinne, which is occasioned by sinne, God ordaineth for the declaration of his iustice, Lyran.

Quest. 12. Whether none euill is to be done at all, that good may come thereof.

1. This is a most true conclusion in diuinitie, that no euill must be done or sinne committed, that some good may be caused thereby: for the contrarie the Apostle here con∣demneth, and saith their damnation is iust, that thus obiect, Why doe we not euill, that good may come thereof: the reason hereof is this, no sinne is eligible, for whatsoeuer is eligible, and to be made choice of, is good, but sinne is no wayes good, for then it should not be sinne, yet sinne may be the occasion of the further setting forth of Gods glorie: as the offen∣ces of theeues and murtherers may be the matter for the iustice of the iudge to worke vp∣on, and diseases are occasions for the skilfull Physitian to shewe his skill: yet as therefore a man will not choose to be diseased, that the Physitian may growe famous in healing him, so neither are sinnes to be of purpose committed, that Gods iustice should be thereby set forth, Mart.

2. But here the former distinction taketh place betweene malum culpae, & malum poena, the euill of sinne, and the euill of punishment: the first is no wayes to be chosen: a lesse sinne is not to be committed to avoide a greater: for if no euill is to be done for a good ende, then the lesse euill or sinne, is not to be committed to avoide a greater: for the avoiding of euill is also a good thing, Caietan. But of other things, which are not euill in their nature, but

are counted euill in respect of temporall losse, there one may make choice of the lesse, Pa∣reus: as Dauid did rather chuse to haue the pestilence sent vpon the land, then famine, or captiuitie: and here that similitude of Gregorie may haue place, vt qus murorum, ambitu clauditur vndi{que} &c. as he that is compassed and closed in with a wall, that he cannot es∣cape, there taketh his flight, vbi breuior murus invenitur, where the wall is the lowest: so of such temporall euills a man may make choice of that which bringeth the least incon∣uenience.

3. And concerning the first sort of euills, there is also a kind of choice to be made: when there is a necessitie: as when one is driuen to such a streight, as that hauing taken a rash oath to doe an vnlawfull thing, and the oath beeing made, he must either breake his oath, and so commit periurie, or keepe his oath, and so breake charitie: it is the lesse of the two euills, to breake a wicked oath, then to fulfill it, as Herod did in putting Iohn Baptist to death: for in violating the oath, creator••m offendimus, we doe but offend the Creator, but in perfor∣ming a cruell and bloodie oath we both transgresse Gods commandements, as also offer wrong vnto our brother: thus was it decreed Concil. Toletan. 8. vbi periculi necessitas as com∣puleru, &c. where the necessitie of the danger compelleth: which necessitie is, when a thing is once committed, and cannot be vndone againe, as in taking a rash oath: which necessitie, or perplexitie, as Caietan well noteth, is not ex parte rerum, on the behalfe of the things: for it is not necessarie for a man, if it were in his power either to sweare falsly, or to breake charitie: but it is ex parte hominis, on the behalfe of man, who cannot revoke and vncall that which he hath once done, Caietan.

4. But against this position the example of Lot will be obiected, who to preserue the young men from the beastly rage of the Sodomites, would haue prostituted his daughters vnto them: if this fact were not good, why doth S. Peter call him iust Lot, 2. Pet. 2. if it were, then one may doe good that euill may be occasioned thereby.

Concerning this act of Lot, there are diuerse opinions: some doe commend and iustifie it, as Ambrose lib. 1. de Abraham. c. 6. Chrysostome hom. 43. so also Thomas. Caietan. Some doe blame Lot in so doing, and disallowe this fact: as August. qu. 42. in Genes. Ly∣ran. Gloss. interlin. Tostatus. Lyppom. in catena. and this seemeth to be the better opinion: as Augustine determineth, ••oli facere magnum scelus tuum, dum magis horrescis alienum, doe not make thine offence great, while thou fearest an others sinne: yet two things doe ex∣cuse Lot, his zealous care to preserue the young men from violence, and his perplexed, and troubled minde, not well considering what he did: And whereas S. Peter calleth him iust Lot, that is not vnderstood in respect of this particular fact, but of his vpright life, who was not touched with the vncleane conuersation of the citie, but grieued thereat.

5. Here further may be noted a certaine ouersight of Gregorie, who disputing this point, that of two euills the lesse is to be chosen, giueth this instance that the Apostle saying, to a∣voide fornication, let euerie one haue his wife, concessit minimo, vt maior a declinaret, he per∣mitted the lesse (euill,) to avoide the greater: so he thinketh it not to be without fault to marrie, though it be lesse: and he would prooue it by these words of the Apostle, I speake this by permission, not by commandement, non est sine vitio, quod ignoscitur, & non praecipitur, that is not without fault which is pardoned, not commanded, Gregor. lib. 32. Moral. c. 27.

Contra. 1. If it were an euill or sinne to marrie, then God should be the author of sinne, who was the institutor of mariage: if men do abuse the mariage by their in temperan∣cie, that is their fault, not any euill in the thing: 2. The Apostle doth not pardon them their mariage, but he permitteth them to marrie as a thing lawfull for all, if they will vse the re∣medie, but not necessarily imposed by way of commandement: for they which haue the gift of continencie are not bound to marrie. 3. the Apostle then in allowing to marrie to a∣voide fornication, doth not preferre the lesse euill before the greater, but prescribeth the re∣medie, which is good to preuent the greater inconuenience of euill, which would followe, if the remedie were not vsed.

13. Quest. Whether God doe not euill, that good may come thereof, in reprobating the vessels of wrath, to shew his power.

Obiect. 1. The Apostle saith, Rom. 9.22. What and if God would to shew his wrath, and make his power knowne, suffer with long patience the vessels of wrath prepared to destruction? ••ere God should seeme to doe that which is euill, as to prepare the vessels of wrath to de∣struction, for a good ende, namely, to declare his power.

2. Likewise to permit and suffer euill to be done in the world, to exercise his iudg••∣ments, or declare his prouidence seemeth to be euill, as when he suffered Iosephs breth•••••• to sell him into Egypt, that Iacobs familie by this meanes might be prouided for: for he which suffereth euill to be done, when he may hinder it, seemeth to consent vnto it, and so is accessarie thereunto: as a Magistrate sinneth in suffering adulterie, murther, and other sinnes to goe vnpunished.

Ans. Concerning the first obiection, it is not euill, that some are vessels of wrath pre∣pared to destruction: 1. because it is Gods will, which is alwaies iust and holy: yea Gods will is a perfect rule of iustice. 2. and that which tendeth to Gods glorie, can not be euill, as God getteth himselfe glorie in the condemnation of the wicked. 3. that which is law∣fully done, can not be euill: but God in reiecting some, doth that which he may doe by lawfull right, to dispose of his owne as it pleaseth him; as no man can reprooue the potter in making some vessels of honour, some of dishonour of the same piece of clay. 4. but see∣ing in the ende Gods reiecting and reprobating of some, namely such as by their sinnes de∣serued eternall death, appeareth to be most iust, it must needs also be good, for that which is iust, is good.

2. To the other obiection of Gods permission, it may be likewise answered, 1. to per∣mit euill to be done, and to consent to euill, doe not necessarily follow one the other: he that permitteth, onely hath a will not to hinder, but he that consenteth, approoueth that which is done. 2. and that God consenteth not to that which he permitteth is euident, be∣cause he punisheth sinne, which he suffreth to be done. 3. God in permitting euill to be done, onely consenteth to that good which he draweth out of euill, and for the which he suffreth the same to be done. 4. the case is not like betweene God permitting euill to be done, and the Magistrate: for 1. God is free, and is not tied to any lawe, but the Magistrate suffring euill therein doth contrarie to Gods lawe, or mans. 2. Man oftentimes of some si∣nister affection suffreth euill, either because he is hindered by some greater power, and can∣not punish it, or he is corrupted, and so winketh at sinne: but none of these are incident to God. 3. If the Magistrate propound vnto himselfe some good ende, in vsing connivence i•• some sinnes, yet he is not sure to effect it as God is. 4. Beside it belongeth vnto the Crea∣tor, to giue vnto his creatures freely to worke according to their nature: for otherwise he should restraine the ordinarie course of things: But this no way concerneth the Magistrate in his connivence. ex Pareo.

Quest. 14. In what sense the Apostle denieth the lewes to be more excellent then the Gentiles, v. 9

v. 9. What then, are we more excellent? there is a double sense of these words, some thinke that this is spoken in the person of the faithfull which were vncircumcised, as though they were more excellent then the Iewes, which abused the blessings which the Lord had besto∣wed vpon them: but if the Apostle had spoken here of the vncircumcised, he would not haue named himselfe, as one of them, are we more excellent? therefore the other sense is better, that the Apostle speaketh here in the person of the Iewes, least they might haue gloried too much, in their preheminence and prerogatiues which the Apostle had yeelded vnto them before the Gentiles, v. 1.

2. Now the Apostle in denying vnto the Iewes that excellencie, which he before had yeelded vnto them, v. 1. is not contrarie to himselfe: for the reconciling whereof, 1. Some thinke, that S. Paul before spake of the excellencie of the Iewes beyond the Gentiles, be∣fore the comming of Christ, but here of their state in the Gospell, when they had no such preheminence, as the Apostle saith, Coloss. 3. that in Christ there is neither Iewes transgres∣sing against the lawe, were no better then the Gentiles, as Ezech. 5.10. she hath changed my iudgements into wickednesse, more then the nations, &c. 2. Some giue this solution, that then preheminence was in respect of the promises, on Gods behalfe, which he made vnto the Iewes, but in respect of their owne nature, they were sinners as well as others, Thomas, Pererius. they had no preheminence, by their owne merits: to this purpose, Gualter, Hy∣perius, Aretius, with others: But Tolet refuseth this vpon this reason, because in this sense neither should a Christian man haue any preheminence before a Gentile, seeing the one meriteth more at Gods hand, then the other: these things wherein they excell, non 〈◊〉〈◊〉 proprijs acciperunt, they haue not receiued by their owne merits, annotat. 6. 3. The prehe∣minence

then before graunted, and now denied, is neither in respect of the diuers times, nor of their persons, but of the cause in hand, that although the Iewes had some ciuill and Ec∣clesiasticall prerogatiues, they had the law & circumcision, which the Gentiles had not, yet concerning their manner of iustification before God, it was all one, the Iew was no more iu∣stified by works then the Gentile, but both of them were iustified onely by faith. Par. Tol.

15. Quest. Of the meaning of certaine phrases, which the Apostle vseth, v. 9. We haue alreadie prooued, and, vnder sinne.

1. The Greeke word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 1. some translate, criminati sumus, we haue ac∣cused: Greeke schol. Beza, Pareus: but it had beene sufficient to haue said, we haue shewed both Iewes and Gentiles to be vnder sinne, this was a sufficient accusation it selfe, without any such expresse addition, that he had accused them: Tolet. 2. Pererius maketh this the sense, I haue alleadged this as a cause, that all are vnder sinne, namely as the cause and occa∣sion, why the Iewes in the matter of iustification are not preferred before the Gentiles: Per. Haymo: but that the Apostles speach should be imperfect, saying thus much in effect, we haue shewed this as the cause, that all are vnder sinne, not shewing whereof it should be a cause. 3. Tolet deuiseth an other sense, expounding it by the passiue, we haue beene all ac∣cused that both Iewes and Gentiles are vnder sinne: but the Greeke construction will not suffer this sense, for Iewes and Gentiles, is put in the accusatiue, and so can not answer vnto the word, accused. 4. Some thus interpret, causis redditis ostendimus, we haue shewed by rendring the cause, why all should be vnder sinne: that the Apostle had not onely shewed this, but tendred also the cause: Chrysost. Ambr. Sedul. Erasm. Vatabl. but Beza thinketh that the word is not found in that sense. 5. Wherefore the best interpretation is this, evi∣ci•••••• probavimus, we haue prooued before, Oecumen. Genevens. we haue sufficiently shew∣ed by reason, that all are vnder sinne: so also the Syrian interpreter readeth, pronuntiavi∣••••s, we haue pronounced: and gloss. interl. rationibus ostendimus, we haue shewed by reason.

2. Vnder sinne, which signifieth three things, 1. that although the act of sinne doe passe, yet there remaineth still a blot in the soule and conscience, and a guiltines of sinne, as Iosu. 22.17. we are not clensed from the wickednes of Peor vnto this day. Perer. 2. to be vnder sinne, is tenerireatu, to be held guiltie of sinne, Pareus: to be subiect vnto the curse and ma∣lediction due vnto sinne, Piscat. and so guiltie to euerlasting damnation. 3. and beside it signifieth the seruitude vnder sinne, that they doe walke and liue in sinne, and can not be de∣liuered from the tyrannie thereof, Tolet. as to be vnder the law, is to be in subiection, thral∣dome, and vnder the curse of it. Pareus.

16. Quest. Whence the Apostle alleadgeth these te∣stimonies; v. 10. to 18.

1. All these allegations according to the vulgar Latin edition, are taken out of the 13. Psalme, where all those sentences stand together in this order, wherein they are cited here: And one Lindanus a Popish writer, would prooue hereby the Hebrew text to haue beene corrupted by the Iewes, because onely v. 10, 11, 12. are there found Psal. 14. according to the Hebrew originall, and he affirmeth that he had seene an Hebrew copie thought to haue beene Augustins the Monke that was sent into England, where these eight verses doe stand in the Hebrew text, as they are here alleadged by S. Paul. But Pererius misliketh this asser∣tion: 1. he vrgeth Hieromes opinion who was more auncient then that Augustine, who findeth not all these sentences in the Hebrew. 2. it is not like that the Iewes could all con∣spire to corrupt the Greeke text, who otherwise are found to haue beene alwaies most care∣full to preserue the Scriptures vncorrupted: neither had they any reason to rase out any of those sentences, seeing therein is contained no manifest prophecie of Christ. 3. and con∣cerning that Hebrew copie, Ioannes Isaac sometime professor of the Hebrew tongue at Co∣••••••, writing against Lindanus, thinketh it was patched together by some vnskilfull Hebrici∣••••, who might turne the Latine into Hebrew.

2. Pererius thinketh that the Hebrew text is not corrupted in that place, yet he would haue the vulgar Latine translation to be retained, because of the antiquitie thereof, which ••••serteth all those verses in the 14. Psalme: But if he acknowledge the Hebrew to be per∣fect, and the Latine translation to put in more, then is in the Hebrew, why should not the Latine text be corrected according to the Hebrew?

3. Therefore the truth is, as Hierome thinketh, proem. l. 16. comment. in Esaiam, that this whole text is not taken out of the 14. Psalme, sed partim ex Isaia, partim ex Psalmis esse

contextum, but is framed together partly out of the Prophet Isai, partly out of the Psalmes: the 10, 11, 12, verses here are alleadged out of the 14. and 53. Psalme: the first part of the 14. v. is out of the 5. Psal. v. 10. the second out of the 140. Psal. v. 3. the 14. v. out of the 10. Psal. v. 7. the 15, 16, 17. v. out of Isa. 59.7, 8. the 18. v. out of Psal. 36.1. Pareus: the same is also affirmed by Origen, that these testimonies are cited partly out of the Psalmes, partly out of the Prophet Isai: but the 16. v. Destruction and calamitie are in their waies, he saith, non recordor vbi scriptum sis, &c. I remember not where it is written, but I thinke it may be found in some one of the Prophets, &c. this may seeme strange, that Origen so diligent a searcher of the Scriptures, should not finde where these words are, seeing they follow in the very same place of the Prophet Isai, as Hierome also obserueth.

4. But that is well obserued by Origen, that whereas S. Paul doth not follow the very same words which are in the Psalme, puto dari in hoc Apostolicam authoritatem, I thinke (saith he) that this is done by Apostolike authoritie, to teach vs, when we vse the testimonie of Scripture, sensum magis ex eo, quam verba rapiamus, that we rather take the sense, then the words, &c.

17. Qu. Of the matter and order obserued by the Apostle in citing these testimonies.

In these testimonies the Apostle first sheweth the sinnes of men, then their punishment: their sinnes either of omission, in leauing some duties vndone, to v. 13. then of commission, in committing such things as were euill, to v. 16. the sinnes of omission, are either concerning faith, or manners: concerning faith three waies, nec credunt per fidem, they neither beleeue by faith, there is none iust, nec intelligunt per scripturam, neither doe they vnderstand by the Scripture, nor seeke God per investigationem, by searching after him, v. 10, 11. Concerning manners, 1. they decline out of the way, in turning away from God. 2. they are become vn∣profitable, that is, to their brethren. 3. neither doe they good, that is, to themselues, v. 12.

The sinnes committed are of two sorts, ad inducendum alios in errorem, to bring others into error; ad incutiendum terrorem, and to smite into them terror: the first is done three waies, 1. openly in corrupting with euill words, their mouth is an open sepulchre. 2. secret∣ly in deceiuing, they haue vsed their tongues to deceit. 3. in cloaking their malice with fai∣ned words, the poison of aspes is vnder their lippes.

They doe strike terror into them, 1. mala imprecando, in wishing euill, their mouth is full of cursing. 2. necem intentando, by threatning death and destruction, there is bitternes in their mouth. 3. in shedding of blood.

Then followeth their punishment, which is of two sorts, 1. poena & non culpa, a punish∣ment, and no fault, either eternall, destruction, or temporall, calamitie, with the meritorious cause, in their waies. 2. there is a punishment, which is both a punishment, and a sinne: which is first their wilfull ignorance and blindnes, v. 17. they haue not knowne the way of peace: then their obstinacie, the feare of God is not before their eyes. Gorrhan.

But this distribution may seeme to be too curious: we therefore will content our selues with this plaine enumeration of sinnes, which are here set downe by the Apostle. 1. be accuseth all men of iniustice, and vnrighteousnes, there is none righteous, v. 10. 2. of igno∣rance and blindnes, there is none that vnderstandeth, v. 11. 3. of apostasie and falling a∣way from God to abominable idolatrie, v. 12. 4. of deceit and craft. 5. of cursing and bit∣ternes, v. 13. 6. of crueltie, their feete are swift to shed blood. 7. they are turbulent and e∣nemies to peace, v. 17. 8. they are prophane, casting off all feare of God, v. 18. Pareus.

18. Quest. How none are said to be iust, seeing Noah and other holy men are re∣ported to haue beene iust in their time.

1. Origen thinketh, that whereas the Scripture saith, in thy sight shall no man liuing be iu∣stified, it is spoken by way of comparison, that none compared to God, are iust: and so Lyra∣nus thinketh, it is vnderstood de iustitia perfecta, of perfect righteousnes: there may be iusti∣tia politica, a politike and ciuill iustice, in liuing according to the rule of nature, and iust•••••••• legalis, a legall iustice, in keeping Moses ordinances, but no perfect iustice. Contra. If this were the meaning, then they which are iustified by faith in Christ should be here also inclu∣ded: for they beeing compared to Gods perfect and exact iustice, can not be said to be iust but the Apostle speaketh not of faith, he sheweth onely, what men are by nature. 2. And by the same reason, doe we also reiect an other interpretation of Origen, that no man liui•••• here is iustified before God, that is, in this life none can be pronounced to be iust: But al¦though in the next world our iustice shall be perfected, yet it is begun here; otherwise w••

should neuer come there.

3. Chrysostome vnderstandeth this to be spoken onely of the Iewes, which are noted of three things: 1. that they all had transgressed. 2. they onely committed euill, and wrought no good. 3. they did it with all vehemencic and endeauour: so also Anselme thinketh, that Paul speaketh of the Iewes. 4. Some vnderstand contrariwise onely the Gentiles, and vncircumcised, Greeke schol. and Theodoret thinketh, that Psal. 14. there is speciall reference to the rayling of Rabsacah, which is declared Isa. 36. But the words of the Prophet are ge∣nerall: and he intendeth by this Scripture to prooue, that all both Iew and Gentile were vn∣der sinne. 5. Ambrose and Augustine thinke that these words are vttered onely of the euill and wicked sort, not of the righteous, so also glosse ordinar. But the Apostle generally concludeth of all, that they are vnder sinne, and that they had neede of the grace of God.

6. Pererius mentioneth an other exposition that some would haue it vnderstood of ve∣niall, that is, the smaller offences, which no man liueth without, but euery one is subiect vn∣to: But the Apostle reckoneth vp afterwards many grieuous sinnes, as their throat is an open sepulchre, their feete are swift to shed blood, &c. these were not small offences, but most grie∣uous and grosse sinnes. 7. Pererius thinketh that this is spoken by an hyperbole, none are saide to be iust, that is the most, so that a few onely are excepted.

8. But the Apostle vnderstandeth vniuersally all men, that there is none iust: as after∣ward he concludeth, v. 19. that all the world be culpable before God: and whereas some men are called and counted righteous, that is ex gratia, by grace: but yet by nature all both Iewes and Gentiles are sinners: that they can not by their owne works be iustified, but one∣ly by grace and faith in Christ. Faius. Tolet. annot. 10.

9. Origen here maketh a question, how it could be saide, that there was none neither a∣mong the Iewes, nor Gentiles, that did any good: seeing there were many among them, which did cloath the naked, feede the hungrie, and did other good things: he hereunto ma∣keth this answer; that like as one that laieth a foundation, and buildeth vpon it a wall or two, yet can not be saide to haue built an house, till he haue finished it; so although those might doe some good things, yet they attained not vnto perfect goodnes, which was onely to be found in Christ. But this is not the Apostles meaning onely to exclude men from the perfection of iustice: for euen the faithfull & beleeuers were short of that perfection, which is required: he therefore sheweth what men are by nature, all vnder sinne, and in the state of damnation, without grace and faith in Christ: if any performe any good worke, either it is of grace, and so not of themselues, or if they did it by the light of nature, they did it not as they ought, and so it was farre from a good worke in deede. Perer. num. 37. Tolet. annot. 10.

19. Quest. Of the particular explication of the sinnes, wherewith the Apostle here chargeth both Iewes and Gentiles.

v. 10. There is none righteous: in the Psalme it is, there is none that doth good, but the sense is the same, for he that is righteous doth that which is good, & he that doth not good, is not iust or righteous, so he proueth the antecedent, by the consequent. No not one: though this be not in that place of the Psalme, according to the Hebrew, it is added for a more full explanation, to shew, that none are excluded: some vnderstand this of iustification by faith in Christ, there was none which beleeued in him: gloss. interlin. Gorrhan. but the Apostle sheweth, what euery one was by nature: otherwise there were alwaies some in the world, to whome the Lord gaue faith and beleefe in him.

v. 11. There is none that vnderstandeth: the Apostle here omitteth some words of the Psalme: for there it is set downe affirmatiuely, the Lord looked downe from heauen, whe∣ther any would vnderstand: but S. Paul keeping the sense, Beza, expresseth it by a negation: Pareus. The Apostle condemneth them all of ignorance, which is the mother of prophan∣nes: Tolet vnderstandeth this peculiarly of the Gentiles who were idolaters, and had not the right knowledge of God: some doe specially refer it to their ignorance concerning Christ, that they did not know him to be God. gloss. interlin. Gorrhan. But it is more generall: they had no knowledge of God at all, no true and effectuall knowledge, which might bring them to the seruice and obedience of God. Mart.

There is none that seeketh God. This Tolet specially vnderstandeth of the Iewes, who though they knew God, yet they did not seeke him, to liue according to his commande∣ment: but it is more generall, comprehending both Iewes and Gentiles: some haue particu∣lar reference to Christ, that they did not seeke to know him, whome they might haue found

out to be God by his miraculous workes: gloss. interl. But the Apostle comprehendeth more times, then that onely wherein Christ liued: Lyranus hath here a corrupt glosse: they did not seeke God, per opera meritoria, by the merit of their works: but so God shall neuer be foūd: the prophannes then of men in general is here set forth, that had no care to seeke vnto God, and to depend vpon him, but they were addicted to themselues, and their owne lusts, con∣forming themselues vnto this present world, Rom. 12.2. Gryneus.

v. 12. They haue all gone out of the way. They fell away, beeing destitute of grace from the way which leadeth vnto life, vnto the broad way, that bringeth vnto euerlasting de∣struction: Gryneus: and they became vnprofitable, beeing cut off from God, as the branch from the vine, they could bring forth no fruit: Tolet. the Hebrew word signifieth to rot and corrupt, so they became as rotten and corrupt branches, Pareus. There is none that doth good, no not one: here none are excluded: some thus giue the sense, none sauing one, namely Christ, gloss. interlin. Gorrhan, and so Augustine before them: but the originall will not beare that sense: the words are, none vnto one, that is, no not one.

v. 13. Their throat is an open sepulchre. 1. They are instar voraginis, like vnto a gulph to destroy men, and therefore are compared to a sepulchre. 2. and an open sepulchre, quod tetros spargit odores, which sendeth forth stinking smells: so they doe vtter filthie and vaine words. 3. and they are likened to an open sepulchre, quia vsus scelerum, verecundiam su∣stulit, their custome in sinne hath taken away all shamefastnes and modestie, they are impu∣dent in their sinne. Origen. 4. and as an open graue can neuer be satiate, but it receiueth one bodie after an other; so they doe still seeke to deuoure men, and as it were eate them vp, with their filthie and slanderous tongues. They haue vsed their tongues to deceit: where they can not openly deuoure, they attempt to doe it by craft and deceit. gloss. interlin.

The poison of aspes is vnder their lippes. The biting and venemous tongue is thus resem∣bled: 1. because this serpent doth morsu inficere, infect and poison by biting. Gryneus. 2. it is insanabile, a poison incurable: gloss. interlin. Pellic. 3. and they are incorrigible and in∣tractable, like as the serpent stoppeth the eares, and will not heare the voice of the charmer.

v. 14. Their mouth is full of cursing and bitternes. 1. Their mouth is said to be full, be∣cause ex pleno oris vasculo, out of their mouth, as a full vessell doe continually flow forth bitter and cruell words. Origen. 2. as they haue gall and bitternes in their heart, Act. 8.23. so they doe vtter it with their mouth, Gryneus. 3. thus the Apostle sheweth how they abuse all the instruments of speaking, their throat, their tongues, their lippes, their mouth, Tolet. 4. And as before they were giuen to flatterie and deceit, so they sometime brake forth into open blasphemie both against God and man. Calvin. 5. Haymo specially refe∣reth it to the bitter and blasphemous words, which the Iewes vttered against Christ: char∣ging him to haue a deuill, and crying out against him to be crucified.

v. 15. Their feete are swift to shed blood. 1. The Apostle hetherto alleadged those testi∣monies out of the Psalmes, now he citeth the Prophet Isa; because in the mouth of two or three witnesses euery word shall be established: Faius. 2. by the feete are vnderstood their affections, as Origen expoundeth, consilium quo agimus iter vitae, the counsell, whereby we take in hand the trauell of this life: and hereby their readines is signified, vpon euery occasi∣on to shed blood. Tolet. 3. as Doeg by his false tongue caused many innocent Priests to be slaine, Gryneus. 4. and, by this phrase, of shedding, is shewed how they doe vilipend the blood of the Saints, powring it out as water. Gorrhan.

v. 16. Destruction and calamitie are in their waies. 1. Whereas the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contrition, Origen vnderstandeth it of their sinne and disobedience, whereby they doe ••••••∣rere iugum domini, cast off and beat in pieces the Lords yoake: so also the Greeke schol••••••: as by the way, he vnderstandeth life, so by contrition, sinne; whereby the life is worne, as the way is beaten with trampling. 2. some vnderstand it passiuely of the destruction and ••••∣l••mitie, which was brought vpon them by the Romanes: gloss. interlin. Haymo, Gorrha••. 3. but it is better taken actiuely, for the destruction and calamitie, which they bring vpon o∣thers: they are the authors and deuisers of nothing but mischiefe: Gryn. Calv. Pare. as the Romane histories doe write of Hannibal, who in his dreame following one, that was sent of Iupiter to be his guide into Italie, seemed to see behind him an huge serpent, deuouring and destroying all as he went: whereby was signified the horrible vastitie, which he should bring vpon Italie.

v. 17. The way of peace they haue not knowne. 1. Origen vnderstandeth Christ to be 〈◊〉〈◊〉

way of peace, whome they acknowledged not: so also Haymo, Gorrhan. gloss. 3. but there∣by is signified their turbulent nature, who delighted in warre, and filled the world with tu∣mults and troubles: Gryneus, Pareus: and although some among the heathen did seeke to preserue the peace and tranquilitie of the commonwealth, yet it did not helpe them any thing toward their euerlasting peace. Osiand.

v. 18. The feare of God is not before their eyes. 1. As the feare of God is the beginning of true wisdome, and pietie, so the want of that feare giueth way vnto all impietie: and therefore, sine retinaculo currunt ad malum, they runne into all kind of mischiefe without any stay. Lyran. These doe not say, there is no God, yet they doe not feare God: August. ex Beda: and so are giuen ouer to all impietie.

20. Quest. v. 19. Whatsoeuer the Law saith: what is here vnderstood by the law, and how diuersly this word is taken.

Hierome, epist. 151. noteth this word Law, to haue sixe seuerall significations in the Scrip∣ture: 1. it is taken precisely for the Law giuen by Moses, which contained both morall precepts, iudiciall, and ceremoniall: as Ioh. 1.17. The Law was giuen by Moses. 2. the law signifieth not the precepts onely, but the historie of the old Testament: as S. Paul calleth A∣brahams historie concerning his two sonnes, the law, Gal. 4.22. 3. the book of the Psalmes is called the law, Ioh. 15.25. It is written in the law, they hated me without a cause. 4. the prophesie of Isai is called the law: 1. Cor. 14.21. In their law it is written, by men of other tongues, &c. will I speake vnto this people: which testimonie is taken out of Isa, c. 28.21. 5. the spirituall sense and meaning of the old Testament is called the law: as the Apostle saith, The Law is spirituall, Rom. 7. 6. the law is taken for that naturall light which is imprinted in the minde by nature: as S. Paul saith, c. 2.14. The Gentiles which haue not the law, are a law vnto themselues. Here then by the Law, the Apostle generally vnderstandeth the old Testament, as the booke of the Psalmes, and the Prophets.

21. Quest. It saith to them, which are vnder the law: who are here vnderstood to be vnder the law.

1. Origen taketh here the law, for the naturall law, vnder the which not onely the Iewes, but the Gentiles also are vnder: and this he would prooue by two reasons, 1. be∣cause it followeth afterward, that euery mouth may be stopped: but the mouthes of the Gen∣tiles could not be stopped by the written law, which was not giuen vnto them. 2. the A∣postle also saith afterward, that by the law commeth the knowledge of sinne: which is not the written, but the naturall law: for both Cain, and the brethren of Ioseph did confesse and acknowledge their sinne, before yet there was any law written. Contra. 1. The Apostle in∣ferreth 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 Gen∣tiles 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 know∣ledge of sinne (and yet both Cain and Iosephs brethren had beside the naturall law, instru∣ctions 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 shalbe iu∣stified 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 obserua∣tion, that whē 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 ge∣nerall 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 shew∣eth, that these things were specially directed to the Iewes: and that by these three argu∣ments. 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 con∣uinced 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, guil∣tie and culpable before God: Chrysostome by this word vnderstandeth him, qui sibi ipsi a•• 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 iusti∣fied 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 con∣fesse 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, al∣though 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 comman∣ded 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 con∣uinced, and the written law, giuen to the Hebrewes: for the Apostle disputeth generally a∣gainst 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: Pareus•• 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 whe•• 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, a•••• 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 any thing that is good: Beza.

5. To iustifie is taken three wayes: first to make one actually and verily iust: so if any man could perfectly keepe the lawe, he should thereby get an habituall and inherent iustice: se∣condly, it signifieth to be counted and declared iust, as wisedome is said to be iustified of her children: and thirdly, it signifieth, to forgiue, discharge, and acquite sinnes: and so is it taken here: that no man is iustified by the workes of the lawe: that is, thereby findeth for∣giuenesse of his sinnes, and so is taken for iust before God: but this iustification is by faith in Christ, by whome we are acquited of our sinnes, and cloathed with his righteousnesse: Martyr.

6. The Apostle addeth, in his sight: to shewe a difference betweene iustification and righteousnesse before men, which may be attained vnto by workes, and the perfect righte∣ousnesse, which God requireth: sometime this phrase, in Gods sight, is vsed to shewe a dif∣ference betweene that righteousnesse which is but in shewe, and hypocrisie, and that which it in truth: as in this sense, Zacharie and Elizabeth, are said to haue beene iust before God, Luk. 1.6. sometime it distinguisheth betweene the righteousnesse, euen of good men, and the righteousnesse before God: as the Apostle graunteth that Abraham had wherein to glorie before men in respect of his workes, but not before God, Rom. 4.1. and so the A∣postle taketh it here: It is Christ onely that maketh vs holy and vnblameable, in the sight of God, Coloss. 1.22. Beza. And further these reasons may be yeelded hereof, why none can be iustified by works in Gods sight, though before men they may. 1. in respect of the Maie∣stie of God, and most perfect puritie of his nature, before whom the verie Angels doe co∣uer their faces, and feete, Isay, 6. and the heauens are not cleane in his eyes, how much more is man abhominable, Iob. 15.15. 2. God looketh not vnto the outward shew, but to the inward disposition of the heart, which is perfect in none. 3. the lawe of God is spiritu∣all, and requireth exact obedience of Gods commandements: so that he which offendeth in one is guilty of all, Iam. 2.10. this perfection none can attaine vnto: Pareus.

Quest. 24. How the Apostle here denieth iustification by workes, seeing he said before, c. 2. v. 13. that the doers of the Lawe are iustified.

1. The ordinar. gloss. giueth this solution, secundum ceremonialia intellige, vnderstand this according to the ceremonials: he thinketh that the Apostle speaketh here of the cere∣moniall workes of the lawe, whereby none are iustified: but in the other place of the mo∣rall workes, which doe instifie: But the Apostle here euen excludeth morall workes, for of the morall lawe the words following are specially vnderstood, by the lawe commeth the knowledge of sinne.

2. Caietan thinketh that the Apostle speaketh here of iustification before God, there of the iustice of workes before men: but the verie words of the text doe ouerthrowe this interpretation: for euen in that place the Apostle speaketh of those which are righteous be∣fore God, which are not the hearers, but the doers of the lawe.

3. Ambrose to this purpose, lex temporalem habet iustitiam, fides aeternam, the law may giue a temporall kind of iustice, but faith an euerlasting: be thinketh that men are said here not to be iustified by workes, that is, without faith: but yet a temporall kind of iustice they might haue by the lawe without faith: But the Apostle in both places, as hath beene said, speaketh of true iustice and righteousnesse before God.

4. The moderne Papists tell vs here of two iustifications, the first which is by faith one∣ly without workes, the second, which is by workes which proceede of faith and grace: of the first speaketh the Apostle here, as they thinke, and of the other in the former place, Rom. 2.13. Perer. disput. 8. to the same purpose Tolet, that the Apostle speaketh here of workes going before faith, which doe not iustifie, there of workes which followe faith: the other doe iustifie in encreasing iustification which was begunne before by faith, annot. 13.

Contra. 1. This is but a Popish fiction of the first and second iustification: the Apostle is saying, Rom. 8.30. whom he iustified, he glorified, maketh but one iustification, after the which followeth glorification. 2. euen the Apostle excludeth here the workes of the rege∣nerate, which may appeare by these reasons. 1. because there neede no question to be made of the workes of carnall men, which are euill, because they are without faith: there can be no shewe at all, that such workes should iustifie. 2. the workes of Abraham were the workes of grace, which the Apostle excludeth from iustification, c. 4.2. 3. This is the

reason, why workes cannot iustifie, that all occcasion of reioycing may be taken away from men, and euerie mouth may be stopped: but now, if men might be iustified by their works after they are called, and haue faith, they might glorie in such works, by the which (they say) they doe merit, and which (in their opinion) proceede in part from mans owne free will.

5. Some thinke that the Apostle, Rom. 2.13. speaketh ex hypothesi, by way of supposi∣tion, that the doers of the lawe shall be iustified, that is, if any could keepe and performe the lawe, they should thereby be iustified: But here he simply denieth iustification to workes, because no man is able to keepe the lawe, Pareus. This is a good distinction, and in other places it may well be receiued, where the Scriptures seeme to attribute much vnto the law, as he that doth these things shall liue thereby: But here it is not so fit, for in that place, Rom. 2.13. the Apostle encreateth not of the causes of iustification, but onely sheweth who they are, which shall be iustified, not hearers and professors, but doers and followers.

6. Peter Martyr saith, that when iustification seemeth to be ascribed vnto workes, it must be vnderstood in respect of faith and grace, wherewith they are ioyned: as a man is said to be a reasonable creature, yet in respect of his soule onely, though he consist both of soule and bodie: yet it is faith properly that iustifieth, and not workes, which followe faith: But the Apostle doth not at all in that place, or any other, ascribe iustification before God vnto workes.

7. Wherefore the best solution is this, that here S. Paul disputeth indeede of the proper and true causes of iustification, which he simply denieth vnto workes, and giueth vnto faith: but there he sheweth who, and vpon what condition men are iustified, and who are not iustified, namely, such as hauing a liuely faith doe bring sorth the fruits thereof, and doe their endeauour to keepe the lawe are iustified: as the Apostle in the same sense had said before, c. 2.6. that God will reward euerie man according to his workes. And in the like sense Christ shall say vnto the righteous in the day of iudgement, Matth. 25.34. Come ye blessed of my father, inherite the kingdome prepared for you, for when I was hungred, ye gaue me meate: he sheweth not the cause of their saluation, but the condition, state, qualitie of those which should be saued: to this purpose, Faius. see further before c. 1. quest. 26. and controv. 7.

Quest. 25. How by the lawe came the knowledge of sinne.

1. The Apostle here confirmeth that which he said before, that none are iustified by the workes of the lawe, by the contrarie vse of the lawe, because thereby commeth the know∣ledge of sinne: therefore iustice and righteousnesse is not attained thereby.

2. The lawe, Origen vnderstandeth of the lawe of nature: Augustine onely of the mo∣rall lawe, lib. de spirit. & liter. c. 8. but indeed the lawe is vnderstood here in generall: both the naturall, for euen before the lawe written, by the lawe of nature, Abimelech knew that adulterie was sinne, Genes. 20. but the morall more, by the which came a more full know∣ledge of sinne: likewise by the ceremoniall and iudiciall lawe sinne was manifested, but after a diuerse manner, ex accidente, accidentally, because the one was appointed in expiationem, for the expiation, the other in poenam, for the punishment of sinne, Tolet. annot. 14.

3. Now diuerse wayes doth the written lawe, whereof the Apostle specially speaketh, reueale sinne. 1. Ambrose sheweth that before the law written there was some knowledge of sinne, as he giueth instance in Ioseph, who detested the sinne of adulterie, to the which his mistresse enticed him: but it is so said, quia lex ostendit peccata non impune futura, be∣cause the lawe sheweth, that sinnes shall not goe vnpunished: so also Theodulus. 2. and by the written lawe, peccata clarius fuerunt cognita, sinnes were more euidently knowne: and some were knowne to be sinnes, that were not so taken before, leviora qua{que} non cognosce∣bantur esse peccata, the smaller sinnes were not knowne, as concupiscence, Hierome: as the Apostle saith, he had not knowne lust, vnlesse the law had said, thou shalt not lust, quaedam e∣tiam grauiora, &c. and some things by the lawe were knowne to be greater, then before, gloss. ordinar. 3. Oecumenius thus expoundeth, because sinne was encreased by the know∣ledge of the lawe, for he that sinneth wittingly is so much the more a grieuous offender. 4. And before the lawe written sinne was knowne as beeing against reason, but by the law it is discerned, as beeing against the will of God: and so the nature and qualitie of sinne, is more fully and perfectly knowne by the lawe, Perer. 5. and euen the knowledge of sinne

before the lawe written, did issue out of the grounds and principles of the morall lawe which were imprinted by nature in the minde, Faius.

4. But whereas the lawe sheweth as well, what things are honest, and vertuous, as it discouereth sinne: the Apostle onely toucheth that vse of the lawe, which is to reueale sinne: both because it was more pertinent to his purpose, which was to shewe, that there is no iustification by the lawe, because thereby we haue the knowledge of sinne: and for that men are more prone vnto the things forbidden in the lawe, then to the duties commanded: so that the lawe doth not so much teach our dutie to God and our neighbour, as that we doe not performe that which is our dutie, Beza.

5. Now further, whereas the Apostle saith, by the lawe commeth the knowledge of sinne, we must supply the word onely: not that the lawe doth nothing else but reueale sinne, for it iudgeth and condemneth sinne likewise: but here the opposition is between the knowledge of sinne, and the remission thereof: the lawe onely giueth the one, the agnition or know∣ledge of sinne, not the remission, Perer. by the lawe is cognitio peccati non consumptio, the knowledge of sinne, not the consumption of sinne, gloss.

6. But it will be obiected, that in Leuiticus there are oblations prescribed for sinne, and the Priest was to pray for such as had sinned, and it should be forgiuen them: Gorrhan an∣sweareth, that it was onely a legall remission, quoad poenam, non quoad culpam, onely concerning the punishment of the lawe, not of the fault: But Lyranus answeareth better, that such sacrifice for sinne, was protestatio Christi passuri, a protestation or profession of Christ which was to suffer: so that such remission of sinnes though it were vnder the lawe, yet was not by vertue and force of the lawe, but by faith in Christ: for the sinnes of the of∣ferers were forgiuen at the prayers of the Priests, which could not be heard, if they were not of faith.

7. It will here be further obiected, that the politike and ciuill lawes of Princes intend more then the shewing of sinne, they also doe helpe to reforme sinne, and reclaime men from it: therefore Gods lawe should doe more then manifest sinne. Answ. 1. Humane lawes doe onely require an externall ciuill iustice, but the lawe of God discouereth the cor∣ruption of the heart, so that herein there is great difference betweene them, Melancth. 2. Humane lawes may by proposing of rewards and punishments helpe to perswade and in∣duce men, but they cannot instill or infuse obedience into the heart. 3. God also intendeth more then the reuealing of sinne by his lawe: for if any could keepe it, they should liue thereby: which while none is able to doe, yet the law beside the discouering of sinne fer∣ueth as a Schoolmaster to bring vs to Christ: so that it is thorough mans owne infirmitie, that the lawe giueth not life: and it sheweth Gods power and wisedome that turneth the lawe vnto our good, namely, to bring vs vnto Christ, which by our infirmitie is become vnto vs the minister of death.

8. So then there are two other speciall vses and benefits of the lawe, beside the reuea∣ling of sinne, the one that concerning faith, it is a Schoolmaster to bring vs to Christ, and touching manners and life, it sheweth vs the way wherein we should walke, Mars.

9. There is a double knowledge of sinne by the lawe: there is one which is weake and vnprofitable, which neither thoroughly terrifieth the conscience, nor reformeth the life: such was the knowledge, which the heathen had of sinne as the poets in their satyricall ver∣ses did set forth the sinnes of their times, but themselues followed them: there is an other effectuall knowledge of the lawe, whereby the soule is humbled: and this is of two sorts: when such as is ioyned onely with terror of conscience, without any hope, such was the knowledge of sinne, which Cain and Iudas had, that betrayed Christ: or it hath beside some liuely hope and comfort, such was Dauids agnition and confession of his sinne: But this comfort is no worke of the lawe, it is wrought in vs by the spirit of grace, Martyr.

Quest. 26. Of the meaning of these words, The righteousnesse of God is made manifests without the lawe.

1. Ambrose by the iustice of God vnderstandeth that iustice, wherewith God is iust ••estans promissa sua, in keeping his promises: Origen taketh this iustice to be Christ: ra∣ther it signifieth the iustice or righteousnesse which is by faith to Christ, so called, both be∣cause of the efficient cause thereof, namely God, who worketh it in vs: and in regard of the effect, because it onely is able to stand before God, Calvin.

2. Without the Lawe. 1. Origen here vnderstandeth the lawe of nature, and giueth thi••

exposition: ad iustitiam Dei cognoscendam nihil opitulabatur lex naturae, the law of nature did helpe nothing at all to the knowledge of the iustice of God: but it was manifested by the written lawe of Moses: but the Apostle excludeth not here the written lawe: for them it were no consequent speach vnto the former, where the Apostle denied iustification vnto all workes of the lawe in generall: the same lawe then must be here vnderstood, which he treated before, that is, generally both the naturall and written law. 2. Augustine ioyneth this word without the lawe, not vnto manifested, but vnto righteousnesse, so the righteous∣nesse without the lawe, he expoundeth, sine adminiculo legis, without the helpe of the law, lib. de spirit. & liter. c. 9. but this sense first Beza confuteth by the order and placing of the words, which stand thus, without the lawe is righteousnesse made manifest, not righteousnes without the lawe: as S. Iames saith, faith without works is dead, not without works faith is dead: for in this transposing of the words, the sense is much altered: Tolet addeth this rea∣son, that righteousnesse without the lawe, that is, the workes of the lawe, was knowne euen vnto the faithfull vnder the lawe, therefore the words without the lawe, must be ioyned ra∣ther vnto manifested, then to righteousnesse. 3. But yet Tolet is here deceiued, for he thus interpreteth, abs{que} lege, without the lawe, that is cossante lege, the lawe ceasing and beeing abrogate, the Euangelicall faith was manifested: for although the workes of the morall law are commanded in the Gospel, yet they bind not by reason of the legall bond or obligati∣on, but by vertue and force of newe institution thereof by Christ: But our Sauiour faith directly, that he came not to destroy the lawe and the Prophets, Matth. 5.17. but if the morall lawe were first abrogated, though it were againe reuiued by Christ, it must first be dissolued. 4. Ambrose well referreth without the lawe, to manifested: but he seemeth to restraine it to the lawe of ceremonies: sine lege apparuit, sed sine lege sabbati, & circumcisi∣onis, it appeared without the lawe, but without the lawe of the Sabboth and circumcision, and newe Moone, &c. But in all this disputation the Apostle chiefely entreateth of the mo∣rall lawe, by the which specially came the knowledge of sinne. 5. some referre this to the manifestation of the Gospel by the preaching of the Apostles, when the Gentiles were cal∣led, which had no knowledge of the lawe, Mart. and many also among the Iewes, which though they had not the lawe, yet cared not for it, as they say, Ioh. 7.48. Doth any of the rulers or Pharisies beleeue, in him, but this people, which knoweth not the lawe, Gorrhan, •••• they vnderstand without the lawe, that is, without the knowledge of the lawe: But the A∣postle speaketh of that iustice, which was manifested both to the Gentiles and the Iewes, which had yet the knowledge of the lawe.

6. Gryneus, whereas the Apostle saith, first, that righteousnesse is reuealed without the lawe, and yet immediately after he saith, hauing witnesse of the law and the Prophets, would reconcile them thus: vnderstanding lawe in the first place of the letter of the lawe, which doth not set forth the iustice of God by faith, and in the other place the spirituall sense of the lawe.

7. But the meaning rather of the Apostle is this: that it is not the office of the lawe to teach faith: and that beside the lawe, there is an other doctrine, in the Church concerning faith: which doctrine of saluation and iustice by faith, neither the naturall nor morall lawe can teach: and though in the time of the lawe, this doctrine of faith was taught the faith∣full, yet the knowledge thereof came not by the lawe: And for the full reconciling here of the: Apostle to himselfe, three things are to be considered. 1. that in the first place the lawe is vnderstood strictly, for the doctrine of the morall lawe, whether written or naturall, which doth not properly teach faith in Christ: afterward the lawe is taken for the book•• of Moses; wherein many Euangelicall promises are contained beside the legall precep•••• Beza annot. ••2. The lawe doth properly vrge workes, it doth not professedly teach faith, and yet it excludeth it not, Pareus: but accidentally it bringeth vs to Christ, as forcing vs when we see our disease to seeke for a remedie. 3. this doctrine of faith was manifested without the lawe, that is, more clearely taught and preached at the comming of Christ, yet it was knowne vnto Moses and the Prophets, though more obscurely: for in that it is said, to be manifested, nor made or created, it sheweth that it was before, though not so mani∣fest, Perer. disput. ••0. Faius. So then those words but now, doe both note the diuersitie of time, and they are aduersatiue particulars, shewing, that our iustice is not reuealed in the lawe, but otherwise and els where.

Quest. 27. How the righteousnesse of faith had witnesse of the lawe and the Prophets.

Fowre wayes are the law and Prophets found to beare witnesse and testimonie vnto the Gospell of faith. 1. by the euident prophesies of Christ: as our blessed Sauiour saith, Ioh. 5.46. Moses wrote of me: and S. Paul said before, c. 2. Which he had promised before by his Prophets in the holy Scriptures: and S. Peter saith, Act. 10.43. To him also giue all the Prophets witnesse: such euident testimonies out of the lawe and Prophets are these, which are cited by the Apostles, as that Rom. 10.6. The righteousnesse of faith speaketh on this wise, say not in thy heart, who shall ascend into heauen? that is, to bring Christ from aboue, &c. so the Apostle citeth an euident testimonie out of the 31. of Ieremie, Hebr. 8.8. how the Lord would make a newe testament with the house of Iuda: and many such testimonies in the newe Testament are taken out of the old.

2. A second kind of testimonie, were the types and figures which went before in the old Testament: as the Paschal lambe, the Manna, the rocke, the cloud, did shadow forth Christ: likewise some acts of the Patriarkes and Prophets did prefigure out Christ, as Abrahams sacrificing of Isaac: Salomons building of the Temple: Ionas beeing in the bellie of the whale, with such like.

3. The sacrifices and oblations, and the blood of rammes and goates did signifie the vnspotted lambe of God, that should be slaine for the sinnes of the world, Mart.

4. The lawe also by the effect thereof did beare witnesse vnto Christ: as Augustine saith, lex hoc ipso, quod iubendo & minando neminem iustificabat, satis indicabat, &c. the lawe in this selfesame thing, that it iustified none in bidding and threatning, did sufficiently shew, that man is iustified by the gift of God, &c.

Quest. 28. Of these words, v. 22. The righteousnesse of Go by the faith of Iesus Christ, vnto all and vp∣pon all.

1. Here the Apostle toucheth first the efficient and principall cause of this righteousnes, which is God, then the materiall cause Christ with his obedience both actiue and passiue, in performing the lawe, and bearing the punishment thereof for vs: then the instrumentall cause, which is faith: and the subiect, wherein this faith is seene, and vnto whom it belon∣geth, euen vnto all and vpon all.

2. The faith of Christ is not here taken actiuely, for the faith which Christ had, but pas∣siuely for the faith, whereby Christ is had and possessed: And by faith here is not vnderstood a generall assent onely, or naked knowledge, but a firme perswasion of the heart, ioyned with a sure and certaine knowledge of things hoped for: as the Apostle ioyneth both toge∣ther, Hebr. 11.1. defining faith, to be the ground of things hoped for, there is the assurance and confidence: and the euidence of things which are not seene, there is the knowledge.

3. This faith doth not iustifie, effective, as working an habituall iustice in vs, nor mate∣rialiter, materially, as though faith in it selfe were that, whereby we are iustified: but it iu∣stifieth obiective, as it apprehendeth Christ: and organice, iustrumentally, as it applyeth the righteousnesse of Christ, to them which beleeue, Pareus.

4. Further concerning faith, it differeth much from opinion, suspition, science, or know∣ledge: opinion, though it incline vnto the truth, yet it is vncertaine and doubtfull, so is not faith: suspition giueth but a weake assent, but faith is a firme and sure perswasion: as opinion is an vncertaintie of the iudgement, so is suspition in the will and assent, neither are in faith: knowledge bringeth a firme assent, but it is by demonstration of reason: now faith belee∣ueth beyond reason: And of faith there are two kinds: one is a vaine and temporarie faith, which is fruitlesse and without charitie, as in the parable of the sower, some seede fell in stonie and thornie ground; such faith iustifieth not; there is a liuely and effectuall faith, which is onely in the Saints; and this is the true iustifying faith; which yet admitteth diuerse de∣grees, in some it bringeth forth thirtie, in some sixtie, in some an hundred fold: there are two impediments of faith, the one is curiositie, to seeke fully to comprehend the things which we beleeue, the other is doubtfulnesse to be vncertaine of them: Both these Basil toucheth writing of faith, ne contendas videre ca, qua precul reposita sunt, ne{que} eae quae spe∣rentur, ambigua statuas, striue not to gaze vpon those things, which are set farre off, nei∣ther hold vncertaine the things hoped for, Mart.

5. Here it shall not be amisse to note the diuersitie of phrases which the Apostle vseth,

when he speaketh of faith: it is called the righteousnesse of God, c. 1.17. and of or from God, Philip. 3.10. righteousnesse by faith, c. 3.22. and of faith, c. 5.1. righteousnesse without works, c. 3.28. the righteousnesse of faith, c. 4.11.13. righteousnesse in the blood of Christ, c. 5.9. righteousnesse by the obedience of Christ, c. 5.19. righteousnesse not our owne: Philip. 3.9. righteousnesse imputed of God, c. 4. v. 6.10.

6. And whereas it is added, toward all, and vpon all. 1. Some doe thus distinguish, that the first (all) noteth the Iewes, the second the Gentiles, Oecumen. some by the first vnder∣stand the Apostles, by the second those which were afterward called: Anselme, super omnes, vpon or aboue all, interpreteth, supra captum omnium, aboue the teach or capacitie of all: But this is rather doubled to shew, neminem excludi, that none of the faithfull are excluded, Pareus: and in that he saith aboue or vpon all, Gods ouerflowing iustice is signified, which ouerfloweth as waters, Faius. 2. But this vniuersall particle (all) must be restrained onely vnto those which beleeue: for as Ambrose saith, habet populus Dei plenitudinem suam, &c. the people of God haue a certaine fulnesse, & specialis quaedam censetur vniuersitas, &c. and there is a speciall kind of vniuersalitie, when the whole world (of the elect) seemeth to be deliuered out of the whole world, &c. de vocat. gent. lib. 1. c. 3.

Quest. 29. What it is to be depriued of the glorie of God, v. 23.

1. Origen vnderstandeth these words, effective, by way of the effect: quomodo auderes peccator gloriam Deodare, how should the sinner presume to giue glorie vnto God: the praise of God is not seemely in a sinners mouth. 2. Oecumenius taketh the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, literally, thus interpreting, they are left behind, post tergum est gloria & beneficentia Dei, the glorie and beneficence of God, is behind thy backe: that is, Gods grace doth preuent thee: because a man is iustified freely without his own works. 3. Some by the glorie of God vnderstand iustification, whereby Gods glorie appeareth, Lyran. per quam gloriosus appa∣ret, by the which the Lord appeareth glorious: so also gloss. ordinar. Hugo, Gorrhan. 4. Faius by this glorie vnderstandeth that image of God in righteousnesse and holinesse, after the which man was created: which man hath blotted out by his fall: so also Martyr apply∣eth it to the corruption of mans nature. 5. Theodoret taketh this glorie for the presence of the grace of God: in which sense the arke of the couenant was called the glorie of God, because there he shewed himselfe visibly present: as when the Philistians had takes the Arke, it is saide, the glorie is departed from Israel, 1. Sam. 4.22. 6. Melancthon by glorie would haue vnderstood, that grace, acceptance, and approbation, which men haue with God, beeing iustified by faith: so also Osiander, Tolet, Caietan, vnderstand glori•••• hominis apud Deum, the glorie of man, that is his acceptance with God: and there is here a secret opposition betweene glorie with men, which we may attaine vnto by workes, as the Apostle sheweth, c. 4.2. and glorie with God: to this purpose also Calvin and Piscatur.

7. Wherefore with Chrysostome we here vnderstand rather the glorie of eternall life: he that offendeth God, non ad eos pertinet, quibus ascribenda est gloria, doth not appertaine vnto those, to whom eternall glorie shall be ascribed: and so Beza also well giueth the sense of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is vsed of those which came short in the race, and cannot at∣taine vnto the marke or price, that is set before them: so also Gryneus, they cannot attaine ad metam vitae illius gloriosae, to the marke of that glorious life, which is set before vs in hea∣uen: of this glorie the Apostle spake before, c. 2.10. to euerie one that doth good, shall be glorie, and honour: the meaning then is, that all men by their sinne, are strangers, and as ba∣nished men from God, and his kingdom, which is not recouerable by mans workes, neither is there any way to come vnto God, and euerlasting saluation, but onely by faith in Christ: So that all religions whatsoeuer are condemned beside the Christian faith, as not beeing a∣ble to bring vs vnto God, Pareus.

Quest. 30. Of iustification freely by grace, v. 24.

1. Here the Apostle expresseth all the causes of our iustification. 1. the efficient, which is the grace of God, that is, not the doctrine of the Gospel freely reuealed, as the Pelagi∣ans vnsterstand it, nor the graces of the spirit infused, as the Romanists: but by the grace of God we vnderstand, the free mercie and goodnesse of God toward mankind. 2. the formall cause and manner, is in that we are freely iustified without any merit of our owne: the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, freely, is sometime taken in an other sense, as Galat. 2.22. if righteousnesse were by

the law, then Christ died 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without cause: but here it signifieth firely. 3. the meritori∣ous and working cause is Christ Iesus, who hath redeemed vs, and the instrumentall cause, is faith. 4. the ende in respect of vs, is our saluation and iustification: in respect of God, the manifestation of his righteousnes to his glorie.

2. Thorough the redemption. 1. This word is taken improperly for any deliuerance out of daunger, as God is said to haue redeemed his people out of the thraldome and captiuitie of Egypt: but properly it signifieth such deliuerance, as when any thing beeing in an others occupying, is freed and exempted, by paying the price: and such redemption is either cor∣porall, as when men are deliuered from externall and corporall bondage; or spirituall: such is our redemption by Christ: whose death, the price of our redemption, was in respect of the deede corporall, beeing historically done, but in regard of the effect and fruit it was spirituall, in redeeming vs from the spirituall bondage of sinne, the deuill, and hell. 2. This redemption is taken two waies, either properly for the very worke of our redemption purchased by the death of Christ: or for the effect thereof, the consumma∣tion of that worke of our redemption in euerlasting life: as it is taken, Rom. 8.22. Pa∣reus.

3. But it will be obiected, that we are not freely iustified, seeing that Christ hath paied the ransome for vs: how then is that said to be freely done, where a price is paied? Answ. It is free ex parte hominū, on mans behalfe, because no price for their redemption is exacted of them: but ex parte Christi, on Christs part it was not free, because he paied a most suffici∣ent, and exact price for our redemption: So the Prophet saith, Come buie without money, I∣sa. 55.1. they are saide to buie saluation, because it is bought for them by Christ, and yet without money; because Christ paied the debt for them: Tolet. So in the worke of our re∣demption are seene both the iustice, and free mercie of God: the first, in that Gods wrath was so testified by the death of Christ: the other toward vs, in that God hath giuen his sinne freely to die for vs.

31. Quest. How God is said to haue proposed or set forth Christ to be our reconci∣liation.

1. Whome God hath set forth or proposed: Ambrose readeth, disposed, and some vnder∣stand it of the publike exhibiting and proposing of Christ in the preaching of the Gospel, Tolet. but this word rather sheweth the euerlasting purpose and decree of God from the beginning of the world, to giue his sonne for our redemption: so is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ta∣ken Rom. 8.28. euen to them, that are called of his purpose. Faius. And hence may two ob∣iections be answered: 1. how it might stand with the iustice of God, that his most innocent Sonne should die for others. Answ. This was Gods purpose from the beginning of the world: it was the decree of the whole Trinitie, that the Sonne of God should be the Re∣deemer of the world: yea and Christ also offered himselfe, 1. Tim. 2.8. Faius. 2. Some ob∣iect, how the death of Christ, and whence it should haue vertue to reconcile vs vnto God: what proportion is there betweene the infinite sea of mens sinnes, and the short death of Christ, that was not extended beyond three daies. Answ. The vertue of Christs death dependeth of the purpose of God: he so appointed, decreed, and purposed, that by this meanes the world should be redeemed: the Lord in his infinite power, could haue appoin∣ted other meanes: but he thought none fitter for the recouering of our decaied estate: Pa∣reus.

2. Christ is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the reconciliation: which some thinke may be taken in the masculine gender, that he is our reconciliator: Tolet. annot. 21. where there is a manifest al∣lusion vnto the propitiation of the Arke, which was called cappareth, the propitiatorie: Christ was then signified by that golden propitiatorie, which couered the Arke, from whence the Lord deliuered his oracles. Origen is here somewhat curious in his typicall ap∣plications: by the gold vnderstanding the puritie of Christ, by the length & breadth, his di∣uinitie and humanitie: but I omit them as too curious obseruations: Beza thinketh, that the Apostle in saying whome God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath proposed, alludeth vnto the propitiatorie, which was then kept within the vaile, but now is publikely proposed, and exhibited, that vaile beeing remooued: but the Apostle, in this word proposed, hath reference rather to the purpose and counsell of God, as is before shewed.

3. Through faith in his blood: 1. by blood is vnderstood by a synecdoche, the whole sa∣crifice of Christ, which was the consummation of his obedience: And he saith in his blood, that is, by his blood, as the instrument of our redemption: for there are two instruments of our redemption; one on Christs part, his death and shedding of his blood; the other on ours, which is our faith, Mart. these words, in his blood, some doe referre vnto the word reconciliation, Theodoret, Anselme, Tolet: some vnto the next words before, (through faith) as the Syrian interpreter: But it may very well be ioyned with both, that our reconciliation was purchased by Christs blood, and Christs blood can not profit vs, vnlesse we beleeue it to haue beene shedde for vs. Pareus.

32. Quest. How we are said to be iustified freely, seeing faith is required, which is an act in the beleeuer.

1. This obiection may further be vrged thus: that is freely bestowed, which is confer∣red without any helpe or worke in the receiuer: seeing then a man must bring faith, which is a worke of the will, how is he said to be iustified freely?

Ans. 1. Tolet first hath this answer, that we are said to be iustified freely through faith; because faith is the free gift of God: and it is giuen vs freely to merit our saluation by faith: But he himselfe misliketh this answer: for to be iustified freely, and by the merit of faith in any other gift, it can not stand together: for where merit and worke is, the wages is not counted by fauour, and so freely, but by debt, Rom. 4.4.

2. The better answer then is, that we are iustified freely, although the condition of faith be required, because faith doth not iustifie, vt actus quidem noster est, as it is an act of ours: but all the vertue thereof proceedeth from the obiect: as the Israelites beeing healed by looking vpon the brasen serpent, obtained not their health, by the very act of opening their eyes, but by the obiect, which they beheld, which was the serpent: And like as when a rich man giueth his almes vnto the poore, though he stretch out his hand to receiue it, yet is it said notwithstanding to be a free gift. Tolet. annot. 20. 3. But adde here further, that as when a blind man putteth forth his hand, but he that giueth is faine to direct it, to receiue the almes: or if a man haue a weake and withered hand, which he is not able to stretch out, vnlesse the other that giueth doe lift it vp: in this case euery way the gift is free: So our will is not of it selfe apt to beleeue, or will any thing aright, vnlesse the Lord direct it: faith then beeing both the worke of God in straining our will, and faith receiuing all the vertue from the obiect which it apprehendeth, namely Christ: it remaineth, that faith notwithstanding, we are iustified freely. Faius.

33. Quest. v. 25. To declare his iustice or righteousnes, what iustice the Apostle vnderstandeth here.

1. Chrysostome vnderstandeth the declaration of Gods iustice by the effects thereof: like as God declareth his riches, not that he is rich in himselfe, but in making others rich: and his power, not in that he euer liueth himselfe, but in raising others to life: so his iustice is decla∣red, not in beeing iust in himselfe, but in making others iust. But this iustifying of sinners is a worke of Gods mercie, not of his iustice.

2. Theodoret herein will haue Gods iustice to be manifested, because he did sustaine the sinnes of the world with patience, forbearing to punish them: but this likewise was an effect of his goodnes and mercie, not of his iustice.

3. Ambrose vnderstandeth this iustice of God in keeping, and performing his promise: but the iustice of God is not here to be taken in a diuers sense, then before v. 22. the righte∣ousnes of God by the faith of Iesus Christ.

4. Some doe take the iustice of God here, for his goodnes, mercie, and clemencie: as the Prophet Dauid vseth to pray, Iudge me according to thy righteousnes, that is, thy goodnes, Pareus: but this seemeth not to be so proper here.

5. Some vnderstand the iustice of God, in not leauing sinne vnpunished, Lyran. it was the iustice of God, that the price of our redemption should not be paid otherwise, then by the blood of Christ: but this is not the iustice of faith, which the Apostle spake of before.

6. Therefore this iustice, which the Lord manifested and declared, is none other but the righteousnes of faith, before touched: and as the words here following doe shew, by the forgiuenes of sinnes: God reuealed and manifested this to be the true iustice, whereby men are iustified before him, euen the righteousnes of faith: so August. lib. de spir. & lit. cap. 13. Anselme, Tolet, Osiander.

34. Quest. What is meant by sinnes that are past, v. 25.

1. Some think that this is vnderstood of the fathers in the law, which were kept in Lim∣bus, who though thorough remission of their sinnes, they were freed from punishment, yet they were not receiued vnto glorie: gloss. ordin. Gorrhan. But Tolet confuteth this interpre∣tation, (though he allow the opinion) as not agreeable to the Apostles minde: for the words are not to be so limited and restrained: but generally the Apostle vnderstandeth such sinnes as he spake of before, v. 23. All haue sinned, and are depriued of the glorie of God. And if the sinnes were not yet remitted vntill Christs comming vnto the Patriarks, they could not be freed, no not from the punishment. 2. The Novatians vnderstand those former sinnes, which were passed, of sinnes going before vocation and iustification, denying all remedie vnto sinnes committed afterward: But this were to make the death of Christ of small force, if there were no place for forgiuenes, euen after one is iustified: Dauid fell into those two grieuous sinnes of murther and adulterie after he was called, and yet was restored againe. 3. Catharinus with other Romanists, vnderstand likewise sinnes going before iustification and baptisme: the rest that follow after, they say must be purged by other meanes, as by re∣pentance and satisfaction: But the Apostle speaketh generally of all sinnes, If any man sinne, we haue an advocate with the Father, Iesus Christ the iust, 1. Ioh. 2.2. Christ is our aduocate as well for sinnes before baptisme, as after: but see more for the confutation of thir error a∣mong the Controversies. 4. The Apostle then compareth not the persons, but the sinnes and the times, and sheweth, that euen the sinnes committed vnder the law, and from the be∣ginning of the world, were redeemed by no other way, then by faith in Christ: God by his patience did forbeare to punish those sinnes, as not imputing them, because of the Redee∣mer which was to come. Agreeable hereunto is that place, Heb. 9.15. For this cause is he the Mediatour of the new Testament, that thorough death, which was for the transgression in the former Testament, they which were called might receiue the promise of euerlasting inheri∣tance: By conference of these places together, it is euident, that by sinnes that are past are meant not the sinnes going before baptisme, or iustification, but the sinnes committed vnder the old Testament, to shew that there was no remission of sinnes from the beginning of the world, but by faith in Christ. And this further appeareth, because the Apostle faith, v. 26. to shew at this time his righteousnes, &c. he setteth the present time of the Gospel, and the reuelation of grace against the former times.

35. Quest. Why the Apostle onely maketh mention of sinnes past.

Now the Apostle so extendeth the effect and fruit of our redemption by Christ, vnto the sinnes passed, as that the sinnes present, and to come also, shall be by vertue thereof remit∣ted: but he maketh mention only of the sinnes past and before committed for these reasons.

1. Hereby the Apostle sheweth the imbecillitie of the law of Moses, and the ceremo∣nies thereof, that they were expiationes non verae, sed vmbratiles, not true expiations, but onely in shadow, Pareus: as the Apostle saith, Heb. 9.9. that those gifts and sacrifices could not make holy concerning the conscience: and so Thomas yeeldeth this reason vpon this place, God remitted the sinnes before passed, quae lex remittere non potuit, which the law could not remit.

2. Adamus Safhout addeth, that the Apostle maketh mention onely of former sinnes, to signifie, non deinceps vivendum esse peccatis, sed iustitiae, that we should not liue afterward vnto sinne, but vnto righteousnes: for it were a signe of great vnthankfulnes, hauing receiued so great a benefit in the forgiuenes of sinnes past, if we should estsoone fall into the same a∣gaine.

3. Pererius giueth two other reasons, first, that because it seemed an hard and impossi∣ble thing, that sinnes before done should be remitted by the Redemption of Christ follow∣ing many yeares after: for the cause must be secundum existentiam, haue a beeing before the effect: therefore the Apostle to take away this scruple and difficultie, maketh expresse men∣tion of precedent sinnes, to the which the vertue of Christs death was applied by faith.

4. But Pererius other reason is false and friuolous: that those former sinnes are mentio∣ned to shew, that there was no full remission of them: for though they were remitted quan∣•••••• ad culpam & poenam aeternam, in respect of the fault and euerlasting punishment:* 1.31 yet the fathers vntill Christs comming were kept in Limbo, and had no entrance into heauen, ••at seeing by the blood of Iesus their sinnes were remitted, they also by the vertue of the same blood had power to enter into heauen: as the Apostle saith, Hebr. 10.19. By the blood

of Iesus we may be bold to enter into the holy place. And againe, v. 14. he saith, With one offe∣ring hath he consecrated for euer, them that are sanctified: if then the beleeuing fathers of the old Testament were sanctified by Christs blood, they were consecrated for euer, that is per∣fectly: but more followeth afterward of this matter among the Controversies.

5. The true reason therefore, why the Apostle giueth instance in sinnes, which were past, is to shew, that from the beginning of the world, there was no remission of sinnes, from A∣dam vnto Moses, and from Moses vnto Christ, but onely by faith in his blood: And therfore Iohn Baptist pointeth at Christ, and saith, Behold the Lamb of God, that taketh away the sinnes of the world: Some doe alleadge that place, Apoc. 13.4. whose names are not written in the booke of life of the Lamb, which was slaine, from the beginning of the world: Pareus, Faius: but this place seemeth not to be so fitly alleadged to that purpose: for these words, from the beginning of the world, are rather to be ioyned with the former words, whose names are not written in the booke of life, &c. from the beginning of the world: so Aretus distinguish∣eth, whome Beza and Pererius follow: And so are the words ioyned, c. 17.8.

6. And further, as hereby is expressed, that all the sinnes of such as beleeued were remit∣ted in Christ which were done before, so much more the sinnes of the age then present, and which should be committed afterward, are forgiuen by no other way: as the Apostle saith, Heb. 13.8. Iesus Christ yesterday, and to day, and the same also is for euer. Pareus.

36. Quest. How God is said to be iust, and a iustifier of him which is of the faith, &c. v. 26.

1. Some vnderstand this iustice of God generally of his holines, vprightnes, integritie, which appeared in the worke of our redemption throughout, Pareus: wherein most of all shined forth the power of God, his wisdome, and benignitie vnto man: his power in iustify∣ing the wicked, which was no lesse worke, then in first creating him: his wisdome in iustify∣ing him by the death of Christ: so fit and conuenient a meane for the reparation of man: his benignitie appeared, in beeing so mindfull of man, as to appoint a way for his redemption: Hugo.

2. Ambrose doth vnderstand God to be iust, that is, faithfull in keeping his promises: so also Beza.

3. Some thus interpret: iust, that is, benignus & bonus, good and gracious: Osiand. but Gods iustice is one thing, his clemencie an other.

4. Tolet vnderstandeth God to be iust, in that he would not be satisfied for the sinne of man, non accepto pretio sanguinis, vnlesse he had first receiued the price of Christs blood: so also Pareus.

5. Oecumenius applieth it to Gods iustice, which should be shewed in the iust punishment of those, which should refuse grace offered: but the Apostle speaketh of the time present, not to come.

6. The meaning then is this: that he might be iust, that is, appeare and be acknowledged onely to be iust, and all men lyars, that is, sinners and vniust, as he saide before: and as he is iust in himselfe, so this iustice is communicated vnto vs by faith in Christ: to this purpose Calvin, Bucer, Pellican. so also the interlin. glosse, that he might be iust, aliter non posse ipso••∣vare, otherwise he could not helpe to iustifie others, if he were not most iust in himselfe: God then is onely iust in himselfe, and as he is the fountaine of all iustice, so he doth iustifie others, by that way, which he hath appointed, namely by faith in Christ.

37. Qu. How reioycing is excluded not by the law of works, but by the law of faith.

1. There are two kinds of reioycing, one is in our redemption purchased by Christ: whereof the Apostle speaketh, 1. Cor. 1.31. He that reioyceth, let him reioyce in the Lord there is an other reioycing in man: as the Apostle saith in the same place, v. 29. that no flesh should reioyce in his presence: of the latter kind of reioycing, which is in mens works, spea∣keth the Apostle here.

2. But the ordin. glosse vnderstandeth this de laudabili gloriatione, of the commendable reioycing, and by excluded, he vnderstandeth, manifested or expressed, as goldsmiths doe ex∣clude and set out the stones set in siluer: but this is a very vnfit interpretation: the reioycing which the Apostle will haue here excluded, is the reioycing before men, as he sheweth af∣terward, c. 4.2.

3. By the law of works, he vnderstandeth not onely the ceremonials, & iudicials of the law, which are abolished vnder the Gospel, as Lyranus: but the morall also: for the Apostle

shewes, c. 4.2. that Abraham might reioyce in works before men, but not with God: where he meaneth works of the morall law: for the ceremonies were not yet instituted.

4. Neither by the law of works, doth the Apostle vnderstand such workes as are done without faith, and by the law of faith, the law of workes with faith: but he excludeth all works whatsoeuer: for seeing that such works (they say) proceede partly of freewill, then this reioycing should not be taken away, for where the freewill of man worketh, there is merit, and where there is merit, there is reioycing. Pareus.

5. By the law of workes, and the law of faith, is vnderstood the rule and doctrine of works, and the rule and doctrine of faith: for in the Hebrew phrase, the law is taken for the strength of a thing, for doctrine or direction, as afterward c. 7. he saith, the law of the spirit, the law of the members, the law of the minde. Mart. Faius.

6. And Moses law is called the law of works, not because it onely contained the precept of works, but gaue no power or grace to doe them: as Tolet. annot. 27. for neither doth the Gospel giue power by fulfilling of the law to attaine vnto saluation: but it is called the law of works, because it required works and keeping of the law vnto saluation: for the Gospel also commandeth works, but not with condition thereby to be saued: it is called the law of faith, because it requireth onely the condition of faith vnto saluation, it saith, beleeue, and thou shalt be saued. Faius. And whereas it will be obiected, that diuers had faith vnder the law, the answer is, that they had it not by the law, but by the spirit of grace giuen vnto them. Faius.

7. And whereas the Apostle had said before, v. 20. by the law commeth the knowledge of sinne: it seemeth that euen reioycing is excluded by the law of works also, which the A∣postle denieth, seeing the law doth not helpe to iustifie, but condemneth: But we must con∣sider, that here the Apostle speaketh of the law of works, not in respect of our weaknes, that are not able to keepe it, but in regard of the institution thereof, which promiseth life and saluation to those, that keepe and obserue it: Calvin. the next verse beeing the 28. see hand∣led at large, with the questions thereout arising, among the controv. contr. 14. to contr. 22.

38. Quest. Of the difference betweene these two phrases, of faith, through faith, v. 30.

Whereas the Apostle saith, it is one God, which shall iustifie the circumcision of faith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the vncircumcision, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, through faith: this difference of phrase is diuersly scanned. 1. Origen thinketh the Iewes here called the circumcision to be said to be iusti∣fied of faith, because initio ex fide sumpto, &c. they beginning of faith, are perfected by the fulfilling of workes: and the vncircumcised Gentiles are saide to be iustified through faith, quia a bonis operibus exorsi, because beginning with good workes they are perfected by faith: But Origen is herein both contrarie to the Apostle, who concluded, that a man is iu∣stified by faith (onely) without the workes of the law, and to himselfe, who had said a little before, fidem solam sufficere ad salutem, that faith onely sufficeth to saluation.

2. Gorrhan sheweth a more reasonable difference, that the Iewes are said to be iustified of faith, the Gentiles through faith; because vnto the Iewes, faith is both terminus à quo, & adquem, the terme, where they begun their iustification, and where they ende: but in the Gentiles it is onely terminus ad quem, the terme, vnto the which they tend, and where they ende: and Calvin seemeth to say as much in effect, that the Iewes nascuntur gratia haeredes, are borne as it were the heires of grace; but to the Gentiles it is adventitium foedus, a co∣uenant happening vnto them otherwise: But in this sense (of faith) should be ioyned to cir∣cumcision, not to iustified, and if the Iewes were of faith, then they needed not to be iustifi∣ed againe through faith.

3. Faius hath the like conceit, that by the circumcised of faith, the Apostle meaneth the beleeuing Iewes, which are said to be of the faith, and so he would haue this particle againe repeated, that the vncircumcision (of faith) are both iustified through faith: but then the sen∣tence should be very imperfect: and of faith must be ioyned to iustifie, as appeareth, v. 28.

4. Tolet thinketh, that although sometime these prepositions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of, and through signifie the same thing, yet here the Apostle giuing the one to the Iewes, and the other to the Gentiles, seemeth to make some difference betweene them, least he should seeme to confound the Iewes and Gentiles together: Tol. annot. 28. But the Apostle in this matter of iustification maketh both Iewes and Gentiles equall, how soeuer he otherwise denieth not vnto the Iewes their prerogatiues.

5. Wherefore, in this place it seemeth rather that the Apostle meaneth the same thing, to iustifie of faith, and through faith, and by faith, v. 28. as the Apostle saith, c. 11.36. of him, and through him are all things; not insinuating by this diuersity of phrase, any different thing in God: and further, as the circumcised Iewes are here said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the faith, so are the Gentiles, Gal. 4.7. Thus much therefore the Apostle signifieth, that as there is no diffe∣rence betweene these two, to be iustified of faith, and through faith, so neither in this behalfe is there any difference betweene the iustification of the Iew and Gentiles. Calvin.

6. Peter Martyr noteth here how the Grecians standing vpon the curious and nice di∣stinction of these two prepositions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if, and per, through, dissented from the Latine Church about the proceeding of the holy Ghost: they would haue the spirit to proceed ex patre per filium, of the Father by and through the Sonne: but the other to take away this difference, affirmed, that he proceeded, ex patre & ex filio, both of the Father, and of the Sonne.

39. Quest. How the law is established by the doctrine of faith.

1. Origen and Theodoret thinke that the law is established by faith, because the law did write of Christ, and commanded to beleeue in him: as Deut. 18. A Prophet shall the Lord God raise from among your brethren like vnto me, &c. But the Euangelicall promises con∣tained in the old Testament, belong rather vnto the Gospel, then the Law.

2. Ambrose vnderstandeth it of the performing and fulfilling of the ceremonies: mysti∣ca & ceremoniala spiritualiter implentur, the mysticall ceremonies of the law, are spiritually fulfilled: gloss. ordinar. to the same purpose Hierome: the law is established, when it appea∣reth, that one Testament succeeded an other, one circumcision an other, and spirituall things succeed carnall, &c. But it is euident that the Apostle specially meaneth the morall law, by the which commeth the knowledge of sinne, v. 20.

3. Chrysostome giueth this sense, quia fides voluntatem legis statuit, because faith esta∣blisheth the will and intent of the law: for the intendment of the law, was to iustifie men by the works thereof: now that which the law could not doe, faith effecteth. But in this point of iustification, faith rather is contrarie to the law, for the one requireth the condition of works, the other onely of beleeuing.

4. Beza and Pareus in these two points will haue the law established, first because Christ satisfied the punishment of the law in dying for our sinnes, according to the sentence of the law, thou shalt die the death: and in that Christ by his perfect obedience hath fulfiller the law: But it seemeth that the Apostle speaketh in generall of the establishing of the law in all the members of Christ, and not in Christ their head onely.

5. Therefore in these two things rather is the law established; because by it 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 vn∣derstood 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 sancti∣fication 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 Chri∣stian 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. vi••en•••• 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 implet••••, &c. faith obtaineth grace, whereby the law is fulfilled, &c. the Gospel giueth grace, where∣by 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, vnles•• 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 be∣leeued, 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 i•• 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, be∣cause

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 spea∣keth of the ceremoniall lawe, as in the first place, but it is the morall law which is establi∣shed 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 ab∣rogate 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 prero∣gatiue 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, iustifi∣cation, 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 sacra∣ments 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 so∣lemne couenant. 2. in the blessings, wherewith they were endued, which were partly spiri∣tuall, as the Scriptures of the Prophets were committed vnto them, they had the legall sa∣craments 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 Te∣stament, 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 di∣uine oracles.

v. 2. Vnto them were cōmitted the oracles of God: The Scriptures called here the diuine oracles are profitable to diuerse ends. 1. illuminant intellectum, they doe lighten the vnder∣standing: 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 p••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. fran∣••••••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 pro∣tect 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 conside∣red 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. th•••• 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 promi∣ses. 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? how∣soeuer 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 re∣uealed, 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 impro∣perly, 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 think∣eth best, and in proposing examples of his iudgements euen in this life, and therefore Da∣uid 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 nei∣ther 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 Pro∣phets 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 corrupti∣on 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 su∣spected 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 iustifica∣tion 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 appli∣cation 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 vn∣knowne 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, 1. Ioh. 2.2. He is the reconciliation for our sinnes. 2. to be our Redeemer, v. 24. Through the redemption that is in Christ. 3. to be our Mediator, 1. Tim. 2.6. Our Mediator betweene God and man, &c. 4. to be our doctor and teacher, Matth. 23.8. One is your Doctor, to wit, Christ. 5. to be our aduocate and intercessor, 1. Ioh. 2.1. We haue an advocate with the Father, Christ Iesus the Iust. 6. to be our defender and deliuerer, Isay. 19.20. He shall send them a Sauiour, and a great man that shall deliuer them. 7. to be our Lawgiuer, Iam. 4.12. There is one Lawgiuer, which is able to saue and destroy. 8. to be a faithfull and true witnesse, Apocal. 3.14. These things saith Amen, the faithfull and true witnesse. 9. to be our iudge, Act. 10.42. It is he that is ordained of God, iudge of the quicke and dead. 10. to be our Sauiour, Philip. 3.20. From whence we looke for our Sauiour euen the Lord Iesus: so Christ is all things vnto his seruants, reis propitiatore ••aptiuis redemptor, &c. a reconciliation to the guiltie, a redeemer to the captiues: a Mediator vnto them at variance with God, a teacher to the ignorant, a lawgiuer to the dis∣solute, an intercessor to them accused, a defender to the assaulted, a witnesse to the defamed, a iudge to the oppressed, and to the elect a Sauiour, Gorrhan.

Doct. 12. The same faith both vnder the lawe and Gospel, v. 25.

Thomas well obserueth vpon this place, that seeing the sinnes which were passed and committed vnder the lawe were forgiuen by no other way then in Christ, that the righteousnesse of faith was at all times necessarie: as S. Peter saith, Act. 4.12. Among men

there is giuen no other name vnder heauen, whereby we must be saued: and S. Paul saith, 2. Cor. 14.13. That we haue the same spirit of faith.

13. Doct. Of our redemption by Christ, and the man∣ner thereof.

v. 24. Thorough the redemption, that is in Christ, &c. 1. This our redemption consi∣steth in our deliuerance from the power of Sathan, sinne, and death, and in reconciling of vs vnto God. 2. there is a double redemption, the first in the forgiuenes of our sinnes nowe present, the second when we shall be redeemed from corruption and mortalitie in the resur∣rection. 3. This our redemption, is not metaphorically so called: but it is a verie true re∣demption: there beeing all things concurring in redemption: the captiues, which are men, the redeemer Christ, the price his blood, and from whom we are redemed, from Sathan, hell, and damnation: see contr. 22. following. 4. They which detaine the captiues are first God as a iust Iudge, whom they had offended: then Sathan as Gods minister, sinne is as the bands, death as the tormentor, hell as the prison, Pareus loc. 5.

5. Places of controversie.

Controv. 1. That the Sacraments of the old Testament did not iu∣stifie ex opere operato, by the worke wrought, and so consequently neither the newe.

There are diuerse opinions among the Romanists concerning this point in question. 1. Some of them think, that the Sacraments of the old Testament did not iustifie at all, though they were receiued in faith: because they were not giuen to that ende to iustifie, sed vt one∣ri essent, but to be a burthen: so Magister sentent. 4. distinct. 1. 2. Some are of the con∣trarie opinion, that circumcision did iustifie ex opere operato, by the work wrought, though there were no faith in the receiuer, as Alexander, Bonaventure, Scotus, Gabriel, as Bellar∣mine citeth them. 3. But the common opinion on that side is, that the sacraments of the old Testament did onely iustifie and conferre grace, ex opere operantis, by the worke or di∣sposition of the receiuer; and this they hold to be the difference betweene the old sacra∣ments and the newe, nostra conferunt gratiam, illa sola significabant, ours doe conferre grace, theirs onely signified grace, Bellar. and that those Sacraments did not conferre grace Bellarmine would prooue it out of this place, v. 1. What is the profit of circumcision, &c. to the which question the Apostle maketh answear, Much euerie way, for chiefely, because vnto them were committed the oracles of God: herein was the preheminence of the Iewe before the Gentiles, not that he was iustified by his circumcision, but because the Lord gaue his oracles to the circumcised, Bellar. lib. 2. de sacram. c. 14. Now vpon this conclusion of Bellarmine thus it may be further inferred: the sacraments of the old Testament did not iu∣stifie by the worke wrought, or conferre grace: this Bellarmine graunteth: but there was the same substance and efficacie of the old and newe sacraments: for the Apostle saith, that cir∣cumcision was the seale of the righteousnesse of faith, Rom. 4.11. and so is baptisme, Col. 2.12. And Christ was the substance both of their sacraments and ours, for the rocke was Christ, 1. Cor. 10.4. the conclusion then followeth, that seeing their sacraments did not conferre grace, no more doe the sacraments of the Gospel: the difference then betweene the old sacraments and the newe, is not the substance which is Christ, and the proper effect thereof, which is to be seales of faith: but in respect of the more cleare signification, and so in the more liuely illustration and confirmation of our faith: for the more full discussing of this matter I referre the reader to the treatise of controuersies, Synops. Centur. 2. err. 97.

Controv. 2. Of the Apochryphal Scrip∣tures.

v. 2. Vnto them were committed the oracles of God: Faius well obserueth hereupon, tha•• seeing all the old Scriptures, which were Canonicall were committed vnto the Hebrewes then those books which were called Apochryphal, that is, of hidden and obscure authoritie are not to be accounted any part of the diuine & Canonical Scripture: such are the books o•• the Macchabees, of Tobi, Iudith, with the rest, that goe vnder the name of Apochypha•• for they were not commended to the Church of the Hebrews, because they are not writte•• in the Hebrewe tongue: neither did the Iewes place them in the canon of the Scriptures as Iosephus setteth it downe, lib. 1. contra Appion: see further Synops. Centur. •••• error 1.

Controv. 3. That the wicked and vnbeleeuers doe not eate the bodie of Christ in the Eucharist.

v. 3. The Apostle saith, Shall their vnbeleefe make the faith of God without effect: hence then it will be inferred by the Romanists, that the promise of Christs presence in the Sacra∣ment is not evacuated, notwithstanding the vnbeleefe of the communicants.

Answ. True it is that the vnbeleefe of some doth not make Gods promises voide, and of none effect, in respect of God himselfe, who for his part is readie to performe his promise or couenant, where the condition is performed, and on the behalfe of the elect to whom Gods promises are effectuall, they receiuing them by faith: but it followeth not that the promises of God should be effectuall vnto vnbeleeuers: for Gods promises are made vnto 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 ea∣teth 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, nei∣ther were partakers thereof: so then the wicked and vnbeleeuers are guilty, non manducati, sed non d••••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 perpe∣tuall 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 pre∣sent 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 crucifi∣ed, 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, verita∣tis & 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 an∣cient 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, ••••••. 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 com∣mon 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 Mar∣cionites 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 ••∣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 O∣rigen.

Controv. 8. Against the Counsels of perfection.

v. 19. That euerie mouth may be stopped, &c. here the opinion of the Romanists is e∣uidently 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, •••• 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 a••••m addas aliquid praeceptis, iam non eris invtilis servus, but if you adde any thing to the pre∣cepts, 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 can∣not doe those things, which are commanded, much lesse beside the commandement, can a∣ny doe more then is required. 2. the Apostle here in saying, That euerie mouth may be ••••∣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 establi∣shed freewill.

Augustine c. 9. lib. de spirit. & liter. handling these words, confuseth that presumptu∣ous error of the Pelagians: who affirme, that the lawe onely sheweth what should be done, and the will of man doth it: so homo iustificatur non per legis imperium, sed per liberum arbi∣trium, man is iustified not by the precept of the lawe, but by free will: this error Augustine confuseth by the Apostles words here, who saith, The righteousnesse of God is made mani∣fest, he saith not the righteousnesse of man, or of our owne will, but the righteousnesse o•• God, non qusa Dous iustus est, sed qua induit hominem, cum iustificat impium, not the•• whereby God is iust in himselfe, but whereby he doth cloath man, when he iustifieth the sinner.

Controv. 10. That the veritie of Christs death is indiffe∣rently extended both to sinnes before baptisme and after.

It is the opinion of the Romanists, that sinnes before baptisme and after are not remitted after one and the same manner: for the sinnes before baptisme are freely forgiuen by the merit of Christs blood: both quoad culpam & poenam omnem, in respect of the fault, and

of all punishment due thereunto: but for sinnes after baptisme other remedies are requisite, they are remitted freely for the offence it selfe, and the eternall punishment, but the tempo∣rall punishment remayning must be purged by satisfactorie and penall workes, Perer. disput. 14. numer. 63. they reason thus.

1. Catharius vrgeth to this purpose this place of the Apostle, v. 25. To declare his righ∣teousnesse by the remission of sinnes past: which he vnderstandeth to be the sinnes before baptisme.

2. Pererius vrgeth the example of Dauid, vpon whom though his sinne were remitted, yet this was inflicted as a punishment, that the child which was borne in adulterie should die.

3. This course is held also among men, who though they sometime are content to remit the offence, yet wil impose vpon the offender some kind of punishment, as Absalom, though he were reconciled to his father, and called home out of exile, yet Dauid would not suffer him a good while to come into his presence, Perer. disput. 24. numer. 65.

4. For these workes of penance and satisfaction, the Councel of Colen in their antidi∣dugina, doe produce these and the like places: as 2. Cor. 2.12. this godlie sorrowe, &c. what great care hath it wrought in you, yea what punishmēt: they imposed a certaine punish∣ment vpon themselues for their sinne: Apocal. 2.5. repent and doe thy first works: these were the works of satisfaction: ex Martyr.

Contra. 1. It hath beene before shewed, v. 34. that the Apostle by sinnes which are passed, vnderstandeth not sinnes committed by any in particular, before baptisme, but gene∣rally all the sinnes of the faithfull, which were done vnder the old Testament before the comming of Christ: to that place I referre the Reader.

2. That chasticement, which befell Dauid, after his sinne was remitted, was inflicted not as a punishment of his sinne, but both as a correction, to make Dauid more circumspect afterward, and for the example of others, for that he had caused the enemies of God to blaspheme: and so it is as Chrysostome well saith, Deus imponit nobis poenam, non de peccatis 〈◊〉〈◊〉 supplicium, sed ad futura nos corrigens, God imposeth punishment vpon vs, not ta∣king reuenge of our sinnes, but correcting of vs for afterward, homil. de poeniten.

3. If a man forgiue a trespasse, and yet retaine a grudge in his minde still, to watch the other a shrowd turne, therein he sheweth his infirmitie, and God is no wayes like vnto man: Dauid kept Absalom from the Court, that the young man might know himselfe and be thoroughly humbled: he knewe him also to be of an aspiring and turbulent spirit, and therefore did confine him: but this was not imposed, as any satisfactiō for his former sinne.

4. The punishment, which the Apostle speaketh of, was that castigation, which they inflicted vpon the incestuous young man, in executing the Apostles sentence, most seuerely against him: it was not a punishment laid vpon the offender to satisfie the iustice of God for his sinne, but to giue contentment and satisfaction to the Church, whom he had offen∣ded: And in this sense also a sinner may take punishment of himselfe, and so preuent Gods iudgement: as the Apostle saith, 1. Cor. 11.31. if we would iudge our selues, we should not be iudged: not that by any satisfaction Gods wrath is appeased, and his iudgement staid: but God looketh vnto our repentance, testified by this iudging of our selues, and so in mercie stayeth his hand.

So also the Church of Ephesus, is bid to repent and doe their first workes, not as a satis∣faction for their sinne, but as signes of true repentance, which is in vaine without amende∣ment of life.

5. But that we are purged from all sinne both before and after baptisme, without any works of satisfaction in our selues, the Scripture euidently testifieth, Ioh. 1.7. The blood of Iesus Christ his Sonne clenseth vs from all sinne: and, Apoc. 1.5. And washed vs from our sinnes in his blood: all our sinnes are equally & indifferently purged by the blood of Christ: there is no difference, whether they be committed before or after baptisme, sauing that the ••••nnes committed after our calling, as they are more grieuous, so they require a more ear∣nest repentance: See of this controversie further Synops. Centur. 3. err. 11.

11. Controv. That the beleeuing fathers before Christ, were not kept in Limbo.

Pererius because the Apostle maketh mention onely of sinnes before passed and done, thinketh this to be the reason thereof, because the fathers that died before Christ, though

they obtained remission of sinnes by faith in Christ, yet detinebantur in Limbo, they were deteined in Limbus (which they imagine to be a dungeon of darknes, and a member of hel) vntill they were deliuered thence by Christs descending thither. Perer. disput. 15. num. 73.

Contra. This Popish dreame & fansie of this Limbus patrum, may be easily ouerthrowne, by the Scriptures. 1. he that beleeueth, hath euerlasting life, Ioh. 5.24. the Patriarks belee∣ued, they therefore had euerlasting life: they were not then excluded heauen. 2. they had the same spirit of faith with vs, 2. Cor. 4.13. but by faith the Saints now departing, are re∣ceiued into the kingdome of God, therefore they also by faith entred into heauen. 3. the faithfull then departing went to Abrahams bosome, as is euident in the parable, Luk. 16. but Abrahams bosome is in heauen, it is a place of blisse and happines: as our Sauiour saith, Matt. 8.11. they shall sit downe with Abraham, Izaak, and Iacob in the kingdom of heauen Ergo. See more hereof, Synops. Centur. 2. err. 9.

12. Controv. Against the Marcionite heretikes.

v. 24. Thorough the redemption, that is in Christ: hence the old Marcionite heretikes obiected thus, that man was not the workmanship or creature of God: nemo enim emit, quod suum est, for no man vseth to buie, that which is his owne alreadie. But Origen taketh away this cauill, hom. 6. in Exod. omnes eramus Dei, &c. we were all sometimes belonging vnto God, but we sold away our selues for our sinnes: then Christ came, and by the price of his blood redeemed vs againe, and restored vs to our former libertie: so the Prophet Isai saith, 50.1. For your iniquities are ye sold. Now, whereas in Scripture redemption is taken some∣time for a franke deliuerance, where no price is paid: yet here the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is ta∣ken properly for such redemption, where the price is paid, which was Christs blood: as 1. Cor. 6.20. You are bought for a price, &c.

13. Controv. Against the Novatian heretikes.

Whereas the Apostle saith, v. 25. to declare his righteousnes by the forgiuenes of sinnes, that are past: the Novatians hereupon denied remission of sinnes to those which fell away after they were called: who beeing pressed and vrged by arguments out of the Scripture in the contrarie, confessed and graunted, that God indeede by his absolute power might giue remission of sinnes vnto such as fell away, but the Church had no authoritie to graunt re∣conciliation vnto such.

But 1. they remembred not the answer of our blessed Sauiour made to Peter, how often one should forgiue his brother, not onely seuen times, but seuentie times seuen times. 2. Dauid sinned grieuously after he was called, yet was restored to the Church, so was the in∣cestuous young man after due repentance for his incest. 3. for how els should the blood of Christ clense vs from all sinne, 1. Ioh. 1.7. if that there were not remission of sinnes and re∣conciliation euen for offences committed after our calling?

14. Controv. Against inherent iustice.

v. 28. We conclude, that a man is iustified by faith, &c. This word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be iustifi∣ed, or made iust, the Romanists contend to signifie, ex impio iustum effici, of a wicked man to be made iust and righteous: Staplet. in Ant••dot. and so their opinion is, that there is in iustification an habituall righteousnes infused into the soule, whereby a man is iustified.

1. This they would prooue by the grammaticall sense of the word: because words com∣pounded with facio, to doe, as magnifico, purifico, certifico, to magnifie, purifie, certifie, sig∣nifie to make one great, pure, certaine, and so to iustifie should be taken to make one iust.

2. The Apostle expresseth it by an other phrase, Rom. 5.19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be made or constituted righteous before God.

3. It is not agreeable to the nature and puritie of God, to absolue, and hold for inno∣cent those, who are wicked and vngodly.

Contra. 1. This word to iustifie, though sometime it signifie, to teach one iustice and righteousnes, as Dan. 12.3. they which iustifie others, &c. that is, teach them or turne them to righteousnes: and sometime to perseuere or continue in iustice, as Apoc. 22.11. he that is iust, iustificetur adhuc, let him be more iust: yet vsually in Scripture, it is taken to absolue, to pronounce and hold iust: and that in a double sense, as either to acknowledge and declare him to be iust, that is iust: as wisdome is said to be iustified of her children, Matth. 11.19. so is it taken before in this chapter v. 4. that thou mightest be iustified in thy words, &c. or 〈◊〉〈◊〉

to count him iust, who is vniust in himselfe, that is, absolue, free, and discharge him: as c. 8.33. Who shall lay any thing to the charge of Gods chosen? it is God that iustifieth (that is, ac∣quiteth, dischargeth) who shall condemne? so is it vsed in the same sense, Act. 13.39. From all things, from the which ye could not be iustified by the law of Moses, by him euery one, that beleeueth is iustified.

Neither doth that grammaticall construction alwaies hold: for Marie saith, My soule doth magnifie the Lord, that is, declareth or setteth forth Gods greatnes: here it can not signifie, to make great.

Lombards obseruation then is not found, that to iustifie in Scripture signifieth foure things: 1. to be absolued and freed from sinne by the death of Christ. 2. beeing freed from sinne to be made iust by charitie. 3. to be cleansed from sinne by faith in the death of Christ. 4. by faith and imitation of Christs death to bring forth the works of righteousnes: Lobmard. lib. 3. distinct. 19. for of these foure significations, the 1. and 3. are all one, which may be acknowledged, but the 2. and 4. are not found in Scripture.

2. We are also made and constituted righteous before God, not by any inherent righ∣teousnes in our selues, but by the righteousnes of faith: as the Apostle saith, that I may be found in him, not hauing mine owne righteousnes, which is of the law, but that which is tho∣rough the faith of Christ.

3. Yet it is most agreeable to the puritie of the diuine nature, to accept vs as iust in Christ, who is most absolutely righteous before God: and so to impute his righteousnes vnto vs by faith: so sanctifying also our hearts by his holy spirit, that we should delight in the works of righteousnes.

4. If we should be iustified by any inherent and inhabiting iustice, and not by righte∣ousnes imputed by faith, these inconueniences would follow. 1. that iustification and san∣ctification should be confounded: for that sanctitie which is wrought in the faithfull, is a fruit of iustification by faith. 2. this holines and charitie, which is in the faithfull, is a worke of the law, which requireth, that we should loue God and our neighbour: but faith and the worke of the law, can not stand together. 3. this habite of pietie and charitie, is imperfect in vs, for no man loueth God, and his neighbour as he ought: now that which is imperfect, can not iustifie: See further of inherent iustice, Synops. Centur. 4. err. 56.

15. Controv. Against the Popish distinction of the first and second iustification.

The Romanists generally doe hold that there are two kind of iustifications, the first which is an infused habite of iustice formed by charitie, to the which we are prepared by faith, & other dispositions of the mind, and this they say is without works: the other is the encrease of this iustification by the works of charitie, the grace of God concurring with mans free∣will, and this they say is by works and truly meritorious: sic Stapl. in Antidot. Perer. disput. in 2. c. ad Rom. disput. 16, 17.

Contra. 1. The Scripture acknowledgeth but one kind of iustification in all, which is both begunne, continued, and ended by faith: as c. 1.17. The righteousnes of God is reuealed from faith to faith: and, c. 3.30. For it is one God, who shall iustifie circumcision of faith, and vncircumcision through faith: here the whole worke of iustification is ascribed to faith: and Rom. 8.20. whome he iustified, he glorified: there is nothing that commeth betweene this one iustification, and glorification.

2. They confound iustification, and sanctification: for that, which they call the second iustification, is nothing els but sanctification, which is the bringing forth of the fruits of ho∣lines after that we are iustified by faith: these two the Apostle manifestly distinguisheth, Rom. 6.22. Beeing freed from sinne, &c. you haue your fruit in holines: holines then and san∣ctitie is the fruit of our iustification, whereby we are freed from sinne: Againe, Apoc. 23.11. He that is righteous, let him be righteous still: be that is holy, let him be holy still: here these two, to be iust, and holy, are manifestly distinguished.

16. Controv. Against the works of preparation going before iustification.

Pererius concerning the works and motiues of preparation tending to iustification, hath these positions. 1. There are sixe of these preparatiue motions: faith, the feare of God, hope to obtaine pardon, the loue of God, the purpose of a new life, repentance and sorrow for sinnes past: thus he alleadgeth out of the Councell of Trent, sess. 6. can. 6.

so also Stapleton. in Antidot.

2. These works of preparation proceede partly from mans free will, partly from the assi∣stance of the spirit concurring: and hereof it is, that sometime the worke of our conuersion is ascribed vnto man: as Ioel 2. Turne vnto me with your whole heart: Iam. 4. Draw neere vnto God, and he will draw neere vnto you: sometime it is giuen vnto God, as Ier. 31. Con∣uert vs, and we shall be conuerted.

3. These works of preparation though they doe not merit the grace of iustification, •••• condigno, of condignitie, yet de congruo, by way of congruitie they may: that is, God seeth it to be meere and conuenient, that such works of preparation should be rewarded with the grace of iustification following. Perer. disput. 7.

Contra. 1. Concerning faith, it is no where said in Scripture to prepare, or dispose vnto iustification, but in deede to iustifie, by the imputation of the righteousnes of Christ: and as for the other preparations, they follow iustification, they doe not prepare a way vnto it •• for good works follow iustification as the fruit and effect thereof, Rom. 6.22. Beeing freed from sinne, you haue your fruit in holines: And againe, there is no good worke or motion but it is commanded in the law: seeing then that we are iustified by faith without such works, they can not goe before iustification, as preparatiues thereunto.

2. The Scripture ascribeth euery good worke, motion, and thought of the minde vnto God: for of our selues we are not able to thinke a good thought, 2. Cor. 3.5. and our Saui∣our saith, Ioh. 15.5. Without me you can doe nothing: wherein the Scripture exhorteth men to be conuerted, and to draw neere vnto God: that sheweth not this power to be in them∣selues: but by these exhortations the spirit of God worketh in them, and stirreth them vp, that by grace they should seeke to doe that, which they finde no strength in themselues to performe.

3. But that distinction of merit of congruitie and condignitie is vaine and friuolous: for in the matter of iustification there is no merit at all: the whole worke is ascribed onely to grace, Eph. 2.8. By grace are ye saued thorough faith, not of your selues, it is the gift of God, not of works, &c. least any should boast: if all boasting be taken away, then there is no merit for of merits men may boast. Augustine hath an excellent testimonie to this purpose, Vo∣cantis est gratia, percipientis vero gratiam postea sunt opera bona, &c. Grace is of the caller, and then good works belong vnto those, which haue receiued grace, quae non pariant gra∣tiam, sed quae à gratia pariantur, &c. which works doe not beget grace, but are begotten of grace: for the fire doth not burne thereby to waxe hoate, but it is first hoat, and then it bur∣neth; and the wheele therefore runneth not well, that it may be round, but it is first round, and then it runneth well: so, nemo propterea bene operatur, vt accipiat gratiam, &c. no man therefore worketh well, to receiue grace, but because he hath receiued grace, by the sa••••e he worketh well: lib. 1. ad Simplician. qu. 2. no works then going before the grace of iustifica∣tion, haue any worthines in them at all to procure grace.

17. Controv. What iustifying faith is.

Pererius that he may euery where shew some tricke of his Popish profession, misliketh three things in that description of faith, which is vsually receiued by Protestants: for where∣as we thus define faith, that it is a confident assurance of the heart, whereby we are perswa∣ded of the remission and forgiuenes of our sinnes in Christ: he taketh exception to these three points:

1. He denieth that faith is any such confidence and assurance, which he graunteth must be ioyned with faith: but that faith is not such assurance and confidence, he would thus prooue, Eph. 3.12. the Apostle saith, by whome we haue boldnes and entrance with confidence by faith in him: here it appeareth, that confidence is a distinct thing from faith. Againe, 1. Tim. 3.13. They that haue ministred well, get themselues a good degree, and great libertie as the faith: here the Apostle sheweth, that confidence is a diuers thing from faith, and that it springeth from charitie and a good conscience.

Contra. 1. Pererius first argument is, faith worketh confidence, therefore it is not the same with confidence. Answ. 1. This argument may rather be retorted: faith worketh confidence, therefore it is much more a kind of confidence: for as the cause is, so is the ef∣fect. 2. faith is not the same with that confidence, which it worketh: but they are thus di∣stinguished, faith hath a generall assurance & confidence in all Gods promises: & out of this fountaine doe proceede those speciall acts of confidence, as to pray confidently, to be con∣fident

in tribulation; which are as little riuers running forth out of the same head and fountaine.

2. His second argument is this: confidence is wrought by charitie and a good consci∣ence; therefore not by faith. Ans. The argument followeth not, for there may be diuers causes of the one and the same thing: faith worketh confidence, and yet the same is more encreased and confirmed, by a good conscience: because the Sunne giueth heat, doth it fol∣low that the fire doth not heat also? like as the warmth of the Sunne may be augmented by the heat of the fire, so may the assurance of faith, by charitie and a good conscience be en∣creased. See further Synops. Centur. 4. err. 48.

2. Pererius second exception is, that the obiect of faith is not the assurance of remission of sinnes: The Eunuch, when he was baptised, beleeued onely that Iesus Christ was the Sonne of God, Act. 8. And Paul required none other faith of the keeper of the prison, but that he should beleeue in the Lord Iesus, and so he should be saued, Act. 16. Abrahams faith was counted vnto him for righteousnes, which was no other faith, then to beleeue, that in his seede, that is, in Christ all the nations of the world should be blessed: of none of these was required such faith to beleeue their sinnes were forgiuen them: to this purpose Pererius, disput. 19. err. 94.

Ans. 1. The Eunuchs faith was not onely an historicall knowledge, that Christ was the Sonne of God, which the Deuills also knew and confessed, but he beleeued to haue remissi∣on of his sinnes in his name, and therefore he was baptised: for baptisme in the name of Christ was for remission of sinnes, Act. 2.38. the same may be said of the keeper of the pri∣son, who was baptised with his houshold. 2. Neither was Abrahams faith onely a gene∣rall apprehension, that Christ should come of his seede; but he made particular application of that promise euen to himselfe, trusting to be saued by the Messiah: and therefore our Sa∣uiour saith of him, Ioh. 8.56. Your father Abraham reioyced to see my day, he saw it, and was glad.

3. Pererius third exception is, that a man can not in this life by faith be certaine of re∣mission of sinnes: some of his arguments are these.

1. Iob faith, c. 9.15. Though I were iust, yet could I not answer: and v. 20. Though I would iustifie my selfe, mine owne mouth would condemne me, &c. And S. Paul saith, I know nothing by my selfe, yet am I not thereby iustified.

2. The Apostle biddeth ••s to worke out our saluation with feare and trembling, Philip. 2.12. S. Paul also was not so sure of his iustification, but that he still remained in doubt and feare, 1. Cor. 9.27. I beate downe my bodie, and bring it in subiection, least after I had preached to others, I my selfe should be a reprobate.

3. This certentie of remission of sinnes, should be either humane, or diuine: the humane is of three sorts, either by the outward sense or by the inward act of vnderstanding, or by e∣uident demonstration: but none of these it is: the diuine is also of two sorts, either by the generall apprehension of the articles of faith, but this worketh no such certentie, for then e∣uery Christian that knoweth and beleeueth the articles of faith should haue it; or by speci∣all and particular reuelation, which euery one can not haue. Perer. disput. 19. numer. 97.

Contra. 1. Iob and Paul in those places speake onely of such iustification which might be grounded vpon their owne worthines, by such iustification indeede they could haue no assurance, but they renounced it; I am not thereby iustified (saith the Apostle,) that is, by his owne conscience, which yet accused him not.

2. The Apostle both teacheth others to take heede of carnall securitie, and presumpti∣on, and shewed the practise of it in himselfe: one may be sure of remission of sinnes, and yet walke in feare and reuerence: this certentie then of remission of sinnes onely excludeth car∣nall securitie, not reuerent and faithfull feare: neither did S. Paul feare to become a repro∣brate, but least if he should doe contrarie to his doctrine, it should be a reproofe vnto him: for he himselfe was most sure of his saluation, as he professeth confidently, that nothing could separate him from the loue of God in Christ, Rom. 8.38.

3. This certentie indeede, we willingly graunt, is not humane, but diuine; neither is it so diuine, as that it needeth alwaies an extraordinarie and speciall reuelation: and yet it is more than an vniuersall and generall apprehension of the articles of the faith: for betweene these two there is a third, a particular application by faith of the generall promises of God, whereby a faithfull man groweth into this assurance.

4. And whereas he further obiecteth, that seeing euery mortall sinne hindreth iustifica∣tion, if a man can not assure himselfe to be free from sinne, neither can he be assured of the remission of his sinnes: we answer, that if a man did thinke by his owne puritie to obtaine remission of his sinnes, he can not possibly be assured of forgiuenes, so long as he hath sinne: but seeing we hope to be iustified by faith in Christ, by his righteousnes, and not our owne, notwithstanding that the faithfull are compassed about with infirmities, yet this hindreth not the certentie of iustification by faith. So then a faithfull man must be considered two waies: in his spirituall part, which is quickned and lightened by faith, and in his carnall in∣firmitie which yet remaineth in the regenerate, which causeth sometimes doubtfulnes in the seruants of God: but the spirituall man preuaileth, and faith ouercommeth our carnall infirmities, that although they be and remaine in vs, yet they doe not raigne.

5. This then (notwithstanding all these former obiections) remaineth as an vndoubted principle of our faith: that a faithfull man may be assured by faith of his iustification, and of the free remission and forgiuenes of his sinnes in Christ: which appeareth to be, 1. by the nature and propertie of faith, which is to be without wauering, Iam. 1.6. Let him aske in faith and wauer not. 2. by the effects of faith, which worketh boldnes, confidence, and assu∣rance, and peace with God, Rom. 5.1. but we could haue no peace of conscience, if we were not assured of forgiuenes. 3. by the experience which the faithfull had, as S. Paul by faith was most assured & perswaded of the loue of God toward him in Christ, Rom. 8.38. where∣of proceeded that his praier, to be dissolued, and to be with Christ, Phil. 1. see further here∣of Synops. Centur. 4. err. 56.

18. Controv. What manner of faith it is, that iustifieth.

Pererius saith, that iustification may be taken two waies, either for the preparation, and tending vnto iustice, or the very production of iustice it selfe: as the word generation in na∣turall Philosophie, is sometime taken for the very production of the forme, and the perfe∣ction of generation, or for the first alteration and change of the matter, which is but in the way and tending vnto generation: the Apostle speaketh of the first kind of iustifying in this place: faith is saide to iustifie, that is faith not yet formed with charitie, prepareth and ma∣keth a way vnto iustification, which is per charitatis infusionem, by the infusion of charitie: disput. 18. numer. 86. so his opinion is, that faith which is said to iustifie, is seuered from cha∣ritie: it is fides informis & expers charitatis, an imperfect and vnformed faith, voide of charitie.

Contra. This assertion is flat contrarie and opposite to the Scripture: for the Apostle sheweth that it is faith working by loue, which saueth, Gal. 5.6. and S. Iames saith, that faith without works can not saue, c. 2.14. but such a faith is dead, and it is no other, but the faith which deuills haue: for the deuills beleeue and tremble, v. 19. Let the Romanists content themselues with such a bare and naked iustifying faith: but we are sure, that such a faith, which is separate from loue, can not helpe vs.

Controv. 19. Of the manner, how faith iustifieth.

Here the Romanists haue these positions. 1. they say faith iustifieth, because it disposeth, prepareth, and maketh a way to iustification, so Bellarm. Staplet. &c.

Contra. 1. The Scripture saith, the Iust shall liue by faith, if faith bringeth and worketh the life of the soule, as the Apostle also saith, I liue by faith in the Sonne of God, Galat. 2.20. then is it not a disposition onely: for a disposition vnto life is not life: but faith is the life of the soule. 2. whereas Pererius obiecteth these places, Galat. 5.5. By the spirit thorough faith, we waite or expect the hope of righteousnesse: whereupon he would inferre, that faith worketh the hope rather of righteousnesse, then righteousnesse it selfe, and so prepareth ra∣ther, and disposeth to iustification, then iustifieth: to this we answear, 1. that by the hope of righteousnesse, may be vnderstood the reward of righteousnesse hoped: for hope is taken for the thing hoped for, Beza. 2. or by the hope of righteousnesse is signified perseue∣rance and continuance in this hope, Calvin. 3. or rather these words must not be taken in sensu diuiso, sed composito, not in a diuided, but an whole sense: that we must not ioyne on∣ly (to expect and waite) with faith, but rather, thus to put them together, We waite for the hope of righteousnesse by faith, Genevens.

2. Againe the Romanists affirme, that faith is said to iustifie, because it is the roote one∣ly, foundation, and beginning of iustification: and whereas the Apostle notwithstanding

saith, Ephes. 3.17. beeing rooted and grounded in loue, he saith the Apostle speaketh not of the foundation of iustification simplie, but as it is complet, and perfit, and meritorious of e∣uerlasting life, and so charitie is the foundation, because it formeth and perfecteth all other vertues, and it is that whereby we are formallie and actually iustified, Pererius disput. 18. numer. 88.

Contra. 1. Faith is not the beginning onely of iustification, but the verie perfection thereof: for beeing iustified by faith, we are at peace with God, but an imperfect and begunne onely iustification could not worke peace in vs. 2. The Apostle speaketh in that place, of the loue of God toward vs in Christ: which he calleth the loue of Christ, v. 19. not of the charitie and loue which is wrought in man: and that loue indeede is the verie foundation of our hope. 3. but it is vntrue that charitie formeth all other vertues, or that thereby we are formally and actually iustified: for it is faith that giueth life vnto other vertues, which with∣out faith cannot be acceptable vnto God, whom it is impossible to please without faith, Heb. 11.6. and not charitie but faith, is the forme of iustification, for the life of the soule is ascribed vnto faith, Galat. 2.20.

3. They say further, that faith doth not iustifie passiuely, as it is an instrument to ap∣prehend Christs righteousnesse, but by the dignitie, worthinesse, and meritorious worke thereof, Bellar. lib. 1. de iustificat. c. 17.

Contra. 1. The contrarie is euident out of Scripture, that faith iustifieth not as it is an act or worke: for how then should faith iustifie without workes, if it selfe did iustifie as a worke or act: If here it be answered, that the Apostle excludeth onely the works of the law such as faith is not: the Apostle els where excludeth all workes in generall, as Ephes. 2.8. by grace are ye saued thorough faith, &c. not of workes, &c. 2. faith then iustifieth relate, by way of relation to Christ, as Rom. 5.19. By the obedience of one shall many be made righ∣teous: and organice, as it is an hand to lay hold of, and apprehend the righteousnesse of Christ: as the Apostle againe saith, Rom. 5.17. Much more shall they which receiue the a∣bundance of grace and the gift of righteousnesse, raigne in life thorough one, &c. iustification then is a gift receiued and apprehended by faith. In this sense then it is said, faith iustifieth, as an organe, instrument, and hand apprehending, receiuing, and applying the righteous∣nesse of Christ, like as the plough is said to make a man rich, beeing the iustrument of his labour, whereby the earth is tilled and made fruitfull. 3. And here I will oppose the graue testimonie of Tolet against Bellarmine, one Cardinall against an other: thus he writeth: fidem non habere ex se efficaciam vllam, vt actus noster est, reconciliandi, sed totam eius vir∣•••••••• procedere ex obiecto nempe Christo, that faith hath no efficacie, as it is our act to re∣concile vs vnto God, but the whole vertue thereof proceedeth from the obiect, namely, Christ: As when the Israelits looked vpon the brasen serpent and were healed: their sight, as it was an act of the eyes had no vertue to heale, but the whole efficacie was from the serpent which they beheld, Tolet. annot. 20.

Controv. 20. Whether faith alone iu∣stifieth.

Bellarmine, consenting with the rest of the Romanists doth mightily striue, lib. 1. de iusti∣f••••, c. 12. that faith alone doth not iustifie, and he much insisteth vpon this argument: faith cannot be alone without loue, hope, and other vertues and graces, therefore it cannot iusti∣fie alone.

Contra. 1. But it followeth not, for faith beeing separate from loue and hope, is no faith, it is dead, and therefore faith beeing destroyed it can bring forth no act: like as it fol∣••••weth not, the care onely heareth, or the eye seeth, therefore the one can heare the other 〈◊〉〈◊〉, if it were alone, that is, pulled, and seuered from the bodie.

2. That faith onely iustifieth, though faith beeing alone iustifieth not, it is thus made e∣••••dent. 1. because it is the office of faith onely to apprehend and receiue the promises, it is •••• hand of the soule, so is not charitie, hope, or any of the rest. 2. faith iustifieth without ••••e workes of the lawe: but all other vertues, as hope, charitie, are commanded in the law, ••••••refore without them is our iustification wrought. 3. though the Apostle vse not here ••••t particle onely, yet els where he vseth a tearme equivalent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nisi, but: a man is not ••••••••••fied, &c. but by faith: And many of the fathers haue by way of interpretation expresse∣•••• but to the word, onely: as Origen vpon this place, the Apostle faith that the iustification, 〈◊〉〈◊〉 fidei, of faith alone, sufficeth: so Ambrose vpon the 4. chap. of this epistle saith, A∣braham

sola fide iustificatus, Abraham was iustified by faith onely: Hilarie in c. 8. Matth. fides sola iustificat, faith onely iustifieth: Hierome Rom. 4. impium per solam fidem iustificat Deus, God iustifieth the wicked returning by faith onely: to this purpose also see Chryso∣stome, Cyprian, Augustine, Nazianzen, Basil, Ruffinus, cited by D. Fulke, who all affirme that faith onely iustifieth: so that appeareth to be a malitious cauil of the Rhemists, that one∣ly is foisted in by vs: see annot. in 3. Rom. sect. 8. If sometime the fathers seeme to dispute against onely faith, they are to be vnderstood to speake of solitarie saith separate from good workes: as Augustine thus putteth the case: whereas the Apostle saith that a man is iustified without works, he must not be vnderstood, vt accepta fide, si vixerit, dicamus eum iustumes∣se, si male vixerit, that after he hath receiued saith, if he liue, we should call him iust, if he liue euill, &c. lib. 83. quest. quest. 76.

Controv. 21. How S. Paul and S. Iames are reconciled together.

Whereas S. Paul here saith, v. 28. We conclude that a man is iustified by faith without the workes of the lawe, but S. Iames affirmeth, c. 2.24. You see then, how that of workes a man is iustified, and not of faith onely, &c. they may seeme at the first sight to be contrarie: they are then thus reconciled.

1. Not as Erasmus and Caietanus, who doubt of the authoritie of the epistle of S. Iames: for though it were a while doubted of, yet was it at length receiued by a generall consent of the Church, to be of Apostolik authoritie: as it is acknowledged to be by Origen hom. i•• Ios. Cyprian in symbol. Epiphan. haeres. 76. Augustine lib. 2. de doctrin. Christ. c. 8. Da••••as. lib. 4. c. 8. and others.

2. Not yet is the solution of the Romanists false and friuolous, that S. Paul speaketh of workes going before iustification, which are without faith and grace, and S. Iames of the workes of grace which followe the first iustification: for S. Paul euen excludeth the workes of Abraham, which were workes of grace, Rom. 4.2.

3. The best solution then is this: that the Apostles neither speake of the same kind of faith, not yet of the same manner of iustifiying.

1. S. Paul speaketh of the true liuely faith, which iustifieth before God: but S. Iames derogateth not from the true faith, but from the faith which was in shewe onely, which he calleth a dead faith, and consequently no faith, and such a faith as deuils may haue: S. Paul then saying that a liuely faith iustifieth before God, and S. Iames, that a dead faith iustifieth not, no not before men, much lesse before God, are not contrarie the one to the other.

2. Neither doe the Apostles take the word iustifying in the same sense: S. Paul speaketh of iustification before God: but S. Iames of the declaration and shewing forth of our iusti∣fication by our workes before men: as is euident thus: the Apostle saith euidently, v. 18. shewe thou me thy faith out of thy workes, &c. Againe he saith, that Abraham was iustified by workes, when he offred his sonne Izaak; which must be vnderstood, that his iustificati∣on was thereby testified, manifested, and declared: for by faith before God he had beene iustified before, as the Apostle alleadgeth in the same place, v. 23. Abraham beleeued God, and it was imputed to him for righteousnesse: which testimonie is giuen of Abrahams faith, before he offred vp his sonne: So then S. Paul saying, workes doe not iustifie before God, and S. Iames, that workes doe iustifie before men, that is, declare and testifie their iustification, do not contradict the one the other.

22. Controv. Against Socinus that Christ properly redeemed vs by paying the ransome for vs, and not metaphorically.

1. Argum. Impious Socinus (as Pareus rehearseth his wicked opinion, and confuseth it) denieth that Christ died for vs, or paied any ransome at all for our redemption: but he is said to redeeme, that is, to deliuer vs, without paying any price at all: as Exod. 15.13. and in other places, the Lord is saide to haue redeemed, that is, deliuered his people from the E∣gyptian seruitude.

Ans. 1. It followeth not, because to redeeme is sometime taken in that sense, that it should be so euery where: 2. there is great difference betweene corporall, and spirituall deliuerance: the first was, and might be done onely by the power of God, without paying any price at all: the other could not be compassed without paying of a price; both because of Gods iustice, that they which sinne, should die, Rom. 1.32. and the truth of his word, because he had said to man, that if he sinned, he should die the death.

2. Argum. Psal. 31.5. Dauid speaking of Christ, saith, Thou hast redeemed me, O Lord God of truth: here Christ is saide to haue beene redeemed: but he was not redeemed with the paying of any price: Ergo neither did he redeeme vs in that manner.

Ans. 1. If this Psalme be vnderstood of Christ, we confesse, that to redeeme is taken improperly in that sense: but then it followeth not, because it is vsed improperly in one place, therefore it should be so in all. 2. But if the Psalme be vnderstood of Dauid, who was the type of Christ, the word is taken properly: for euen Dauid was no otherwise freed from his sinne, then by the price of Christs death.

3. Argum. The deliuerance of the Israelites by Moses from the bondage of Egypt, was a type and figure of our spirituall deliuerance by Christ: but that was done onely by the power of God without any price payed, therefore so was the other.

Answ. 1. The argument followeth not, for the figure and the thing figured, agree not in all things, there is more in the substance, then in the type. 2. There is great difference betweene Moses & Christs deliuerance: Moses was a meere man, and a seruant of the house, Christ was God and man, & the Lord of all: Moses deliuered onely from corporall bondage and seruitude, Christ from spirituall bondage vnder sinne, from the wrath and curse of God: Moses redeemed the Israelites without his own death, or shedding of his blood, but Christ our redeemer gaue his life, and shed his blood for vs: Moses gaue them the inheritance of the earthly Canaan, Christ hath purchased for vs an euerlasting inheritance.

4. Argum. Redemption is properly said to be from him, of whom the captiues are hol∣den: but we are said to be redeemed either from our iniquities, Tit. 2.14. or from our vaine conuersation, 1. Pet. 1.18. or from the curse of the lawe, Galat. 3.13. of the which we were not held captiue: but no where are we said to be redeemed from God, or from his iu∣stice, &c.

Answ. 1. Touching the proposition or first part of the argument. 1. it is false that re∣dēption is onely from him that keepeth vs in bondage: for although principally captiues are freed from him whose captiues they are: yet they are deliuered also from their verie bands, imprisonment, and other such like instruments of their captiuitie: such are our sinnes, as the bands and fetters that kept vs in thraldome vnder the deuill. 2. there is a difference be∣tweene corporall and spirituall bondage: for there the price is paid to the enemie, as to the great Turke, to get the captiues out of his hand: but here the price is paied to God, not to deliuer vs from him, but to reconcile vs vnto him, like as when a subiect rebelling against his Prince, is imprisoned and condemned to die, till some mediation and satisfaction be made for him, then his sinne is pardoned, and he is reconciled to his prince.

4. Concerning the second part of the reason. 1. it is false that we were not detained captiues by our sinnes: for they are as the snare of the deuil, 2. Tim. 2.26. 2. And although by our redemption we are not deliuered or taken from God, but reconciled vnto him; yet are we deliuered from his wrath, Rom. 5.9. and so from his punishing iustice.

5. Argum. We are improperly said to be redeemed from that, to the which the price was not paied: but to the curse of the lawe, and wrath, that is, the punishment of sinne, the price was not paied: for the bearing of the curse and the sustaining of the wrath of God for vs, was the price it selfe: therefore we are improperly said to be redeemed from the curse and wrath.

Answ. 1. The proposition is false: for the captiue may be said to be redeemed from that, to the which the price is not payed: as from the gives, fetters, prison, sword, death: though principally the redemption, is from the hands of him, which holdeth any in capti∣uitie: so we may be redeemed from the curse of the lawe, though the price were not payed vnto it. 2. the curse of the lawe and wrath may be taken two wayes, passiuely for the effect of the curse and wrath, which is the punishment of sinne, and in this sense the price is not paid to the curse: or actiuely for the wrath of God, and his irefull iudgement pronoun∣cing the sentence of the curse: and in this sense the price may be said to be paied vnto the curse, that is, the iustice and wrath. of God inflicting the curse.

6. Argum. The operation or curse of the lawe is euerlasting death, but Christ did not vndergoe euerlasting death for vs, therefore he was not made a curse for vs, but onely for our cause he fell into some kind of curse for vs.

Answ. 1. The proposition is generally true, for the curse or operation doth not onely signifie the punishment due vnto the breach of the lawe, but the sentence also pronounced

against the transgressors of the lawe: as it is said, Deut. 21.23. cursed is euerie one, that hangeth vpon a tree: but euerie one that so hanged was not euerlastingly condemned, as the theife, that was converted vpon the crosse. 2. yet it is most true, that Christ in some sense suffred eternall death for vs: for in euerlasting death two things are to be considered, the greatnesse and infinitnes of the infernall agonies and dolors, with the abiection and forsa∣king of God: the other is the perpetuall continuance of such euerlasting horror and abie∣ction: the second Christ must needs be freed from, both because of his omnipotencie, it was impossible for him to be for euer kept vnder the thraldome of death, and his innocen∣cie, that hauing satisfied for sinne, beeing himselfe without sinne, he could not be held in death, and in respect of his office which was to be our deliuerer: yet the verie infernall paines and sorrowe Christ did suffer for vs: because our Redeemer was to suffer that which was due vnto vs: and why els was our Sauiour so much perplexed before his passion, which in respect of the outward tormēt of the body, was exceeded by many Martyrs in their suffe∣rings, if he feared not some greater thing, then the death of the bodie? 3. And although sometime in Scripture the preposition for, signifieth onely the ende or cause, as Christ is said to haue died for our sinnes, 1. Ioh. 3.16. yet it signifieth also for, and in ones stead to doe any thing: as Rom. 5.7. for a good man one dare die, that is, in his stead, that he should not die; and so Christ died for vs, that is, in our place and stead, that we should not die eter∣nally, ex Pareo.

7. Argum. As we are said to be sold vnder sinne, so we are bought and redeemed by Christ: but we were sold vnder sinne without any price payed: therefore so also are we re∣deemed, without the paying of any price.

Answ. The proposition is not true: for it is a metaphoricall speach, that we are sold vn∣der sinne, thereby is signified the alienation and abiection from God by our sinnes: but we are said to be redeemed properly: wherein it was necessarie, that a price should be paied for vs, both to satisfie the iust wrath and indignation of God against sinne, as also because of Gods immutable sentence, thou shalt die the death: which sentence must take place, let the Lord should be found a lier, and his word not to be true: Christ therefore in redeeming vs by his death, payed that price and ransome for vs, which we otherwise should haue payed.

8. Argum. Where there is a true and proper redemption, the price is paied to him, which holdeth the captiues in bondage: but in this redemption purchased by Christ, the price was not so paied: for then the deuill should haue had it, whose captiues we were therefore it is not properly a redemption.

Answ. 1. It is not true that we are principally and originally the deuills captiues: first, we are the Lords captiues, as of an angrie and offended Iudge by our sinnes: but secondari∣ly, we were captiued vnto Sathan, because the Iudge deliuereth ouer sinners vnto him as the tormentor: that power therefore which Sathan hath ouer sinners, is a secondarie power re∣ceiued from God: this is manifested in the parable, Matth. 18.34. where the king deliuereth ouer the wicked seruant vnto the tormentor.

2. The price then of our redemption was paied vnto God, who had deliuered vs ouer as captiues for our sinnes; and so the Apostle saith, that Christ offred himselfe by his eternall spirit vnto God, Heb. 9.14. not that God thirsted for the blood of his sonne, but after 〈◊〉〈◊〉 salvation, quia salus erat in sanguine, because there was health in his blood, as Bernard saith: for thereby Gods iustice was satisfied, and the veritie of his sentence established, thou shalt die the death.

3. But whereas it is further obiected, that the price could not be payed vnto God, 1. because God procured his owne sonne to pay the price of our redemption: but be that de∣taineth captiues, doth not procure their deliuerance. 2. in paying the price of redemption there is some vantage, accruing and growing to him, to whom the price is paied: but in our redemption there was no gaine or advantage vnto God: we further answear thus, 1. that in such a redemption, wherein the Iudge desireth the life and safetie of the prisoner, the Iudge himselfe may procure him to be redeemed, and that out of his owne treasure. 2. neither in such a kind of redemption doth the iudge seeke for any advantage to himselfe, but onely the preservation of the lawes and common iustice: as Zaleucus the gouernor of the Loerensians, hauing made a lawe, that he which was taken in adulterie should loose both his eyes, did cause one of his sonnes eyes to be put out for the offence, and one of his

owne eyes: by this he gained nothing, but the commendation of iustice: and so in our re∣demption the iustice of God is set forth, otherwise there can be no lucre or advantage growing properly vnto God.

4. Wherefore notwithstanding all these cauills and sophistications, Christ properly and truely redeemed vs by his blood: which first appeareth both by euidēt testimonies of Scrip∣ture, as Mark. 10.45. The Sonne of man came to giue his life a ransome for many: Coloss. 1.14. In whom we haue redemption thorough his blood: 1. Tim. 2.6. Who gaue himselfe a ran∣some for all men: Apocal. 5.9. Thou hast redeemed vs vnto God by thy blood: secondly, all the parts requisite in redemption doe here concurre together. 1. there must be captiues, that are we. 2. one to redeeme, which is Christ. 3. a ransome must be paid, that is Christs blood. 4. and one to whom it must be paied, that is, God: see further hereof in Pareus, 〈◊〉〈◊〉 10.

Controv. 23. That Christ truely reconciled vs by his blood a∣gainst an other blasphemous assertion of Socinus.

v. 25. To be a reconciliation thorough faith in his blood: against this Socinus obiecteth, that Christ was no otherwise a reconciliation, then the couer of the Arke in the old testa∣ment was called the propitiatorie, not that thereby God was reconciled, but that God shew∣ed himselfe therein reconciled and appeased toward his people: So also the sacrifices of the lawe, are said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a reconciliation, yet there was no satisfaction made vnto God by them: to this purpose, that impious Socinus part. 2. c. 2. pag. 81.82. as he is cited by Pareus, dub. 11.

Contra. 1. It is false, that the Arke and sacrifices of the old Testament did reconcile as Christ hath reconciled vs: for there is great difference betweene dumbe and senselesse cere∣monies, the blood of beasts, and the most holy and liuely blood of Christ. 2. the Arke and the sacrifices, though in themselues, and their owne vertue, they did not reconcile vn∣to God, yet typically and sacramentally, they did reconcile, as beeing types and figures of the true reconciliation by Christ. 3. And that Christ was verily and properly our reconci∣ler vnto God, appeareth in that the Apostle addeth in his blood, which he offred vp to God his father, which to what ende was it so offred vp, but to be a reconciliation? thus much of the controversall questions out of this chapter.

6. Morall observations.

v. 3. Shall their vnbeleefe make the faith of God of none effect,* 1.32 &c. Origen hereupon hath this note, infidelitas eorum qui vel non accedunt ad fidem, &c. their vnbeleefe which either come not to the faith, or fall away from it when they laugh vs to scorne in our fasting, almes deeds, and other workes of faith, fidem quae in nobis est, non evacuant, doe not euacuate or make voide the faith in vs: our faith and pietie is not hindred by other mans incredulitie, and prophanenesse.

And in that the Apostle doth here preuent the cauills and obiections of the Iewes,* 1.33 it teacheth that the minister of Gods word should so set forth the doctrine of the truth, whe∣ther in Church or Schooles, as that he may meet with all contrarie obiections made against the truth: both to satisfie the mindes of them that are desirous to learne, to deliver them from all scruple and doubting, and to stoppe the mouth of gainesayers, Pareus in v. 1.

v. 4. Yea let God be true. Seeing God is alwaies found true of his promise,* 1.34 but men are liars and deceitfull, we are taught that in all our trialls and tentations we should certain∣ly ground vpon the promises of God; and not be carried away or swayed by the promises or threats of men, to let goe our confidence in Gods promises: as Dauid in all his afflicti∣ons, when he was chased vp and downe, and persecuted of Saul, staied himselfe vpon the truth of Gods promises.

v. 4. That thou mightest be iustified:* 1.35 When as God doth correct vs his children for our sinnes, or otherwise exerciseth his iudgements in the world, we should not seeme to ac∣cuse God or murmure against him, but confesse God in all his works and iudgements to be iust, and our selues to be sinners, as Dan. 9.8. to vs appertaineth open shame,* 1.36 &c. yet com∣passion and forgiuenesse is in the Lord.

v. 3. What though some did not beleeue: As the Oracles of God committed to the Iewes, yet were not in vaine, though some beleeued not: so the Minister of Gods word must not

be discouraged, and giue ouer his calling, because he seeth in some his labour to take small effect, Martyr: for euen our Blessed Sauiour, in that his most heauenly sermon of the ea∣ting of his flesh, and drinking of his blood, was forsaken and left of many of his hearers, yet many of his disciples went away, in so much that he said vnto the twelue, Will ye also goe a∣way? Ioh. 6.67.

v. 9. Are we more excellent:* 1.37 The Apostle, that his reprehension might appeare more easie and tolerable, ioyneth himselfe in the companie and maketh himselfe one of the num∣ber: and indeed he was a part and member of Israel: So the Prophets doe often ioyne there∣selues with the rest of the people, as partaking with their sinnes, as Dan. 9.5. We haue sinned, and committed iniquitie: for like as the praise and commendation of the good and vertuous, extendeth it selfe vnto all the congregation, wherein there are notwithstanding some carnall men, and hypocrites; so the sinnes of the congregation doe euen touch and some way defile the godly: because that they liuing among the wicked might offend in their connivence, in not reproouing the sinnes of others, as they ought, or in not giuing them∣selues such good example of life, as they should, or some other kind of way might be tou∣ched.

v. 21. By the Lawe commeth the knowledge of sinne:* 1.38 Then is the lawe first to be preached to make men to knowe themselues, and to acknowledge their sinnes: this was the course that Iohn Baptist tooke to preach repentance to the people, and to bring them to confesse their sinnes, and so to prepare a way for the Gospell of Christ: for like as a wound cannot well be cured, vnlesse first it be searched to the bottome: so the heart must first be humbled before it can be truely capable of the comforts of the Gospel.

v. 31. Doe we then make the Lawe of God of none effect,* 1.39 &c. As the adversaries in S. Pauls time blamed his doctrine concerning iustification by faith onely, as an enemie to the Lawe and good workes, whereas the Apostle alwaies ioyneth sanctification with iustificati∣on, workes with faith, though he exclude workes in the act it selfe of our iustification: So the aduersaries of the grace of God in these dayes the Papists and Romanists, doe slaunder the doctrine of the Gospel, which vrgeth iustification by faith onely, as though it should beate downe and hinder the exercise of good workes: But we say with the Apostle, that by this doctrine of onely, faith we doe not destroy the law, but indeed establish it, in as much as we hold faith without workes to be a dead, and fruitlesse faith: we do not separate work from faith, though we exclude them from iustification: faith which iustifieth cannot be without workes, yet it iustifieth without workes: it alone iustifieth, yet it must not be alone.

The fourth Chapter.

1. The text with the diuers readings.

v. 1. What shall we say then, that Abraham our father hath found concerning the flesh.

2 For if Abraham were iustified by works, he hath wherein to glorie, Be. (to reioyce, •••• to boast) he hath glorie. L.T. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he hath matter of reioycing:) but with God.

3 For what saith the Scripture? but Abraham beleeued God, Be.V.T. (Abraham be∣leeued God. L.B.G. but here the Greeke particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is omitted) and it was counted (or rep••∣ted. L.) to him for righteousnes.

4 Now to him that worketh, the wages (reward. B.R. but a reward may be of fauour, so is not wages) is not counted by fauour, (or, of grace, Be.) but of debt: (dutie, Be. but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉signifieth debt)

5 But to him that worketh not, but beleeueth in him, that iustifieth the vngodly, his faith is counted for righteousnesse: (according to the purpose of God. L. this is not in the o∣riginall, nor yet translated in the Syriake.)

6 Euen as Dauid declareth G. (or pronounceth. Be. or expresseth. V. rather then te••••∣meth. R. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith, calleth) the blessednesse of the man, vnto whom God im∣puteth righteousnesse without workes.

7. Blessed are they whose iniquires are forgiuen, and whose sinnes are couered.

8. Blessed is the man to whome the Lord (not our Lord, L. R.) imputeth not sinne. G. (hath not imputed, L.R. will not impute. T. B. the word is in the future tense, but according to the phrase of the Hebrew, it is taken for the present.)

9 Came this blessednes G. Be. (or belongeth it. V. or befalleth, B. better then abideth, re∣maineth. L. R. there is no word expressed in the originall, it must be supplied and vnderstood) vpon the circumcision onely, or vpon the vncircumcision also? (the prepuce. R. but that is no English word) For we say, that faith was imputed to Abraham for righteousnes.

10 How was it then imputed? when he was in circumcision, (when he was circumcised, G. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in circumcision) or in vncircumcision? not in the circumcision, but in vncircumcision.

11 And (or after, G.) he receiued the signe of circumcision, as the seale of the righteous∣nes of faith (which he had) in vncircumcision, that he should be father of all them which be∣leeue in vncircumcision, (that is, beeing not yet circumcised, not by vncircumcision, V. L. R. the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is better here translated in: for by vncircumcision they did not beleeue, that were to giue more vertue to vncircumcision, then to circumcision) that righteousnes might be imputed to them also,

12 And the father of circumcision, not vnto them onely which are of the circumcision, but vnto them also which walke in the steppes of the faith, which was euen in vncircumci∣sion, of our father Abraham.

13 For not by the law was the promise giuen to Abraham or his seede, that he should be the heire of the world, but thorough the righteousnes of faith.

14 For if they which are of the law be heires, faith is in vaine, B. (or made void, G.) and the promise is made of none effect.

15 For the law procureth (or causeth, G. worketh, L.) wrath: for where no law is, there is no transgression.

16 Therefore (the inheritance) is of faith, that it might be by grace, that the promise might be sure to all the seede, not to that onely, which is of the law, but also to that, which is of the faith of Abraham, who is the father of vs all,

17 (As it is written, a father of many nations haue I appointed thee) euen before God (not according to the example of God. V.) whome he beleeued, (not whome thou didst be∣leeue. T. L. or whome ye beleeued, B. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he beleeued) who quickneth the dead, and calleth those things which be not, as though they were. (not as those things which are, L. for the speaketh of the same things still, which God causeth to be, whereas they were yet nothing.)

18 Who contrarie to hope, B.Be.L. (aboue hope. G. beside hope. V. without hope: the pre∣position〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here taken in the first sense: for Abrahams hope was in deede beyond all expe∣ctation) beleeued vnder hope, that he should be the father of many nations: according to that which was spoken to him: So shall thy seede be. (as the starres of heauen, and the sand of the Sea, L.R. but these words are not in the originall)

19 And he not weake in faith, considered not his owne bodie, (he was not weake in faith, when he considered his bodie, T. but in the originall it is put negatiuely, he considered not) which was now dead, beeing almost an hundred yeares old, neither the deadnes of Saras tombe.

20 Neither did he stagger (or stirke. L.V.T. doubt. G. dispute. B. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉it is better taken here in the first sense) at the promise of God thorough vnbeleefe, but was strengthened in the faith, and gaue glorie vnto God.

21 Beeing fully assured G. (or perswaded. V. Be. certified, B. rather then fully knowing, L.R. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth not onely knowledge in the vnderstanding, but assurance also in the heart) that he which had promised, was also able to doe it.

22 And therefore it was imputed to him for righteousnes.

23 Now it is not written onely for him, that it was imputed vnto him: (for rightesounes, L.G.T. but these words are not in the originall)

24 But also for vs, to whome it shall be imputed, beleeuing in him, which raised our Lord Iesus from the dead.

25 Who was deliuered vp for our sinnes, and was raised againe for our iustification.

2. The Argument, Method, and parts.

THis Chapter hath three parts. 1. the first is a proofe of the former proposition that we are iustified by faith without the workes of the lawe, by the example of Abra∣ham, the testimonie of Dauid, with some other arguments, vnto the 17. verse. 2. A commendation and description of the excellencie of Abrahams faith, to ••••.

2. The third is, the vse and explication of Abrahams imputatiue iustice.

In the first part the Apostle vrgeth 4. principall arguments to prooue, that we are iusti∣fied by faith without workes.

1. Argum. If any were iustified by workes, most like Abraham: But he was not iusti∣fied by workes, but by faith: Ergo: the assumption is diuersely prooued, 1. from the effects, then Abraham should haue had wherein to glorie with God, but he had not, v. 2. from a testimonie of Scripture propounded, v. 3. faith was counted to Abraham for righteousnesse then dilated and implyed by the contrarie: that which is counted is of fauour and debt•• 4. but Abrahams faith was counted his righteousnesse by fauour, v. 5. therefore not by debts.

2. Argum. From the testimonie of Dauid: there is the same way of iustification, which is of blessednesse and happinesse: but we are counted happie, by the not imputing and forgiuing of sinne, v. 7, 8. therefore so also are we iustified, and consequently, not by any of our owne workes.

3. Argum. The father of those which beleeue, and the children must be iustified after the same manner: but Abraham the father of those which beleeue, was iustified by faith, and not by the workes of the lawe: Ergo: the proposition is insinuated, v. 11. from the end, why Abraham receiued circumcision as the seale of the righteousnesse of faith, that he should be the father, &c. the father then and children must be iustified by one and the same way the assumption is thus prooued: the first part thereof, that he was the father of all the faith∣full is prooued by a distributiō: he was the father both of the vncircumcised, which is shew∣ed by the time, v. 10. he was iustified by faith beeing yet vncircumcised: and of the circumci∣sed, because he receiued circumcisiō, v. 12. the other part that he was iustified by faith, is pro∣ued by the effects, because he receiued the promise, not through the law, but faith, v. 13. 〈◊〉〈◊〉 otherwise the promise had bin of no effect, if it had bin by the law: which were absurd, v. 14.

4. Argum. From the contrarie effects of the lawe and of faith: the promise ought to be firme and sure vnto Abraham, and his seede, v. 16. but the lawe cannot worke any 〈◊〉〈◊〉 assurance, but it rather causeth wrath, because it discouereth transgression, v. 15.

2. Then followeth a description of Abrahams faith. 1. by the foundation thereof, Go•• omnipotencie shewed by the effects, v. 17. 2. the obiect of his faith, to beleeue to be the father of many nations, euen as the starres, or sand in multitude, v. 18. 3. the strength is his faith in ouercomming all impediments, v. 19. 4. the qualitie, it was without doubting, v. 20. which wrought in him assurance, v. 23. 5. by the effects, it was imputed to him for righteousnesse, v. 23.

3. The application of this example followeth. 1. from the ende of the Scripture, which was not written onely for Abraham, but for vs. 2. from the description of faith. 1. the foundation, God. 2. the obiect Christ Iesus crucified and raised vp. 3. the end, remission of sinnes, and our iustification, v. 25.

3. The questions and doubts discussed.

Quest. 1. Vpon what occasion Saint Paul bringeth in the example of Abraham.

1. Chrisostome taketh this to be the occasion, that now the Apostle intending to set forth how glorious and excellent iustification by faith is, would shew it by the example of Abraham, whose righteousnesse was most glorious: But the Apostle insisteth yet in the proofe of his former conclusion, that a man is iustified by faith, not by works: it had been yet vnseasonable for the Apostle to set forth the praise and commendation of iustification by faith, and to stand vpon the glorie and excellencie of it, the truth whereof, the Iewes ad∣dicted to the works of the law, were not yet thoroughly perswaded of.

2. Anselme thinketh, that whereas a double question was mooued in the beginning of the former chap. v. 1. concerning the preferment of the Iew, & touching circumcision: as the Apostle answered to the former question in the third chapter, so he commeth to the other

here, to treat of circumcision: But both the Apostle had alreadie said much concerning cir∣cumcision, c. 2. so that he needed not againe to fall into any speciall treatise thereof: and be∣side, if he should haue singled out the example of Abraham to that purpose, the doctrine of iustification without all kind of workes, as well ceremoniall, as morall, should not haue beene sufficiently prooued.

3. Some thinke, that whereas the Apostle had said, c. 3.21. that the righteousnesse of faith had testimonie of the lawe and the Prophets, that now the Apostle prooueth the same by the example of Abraham: But that assertion of the Apostle went not immediately be∣fore, many other things which concerne the principall argument of iustification by faith came betweene, with the which this chapter rather must haue coherence.

4. And therefore it is the opinion of others, as of Origen, Oecumen. to whome consent Tolet, Pererius, that the Apostle directly by this example of Abraham goeth about to proue the generall argument, that we are iustified by faith without works, because Abraham was so iustified.

5. But as we denie not, but that the example of Abraham is very pertinent to that pur∣pose to prooue iustification by faith without works; yet beside this generall scope of the ex∣ample of Abraham here produced, there is this particular reason of the connexion and co∣herence: that after the Apostle had concluded generally without exception, that euery man must be iustified without works, the Iewes might straitway haue obiected the example of Abraham, whose memorie was honourable among them: that at the least he and Dauid should seeme to be excepted out of this generall rule: their works were renowned and glo∣rious, and somewhat must be yeelded vnto them. The Apostle therefore here preuenteth this obiection, and confesseth that Abraham was very glorious by his works among men, yet before God he did not glorie by his works, but it was his faith, whereby he was approo∣ued iust in Gods sight. Thus Pareus, Pellican, Gryneus.

Quest. 2. Of the meaning of the first verse.

v. 1. What shall we say then, that Abraham our father. 1. The Apostle vseth an intero∣gation, both for the more full declaration of the thing in question, and for more vehemen∣cie sake, ad struendam dictis fiduciam, to win the more credit to his sayings, as c. 3.1. & 6.1.

2. The Apostle speaketh in the first person, what shall we say, and Abraham our father, that he might the better insinuate himselfe, Pareus.

3. He vseth the name of Abraham, not Abram, because now it was the vsuall name, whereby he was called, though as yet his name was not changed when he was counted iust by faith, for the which purpose S. Paul bringeth in his example, Mart.

4. Concerning that addition, after the flesh. 1. Some doe ioyne vnto Abraham our fa∣ther, after the flesh, to distinguish the carnall children of Abraham from the spirituall: for he was the father of the Gentiles not according to the flesh; but the spirit, Chrysost. Theophy. Oecumen. Tolet: But then the Apostle would haue said, rather your father, if he had spoken onely of the carnall generation, Beza. neither doth the Apostle seeme to derogate vnto the Iewes, as hauing onely a carnall prerogatiue: he would not therefore vse any such limitati∣on, as excluding them from beeing his spirituall children.

2. Some doe ioyne it with the word hath found after the flesh, as indeede the order of the words sheweth: but then by flesh, they vnderstand circumcision, as Ambrose, and the interlin. glosse: but the Apostle disputeth generally against all works of the law, not the ce∣remonialls onely.

3. Lyranus thinketh, that according to the flesh, is added, to shew the difference between the originall of the flesh, which was from Abraham, and of the soule from God: but this di∣stinction is nothing pertinent to the thing in question.

4. Therefore, by according to the flesh, the Apostle rather vnderstandeth the works of the law, so Theodoret & the ordin. glosse: and the reason hereof is this, because the Apostle doth not simply denie vnto Abraham all kind of righteousnes, but that which is by works, Beza: so Phil. 3.3.9. the righteousnes in the flesh, & of the law, are taken for the same with the A∣postle. Gryn. But in this sense great aduantage may seeme to be giuen vnto the Popish so∣phisters, who thinke that onely Abrahams works done before he had faith, while he was yet in the flesh, are excluded from iustification, & not those which came after: vpon the which reason Pareus seemeth to incline to the other exposition, to ioyne, according to the flesh, with Abraham our father: But we neede not for this reason to refuse the other exposition:

for euen the workes which proceede from faith, if any merit or worthines be reposed in them, may be said to be after the flesh: for the Apostle opposeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by fauour, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by debt, v. 4. that then which is by debt and merit of the worke is according to the flesh, and is opposite to fauour and grace.

Quest. 3. Of the meaning of the 2. verse.

v. 2. If Abraham were iustified by workes, he hath wherein to reioyce. 1. Origen, Am∣brose, Chrysostome doe thus frame the argument: if Abraham were iustified by workes, he had no glorie with God, but he had true glorie with God, therefore he was not iustified by workes: so also Faius collecteth the argument, assuming affirmatiuely: but the assumption is put negatiuely with the Apostle, but not with God: so that thus rather the argument hol∣deth: if Abraham were iustified by workes, he hath wherein to glorie with God, he hath somewhat to glorie in as beeing iustified by his workes: but he had not wherein to glorie with God, Ergo: thus Beza, Pareus.

2. Gorrhan maketh all this verse the proposition: If Abraham were iustified by workes, he hath wherein to glorie, but not with God, but such glorie, but not with God, Abraham had not: for if it be vnderstood of true glorie in deed, such glorie none can haue but from God, if false glorie among men, Abraham would no such glorie: But in this collection, the Apo∣stle should denie, that Abrahams workes had no praise or glorie at all among men, where∣as the Apostle seemeth to graunt so much, that his workes might be praise worthie among men, but before God, they could not iustifie him.

3. Chrysostome hath here a distinction of glorying, one is by workes, which a man can∣not haue with God, an other is by faith, which is before God: and Pet. Martyr approoueth this distinction, and thinketh, that by the glorie of God, c. 3.23. are depriued of the glo∣rie of God, the Apostle meaneth our iustification by faith, wherein the glorie of God shew∣eth it selfe: but an other word is vsed there, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth glorie, here the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, glorying or reioycing: and indeede before God we cannot glorie either of works or faith: for he is said to glorie with God, that can bring any thing to God of his owne: now seeing faith also is a gift of God, we cannot glorie in it: as the Apostle saith, 1. Cor. 4.7. why gloriest or boastest thou, as though thou hadst not receiued it? But whereas the Apostle saith, he that glorieth, let him glorie in the Lord: he speaketh not of any glorying of any gift which any man hath, but of the meere grace of God: and the meaning is, let him giue all glorie vnto God, confessing that he hath nothing of himselfe.

4. Now whereas the Apostle saith, he hath wherein to glorie: Oecumenius vnderstan∣deth this of glorying in himselfe: but so would not Abraham glorie at all among men: therefore by glorying here is vnderstood nothing els, but the praise and commendation of men: his workes might cum honor abilem reddere, make him honourable with men, but not with God, Lyran. Tolet here distinguisheth betweene the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here vsed, which signifieth praise and glorie, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, before expressed, c. 20.23. which signifieth glo∣rying, boasting, annot. 3. but this distinction to be perpetuall he sheweth not.

Quest. 4. How the Apostle alleadgeth that testimonie concerning the impu∣tation of Abrahams faith for righteousnesse, v. 4.

1. The Apostle readeth in the passiue, it was imputed, whereas Gen. 15.16. whence this testimonie is cited, it is put in the actiue, vaia••h shebeha, and he imputed it: 1. the reason hereof Tolet. annot. 5. thinketh to be, that the Septuagint and the Hebrewes did read with∣out prickes, and then the word might be taken either actiuely or passiuely: but this is no found opinion, to thinke that the Hebrew pricks came in so late, for so there should be great vncertentie of the Scripture: and further, set the pricks aside, yet the word is not expressed with the same letters, when it is actiuely and passiuely put: for Gen. 15.6. the word is as be∣fore it is set downe: but Psal. 106.31. where it is put passiuely, the word is techasheb, it was imputed: the letters are diuers: and further in this place, Gen. 15.6. there is an affix of the feminine gender, which sheweth a difference in the verie letters of the word beside the pricks. 2. some thinke that the Apostle writing by the same spirit which Moses did, by his Apostolike authoritie did so cite this Scripture, Faius. but this would haue giuen great of∣fence vnto the Iewes and converted Gentiles, if the Apostles should haue cited the Scriptures otherwise, then they were found in the old Testament. 3. Therefore it was more safely affirmed, that the Apostle followeth the Septuagint, which was the re∣ceiued translation among the Gentiles, Mar. specially seeing they keepe the sense of the

place, and the rather because this reading in the passiue is warranted by an other Scripture, Psal. 106.31. where it is read in the passiue, and it was imputed vnto him.

2. An other difference in this reading is, that the Apostle beside that he changeth the voice, turning the actiue into the passiue, doth not interpret the Hebrew affix, he imputed (〈◊〉〈◊〉) that is, Abrahams faith God imputed, for so the word cenunah, faith, beeing vnderstood after the manner of the Hebrewes in the verbal word heemin, he beleeued, answereth vnto the affix ha, of the feminine gender: but this the Apostle afterward euidently supplieth, v. 9. that faith was imputed to Abraham for righteousnes.

3. A third difference there is, that in the Hebrew text there is no preposition set before the word tzedekah, iustice, as here the Apostle translateth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for righteous∣nes: but there Moses saith, he imputed it vnto him for righteousnes: but this doubt is easily remooued: for Psal. 106.31. the phrase is put with a preposition, litzedakah, it was impu∣ted to him for righteousnes: so that beside the identitie of the phrase, there is no difference, to say it was imputed vnto him for righteousnes, or as righteousnes: this reading of the A∣postle is warranted by that other place in the Psalme.

4. S. Paul with the Septuagint read, he beleeued, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God, but in the Hebrew it is, I••iehovah, in God: Augustines distinction therefore doth not alwaies hold, that it is one thing, Deo credere, to beleeue God, an other in Deum credere, to beleeue in God: Mart. for these two, both in the Hebrew and Greeke phrase, are taken for the same: though in the Latin tongue there is a difference.

5. Quest. Of the meaning of the words, Who counted this for righteousnes vnto Abraham.

1. Some of the Hebrewes peruerting that place, Gen. 15.6. doe vnderstand it of Abra∣ham, that he imputed this faith vnto himselfe for righteousnes: but beside that it is a very improper, and vnfit thing, that a man should impute vnto himselfe his owne righteousnes, the Apostle taketh away this doubt, v. 9. weere he saith, was imputed to Abraham: he could not be both the imputer, and the person also, to whome the thing is imputed.

2. And as vnreasonable is their glosse, who vnderstand an other third person not expres∣sed, that the world imputed it to Abraham, that is, held him for that cause to be a righteous man: ex Beza. annot. for how should the world be here vnderstood, whereof there was no mention before: the words then doe easily demonstrate, who it was, that imputed it, name∣ly, he in whome Abraham beleeued: he beleeued God, and he, that is God, counted it vnto him for righteousnes.

3. Tertullian. lib. de patient. doth read it in the passiue, and referreth it vnto Abraham, iustitiae deputatus est, he was deputed for righteous: whereas the Apostle doth not speake of the imputation of his person, but of his faith, as he saith, v. 9. faith was imputed to A∣braham.

6. Quest. What it was that Abraham beleeued.

The Apostle may seeme vnfitly to alleadge that place of Abrahams faith, which was one∣ly concerning the promise of multiplying his seede, which kind of beleefe is of an other na∣ture, then iustification by faith: to this obiection diuers answers are made.

1. Pererius here hath one answer, that S. Paul speaketh not of the first iustification of Abraham, when of a sinner he became righteous, but of his second iustification, which was an encreasing of the first: and this is done per quemlibet actum meritorium, by any meritori∣ous act: so that to beleeue any promise of God by such a faith informed by charitie, is me∣ritorious of a further degree of iustice.

But beside other errors, which are here couched together, as of the first and second iu∣stice, that charitie is the forme of faith, that we are iustified by the merit of faith, all which are before confuted in the controversies of the former chapter: I doe here oppose against Pererius, one of his owne order, namely Tolet. annot. 5. who directly prooueth, that S. Paul speaketh of Abrahams first iustification, which he prooueth by that place, Iam. 2.25. that when Abrahams faith was imputed to him for righteousnes, he was called the friend of God, now saith he, secunda iustitia, non amicum, sed gratiorem amicum fecit, the second iu∣stice doth not make one Gods friend, (for he was Gods friend before, when he was first iustified) but it maketh him a better and more acceptable friend.

2. Peter Martyr hath here two answers: 1. he that spake here vnto Abraham, was Christ, and therefore in beleeuing God, he beleeued Christ, and so this saith was imputed

vnto him for righteousnes. 2. all the promises of God were grounded vpon the mercie and goodnes of God, and the mercie of God is grounded on Christ: the Patriarkes then, though it were but a temporall promise, which was made, yet in beleeuing of it, did repose their trust vpon Gods mercie in Christ: but both these answers are vnsufficient, for they shew not directly that Abraham was iustified by faith, but onely by a certaine consequence.

3. Therefore the best answer is, that Abraham in this multiplying of his seede did vn∣derstand Christ: for his faith had respect not onely vnto this promise of the multiplying of his seede, as the starres of heauen, Gen. 15.5. but to the other promises before going, as that in his seede all the families of the earth should be blessed, Gen. 12. And that in these pro∣mises the Messiah is vnderstood, thus it may appeare: 1. because so S. Paul expoundeth seede, of Christ, Gal. 3. and the Hebrews also doe vnderstand this seede wherein all the fa∣milies of the earth shall be blessed, of Christ. 2. this multiplying of Abrahams seede, as the sand of the sea, or starres of heauen, was not fulfilled in the carnall seede of Abraham, which contained it selfe within the compasse of Canaan, but it was accomplished in the spirituall seede of Abraham, in the conuersion of the Gentiles to the faith of Christ. 3. neither could that blessing of all the families of the earth be vnderstood of any carnall blessing, but of the spirituall benediction of the Gentiles conuerted to the faith of Christ: as it is said, Isa. 53.11. My righteous seruant by his knowledge shall iustifie many. 4. yea in that they are promised to be as the starres of heauen, that is, shall haue celestiall glorie, this promise the seede of Abraham could not attaine vnto but by Christ the king of glorie, Psal. 24.8. 5. our blessed Sauiour saith, that Abraham was glad to see his day, he saw it and reioyced: which sheweth, that he had an euident knowledge and expresse faith of Christ. Pareus, Perer.

4. But Stapleton in Antidot. denieth that this faith of Abraham was a speciall faith of the remission of sinnes, but onely the Catholike faith, which is to assent vnto euery word of God. Contra. 1. If Abraham did assent vnto the word of God, then also to this word concerning the remission of sinnes in Christ, vnlesse they will denie, that Abraham had any word at all for the remission of his sinnes: whereupon then arised that his singular ioy in Christ, for wherein can a man ioy, then in the remission of his sinnes, and consequently that his name is written in heauen? Luk. 10.20. 2. If they hold the hope, and assurance of re∣mission of sinnes to be no part of the Catholike faith, as indeede the Papists doe not make it, let them keepe such Catholike faith to themselues: we will none of it: what comfort can one haue in that faith, which can not assure him of Gods fauour and of the remission of his sinnes?

7. Quest. Why Abrahams faith was imputed vnto him at this time, and not before.

Although Moses then first maketh mention of Abrahams iustification by faith, Gen. 15.6. yet it hath relation to all other acts of his faith going before, for it was an act of faith, that Abraham obeied God to goe out of his countrey, and to dwell in a strange land, Heb. 11.8. and other promises, as Gen. 12.3. and 13.16. also Abraham beleeued, wherein he shewed his faith: yet Moses reserueth this commendation of Abrahams faith to this place, for these reasons:

1. Moses would not straight vpon the first promise made, Gen. 12. speake of Abrahams iustification by faith, before he had brought forth diuers excellent and glorious works, that his iustification might appeare to be of his faith, not by works, so Faius, and Tolet. annot. 5.

2. Neither would Moses deferre this testimonie of Abrahams faith vnto that act of his in offering his Sonne to be sacrificed: but he setteth it downe here, as soone as he had recei∣ued an expresse promise concerning his seede, which was Christ: that it might appeare to be faith in Christ, and none other whereby he was iustified: before this Abraham had receiued some generall promises concerning Christ, as that in Abraham all the families of the earth should be blessed, Gen. 12.3. and that his seede should be as the dust of the earth: but the seede out of his owne bowels was not promised vntill now. Tolet. Faius.

3. Further, then was his faith commended, because it had at that time beene throughly tried, when he thought that Eliezer his seruant should be his heire.

4. And though Abraham had faith before, yet was it still more perfected: and Abraham was now more certenly perswaded of his iustification, and therefore he is said now first to be iustified, though indeede by the same faith, he had beene iustified before. Pareus, dub. 2.

Quest. 8. What imputation is, and what to be imputed.

1. This word is distinguished according to that, which is imputed, as sometime that which is euill is said to be imputed, sometime that which is good,

1. An euill thing is imputed two wayes, either rightfully, as when a sinne is worthily im∣puted to him, that committed it, as Quintilian putteth this case, lib. 5. c. 10. vtrum caedes ei imputanda sit, &c. whether the murther be to be imputed to him, that beganne the strife: or it is imputed wrongfully, as adulterie was imputed to Susanna her charge without cause. 2. a good thing is imputed three wayes. 1. iure, by right, as the reward is imputed to the worke by debt, as the Apostle vseth the word here, v. 4. but then this word imputed is taken for to giue, and it is improperly called an imputing. 2. iniuria, by wrong, as when innocen∣cie is imputed to a malefactor, which is forbidden, Prou. 17.15. to iustifie the wicked. 3. gratia, by grace and fauour, a thing is imputed, but not against right, propter alienum me∣ritum, for an others merit, and so are we said to be iustified by faith in Christ, Pareus: like as when a Creditor of grace and fauour accepteth a debt to be paied, and accounteth it dis∣charged, when yet the partie indebted is not able to pay it: in this sense is the word taken, Numb. 18.27. Your offring shall be reckoned vnto you, as the corne of the barne, it shall be so counted, or be in stead of it, though it be not it, Faius.

2. This word to be imputed, likewise is taken either Physice, in a Phisicall sense, as when a plant is said to be imputed, that is, set in or graft into the stocke, or relate, by way of rela∣tion, when a thing is imputed by way of acceptation and fauour, as when the victorie archie∣ved by the soldiers, is for honors sake ascribed vnto the captaine though absent, or when the captaine to whom the spoyle belongeth giueth it vnto the souldiers, that did not fight for it: and thus is the righteousnesse of Christ, which we wrought not our selues, imputed vn∣to vs by faith.

3. And thus for faith to be imputed for righteousnesse, or to be iustified by faith, of faith, or thorough faith, are with S. Paul taken for one and the same thing.

Quest. 9. How Abrahams faith was imputed to him for righteousnesse.

1. Origen thinketh that Abrahams faith, was imputed to him now for righteousnesse, because it was perfect, whereas before vntill now it was onely in part: and hereof it is, that whereas it is said of the Israelites, Exod. 14.31. they beleeued the Lord, and his seruant Moses, yet they are not said to be iustified by this faith, it was for that their faith was not perfect, as was Arahams: But 1. no mans faith can be perfect here, for as we knowe in part, 1. Cor. 13.12. so is our faith in part. 2. that beleefe, which there Moses speaketh of, was of an other kind, it was not a iustifying faith, which is ioyned with confidence, for they re∣posed not their trust in Moses: but it was onely a beleeuing and giuing credit vnto God, and his minister Moses.

2. Neither was Abraham iustified merito fidei, by the merit and worthinesse of his faith: as by the worke and act thereof, as the Romanists teach: and Origen gaue occasion of this error, who thinketh, as it is here said of faith, it was imputed for righteousnesse, idem de alijs vertutibus dici potest, that the same thing may be said of other vertues, as humilitie, wisedome, may be reputed vnto iustice, &c. But this is a manifest error: for faith or any o∣ther vertue, as it is a worke cannot iustifie, because it is but an act of one vertue, and so not obedience and conformitie to the whole lawe: and beside we are said to be iustified by faith without workes, then neither faith nor any vertue iustifieth as a worke.

3. Neither yet is faith taken here by a synecdoche, when one part is taken for all, as in∣cluding workes, as P. Martyr reporteth their error, for faith cannot include that which it excludeth: if faith iustifie without workes, then vnder workes, cannot faith be compre∣hended.

4. Here also we refuse that corrupt note of the ordinarie glosse: that to him which be∣leeueth, si non habet tempus operandi, if he haue not time to worke, faith onely sufficeth to righteousnesse: but to him that hath time to worke, the reward shall be giuen, not accor∣ding to his beleefe onely, sed secundum debitum operationis, but according to the debt of his worke: But two wayes is this glosse erroneous, 1. because it flatly contradicteth the A∣postle, who affirmeth where faith is counted for righteousnesse, there is no reward due by a∣ny debt, v. 4.5. 2. it is impossible, that he which hath a iustifying faith, should be with∣out

some workes: as euen the theife vpon the crosse shewed his faith by his workes, in con∣fessing his sinne and honouring Christ.

5. Tolet also here is verie nice and curious, he will not haue the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here to be interpreted by the word imputo, to impute, but by the word reputo, to repute: the difference betweene the which two is this, reputatur id, quod tale non est, ac si tale esset, &c. that is re∣puted, which is not such, as though it were such: to impute is to make one the cause of some commoditie and discommoditie, ac si ille talis rei author esset, as if he were the author of it, &c. 1. so then faith is said not to be imputed but reputed for iustice, because the act of faith is imputed for iustice: for when it doth not bring iustice of it owne nature, vt est a∣ctus hominis, as it is an act of man, yet it is so accepted of God. 2. and therefore he misli∣keth the word imputed, because we thereupon gather, that there is no iustice giuen vnto man, whereby he is made iust, but the iustice of Christ reputed: but he affirmeth, that there is a iustice verily giuen vnto man, by faith, which God accepteth for iustice: as the fight of the brasen serpent did verily heale, not by the vertue of the fight, sed ex diuino beneplacito, because it so pleased God. 3. for if the word imputed, not reputed had beene here vsed, the Apostle would haue said, he imputed vnto him, &c. not it was imputed: to this purpose, To∣let. annot. 7.

Contra. 1. We say that iustice is both imputed, and reputed vnto vs by faith, for first Christs righteousnesse is imputed and made ours by faith, and then it is reputed and accep∣ted, as if we had our selues performed it: neither can there be any reputed iustice, but it must first be by imputation. For God in his iustice cannot hold or repute him for iust, that is not iust, vnlesse for an others rigteousnesse he be reputed and counted iust. 2. That figure of beholding the brasen serpent doth make more for imputation of iustice, then reputation onely: for they which looked vpon the serpent, were not reputed as healed, but verily were healed from the biting of the serpent, by the imputation and application of the vertue ap∣prehended by the sight of the serpent: so we are truely healed from our sinnes by the impu∣tation of Christs righteousnesse. 3. that which S. Paul vttereth in the passiue, it was impu∣ted, Moses expressed in the actiue, he imputed, so that the sense is all one, and seeing Tolet following the vulgar Latine readeth, v. 8. Blessed is the man, to whom the Lord imputeth not sinne, why should not the same sense of the word be retained here?

6. Wherefore then all these cauills beeing thus remooued, we inferre, that Abraham was iustified by faith, not materialiter, materially, as it was an act: but relate, and obiectur, as it hath relation vnto the obiect the iustice of Christ, and organice, instrumentally, as it applyeth and apprehendeth the righteousnesse of Christ.

Quest. 10. Whether Abraham were iustified by any thing beside his faith.

1. It will be obiected, that Genes. 22.18. after the Lord had tried Abrahams obedi∣ence and faithfulnesse in offring his sonne, the Angel said vnto him in the name of the Lord, because thou hast done this thing, I will surely blesse thee, &c. here the Lord seemeth to blesse Abraham for his obedience, not because of his faith: to this we answear, that it is not said that Abraham was iustified by this fact: he was iustified long before by his faith: but that the Lord rewarded Abrahams obedience, with ample and large promises: and so the Lord crowneth in mercie the workes and obedience in his servant.

2. Obiect. As it is said here that this faith and beleefe was imputed vnto Abraham for righteousnesse: so Psal. 106.31. Phineas act in killing the adulterer and the adulteresse, is said to haue beene imputed to him for righteousnesse.

Answ. There is an vniuersall and particular iustice, that is personae, of the person, the o∣ther is facts, of some particular fact: so in this place in the Psalme, the Prophet speaketh not of that vniuersal iustice whereby one is counted iust before God, but of the particular iusti∣fication & approbation of Phineas his fact: which otherwise might haue seemed to be vn∣lawful, because he did take the sword being a priuate man, but because he did it in the zeale of Gods glorie, the Lord approoued it: Phinehas by that act beeing but one, could not be iustified before God; for the law saith, cursed is he that continueth not in all things, which are written in the lawe: one act then of obedience could not iustifie Phinehas before God: but that particular act was accepted and approoued: so Deut. 14.13. the restoring of the pledge before the Sunne goe downe, is said to be ones righteousnesse: that is, the Lord would accept it as a worke of righteousnesse, pleasing, and acceptable vnto him: But in this

place the Apostle speaketh of vniuersall iustice, whereby a man is iustified and counted iust before God: to this purpose Pareus dub. 3. Martyr. Faius.

Quest. 11. How S. Paul and S. Iames are reconciled about the manner of Abrahams iustifying.

S. Paul saith here, v. 3. that Abraham beleeued God, and it was counted vnto him for righteousnesse: but S. Iames saith, c. 2.23. Was not Abraham our father iustified by works, when he offred his sonne Isaac?

1. Tolet would thus reconcile them, that S. Paul should speake of works going before Abrahams iustification, and without them he was iustified; but S. Iames of workes, that followed after whereby Abraham was iustified: But this solution will not serue his turne: for Abraham before this time, when he is said to haue beene iustified by his faith, had done many excellent workes, after he had beleeued Gods promises, in obeying his calling, and leauing his countrey, which things he did by faith: and yet he was iustified without any such workes: S. Paul then excludeth euen such workes as followed his iustification.

2. Wherefore the true reconciling of them is this. 1. that S. Paul and S. Iames speake not of the same kind of iustification: the one reasoneth of the manner and causes of our iustifying before God, the other of the signes thereof before men. 2. they speake of a di∣uerse subiect, S. Paul of Abraham, iustificando, to be iustified, S. Iames iustificati, of the same beeing iustified. 3. S. Paul of the iustifying of the person, S. Iames of the iustifying of a particular fact, Gryneus: see in the former chapter, controv. 21.

Quest. 12. Of the explication of the 4. and 5. verses.

v. 4. To him that worketh. 1. Here are three expositions set one against the other, of him that worketh, and worketh not, but beleeueth: of the debt, and fauour, or grace, of the wa∣ges and imputation, Mart. and by him that worketh is vnderstood him, that worketh with an intent therby to merit or to be iustified: for he that beleeueth also worketh: but he is said not to work. secundū quid, after a sort, because he doth it not to that end to merit by it.

2. This the Apostle speaketh by way of concession, vsing a civill axiome taken from hu∣mane affaires: not that indeede before God any wages by debt is due vnto any that wor∣keth, Beza. the Apostle then speaketh thus by way of supposition, ex hypothesi, Faius.

3. This Origen not well vnderstanding, but supposing that the Apostle indeed speaketh of such as are rewarded for their worke before God: and not seeing, quod vllum opus ex de∣bit•• remunerationem Dei poscat, that any worke by due debt can require reward at Gods hand, he turneth the Apostles meaning an other way, and by debts vnderstandeth sinnes: as they are called in the Lords prayer, and so he also thinketh he speaketh of the wages of sinne, as S. Paul saith, Rom. 6. That the wages or stipend of sinne is death: But the Apostle here speaketh euidently, of the wages due vnto good workes, not to euill: the wages is not counted by fauour: but in rendring the wages of sinne, there is no fauour but iustice.

4. The Schoolemen likewise are grossely deceiued, who thinking the Apostle doth set downe this as a positiue rule before God, haue here deuised two interpretations. 1. they vnderstand this working, and not working, of the works following iustification: and so he that worketh is rewarded uot of fauour onely, because of his faith, but for the debt also of his workes, gloss. interlin. but he that worketh not, that is, hath no time to worke is rewar∣ded onely of grace: But this glosse is conuinced of many errors. 1. in ioyning faith and workes together, whereas the Apostle before, c. 3.28. ascribed iustification to faith with∣out workes. 2. to say that our workes are rewarded by debt, is to make God endebted vn∣to man for the worke, which is not farre from blasphemie. 3. he that hath true iustifying faith can neuer be without some workes or fruits thereof, be his time neuer so short, as ap∣peareth in the theife vpon the crosse.

5. Gorrhan beside this exposition hath an other, to vnderstand the Apostle to speake of workes going before iustification: and then he giueth this sense: that to him which doth some good workes before faith, if he should be rewarded, the reward should be of debt, which is false, for then it should not be of grace: but to him that worketh not any such worke before faith, righteousnesse is imputed by faith, &c. Here also are diuerse errors. 1. ••o imagine, that there can be any good workes at all before faith. 2. he imagineth the Apo∣stles speach to be conditionalll, if any reward be giuen, wheras the Apostle setteth it down ••••sitiuely, the wages is counted not, if it be. 3. the Apostle speaketh in all that discourse

of all workes whether going before iustification, or following after: for all workes of the lawe are excluded, c. 3.28. now all good workes are such as the lawe requireth, therefore euen such good workes are shut out from iustifying, as well such as followe iustification, as goe before. 4. all these errors arise out of the misvnderstanding of this place, where the Apostle speaketh by way of supposition, from the ciuill vse of rewards among men: that if there were any such meritorious working before God, the wages should in like manner be due by debt.

Quest. 13. Of the diuerse kinds of rewards.

1. Wages or reward is either due by debt, per proportionem operae cum re, by the pro∣portion of the worke with the reward, after a Geometricall kind of proportion: as when a labourer is couenanted with to haue so much for his worke, as in a due estimation it is valu∣ed at: there is a wages which is of fauour by promise and not by debt, and then it signifieth the same thing that fructus, a kind of fruit or commoditie that followeth ones labour, as Psal. 127. the fruit of the wombe is called a reward, and so life eternall is called a reward, because the Lord hath promised to giue it as a fruit following the labour of his Saints, Fai.

2. And further life eternall is called a reward by a certaine similitude, because that as in ciuill workes the reward commeth after the worke is done: so life eternall followeth after mens fruitfull labour in this life, Mart. and againe it is called a reward, in respect of the thing done, not for the manner of the doing: because that as the wages is giuen to the wor∣ker of debt, so is saluation rendred to him, which beleeueth of grace, Pareus.

3. But properly eternall life is not a wages or reward, for these reasons. 1. because the things are not equall, which are giuen and receiued, the eternall reward, farre exceedeth the worth of our temporarie and imperfect obedience. 2. he that meriteth the wages, most doe it ex proprio, of his owne: but we haue nothing which we haue not receiued: it is not our owne. 3. he that meriteth must be no way bound vnto him that payeth the wages, for his seruice: but all that we doe or can doe, it is our dutie to doe.

Quest. 14. How it standeth with Gods iustice to iustifie the wicked, v. 5.

v. 5. But beleeueth in him, that iustifieth the vngodly: this may seeme to be contrarie to that Exod. 34.7. where the Lord saith, he will not hold the wicked innocent: and Prou. 17. it is called an abhomination to iustifie the wicked.

1. Bucer hereunto answeareth, that S. Paul here speaketh of the first iustification, which if it should not be of the wicked, none at all should be iustified, for we are all the children of wrath, and the Lord findeth vs all wicked before we are iustified: But Moses speaketh of him, which continueth in his sinne and disobedience afterward.

2. Gryneus thus answereth, that although it be not lawfull for a man to iustifie the wic∣ked, yet God may doe it, that is omni lege superior, aboue all lawe: and the reason of this difference is, because God onely hath right and power to forgiue sinnes, because they are committed chiefly against him, Faius.

3. Pareus addeth further, that then it is vniust to iustifie the wicked when as it is done without cause, and against the rule of iustice, there beeing no satisfaction made by the of∣fender himselfe, or some other for him: but with God it is so, for he iustifieth the wicked hauing receiued a sufficient satisfaction by the death of Christ, who hath payed the price of our redemption.

4. To this also may be adioyned, that this must be vnderstood in sen su diuiso, in a diui∣ded sense, that God iustifieth the wicked: not him that remaineth wicked, but was so before he was iustified: Faius. Anselmus vnderstandeth him to be wicked, that beleeueth not: he then which beleeueth, is no longer to be counted wicked: so then whom God iustifieth be also sanctifieth, and of an vnrighteous man he is made righteous: which righteousnesse is imperfect here in this life, and therefore it cannot iustifie, Par. dub. 4.

Quest. 15. How our sinnes are said to be forgiuen and couered, v. 7.

1. First it is here to be observed, that whereas S. Paul bringeth in this testimonie out of the Psalmes, Blessed are they whose iniquities are forgiuen, and whose sinnes are couered, to prooue the former proposition that God imputeth righteousnesse without workes: that these two to remit and couer sinnes, and to impute righteousnesse, are taken for one and the same

thing: for it is the obedience and righteousnesse of Christ, whereby both our sinnes are re∣mitted, and iustice imputed vnto vs: As Luk. 18.13. the Publican saith, O God be merci∣full vnto me a sinner, and it is said of him, v. 14. that he went home iustified, &c. so then for God to shewe mercie in forgiuing sinne, and for man to be iustified, doe both concurre to∣gether, and the one doth necessarily followe the other.

2. Further the privatiue graces of the spirit, as in the remitting of sinne, the hiding of iniquitie, and the not imputing of sinne, are not seuered from the positiue graces, as in the imputing of righteousnesse, Gryneus.

3. Now sometime sinne in Scripture is said to be remitted, sometime to be hid, and co∣uered, and further to be not imputed, likewise to be washed away: which are all the same in effect, but yet in a diuerse, respect: for there are fowre things to be considered in sinne. 1. the first is the inordinate act of sinne, which beeing once done cannot be vndone: this is said to be couered, not as though it were not, but because it is not imputed, the Lord seeth it not to punish it. 2. there is in sinne, the offence committed against God, which the Lord is said to forgiue and remit, like as one man remitteth and forgiueth the iniurie and wrong done against him. 3. there is the blot and staine of sinne, whereby the soule is defiled and polluted, and that is said to be washed away. 4. there is the guilt of eternall death, in re∣spect whereof sinne is said not to be imputed, Faius.

4. Now the reason, why these are all one, to impute righteousnesse, to remit sinne, is this: because these are immediately contrarie one to the other, to be a sinner, and to be iust: he that is a sinner is not iust, and so consequently he that is iust, is reputed no sinner, Par. dub. 5.

Quest. 16. In what sense circumcision is said to be a signe, and wherefore it was instituted.

1. It was signum memorativum, a signe of remembrance or commemoration of the couenant, which was made betweene God, and Abraham, and of the promises, which he receiued: namely these three, 1. of the multiplying of his seede. 2. of inheriting the land of Canaan. 3. of the Messiah which should be borne of his seede.

2. It was signum representativum, a representing signe of the excellent faith of Abraham as it is afterward called, a seale of the righteousnesse of faith. 3. it was signum distinctivum, a signe of the distinguishing the Hebrewes from all other people. 4. it was signum demon∣strativum, a signe demonstrating or shewing the naturall disease of man, euen originall sinne, and the cure thereof by Christ. 5. it was signum praesigurativum, a signe prefiguring baptisme, and the spirituall circumcision of the heart, Perer.

Quest. 17. In what sense circumcision is called a seale of the righteousnesse of faith, v. 11.

1. Origen thinketh, that it is so called, because in circumcision was sealed, and lay hid and secret the righteousnesse of faith, which should afterward be reuealed and vnfolded in Christ, and that it was a signe in respect of the beleeuing Gentiles, and a seale vnto the vn∣beleeuing Iewes, shutting them vp in vnbeleefe, vntill they should be called in the ende of the world: But 1. in this sense it was not a seale to shut vp and keepe secret, seeing that A∣braham was commended for his beleefe, and the iustice of faith was not vnknowne, or as a•• hid and secret thing to the fathers. 2. Neither doth S. Paul here speake of vnbeleeuers, but of those which beleeue, whose father Abraham was.

2. Chrysostome and Theodoret expound circumcision to be a seale, that is, testimonium fidei acceptae, a testimonie of faith receiued: but a seale serueth more then for a witnesse or testimonie, there are witnesses vsed beside.

3. Thomas thinketh it was called a seale, that is, expressum signum, an expresse signe, ha∣uing a similitude of the thing signified: as because hs was promised to be a father of many nations, he receiued this signe in the generatiue part: But though a seale haue the marke or print of the stampe, yet is it not called a seale for that, but in respect of the thing sealed and ••••••ified.

4. Neither doth it onely signifie signum distinctivum, a distinguishing signe of the peo∣ple of the Hebrewes from others: for it had beene enough to say it was a signe.

5. But because a seale is more then a bare signe, it is for confirmation as kings letters pa∣••••••ts are sealed for better assurance: circumcision therefore serued as a seale, vt obsignaret 〈◊〉〈◊〉 fidei, to seale the righteousnesse of faith: by the which seale the promises of God

cordibus imprimuntur, are imprinted in the hearts, Calvin.

Quest. 18. Whether the mysterie of faith in the M••ssiah to come were generally knowne vnder the lawe.

The occasion of this question here is, because the Apostle saith, that circumcision was the seale of the righteousnesse of faith: seeing then, that all the people were circumcised, it may seeme, that generally all of them had this knowledge of the Messiah to come.

1. Augustine as P. Martyr citeth him, seemeth to be of opinion, lib. 3. de doctrin. Chri∣stian. that onely the Patriarkes and Prophets, and more excellent men, beeing illuminate by the spirit did apprehend this mysterie of faith, in the Messiah to come, and that the com∣mon people did onely knowe in generall, that God was worshipped by those signes and ceremonies, which were prescribed in the lawe, but the ende and scope of them they did not knowe: But by three aguments it may appeare, that the knowledge of the Messiah was more generall. 1. the Prophets did euerie where shewe the insufficiencie of the externall ceremonies and sacrifices, that they were not those things; which God required at their hands: so that the people could not be ignorant, by the continuall doctrine of the Prophets that some further thing was signified thereby. 2. yea the Prophet Isay hath most direct prophesies of the Messiah, that by his stripes we are healed, and that God had laid vpon him, the iniquities of vs all, c. 53. 3. at the comming of Christ it is euident that there was a generall expectation of Christ: as Philip said to Nathanael, Ioh. 1.45. We haue found 〈◊〉〈◊〉 of whom Moses did write in the lawe, and the Prophets: and the woman of Samaria said, Iob. 4.25. I knowe well that Messiah shall come.

2. But though the knowledge of the Messiah, were more generally reuealed, then to the Patriarkes and Prophets onely: yet is it not to be thought, that the people did know in particular the meaning of euerie ceremonie, but onely generally, that they aimed at the Messiah: neither yet had all the people this knowledge: there were some carnall men a∣mong them, which onely did adhere vnto the externall signes, ex Mart.

Quest. 19. Certaine questions of circumcision: and first of the externall signe, why it was placed in the genera∣tive part.

1. Hereof these three reasons may be yeelded. 1. by that part of being the instrument of generation was signified the propagation of originall sinne: that like as the circumcised parents did yet beget children with their vncircumcised part: so the regenerate parents had children, which had neede to be regenerate. 2. it was a signe of Gods couenant both to them and their posteritie, as the Lord promised to be their God, and the God of their seed. 3. Christ was thereby signified, that he should come of the seede of Abraham.

2. And though this seemed in it selfe a meane and base signe, yet because it was institu∣ted by God, it is not to be basely esteemed of, as prophane Celsus and Iulian scoffed, be∣cause our first parents were forbidden to eat an apple: so the Iewes and Gentiles derided the crosse of Christ, as a weake meanes vnto saluation: like as Naaman despised the Prophets counsell to be washed 7. times in Iordan: but these considered not, how that in all these things not so much the externall precept is to be respected, as the institution of God.

3. Now why circumcision was limited vnto the eight day. Chrysostome rendreth these two reasons, because the infant in his tender age, facilius doloris circumcisionem sufferre pos∣sit, can more easily beare the greife of circumcision: and beside hereby he saith was signified nihil animae conducere, that circumcision was not available any thing at all for the soule: P. Martyr maketh this the reason thereof: 7. dayes he would haue to signifie this present world, and the 8. day the resurrection, when all corruption of the flesh shall be laid aside, which was signified by circumcision: But of these three reasons the first is most probable: other reasons there are which are more fully handled and discussed, Hexapl. in Gen. c. 17. whether I referre the studious Reader.

Quest. 20. Certaine doubts remooued, and obiections answeared, concerning circumcision.

1. It is doubted how circumcision was a peculiar marke of distinction for the Hebrewes seeing that other nations vsed circumcision, as the Arabians, Phenicians, Aegyptians, and at this day the Turkes: to this it may be answeared that some nations among the Gentiles retained circumcision by an apish imitation of the Hebrewes, but they did abuse it super∣stitiously, and did not keepe the rite of institution, as the Lord had appointed it: 1. they

did abuse it to superstition: for they imagined that by the blood of the infant the euill spi∣rits were chased away, as Ambrose observeth, lib. 2. de Abraham: And the superstitious Iewes haue the like conceit at this day, when the child is circumcised they hold vnder a ves∣sel of earth, into the which they cast the foreskinne that is cut off, thinking thereby that the deuill hauing his foode (because dust was appointed to be the serpents meate) will depart from the child. 2. The Egyptians vsed to circumcise the females among them as well as the males. 3. the Hebrewes circumcised at 8. dayes old, but the Egyptians at 14. yeares, as doe the Turkes also.

2. It is further obiected, that circumcision was an imperfect signe, because it was appoin∣ted onely for the males, the females were not circumcised.

Answ. Yet the priuiledge and benefit of circumcision, was extended also vnto the fe∣males, which were counted with the men, the vnmarried with their fathers, the married with their husbandes.

3. But further thus some obiect: if the foreskinne be not according to nature, why is it suffred to growe? Answ. As though for the furthering of the spirituall man, it be not law∣full to tame the flesh: as is seene in fasting, abstinence, and other bodily exercises, which serue for the strengthening of the inward man: and so it is fit that in circumcision that part of the bodie should be vsed and employed for the seruice of the spirituall man, Peter Mart.

4. Obiect. By this hard ceremonie and rite of circumcision, many were terrified from taking vpon them the profession of the Hebrewes: beside it was dangerous for children, and by this cutting off the foreskinne they were in perill of their liues.

Answ. 1. Circumcision was nothing so terrible, as the sufferings of the holy Martyrs: the shedding of their blood for the testimonie of Iesus, was no hinderance or discourage∣ment vnto men to become Christians: but many were prouoked rather by their patience to embrace the Christian faith. 2. It was fit that as infants were subiect to sinne, so they should receiue the sacrament, which was a remedie against it: as Ambrose well saith, vt omnis aetas est obnoxia peccato, ita idonea est sacramento, as euerie age is subiect to sinne, so is it meere for the Sacrament: And by this hard entrance into their profession, they were admonished patiently to endure much for faith, and not easily to giue it ouer: God also by his proui∣dence so brought it to passe, that verie fewe infants died of their circumcision.

Quest. 21. How Abraham is said to be the father of them which beleeue, ver. 11.12.

1. The Apostle here affirmeth two things of Abraham, that he was counted righteous by faith, beeing yet vncircumcised, and that he receiued afterward circumcision as a seale of the righteousnesse of faith: and so accordingly he is said to be the father of all that beleeue, both the vncircumcised, because he was vncircumcised, when he first beleeued, and of the circumcised, because he also receiued circumcision as a seale of his righteousnesse, which was by faith.

2. Now he is said to be the father of them which beleeue, not effectiue, as effecting in them faith and beleefe: for so God onely is the father of beleeuers, working in them faith, and euery good gift by his spirit: but he is their father onely analogice, by a certaine analo∣gie, that as fathers doe transmit ouer their inheritance vnto their posteritie, so Abraham should leaue one example of beleeuing for them to followe, Pareus.

3. And though many of the fathers also were beleeuers before Abraham, yet none of them are said to be father of the faithfull, as Abraham was, because to none of them was made the like promise concerning their posteritie as to Abraham, Tolet.

4. Now in that Abraham is said to be the father of them which beleeue, thereupon the Apostle inferreth, that they which are the children of faithfull Abraham must also be iusti∣fied by the same faith: for the fathers doe leaue vnto their children their priuiledges and in∣heritance: like as then Abraham left vnto his caranll seede his temporall inheritance, name∣ly the possession of the land of Canaan, so vnto his spirituall children he bequeathed the spi∣rituall inheritance of iustification by faith.

Quest. 22. How Abraham is said to be the father of circumcision, ver. 12.

1. Lyranus vnderstandeth the spirituall circumcision of the heart, but by the words fol∣lowing, not vnto them only which are of the circumcision, but vnto them also that walk in the

steppes, &c. it is euident that he speaketh here of the outward circumcision which is not sufficient, vnlesse it be accompanied with the inward circumcision of the heart, which is by faith.

2. Anselmus thinketh that the Apostle reporteth here that which he said before, that A∣braham is the father of them which beleeue, though they be vncircumcised: but he tou∣cheth here rather the other part, that Abraham is the father of the circumcision also: which he further explaineth, that he meaneth not such as onely haue the carnall circumcision, but such as walke in the steppes of Abraham.

3. By walking in the steppes, the Apostle vnderstandeth not here the fruites and effects of faith, but rather faith it selfe, in which respect Abraham is said to be the father of the faith∣full, Beza annot. And herein they must followe the steppes of Abraham. 1. he was not counted iust, not by any merits or workes of his, but by faith. 2. this faith was ioyned with a constant and full assurance: herein they must be like vnto Abraham.

4. Origen here obserueth, that though at this time he were called Abram, not Abra∣ham, when he was pronounced iust by faith, Gen. 15. yet the Apostle retaineth that name, which was afterward imposed by the Lord, quod enim divinitus sumitur, obseruari in poste∣rum convenit, for that which is once appointed of God, it is fit afterward to be observed.

Quest. 23. How and where Abraham was promised to be heire of the world, v. 13.

1. Gryneus by the world vnderstandeth (by a Synecdoche of the whole taken for a part) the land of Canaan, which was promised to Abraham and his seede: but the Apostle spea∣keth here not of a temporall, but of a spirituall promise.

2. Faius, Osiander, with others, doe apply it vnto Canaan also, but mystically, as it was a type and figure of the kingdome of heauen.

3. Lyranus will haue this fulfilled in Christ, to whom was giuen all power in heauen and earth: so also Peter Martyr, and Caluin, who alleadgeth that place, Heb. 1.2. Whom he hath made heire of all things.

4. Pareus by the world vnderstandeth the world of the faithfull, and beleeuers dispersed ouer the world: and so in effect it is the same, which he said before that Abraham should be the father of all which beleeue, whether of the circumcision or vncircumcision: So also O∣rigen here referreth vs vnto that promise, Gen. 15. that in Abraham all the kinreds of the earth should be blessed: likewise Beza.

5. As this last seemeth to be the fittest interpretation, so I thinke it best to ioyne both these last together: that Abraham was made heire of the world, that is, the father of all be∣leeuers in the world: yet so, as this was chiefely performed in Christ: as it is said Psalme •••• I will giue the heathen for thine inheritance, and the vttermost parts of the earth for thy pos∣session: And so S. Paul also Galath. 3. vnderstandeth the seede of Abraham, vnto whom the promise was made of Christ: to this purpose the ordinarie glosse, that Abraham was heres mundi secundum propositum exemplum, heire of the world in respect of his example of be∣leeuing: but Christ secundum potestatem, in regard of his power.

Quest. 24. Wherein Abraham was made heire of the world, and wherein this inheritance consisted.

1. This inheriting of the world is not meant of any temporall dominion, which sno•••• fall vnto the posteritie of Abraham, as the Iewes dreamed, for the obiect of faith is spiritu∣all, not temporall: as it is defined by the Apostle to be the euidence of things that are not seene, Heb. 11.1.

2. It must therefore be referred vnto Christ. 1. Abraham in Christs right is promise•••• the inheritance of the world, which should be chiefely accomplished in the celestiall inhe∣ritance. 2. and now in the earth this spirituall inheriting of the world is vnderstood of the Church of Christ, which is dispersed thorough the world. 3. and beside the faithfull onely haue true tight and interest vnto the temporall things of this life: which the wicked 〈◊〉〈◊〉 bold as vsurpers: as the Apostle saith, 1. Cor. 3.21. all things are yours, and ye Christs and Christ Gods, Pareus.

Quest. 25. How faith is said to be made voide, if they which are of the lawe, be heires.

1. Haymo by the promise here vnderstandeth the blessing which was promised to A∣braham, should in his seede come vpon all nations: so that if they which were of the

lawe and circumcision should onely be heires vnto Abraham: that promise should not be accomplished, that all nations should in his feede be blessed.

2. Origen thus expoundeth, evacuabitur id, that should be evacuated and made voide, that Abraham was iustified by faith: his meaning is, that the word of God should not be found true: so also Osiander taketh here faith, for the constancie of Gods promises: it would follow that God did not stand to his promise: seeing the promise was made to the faith of Abraham: but faith is not taken in that sense in this chapter: but thereby is meant beleefe in God, and the relying vpon his promises.

3. Bucer and Calvin giue this sense, that seeing faith is ioyned with an assured confi∣dence and trust: if the promise were made to the keeping of the law, which beeing a thing impossible, would make doubtfulnesse and distrust in the minde, this were contrarie vnto the nature of faith: and so in this respect faith should be made voide.

4. Tolet here referreth vs to that place, Galat. 3.17. where the Apostle reasoneth from the time: that the lawe, which came 400. yeares after the promise, could not make voide the promise which was made before, but if the inheritance came by the lawe, then should the promise which was made first, be of no effect, which were verie absurd and inconue∣nient.

5. But the Apostle rather reasoneth here from the contrarie and diuerse nature of the lawe, and promise: for the lawe requireth workes, and so the reward is of due debt, the promise is of faith, and so the reward is of grace and fauour: these then doe one destroy an other: for that which is of fauour cannot be of desert, and due debt: if the inheritance then come by the lawe of workes, the lawe of faith is made voide, and so Gods promise should be frustrate, which is impossible, Pareus in ver. 14.

Quest. 26. How the lawe is said to cause wrath.

1. This is not brought in as an argument and proofe of the former speach, that the pro∣mise is of no effect, if the inheritance were by the lawe: but it is a new argument to prooue that inheritance is not by the lawe, by the contrarie effect, because the promise procureth a blessing, but the lawe wrath and so malediction, therefore the inheritance is not by the law.

2. Origen by the lawe vnderstandeth the lawe of the members, which maketh vs cap∣tiue vnto sinne, and indeede causeth wrath: and where this law is not, there is no transgres∣sion: Haymo thinketh it may be of the lawe of nature: but it is euident that the Apostle speaketh of the written lawe of Moses: as he calleth the Iewes, Abrahams seede of the lawe, v. 16. that is, which had receiued the lawe.

3. By wrath, some would vnderstand the wrath and indignation in the transgressor, his contumacie and rage against God, who hath by lawe restrained him of his licentious liber∣tie: Origen and Haymo referre it to the penaltie of the law, as an eye for an eye, a tooth for a tooth: but it rather signifieth the wrath and indignation of God in iudging and punishing of sinne, not onely temporally but eternally, Calvin.

4. Now the lawe worketh wrath, not of it selfe, for it is holy, iust, and good, but in re∣spect of the weakenes and corruption of man, which taketh occasion by the lawe as contra∣rie vnto it, to be the worse: as we see that in nature, one contrarie by the resistance of an o∣ther, becommeth so much the more violent: as expereince sheweth in the breaking out of lightening and thunder, and in the terrible noise of gunshot, where two contraries meete together, the fierie hoat nature of the brimstone, and the cold qualitie of the saltpeter both tempered together in the gunpowder, Mart.

5. But although the lawe occasionaliter, by way of occasion procureth wrath: yet it hath an other ende, and effect vnto the godly: for vnto them it is a schoolemaster to bring them vnto Christ: so that Christ is the ende of the lawe, not onely because he hath abolish∣ed the ceremonies of the lawe, and so is the ende and fulfilling thereof: but because the law directeth vs vnto Christ, who hath fulfilled the lawe for vs, which it was impossible for vs to keepe.

6. Now the holy Apostle doth of purpose thus speake of the law, as saying, that by it commeth the knowledge of sinne, that it causeth wrath, that it is the ministerie of death; that by this meanes he might abate that great opinion and estimation of the law, which the Iewes conceiued of it, hoping thereby to be iustified: but otherwise, as the law is conside∣red in it selfe, he giueth it the due commendation, as afterward is shewed in the 7. chapter: like as now the Preachers of the Gospel doe giue vnto good works their due praise and

commendation, but yet they detract from them, as not beeing able to iustifie vs. Mart.

26. Quest. Of the meaning of these words, v. 15. Where no law is, there is no transgression.

1. Origen here obserueth, that the Apostle saith not, where is law, there is transgression: for then all those holy men, which liued vnder the law, should be held to be vnder trans∣gression: but he saith in the negatiue, where there is no law, there is no transgression. But this collection is not good, for the contrarie must be inferred out of the Apostles words: where there is no law, there is no transgression, therefore, where there is a law, there is trans∣gression, or els there should be no coherence in the Apostles words: whereas this is added, as a proofe of the former clause, that the law causeth wrath.

2. Now touching the coherence: Gorrhan maketh here two arguments why the inhe∣ritance can not be by the law, because by it, there is neither remissio poenae, remission of the punishment, the law causing wrath, nor yet remissio culpae, remission of the fault, because by the law commeth transgression. Gryneus maketh this the coherence, because idem est index, &c. there is the same foreshowne both of the transgression and punishment, namely the law: But thus better doth the sentence hang together: the Apostle prooueth that the law causeth wrath, by the cause thereof, for that it causeth transgression: so then transgression is set in the middes betweene the law, and wrath: for the law bringeth forth transgression, and transgression wrath. Pareus.

3. But this should seeme to be no good argument: no law, no transgression, therefore where there is law, there is transgression: as it followeth not, no creature, no man, Ergo, a crea∣ture, a man. Ans. The Apostle here reasoneth not à genere-ad speciem, from the genus to the species, as in the instance proposed: but from the contrarie, by the like connexion of the causes and effects: as this followeth well in the like; where the Sunne is not risen, there is •••• day light, therefore the Sunne beeing risen, it is day. Pareus.

4. Now concerning the meaning of these words, Haymo thinketh it may be vnderstood either of the lawe of nature: and so infants not yet hauing vnderstanding of this lawe, can∣not be transgressors against it: or of the Evangelicall lawe, which the Pagans not hauing, are not held to be so great offenders, as they which haue reciued it: or of the morall lawe of Moses, where that lawe is not non est tanta praevaricatio, ne{que} sic imputatur, there is not so great transgression, neither is it so much imputed. This latter sense is to be preferred: for thoroughout this chapter the Apostle vnderstandeth the lawe of Moses.

5. And further for the true vnderstanding of these words, it must be obserued, 1. that the Apostle saith not, where is no lawe, there is no iniquitie: for the old world and the So∣domites committed iniquitie, before the lawe was written: but he saith there is no trans∣gression, which is referred to the lawe written, gloss. ordin. 2. this is simply true of things indifferent, as were the ceremonies, before they were commanded by lawe, for then it was no sinne to omit them: but of things euill in their owne nature it must be vnderstood after a sort, that there was not so great transgression before the law was giuen, as after, Lyran. 3. and hereof these two reasons may be giuen, both quia homines nituntur in vetitum, men are most bent vnto that which is forbidden, and so by the prohibition of the lawe, the stub∣bornenesse of mans heart was increased: as also because by the lawe came the knowledge of sinne: and so the seruant that knoweth his masters will and doth it not, is worthie of more stripes, Lyran. 4. So then the Apostle denieth not, but that sinne which is committed against the conscience, euen where there is no lawe, is sinne, non est reus tantae transgressio∣nis, &c. he is not guiltie of so great transgression, as he which knoweth the lawe and brea∣keth it, Calvin.

Quest. 27. Who are meant by Abrahams seede, which is of the Lawe, v. 16.

1. The Apostle in this verse vrgeth two arguments, to prooue that the inheritance is not of the law, but of faith: because it is of grace, for to be iustified by faith, and by grace, with the Apostle, are all one: and because the promise is firme: but if it were by the law, it should be vncertaine and not firme, because of mans weaknes, who is not able to performe the law: Calvin. Chrysostome further saith, that the Apostle here speaketh of two chiefe good things, or benefits: the one is quod quia data sunt, firma sunt, the things which are giuen are firme: the other, quod vniverso semini data sunt, they are giuen to the whole seede of Abraham.

2. By the seede which is of the law, 1. Origen vnderstandeth them that vnto the natu∣rall law, doe ioyne also faith: so that he would haue one and the same seede here vnderstood, which is of the law, and of faith also: but it is euident, that the Apostle saying, Not to that onely which is of the law, but to that which is of faith, &c. doth make a manifest distribution and distinction, of those which are the seede according to the law, and of those which are not, but of faith. 2. Some vnderstand this clause of that seede, which de operibus legis prae∣su••mit, doth presume of the works of the law: glosse interlin. ordinar. but vnto such as depend vpon the works of the law, the promise appertaineth not at all. 3. Therefore, by those of the law, he meaneth the beleeuing Iewes, to whome the law was giuen: and the same before he called v. 12. them which were of the circumcision, Pareus: and he meaneth not those which were onely of the law, but of faith also, that is, were beleeuers though of the cir∣cumcision: for here is a distinction of the seede of Abraham (now none are his seede, which haue not saith) whereof some are beleeuers of the circumcision, and so of the law: some are beleeuers onely, and are not of the circumcision. Beza. annot.

3. But here the words stand thus in the originall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to that of faith, Abraham: Erasmus would referre the article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that, not vnto seede, but vnto Abraham: and so he maketh two Abrahams, one which was iustified by faith beeing vncircumcised, the other iustified by faith when he was circumcised: like as the Scripture maketh two A∣dams one heauenly, an other earthly: But the Scripture no where setteth before vs two A∣brahams: and the Apostles meaning is euident, that he speaketh distributiuely, of the seede of Abraham, one of the law, and the other onely of faith. Beza.

Quest. 28. Of the meaning of these words, v. 17. I haue made thee a father of many nations, before God.

1. Oecumenius ioyneth this with the former words, as it is written, as though the mea∣ning should be this, it is written before God: and therefore it is worthie to be receiued: but it was euidently, that this testimonie was taken out of Scripture, and so the testimonie of God himselfe.

2. Origen interpreteth thus, before God, that is, by God, he was appointed to be a father of many nations: but this were superfluous: for the words themselues, I haue made thee a father, doe euidently shew without any other addition, that it was God that had made him, and called him to be a father, &c.

3. Chrysostome, Theophylact, Theodoret, doe take the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (which signi∣fieth as well against, or answerable, or before) here in the first sense, that Abraham was made the father of many nations, instar vel ad exemplum Dei, like, or after the example of God: and that in two respects; both because as God was an vniuersall father, not of one nation, but of all, so was Abraham: and as God was a spirituall father, not by carnall generation, so was Abraham also: thus also Martyr and Pareus: But learned Beza obserueth, that this wood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, against, is no where in the new Testament taken in that sense for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, like.

4. Lyranus with the glosse vnderstandeth it of Abrahams righteousnes and vprightnes, that he walked vprightly before God, as the Lord said vnto him, Gen. 17.1. Walke before me, and be thou vpright: But the Apostle thoroughout this discourse insisteth vpon Abra∣hams righteousnes by faith, not by works.

5. Haymo referreth it to Abrahams faith, and so maketh this difference of those which beleeue; that some beleeue God, but not before God, because their faith is onely in outward shew, and profession, and not in heart: but they beleeue before God, that beleeue and trust in him, with all their heart: but the words are not, he beleeued before God, but before God, whom he beleeued: so that this is not meant personally of Abrahams faith, but of his calling to be the father of many nations.

6. Anselme likewise hath relation to the faith of Abraham, as it is set against the carnall generation: that by faith, not in the flesh he obtained to be the father of many nations.

7. But it rather sheweth the manner how, then the cause, why he was made the father of many nations: namely before God, by a spirituall generation, not by a carnall in the 〈◊〉〈◊〉 of men, Calvin, Beza. that although it appeared not so vnto men, that he was the fa∣ther of many nations: yet before God he was appointed to be the father of many nations 〈◊〉〈◊〉 faith, Osiander.

Quest. 29. Of the meaning of these words, v. 17. Who quickneth the dead, and calleth those things which be not, &c.

1. Origen vnderstandeth this of the quickning of those which are dead in their sinnes, and thinketh it to be specially meant of the Iewes, which were raised by Christ from their sinnes: but in the end of the chapter, ver. 24. the Apostle speaketh of the corporall raising of Iesus from the dead.

2. Oecumenius and Ambrose haue speciall reference vnto Abraham whose bodie is af∣terward said to be dead: yet it was quickened, that is made liuely, and apt for generation: But this the Apostle speaketh of afterward, so that it should seeme a needelesse repetition if it had beene touched before: and it is an improper speach, to call the reviuing of an olde decayed bodie, the quickening of the dead.

3. Some expound this place by that, Heb. 11.19. of Abrahams faith, when he offred vp Isaac, He considered, that God was able to raise him vp euen from the dead: and this they will haue vnderstood of that act of Abrahams faith, Tolet. annot. 18. Faius: But this act of Abrahams faith, to beleeue that he should be the father of many nations, went long before the other act of his faith in offring vp of his sonne.

4. But the best interpretation is, that Abraham beleeued in Gods omnipotencie, and all-sufficiencie, which is described by two effects, the one in causing that to be, which neuer was, as in the creation: the other, in making that to haue a beeing againe, which had ceased to be, as in the resurrection, Pareus. And so Chrysostome also vnderstandeth it of the resur∣rection of the dead: but as Abraham beleeued thus generally concerning the power of God, yet there was a particular application to his owne state at that present: that God could raise him a posteritie, euen out of his dead bodie: for so the Apostle saith, Heb. 11.29. that be receiued Izaac from the dead; a••ter a sort, Beza. Bucer.

Quest. 30. How God is said to call those things which be not, as though they were.

1. Concerning the diuerse vses and acceptations of this word, to call, it is taken in Scrip∣ture specially fowre wayes. 1. it signifieth the first motion, whereby God calleth any vnto the knowledge of saluation, as Rom. 8.30. whom he predestinated, he also called. 2. it be∣tokeneth the profession of Christianitie, as the Apostle exhorteth, Ephes. 4. that they should walke worthie of their calling. 3. it signifieth to bid, command a thing to be, which was not, as Psal. 105. God is said to haue called for a famine vpon the whole land. 4. it is vsed for the distinct and exact knowledge of God, as Psal. 147. he numbreth the starres, and calleth them all by their names: so the Lord saith to Moses, I haue called thee by name: But here it is taken the third way: the Lord calleth things that are not, as though they were, that is, causeth them to be, Perer.

2. Concerning the meaning of these words. 1. Origen, Haymo, Anselmus doe vnder∣stand this to be spoken of the Gentiles, which in respect of their infidelitie were no people before, as c. 9.25. the Apostle in this sense alleadgeth out of the Prophet Hosea, I will cal•• them my people, which are not my people: to the same purpose, Lyranus with the interlinea∣rie glosse, I will call the things which are not, that is the Gentiles, which are of no reputa∣tion, and make them as the things that are, that is as the Iewes: But as yet the Iewes were not a constituted people, Abraham had at this time no seede at all, and therefore they were no more a people, then the Gentiles.

2. Ambrose likewise vnderstandeth here the Gentiles, but in an other respect: they were not of the seede of Abraham, and yet they should be counted his children, as though they were of his seede: But the Apostle speaketh here of all Abrahams seede, that he be∣leeued he should be the father of many nations, not onely of the Gentiles but the Iewes also.

3. So likewise Beza in his annot. and Bucer in his commentarie do distinguish these two clauses: that the first, which quickeneth the dead, should be vnderstood of the cir∣cumcised Iewes, which came out of Abrahams loynes, beeing in a manner dead: the other which calleth things that are not, &c. of the Gentiles, that of no people, were made a peo∣ple: like as Iohn Baptist said, that God out of the verie stones was able to raise vp children to Abraham: But we refuse this also vpon the former reason, because the Apostle speaketh here of the whole posteritie of Abraham, whether Iewes or Gentiles, he as yet hauing 〈◊〉〈◊〉 feede at all, and therefore it could not be distinguished.

4. The ordinarie glosse hath reference here to Gods election, elegit qui non sunt, he ele∣cted those, which as yet were not: they were not yet to whom the promise was made, sed quibus promissum est, & ips•• promissi sunt: but they are also promised to whom the promise is made: But the Apostle speaketh not here of Gods election, which was before all time, but of a promise made vnto Abraham in time, which he beleeued, that he should be the fa∣ther of many nations.

5. It remaineth then, that the Apostle here hath reference vnto the creation of the world, when all things were made of nothing: which is described by the name of calling, vt maiorem eius rei facilitatem in Deo declaret, to shewe the greater facilitie and easines of this worke in God: with whom it is as easie to make a thing to be, as for vs to name or call it: thus Chrysostome, Faius. But this faith of Abraham concerning Gods creating power, hath here a speciall accōmodation: that as God was able to make the things that are of no∣thing, so Abraham doubted not, but that God was able to giue vnto him a feede, as the starres of heauen in multitude, he yet hauing no feede at all: this I take to be the true meaning.

Quest. 31. Whether it be peculiar to God onely to quicken, and raise the dead.

1. It will be here obiected, that this seemeth not to be peculiar vnto God to quicken the dead, seeing not onely Prophets and Apostles haue raised the dead, but the Pythonisse also called vp Samuel: and in forren histories, Aesculapius is reported to haue by medicine reviued two, Capaneus and Lycurgus, and Polyitus raised Glaucus Minoes sonne, and Draco raised an other Draco, Apollodor. biblioth. lib. 3. p. 134.

Answ. 1. This power of quickning the dead is peculiar vnto God, for as he was the first author, and Creator of life, so he onely is able to restore life: the Scripture saith, Ioh. 5.26. as the father hath life in himselfe, so he hath giuen to the Sonne to haue life in himselfe: this power then to giue and communicate life vnto others, is onely in him, that is the foun∣taine of life, that hath life in himselfe.

2. The Apostles and Prophets indeede verily raised vp the dead, yet not in their owne power, but by the vertue and power of Christ: as Peter saith, Act. 3.12. Why looke ye on vs, •••• though by our owne power or godlinesse, we had made this man goe.

3. Concerning those forren reports, they are either to be held meere fables or els illusi∣ons of Sathan: as that was of the appearing of Samuel, which was not the Prophet in his owne person, but the deuill in his likenes, Pareus. dub. 7.

Quest. 32. How Abraham is said against hope to haue be∣leeued vnder hope.

1. Faius will not haue the preprosition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be intepreted contra, against, but praeter, beside: for faith, though it be (saith he) aboue nature, yet it is not against nature: but for an olde man to beget a child of an old woman after childbearing, it was against the or∣dinarie course of nature.

2. Some read aboue hope, Geneuens. the sense is good, for Abrahams hope was from beyond the expectation of nature: but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, will not properly beare that inter∣pretation.

3. The Syrian interpreter readeth abs{que} spe, without hope, but not so properly, for Abraham though he sawe no likelihood in nature of feede, yet was not without hope.

4. They which read, contra spem, against hope. 1. Some haue reference vnto his for∣mer hope, which he had of children, when as yet he was young, and his wife young also: this hope of hauing a child, both of them beeing old was contrarie to that hope, gloss. or∣dinar. 2. Origen distinguisheth the times: that whereas Abraham had no hope of any issue, thus complaining vnto God, Genes. 15.2. behold I got childlesse, yet afterward vpon Gods promise he conceiued hope. 3. but rather the diuerse kinds or obiects of this hope are to be distinguished, then the times: for Abraham at one and the same time, against hope beleeued vnder hope, as Chrysostome expoundeth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beside or against hope: contra spem naturae, in spem gratia, against all hope of nature, he beleeued vnder the hope of grace, and of the power of God, Haymo, Lyran.

5. Hence then appeareth the greatnesse of Abrahams faith: 1. both by the nature there∣of, which was against reason, and the vsuall and ordinarie course. 2. and by the difficultie of the thing promised, to be the father of many nations. 3. by the vnlikelihood of the ob∣iect

set before his eyes: that his seede should be as the starres of heauen in multitude, Par. omnia difficultatem sonant, all things were full of difficultie, both actus fidei, the act of his faith, which was of things that appeared not: and modus, the manner, it was against hope, and fructus, the fruit and ende, which was to be the father of many nations, Gorrh.

Quest. 33. How Abrahams bodie is said to be dead, verse 19.

Whereas Abraham 37. yeares after this begat diuerse children of Keturah, whom he married after Sarah, it is questioned, how Abrahams bodie at an 100. yeare old is said to be dead, that is, vnapt for generation.

1. Origen to dissolue this doubt, vnderstandeth this deadnesse of Abrahams bodie of his spirituall abstinence and mortification, such as the Apostle speaketh of, mortifie your earthly members: But if in this sense Abrahams bodie be said to be mortified now, then it would followe, that it was not so mortified afterward, when he had children at a greater age, by an other wise.

2. Pererius hath one solution, in his questions vpon the 18. of Genesis, that this dead∣nesse of Abrahams bodie, was onely in respect of his owne opinion: for it is said, he consi∣dered not his owne bodie, but this deadnes and vnaptnesse of his bodie was not in his owne opinion, but verily and in deede, as appeareth by the reason, which is yeelded, because he was an hundred yeare old.

3. Augustine bringeth in two solutions, lib. 16. de ciuit. c. 28. the first is that Abra∣hams bodie was not simply dead, and vnfit for generation, but onely in respect of Sarah: he might be able to beget children of a younger woman, though not of Sarah, so Lyraus Gorrhan, with others: But then this deadnes had not beene in Abraham's bodie, but in Sa∣rahs: whereas the Apostle setteth downe both the deadnes of Abrahams bodie, and of Sa∣rahs wombe, as two seuerall impediments.

4. Augustine hath an other solution, though he preferre the other: that Abrahams body was indeede dead, and vnapt for generation: but his bodie was reuiued, and he receiued a generatiue facultie of God by faith, which continued also after Sarahs death: thus answea∣reth also Thomas, vpon this place, Tolet. annot. 21. Calvin, Beza, Martyr.

But it will be thus obiected against this interpretation. 1. Augustine thus reasoneth, that it is not like Abrahams bodie was dead for procreation at an 100. yeares, seeing that although now, a man of these yeares cannot beget a sonne: yet it was not vnlike then: for many not yeares onely, but ages after Abrahams time, no lesse then a 1700. yeares, Plinius writeth of Cato, and king Massinissa, that begat children after 80. yeares, and I haue known an old man in this age at those yeares to haue begotten children.

Answ. 1. If for a man at an 100. yeares to beget children, were not then vnvsuall, when the age of man extended neere vnto 200. yeares: the like might be said also of Sarah, that it was not vnvsuall for women to beare at 90. Tolet. 2. It must be considered that Abra∣ham was worne with labour and trauaile, and so he might the sooner growe old, and his bodie weake, Calvin: as we see in these dayes some mens bodies are as weake at 60. yeares as some mens at 70. or 80. Tolet. 3. and further the disvse and discontinuance of Abrahams bodie all his life time in that generatiue facultie, made it more vnapt now in his old age for procreation.

2. Obiect. Pererius thus obiecteth: that the Apostle maketh this an act onely of Sarahs faith, not of Abrahams, that she receiued strength to receiue seede, Heb. 11.11. whereas if Abrahams generatiue facultie had beene decayed, the Apostle would also haue noted it, to be an act of faith in him.

Answ. 1. In matters of fact it is no found reasoning from the Scriptures negatiuely; it followeth not, that if a thing be found not rehearsed in some place of Scripture, that there∣fore it was not done. 2. that may be omitted in one place of Scripture, which is supplied in an other; as both Genes. 17.17. Abraham standeth vpon both these difficulties, that a child should be borne vnto him at an hundred yeares, and Sarah should beare at ninetie; and the Apostle setteth downe both these as impediments in this place, the deadnesse of Abrahams bodie, and of Sarahs wombe; the Scripture then noting both as difficulties, and lettes, we are not curiously to take exception to the contrarie.

Now although elsewhere, Hexapl. in Gen. c. 17. quest. 7.8. I seemed to encline vnto Augustines first solution; yet now vpon better ground, and plaine euidence of Scripture,

I approoue the latter rather, that Abraham had effoetum corpus, a bodie vnapt for generati∣on indeede, Haymo, Beza: and herein I subscribe vnto Chrysostome, who rehearseth fowre impediments and difficulties, which yet Abrahams faith ouer came. 1. he beleeued, contra spem, against hope, because non habebat alium quempiam, &c. he had not any other, whom he knewe in that manner to haue receiued children: whereas they which followed after∣ward of Abrahams posteritie, had the example of Abraham set before them. 2. then Abra∣ham had himselfe, corpus emortuum, a dead bodie, this was a second impediment. 3.4. then Sarahs wombe was dead, which he calleth the third and fourth impediment: which Theo∣phylact thus expoundeth, that Sarahs wombe was two wayes mortified, semo, & sterilitate, with old age, and barrennesse.

Quest. 34. What promise of God made to Abraham it was whereof he is said, not to haue doubted, v. 20.

1. Tolet annot. 22. thinketh that the Apostle hath reference in this place, vnto three pro∣mises renewed to Abraham, the last is mentioned first, v. 17. when he offred vp Izaak with∣out doubting, beleeuing God who quickneth the dead: the first, v. 18. which was made concerning the number of his seede, Gen. 15. and then the renewing of the promise, that he should haue a sonne of Sarah, Gen. 17. the Apostle inferreth v. 19. and of that promise the Apostle speaketh here: But if the Apostle in the first place should haue mentioned the last promise made at the offring of Izaak, it had beene out of order, to mention the last first: and it hath beene shewed before, that there the Apostle toucheth the first promise made to Abraham concerning his seede, quest. 29.

2. Some thinke that the Apostle here onely aymeth at the second promise made concer∣ning Izaak: as the Latine translator readeth, in repromissione, in the repromission or promise renewed, and so Lyran. Gorrhan take it: but the Apostle addeth, v. 22. it was imputed to him for righteousnesse, which imputation was at the first promise concerning Izaak, Gen. 15. when Abraham beleeued.

3. Neither yet is this to be restrained onely to the first promise: for at that time, no men∣tion was made of Sarah, but Abraham is promised a sonne onely out of his owne bowels, Gen. 15. but the Apostle saith here, that he considered not his owne bodie, &c. nor the dead∣nesse of Sarahs wombe.

4. Wherefore the Apostle in this place ioyneth both these promises together, the one as touching a sonne out of his owne bowels, in whom his seede should be multiplyed as the starres of heauen, Gen. 15. and the other, that he should haue this sonne by Sarah, Gen. 17. and although it be not said there that Abraham beleeued God, and it was imputed to him for righteousnesse: yet because Abraham did not onely beleeue that promise which was made, Gen. 15. but other promises also, that came afterward, the Apostle applyeth the same testimonie vnto other acts of his faith: for Abrahams faith, as Tolet well saith annot. 24. non processit in omnes actus, nisi occasione data, did not shewe it selfe in euerie act, but as occasion was giuen.

Quest. 35. Whether Abraham doubted of Gods promise.

It may seeme at the first viewe of that storie, Gen. 17. where Moses sheweth how Abra∣ham, when the Lord promised him a sonne of Sarah his wife, laughed to himselfe, and thus said, shall a sonne be borne to one that is an hundred yeare old, and shall Sarah beare beeing 90. yeare olde: and he prayeth in the same place, that Ismael might liue in Gods sight: for the solution of this doubt there are diuerse opinions.

1. Chrysostome hom. 6. de poeniten. and Hierome lib. 3. cont. Pelagian. are of opinion, that Abraham offended by incredulitie, and Chrysostome addeth further, that for this his sonne of incredulitic Abrahams posteritie was punished with 400. yeares seruitude. But this is contrary to the Apostle here, who freeth Abraham from all doubting and vnbeleefe: And Chrysostome himselfe returneth this opinion, hom. 40. in Gen. there shewing, that A∣braham did not wauer any thing at all in faith.

2. Ioannes Arboreus as Pererius citeth him, disput. 9. thinketh that Abraham at the first doubted of Gods promise, but afterward beeing strengthened and confirmed by the Lords words, he beleeued and cast away all doubting: of the same minde seemeth Basil to haue bene before, homil. de poeniten. Abraham fidelis inventus est, & tamen iuvenire est, vbi hae∣••verit, Abraham (in the end) was faithfull, but we may finde where he did somewhat

sticke and doubted: But the Apostle cleareth Abraham from all doubting and vnbeleefe both first and last, Neither did he doubt of the promise of God, through vnbeleefe.

3. Caietan in his commentarie here thinketh that Abraham doubted not at all of the truth of God, promise, but he was vncertaine onely how the Lords speach should be taken, whether properly or figuratiuely: But it is euident that Abraham vnderstood the Lord to speake properly without any figure or mysticall sense: for he saith, shall a Sonne be borne to him that is an hundred yeare old?

4. Ambrose and Augustine doe free Abraham from all manner of doubting: and thinke that his laughter and his question which be mooued, was not diffidentis. sed de miran∣tis omnipotentiam Dei, of one which doubted, but rather admired the omnipotencie of God: to this purpose, Ambrose lib. 1. de Abraham. c. 9. Augustine lib. 16. de ciuit. Dei, c. 26. But it appeareth that Abraham did cast some doubts in his mind: when after God had promised him a Sonne by Sarah, yet he desired that Ismael might liue in his sight.

5. Wherefore we neither with the first impute vnto Abraham any incredulitie, who though he laughed, as Sarah did afterward, yet he vpon an other occasion: it was in him a signe of spirituall ioy, but in the other of womanly vanitie and lightnesse: and therefore she is rebuked of the Angel, but Abraham is not reprehended: neither yet doe we say, that Abraham was at the first incredulous, but afterward vpon better reason was swayed: not yet doe we ascribe so perfect a faith vnto Abraham, as though he had no doubts at all. But that he had a conflict at one and the same time in himselfe: he did wrestle with his own rea∣son, but stayed not there, he presently by faith ouercame all difficultie: and that interro∣gation which he made proceeded not of doubting, but of a desire to be further instructed, how that thing should be, & so to be confirmed in faith: like as the virgin Marie at the time of the annuntiation propounded the like question, not of any incredulitie or curiositie, but onely of a desire to be further confirmed in her faith: like as Gedeon and Hezekiah asked signes of God for their confirmation, wherein they were heard and their desire graunted: whereas Ahaz was reprooued for his peruersenes, because he refused a signe, when it was offred of God: to this purpose Martyr, Calvin: for fides non respuit media à Deo instituta, licet non est illis penitus addicta, faith refuseth not the meanes appointed of God, although it be not altogether addicted vnto them, Faius, so also Gorrhan, non fuit quaestio dubitatu∣nis, sed admirationis, it was not a question of doubting, but admiring: see more of this que∣stion, Hexapl. in Gen. c. 17. quest. 11.

Quest. 36. How Abraham is said to haue giuen glorie vnto God. ver. 20.

This phrase to giue glorie vnto God is taken two wayes in Scripture, and vttered of two sorts of men, either of the righteous, or of the wicked: when it is vsed of the righteous, it sometime signifieth the acknowledging of his truth and power, as Ioh. 3.33. he that recei∣ued his testmonie hath sealed, that God is true: or it is taken for giuing thankes, in ac∣knowledging thankefully the benefits receiued, as Luk. 17.18. there is none returned to giue God praise saue this stranger: when this phrase is vttered of the wicked, it either signi∣fieth an acknowledging of Gods iustice in punishing, as 1. Sam. 6.5. the Philistims in sen∣ding a present to the God of Israel, are said to giue glorie vnto him: that is, to confesse, that it was his hand and none other, that was vpon them: or els it signifieth to stand in awe of God, and to knowe that he is the reuealer of secrets, and so to confesse the truth, and not to lie in his presence: as Iosuah when he vrged Achan to confesse the truth, bid him giue glorie vnto God, Ios. 7. so they say in the same sense to the blind man, Ioh. 9.24. that he should giue glorie vnto God: Now in what sense the Apostle saith, that Abraham gaue glo∣rie vnto God, it is diuersly scanned.

1. Chrysostome and Oecumenius thus expound it, non curiose agere Deum glorificare est, not to deale curiously is to glorifie God: as curously to enquire is to dishonour God. But this rather is a sequel and effect of giuing glorie to God not to be curious, to giue glory go∣eth before, as the cause of the other.

2. Gorrhan and gloss. interlin. taketh it for praising God, de fidei suae constantia, for the constancie of his faith. 3. Haymo de acceptis beneficijs, for the benefits receiued. 4. Osian∣der, tribuens ei laudem veritatis, giuing him the praise of the truth, for he that beleeueth not Gods promises, taketh him in effect not to say the truth, and so dishonoureth him. 5. Tolet, nihil impossibile Deo credidit, he beleeued that nothing was impossible vnto God. 6.

Lyranus: he ascribed the promise not vnto his merit or worthinesse, but vnto the goodnesse of God. 7. But with Beza I ioyne all these together, agnito & collandato Deo, &c. he ac∣knowledged and praised God that he is true and gratious: so Bucerus, illum verum, omni∣potentem credit, illum, invocat. colit, &c. he beleeueth him to be both true and omnipotent, and doth call vpon him, worship, and adore him.

Thus Abrahams faith is set forth, quod credidit confidenter, that he beleeued confidently, He did not doubt of the promise of God thorough vnbeleefe•• gratanter, he beleeued thanke∣fully, because he gaue God the glorie: and certainely, he was fully assured, Gorrhan.

Quest. 37. What was imputed to Abraham for righteousnesse.

v. 22. Therefore euen it was imputed to Abraham for righteousnesse. 1. Tolet will haue this referred not simply vnto Abrahams saith, to prooue that not his workes, but his faith were imputed vnto him for righteousnesse, but vnto the qualitie of his faith which was per∣fect, because he was assured: he beleeued confidently: But seeeing the Apostle addeth that it was not written for Abraham onely but for vs also, that faith should be imputed to vs for righteousnesse, it is euident, that the Apostle hath not relation vnto the particular qualitie of Abrahams faith, but generally vnto the condition and nature of faith, whereby all that beleeue are iustified: for otherwise none should be iustified, but they which haue the like perfect faith, as Abraham had.

2. Origens collection here also is not found: that because the Greeke coniunction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and, is here vsed, inferreth, that the like may be said of other his vertues, as pietie, mercie, charitie, quod reputata est ad iustitiam, that it was reputed vnto him for iustice: But this glosse is contrarie vnto the text, which saith Abraham beleeued God, and it was counted vn∣to him for righteousnesse: this iustice is imputed vnto his faith, not to any other of his ver∣tues: for it is the office onely of faith to beleeue, and not of the rest: now the Apostle inser∣teth the coniunction, and, because the sentence is so expressed by Moses, which dependeth on the other clause, Abraham beleeued God, then it followeth, and it was counted to him for righteousnesse.

Quest. 38. Of these words, Now it is not written for him onely, &c. ver. 23.

1. Here then is confuted their error, who thinke that the Prophets did write vpon spe∣ciall and particular occasions onely for that age, wherein they liued: But the Apostle shew∣eth, that this Scripture was written for our vse: as he saith againe, c. 15.4. Whatsoeuer is written, is written for our learning, Pareus.

2. But all things which are written of Abraham, are not written for our imitation: as his arming of himselfe to recouer Lot, that was taken captiue, his offring vp of his sonne in sacrifice, and such like acts: for we must distinguish betweene the vniuersall or generall cal∣ling of those holy men, which was to be worshippers of God, and their particular, which was for some speciall seruice: in their generall calling the holy Patriarkes are by vs to be imitated, and in such actions, as thereunto belonged, as Abraham is set forth to vs an exam∣ple for beleeuing: but the particular acts, which they did by some speciall and extraordina∣rie direction of the spirit, are not by vs to be imitated, Martyr.

3. Yet there is somewhat to be obserued euen in the singular and extraordinarie acts of the fathers, worthie of our imitation: As in Abrahams readinesse to sacrifice his sonne, thus much we learne, that as he preferred the commandement of God before the life of his sonne, so we should preferre the will of God before all other things, Martyr. And so O∣rigen here obserueth well, est viri sapientis, &c. it is the part of a wise man to obserue, quo∣•••••••• vnum quod{que} opus, quod de Abrahame scribitur, &c. how euerie worke which is writ∣ten of Abraham, may be fulfilled in him.

4. The same Origen also here hath an other good observation, not onely the things writ∣ten of Abraham, are written for vs, sed quae de Isaac scripta sunt, similiter accipienda, &c. 〈◊〉〈◊〉 the things written of Isaac, are so to be taken likewise, and so of Iacob, &c. for the Apo∣stles rule is generall, as is alleadged before: that whatsoeuer is written, is written for our ••••••••ing.

Quest. 39. How Abrahams faith is to be imi∣tated by vs.

v. 24. But also for vs, to whom it shall be imputed, &c. 1. Here the Apostle sheweth that

our faith must be answerable vnto Abrahams in these three things. 1. first in the benefit of imputation of righteousnes: as iustice came vnto Abraham by imputation, so also it is giuen vnto vs: the same kind of iustice before was alwaies in the Church, from the beginning of the world to the ende. 2. he sheweth to whom this benefit of imputation is imputed, namely, vnto beleeuers such as Abraham was: vnbeleeuers then are excluded. 3. what must be beleeued: euen the same thing which Abrahā beleeued of God, that he was able to quic∣ken the dead: so we must beleeue in God, that raised vp Iesus from the dead: in which faith two things are contained, the manner we must beleeue in God, which noteth a firme and stedfast assurance, and the matter which sheweth three things, the author, God that raised, Iesus that is raised, and the end, in confessing him to be our Lord, that is, our Sauiour, Me∣diator, and Redeemer.

2. But it will be obiected, that Abrahams faith is inimitable, because it was great and miraculous, and a perfect faith. Answ. 1. It was a perfect faith in comparison of ours, but not perfect in it selfe: for there is no mortall mans faith so perfect, but it is mingled with some doubting. 2. we are not required to imitate his faith in the quantitie and greatnesse thereof, but in the qualitie that we beleeue in God as he did: Faius: and yet Abrahams faith was a great faith rather in respect of the fathers which liued vnder the old Testament, then of the faithfull vnder the newe.

Quest. 40. Wherein Abrahams faith and ours differ, and wherein they agree.

1. They differ in promissionis specie, in the kind and qualitie of the promise: for Abraham was promised, beside the spirituall blessing in the Messiah, the possession of the land of Ca∣naan, the multiplying of his seede, the victorie of his enemies, the inheritance of the world: to vs is onely promised the inheritance of the kingdome of God. 2. in obiecto fidei, in the particular obiect of faith: Abraham beleeued in him which doth quicken the dead: but we beleeue in him, that raised Iesus from the dead: which particular point of faith was not so plainly reuealed to Abraham. 3. Abrahams faith was exemplarie for vs to followe, and he is made in that respect the father of the faithfull: but the faithfull and beleeuers now are onely the children of faithfull Abraham.

2. Now Abrahams faith and ours herein agree. 1. in the generall obiect, which is God, that quickeneth and raiseth the dead: 2. in the manner, condition, and qualitie: for Abra∣hams faith was firme and certaine, he was fully perswaded: and such must our faith be. 3. the end and scope of his faith and ours is the Messiah, the promised seede. 4. the effect is the same, the imputation of righteousnesse, Pareus.

Quest. 41. How Christ is said to haue beene deliuered vp for our sinnes, v. 25.

Christ was diuerse wayes, and by diuerse deliuered vp. 1. he was deliuered vp by the determinate counsell of God, Rom. 8.31. he spared not his owne sonne, but gaue him vp 〈◊〉〈◊〉 vs all vnto death.

2. He was deliuered vp by himselfe, Galath. 2.20. Who hath loued me and giuen him∣selfe for me. Ephes. 5.25. as Christ loued his Church and gaue himselfe for it.

3. By Iudas: Matth. 26.21. One of you shall betray me.

4. He was deliuered vp by the Iewes: as Pilate saith vnto Iesus, Ioh. 18.35. thine owne nation, and the high Priests haue deliuered thee vnto me.

5. He was also deliuered vp by Pilate to be crucified, Ioh. 19.16.

6. And lastly, he was deliuered vp by Sathan, Ioh. 13.2. the deuill had put it into the heart of Iudas to betray him, Gorrhan, Tolet.

So then Christ was deliuered vp à patre permittente, of his father permitting: à scipso s•• lutem hominis procurante, of himselfe procuring mans saluation: à Iudae prodente; of Iuda•• betraying him: à Iudao invidente, of the Iewes enuying him: à Pilato iudicante, of Pilat•• iudging him: à diabolo suggerente, of the deuill suggesting, Gorrh.

But the Apostle here speaketh of the first kind of deliuering vp by God his father, •••• that the ineffable counsell of Gods wisedome, and mercie toward vs may appeare. 2. that it might be knowne that Christ died not by chance, or of any weakenesse or imbecilitie, •••• by the counsell of God, wherein appeareth Christs great loue in willingly offring himsel•••• for vs, Pareus: 3. that the same author may be knowen both of Christs deliuering to death and of his raising againe: God raised him vp, v. 24. Tolet.

42. Quest. Why the Apostle thus distinguisheth the benefits of our redemption, ascribing remission of sinnes to Christs death, and iustification to his resur∣rection. v. 25.

v. 25. Who was deliuered vp for our sinnes, and is risen againe for our iustification: here the Apostle seemeth to ascribe our iustification vnto the resurrection of Christ: where he must not be so vnderstood, as though Christs death onely merited for vs remission of sinnes, and not iustification also: for elswhere this our Apostle doth place our iustification in our redemption by the death of Christ: Rom. 3.24. We are iustified freely by his grace, thorough the redemption that is in Christ Iesus: and S. Peter likewise faith, 1. epist. 2.24. Who his owne selfe bare our sinnes in his bodie on the tree, that we beeing deliuered from sinne, might liue vn∣to righteousnes, &c. Diuers interpretations then, are giuen of these words, to remooue this doubt.

1. Some doe giue this reason of this distinction: that Christ is said to be risen for our iu∣stification, that is, to be an example of newnesse of life: as Augustine applieth this sentence, super Psalm. 101. & ser. 2. pasch. serm. 2. Christus crucifixus est, vt ostenderet veteris homi∣ris occasum, &c. & resurrexit vt in vita sua ostenderet vitae nostrae novitatem, Christ was crucified to shew in vs the dying of the old man, and he rose againe to shew in his liuing a∣gaine our newnes of life, &c. to the same purpose Origen, and Anselme vpon this place; and likewise Thomas 3. part. quest. 56. artic. 2 that quantum ad efficientiam, in respect of the efficacie both the passion and resurrection of Christ, are the causes of both, sed quantum ad exemplaritatem, &c. but in respect of the exemplarie vertue and force, the passion of Christ is the cause of remission of sinnes, and his resurrection the cause of newnes of life: this inter∣pretation is approoued by gloss. ordinar. Gorrhan. Bellarm. lib. 2. de effect. sacram. c. 9. resp. ad argum. 5. Pererius disput. 10. numer. 49. and by Stapl. Antidot. pag. 259.

But Tolet annot. 25. misliketh this sense vpon this reason; because as the one clause of this sentence is to be taken, so is the other: but the Apostle saying, who was deliuered (to death) for our sinnes, insinuateth a satisfaction made by his death for our sinnes, not an ex∣ample shewed of mortification: therefore in the other part he must be vnderstood likewise to speake of the cause of our iustification, not of an example onely. And further there is dif∣ference betweene iustification, and newnesse of life: the Apostle saith, c. 6.4. As Christ was raised from the dead, &c. so we should walke in newnesse of life: here the Apostle speaketh of the exemplarie imitation of Christs resurrection in newnes of life, which is our sanctificati∣on and regeneration, but iustification is a diuers thing from sanctification, which is as the frait, and the other, the cause thereof.

2. Caietane thus expoundeth, we are said to be iustified by Christs resurrection, because we are iustified by faith, which is confirmed by Christs resurrection; and so products sumus ad iustificationem, per fidem resurrectionis, we are brought vnto iustification, by the faith of the resurrection. And they adde further, that our faith is specially directed vnto Christs re∣surrection: for the Iewes and heathen did confesse that Christ died, but not, that he rose a∣gaine: to this purpose Vatablus, Christ rose for our iustification, that we should beleeue him to be the Sonne of God, and so by that faith be iustified: to the same purpose Faius.

But Peter Martyr resureth this opinion, because our faith must as well aime at the death of Christ, as at his resurrection: and although the Iewes knew that Christ died, yet they did not acknowledge, that he died for our sinnes, Tolet addeth this reason further, that like as the death of Christ was not an argument onely, and confirmation of our faith, but the very cause of the remission of our sinnes: so his resurrection must be held to be not an argument, and proofe of our faith, but the very cause of our iustification.

3. Tolet here bringeth in an other exposition, which he doth father vpon Theodoret: Christ rose for our iustification, vt communem omnibus resurrectionem procuraret, to procure the common resurrection of vs all: for vnlesse Christ had risen againe, we should not haue risen againe.

But 1. no where in Scripture is our resurrection called by the name of iustification: 2. and our resurrection was as well merited by Christs death, as by his resurrection. 3. if Christ indeede had not risen at all, neither should we haue risen: but his bodie might haue beene kept incorruptible in his graue vnto the ende of the world, and then he might haue

risen, and we with him, but then should we haue beene iustified: he rose therefore for our iustification, not for our resurrection.

4. Some will haue these two benefits, of remission and iustification, to be indifferently referred as well to the death, as to the resurrection of Christ: as Theophylact, mortuus est & exe: tatus à morte, &c. he died, and was raised from death, to free and exempt vs from our euill works, and to make vs iust: to the same purpose Haymo, vt credentes eum passum, &c. that beleeuing him to haue suffered for our saluation, and to haue risen from the dead: per hanc fidem mereamur iustificari, we may be counted worthie to be iustified by this faith: So Emmanuel Sa. vtrun{que} factum propter vtrunque, both of these were wrought by both these. But if both these benefits were in like sort and manner wrought by both those actions of Christ, there should appeare no reason of this distinction which the Apostle vseth.

5. An other exposition is, Christ rose for our iustification, that is, ad eam demonstra∣dam, for the manifestation and demonstration of it, Piscator: he had purchased indeede both our redemption from our sinnes, and our iustification by his death and passion: but re∣surrectione gloriosa testatus est, he witnessed by his resurrection, that he had ouercome hell and death for vs, Osiand. But the Apostle sheweth the very reall cause of our iustification, not the testification onely thereof by Christs resurrection, as his deliuering to death, was the very cause of the remission of our sinnes.

6. Some giue this sense, he is said to haue risen for our iustification, quia salutis predi∣catio, & redemptionis applicatio generalis, &c. because the preaching of saluation, and the generall application of redemption, was to followe after the resurrection, Tolet. annot. 25. to the same purpose, Pet. Martyr, our redemption was purchased by the death of Christ, but that the same might be applyed vnto vs, spiritu sancto opus fuit, it was needefull the spi∣rit of God should be sent. These by iustification vnderstand the application, publication, and preaching of iustification. But this seemeth not be so fit neither: for as in the one part of the sentence the Apostle toucheth the true working and efficient cause of the remission of sinnes, Christs deliuering vnto death, and not the application or publication, so must the other part of our iustification be vnderstood: And Christ might if it had pleased him haue giuen his Apostle a commission to preach his death and passion before his resurrection: yet had we not beene fully iustified, vntill he had risen againe.

7. But among the rest that exposition, which goeth vnder the name of Ambrose in the commentarie vpon this place, seemeth to be most vnreasonable: that the Apostle thus deui∣deth these benefits, to shewe, that as many as were baptized before the passion of Christ, so∣lam remissionem peccatorum accepisse, receiued onely remission of sinnes: but after Christs resurrection, as well they which were baptized before, as after, esse omnes vere iustification, were all truely iustified: This one place doth giue iust occasion of suspition, that those com∣mentaries were not composed by Ambrose: for remission of sinnes cannot be separated from iustification: whosouer hath the one, hath likewise the other, because they are pro∣nounced blessed whose sinnes are remitted before, ver. 7. but there can be no blessednesse without iustification.

8. Hugo is somewhat curious to shewe the reason, why remission of sinnes is ascribed vnto Christs passion, and iustification vnto his resurrection: first, he saith, that Christs pas∣sion, is both causa, meritum, figura, the cause, merit, and figure or forme of remission, but it is the cause, and merit onely of iustification, and newenesse of life, not the forme: it is the cause moouing, that we should liue in sinne, for which Christ hath died, and Christ by his death merited forgiuenesse of our sinne: and he hath giuen in his death a forme, that as he died in respect of his bodily life, so we should die vnto sinne: now of newenesse of life Christs death is both the cause mouing, and meriting of newenesse of life, but not a figure so it agreeth in three points with the remission of sinnes: and in two onely with iustifica∣tion.

Likewise Christs resurrection was both the cause mouing vnto newenesse of life, are the forme and figure, that as Christ rose againe, so we should rise vnto newenesse of life but of remission of sinnes it was onely the cause moouing, not the forme: but of neither was it any meritorious cause, for Christ hauing put off his mortall bodie in the resur∣rection, was not in statu merendi, in the state of meriting: so the resurrection of Christ a∣greeth

with iustification in two points, in beeing the cause and figure or forme, but with remission of sinnes onely in one, in beeing the cause, therefore iustification is rather ascribed to Christs resurrection, then vnto his passion: to this purpose Hugo: But he faileth in this his subtile and curious distinction. 1. for seeing that the passion of Christ in two points, as be himselfe obserueth, agreeth with iustification, namely, in beeing the cause and merit thereof, and the resurrection in two likewise, in beeing the cause, and figure or forme: iu∣stification should rather in this regard be ascribed vnto Christs passion, because it was meri∣ted by it, and not by the other: and the rather, because the Apostle hath nothing to doe with the exemplarie forme of the one or the other, but to shewe the true causes: and so the passion of Christ shall agree in two respects with iustification, and the resurrection of Christ, but in one.

9. To drawe then this question to an ende, there are two answers which I insist vpon as the best, and so I will ioyne them both together.

1. The Apostle doth put iustification vnto the resurrection of Christ, because although it were merited by his death, yet it had the complement and perfection by the resurrection of Christ: for if Christ had not risen againe, he had not shewed himselfe conquerour of death, and so the worke of our redemption had beene vnperfect: thus Calvin, Beza, Gual∣ter: and to this purpose Rollecus distinguisheth well betweene meritum & efficacia, the merit of iustification in respect of Christ, and the efficacie thereof in respect of vs: Christ did meritoriously worke our iustification and saluation by his death, and passion: but the ef∣ficacie thereof, and perfection of the worke to vs-ward dependeth vpon his resurrection: the like distinction the Apostle vseth saying, Rom. 10.10. With the heart man beleeueth vnto righteousnes, and with the mouth man confesseth to saluation: not really distinguishing them in the causes, one from the other, but shewing that the complement and perfection of the worke, consisteth in both.

2. Hereunto adde, that although these two benefits of our redemption, remission of sinnes, and iustification, are in themselues, and in the vse of them common and vndeuided, and are indifferently sometime ascribed to Christs death and passion, Rom. 3.24. Ephes. 1.7. and sometime to his resurrection, Rom. 10.9. yet in respect of their proper causes they are discerned, rather then distinguished, as the remission of sinnes is properly referred to Christs passion, iustification to his resurrection, Pareus: and the reason is yeelded by Thomas: effe∣ctus habet aliqualiter similitudinem causae, the effect hath in some sort the similitude of the cause, our mortification in the remission of sinne, answeareth to Christs death, our iustificati∣on and spirituall life, to Christs rising againe to life, Mart. Thus the workes of our creation, redemption, sanctification, are indifferently ascribed to the whole Trinitie, as works of their deitie, and yet are discerned in respect of their seuerall persons: And this shall suffice of this intricate and difficult question.

4. Places of doctrine.

Doct. 1. Iustification by workes sheweth pride and vaine-glorie.

v. 2. If Abraham were iustified by workes, he hath wherein to reioyce, or glorie, &c. It is euident then, that for one to stand vpon the iustice of his workes, it commeth of pride and vaine boasting: it maketh a man to extoll and advance himselfe against the grace of God: but God resisteth the proude, and giueth grace to the humble: the proud Pharisie was not iustified, but the humble Publican: then let proud Pharisies, and vaine-glorious Papists knowe, that as long as they stand vpon the merit of their workes, they shall neuer be true∣ly iustified: But yet whereas the Apostle addeth, he hath wherein to reioyce, but not with God: we learne that all reioycing in good workes, and in the keeping of a good conscience, is not denyed, we may modestly professe and protest before men, what the grace of God hath wrought in vs, but we must not glorie therein; as thereby iustified before God, as the Apostle else where saith, 1. Cor. 4.4. I knowe nothing by my selfe, yet am I not thereby iusti∣fied, Pareus.

Doct. 2. Of the nature and substance of the Sacraments.

v. 11. Circumcision is called, the seale of the righteousnes of faith, this is not proper and

peculiar to circumcision, but it sheweth the vse and end of all sacraments, which is to seale & confirme vnto vs the promises of God in Christ: So here are collected all the causes of the Sacraments: 1. the efficient cause and author is God onely, because he onely is able to giue efficacie and vertue vnto the sacraments, as God was the author of circumcision, so of all other the Sacraments both of the old and newe Testament. 2. the materiall cause is the vi∣sible and externall signe. 3. the forme is the rite and manner of institution. 4. the ende to seale vnto vs the promises of God for remission of our sinnes in Christ, Faius pag. 238.

Doct. 3. Of the baptisme of infants.

From the circumcision of infants in the old Testament, is inferred the baptisme also of infants vnder the newe: for there is the same reason of both the Sacraments: and S. Paul doubteth not to call baptisme circumcision, Col. 2.11. And if, circumcision beeing graun∣ted to infants then, baptisme should be denied nowe, this were to make God more equall vnto the Iewes and their seede, which were the carnall offspring of Abraham, then vnto beleeuing Christians, which are the spirituall sonnes of Abraham.

If it be obiected, that we knowe not whether infants haue rem sacramenti, the thing re∣presented in the Sacrament, neither should we put to the signe: we answear 1. that this were to reason against God, for the same question may be mooued concerning circumcision. 2. no more doth the minister know the minde and intention of all those which communicate, in the Lords Supper. 3. infants are baptized though they haue no vnderstanding as yet of the Sacrament, to shewe, that they belong vnto the couenant of grace, whence their salua∣tion dependeth, and not of the outward signe: and both presently the Church receiueth e∣difying, when they see infants baptized, and the children themselues are admonished and stirred vp, when they come to yeares of discretion, to learne the true signification, and vse of their baptisme which they receiued in their infancie, Peter Martyr.

Doct. 4. Of the vnitie of the Church, and the communion of Saints.

v. 11. That he should be the father of all them that beleeue: In that Abraham is called the father of all that beleeue, whether of the circumcision, or vncircumcision, hence it is e∣uident, that there is but one Church, and one way of iustification, for all whether circum∣cised or vncircumcised, vnder the Lawe, or the Gospel: and that there is a communion and common fellowship of all beleeuers, as beeing all brethren and children of faithfull Abra∣ham: So the Apostle saith, Ephes. 4.4. There is one bodie, one spirit, &c. one Lord, one faith, one baptisme.

Doct. 5. Faith requisite in those which are made partakers of the Sacraments.

v. 11. The seale of the righteousnesse of faith which he had: Circumcision profited not Abraham without faith: neither can any Sacrament, to them which are of discretion and a∣ble to vnderstand and discerne, be of any force without faith: and therefore S. Pauls rule is, 1. Cor. 11.28. That a man should examine himselfe, when he commeth to the Lords table, and to this examination it belongeth, to prooue, whether they be in faith, 2. Cor. 13.5.

Doct. 6. The faithfull are the true owners and heares of the world, the wicked are vsurpers.

v. 13. The promise to be heire of the world, was made to Abraham thorough faith, to them then that beleeue, who are the right seede of faithfull Abraham doe the promises be∣long, both of this life, and of the next, as the Apostle saith, 1. Tim. 4.8. That godlinesse haue both the promise of this life, and of that which is to come: the faithfull then may vse the bles∣sings of this life with a good conscience, as pledges of the life to come: but the wicked are vsurpers, and therefore defile themselues in abusing the things of this life, Gryneus.

Doct. 7. The difference betweene the true God and the false.

v. 17. He beleeued God who quickeneth the dead. Hence are gathered three arguments of the Godhead. 1. his omnipotencie, both in giuing a beeing vnto things which are not, be calleth the things that are not as though they were, and in restoring vnto things the beeing which they had. 2. his eternitie, he is the first and the last, both at the first he created all things, and shall in the last day raise them vp to life againe. 3. his omniscience, he can fore∣tell things to come, in calling them, that is, giuing them a beeing, which yet are nothing. These things cannot idols doe, nor any strange gods: by these arguments the Prophet Isa;

confoundeth the Idols of the heathens, shewing that they are not like vnto the true God. Isa. 44.6. I am the first and the last, and without me there is no God: who is like me that shall call and declare it, &c. and what is at hand, and what things are to come, &c.

Doct. 8. Of the nature, condition, and proper∣ties of faith.

v. 13. Who aboue hope beleeued vnder hope: faith then is a grace and gift of God, where∣by we giue a firme and sure assent vnto his promises in Christ, euen aboue and against natu∣rall reason: in faith then these things are considered. 1. the author thereof God, faith of Gods gift, Ephes. 2.8. 2. the obiect or matter of faith in generall is the word of God, but the particular and proper obiect, which is called obiectum adaequatum, is the promise of sal∣uation in Christ. 3. the qualitie and property which maketh the forme of faith, is to be firme and sure without wauering, and to beleeue euen beyond and against the apprehension of naturall reason, Pet. Martyr.

5. Places of controversie.

Controv. 1. That the Apostle excludeth all kind of workes from iustification.

v. 2. If Abraham be iustified by workes: The Romanists are here of opinion, that the A∣postle onely excludeth such workes as were done onely by the strength of nature without faith in the Mediator: so Staplet. Antid. pag. 46. who vrgeth this reason among other to confirme his opinion: the Apostle onely excludeth such workes, which expect not an eter∣nall reward with God: but the workes done in faith doe expect an eternall reward: there∣fore such workes he excludeth not.

Contra. 1. But the contrarie is euident that the Apostle shutteth out all workes whatso∣euer from the matter of iustification: 1. he speaketh of the workes of Abraham, now a faithfull man not an vnbeleeuer: 2. he mentioneth workes in generall without any distin∣ction, denying iustification vnto them, and ascribing it vnto faith. 3. euerie thing which is rewarded ex debito, of due debt, is excluded from iustification, but to euerie worke is the wages due of debt, as vers. 4. To him that worketh the wages is counted by debt, therefore euerie worke is excluded.

2. Concerning his reason: if he vnderstand the reward which is due of debt, and not giuen by fauour, then euen the workes of faithfull men cannot expect such a reward: if he meane a reward giuen by fauour, then as well the workes which are so rewarded, as those which shall not, are excluded.

3. And as the workes of faith are excluded together with workes done before and with∣out faith: so also not onely doth the Apostle speaking of workes meane the rewardes one∣ly, but euen the workes of the morall law also: for the Apostle nameth workes in generall: and he directly afterward speaketh of the morall law, v. 15. The law causeth wrath, and where no law is, there is no transgression: which though it be true of euery law in generall, yet this generally is seene in the morall law.

Controv. 2. Whether blessednesse consist onely in the con∣uersion of sinners. v. 7.

The Romanists here obiect, that as the Apostle out of the Psalmes ascribeth beatitude to the remission and forgiuenesse of sinnes, so elswhere in Scripture it is giuen vnto innocencie of life and to other vertues, as Psal. 119. Blessed are the vndefiled in heart, and Matth. 5. Blessed are the mercifull, blessed are the pure in heart, &c.

1. Peter Martyr answeareth here by a distinction of beatitude, which is either inchoa∣ta, begunne onely, and that is in our iustification, or perfecta, it is perfect and absolute in the kingdome of God: so he will haue the Apostle here to speake of the blessednesse which is begunne in our iustification: but in the other places the blessednesse in the next life is pro∣mised.

2. Calvin saith that all these beatitudes which are pronounced doe presuppose the hap∣pinesse, which is in beeing iustified by faith, without the which, all the other promises are in vaine.

3. But the more full answear is, that the Apostle here sheweth the cause and manner of our iustification, which is by faith in Christ: but in the other places it is onely declared, to whom this iustification belongeth: and who they are that shall be blessed, namely, the

mercifull and vndefiled in heart: but the Apostle sheweth, why they are blessed, because they beleeue in Christ, Pareus. dub. 5.

Controv. 3. Whether sinne is wholly purged and taken away in the iustification of the faithfull.

The Romanists are of opinion that not onely the guilt of sinne is taken away in iustifica∣tion, but sinne it selfe is altogether purged: and so for sinnes to be couered, idem plane valet at{que} esse sublata & nulla prorsus relicta, is all one, as to be taken away, and not to remaine at all, Perer. disput. 3. numer. 11. Tolet. annot. 10. and they impute this opinion to the Pro∣testants, peccata non auferri, &c. that sinnes are not taken away in iustification, but remaine the same they were, onely they are not imputed after iustification: their reasons are these.

1. It was the opinion of the Pelagians confuted by Augustine, that in baptisme there is not giuen remission of all sinnes: nec auferre crimina, sed radere, and that it doth not take away sinne, but onely prone it as it were, and pare it: the roote remaineth still: August. lib. 1. contra 2. epist. Pelagian. c. 13. like vnto this error they make the opinion of Protestants, Perer. ibid.

2. It were no iustice in God, if sinne remained still, not to impute it, not to impute sinne vnto the sinner, seemeth not to stand with the rule of equitie, Tolet. ibid.

3. The Scripture so speaketh of the remission of sinnes, as though they were wholly re∣mooued, as Isaiah 44. I haue taken away thine iniquitie as a cloud, 1. Cor. 6. but ye are wash∣ed, ye are sanctified, Iob. 1. Behold the lambe of God that taketh away the sinnes of the world: Isaiah 1. If your sinnes were as redde as scarlet, they should be made white as snowe: Hes. 14.3. Take away all iniquitie, and receiue vs graciously: Coloss. 2.14. Putting out the handwri∣ting of ordinances, that was against vs: these and the like places are produced by Tolet, and Pererius, in the foresaid places, to prooue the full remoouing and abolishing of all sinne in our iustification.

4. Otherwise Christs merit should be of lesse force and efficacie then the sinne of Adam, if it should not wholly remooue and take away sinne brought in by Adam, Tolet.

5. Pererius inferreth as much out of the Apostles words here: if our sinnes be hid and couered, then are they not seene of God: si non videntur à Deo, nulla vti{que} sunt, if they are not seene, then are they none at all: for if sinne still remained in the faithfull, which God ha∣teth, then he should finde somewhat in them worthie of hatred, and so what he hateth con∣sequently he punisheth, Perer. numer. 11.

Contra. 1. Our aduersaries doe not truely propound the state of this question betweene them and the Protestants: for we affirme not that the same sinnes remaine before iustificati∣on and after: there is great difference between peccatum inhabitants & regnans, sinne dwel∣ling in vs, and raigning in vs: before iustification it both dwelleth in the faithfull and raig∣neth, but after it dwelleth but raigneth not: againe, before the righteous are iustified by faith, there is no sanctitie in them, but vpon their iustification presently followeth sanctifica∣tion, whereby they are become holy and full of good workes, though some reliques of sinne remaine. There are three things then specially here to be considered in sinne, macula, culpa, poena, the blot of sinne, the fault or offence, and the punishment: now after we are iustified by faith, the fault is remitted, the punishment acquired, but some blot and blemish remaineth: Now that in the iustified and regenerate remaineth some seede and reliques of sinne, it thus is manifest. 1. The Apostle confesseth that there was sinne dwelling in him, Rom. 7.20. 2. Dauid when he thus spake, Psal. 32. Blessed is he, whose wickednesse is for∣giuen, had now many yeares beene the seruant of God: and yet he confesseth he had sinnes which had neede of forgiuenesse, Bucer. 3. the verie word it selfe of not imputing of sinne, presupposeth a being of sinne: for that which is not at all, cannot be said not to be im∣puted; for of that which is not, there can be neither action nor passion, Faius: and that which is couered appeareth not, not because it is not, but because it is couered.

2. Now for answear vnto the arguments obiected. 1. the error of the Pelagians rather cleaueth vnto the Romanists, then the Protestants, who affirme that in baptisme there is sea∣led remission of all sinnes as well going before baptisme as following after, whereas the Papists extend the vertue of baptisme vnto the sinnes onely before going: neither doe we say that the sprigges onely of sinne are pruned, the roote remayning still, but that the very roote thereof is killed, though some sprigges doe sprout still, yet they shall neuer branch out to beare the like bitter fruit as before: And as we are free herein from the error of the

Pelagians, so let them take heede, that the error of Origen be not here worthily fastened vpon them: who vpon this place of the Apostle writeth to this effect; that when the soule of a sinner leaueth and forsaketh sinne, then his iniquities are said to be remitted: and when it beginneth to doe well, then it hideth and couereth sinne, bonis recentibus, with newe good things: But when it is come to perfection, vt nullum in ea vestigium inveniri possit nequitiae, that not a footesteppe of sinne can be found in it, &c. then the Lord is said not to impute sinne, &c. Here Origen concurreth with the Romanists, or they rather with him, that there remaineth no relique of sinne in the faithfull after iustification, and that they couer and hide their sinnes by their good workes: which doth quite ouerthrowe and peruert the Apostles sense: who alleadgeth these testimonies out of the Psalmes to prooue that righteousnesse is imputed without workes: which were no proofe at all, if sinnes were couered and hid by good workes, Beza annot.

2. Not to impute sinne vnto a sinner continuing and remaining still in the strength of his sinne, were indeede no iustice; but to a sinner that repenteth of his sinne, and amendeth, it is iust with God not to impute sinne for the worthinesse of Christ.

3. All these testimonies produced of the taking and washing away sinne are vnderstood, of remitting the fault and offence, and acquitting the punishment: it followeth not, but that there remaineth some blot and blemish still.

4. Christs merit is as effectuall to take away sinne, as Adam was to bring it in: and in the ende Christ shall vtterly abolish the verie relikes and remainder of sinne: which though Christ by his infinite power could effect all at once, yet it pleaseth him to worke it by de∣grees, to beginne our iustification here, and to finish it in his kingdome.

5. How our sinne is couered in Gods sight, and how the Lord is said not to see it, Au∣gustine sheweth well, si texit peccata Deus, noluit advertere, si noluit advertere, noluit ani∣madvertere, si noluit animadvertere, noluit punire, &c. if God haue hid our sinne, he would not marke it, if he would not marke it, neither would he chastice it, if not chastice it, then not punish it, neither must ye so vnderstand, that the Prophet said, our sinnes are hid, quasi ibi sunt, &c. vivunt, as though they be there, and are aliue, &c. to this purpose Augustine, who by the hiding, and Gods not seeing of our sinnes, vnderstandeth his not seeing them vnto punishment.

And although sinne in it selfe be hated and detested of God, yet it followeth not that the faithfull should be hated for sinne, dwelling in them, because they hate it, and iudge it in themselues; sinne then is to be considered two wayes, in it selfe, and as it cleaueth and ad∣heareth to the person; yet seeing the person of the faithfull, wherein it is found, is not addi∣cted and wholly enclined vnto it, but likewise hateth and abhorreth it; the Lord loueth their person accepted in Christ, though he hate that which is euill in them, as they them∣selues also doe.

Controv. 4. Against workes of satis∣faction.

v. 8. Blessed is the man to whom the Lord imputeth not sinne. The opinion of the Roma∣nists is here confuted, that after remission of the offence in sinne, and the guilt of eternall death, there remaineth yet some temporall punishment to be satisfied for: and yet there is full remission of sinne: for the temporall punishment is extra substantiam peccati, &c. is not of, or belonging to the substance of sinne, but as an adiunct, and a thing annexed to it, Perer. disput. 3. numer. 13.

Contra. 1. It followeth necessarily, that where sinne is punished it is imputed, and laid vnto the sinners charge: But vnto them that are iustified nothing is laid vnto their charge: as the Apostle saith, Rom. 8.33. Who shall lay any thing to the charge of Gods chosen? it is God that iustifieth: therefore where sinne is not imputed and remembred no more, there it is not thought of to be punished; for how should it stand with equitie for God to punish the sinne which is remitted.

2. No punishment is properly of the nature and substance of sinne, but necessarie con∣sequents and effects thereof: euerlasting punishment it selfe, is not belonging to the sub∣stance of sinne: as Pererius confesseth, that inest peccato secundum substantiam, it belongeth to sinne in respect of the substance thereof, for God hath appointed and decreed eternall death, as the iust punishment of sinne, but no substantiall part of sinne hath God ordained, for then be should ordaine that which is euill: If then one part of the punishment of sinne

be discharged, then the other also: or else there should not be a full remission of sinne.

Controv. 5. Of imputatiue iustice against inherent righteousnesse.

v. 8. Blessed is the man to whom the Lord imputeth not sinne: This is an euident place, for imputatiue righteousnesse: that our iustice before God consisteth in the not imputing vnto vs the sinnes which we had done, and in imputing vnto vs the righteousnesse of Christ, which we had not done or performed in our selues: But against this imputation of Christs righteousnesse, for inherent iustice thus it will be obiected.

1. Obiect. The Apostle saith, 1. Ioh. 3.2. We knowe, that when he appeareth we shall be like him, but God is iust by a iustice inherent in himselfe, we shall be like him, therefore we also are iust by such an infused and inherent iustice.

Answ. 1. We are like vnto God who is iust, because he reputeth vs for iust in Christ: 2. and then we shall be like him in holinesse and purenes, when all corruption shall be ta∣ken away in his kingdome. 3. this likenesse is vnderstood of the fruition of that great glo∣rie, which the faithfull shall haue, as it followeth in the same place, We shall see him, as he is.

2. Obiect. As our iustification is, such is our happines, if then iustification be by impu∣tation onely, then so shall our happinesse be imputatiue also, not verily and in deede.

Answ. 1. The proposition is not true, for it followeth not that because iustification is by imputation, that our blessednesse should be so also: the blessednes promised is the re∣ward, and must really be performed: imputatiue iustice is the condition required: like as a creditor may forgiue his debter, though his debt be payed by another: here he enioyeth his true and reall libertie, though he did not really in his owne person pay the debt: so though our iustice be by imputation: yet Christs iustice and obedience, which is by faith imputed, was really and actually performed, Faius.

Controv. 6. That the Sacraments doe not conferre grace by the externall participation onely.

v. 11. The seale of the righteousnesse of faith: Hence it euidently appeareth that the Sa∣craments are not effectuall without faith, and that the verie receiuing of them. ex opere ope∣rato, by the worke wrought, doth not conferre grace, as the Romanists hold: for Abraham was iustified by faith beeing yet vncircumcised: circumcision then did not conferre vpon him that grace, which he had not, but did confirme and establish him in the grace and faith receiued: the sacraments then, non instituta sunt iustificandis sed iustificatis, are not institu∣ted for those which are to be iustified, but for them which are alreadie iustified. Pareus.

Here then two errors are to be taken heede of, one that we ascribe not too much to the outward signe in the sacrament: as to attribute vnto it remission of sinnes, collation of grace, and such other spirituall benefits: for this were not farre from Idolatrie: If sometime the Scriptures and the auncient writers doe seeme to speake of the Sacraments, we must vn∣derstand that to be spoken of the signe, which indeede belongeth to the thing signified. An other error is, if any doe extenuate the Sacraments, making them but bare signes, as the Anabaptists onely take baptisme and the Lords supper to be signes of our Christian profes∣sion: for then they should be no more then badges and cognisances, whereby families, and seruants are one distinguished from another: but the Sacraments doe not onely represent, but exhibite also the thing signified, not by any vertue annexed to thy signe, but by the grace of the spirit concurring in the Sacrament, and offring it selfe to the faith of the recei∣uer, Martyr.

Controv. 7. That there is the same substance and efficacie of the Sacraments of the old and newe Testament.

An other error of the Romanists is, that the Sacraments of the old Testament did not ex∣hibite the graces of the newe Testament, as our Sacraments nowe doe, but were meere sha∣dowes obscurely representing them, so that their opinion is, that there is not the same sub∣stance of the old and newe sacraments, nor the same spirituall graces exhibited.

But the contrarie is euident. 1. out of this place: the Apostle calleth circumcision the seale of the righteousnesse of faith, and so are our Sacraments: 2. the Apostle saith, they did all eat the same spirituall meate, and drinke the same spirituall drinke, as there the Apo∣stle saith, and so is he ours. 3. this also appeareth in that the Apostle giueth vnto their Sa∣craments the same names: he saith they were all baptized in the cloud, and in the Sea, 1.

Cor. 10.2. the Apostle doubteth not to call it baptisme, which it could not be, if there were not the same spirituall substance of their baptisme and ours: And as the Apostle doubteth not to giue the names of the Sacraments of the newe Testament to the old, so also he cal∣leth the newe Sacraments of the gospel by the names of the old: as baptisme he calleth cir∣cumcision made without hands, Coloss. 2.11.

But it will be thus on the contrarie side obiected. 1. Ob. The Sacraments of the old Te∣stament, were but shadowes of that truth which is exhibited in the newe: therefore there was not the same substance in them: but they differ as much as the bodie and the shadow.

Answer. It followeth not, because they were but shadowes of things to come, that they had not in some part the things themselues: But like as, when a picture is first drawne with lines and shadowes, therein is shadowed forth the same thing, though darkely and ob∣scurely, that afterward is expressed in colours: so the same truth and substance is more ob∣scurely shadowed forth in the Sacraments of the old Testament, which is more clearly ma∣nifested in the newe: the difference then is not in the substance, but in dispensationis modo, in the manner of dispensation, Faius.

2. Obiect. The Apostle saith, Heb. 8.13. In that he saith the newe, he hath abrogate the old, for that which is disanulled, and waxed old, is readie to vanish. If the old Testament then be abrogated, how can there be the same substance of the old and newe Testament?

Answ. This abolishing and abrogating of the old Testament, must be vnderstood one∣ly of the changing of the ceremonies, which as shadowes were to giue place to the bodie: as the Apostle saith, which are a shadowe of things to come, but the bodie is in Christ: but the substance of the old Testament is not abolished: as the Apostle saith, c. 13.8. Iesus Christ yesterday and to day, and the same also is for euer.

3. Obiect. But Augustine saith, that the old Sacraments, promisisse servatorem, did but promise the Sauiour, nostra exhibere, and ours doe exhibite him, in Psal. 73.

Answ. Augustine saith not, that their Sacraments shewed one thing and ours ano∣ther: but that they did both demonstrate Christ, yet after a diuerse manner: for the old Sa∣craments did shadow Christ then to come, ours doe exhibite Christ alreadie come, Mart. see more hereof Synops. Centur. 2. err. 97.

Controv. 8. That circumcision was not onely a signe signifying or distinguishing, but a seale confirming the promise of God.

Pererius taketh vpon him here to confute the Protestants opinion, that the sacraments are seales to assure vs of Gods promises made in Christ, and that they serue for the strength∣ning and confirmation of our faith: his best reason is this, qualis obsecro fides est, quae vacil∣lat, &c. what manner of faith is that I pray you, which wauereth and had neede to be con∣firmed: if by faith we are assured of Gods promises, what vse is then of the Sacraments to assure vs of that, whereof we are by faith assured alreadie? Perer. disput. 4. numer. 22. to the same purpose Staplet. Antid. pag. 225.

Contra. 1. The truth of our opinion, that the Sacraments are seales to assure vs, and meanes to confirme our faith is euident both by the Apostles words, who calleth circumci∣sion not onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a signe, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a seale, which is more then a signe: for a seale is added for confirmation: secondly, the same is prooued by the nature of signes, giuen in couenants, which is to assure the parties of the truth and constancie of the couenant made: now circumcision was a signe of the couenant betweene God and his people, and therefore a signe of assurance and certaintie.

2. And although it be the speciall office of faith to assure vs of Gods promises, which on Gods behalfe are most sure, and neede no ratification, yet because our faith is here weake and imperfect, it hath neede of proppes to confirme and strengthen it, Mart.

Controv. 9. Whether circumcision were auayleable for the remission of sinnes.

1. Diuerse of the auncient and learned fathers are of opinion, that circumcision had no spirituall vse, but onely serued as a marke of distinction to discerne Abrahams posteritie from other nations, and to be a signe vnto them, what faith Abraham was of, whom they should imitate: and of this opinion these reasons are yeelded.

1. Iustinus Martyr dialog. cum Tryphon: and Epiphanius haeres. 30. doe giue this reason, why circumcision was not giuen, ad iustificationem, for iustification, or sanctificationis gra∣tiâ,

for sanctification: because it was a signe giuen onely vnto the men, and not to the wo∣men, quicquid ad iustitiam & virtutem pertinet, &c. whatsoeuer belongeth vnto iustice and vertue, was giuen vnto women, as well as men, Iustine.

2. Tertullian saith, that circumcision was giuen as a signe for those times, non in salutis praerogativum, not to be a prerogatiue of saluation, because Abraham ante placuerat Deo, quam circumcideretur, had pleased God before he was circumcised, lib. aduers. Iudaeos.

3. Chrysostome prooueth, quod circumcisio nihil ad animae virtutem conduceret, that circumcision did nothing avayle for any vertue of the minde, by this reason, because it was appointed to be ministred vnto infants vpon the eight day: that it might thereby appeare, that it did nihil animae conducere, nothing profit the soule, hom. 39. in Genes.

4. Theodoret saith, corporalis circumcisio solius obtinet locum signaculi, corporall circum∣cision is onely in stead of a seale: his reason is, that circumcision is called carnall, and it was a corporall thing; and therefore had no such spirituall vse.

5. Vnto these reasons may be added, that the Israelites were not circumcised for the space of 40. yeares in the wildernesse, which sheweth, that it was no spirituall remedie, for then they should not haue beene suffered to want it so long.

6. Beside Iosephus and Philo, who haue written most diligently of the ceremonies of the Iewes, and the signification thereof: neither of them make mention of remission of sinnes signified thereby.

Contr. But these reasons are easily answeared. 1. Though the women were not circum∣cised, yet were they not therefore excluded from the couenant: Pererius thinketh that there might be some other meanes prouided for the women: but if there had beene any such thing prescribed to women, such as circumcision was for men, the Scripture would not haue beene silent therein: Peter Martyr answeareth better, that although circumcision were on∣ly enioyned vnto the men, yet the vse and fruit thereof also was extended to the women, be∣cause they were numbred and counted with the men, the virgins belonged to their fathers, and the married women to their husbands.

2. True it is, that Abraham pleased God, and was iustified before he receiued circum∣cision: this prooueth that Abraham indeede was not iustified by circumcision: not that thereby was not sealed the remission of sinnes.

3. And the circumcision ministred vnto infants vpon the 8. day doth not take away the spirituall vse thereof, for then neither should baptisme haue any spirituall vse concerning the cleansing of the soule, because infants which haue yet no discretion, are baptized: The Sacrament of circumcision then, and of baptisme now, is giuen vnto infants to consecrate them vnto God, that thereby they may be put in minde of their profession, when they come to yeares of discretion.

4. And whereas S. Paul calleth it circumcision in the flesh: he there speaketh of circum∣cision as separate from faith, as it is onely vnto carnall men: whereas the right circumcision, beeing receiued according to the institution, consisteth both of the carnall and externall circumcision of the flesh, and of the internall and spirituall circumcision of the heart.

5. The omitting of circumcision 40. yeares in the wildernesse sheweth, that iustificati∣on and remission of sinnes was not tied to the signe: that it was no signe of spirituall grace in the remission of sinnes, it prooueth not: for them, which died in the wildernes vncircum∣cised, it may be affirmed, that they were in like case with those which died before circum∣cision was instituted, or with children, which died before the eight day of circumcision: the want of the signe in these cases was not preiudiciall vnto them.

6. Iosephus and Philo might conceale this secret, that circumcision was a seale of remis∣sion of sinnes, least the Gentiles, into whose hands they knew their writings should come, might thereby haue taken occasion to haue scorned and derided the mysteries, which they vnderstood not.

2. A second opinion is of the Romanists, who make this difference betweene circum∣cision, and other Sacraments of the old Testament, and baptisme in the newe: that in bap∣tisme grace is conferred; but in the other there was onely significatio gratiae, non effectio, a signifying onely not an effecting of grace: so Pererius out of Thomas, disputat. 6. numer. 32.

Contra. But beside that we shewed before, controv. 7. that there was the same spiritu∣all effect of the Sacraments of the old and newe Testament, they differed onely in respect••

of the more cleare light and liuely representation in the newe Sacraments, then in the olde: there was more then a bare signification onely of spirituall grace in circumcision, for it is called a seale not a signe onely.

3. Yet some other of the Romanists, as diuerse of their Schoolemen, as Alexander, Gabriel, Bonaventure, Scotus, as they are cited by Bellarmine lib. 2. de effect. Sacramentor. c. 13. are of opinion, circumcisionem ex opere operato contulisse iustificationem, that circum∣cision by the very worke wrought did conferre iustification: But this is euidently contrarie to the Apostle in this place, who directly noteth, that Abraham was iustified by faith, when as yet he was vncircumcised: and vpon this Iustinus Martyr inferreth, that Abraham had not receiued circumcision ad iustificationem, for his iustification, because he was iustified before by faith, whereby he beleeued God, dialog. cum Tryphon. And Ireneus vrgeth the same argument, advers. haeres. lib. 4. c. 30. that Abraham was not iustified by circumcisi∣on, because sine circumcisione placuit Deo. he pleased God without circumcision.

4. As these doe ascribe too much vnto circumcision, so Ambrose seemeth to detract too much from it, inferring thus, that because Abraham receiued circumcision as a signe of the righteousnesse of faith, non ergo habet circumcisio aliquid dignitatis, sed signum est tantum, therefore circumcision hath no dignitie at all, but is onely a signe: to this purpose Ambrose in his commentarie here.

5. Wherefore the best opinion is, that circumcision, though it did not conferre remissi∣on of sinnes, yet it was more then a bare signifying signe: it was a seale and pleadge, where∣by the promises of God were ratified and confirmed, and specially concerning remission of sinnes in Christ: And therefore the Apostle saith, it was not onely a signe, but a seale, which serueth to confirme and ratifie: see before of this controv. 8.

And herein we mislike not the opinion of Thomas and other schoolemen, that in circum∣cision there was conferred grace, non virtute circumcisionis, sed fidei passionis Christi, not by vertue of circumcision, but of faith in the passion of Christ, whereof circumcision was a signe: Perer. disput. 6. numer. 2. saving that they thinke that in the newe Sacraments there is an actuall collation of grace by the verie externall participation of the Sacrament.

But that circumcision was as much an instrument of grace, not by the vertue of the Sa∣crament but of faith, whereof it was a seale as baptisme is, Augustine directly testifieth, wri∣ting to this purpose; that circumcision, which was then a seale of the righteousnesse of faith, ad significationem purgationis valebat, &c. sicut & baptismus, &c. was avayleable for the purgation of sinne, as baptisme was availeable vnto regeneration, after it was instituted, &c. to this purpose Augustine de Nupt. & concupiscent. c. 11. Likewise Gregorie, quod a∣pud nos valet gratia baptismatis, hoc agit apud veteres, &c. that which the grace of bap∣tisme is avayleable vnto amongst vs, to the same ende serued in the old Testament, either faith alone for children, or for the elder sort the vertue of sacrifices, for those which came of Abrahams stocke, the mysterie of circumcision, Gregor. lib. 4. Iob.

Controv. 10. Of the presumptuous titles of the Pope calling him∣selfe the father and head of the faithfull.

Abraham is called the father of those which beleeue, because he gaue them an example both of the true iustifying faith, and of holy obedience: If the Pope would be the father of the Church and of beleeuers, he must goe before them in puritie of faith and manners: and yet if he did so, he should thinke it his greatest honour to be counted the child of faithfull Abraham: he must not arrogate vnto him the title, which the Scripture giueth vnto Abra∣ham, to be the father of the faithfull: But seeing they which are Abrahams children, must walke in the steppes of Abrahams faith, which is to be iustified without workes: the Pope holding iustification by the merit of workes, cannot be so much as the child of faithfull and beleeuing Abraham.

Controv. 11. Against the Chiliastes or Millenaries that hold that Christ should raigne a 1000. yeares in the earth.

v. 13. The promise that Abraham should be the heire of the world: The Chiliastes whose opinion was, that Christ after the resurrection should raigne in the earth in all externall happinesse and pleasure for a thousand yeares, doe apply this place to their owne conceit, that this should be the inheritance of the world promised to Abraham: As likewise they vrge that place, Luk. 22.30. of eating and drinking with Christ in his kingdome, and that

Apocal. 20.4. how the Saints should raigne with Christ a 1000. yeares in the earth: of this opinion were Papius, Ireneus, Tertullian, Lactantius, with others: Lactantius dreameth, that in those thousand yeares, the rockes shall droppe honie, and the riuers runne with wine and milke.

Contra. But these are mens dreames and fansies. 1. the Apostle saith that the kingdome of God, is not meate and drinke, Rom. 14.17. therefore we must not imagine that Christ shall raigne with his Saints in any such carnall pleasure. 2. whereas the Scripture speaketh of eating and drinking in the kingdome of heauen, thereby Ambrose vpon Luke well vn∣derstandeth communicationem aeterna falicitatis, the communicating and participating of euerlasting felicitie and happinesse: as the Scripture vseth by such phrases taken from tem∣porall and earthly delights to expresse spirituall ioyes. 3. by the thousand yeares mentioned Apocal. 20. Augustine vnderstandeth all the time of the flourishing of the Gospell here in earth: during which time Sathan is bound, and his kingdome destroyed by the preaching of the Gospell: so also Pet. Martyr thinketh that a certaine time is there taken for an in∣definite and vncertaine: But because all such propheticall predictions doe note a certaine limitation of time and yeares, I subscribe rather vnto their opinion, who thinke, that a thousand yeares precisely are spoken of, wherein Sathan should be bound: which Iunius will haue to ende at the time of Hildebrande: but they rather ende some 300. yeares after: for otherwise Sathan should be held to be bound, in the 300. yeares of persecution, vnder the Pagan Emperours, which is not to be admitted.

Controv. 12. Of the certaintie of faith, v. 16. That the promise might be sure.

1. This is an euident place against that Popish vncertaintie of remission of sinnes: for they hold it a presumption for a man to be sure of Gods fauour, and of their iustification by faith in Christ: but this is contrarie to the Scriptures, the Apostle saith, Rom. 8.16. The spirit beareth witnesse with our spirit, that we are the children of God: but nothing is more certaine, then the testimonie of the spirit: Againe, the same Apostle saith, Beeing iustified by faith, we are at peace with God: but the conscience cannot be at peace, and setled, if it were not sure of the remission of sinnes in Christ: S. Paul also himselfe is perswaded that nothing could separate him from the loue of God in Christ, Rom. 8.38. which perswasion was not peculiar to the Apostle by any speciall reuelation, but wrought in him by faith, as it is in others, as he sheweth, 2. Timoth. 4.8.

2. This certaintie of our assurance is builded vpon these two grounds. 1. the firmener and stablenesse of the word and promise of God, which cannot faile. 2. the nature of faith which is to giue an vnfained and vndoubted assent, vnto the promises of God, Mart. Ori∣gen giueth this reason: those things are said to be firmer, which are by grace, then those things which are by the law: quia illa extra nos sunt, haec intra nos, &c. because those things are without vs written in tables of stone, these are within vs, vero spiritu Dei inscripta, bee∣ing written by the verie spirit of God.

3. But it will be thus obiected against this assurance and certaintie.

1. Obiect. Gods promises as likewise his menasings are conditionall, as that of Ionah, that Nineveh should be destroyed within fortie dayes: and that pronounced by Isay to king Hezekiah, that he should die.

2. No man is sure of perseuerance, and continuance to the ende.

3. Vnlesse a man were sure to be without sinne, which is impossible in this life, he can∣not be certaine of his saluation.

4. There is not the perfectest man, but sometime he feeleth his mind to be full of doub∣ting.

Contra. 1. Some promises and threatnings of God are conditionall, and they hold not, the condition not beeing kept: such are these giuen in instance, but some are without con∣dition of our obedience, but are of Gods meere grace, which require nothing but a liuely faith to apprehend it.

2. The faithfull doe pray for perseuerance in all their prayers: but prayer as S. Iames sheweth, must be made without hesitation, or doubting: therefore the faithfull may be in time, and in the ende are assured of their perseuerance to the ende.

3. Not the assurance to be without sinne, but that our sinnes are forgiuen vs is required: for then neither S. Paul, who was not without sinne, could haue beene assured of Gods fa∣uour in Christ, as he was.

4. There may rise doubts in the minds of the faithfull, from the weaknes and infirmitie of the flesh, and yet they may notwithstanding haue a perswasion: for these doe arise and spring of diuers causes, and beginnings: the infirmitie of the flesh may cause one sometime to doubt, and yet the spirit of grace, may worke assurance in the minde, which in the ende preuaileth and ouercommeth all doubts: Like as reason doth tell a man that the Sunne is bigger then the whole earth, and yet his sense may cause him to doubt of it: Martyr. Origen in this purpose vpon these words, v. 19. and he not weake in faith, &c. inferreth, that there may be then an infirmitie, and weaknes in faith, quod si est infirmitas, est sine dubio & ibi sani∣tas, and if there be infirmitie, there is also health and sanitie.

Now this doubting, which riseth in the minde, proceedeth not from the nature of faith, but from man's infirmitie: like as there is nothing more certaine in any science, then the principles and axiomes in the Mathematicks, yet one may doubt thereof, not of any defect in the art, but thorough his owne vnskilfulnes: so a faithfull man may doubt, not because in faith, there is any vncertentie, but it is raised by his owne infirmitie: which infirmitie is of two sorts, either when one is perswaded of that which he knoweth, but there remaine yet other things to be knowne, which he comprehendeth not, or when he knoweth and belee∣ueth the things which are set before him, but thorough his weaknes can not giue full assent vnto them: the first of these is a fayling in his vnderstanding, the second in his heart and affection: But the spirit of God subdueth at the last all these defects and doubting and worketh a full perswasion in the heart: The argument then followeth not, a faithfull man may sometime cast doubts in his minde, therefore by faith he can not be assured: for neither doth a faithfull man doubt totaliten, wholly, dubitatio proficiscitur ex infirmitate, his doub∣ting proceedeth of his infirmitie, certitudo ex fide, but his assurance is of faith: not yet fina∣liter, this his doubting is not finall, at length by faith he ouercommeth all such infirmities Martyr.

13. Controv. Whether faith be an act of the vnder∣standing onely.

Bellarmine vpon these words, v. 19. not considering his owne bodie, and v. 21. plenissime scitus, fully knowing, inferreth, that faith is not a certaine fidence, confidence, or assurance, but onely an act of the vnderstanding: for to consider, belongeth to the vnderstanding, and so doth a full and firme knowledge. Bellarm. lib. 1. de iustificat. c. 6.

Contra. 1. In that Abraham considered not his bodie, it sheweth that his faith ouer∣came all impediments, yea it euen preuailed against his naturall reason: this maketh rather against Bellarmine, for here an act of the vnderstanding, which is to haue considered the weaknesse of his bodie, is denied, he considered not: and yet if this prooued any thing, it sheweth onely that faith ioyned with the consideration, and vnderstanding of the minde, not that it consisteth onely of it.

2. Concerning the other word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is better translated, beeing fully assured and perswaded, then fully knowing: perswasion is not onely a certaine knowledge and ap∣prehension of the minde, but a full assent also of the will grounded vpon the firme and re∣solute iudgement of the vnderstanding: and in this sense doth the Apostle vse the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, certentie, full perswasion, 1. Thess. 1.5. where he saith, our Gospel was not vnto you in word onely, &c. but in the holy Ghost, and much assurance: as he deliuered vnto them the most euident and certaine doctrine of the Gospel, so it wrought in them a steadfast and setled assurance of their saluation.

3. And that this perswasion which Abraham had was ioyned with a confidence and as∣surance, the words euidently shew, v. 20. Neither did he doubt of the promise through vnbe∣leefe: which the Latine translator readeth, non haesitavit, he staggered or stucke not: And that faith hath alwaies assurance and confidence ioyned with it, Saint Iames also testifieth, chap. 1.6. Let him aske in faith, and wauer not: see more hereof Synops. Centur. 4. nr. ••. 45

14. Controv. That iustifying faith is not a generall apprehension or beleeuing of the Articles of faith, but an assurance of the remission and forgiuenes of sinnes in Christ.

Bellarmine further collecteth vpon this place, v. 20. Beeing fully perswaded, that he which had promised, was able to doe it, &c. that this faith, whereby Abraham was iustified, was

not any assurance of the remission of sinnes, but fides dogmatica vel historica, a dogmaticall or historicall faith, a beleefe of the omnipotencie of God: Bellar. lib. 1. de iustif. c. 11. to the same purpose the Rhemists giue here the like note, that Abrahams faith was a beleefe of an article reuealed vnto him from God: and so inferre that it shall be sufficient for vs to be∣leeue the articles of Christs death and resurrection, without any scuh confidence, which they call a found faith.

Contra. 1. That Abrahams faith was not onely a generall beleefe or assent that Gods speach was true, and that he was able to effect, that which he promised, but that he had al∣so a particular confidence of his acceptance with God, and remission of his sinnes in the Messiah promised, doth euidently appeare by these two arguments. 1. The Apostle saith, that Abraham was partaker by faith of that blessednesse, which the Prophet Dauid speaketh of, v. 7. Blessed are they whose iniquities are forgiuen, then it followeth, ver. 9. Came the blessednesse vpon the circumcision or vpon the vncircumcision? 2. the like faith was imputed to Abraham for righteousnesse, which is imputed to vs, v. 23. but our faith is to beleeue that Christ was put to death for our sinnes and rose for our iustification, v. 25. therefore A∣brahams faith, was an assurance of remission of his sinnes in Christ.

Controv. 15. That faith doth not iustifie by the merit or act thereof, but onely instrumentally, as it applyeth and apprehendeth the righteousnesse of Christ.

Bellarmine hath an other sophisticall collection vpon these words, v. 22. therefore it was imputed to him for righteousnesse: here saith at, the Apostle rendreth the reason, why faith was imputed to Abraham for righteousnesse, because he in beleeuing gaue glorie vnto god: therefore he was iustified merito fidei, by the merit or worthinesse of faith, which notwith∣standing was his grace and gift, Bellar. lib. 1. de iustif. c. 17.

Contra. 1. Abraham was not iustified because he in beleeuing gaue glorie vnto God: that indeede was an act and fruit of his faith: but it was his faith onely, for the which he was iustified: as the Apostle saith afterward v. 24. it shall be likewise imputed to vs for righ∣teousnes, which beleeue, &c. 2. the Apostle saith, to him that worketh not, but beleeueth, &c. faith is counted for righteousnesse: then it will followe, that where faith is counted or im∣puted for righteousnesse, there is no worke: faith then iustifieth not as a worke by the act of beleeuing: for then faith should not iustifie without works, which is the scope of all the Apostles discourse, that by faith righteousnes is imputed without workes, v. 6. faith then doth not iustifie actiuely, as it is a worke, but passiuely, as it apprehendeth the righteousnesse of Christ. 3. If faith be the gift of God, as Bellarmine confesseth, then can it not merit, for he that meriteth must merit of his owne: where there is grace and fauour as in the besto∣wing of gifts freely, there is no merit, v. 4. 4. I will here oppose against Bellarmine the iudgement of Tolet, and so set one Iesuite against an other, and a Cardinall against his fel∣lowe: he thus ingeniously writeth vpon these words, non existimes Paulum merito fideras∣cribere iustitium, &c. thinke not that Paul ascribeth righteousnesse to the merit of faith, as though because he beleeued he was worthie of the righteousnesse of God, but he signifi∣eth, Deum ex gratia acceptare fidem nostram in iustitiam, that God of grace and fauour ac∣cepteth our faith for righteousnesse.

Controv. 16. The people are not to be denied the reading of the Scriptures.

v. 23. Now it is not written for him onely, but for vs, &c. Hence it is euident that the Romanists offer great wrong vnto the people of God, in barring them from the reading of the Scriptures: for they are to be admitted to the reading of the Scriptures, for whom they are written: but they are written for all that beleeue in Christ: the reading then of the Scripture serueth to cōfirme our faith, therfore they belong generally vnto the faithfull, Par.

But it will be obiected, that the vnlearned doe not vnderstand the Scriptures, and there∣fore they are to depend vpon the fathers of the Church for the vnderstanding of them, and not to venture vpon them themselues.

Answ. 1. Nay the sense of the Scripture is most safely taken from the Scripture, which is the best interpreter of it selfe. 2. the Fathers and expossitors are to be heard, and consulted with, so farre forth as they agree with the Scriptures: but the sense of the Scripture 〈◊〉〈◊〉 not depend vpon their fancies, which haue no warrant by Scripture: as Hierome vpon the•• 23. chap. of Mathew, giueth instance of a certaine interpretation of one of the Father••

that Zacharias the sonne of Barachias mentioned there v. 35. to haue beene slaine be∣tweene the Temple and the Altar, was Zacharie the father of Iohn Baptist: And Hierome searching out, which of the Fathers had made this interpretation, found that it was Basil: and then he concludeth this, seeing it hath no warrant out of the Scriptures, eadem facilita∣te contemnitur, qua probatur, is as easily reiected, as it is affirmed: See further of the vulgar reading of Scripture, and of the manner of interpreting the same. Synops. Centur. 1. err. 3. and err. 9.

Controv. 17. Against the heretikes, which condemned the old Testament, and God the author thereof.

v. 24. Which beleeued in him, that raised vp Iesus &c. Origen very well inferreth vp∣on these wordes, that seeing the God, whom Abraham beleeued was able to quicken the dead, was the same, that raised Iesus from the dead, non erat alius Deus legis, alius Domini nostri Iesu Christ. &c. there was not then one God of the law, and another of our Lord Iesus Christ: &c. But there was the same God of the old and new Testament: which is ob∣serued by Origen against the wicked Marcionites, and Manichies, who condemned the old Testament, and the author thereof.

So also, whereas the same heretickes vrged these wordes of the Apostle. v. 15. where no law is, there is no transgression: and thereupon inferring the contrarie, where there is a law, there is transgression, would thereby conclude that the law is the cause of transgression, and so condemne the law: Origen doth thus returne this their collection vpon themselues: that as where the law is, there is transgression of the law, so where faith is, there is transgression against faith: but as faith is not the cause, vt quis praeuaricetur à fide, that one transgresse a∣gainst faith: neither shall the law be the cause of transgression against the law.

Controv. 18. Whether iustification consist onely in the remission of sinnes.

v. 25. Who was deliuered to death, for our sinnes, and is risen againe for our iustification: Pererius taketh occasion here to inuergh against Protestants, thus affirming of vs: qui ••••••••em vim iustificationis ponunt in sola remissione peccatorum, donationem vero iustitiae, &c. which doe place all the force of iustification onely in the remission of sinnes, but the dona∣tion of iustice whereby the minde is rectified, and newenesse of life wrought in vs, they do reiect and abandon, Perer. disput. 10. err. 49. and to the same purpose Bellar. lib. 2. de iu∣stif. c. 6. and the Rhemists take vpon them to confute the Protestants, because they hold iu∣stification, to be onely remission of sinnes, and no grace inherent in vs, annot. in 4. ad Rom. Sect. 6.

Contra. 1. It is a false imputation, that we place iustification onely in the remission of sinnes: for we hold also with S. Paul the imputation of Christs righteousnesse by faith: as S. Paul saith Philip. 3.9. That I may be found in him, not hauing mine owne righteousnesse, which is by the lawe, but that which is of the faith of Christ, &c. 2. But though we graunt as well an imputation of righteousnes as a not imputation of sinne concurring vnto iustifica∣tion, yet we denie, that any inherent iustice or renouation of life, is any part of this iustifi∣cation: neither doth the Apostle meane any such iustification here: Christ rose for our iu∣stification, not thereby onely to giue vs an example of newenesse of life, as Bellarmine, and Pererius expound it, wherein Tolet his owne fellowe Iesuite and Cardinall, is against him, as is before shewed, qu. 42. but Christs resurrection is the cause and ground of our iusti∣fication, which is imputed by faith: as Ambrose expoundeth, resurrexit, &c. vt nos gratia iustificationis donaret, he rose againe to endue vs with the grace of iustification: vt iustitiam credentium confirmaret, to confirme the iustice of those which beleeue, saith Hierome: ista resurrectio credita nos iustificat, this resurrection beeing beleeued, doth iustifie vs, saith Au∣gustine. 3. an inherent iustice we confesse, which is our sanctification, the fruit and effect of our iustification by faith, but because it is imperfect in vs, and not able to satisfie the iu∣stice of God, we denie, that we are thereby iustified in his sight.

Controv. 19. Against Socinus corrupt interpretation of these words, v. 25. Was deliuered vp for our sinnes.

Socinus will not haue this phrase to signifie any satisfactiō made by Christ for our sinnes, but onely to betoken the cause or occasion of Christs death: as the Lord is said to giue Isra∣••l vp for the sinnes of Ieroboam, who sinned and caused Israel to sinne, 1. king. 14.16. thus ••icked Socinus de Seruat. part. 2. p. 108.

Contra. 1. Though sometime this phrase signifie the cause, yet it is false that it so onely signifieth: for the Scripture speaketh euidently, that Christ was our reconciliation, and that we haue redemption in him, Rom. 3.24, 25. our sinnes then onely were not the cause or oc∣casion of his death, but he so died for our sinnes, as that he by his blood satisfied for them. 2. It was the Pelagian blasphemie, that Christ died for our sinnes, to be an example onely vnto vs to die vnto sinne: for thus the power and force of Christs death is extenuated, which indeede causeth vs to die vnto sinne, it doth not teach vs onely, and shew vs the way: this were to extoll the power of mans corrupt will against the grace of God. 3. The instance of Ieroboam is altogether impertinent: Israel was deliuered vp for Ieroboams sinnes, which they imitated and followed: if Christ were so deliuered vp for our sinnes, then they must make him also to be a sinner with vs, and to be polluted with our sinnes. ex Perer dub. 8.

20. Controv. Piscators opinion examined, that our sinnes are remitted onely by Christs death, not for the obe∣dience and merit of his life.

These are Piscators words in his annotation vpon the 25. v. Omnia nostra pectata expiat•• sunt per solam mortem Christi, all our sinnes are expiated onely by the death of Christ: and therefore neither originall sinne is purged by his holy conception, nor the sinnes of omission by his holy life, but by Christs death onely: to this purpose many places of Scripture are ci∣ted, and alleadged by him: as, Matth. 20.28. The Sonne of man came to giue his life a ran∣some for many: Matth. 26.28. Which (namely, blood) is shed for many for the remission of sinnes: Act. 20.28. Christ hath purchased his Church by his blood.

Likewise he affirmeth, that by Christs obedience in his death, and vpon the crosse, part•••• esse nobis vitam ae••ernam, euerlasting life is obtained for vs: as Hebr. 10.19. By the blood of Iesus we may be hold to enter into the holy place: and other places are cited to the same effect.

Contra. 1. It is true, that Christ onely by his death, and other his holy sufferings, paied the ransome, and bare the punishment due vnto our sinne: but seeing Christs blood had beene of no value, if he had not beene most perfectly righteous, his obedience and righte∣ousnes must as well concurre vnto the remission of sinnes, as his death: and this is that which S. Peter saith, 1. Pet. 1.19. We are redeemed with the pretious blood of Christ, as of a L••••••e vndefiled, and without spot: and, c. 3.18. Christ hath once suffered for sinnes, the iust for the vniust: the innocencie then and integritie of Christ must be ioyned with Christs blood, to make it an acceptable sacrifice.

2. Whereas there are two parts of our iustification, the remission and not imputing of sinnes, and the imputation of Christs righteousness: which two are not separated, neither can the one stand without the other, neither can there be any remission of sinnes, vnlesse Christs righteousnes be imputed: as S. Paul saith, 1. Cor. 5.21. He hath made him to be sinne 〈◊〉〈◊〉, that knew no sinne, that we should be made the righteousnes of God in him: the merit of Christs obedience and righteousnes must needes concurre in the remission of sinnes: yea Piscator in his annotation vpon the 4. v. confesseth that these words, blessed are they whose iniquities are forgiuen, idem valere, to be as much in effect, as to say, blessed are they to whom iustice is imputed.

3. But that seemeth to be a more straunge assertion, to denie, that possessio vitae eternat tanquam effectum adscribitur obedientiae Christi, the possession of eternall life is ascribed, as an effect to Christs obedience: which is directly affirmed by the Apostle, Hebr. 7.26. Such an high Priest it became vs to haue, which is holy, harmelesse, vndefiled, separate from sinners, and made higher then the heauens: what hath made Christ higher then the heauens, but his holines, perfection, integritie? and therefore he is able perfectly to saue them, that come vnto God, v. 25.

4. And further, that we are iustified by Christs obedience, the Apostle sheweth, Rom. 5.13. As by one mans disobedience many were made sinners, so by the obedience of one shall ma∣ny be made righteous: here the Apostle saith directly, that we are made righteous by the o∣bedience of Christ. Piscator here answereth, that by Christs obedience here is vnderstood his obedience in submitting himselfe willingly vnto death, in which it was his fathers will he should suffer for vs. Contra. Our iustification consisteth of two parts, of the remission of our sinnes, and the making of vs iust before God: the one is procured by Christs death,

the other is purchased by his obedience and righteousnes: and that the Apostle speaketh not onely of Christs obedience vnto death, but generally of his whole course of righteous∣nes, both in life and death, is euident, because he calleth it the gift of righteousnes, v. 17. and the raigning of grace by righteousnes, thorough Iesus Christ, v. 21. And further this is yet more euident, where the Apostle saith, Rom. 4.25. Christ was deliuered to death for our sinnes, and is risen againe for our iustification: whence it is gathered, that iustification is more then remission of sinnes onely: which as it was wrought by his death, so the other was compassed by all other his holy actions: Piscator answereth, that iustification is here affir∣med of the resurrection, because it is an euident demonstration of our iustification which was obtained by the death of Christ. But I preferre rather Augustines interpretation, lib. 10. cont. Faust. c. 10. Ista resurrectio credita nos iustificat, &c. this resurrection of Christ beeing be∣leeued doth iustifie vs, non quod reliqua opera & merita Christi excluduntur, &c. not that the rest of his merits and works are excluded, sed omnia consummantur, &c. but because all was perfected and finished in his death and resurrection: here Augustine affirmeth two things, both that all Christs merits and works concurre in our iustification, as also that the beleeuing of Christs resurrection is as verily a cause of our iustification (not a demonstration onely) as his death was of the remission of our sinnes. See before this place more fully ex∣pounded, quest. 42. and Piscators exposition refuted. artic. 5.

So then to finish this matter, if Christs death onely effected and wrought our iustificati∣on, then should the rest of his workes and actions be superfluous: whereas, whatsoeuer he did, in life or death, was wrought for vs: as Thomas in his commentarie vpon this place al∣leadgeth out of Damascen: omnes passiones & actiones illius humanitatis fuerunt nobis salu∣tifera vtpote ex virtute divinitatis prouenientes, all the passions and actions of his humani∣tie did tend vnto our saluation, as proceeding from the vertue of his Diuinitie.

6. Morall observations.

v. 7. Blessed are they whose iniquities are forgiuen: Peter Martyr here noteth well,* 1.40 that our sinnes onely doe hinder our blessednes: for iustificatio est inchoata beatitudo, our iustifi∣cation is an happines inchoate or begun: so then when our sinnes shall be fully taken away, then our beatitude and blessed estate shall no longer be deferred: as our happines begunne bringeth with it the remission of sinne, so when it is finished, all our sinnes with the remain∣der of them, shall be cleane purged.

v. 13. The promise, that he should be heire of the world.* 1.41 Although the faithfull haue the promises of this life, so farre as the Lord seeth it to be expedient for them; yet their peculiar inheritance is the kingdome of heauen: the children of God therefore must comfort them∣selues in the hope and expectation of their proper inheritance, though in the meane time they be stripped and dispossessed of the things of this life: As Abraham had the land of Ca∣naan promised him, and yet he himselfe had no inheritance in it, no not the breadth of a foote, Act. 7.5. so we must be reuiued with the hope of our celestiall inheritance, though we possesse little in this world: as Abraham was promised to be heire of the world, not so much of that present, as of that to come.

v. 18. Abraham aboue hope beleeued vnder hope. This teacheth vs, that we should neuer despair, or cast off our hope, but comfort our selues in God, though we see no meanes,* 1.42 as Abraham beleeued Gods promise, concerning the multiplying of his seede, though he saw no reason thereof in nature: such a godly resolution was in Iob, cap. 13.15. Though he slay me, yet will I trust in him. Then God showeth himselfe strongest, when we are weakest: and his glorie most appeareth, when he helpeth vs beeing forsaken of all other worldly meanes.

v. 20. And gaue glorie vnto God. As Abraham praised and glorified God for his mer∣cie and truth, so we ought to magnifie God,* 1.43 and set forth his praise for all his mercies to∣ward vs: the Lord is not so well pleased with any spirituall sacrifice and seruice, as when he returne vnto the praise of euery good blessing: as the Prophet Dauid saide, Psal. 116.12. What shall I render vnto the Lord for all his benefits, I will take the cuppe of sauing health, and call vpon the name of the Lord: this is all the recompence, that either God expecteth at our hands, or we are able to performe, to giue him thanks for all his benefits.

v. 23. Now it was not written for him onely, &c. but for vs, &c. Seeing then that the

Scriptures are written generally for all the faithfull,* 1.44 we haue all interest in them: and there∣fore euerie one of Gods children should hereby receiue encouragement, diligently and carefully to search the Scriptures, as appertaining and belonging euen vnto him: as our Sa∣uiour saith, Ioh. 5.39. Search the Scriptures, for in them you thinke to haue eternall life: who would not search his ground verie deepe, if he thought he should finde gold there: so much more should we be diligent in searching the Scriptures which shewe vs the way to e∣ternall life, which is farre beyond all the treasures of the world.

v. 25.* 1.45 Who was deliuered to death for our sinnes: Seeing then that Christ died not in vaine, but brought that worke to perfection, for the which he died, this now maketh much for the comfort of Gods children, that their sinnes are verily done away in Christ, and blotted out in his death: this was S. Pauls comfort, that Christ came into the world to same sinners, of whom he was the chiefe, 1. Tim. 1.15.

This also teacheth vs to die vnto sinne,* 1.46 which was the cause that Christ was giuen vp vn∣to death, as Origen well obserueth, quomodo non alienum nobis & inimicum omne ducitur peccatum, &c. how shall not euerie sinne seeme strange, and as an enemie vnto vs, for the which Christ was deliuered vp vnto death?

The fifth chapter.

1. The text with the diuers readings.

v. 1. Then beeing iustified by faith, we haue peace (not let vs haue peace, S. L.) toward God, thorough our Lord Iesus Christ:

2 By whome also we haue had accesse thorough faith into this grace, wherein we stand (by the which we stand. Be.) and reioyce vnder the hope Be. G.V. (in the hope, L.S.) of the glorie of God. (of the sonnes of God. L. but this is added.)

3 Neither that onely, but also we reioyce in tribulation, knowing that tribulation (of afflection. V.S. oppression. Be.) bringeth forth patience, (worketh, G. in vs, S. but this is not in the originall.)

4 And patie••••••e proofe, B.S.L.V. (or experience, Be.G. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gr.) and proofe (or expe∣rience) hope,

5 And hope maketh not ashamed, because the loue of God is shedde abroad in our hearts by the holy Ghost, which is giuen vnto vs:

6 For Christ, when we were yet weake, at his time B.G. (that is, the appointed time, S. ac∣cording to the time, Gr.) died for the vngodly. (not, to what ende, when we were yet weake died Christ for the vngodly? L. it is not put interrogatiuely, but passiuely in the originall.)

7 Doubtlesse one will scarce die for a righteous man: but yet for a good man (for one which is profitable to him, Be. he readeth the sense, not the words) it may be one dare die:

8 But God setteth out his loue toward vs, seeing that while (not seeing, if that while, S.) we were yet sinners, Christ died for vs.

9 Beeing iustified therefore by his blood, much more shall we be saued thorough him from wrath.

10 For if when we were enemies, we were reconciled to God (God was reconciled to vs, S.) by the death of his Sonne, much more beeing reconciled we shall be saued (liue, S.) by his life.

11 And not onely so, but we also reioyce in God, thorough our Lord Iesus Christ, by whome we haue obtained V. Be. (receiued, Gr.) reconciliation: (atonement, B.G.)

12 Wherefore as by one man sinne entred into the world, and death by sinne, and so (e∣uen so, B.) death went ouer all men, in whome (namely Adam, Be. not in as much as S.V.B.) all men haue sinned.

13 For vnto the time of the law, was sinne in the world, but sinne is not imputed, while there is no law.

14 But death raigned from Adam vnto Moses, euen ouer them, that sinned after the like manner (after the similitude, Gr.) of the transgression of Adam, which was the figure of him, that was to come:

15 But yet not as the offence, so is also the gift: for if by the offence of that one, many

be dead, much more the grace of God, and the gift by grace, which is of one man (by one man, B.G.) hath abounded vnto many.

16 And not, as that which entred by one which sinned: (not, as the sinne of one, S.L. for the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sinning, or that sinned: or, as by one that sinned, death entred, V. for that followeth in the next verse) so is the gift: for the fault (sinne, B. not, iudgement, S.L.V. be∣cause of the words following, to condemnation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gr.) came of one offence (which must be supplied out of the next clause) vnto condemnation: but the gift is of many offences to iusti∣fication.

17 For if by one offence Be. (better then by the offence of one, B.G.S.V.L.) for so much is expressed in the words following) death raigned thorough one: much more shall they, which receiue the abundance of grace (that abundance of grace, G.) and of the gift of righteousnes, raigne in life thorough one, that is, Iesus Christ:

18 Likewise then, as by one offence Be. (not the offence of one, cater, see the former vers.) the fault came vpon all men to condemnation, so by one iustification Be. (not the iustificati∣on of one, B.G. cum caeter. for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put in the first place, otherwise it should be put af∣ter, as in the next verse) the benefit redounded vnto all men to the iustification of life:

19 For as by the disobedience of one, many were made sinners; so by the obedience of one many shall be made righteous.

20 Moreouer, the Law entred thereupon, (by the way, V. in the meane time, B.) that the offence should encrease: B. Be. (abound, V. G.) but where sinne increased, grace abounded much more:

21 That as sinne had raigned vnto death (in death, V. S. L. so is the word in the originall is, in, but he meaneth vnto death, as appeareth by the other opposite part, vnto eternall death) so might grace also raigne by righteousnes vnto eternall life, thorough Iesus Christ our Lord.

2. The Argument, Methode, and Parts.

In this chapter the Apostle pursueth the former proposition, wherewith he concluded the fourth chapter, that Christ died for our sinnes: and now he sheweth the manifold be∣nefits, which we haue by the death of Christ, with an ample proofe and demonstration of the same.

So then this chapter is deuided into two parts, the first containing a rehersall of the be∣nefits which we haue by Christs death, to v. 6. the second a proofe and demonstration there∣of, to the ende of the chapter.

1. In the first part there is 1. set forth the foundation of all other benefits, which we obtaine by Christ, namely iustification by faith, v. 1. 2. then the benefits and graces, either internall, which are these sowre, peace of conscience, bold accesse to Gods presence, per∣seuerance, hope of glorie, v. 2. or externall, which is constancie and reioycing in tribulation: which is amplyfied both by the effects, patience, experience, hope, which is described by the effect, it maketh vs not ashamed, v. 5. and by the efficient cause thereof, the loue of God shed in our hearts by the holy Ghost, v. 5.

2. Then followeth the probation hereof, which consisteth of two arguments, the one taken from the state and condition of such, as were reconciled by Christ, they were eni∣mies, this argument is handled from v. 6. to 12. the other argument standeth vpon a com∣parison, and collation betweene Adam and Christ, the losse which we had by the one, and the benefit which we are made partakers of by the other: from v. 12: to the ende.

In the first argument there is 1. the proposition, that Christ died for the vngodly; v. 6.••. the illustration thereof à dissimili, by an vnlike comparison betweene man and God: the first part is expressed, v. 7. that a man will not die for an vnrighteous man, and an enemie: which is shewed by the contrarie, because hardly for a righteous man will one die, vnlesse he be also a friend, much lesse for an vnrighteous man and an enemie: the other part of the comparison followeth, 1. shewing that Christ died both for vs beeing vnrighteous, v. 8. and enemies also, v. 10. 2. then he inferreth two conclusions. 1. the certaintie of our sal∣uation beeing now iustified and made friends, v. 9.10. 2. the ioy and consolation which springeth and ariseth hereof, v. 11.

The second argument consisting of a comparison betweene Adam and Christ, is thus handled: there is the proposition concerning Adam, shewing wherein he was like, wherein vnlike vnto Christ, to v. 18. then the reddition or second part concerning Christ, v. 18. to the ende.

First Adam is like in three things. 1. in his person, he was but one and yet the author of sinne to all. 2. in the obiect, his sinne was communicated to all, though himselfe but one. 3. in the effect and issue, this sinne brought forth death: all this is propounded, v. 12. that sinne entred by one man into all the world: then it is prooued by 3. arguments. 1. by the of∣fice of the lawe, which is not to bring in sinne, but to impute sinne, v. 13. therefore though sinne were not so much imputed before the lawe, as after, yet was it in the world before. 2. by the effects, death was in the world before the lawe, and it raigned also vpon infants, that had not sinned actually as Adam had done, and therefore sinne much more which brought forth death, v. 14. 3. Adam was a figure of Christ, therefore as Christs righte∣ousnesse is extended euen vnto those, before the lawe, so also was Adams sinne, v. 14.

Then the Apostle sheweth wherein Adam is vnlike vnto Christ: namely, in these three things. 1. in the efficacie and power, the grace of God in Christ is much more able to saue vs, then Adams fall was to condemne vs, v. 15. 2. in the obiect, Adams one offence was suffi∣cient to condemne, but by Christ we are deliuered from many offences, v. 16. 3. in the ende, Adams sinne brought forth death, but Christs righteousnesse doth not onely deliuer vs from sinne and death, but bringeth vs vnto righteousnesse and life, yea and causeth vs to raigne in life: it restoareth vs to a more glorious kingdome and inheritance, then we lost in Adam, v. 17.

The reddition or second part of this comparison sheweth, wherein Christ of whom A∣dam was a type and figure, is answearable vnto Adam: namely, in these three things pro∣pounded, v. 12. first in the singularitie of his person, one mans iustification saueth vs, as one mans offence condemned vs, v. 18. 2. in the obiect, as Adams sinne was communica∣ted to many, so is Christs obedience, v. 19. And here the Apostle by the way preuenteth an obiection: that if sinne came in by Adam, why entred the lawe? he answeareth, to the ende, that sinne might the more appeare and be increased, not simply, but that thereby the grace of God might abound the more. 3. in the ende as sinne had raigned vnto death, so grace might raigne vnto eternall life.

3. The questions and doubts discussed.

Quest. 1. What peace the Apostle mea∣neth, ver. 1.

v. 1. Beeing iustified by faith, we haue peace toward God. 1. Oecumenius, whom Harme, and Anselme, Lyranus, Hugo followe, doe reade here in the imperatiue, habeamus, let vs haue, not habemus, we haue: and they vnderstand peace with men: that the Iewes should no longer contend with the Gentiles about their lawe, as though iustification came there∣by, seeing the Apostle had sufficiently prooued alreadie, that we are iustified by faith: But this exposition cannot stand. 1. because the Apostle speaketh of such peace, as we haue with God, not with man. 2. he speaketh in the first person, we haue, but S. Paul was none of these which did contend about the Lawe.

2. Origen, Chrysostome, Theodoret, vnderstand it of peace with God, but in this sense: let vs beeing iustified by faith take heede, that we offend not God by our sinnes, and so make him our enemie; mihi videtur (saith Chrysostome) de vita & conuersatione disserere, the Apostle seemeth vnto me now to reason of our life and conuersation: so Origen, let vs haue peace, vt vltra non adversetur caro spiritus, that our flesh no longer rebell against the spirit: But the Apostle here exhorteth not, sed gratulatur eorum faelicitati, he doth rather set forth with ioy the happines of those, which are iustified: Erasmus: and it is not an ex∣hortation, but a continuation rather of the former doctrine of iustification, Tolet annot. 1. and here he sheweth the benefits of our iustification, whereof the first is peace of conscience, Pareus: and this is further euident by the words following, By whom we haue accesse, which words beeing not vttered by way of exhortation, but of declaration, shewe that the for∣mer words should so likewise be taken, Erasmus.

3. Ambrose reading, in the Indicatiue, habemus, we haue, expoundeth this peace of the tranquilitie and peace of conscience, which we haue with God, beeing once iustified by

faith in Christ: thus the Apostle himselfe expoundeth this peace, v. 10. When we were ene∣mies we were reconciled to God, by the death of his Sonne, for they are our sinnes which make a separation betweene God and vs: this sense followe Tolet annot. 1. and in his commen∣tarie, Pareus, Gryneus, Faius, with others.

4. This then is resolued vpon, that the Apostle speaketh here not of externall, but inter∣nall peace: there is pax temporis, and pax pecteris, a temporall, and a pectorall or inward peace: the other Christ giueth, but through the malice of Sathan, and the corruption of mans heart it may be interrupted, and therefore Christ saith, Matth. 10.34. That he came not to send peace, but the sword: but the other which is the inward peace of conscience Satan himselfe can not depriue vs of: no man can take it from vs.

But whereas there is a threefold combate within vs, the fight betweene reason and affe∣ction, betweene the flesh and the spirit, and a wrestling with the terrors of Gods iudge∣ments: in the two first we cannot haue peace here, but in part: for still in the seruants of God there remaineth a combat betweene reason, and affection, the flesh and the spirit, as S. Paul sheweth, that it was so with him, Rom. 7.23. he sawe another lawe in his members rebelling against the lawe of his minde: and therefore we are not to hope to haue such peace, vt non vltra caro adversetur spiritui, that the flesh should no more rebell against the spirit. as Origen thinketh: but this inward peace is in respect of the terrors which are caused in vs by the feare of Gods iudgement against sinne: from this terror we are deliuered by Christ, Beza: yet so, as sometimes there may arise some feare, doubts, and perplexitie in the minde of the faithfull: as it is written of Hilarion, that beeing 70. yeare old, and now neere vnto death, he was somewhat perplexed and troubled in minde: yet faith in the end ouer∣commeth all these dangers, that we fall not vpon the rockes, to make shipwracke of our faith, and a good conscience.

5. And we must here distinguish betweene, pax conscientiae, & stupor conscienciae, the peace of conscience, and a carnall stupiditie: for the one neuer felt the terror of Gods iudg∣ments, and therefore can haue no true peace, the other hath felt them, and is nowe by faith deliuered from them, Calvin.

6. Now whereas it is added, We haue peace with God, or toward God, these things are here to be obserued. 1. all the causes are here expressed of our iustification: the materiall which is remission of our sinnes included in iustification, the formall, by faith, the finall, to haue peace with God, the efficient, through our Lord Iesus Christ, Gorrhan: 2. and in that he saith, toward God: Origen noteth that this is added to shewe, that they haue neither peace in themselues, because of the continuall combate betweene the flesh and the spirit: not yet with Sathan and the world, which continually tempt vs: but with God we haue peace who is reconciled vnto vs in Christ: and he saith toward God, or with God, to signifie that reconciliation is not onely made with God, but that it is pleasing, and acceptable vnto him, that such a reconciliation is made, Tolet. and further hereby is signified, that this is a perpetuall peace, because it is toward God, with whom there is no change nor mutabilitie, Faius.

Thorough Iesus Christ: 1. Chrysostome seemeth thus to vnderstand the Apostle, that Christ Iesus, is our preseruer in this state to keepe vs in peace: which is true, but it is not all, we rather vnderstand with Origen, Theodoret, Ambrose, that this our peace and reconcilia∣tion, was wrought and effected by Christ, not continued onely and preserued. 2. neither doe we vnderstand by this phrase, that Christ in respect of his humanitie was instrumentum coniunctum, a ioynt instrument of this our peace, as Lyranus. But Christ is the true author and efficient cause of this our peace, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a ioynt cause, and fellowe wor∣ker with his father: for he saith, Ioh. 16.33. that in him we haue peace; as the foundation thereof: and therefore he is said to be our peace, Ephes. 2.14. the worker and effector thereof, Faius. And here we may obserue the opposition betweene the effects and fruits of iustification by the lawe, and by faith: for they which looke to be iustified by the lawe, haue not wherein to reioyce with God, c. 4.1. but they which are iustified, by faith, haue peace with God, and so matter of reioycing, Tolet.

Quest. 2. Of the second benefit proceeding of our iustification, which is to stand and perseuere in the state of grace.

1. By whom we haue accesse thorough faith. 1. This is an amplification of the former

benefit of reconciliation: that we haue not peace onely with God by faith, but are admit∣ted also vnto his presence, to his grace and sauour: one may be reconciled to his Prince, and yet not be brought into his presence, Pareus: as Absalom was a long time kept from his fathers presence after he was reconciled: but by faith we are both reconciled, and restored the fruition of the fauour and gratious presence of God. 2. But we must take beede here of Origens note, that this gate whereby we haue accesse vnto God, is not onely saith, but oftium hoc iustitia, oftium humilitas, righteousnesse is this gate, humilitie is this gate: where∣as the Apostle directly saith, We haue accesse thorough faith. 3. Neither is this accesse taken onely for a bare entrance and beginning: as Gorrhan thus alludeth, accedere est incipienti∣um, stare proficientium, &c. to haue accesse is of beginners, to stand, of proceeders, to glo∣rie of such as are perfect: but here it signifieth not an entrance as it were to the threshold, but an admittance into the verie chamber of the spouse, Faius.

2. Vnto this grace. 1. Not the grace of a good conuersation, gloss. interlin. for the A∣postle speaketh of the iustifying grace, wherewith we are formally made iust, Lyran: 2. nei∣ther by grace are vnderstood the second graces and gifts of the spirit, whereof the Apostle speaketh, 1. Cor. 15.10. I laboured more aboundantly then they all, yet not I, but the grace of God, &c. Origen: for the Apostle speaketh not of any such speciall and particular graces which Paul had, but of the common iustifying grace. 3. this grace then is that whereof he speake before, c. 3.24. We are iustified freely by his grace: and it signifieth both the ori∣ginall of our iustification, which is the free mercie and grace of God, and the state and con∣dition whereunto we are called, Pareus.

3. Wherein we stand. 1. Some haue reference vnto our fall in Adam, gloss. interlin. 2. some oppose it to the gesture of sitting or lying, as set against the lawe, wherein we stood not, but were as pressed downe with the burthen of ceremonies. 3. Tolet annot. 3. thin∣keth thereby to be signified, progressum ad vlteriora bona, a progresse and proceeding to further good things: so Pererius saith, that standing betokeneth hominem erectum ad a∣spectum, a man setling himselfe to looke vp to behold heauenly things.

4. But Chrysostome better obserueth the stedfastnesse of spirituall graces, ne{que} finem no∣vit isthaec Dei gratia, this grace of God knoweth no ende: And beside it sheweth as the stedfastnes of Gods grace in it selfe, so the certaintie which we haue thereof by faith: for faith is like vnto Iacobs staffe wherewith he went ouer Iordan, Gen. 32.10. it is that where∣by we stand, Rom. 1.24. whereby we walke, 2. Cor. 5.7. thorough this vaile of miserie, Faius: we then stand in the state of grace, beeing sure by the Lords assistance neuer to fall away from thence, sic Calvin, Pareus, with others.

Quest. 3. Of the third benefit of iustification, the hope of euerlasting glorie.

v. 2. And reioyce vnder the hope of the glorie of God. 1. Tolet annot. 3. will haue the word reioyce referred vnto the former clause, wherein we stand and reioyce, vnder the hope, &c. and his reason is; because there are two prepositions vsed in the Greeke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in, and of or vnder, with the former is the same word reioyce, ioyned in the next verse, we reioyce, in, in tribulation: but this a needelesse contention, for howsoeuer the word be ioyned, the matter of this reioycing is the hope of eternall life.

2. The Latine translator addeth, the glorie of the sonnes of God, which some vnderstand of the Angels, Hugo Card. some of the Saints in heauen, Lyran. but there are no such words in the originall, though this glorie belong vnto the sonnes of God, not onely them which are alreadie glorified in heauen, but those which are the sonnes of God by grace, yet militant in earth: as it is called, The glorious libertie of the sonnes of God, c. 8.21.

3. Origen is here somewhat curious: making three kinds of glory, one which was seene, the glorie of Moses countenance, which is passed away, another glorie which appeared in the incarnation of Christ, Iob. 1.14. And we sawe the glorie thereof, as of the onely begotten sonne of God; the other is the glorie of the next life: whereof the Euangelist speaketh, Matth. 25.31. When the Sonne of man commeth in his glorie: And whereas the Apostle speaketh here onely of the hope of glorie, that is, glorie hoped for, and yet elsewhere be saith, 2. Cor. 2.18. We behold the glorie of the Lord with open face, and are changed vnto the same image from glorie to glorie: as though he had possession alreadie of this glorie: the Apostle must be vnderstood to speake of two kinds of glorie, one now enioyed in the state of grace, but the more full glorie is hoped and expected for in the kingdom of heauen.

4. Chrysostomes note here is good, that faith extendeth it selfe not onely vnto things present, as the Apostle speaketh of grace, wherein we stand, but vnto things also to come, namely, the glorie which is hoped for: And beside he noteth the certaintie of this glorie, which is hoped for, because we glorie in this hope: now faith he gloriamur in ijs quae tam ex∣hibita sunt, we glorie in the things which are alreadie exhibited: if then the hope of things to come were not as certaine, as the things which are alreadie past, we could not glorie in it.

5. Here the Apostle speaketh not so much of that absolute glorie, which God hath in himselfe, as of that, whereby he shall glorifie vs, Pareus.

Quest. 4. How we are said to reioyce in tribulation.

v. 3. Neither that onely, &c. Origen referreth this clause to all the particulars before expressed, as iustification by Christ, peace with God, and hauing accesse vnto him by Christ: but it is better restrained vnto the former clause, that we doe not onely reioyce because of the future hope of eternall glorie, but euen in tribulation also, Erasmus: for it might haue beene obiected, that the condition and state of the children of God, is for the present time most miserable: the Apostle then preuenteth this obiection, shewing that the children of God are euen in their afflictions most happie.

2. As before then he shewed the internall effects of iustification in the spirituall graces of the minde: so here is declared what iustification worketh in vs euen in temporall and externall things: which is seene in these three points: 1. the faithfull reioyce in tribulation. 2. why, because tribulation bringeth forth patience. 3. and this is not in vaine, for hope maketh them not ashamed, Gorrhan.

3. Chrysostome here sheweth a difference betweene the striuing for a temporall and e∣uerlasting crowne: for there in the labour, that is sustained, there is no pleasure till they come to the reward: but here non minus iucunditatis adferunt ipsa certamina, &c. the very striuing hath no lesse pleasure, then the reward which we striue for.

4. But here we must vnderstand not euery tribulation, but such as are endured for Christs cause: for the euill also doe suffer tribulation, but they suffer worthily as euill doers, and in such tribulations there is no ioy, no comfort: but in such as the faithfull doe suffer for righteousnesse sake, such as the Apostle speaketh of Act. 14.22. That we must thorough ma∣ny afflictions enter into the kingdome of God.

5. This is contrarie to the iudgement of the world, and of naturall reason, for they hold afflictions to be nothing els but miserie and vnhappinesse, and them miserable which doe suffer them: But like as the eight sphere keepeth it course from the East to the West, but the planets doe mooue from the West to the East, holding a contrarie course: so the godly and faithfull doe embrace that way, which the wicked decline as euill and vnhappie, Martyr.

6. And the faithfull reioyce thus in tribulation, not as though they were without feeling and were voide of affection, as the Stoiks would haue their wise men; but afflictions bee∣ing euill in themselues, are thorough the grace of God turned to the good of his seruants, Mart. Chrysostome here saith, that tribulations are res in seipsis bonae, &c. things good in themselues, because they bring forth patience: but this is rather ex accidente, by an acci∣dent, that things in themselues euill, are by Gods grace turned to be profitable vnto the ser∣vants of God.

7. Now in that the faithfull doe many times mourne and complaine in their afflictions, this is not contrarie to the Apostle: for there is in euerie man regenerate, the spirituall and naturall man: the one sheweth it selfe in the naturall feeling of crosses and afflictions: but the other aboue nature by grace reioyceth in them, Calvin.

Quest. 5. How S. Paul and S. Iames are reconciled together: the one making patience the cause of triall or probation, the other the effect.

S. Paul, v. 4. saith, that patience bringeth forth triall or probation, which is commonly translated experience: But S. Iames saith, v. 1.3. that the trying of your faith bringeth forth patience: so S. Paul maketh this probation the effect of patience, S. Iames the cause.

1. It cannot be said, that they speake of two diuerse kinds of patience, for the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, patience, is vsed in both places.

2. Lyranus by probation vnderstandeth, the purgation of sinnes: for as the blot of sinne is taken away (saith he) by the contrition of the heart, so the guilt of punishment by tri∣bulation: But the Scripture acknowledgeth no such purging of sinnes by affliction, the purging of sinne is ascribed vnto Christ, Heb. 1.3. Who by himselfe (not by our afflictions, but by his owne sufferings) hath purged our sinne.

3. There are then two kind of probations: or rather this word probation is taken two wayes: for either it signifieth the verie action it selfe, whereby one is tried or prooued, and so it is taken actiuely in respect of God, who prooueth and trieth vs: and so the triall and probation of our faith by affliction bringeth forth patience as the fruit and effect thereof: and in this sense Iames taketh it: or it signifieth the experience or triall which a man hath of himselfe by his affliction, and so is the effect of patience, and thus S. Paul vnderstandeth it: And therefore the Apostles vse two diuerse words: Iames hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is taken a∣ctiuely for the verie probation it selfe: S. Paul vseth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is taken pas∣siuely, for that which is tried and found out by experience: thus Calvin, Pareuis dub. 3. To∣let. annot. 4. Perer. disput. 1. numer. 5.

4. Faius further answeareth that both are true in the same sense, that patience bringeth forth triall or experience, and probation or triall againe maketh patience: as health is the cause of deambulation and walking, and walking is the cause againe of health, the one is encreased by the other.

Quest. 6. Of the coherence of these words with the former, because the loue of God is shed abroad in our hearts, v. 5.

1. Oecumenius maketh this as a reason why we reioyce in tribulation; because the loue of God is in vs, and men doe delight to suffer and endure for that which they loue: But loue is here taken passiuely for the loue, wherewith we are beloued of God, not actiuely, for that whereby we loue God, as shall be shewed in the next question: and the Apostle had yeelded a sufficient reason before of our reioycing in tribulation, because tribulation worketh patience, patience experience, &c.

2. Some doe make it a reason of the words immediately going before, namely, of the certaintie of our hope, which maketh vs not ashamed, seeing we enioy the things hoped for, because we are assured by the spirit of God, that we are beloued of God: his loue is shed abroad, that is, manifested in our hearts by the spirit, so Faius, Tolet.

3. But it rather containeth a generall reason of all the precedent benefits and priuiled∣ges, mentioned before, of our iustification by faith, accesse and entrance vnto God, hope of glorie, reioycing in tribulation, because the spirit beareth witnesse vnto our hearts, that we are accepted and beloued of God in Christ, Calvin. Pareus.

Quest. 7. What kind of loue the Apostle speaketh of, saying, The loue of God is shed abroad, &c.

1. Some doe take this actiuely, for the loue wherewith we loue God, so Oecumenius, Anselme, and Stapleton antidot. pag. 275. doth to the same purpose alleadge Augustine, who vnderstandeth here the loue non qua ipse nos diligit,* 1.47 sed qua facit nos dilectores sui, not wherewith God loueth vs, but whereby he maketh vs louers of of him, &c. and he would prooue the same by the Apostles phrase, absurdissime dicitur, &c. that is most absurdly said to be shed in our hearts, quod extra nos est, &c. which is without vs, onely in God.

Contra. 1. Against Oecumenius we set Chrysostome an other Greeke father, who vnder∣standeth the Apostle to speake of the loue of God toward vs, dilectioni Dei rem omnem ac∣ceptam fert, he ascribeth the whole matter vnto the loue of God. 2. Augustine shall an∣swear Augustine, who elsewhere interpreteth this place of the loue of God toward vs: as where he thus saith,* 1.48 ipse spiritus sanctus dilectio est, non enim habet homo, vnde Deum dilig•••• nisi ex Deo; vnde Apostolus, the holy spirit himselfe is this loue, for man cannot tell how to loue God, but from God: whereupon the Apostle saith, the loue of God is shed abroad, &c. 3. And in this verie place of Augustine, he speaketh of such loue of God in vs, whereby the Lord maketh vs loue him, so that he includeth also the loue of God, first toward vs, whence issueth our loue toward him. 4. And the loue of God in God toward vs, may without absurditie at all, be said to be shed abroad in our hearts, as in true friendship the loue of a friend may be said to be shedde on him, whom he loueth: so Gods loue is shed forth in vs by the fruits and effects which it worketh in vs, Pareus dub. 4.

2. Some thinke that both the loue of God toward vs, and our loue toward God, are com∣prehensive

in the Apostles speach, as Origen vpon this place alloweth both: so also Gorrhan, and Pererius disputat. 2. numer. 9. who hereupon inferreth, that there may be more literall senses, then one, of one place of Scripture. Contra. One Scripture may haue one generall sense, which may comprehend diuers particulars: or it may haue one literall sense with di∣uers applications, as typicall or tropologicall, figuratiue or morall: but it can not haue more then one literall sense or exposition, specially one beeing different from the other, not any scales included in it, or inferred, or diducted out of it: for then the spirit in the Scripture should speake doubtfully and ambiguously, like vnto the oracles of Apollo, which were so deliuered, as that they might be taken in a diuers, yea a contrarie sense. See further of this point Synops. Centur. 1. err. 7. But that the loue, wherewith man loueth God, is not here at all vnderstood, it shall appeare by diuers reasons here following.

3. The best interpretation then is, that the Apostle speaketh here of the loue of God, wherewith we are beloued of him in Christ. 1. Beza vrgeth this reason, because after∣ward v. 8. the Apostle speaketh of that loue: God setteth forth his loue toward vs, &c. and in both places mention is made of the same loue of God, the ground and foundation whereof is Christ, that was giuen to die for vs. 2. Pareus insisteth vpon this reason: the loue of God here spoken of is alleadged as the cause of our reioycing, and of the steadfastnes of our hope: but our loue of God, beeing weake and imperfect, can not be that cause. 3. Peter Martyr, and Pareus doe further presse the scope of the place: the Apostle assumeth this as an argument of our hope, because Christ was giuen to die for vs, which proceeded not from the loue of vs toward God, but from his loue toward vs. 4. Faius vrgeth the force of the Apostles phrase: this loue is said to be shed abundantly in our hearts, but our loue toward God is not such an abundant, and surpassing loue: it is a slender, scant, and weake loue: he meaneth then the superabundant loue of God toward vs, which as the Apostle saith, Phil. 4.7. passeth all vnderstanding. 5. I will adioyne also Tolets reason, annot. 5. in c. 5. the cha∣ritie and loue, whereby we loue God, is but one grace and vertue: but the Apostle speaking of the shedding forth of this loue by the holy Ghost, meaneth the effusion and powring out of all the graces, which are wrought in vs by the spirit: he meaneth then the loue of God to∣ward vs, from which fountaine issue faith, all the graces and gifts of the spirit. 6. Adde hereunto the consonant exposition of many of the Fathers, as of Chrysostome cited before, of Hierome, who thus writeth, quomodo Deus nos diligat, ex hoc cognoscimus, &c. how God loueth vs, we know by this, that he hath not onely by the death of his Sonne forgiuen our sinnes, but hath also giuen vs the holy Ghost, &c. Likewise Ambrose: pignus charitatis Dei bohemus in nobis, &c. we haue the pledge of the loue of God by the holy spirit giuen vnto vs, &c. Theophylact also interpreteth de charitate Dei, quam erga nos ostendit, &c. of the loue of God, which he sheweth toward vs, &c. Likewise expound Theodoret, Sedulius, with others.

8. Quest. Why the loue of God is said to be shed abroad in our hearts.

1. Some doe giue this sense: effusa est sicut oleum, &c. this loue is shed abroad like oyle, 〈◊〉〈◊〉 cor occupando, in possessing and occupying the whole heart, according to that saying. Matth. 22. Thou shalt loue the Lord thy God with all thy heart: Gorrh. but the loue of 〈◊〉〈◊〉 is not here taken actively, for that loue whereby we loue God, as is shewed in the former question. 2. Tolet thus expoundeth it, abundantissime facti sunt amici Dei, they are not sparingly, but abundantly made the sonnes of God: likewise the ordinarie glosse referreth it to the greatnes of Gods loue, late nos diligit, he doth loue vs largely, that is, greatly. 3. Some referre it to the cleare manifestation of the loue of God in our hearts: clare nobis manife∣••••ta, sicut cum lux diffunditur, &c. the loue of God is clearely manifested to vs, as when the ••ight is spread and dispersed abroad. Gorrhan. 4. But hereby rather is expressed the a∣bundance of those graces, which are powred vpon vs by the spirit: so Chrysostome, non mo∣••ce nos honoravit, &c. he hath not sparingly honoured vs, but he hath shed forth vpon vs his loue, as the fountaine of all good things: so also Oecumenius, quia vbere datus est, &c. because the spirit is plentifully giuen vs: and in the same sense the Prophet saith, Ioel 2. I will powre out my spirit vpon all flesh. Faius.

9. Quest. Why it is added by the holy Ghost, which is giuen vs.

1. The spirit of God is mentioned as the efficient cause of this worke: the loue of God

is said to be shed in our hearts by the holy Ghost, because the spirit of God beareth witnes vnto our soules, that we are the sonnes of God, Rom. 8.16. Osiand. Pareus, facit nos intelli∣gere charitatem Dei, &c. the spirit of God maketh vs to vnderstand and feele the loue of God toward vs.

2. And this worke is ascribed to the spirit, not excluding the Father and the Sonne, to whome this loue toward mankind is common: but the Apostle obserueth the propertie of their persons, because as election is giuen vnto God the father, and Redemption to the Son, so loue is the proper worke of the spirit: both to cause vs to feele the loue of God, and to make vs to loue God againe.

3. And here we are not to vnderstand onely the gifts of the spirit, but the spirit it selfe; which dwelleth in vs, not in his essence, which is infinite, but by his power, illuminating, di∣recting, conuerting vs: Faius: so Tolet well saith, that the spirit non solum dona sua nobis com∣municat, sed per ea in nobis inhabitat, &c. doth not onely communicate his gifts vnto vs, but also by them dwelleth in vs.

4. In that the holy Ghost is said to be giuen vs, thereby is signified, quod non proprijs vi••∣tutibus, &c. that we haue obtained the spirit not by our owne vertue, but by the free loue of God: Oecumen. and the person of the holy Ghost is noted, in that he is said to be giuen: and the giuers are the Father and the Sonne. Hug. Card.

10. Quest. How Christ is said to haue died according to the time. v. 6.

1. Some doe referre these words to the former clause, and read thus, when we were yet weake according to the time: that is, we were weake in the time of the law, when grace yet appeared not: so Chrysost. Theodor. and Erasmus thinketh this is added, as a mitigation of their infirmity: but it is against the Apostles vse to qualifie the corruption & euilnes of mans nature: and he speaketh to the Gentiles, that had not the law, as well as to the Iewes.

2. The most doe applie it vnto the latter clause, that Christ died in his time: and here there are diuers opinions. 1. Some vnderstand it of the short time, which Christs death con∣tinued, namely but three daies, Ambrose, so also Lyran. but that time beeing assigned see Christs resurrection, is not fitly expounded of his death. 2. Sedulius thus interpreteth, qu•••• in vltimo mundi tempore mortuus est, because he died in the last time or age of the world. 3. According to the time, that is, he died temporally in the flesh which is mortall: for eternitie knoweth no time. Haymo. 4. Hierom. epist. ad Algas. referreth it to the opportunitie of time: Christ died in a fit time, when the world stood most in neede of his redemption. 5. But the best exposition is, that Christ died in the fulnes of time, as the Apostle speaketh, Gal. 4.4. the time decreed and appointed of his father: thus expoundeth Theodor. and Theophyl. tempore decenti & destinato, in a meete time, and appointed of God: so also Beza, Par. Tol. with others.

11. Quest. Of the meaning of the 7. v. One will scarce die for a righteous man, &c.

1. The Syrian interpreter readeth in the first place, scarce will any die for the wicked which reading Beza seemeth not to mislike, but that all the Greeke copies are otherwise: and Iunius thinketh that here one word by the writers was taken for an other, because of the neere similitude in the Syrian tongue: and thinketh it should rather be read according to the Greeke copie, for the righteous, not for the wicked.

2. Some doe take here these two, the righteous, and the good, to be one and the same: and some confounding these two, doe not vnderstand these words of the person of the iust and good man, but of the cause, Hier. epist. ad Alg. and so this should be the sense, that al∣though scarce and sieldome, yet sometime one may be found to die for a iust and good cause: some likewise taking these two for one, applie it vnto the person of the righteous and good man, Chrysost. Lyran. Tolet. Par. Faius. But the Apostle first saying negatiuely, one wil•• scarce die, &c. and afterward vsing a kind of correction, that one may die for a good man, doth euidently distinguish these two clauses.

3. The most then doe diuide these two, and take the iust and righteous, and the good to be diuersly taken by the Apostle.

1. Wicked Marcion,* 1.49 as Hierome reporteth, by the iust did vnderstand the God of the old Testament, for whome fewe offered themselues to death: by the good, the God of the new Testament, that is Christ, for whom many are found readie to die. But this opinion beside the blasphemie thereof in making two diuers Gods, and authors of the Old and new Testament, containeth apparant absurditie and falshood: for both many gaue their liues in

the old Testament in defence of the law of God, as the three children, Dan. 3. and many in the time of Antiochus Epiphanes, as the historie of the Macchabees testifieth: and beside, many thousand Martyrs are found to haue died for Christ: whereas the Apostle speaketh of very few, that will die for a good man.

2. Arrius contrariwise by the iust vnderstandeth Christ, and by the good the Father, of whome Christ testifieth, that none is good but God. But if Christ be this iust one, for whom so many thousand Martyrs willingly gaue their liues, how saith the Apostle, that scarse any will die for a iust man?

3. Eucherius by the iust interpreteth the Law and old Testament, by the good Christ, and the new Testament: for few Martyrs are found in the old Testament, and many in the new. But beside that it is against the scope and mind of the Apostle, to vnderstand this of dy∣ing for Christ, who by this comparison setteth forth the loue of Christ, who died for euill men, euen for his enemies, whereas few are found readie to die for the righteous and good: the words of the Apostle will not beare this sense, who in saying, for a good man it may be, that one dare die, noteth the paucitie and fewnes of them: whereas many thousands haue died for Christ in the New Testament.

4. Some by the iust vnderstand the vertuous, by the good the innocent, for whome one may die in commiseration and pitie toward him: Haymo, Thom. Aquin. Gorrhan: or be∣cause innocencie is fauoured of men, iustitia habet aliquid severitatis, iustice hath some ri∣gour and seueritie in it. Hug. Cardinal. But a man can not be iust, but he must also be inno∣cent: these two then are not thus distinguished.

5. Caietane vnderstandeth by the iust, an ordinarie, vertuous, or righteous man: by the good some excelling in the works of supererogation, for such one perhaps dare die. But such works of supererogation we acknowledge not: all that a man hath is too little for himselfe, he hath no superfluitie to supererogate to an other.

6. Osiander, and Emmanuel Sa, doe vnderstand in both those clauses, the things, not the persons: and the first they expound of iust punishment, which none willingly suffer: in the second the good and honest cause, for which one may be found readie to die. But the phrase to die for the iust, will not beare that sense: a man is not saide to die for iust punishment, but by it, or with it: and yet in this sense some haue beene found, which willingly suffered their iust punishment, as the theise conuerted vpon the crosse, who said vnto his fellow, Luk. 23.41. We are righteously here.

7. The best interpretation then is, that by the iust we vnderstand such an one, as is in him∣selfe a righteous and vertuous man: by the good such as haue deserued well of vs, that are li∣berall and bountifull men, from whome we haue receiued good: so Beza interpreteth, one that is profitable to him: of whome he hath receiued good, Genevens. so also Catharinus a Popish writer: and some by the good vnderstand such as are deare vnto them, as their chil∣dren, parents, friends, countrey: as some such were found among the Romans, that gaue their liues for their friends and countrey. P. Mart. And this exposition may be confirmed by the opposite part: that Christ died for vs beeing sinners, v. 8. yea his enemies, v. 10. whereas men will not die for the righteous, and hardly for their friends.

12. Quest. Of the difference betweene Christs dying for vs, and those which died for their countrey.

We read in the forren histories of the Gentiles, that some haue giuen their liues for their countrey: as Codrus for the Athenians, Menoecius for the Thebanes, who killed himselfe and fell among his enemies for the deliuerance of his countrey: so Curtius threw himselfe into a gulph to preserue Rome from the pestilence. But there was great difference betweene the death of these, and of Christ. 1. They were not innocent as Christ was, and therefore as their life was not so holy, so could not their death be so pretious, nor their person to honou∣rable. 2. They did not willingly offer themselues vnto any iudge to be condemned, as Christ did: but in other manner and sort aduentured their liues. 3. They did it not of loue, but of vain-glorie and desire of praise. 4. They by the instigation of Sathan were mooued so to doe, hauing no cogitation therein to please God, but Christ gaue himselfe to death 〈◊〉〈◊〉 obedience to the will of his heauenly father. 5. They at such time gaue their liues, when as their case was desperate, and so were impatient to abide the extreame ha∣••••d: and they died beeing mortall men, that could not liue long, as Solon, when he encouraged, the citizens to take armes against Pisistratus the tyrant, beeing asked, what

made him bold so to doe, answered, his old age he knew he could not liue long: But Christ died for vs, hauing no necessitie to die in himselfe. 6. Their death was glorious and honourable vnto them: but Christ offered himselfe to the ignominious and shamefull death of the crosse. 7. They died for a temporall deliuerance: but we by Christs death are eternally deliuered. 8. And, that which maketh the greatest honour of all, they died for their countrey and friends: but our blessed Sauiour for his enemies: ex Martyr. Pareus. 9. Origen addeth further, that although there may be found among the heathen that died for their countrey, yet there is none of them, which died for all the world, as Christ onely did, which by his death totius mundi peccata absolvit, did absolue all the world of their sinnes.

13. Quest. Of the greatnes of the loue of God toward man, in sending Christ to die for vs, v. 8.

This exceeding great loue of God is set forth by three circumstances, what they were for whome Christ died, sinners and enemies to God; what Christ was, that suffered, euen the Sonne of God; and what he endured and suffered, euen to die for them.

1. The condition of them for whome Christ died is set forth by three names: they are said to be weake, as not able to helpe or deliuer themselues, vngodly, as they which had left the worship of the onely true God, and had defiled themselues with idolatrie: sinners, which had euery way transgressed the law of God: Tolet. annot. 10. Origen here comprehendeth all kind of sinnes: for either one of ignorance, and infirmitie sinneth, and he is called weake: or he is an obstinate and malitious offender, who is called the sinner: Sinners in Scripture are said to be those, not which commit any sinne, but those in whome sinne dwelleth and raig∣neth: as Ioh. 9.31. and such were we by nature: Beza. yea we were not onely sinners, but e∣nemies vnto God: which setteth his loue forth so much the more, that he sought our good, not onely beeing euill, but also aduersaries vnto him: So that while we were sinners, and so God hated vs in respect of our sinnes: yet at the same instant, amabat, secundum quod opus eius, he loued vs, as his owne worke. gloss. ordin.

2. Gods loue further appeareth in sending his owne Sonne into the world: nothing is dearer to a man, then his owne sonne: and therefore Gods loue doth herein most shew it selfe, in that he sent not either Angel or Arkangel, or any other of his glorious creatures to die for vs, but his owne sonne. Martyr.

3. And this Sonne of God was not onely made man for vs, and liued in the flesh, and suffered many things for our sake, but he died for vs: it had beene a sufficient demonstrati∣on of his loue, to haue humbled himselfe, to take vpon him the nature of man, and to walke and conuerse among sinnefull men: But in that he died, and that for his enemies, it sheweth an vnspeakable loue: there is no greater loue among men, then when one bestoweth his life for his friends, Ioh. 15.13. But Christs loue here exceeded, that he gaue his life for his ene∣mies: Gorrhan.

14. Quest. Whether mans redemption could not otherwise haue beene wrought then by the death of Christ.

1. It was not necessarie that Christ should die for our redemption, either by the necessi∣tie of coaction, as though God had beene by some vrgent occasion compelled thereunto: set God is not forced, he worketh most freely: nor yet by necessitie of nature: as it is impossible in the diuine nature, that God should lie, or be vntrue: but no externall worke done by God proceedeth from the necessitie of his nature: there was then no absolute necessitie, that Christ should die for vs, nor yet any hypotheticall or conditionall necessitie, the end beeing considered, namely, the saluation of man: for it had beene possible for God by other meanes, then by the death of his Sonne, to haue wrought the saluation of man.

2. Yet was it necessarie that Christ should die for mankind, the wisdome and counsell of God considered; because there was no other way whereby the greatnes of the loue of God could be shewed vnto man, then by giuing his owne Sonne to die for vs: P. Mart. there might haue beene an other way, in respect of Gods power, to whome all things are possible, sed nullus humanae miseriae convenientoir, but none more conuenient in regard of mans miserie: for what can more comfort vs, & deliuer vs from despaire, then that it pleased God, that a man like our selues should die for vs: gloss. ord. and though there must haue been an other way found out, Liberandi, to deliuer man; tamen non redimendi, yet not of redee∣ming man, Gorrhan: for man could not properly be saide to be redeemed, vnlesse the ran∣some

had beene paied, and the punishment due vnto man satisfied, which was by the death of Christ.

15. Quest. Wherein the force of the Apostles reason consisteth, saying, Much more beeing reconciled we shall be saued by his life, v. 9.

1. The ordinarie glosse thus collecteth, because it is more to take away sinne, then iustos & cooperantes salvare, to saue those that are iust, and fellow workers: as though this were the Apostles argument; it was an harder matter to worke our iustification, which was done without vs, then now to purchase saluation, whereunto man himselfe worketh. But this is farre from the Apostles meaning, to make man a ioynt worker with Christ in the matter of iustification: for he ascribeth all here vnto the death and life of Christ.

2. Wherefore the force of this comparison, beeing from the greater to the lesse, consi∣steth in these three points. 1. for whome Christ hath done this. 2. how he hath wrought it. 3. and what.

1. The first is obserued by Chrysostome: he iustified vs by faith in his blood, when we were enemies, now amici facti sumus, we are made his friends, and therefore he will much more saue vs.

2. The next is obserued by Oecumenius, and Chrysostome also toucheth it: it is not ne∣cessarie, 〈◊〉〈◊〉 post hac silius moriatur, that afterward the Sonne should die any more: if then iu∣stification be alreadie wrought for vs, which required Christs death; much more now shall we obtaine the perfecting of saluation, to the which Christs death againe is not required. Pareus, and before him Gorrhan, doe place the comparison in the opposition betweene life and death: if he could iustifie vs by dying, multo magis vivens, &c. much more beeing aliue can he saue vs.

3 It is more to iustifie and reconcile sinners, then to saue them beeing iustified. Christ hath done the first, much lesse need we doubt of the second: Pet. Mart. But Lyranus hath here a corrupt glosse, giuing this reason, why it is a greater worke to iustifie a sinner, then to glorifie him beeing iustified, because one can not merit his iustification: but he that is iustifi∣ed may per gratiam mereri de condigno vitam beatam, &c. may by grace deserue of condig∣nitie a blessed life, &c. This is contrarie to the Apostle, who saith, Rom. 6.23. that the gift of God is eternall life, &c. it can not then be any wise merited.

3. Now saluation is ascribed to the life of Christ, not as though the life of Christ ri∣sing from the dead were the price of our redemption, but because Christ by his resurrection and life did perfect our saluation: and he now euer liueth to be an intercessor for vs vnto his father, and to bring vs vnto glorie: wherefore to finish and make perfect our iustification, the life of Christ and his resurrection must be ioyned with his death and suffering: as the A∣postle concluded before in the verie last words of the former chapter, Pareus.

16. Quest. Why the Apostle saith, not onely so, but we also reioyce in God, &c. v. 11.

1. Some doe make this connexion: that we onely shall not be saued by Christ in the life to come, but now also reioyce in the hope thereof, Lyran. Gorrhan. and before them Theo∣••••et: likewise Anselme we glorie in this, quia consider amus nos futuros cum illo in gloria, we consider we shall be with him in glorie.

2. Oecumenius giueth this sence, least any might thinke it a shame vnto vs, that we could not be otherwise redeemed then by the death of Christ: the Apostle addeth that we ••••eede not be ashamed thereof, but rather glorie therein, because it was a signe of the great loue of God, that he spared not his owne Sonne for vs.

3. Some referre it to our glorying in tribulations, Sa: but it is more to glorie in God, ••••en to reioyce in tribulation.

4. But the Apostle setteth downe here the highest degree of the reioycing of Christi∣ans: they doe not onely reioyce vnder the hope of glorie, nor in tribulation, which two degrees the Apostle mentioned before, ver. 2. but they reioyce in God: which is to reioyce, quod Deum propitium habeas, that thou hast God thy mercifull father, Pareus. ••••••••care, Deum habere patrem, &c. to boast, that we haue God our father, protector, and ••••••ender, Tolet. gloriamur Deum esse nostrum, we reioyce, that God is ours: Calvin. gloria∣•••••• de ipsius in nos clementia, we glorie of his clemencie and loue toward vs, Osiander. And ••••s the Apostle here amplifieth three effects of iustification, before propounded, v. 1, 2. to ••••••e peace with God, to stand in the state of grace, and to reioyce: so here he saith we are

reconciled by his blood, then we are saued by his life, and so haue a perpetuitie and certen∣tie in our state, and we dare also glorie in God. Pareus.

17. Quest. Whether any thing neede to be supplied in the Apostles speach, v. 12. to make the sense perfect.

v. 12. As by one sinne entred into the world, &c. 1. Some doe thinke that the redditiue of this similitude is wanting: for vnto this, as by one, &c. should answer the other part, so &c. Origen giueth this reason thereof, that S. Paul omitted the other part: so by one mans o∣bedience came righteousnes, propter negligentiores, least the negligent and carelesse sort, should haue presumed too much: but this can be no reason, because the Apostle both be∣fore and after had expressed as much, that we obtaine life and righteousnes by Christ.

2. Bullinger consenteth with Origen, that there is in this speach of the Apostle an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some inconsequence: and that he omitted the other part, through vehemencie.

3. Erasmus thinketh, that here is an anantapodoton, a comparison without a reddition: which he would haue vnderstood by supplying the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so, in the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and death by sinne, that is, so death came by sinne, as by one man sinne entred: but all this belon∣geth to the proposition or first part of the comparison: As sinne came in by one, and death by sinne: the reddition must be, that so righteousnes came in by Christ, and life thereby: for o∣therwise there should be small coherence in the words.

4. Tolet thinketh that the reddition is included in those words in the ende of the 14.1. where Adam is saide to be the figure of him that was to come: insinuating thereby, that life and righteousnes came in by the second Adam, as sinne and death entred by the first.

5. But their opinion seemeth to be the better, which supplie the reddition of this com∣parison concerning Christ in the words following: Origen referreth vs to those words, v. 15. the gift is not so as the offence: but I rather with Beza, and Pareus thinke, that the second part of the comparison is suspended by a long parenthesis in the words comming betweene vnto the 18. and 19. verses, where the Apostle setteth downe both parts of the comparison.

18. Quest. Who was that one by whome sinne entred into the world, v. 12.

1. Ambrose, and Hierome vpon this place, by this one man would vnderstand the wo∣man, because the beginning of sinne came in by her: as Ecclesiastic. 25.26. it is saide, of the woman came the beginning of sinne, and through her we all die: and S. Paul saith, 1. Timoth. 2.14. Adam was not deceiued, but the woman was deceiued, and was in the transgression: But the woman here is not vnderstood, seeing the word is put in the masculine gender: and true it is that from the woman came the beginning of sinne, by the seducing of man: but the A∣postle here speaketh of the propagation of sinne, which was by the man, not by the woman: Perer.

2. Some will haue both the man and woman here vnderstood, which both made as it were but one: as when the Lord said, Let vs make man according to our owne likenes, both the man and woman are vnderstood: Pareus: so also the ordinarie gloss. quia mulier de vi••••, & vtrius{que} vna caro, because the woman is of the man, and both made but one flesh.

3. But by this one we better vnderstand Adam: though both our parents sinned, and the man was seduced and deceiued by the woman, yet the man onely is named: 1. not because the man is the head of the woman, and so the sinne of the woman, is imputed to the man, because he might haue corrected her, Hugo. 2. nor because the man perfected the sinne of the woman, which if he had not consented, had not beene finished: so the wo∣man was principium incompletum, was the incomplete or imperfect beginning of sinne, the man was the complete and perfect beginning, Gorrhan. 3. neither is this the reason, because the Apostle consuetudinem tenens, &c. doth followe the custome, which ascribeth the succession of posteritie to the man, not to the woman, gloss. or∣dinar. 4. But this indeede is the reason, the Apostle here sheweth not the order how sinne entred simply into the world: for the woman sinned first, and before the woman the serpent: but how sinne was propagated into mankind: now posteritas ex viro, non ex m••∣liere nominatur, the posteritie is named of the man, not of the woman: as the Apostle saith, 1. Cor. 11.8. the man is not of the woman, but the woman of the man: to this purpose Origen, so also Pet. Mart. ex quo tanquam principio peccatum per propagationem tradu∣ctum fuit, &c. by the man as the first beginning sinne was traduced by propagation: the A∣postle then here speaketh of the beginning of the propagation of sinne, not of the begin∣ning

of seduction, which was by the woman, or of imitation, which was by the deuill: who was a liar from the beginning, and the father thereof, Iob. 8.44. not by propagation, but by seduction, and imitation, Mart.

Quest. 19. What sinne the Apostle speaketh of here, originall or actuall; by one man sinne entred.

1. Some vnderstand here originall sinne, whereby the nature of man is corrupted, and not actuall: actuale non per vnum, sed per plures intrat, because actuall sinne entreth by ma∣ny, and not by one, Gorrhan.

2. Some comprehend here sinne generally, both actuall and originall: this word sinne, non solum complectitur vitium originia, sed omnia mala quae eo ex sequuntur, doth no: onely comprehend the originall corruption, but all other euills, that come from thence, &c. Martyr. but of the propagation of originall sinne, the Apostle speaketh afterward in the ende of the verse, in as much as all men haue sinned, &c.

3. Wherefore the Apostle here vnderstandeth, the actuall sinne which Adam commit∣ted: for the word is put in the singular number, and hath the article prefixed before it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which sheweth some particular sinne: & afterward the Apostle calleth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, transgression, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, disobedience: which must be vnderstood of Adams transgres∣sion: which was in him actuall, but originall in respect of vs, because it was the fountaine of all sinne: but it was not originall sinne passive, passiuely: as now we call that originall sinne, which is in the corrupt nature of man, issuing from Adams sinne, Pareus: this sinne of Adam, in respect of him, was peccatum personale, a personall sinne, but as thereby the whole nature of man was corrupted, it was peccatum naturae, the sinne of nature, Faius.

4. Neither are we here to vnderstand all the actuall sinnes, which Adam committed: but onely his first transgression in eating of the forbidden fruit: for like as the sinnes of parents now are not transmitted to their children, so neither were all Adams sinnes propagated to posteritie, but onely the first, betweene the which and his other sinnes there is this diffe∣rence: that by the first, bonum naturae, the goodnesse of nature was lost, by the other, bo∣num gratiae personalis, the goodnesse and grace in Adam was taken away: And though A∣dam repented of his sinne, and so were deliuered from the guilt thereof, yet because that was a personall act, it extendeth not beyond his person: the corruption of nature could not be healed by his repentance, Perer. disput. 6. numer. 29.

Quest. 20. How sinne is said to haue entred into the world.

1. Origen by the world vnderstandeth, terrenam & corporalem vitam, the terrene and carnall life, to the which the Saints are crucified, but P. Mart. reiecteth this interpretation vpon this reason, that by this meanes the Saints should not haue originall sinne, if they be not comprehended vnder the name of the world.

2. Some doe take the world for the place continent and place of the world: but this is reiected by Pererius numer. 32. vpon this reason, because sinne did not in that sense first en∣ter into the world by Adam: for before him sinned the Angels that fell, and the woman, that was first deceiued.

3. Neither by the world can we well vnderstand paradise: for the woman had first sin∣ned in Paradise, before the man had consented.

4. Therefore by the world we better vnderstand by a figure the inhabitants of the world: the thing containing is taken for that which is contained, totum genus humanum, all man∣kind is here signified, Gorrhan, Martyr, with others: as afterward the Apostle expoundeth himselfe, by the world vnderstanding all men: And thus sinne entred into the world: first Adam sinned beeing in and a part of the world, and in him all mankind sinned, beeing then in his ioynes.

21. Quest. And death by sinne: what kind of death the Apostle speaketh of.

1. Ambrose here vnderstandeth onely the death of the bodie, when the soule is separa∣ted from the bodie: There is an other death (saith he) which is called the second death in hell. quam non peccato Adae patimur, sed eius occasione proprijs peccatis acquiritur: which we suf∣fer not by reason of Adams sinne, but by occasion thereof, it is procured by our sinnes: so Am∣brose is herein deceiued, for Adam was threatned to die the same day he should eate of the forbidden fruit, Gen. 2.17. but he died not then the bodily death: Augustine, who seemeth

to be of the same minde with Ambrose,* 1.50 that the death of the bodie onely was threatened, not the second death, quod eam Deus occultam esse volait propter dispositionem novi Testa∣menti, &c. which God would haue kept secret because of the newe Testament, wherein it should be manifestly declared: Augustine (I say) thus answereth this reason, that although Adam and Eue did not that day die the corporall death, yet because from that time forward mutata in deterius & vitiata natura, their nature decayed and was corrupted, and the ne∣cessitie of death was brought in, they then beganne to die, &c. and Ambrose to the same purpose saith, that there was after that no day not houre, wherein they were not merit ob∣noxij, subiect to death: But the words of the text moriendo morieris, in dying thou shalt die, doe seeme to imply an actuall death which then they should die, not a potentiall onely. Pererius is of the same opinion, numer. 38. that S. Paul here speaketh of the death of the bodie: because after our Parents had eaten of the forbidden fruit; the Lord said to Adam, Dust thou art, and to dust thou shalt returne: But this is no good argument, they were sub∣iect to the death of the bodie, Ergo, to no other death.

2. Some were of opinion, that the spirituall death is here onely meant, because they did not the same day die the death of the bodie, but liued 900. yeares after: so Philo lib: de ••∣legor. leg. Mosaic. and Eucherius lib. 1. in Genes. Gregor. epistol. 31. ad Eulog. the Pelagi∣ans, to whom consenteth impious Socinus, were also of the same opinion, that the spirituall death onely must be here vnderstood, but vpon an other reason, because they thought, the death of the bodie to be naturall: But neither of th•••• reasons conclude: not the first, for the same day they became mortall, though actually they died not: nor the second, for A∣dam being created according to Gods image was made immortall, he was not then mortall by nature.

3. Pererius hath here an other conceit by himselfe, that the death of the soule was also a companion of originall sinne, if it be taken onely for the separation of the soule from God, and the privation of eternall life, but not as it signifieth beside the euerlasting torments of hell, numer. 39. But 1. this assertion includeth a contradiction, for if the death of the soule depriue sinners of eternall life, it consequently casteth them downe to hell. 2. seeing Christ the second Adam deliuered vs from that thraldome, whereunto we were brought by the sinne of the first Adam, and he hath redeemed vs from the torments of hell, it followeth that by Adams transgression we were made guiltie of hell.

4. Wherefore the founder opinion is, that sinne brought into the world the death both of bodie and soule: as Haymo well interpreteth, mors animae & corporis in omnes homines pertransijt, the death both of the bodie and soule went ouer all men, &c. Origen giueth this reason, these two kinds of death are here signified, quia corporalem mortem vmbram illia•• dixeris, &c. because you may call the corporall death a shadow of the other, namely, the the death of the soule: that wheresoeuer that invadeth, the other doth necessarily followe, &c. he thinketh the death of the soule to be here specially meant, as in that place of Eze∣chiel, The soule that sinneth, shall die, but so, as the corporall death must necessarily followe: Theophylacts reason concludeth as much, who saith by the sinne of one, sinne and death in∣vaded the world, abcessisse{que} hominis vnius, id est Christi virtute: and both are remooued and taken away by the vertue and strength of one, that is Christ, &c. Thus then the argument is framed, what is recouered in Christ, was lost in Adam, but Christ restoareth vs both to the eternall life of the soule, and the life of the bodie in the resurrection: therefore by Adams transgression we died both in bodie and soule, Pareus. Pet. Martyr addeth further, that as there is a double life, of the soule, whereby we seeke such things at are heauenly and spiritu∣all, and of the bodie, which seeketh those things, that concerne the preseruation of the bo∣die: so vtram{que} hanc vitam mors inflicta propter peccatum sustulit: so both these liues death inflicted by sinne hath taken away: Faius giueth this reason, in Adam we are the children of wrath, now the wrath of God invadeth not the bodie onely, but the soule also.

By death then here we must vnderstand, first the spirituall and eternall death of the soule, which is to be cast out of Gods presence into hell, whereunto all are subiect without the mercie of God in Christ: secondly, the death of the bodie, which is the separation of the soule from the bodie: thirdly, all the forerunners, and consequents of both these deaths, as sickenesse, weakenes, corruption in the bodie, griefe, horror, despaire, and such like in the soule, Pareus.

Quest. 22. Whether the death of the bodie be naturall, or inflicted by reason of sinne.

1. Seneca hath this saying, mors hominis non poena est, sed natura, death is the nature of man, not a punishment: and of the same opinion seemeth Iosephus to be, who writeth, lib. 1. antiquit. that Adam, if he had not sinned, futurum fuisse longissima vita tardissima{que} se∣nectute, should haue had a long life, and a slow old age, &c. he thinketh then, that he should haue died, though it had beene long first. The Pelagians also were in the same error, that Adam was by reason of his nature subiect to death, not because of sinne, as Agustine reporteth their opinion, lib. 1. de peccat. merit. c. 9. and wicked Socinus agreeth with them, that death is naturally incident to men, as to briut beasts: and that Adams posteritie is sub∣iect to death, propter propagationem generis, non imputationem peccati, because of the pro∣pagation of their kind, and nature, not for the imputation of sinne.

2. But this opinion is diuersly confuted by the Scriptures. 1. Man was at the first crea∣ted according to Gods image: then as God is immortal, so man if he had not sinned, should also haue beene immortall. 2. the Apostle saith, Rom. 6.23. the wages of sinne is death, he speaketh of death in generall: euerie kind of death both spirituall and corporall, is the re∣ward of sinne. 3. the propagation of sinne doth indeede bring with it also propagation of death: as the Apostle here saith, sinne entred by Adam, and death by sinne: if sinne then had not entred, neither should death haue entred.

3. But thus it is obiected on the contrarie, that death to mankind is naturall, and not brought in by sinne.

1. Obiect. The bodie of man is compounded of dissonant and contrarie qualities, and therefore naturally is apt to be dissolued: and if there be a naturall aptnesse and power to die, there should also haue followed a naturall act of dying.

Answ. 1. Pererius answeareth, that indeede, if man be considered, secundum nudam na∣tura conditionem, according to the bare and naked condition of his nature, he was by nature mortall, as other creatures: but beeing considered as he receiued a supernaturall grace from God, death was not naturall, but a punishment of sinne, Perer. numer. 34. But this an∣swear is insufficient and vntrue: for there should not haue beene so much as any possibilitie of death in the world, if sinne had not entred: he then answeareth onely concerning the act of dying, which should be suspended by a supernaturall gift, he taketh not away the pos∣sibilitie of dying: and this supernaturall gift was no other then the dignitie and excellencie of mans nature made by creation immortall, if he had not sinned. 2. wherefore our more full answear is, that mans bodie, though consisting of diuerse elements, yet was made of such an harmonaicall constitution and temper, as no dissolution should haue followed, if he had not sinned: such as shall be the state and condition of our bodies in the resurrection.

2. Obiect. If death be the punishment of sinne, God should be the author of death, because he is the author of punishment.

Answ. 1. Pererius saith, that God is not directly the cause of death, but either conse∣quenter, by way of consequent, because he made man of a dissoluble matter, whereupon death ensueth: or occasionaliter, by way of occasion, because he tooke away from man that supernaturall gift whereby he should haue beene preserued from mortallitie: but God effici∣citer, is not the efficient cause of death, which is a meere priuation. But this answear also is insufficient: for neither should death haue followed by reason of any such dissoluble matter, if Adam had not sinned: neither needed there any such supernaturall gift, beside the priui∣ledge and dignitie of mans creation. 2. wherefore we answer further, that as God created light, darkenes he created not, but disposed of it: so he made not death, but as it is a punish∣ment: God, as a disposer rather, and a iust iudge, then an author, inflicteth it.

3. Obiect. Christ died, and yet had no sinne, therefore death is a naturall thing, not im∣posed as a punishment for sinne.

Answ. 1. Origen here answeareth, that as Christ knewe no sinne, yet per assumptionem •••• uis dicitur factus esse peccatum, &c. yet by the taking of our flesh he is said to be made sinne for vs, so also he died for vs, &c. the death then which he vndertooke was not a punish∣ment vpon him, in respect of his owne sinne, which he had not: but of ours, which was imputed vnto him. 2. Origen saith further, mortem, quam nulli debuit, sponte, non necessita∣te suscepit, the death which he ought to none, he did willingly vndertake, not of necessitie, as Christ himselfe saith, I haue power to lay down my life, and power to take it againe. 3. adde

herevnto, that mors in eo imperium non habuit, &c. death had no power or command ouer lum, Mart. for he rose againe from death triumphantly, which sheweth that he yeelded not vnto death of necessitie, for then he could not haue shaken off so soone the bands of death againe.

Quest. 23. Of the meaning of the Apostle in these words, in whom all haue sinned, and of the best reading thereof, ver. 12.

1. Erasmus will haue the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be interpreted, eo quod, or quandoquidem, in so much, or because, so also Calvin, Martyr, Osiander, and our English translations, and E∣rasmus reason is, because the Scripture vseth an other phrase in that sense, as 1. Cor. 15.22. as in Adam all die, the words are not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: But this reason may be easily taken away: for sometime in Scripture the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is taken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Heb. 9.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the testament is confirmed in the dead, Beza: and Heb. 9.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in meates: And this interpretation of Erasmus, is the rather to be misliked, because he would not haue this vnderstood of originall sinne, but of euery ones proper and particular sinnes, as Theodoret before him, and so we should want a speciall place for the proofe of originall sinne.

2. Wherefore the better reading is, in whom, that is, in Adam all haue sinned, so reade Origen, Chrysostome, Phatius in Oecumenius, Theophylact, whom Beza, Pareus followe: and there are three things, which may serue for the antecedent to this relatiue, in whom, either sinne, or death, or that one man, namely Adam before spoken of, but not the first, because sinne in the Greeke tongue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is of the feminine gender: and so cannot answer vnto the Greeke relatiue, which is of the masculine gender: nor the second: for it were an improper speech to say in the which (death) all haue sinned: for as Augustine saith, in pec∣cato moriuntur homines,* 1.51 non in morte peccant, men die in sinne, they are not said to sinne in death, and so Augustine resolueth, that in primo homine omnes peccasse intelliguntur, all are vnderstood to haue sinned in the first man Adam, &c. and to this purpose Augustine in the same place alleadgeth Hilarius.

Quest. 24. Whether the Apostle meane originall, or actuall sinnes, saying, in whom all haue sinned.

1. Erasmus in his annotations vpon this place, contending that it should be rather read, for as much as all men haue sinned, then, in whom all men haue sinned, thinketh that this place is not vnderstood of originall, but of actuall sinnes: who although he professe, that he is an enemie to the heresie of the Pelagians, which denie originall sinne: yet contendeth both by the authoritie of the Fathers, as Hierome and Origen, and by the scope of the place, that the Apostle must be vnderstood to speake of actuall sinnes: But all this may easily be an∣swered. 1. those commentaries which passe vnder the name of Hierome, are verily thought not to be his,* 1.52 but Augustine coniectureth, that they might be written by Pelagius: that sup∣posed author excepteth Abraham, Isaac, Iacob, that they were free from this death, namely the spiriturall death of the soule, whereas euen they also without the mercie of God, were subiect by nature vnto euerlasting death. 2. But Origen manifestly interpreteth the Apostle to speake of originall sinne: for he saith, as Leui was in Abrahams Ioynes when he payed tithes to Melchizedeck, sic omnes homines erant iu lumbis Adae, &c. so all men that are born were in the Ioynes of Adam, and when he was expelled out of Paradise, they were expelled with him, &c. 3. touching the scope of the place that which followeth, v. 13. vnto the time of the lawe was sinne in the world, comprehendeth also originall sinne (which Erasmus would haue vnderstood onely of actuall, that this place might be taken so likewise) as shall be further shewed, when we come to that place.

2. But Theodoret goeth yet further then Erasmus, for he doth not onely exclude origi∣nall sinne here, applying the Apostles words onely to actuall sinne: but he thinketh further, that Adams sinne was not the cause of the entrance of sinne vpon his posteritie, but the oc∣casion onely: for they hauing sinned became mortall: and beeing mortall, they begat mor∣tall children, and so were subiect to perturbations, and consequently vnto sinne, and so he concludeth, vim peccati non esse naturalem, &c. that the force of sinne is not naturall: for then they which sinne should be free from punishment, (for that which is naturall cannot be helped) sed naturam ad peccatum procliuem esse factam: but yet nature was made prone and apt to sinne: to this purpose Theodoret: But the Apostle euidently sheweth, that not onely death is entred into the world, but sinne also: for how could infants in the iustice of God

be subiect vnto death, if they were not also guiltie of sinne.

3. But the Pelagians goe yet a steppe further, and denie that there is any originall sinne at all, and that Adams sinne is not transfused to his posteritie by any naturall propagation, but onely a corrupt imitation: which heresie shall be confuted among the controversies.

Quest. 25. Of the coherence of these words, vnto the time of the lawe was sinne in the world.

1. Some make this connexion, that the Apostle directly prooueth his former assertion, v. 12. that in Adam all sinned, and therefore are subiect to death: and this is prooued by the contrarie: because before there was any lawe giuen, men were not punished for their actuall sinnes, which were then in the world: for there is no imputation of sinne vnto punishment, where is no lawe: seeing then death was not inflicted for actuall sinnes, it followeth, that it was for originall sinne, Tolet. But this is not the coherence, for he taketh sinne onely for a∣ctuall sinne, whereas the Apostle spoke before of originall sinne.

2. Some will haue all this verse to containe an obiection, and to be vttered by S. Paul in the person of the adversarie and obiecter: Where no lawe is, there is no sinne imputed, but before Moses there was no lawe giuen, therefore no such sinne was imputed: But all the words of this verse cannot containe the obiection, because the first clause, vnto the time of the law was sinne in the world, are contrarie to the obiection: for it is affirmed that sinne was in the world, which the obiectio excepteth against: beside Beza well obserueth that where the Apostle speaketh in the person of an other, he inserteth some note or signification thereof.

3. Calvin suspendeth all this sentence by a parenthesis, which Beza misliketh: because it hath a very good coherence with the former verse.

4. Some thinke that the Apostle here maketh not an obiection, but rather preuenteth it, and maketh answear vnto a supposed obiection: for it might haue beene thus excepted a∣against the former words, in whom all haue sinned, that there was no lawe giuen vntill Mo∣ses, and where no lawe is, there is no imputation of sinne: to this obiection the Apostle an∣sweareth by way of cōcession vnto part, that though sinne be not imputed without a law, yet sinne was in the world before the lawe, as it appeareth by the effects thereof, namely death, which reigned ouer all, as it followeth, v. 14. to this purpose, Martyr, Piscator, Lyran.

5. But this rather is the right coherence and connexion of these words with the former: whereas the Apostle had inferred, that all in Adam were sinners, and so subiect to death: in∣stance might be giuen of those which liued vntill the time of the law, that vnto them sinne was not imputed, because they had no lawe giuen them: Then the Apostle answeareth this obiection, proouing that death came into the world because of originall sinne: and first he taketh it for graunted, that there was then sinne in the world before the Lawe, v. 13. as also death: then he reasoneth thus, if death were in the world, and not inflicted for actuall sinnes, then was it imputed for originall: but it was not inflicted for actuall sinnes: which he pro∣ueth by two reasons, first by that which was obiected, there was no lawe giuen for actuall sinnes, and therefore they were not imputed: secondly, by the instance of children which committed no actuall sinnes, and yet died: therefore death entred into the world because of originall sinne. Pare.

Quest. 26. How sinne is said to haue beene vnto the time of the lawe.

1. Some doe vnderstand this sentence inclusiuely, including also the time of the lawe: and expound vnto the lawe, vnto the ende and terme of the lawe: for sinne was both before and vnder the lawe, which could not take away sinne vntill Christ came: thus Augustine, lib. 1. de peccat. remission. c. 10. and Thodoret, likewise Haymo, who vnderstandeth by the lawe, finem legis, & initium gratiae, the ende of the lawe, and beginning of grace: and maketh it like vnto this speach: the Hunnes raigned vs{que} ad Attylam regem, vnto king At∣tylas, that is, vnto his death: But the words following are against this exposition: sinne is not imputed where is no lawe, for if the time vnder the lawe be here comprehended, how could it be said, that then sinne was not imputed, whereas by the lawe it is most of all imputed.

2. Origen hath this singular exposition by himselfe, he vnderstandeth here not the writ∣ten but the naturall lawe: and he supplieth the word mortuum, dead: sinne is dead vnto the time of the lawe, that is, till children come to yeares of discretion to vnderstand the lawe of nature, and light of reason, sinne is not imputed vnto them: As it is forbidden that a child should smite his parents, but in a boy of 4. or 5. yeare old it is counted no sinne so to doe,

and to this purpose he also interpreteth the word, world: the Apostle saith not among men, but in the world: because in the world there are vnreasonable creatures, which are not ca∣pable of sinne; and so he thinketh that S. Paul vnderstandeth children, which are not yet capable of reason: to this effect Origen: But first it is euident that the Apostle by the lawe, vnderstandeth the written lawe of Moses, as it followeth, v. 14. and againe it is too great bouldnesse to insert the word, dead: for thus we may make any sense of the Scripture.

3. Wherefore the Apostles meaning is, that from Adam vntill the lawe was giuen (for of the time after the lawe there could be no question) there was sinne in the world: for though they had not the written lawe, yet they had the lawe of nature, in transgressing the which they sinned, Lyran. Beza, Mart.

Quest. 27. What sinne the Apostle meaneth: which was in the world vnto the time of the lawe.

1. Some doe vnderstand it onely of actuall sinne: which was in the world in that the lawe of nature was transgressed, though yet there were no written lawe giuen, Tolet: but it is euident, in that the Apostle maketh direct mention of infants, v. 14. which sinned not as Adam did, that is, actually, that he meaneth originall sinne also.

2. Pererius onely referreth it to originall sinne, which though it were knowne vnto the Patriarkes, yet it was not by the lawe of nature acknowledged for sinne, so also Anselme: Tolet replyeth, that it cannot be so taken: for neither vnder the law is originall sinne impu∣ted vnto punishment: But this reason is not sufficient: for both before and after the lawe death raigned ouer all, as brought in by originall sinne.

3. But it is more agreeable to the Apostles minde to vnderstand sinne here generally, both originall and actuall, yet with speciall relation to originall sinne: because the Apostles intendment is to shewe, that all are sinners in Adam, and so subiect vnto death: and this ap∣peareth to be the Apostles meaning, v. 14. where he speaketh of the raigning of death o∣uer all, as well those which committed actuall sinne, as those which did not: Thus Haymo interpreteth: sinne was in the world, & originale, & actuale, both originall and actuall; Au∣gustine likewise and Theodoret in the exposition of this place comprehend both: so also Be∣za, Pareus.

Quest. 28. How sinne is said to be imputed where there is no lawe, ver. 13.

1. Chrysostome here reporteth the opinion of some, that make this a part of the obiecti∣on: but he refuseth it: and Tolet addeth this reason further: because men doe not vse to ob∣iect, but that hath some shewe of probabilitie: now none could doubt whether there were sinne in the world before the lawe, for that was euident and apparant to all: these words then the Apostle vttereth in his owne person.

2. Oecumenius thinketh that the Apostle speaketh of the imputation of such sinnes, as were against the ceremoniall lawe of Moses, as touching circumcision, sanctifying of the Sabboth, and such like: for other sinnes before the lawe of Moses, were both knowne and imputed: as is euident in the examples of Cain, Lamech, the Sodomites, which were pu∣nished for their sinnes: But the Apostle directly speaketh of such sinnes, as were in the world before the lawe: now the breach of ceremonies commanded by the lawe, was counted no transgression before the lawe.

3. Some by the imputation of sinne vnderstand the account made of sinne, and take im∣putation for reputation: as the Syrian interpreter, and Beza in his last edition, non putatur esse peccatum, it is not thought to be sinne: which is referred vnto the iudgement: and opini∣on of men: before the lawe came, they had no perfect knowledge of sinne: obscurum tum erat naturae lumen, the light of nature was so obscure, that men did not see their sinnes, Mart. so also Os••ander, non reputabatur, it was not reputed sinne; also Melancthon, vbi non est lex, non agnoscitur, non accusatur, &c. where no lawe is, sinne is not acknowledged, ac∣cused: to the same purpose M. Calvin: though euen before the lawe their consciences ac∣cused them, and there were diuerse examples of Gods iudgements, vt plurimum tamen ad sua scelera connivebant, yet for the most part they did winke at their sinnes, &c. Thus before them Augustine vnderstandeth it of the knowledge of sinne, because per legem cog∣nitio peccati, by the lawe commeth the knowledge of sinne, lib. 1. de peccat. merit. c. 10. and Oecumenius also to the same purpose taketh it comparatiuely, magnitudo peccati non erat ita cognita, &c. the greatnesse of sinne was not knowne so before the lawe, as afterward by

the law: and Haymo so expoundeth, peccatum non agnoscebatur tam graue malum esse, sinne was not knowne to be so great euill: to the same purpose Lyranus, Hug. Card. But these ex∣positions seeme not to be agreeable to the scope of the Apostle: for to what purpose should the Apostle vse this qualification: sinne was in the world, though it were not imputed, and taken to be sinne before the law came: for the Apostle doth not here intend to shew the ef∣fects or propertie of the law, but his purpose is to prooue, that men before the law came, were punished with death euen because of their originall sinne.

4. Origen taketh the imputation of sinne for the reputation, but he followeth his for∣mer sense, vnderstanding the law of nature: that in children, while yet they haue no vse of reason, and so no knowledge of the law of nature, that which they doe is not counted sinne: But the Apostle euidently sheweth in the next verse, speaking of Moses, that he meaneth here the written law of Moses: Origen fortifieth his opinion, that the Apostle here meaneth the law of nature; because if it be vnderstood of any other law, diabolus & angeli eius vide∣dutur absolvi, the Deuill and his angels may seeme to be absolved, because they had no o∣ther law, then the law of nature. Contra. The Apostle speaketh not of the sinne of Angels, but of men propagated from Adam, whome he prooueth all to be sinners in Adam, because they die in Adam: but in the spirits there is neither propagation, nor mortalitie.

5. Ambrose referreth this imputation of sinne vnto the opinion, which men had of God, whom they thought not to regard nor punish the sinnes of men: But the contrarie is eui∣dent in Pharaoh and Abimelech, who knewe that they were punished for keeping Sarah A∣brahams wife.

6. Anselme and Pererius doe vnderstand this to be spoken onely of originall sinne: that it was not acknowledged to be sinne, before Moses lawe came, by the light of nature: though to the Patriarkes and holy men it were knowne: But the contrarie is prooued by the Apostle, that originall sinne was imputed to men, euen before the law was giuen, because death raigned ouer all, euen ouer children: so farre is he from saying, that originall sinne was not imputed: for where death was inflicted for sinne, there sinne was imputed.

7. This word of imputing of sinne is taken two wayes, it signifieth either to haue the fault imputed, or the punishment: but here the latter rather, to impute sinne, is adiudicare 〈◊〉〈◊〉 reum, to adiudge the guiltie person worthie of punishment: in this sense is the word taken, 2. Tim. 4.16. All haue forsaken me, I pray God it be not imputed vnto them: that is, that God doe not punish them for it: so to Philemon, 18. if he haue hurt thee any thing at all, impute it vnto me, that is, let me satisfie for it, Faius, Tolet: in this sense the Apostle saith, Rom. 4.8. Blessed is he to whom the Lord imputeth not his sinne, his sinne shall not be laid to his charge in iudgement. And so the Apostle saith here, where no lawe is, sinne is not imput∣ted, that is, there is no punishment inflicted for sinne, but by the prescript of a lawe: seeing then, that the punishment of death was inflicted vpon those which liued before the lawe, it could not be for sinnes, which they actually cōmitted, which had no law to punish them: therefore it was originall sinne, which was punished by death: and least it might be said, that though there were no written lawe, whereby sinne was imputed, yet there was a naturall law, which men transgressed, and therefore were punished: the Apostle sheweth in the next raise, that euen death raigned ouer them which had committed no actuall sinne, as Adam had done, and therefore death was inflicted as a punishment not onely of actuall, but origi∣nall sinne, Beza.

29. Quest. How death is said to haue raigned, from Adam to Moses.

1. Origen distinguisheth betweene the word pertransijt, entred or passed, which the A∣postle vsed before, v. 12. and regnavit, raigned: death entred ouer all both the iust and vn∣iust, but it raigned onely in those, qui se peccato tota mento subiecerunt, which did giue them∣selues wholly vnto sinne: But the Apostle speaketh generally of all, not onely of some that death raigned vpon: by the generallitie of death, he prooueth the generallitie of some: and by this word regno, he sheweth potentiam mortis, the power of death, tha•• none could resist it, Martyr: instar tyranni saeuijt, it raged like a Tyrant, Pareus.

2. By death, some vnderstand, mons anima, the death of the soule, that is, sinne, which raigned from Adam vnto Moses: Haymo, Hug. but it is euident, that the Apostle in this discourse distinguisheth death from sinne: and prooueth by the effect, the vniuersalitie of

death, brought in by sinne, the generalitie of sinne also. Origen seemeth to vnderstand, mor∣tem gehennae, the death of hell, vnto which all descended, and therefore Christ went to hell to deliuer them: this sense followeth also the ordinarie glosse, and Gorrhan. But in this sense it appeareth not, why the Apostle should say, vnto Moses: for they hold, that all the iust men euen vnder the law also, went to hell. But in truth the death of hell raigned not ouer the righteous either before the law, or after, from the which they were deliuered by Christ: therefore the death of the bodie is here vnderstood, which entred vpon all euen ouer in∣fants, which sinned not as Adam did.

3. Vnto Moses. 1. Origen by Moses, vnderstandeth the Law, and by the law the whole time of the law, vsque ad adventum Christi, vnto the comming of Christ, who destroied the kingdome of sinne: so also Haymo: but in that the Apostle setteth Moses against Adam, it is euident, that he vnderstandeth the time, when the law was giuen: and what law he speaketh of, is further shewed v. 20. The Law entred that offence should abound: the dominion then of sinne and death there ended not. 2. Some thinke this limitation is set, because men were more afraid of death before Christs comming then after, because they had not such hope of the resurrection, Gorrhan. but it is an hard and forced exposition, to interpret, vnto Moses, vnto the comming of Christ, as is shewed before. 3. Some thinke it is said, vnto Moses, be∣cause then a remedie was giuen by the law in restraining of sinne: and then first in Iudas ca∣pit destrui regnum mortis, the kingdome of sinne beganne to be destroied, and now euery where: gloss. ordinar. but the law gaue no remedie against sinne, for sinne then abounded much more, v. 20. and the Apostle said before, c. 4.15. That where no law is, there is no trans∣gression: there is no such knowledge of sinne. 4. Therefore vnto Moses, noteth the time of the giuing of the law: vsque ad legem per Mosen promulgatam, vnto the law published by Moses gloss. ordin. not that death raigned not after Moses also: but this is added, to shew that death was in the world euen before the law, Lyran. and so consequently sinne: for of those greatest doubt might be made, which liued before the law, whether death entred vpon them as a punishment of their sinne.

30. Quest. Of the meaning of these words, which sinne not after the similitude of the transgression of Adam.

This verse hath diuers readings. 1. some doe referre the last words, after the similitude of the transgression of Adam, vnto the first part of the sentence, death raigned. 2. some doe ioyne it with the next words before, which sinned: and of either of these there are seuerall o∣pinions.

1. They which distinguish the sentence, and ioyne the first and last words together, some, as Chrysostome, giue this sense: that as death raigned vpon Adam, so likewise it raigned ouer his posteritie: but others doe make this the cause of death and mortalitie, because they are borne like vnto Adam, that is, destitute of originall iustice. Lyranus, Tolet. annot. 19. To∣let further would confirme this interpretation by diuers reasons. 1. the preposition is 〈◊〉〈◊〉 which with a dative case sheweth the cause, whereas an other word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is vsed to signifie in, as Philip. 2.7. He was found in shape as a man: and, Rom. 8.3. In the similitats of sinneful flesh. 2. the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, similitude, sheweth the similitude and likenes of nature. 3. and this is most agreeable to the Apostles purpose, to shew the cause why death raigned ouer all, because they are borne sinners like vnto Adam.

Contra. 1. The Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is sometime taken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in, as before in the 12. vers. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in whome: and Tolet himselfe in that place sheweth, that it is so vsed in other places of Scripture: annot. 15. 2. The word of similitude is better referred to the qualitie of Adams sinne, then to the conformitie in nature. 3. Neither needed the Apostle here shew the cause why death raigned ouer all: but he bringeth in this as a proofe of that, which he saide vers. 12. that all sinned in Adam; because all are subiect to death: euen they which commit not actuall sinnes; as infants: it was therefore impertinent to repeat that, which he intendeth to prooue. 4. Now further, this distinction of the verse is ouer∣throwne by these two reasons. 1. if the Apostle had saide, ouer those which 〈…〉〈…〉 and should haue put to no other addition, he had contraried himselfe, hauing set it downe vers. 12. that in Adam, all sinned, and death therefore went ouer all: how the•• could he say, that death raigned ouer those; that sinned not? 2. there is not in infants the similitude of Adams transgression: for his sinne was actuall so is not theirs: if he had said onely, after the similitude of Adam, and not added transgression, there had beene more

probabilitie in it, thus to diuide the sentence: but in that he addeth, after the similitude of the transgression, it is more fitly ioyned to the former words, which sinned not.

2. Now of those which ioyne the last clause with the former words, some read them af∣firmatiuely, thus, death raigned, &c. ouer them, which sinned after the similitude, &c. and O∣rigen receiuing this reading, expoundeth it of those, which committed mortall and great sinnes, as Adam did: and so distinguisheth betweene the entring of death, which went ouer the righteous, and the raigning of death onely ouer those, which gaue themselues wholly o∣uer vnto sinne. Ambrose vnderstandeth this clause of Idolaters, for they sinne like vnto A∣dam, who was not free from idolatrie, in forsaking the Creator. Some vnderstand it of chil∣dren, that they are saide to sinne after the similitude of Adam, quia ex peccatore nascuntur peccatores, because they are borne sinners of a sinners Gorrhan. But all these goe against the receiued reading, which hath a negative, ouer them which sinned not, as also the Syrian inter∣preter readeth.

3. Of those which read with a negative, ouer them, which sinned not: Hier. l. cont. Pelag. expoundeth it of the particular sinne of Adam, in eating of the forbidden fruit: that death raigned euen ouer those, which had not committed that sinne: so also Theodor. and Chrysost. though he otherwise diuide the sentence, as is shewed before: But none beside Adam did commit that sinne: whereas the Apostle in saying, euen ouer them also, which sinned not, insi∣nuateth, that there were some, ouer whome death raigned, that sinned after the similitude of Adams transgression, and some which did not.

4. Athan. ser. 4. cont. Arr. saith, that they sinned like to Adam, which committed mor∣tall and great sinnes: they sinned not like to Adam, that sinned not mortally; and yet died, as Ieremie, and Iohn Baptist, that were sanctified in their mothers wombe: But in this sense the Apostle onely should shew, that death raigned onely ouer those, which had committed actuall sinnes; and so he should not prooue that which he said before, that in Adam all sin∣ned, not onely those which commit actuall, but are guiltie onely of originall sinne.

5. Oecumenius doth interpret this place, of those, which were before the Law, which did not transgresse in legem datam, against any law giuen vnto them, as Adam did, but onely a∣gainst the law of nature: and so he seemeth to vnderstand it onely of those which committed actuall sinnes: but then the Apostles reason should not be generall enough, if he concluded not all, as well Infants, as others to be sinners in Adam.

6. Most of our new writers vnderstand this, not to sinne after the similitude of the trans∣gression of Adam, to be, sine lege peccare, to sinne without a law, as all they did which were from Adam to Moses, as well infants as men of yeares: so Mart. Bulling. Melanct. Calv. But this had beene then a needlesse addition, seeing all without exception from Adam to Moses sinned in that manner without a law: but the Apostle in saying, euen ouer them also, shew∣eth, that there were some beside those, which sinned after the transgression of Adam.

7. Wherefore I preferre Augustines exposition, who taketh those to sinne after the simi∣litude of Adams transgression, that committed actuall sinnes, and those not to sinne after that similitude, which had no actuall but onely originall sinnes: so also Ansel. Lyran. Gorrh. glosse inter. Haymo, and of our new writers, Beza, Par••. Ofianà. Pisc. with other: so also Per.

31. Qu. How Adam is said to be the figure of him that was to come. v. 14.

1. Origen, by him which is to come, vnderstandeth the next world, that as by Adam we all in this life become mortall, so in the next world vita reguabit per Christum, life shall raigne thorough Christ.

2. Some vnderstand this according to that place, 1. Cor. 10.11. all those things happened vnto them in t••pes: so whatsoeuer was before or vnder the law, were figures of those things, which should be accomplished in the times of the Messiah: Faius, and Origen also to the same purpose. But it is euident, that the Apostle compareth the person of Adam and Christ together, and touching those things, which were wrought and accomplished in this life, not deferred till the next.

3. Augustine sometime referreth, that, which is to come, not vnto Christ, but vnto Adams posteritie, that such as he was after he had sinned, such was his posteritie, lib. 1. de peccat. mort. c. 11. so also Haymo bringeth this in for one exposition, sicut Adam peccator extitit, as Adam was a sinner, so all his posteritie are borne sinners: but the word beeing put in the singular number, and with one article, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of him, or one to come, sheweth, that it must be vnderstood of some speciall one, not of all Adams posteritie.

4. The commentarie vnder S. Hieromes name, but falsly, here bewraieth it selfe to haue beene written by some Pelagian, whose heresie was, that Adams sinne is deriued to his po∣steritie by imitation, not by propagation: these are the words, Adam hauing first transgres∣sed the commandement of God, exemplum est legem praevaricari volentibus, is an example to those, which will transgresse the law of God, as Christ is an example, to those which will imitate him, in fulfilling his fathers wil: But wherein Adam is a type of Christ, the Apostle sheweth in the rest of this chap. following, where no mention is made of any such exemplarie imitation.

5. Some referre this to such things as happened to Adams person, as Eve was formed out of Adams side beeing asleepe: so out of Christs side hanging on the crosse issued water and blood, the Sacraments of regeneration, by the which the Church is sanctified and saued: Gorrhan, Lyranus, Pererius: And as Adam was made ex terra virgine, of the earth a virgin, so Christ was borne of Marie the Virgin. Haymo. But Bellarmine presseth this further, that as Adam was made out of the earth beeing yet not accursed,* 1.53 so Christ of Marie, qua omnis maledictionis ac per hoc omnis peccati expers fuit, which was free from all malediction, and so from all sinne, &c. But beside that none of the rest, which vrge this similitude, doe straine it thus farre: but onely thus, that as Adam was made out of the earth, divina virtutes, by the diuine vertue, Lyran. sine humano opere, without mans helpe, Gorrhan: so Christ was borne of a Virgin: this strained and forced collection should be contrarie to the Apostle: for if Marie were without sinne, how is it true, which the Apostle said before, in whome all euer haue sinned.

6. Herein then Adam was a type of Christ, not in respect of such things, as were perso∣nall to either of them; but of that, which by them redounded to many: and this similitude and correspondencie, is ex contrarijs, by the contrarie, as Origen well obserueth: and that in these three respects: what they are in themselues considered, what to their posteritie, and wherein. 1. They were both authors and beginners, Adam was the beginning of man∣kind, quoad esse naturae, in respect of the naturall generation: Christ is the beginning quoad esse gratiae, in respect of the spirituall regeneration by grace, Lyran. 2. as Adams sinne did not hurt himselfe onely, but his posteritie, so the grace of Christ is communicated to all his spirituall generation. 3. as death and sinne came in by Adam, so life and righteousnes by Iesus Christ: as the Apostle followeth this comparison in the rest of this chapter, and •••• large, 1. Cor. 2.15.

Here follow certaine questions touching this comparison made by the Apostle be∣tweene Adam and Christ.

31. Quest. Of the names and tearmes, which the Apostle vseth in this comparison.

1. In the transgression and fall of Adam, the Apostle vseth diuers words and tearmes, which either expresse the cause of Adams fall, the ruine and fall it selfe, and the fruits: for i•• these three are Adam and Christ compared together. 1. the cause is set forth in generall tearmes, as it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sinne, v. 12. or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, transgression, v. 14. or more speciall, as it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 disobedience, v. 19. 2. the fall of man is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lapsus the fall or ruine of man, v. 15. 3. the effect are either, the guiltines of sinne, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 16, or the punishment, which is either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, death, v. 12. or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, condemnation, euerla∣sting death, v. 16.

2. In the iustification purchased by Christ, are likewise expressed the causes, the worke it selfe, and the effects which follow. 1. the causes: the efficient, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the grace of God, v. 15. called also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the abundance or redounding of grace, v. 17. the formall cause, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the obedience of Christ, v. 19. 2. the worke of our iustification is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the gift, v. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the gift by grace, v. 15. and the gift of righteousnes, v. 17. 3. then the fruit and effect thereof, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the iustification of life, or vnto life, v. 18.

3. But yet if we will more exactly distinguish these words, this difference may be made betweene them: these three words which the Apostle vseth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 15, 16. the first signifying grace, the other two beeing translated the gift, doe thus differ: the first sheweth the grace and fauour, from the which the benefit proceedeth, the second is the co••••∣lation of the benefit, the third betokeneth the benefit it self, which is conferred: as if a Prince should giue a great treasure to redeeme one out of captiuitie: this fauour of the Prince is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the grace; the free giuing of it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the donation; the others enioying of it, and receiuing of this libertie, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the benefit or gift. Beza.

4. So these other 3. words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, iustifying, iustification, iu∣stice, doe thus differ: the first signifieth the merit of Christs iustice, whereby we are iustifi∣ed: the second the action it selfe of iustification, whereby Christs iustice is communicated to vs: the third the iustice it selfe, which is imputed and communicated vnto vs, Tolet. an∣notat. 24.

Quest. 33. Of the comparison betweene Adam and Christ in generall.

1. Origen well obserueth, that this comparison, is per genus similis, per speciem contraria, it is alike in the generall resemblance, but contrarie in the particular: in two things there is a generall agreement and resemblance: 1. that there is one that giueth beginning, and is the author vnto the rest. 2. in plures aliquid diffundtur, on both sides, as the beginning is from one, so there is somewhat conueyed vnto many.

2. The specificall difference, consisteth in the contrarietie, and disparitie, and the excel∣lencie: the disparitie is, that one was the author of sinne vnto condemnation, the other of righteousnesse vnto life: the excellencie is, in that the gift is not so as the offence, but much more powerfull and abundant: of both these, the disparitie and excellencie, more followeth to be added in the two next questions: So then here are three things to be considered in this comparison, as Photius obserueth, cited by Oecumenius, similitudo, contrarietas, excellentia, the similitude or likenes, the contratietie and disparitie, and the excellencie.

3. Now whereas the Apostle from this verse vnto the 19. v. seemeth to vse diuerse itera∣tions of the same thing, we shall finde by a dilligent viewe and examination of the Apo∣stles sentences, that he doth not repeate the same things, as Pellicane thinketh, eadem re∣petit propter infirmas conscientias, &c. he repeateth the same things because of weake con∣sciences, which often thinke, that sinne is more powerfull then grace, &c. But Oecu∣menius saith better, nequaquam iterum at{que} iterum eadem repetit Apostolus, &c. the Apo∣stle doth not againe and againe repeat the same things, as one would thinke, but diligentissime copulat, he doth most dilligently couple and ioyne the principall heads together.

Quest. 34. Of the disparitie and vnlikenesse betweene Adam and Christ in this comparison.

The difference and disparitie betweene them is in these sixe seuerall points.

1. In the persons compared: Adam is considered as a meere man, v. 12. but Christ was both God and man, he is called Iesus Christ our Lord, v. 21.

2. They differ in that which is conferred: Adam propagateth to his posteritie sinne, and death, v. 12. Christ communicateth to his, righteousnesse and life, v. 15.16.

3. The meanes are farre different: Adams disobedience brought in sinne: Christs obedi∣ence procureth life, v. 18.19.

4. The persons vpon whom these things are conferred, differ: for from Adam death and sinne are deriued vpon all in generall, v. 12.18. but righteousnesse is communicated onely to those, which receiue the abundance of grace by faith, v. 17.

5. The manner how these things are conueyed, are diuerse: Adams sinne is transmitted by naturall propagation: but life and righteousnesse by Christ are communicated by grace, v. 15. the gift is by grace.

6. The sequele and endes are contrary: the offence is vnto condemnation, v. 16. but iu∣stification by Christ is vnto life eternall. v. 18.

Quest. 35. Of the excellencie and superioritie which the benefit by grace in Christ hath beyond our fall and losse in Adam.

1. The first excellencie is generally in the power and efficacie of the worker: for it was necessarie that he that should ouercom sinne and death, should be superiour to both: for if he had beene of equall power he could not haue dissolued Sathans worke: the strong man could not be bound but by a stronger then he, Mart. And more particularly this excellen∣cie appeareth in the author and efficient cause: Adams sinne was vnius & puri hominis, of one and the same a meere man: but the gift was Christi hominis & Dei, of Christ God and man: Lyran. that was of our, but this, non solum patris sed filij gratia, was not onely the grace of God the father, but of his sonne, Chrysost.

2. An other point of excellencie is generally in the worke it selfe, and the manner of it: 1. if sinne beeing a privative, were so forcible vnto condemnation, much more the iustice and grace of Christ, beeing a thing positive, is auaileable: fortior vita, quam mors, iustitia, quàm peccatum, life is stronger then death, and righteousnes then sinne. Origen. 2. fortius est mortuum resuscitare, &c. it is a more powerfull thing to raise one beeing dead, then to kill one that is aliue. Osiand. 3. Chrysostome addeth further, magis videtur rationi conso∣num, &c. it seemeth more agreeable to reason, that one man should purchase saluation and redemption, then condemnation to and for an other: if then that were done, which was more against reason, for one to worke an others condemnation, much more the other.

3. As our redemption and iustification by Christ, is more excellent then our condemna∣tion by Adam, in respect of the more excellent and powerfull cause, as the Apostle sheweth, v. 15. as is before expressed: so it excelleth, in regard of the more excellent fruits and effects: whereof one is declared, v. 16. that whereas one offence of Adam entred vnto the condem∣nation of many, in Christ not onely that sinne is pardoned, but all other our actuall sinnes: non solum illud peccatum per gratiam est oblatum, sed & reliqua omnia, not onely that fault is taken away by grace, but all the rest also. Chrysost.

4. An other effect is, that in Christ we receiue abundance of grace, v. 17. non tantum peccata sublata, sed iustitia prastita, our sinnes are not onely taken away, but righteousnes also is giuen vs: Chrysost. which he further thus setteth forth by this similitude; like as if a Prince should deliuer a man, that is enthralled with his wife and children, and not onely re∣stoare him to libertie, but set him in a princely throne: or as if a medecine should be giuen, not onely to heale the disease, but whereby the bodie should be made much stronger: Ly∣rau. so Christ, non solum iustificat à peccatis, sed etiam inducit ad gloriam, doth not onely iustifie vs from our sinnes, but also bringeth vs to glorie. Lyran.

5. Chrysostome addeth one excellent priuiledge further, which we obtaine in Christ, that whereas death came by Adam, in Christ we obtaine, that by death we receiue no hurt, sed plurimi luchri tulerimus, but much good: as 1. death perswadeth vs and the remembrance thereof, to liue soberly and honestly. 2. hic sunt Martyrum coronae, death was the occasi∣on of the crowne of martyrdome. 3. and thereby we are made fitte for immortalitie.

6. Origen herein placeth the excellencie of this effect, that not onely death no longer raigneth, sed & duo conferuntur bona, two good things are conferred: life is giuen in stead of death, Christ our life raigneth in vs, and we also shall raigne in life with him.

This then is the abundance of grace that we receiue in Christ. 1. in that we are not onely purged from our sinnes, but iustified in Christ. 2. and sanctified in him. 3. made fellow heires with Christ, and restored to be the sonnes of God. 4. and brought to euer∣lasting glorie.

36. Quest. Some other opinions refused, wherein this excellencie should consist.

1. Some thinke, that herein consisteth the excellencie of grace, because the sinne of A∣dam was deriued onely vnto men: the grace of Christ is reuealed to Angels. Perer. disput. 12. This is true, that euen the Angels doe stand by Christ, but it is not the meaning of Saint Paul here: for he speaketh expressely of the abounding of this gift of iustification vnto men. v. 18.

2. Pererius further saith, that by originall sinne, which we haue from Adam, we are one∣ly made subiect poenae damni, to the penaltie of losse, which is the privation of the grace and glorie of God: but in Christ we are deliuered from the penaltie not onely damni, of the losse, but sensus, of feeling and suffering the torments of hell. But the Apostle is contrarie, who saith, that by the offence of one sinne came vpon all to condemnation, v. 18. the euer∣lasting condemnation then of bodie and soule, is due vnto men by nature in respect of origi∣nall sinne, without the mercie of God in Christ: and elswhere the Apostle saith, we are all the children of wrath by nature, Eph. 2.2. to the children of wrath belongeth all kind of punishment, not onely in the priuation of life and glorie, but in the actuall feeling and suffe∣ring of eternall torments.

3. The ordinarie glosse saith, that death in Adam raigned onely temporaliter, temporal∣ly: but grace and life in Christ eternally: but death in Adam should haue raigned eternally, if Christ had not redeemed vs: not onely temporall, but eternall death is the reward of 〈◊〉〈◊〉 then seeing all sinned in Adam, all by nature are subiect euen to eternall death.

4. Pet. Martyr obserueth out of Oecumenius an other point of excellencie in Christ aboue Adam: for Adams sinne, cooperans habuit omne nostrum peccatum, had euerie one of our sinnes to helpe and worke together with it: but the grace of Christ came vpon all, sine nostra cooperatione, without our ioynt working: for not onely the faithfull and beleeuers, but infidels also and vnbeleeuers shall rise againe from death.

But Pet. Martyr taketh these exceptions to this obseruation. 1. Adams sinne without our actuall sinnes, was sufficient to condemne his posteritie. 2. though the vnbeleeuers shall rise againe, it shall be to their further condemnation, it shall be no benefit vnto them. 3. though Gods grace doe worke without vs, yet there is somewhat required in the faithfull, that they should beleeue, though that also be the gift and worke of God in vs.

5. Wherefore the true excellencie of the grace of Christ aboue the sinne and condem∣nation by Adam, consisteth in those points declared in the former question: because in Christ we are restored to a more excellent state, then we lost in Adam: 1. by Adam we are depri∣ued of a temporall paradise, in Christ we are restored to an heauenly. 2. in Adam we are ex∣cluded from the eating of the materiall tree of life: but in Christ we feede of the bread of heauen, which giueth eternall life. 3. in Adam it was giuen vs, posse non mori, non peccare, a possibilitie not to sinne, not to die: but in Christ we shall obtaine, non posse peccare, mori, that we cannot die, nor sinne in the next life. 4. by Adams sinne we are compared to the beasts, that perish, Psal. 49.12. but in Christ we are made like vnto the Angels: In these and other points, is our state more perfect in Christ, then it should haue beene in Adam, if he had not sinned.

Quest. 37. In what sense the grace of God is said to haue abounded vnto more, v. 15.

The vulgar Latine giueth occasion of this question, which in the first clause readeth mul∣ti, many be dead thorough the offence of one: but in the second he saith, grace in plures a∣bundavit, hath abounded vnto more; and this reading seemeth Origen to follow: Here then many doe busie themselues to shewe, how grace in Christ hath abounded vnto more, then sinne in Adam.

1. Origen saith that they are said to be more, because Adam himselfe, from whom the death of sinne was deriued vnto others, additur numero eorum, &c. is added to the number of them, which haue receiued grace in Christ: But this is too curious, neither agreeable to the Apostles meaning; for seeing the comparison is instituted betweene Adam and Christ, though Adam indeede were saued by Christ, yet each of these Adam and Christ with their ofspring must be considered here, as in themselues: neither can the adding of one to this number, make them more which haue obtained grace in Christ, then them which are lost in Adam.

2. Some by those many which are dead in Adam, vnderstand onely those which sinned by imitating of Adam, that is commit actuall sinnes, and so they reade the former verse af∣firmatiuely, Death raigned ouer those which sinned, after the like manner of the transgression of Adam, and then the grace of Christ aboundeth vnto more, euen vnto infants, that sin∣ned not in like manner, as Adam did, that is, actually, thus Ambros. gloss. ordinar. Gorrhan: But in this sense infants should be out of the number of those that are dead in Adam: where∣as the Apostle saith, in whom all haue sinned, yea infants and all sinned in Adam.

3. Pererius hath this quaint obseruation, that there may be found of Adam carnally propagated, and yet not infected with his sinne, as the Blessed Virgin Marie: yet none can be found spiritually regenerate, but by the grace of Christ: But this conceit of his is against the Apostle, who saith that in Adam all sinned: and Origen thus collecteth videsne vt à pec∣cato nullum Paulus excuset? see you not how the Apostle excuseth none from sinne? If all haue sinned in Adam, then cannot the Virgin Marie be exempted from originall sinne.

4. Pererius hath an other conceit, that the grace of Christ is said to haue abounded vnto more; because that if God should create a newe kind of men, not of Adam, they should stand in neede of the grace of Christ: and yet they not comming of Adam, could not be in∣fected with his sinne, Perer. disput. 10. But S. Paul speaketh not of a possibilitie of suppo∣sall, how grace might abound vnto more, but of the actuall and reall abounding of grace vnto many in Christ: and if there were a newe creation of men, they should be created in a perfect estate as Adam was before his fall, and so should not keeping of that state, haue neede of a redeemer in that behalfe.

5. But this is a needelesse question, seeing that in the originall in both places the Apo∣stle vseth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, multi, many, not in the comparatiue, plures, more: therefore this question is impertinent, how the grace of Christ is said to haue abounded vnto more: Nei∣ther doth the Apostle giue vnto the grace of Christ the preheminence in respect of the num∣ber, but of the more powerfull effect, as is shewed before, quest. 35.

6. Haymo in both places vnderstandeth the elect: they are the many which are dead in Adam temporally, and they are the many, vnto whom grace hath much more abounded, be∣cause in Adam onely they are infected with originall sinne, in Christ both originall and actu∣all are pardoned: But those whom the Apostle here calleth many, ver. 18. he expresseth to be all: he meaneth then all mankind in generall, which die in Adam.

Quest. 38. How all men are said to be iustified in Christ, v. 18.

1. Huberus, therein ioyning the right hand of fellowship with the old Pelagians, hence would prooue the Vniuersalitie of grace, that all in Christ are absolutely iustified, as in A∣dam all die: But then it would followe by the force of the Apostles comparison, that all should verily be saued in Christ, as they are by nature sinners in Adam: see the confutation of this error at large among the controuersies.

2. Some vnderstand this of the sufficiencie of iustification by Christ, that it is sufficient for all, if they had grace to receiue it, Lyran. But the Apostle speaketh not of a possibilitie of iustification, but of an actuall collation of this benefit, as Adams sinne really and actually is transfused to his posteritie.

3. Tolet vnderstandeth generally all men, whosoeuer, and by the iustification of life, he would haue signified, the resurrection, which shall be of all men in generall, both good and bad, as all men are subiect to death in Adam both good and bad: But the Apostle before v. 17. called that raigning in life, which here he nameth the iustification of life, but the wicked that rise againe shall not raigne in life, therefore they are not partakers of the iustification of life.

4. Haymo better vnderstandeth here the vniuersalitie of the elect, omnes electos & prae∣destinatos ad vitam, all that are elect and predestinate vnto life: that as Adam infected all his posteritie carnally descending of him, so Christ iustifieth all, which beleeue in him: to the same purpose Augustine vnderstandeth, omnes viuificandos, all that are to be quickened and made aliue, because none are iustified but in Christ, lib. 6. cont. Iulian. c. 12. so the in∣terlinearie glosse vnderstandeth omnes sui, all that are Christs: all are iustified qui sunt Chri∣sti, which are Christs, Pareus.

Quest. 39. Why the Apostle saith, v. 19. By one mans disobedience many were made sinners, and not all.

1. Origen by sinnes here vnderstandeth those, which continue in a custome of sinne, a righteous man may sinne, but he therefore cannot be called a sinner: and so not all borne of Adam, but many are said to be sinners, to the same purpose Tolet annot. 25. But the Apostle speaketh here of Adams disobedience, whereby many were sinners: which is deriued by pro∣pagation, and learned by imitation: therefore he speaketh generally of all that sinned in A∣dam, and not onely of some speciall sinners.

2. Theodoret thinketh the Apostle nameth many, because all did not continue in Adams sinne: but some permanserunt in decretis naturae, &c. did remaine in the decree of nature, and followed vertue, as Abel, Henoch, Noe, &c. But euen those also were borne in sinne, as the Apostle said before, v. 12. that all sinned in Adam, and they were sinners by nature, though regenerate by Christ.

3. Tolet thinketh the Apostle hath reference to the time before spoken of from Adam, vnto Moses, and therefore, he saith, many, not all, as he on the other side specially meaneth the times of the Gospell, when likewise many, and not all beleeued in Christ, annot. 22. so also Faius: But then this comparison should be imperfect: for as Adams sinne hath infected all his posteritie since the beginning of the world to the ende thereof: so Christ is the Saui∣our of the world both from Adam to Moses, and since.

4. Augustine taketh the Apostle to meane all, but yet he saith many, to shewe the multi∣tude of those that are saued in Christ: for there are aliqua omnia, quae non sunt multa, some things all, that are not many, as the fowre Gospels are all; but not many: and there be ali∣qua multa, some things many, that are not all; as many beleeuers in Christ, not all, for all

haue not faith, 2. Thess. 3. &c. It is true, that the Apostle by many, vnderstandeth all, as he said in the former verse: and sometime the scripture, calleth them many, which are all: as in one place the Lord saith to Abraham, I haue made thee a father of many nations, Gen. 17. in an other, in thy seede all the nations of the earth shall be blessed: but yet the reason is not giuen, why the Apostle saith many, not all.

5. Some thinke, he so saith, many, because Christ is excluded, that came of Adam: Pis∣cator. But Christ, though he descended of Adam, yet not by ordinarie generation, there∣fore in this generall speach he needed not to be excepted: as he was not included, when the Apostle saith, in whom (that is, in Adam) all haue sinned.

6. The reason then is this, multos apponit vni, he opposeth many to one: that Adam beeing one, infected many beside himselfe with his sinne: as Adams sinne rested not in his person, but entred vpon many, so Christs obedience and righteousnesse staied not in his person, but was likewise communicated to many: Beza, Pareus.

Quest. 40. How, many are said to be sinners in Adam.

1. Chrysostome, by sinners vnderstandeth, morti obnoxiot, those that are subiect to death by reason of Adams sinne: and he addeth this reason, ex illius inobedientia alium fieri pecca∣torem, quam poterit habere consequentiam? by his disobedience others to become sinners, it hath no coherence or consequence.

Contra. 1. True it is, that sometime the word peccatores, sinners, is taken in that sense, for men subiect to death, and punishment: as Bathsheba saith to Dauid, 1. King. 1.21. else, when my Lord the King shall sleepe with his fathers, I and my sonne Salomon shall be sinners, &c. that is, put to death as offenders: But yet in this place, the word is not so taken, for as to be made iust in Christ, signifieth not to haue the reward of iustice, but to be iustified indeed, so to be made sinners, sheweth not the punishment, but the guiltines of sinne de∣seruing punishment; as then in the former verse, the effects were compared together, con∣demnation in Adam, and iustification vnto life in Christ: so here the causes are shewed, sinne on the one side causing death, and righteousnesse on the other which bringeth to life. 2. though Chrysostome faile in the interpretation of this place, yet he denieth not, but that in Adams all sinned, and in many places he testifieth euidently of originall sinne: as he calleth to radicale peccatum, the rooted sinne, hom. 40. in 1. epist. ad Corinth. And therefore the Pelagians did him wrong to make him an author of their opinion, who denied originall sinne: from which imputation of the Pelagians Augustine cleareth Chrysostome, writing against their heresie: and this point is cleared in this place: for if all are subiect to death in Adam, which Chrysostome here confesseth, then all haue sinned in Adam, for death could not enter vpon all without sinne.

2. As Chrysostome vnderstandeth here onely, temporall death, whereunto all are sub∣iect in Adam: so some by condemnation mentioned, v. 17. doe likewise insinuate the sen∣tence onely of mortalitie, Tolet. Origen vnderstandeth the expulsion of Adam out of Pa∣radise: but by the contrarie seeing the Apostle by iustification vnto life, vnderstandeth the raigning in life eternall: by death and condemnation is signified, animae & corporis dam∣natio, the damnation of bodie and soule: so expoundeth gloss. interlin. Gorrhan, with o∣thers.

3. Origen by sinners, vnderstandeth consuetudinem & studium peccandi, the custome, and studie of sinning: as though the Apostle had meant onely actuall sinne: but that procee∣deth not from Adams disobedience properly, as originall sinne doth.

4. Neither yet doth the Apostle onely meane originall sinne which is by Adams disobe∣dience, in ipsius posteros propagatum, propagated vnto his posteritie: Faius: for it is more to be a sinner, then to sinne in Adam, which the Apostle said before, v. 12.

5. Wherefore the Apostle by sinners, vnderstandeth both such as sinne originally in A∣dam, peccatum contrabend•• by the contagion or contraction of sinne, and peccatum inte∣••and••, which sinne actually by imitation, Gorrh. so that we are not onely naturally euill by sinful propagation: as the Apostle said before, v. 12. in whom all haue sinned, and so are by na∣ture guiltie of death and condemnation, v. 18. but beside as an effect of our naturall cor∣ruption, there is a generall pravitie of nature, and an habite of euill engendred in vs, where∣by we can doe no other then sinne: so Adams disobedience, hath made vs not onely natu∣raliter pravos, naturally euill, sed habitualiter peccatores, habitually sinners. Pareus.

Quest. 41. How the lawe is said to haue entred thereupon, ver. 20.

1. The occasion of these words is not so much to shewe, that sinne raigned in the world euen after the lawe, as it was in the world before the lawe, from Adam to Moses, v. 14. but the Apostle hauing shewed at large, how we are deliuered from sinne and death brought in by Adam, onely by Christ, he preuenteth the obiection of the Iewes: for it might haue beene replyed, wherefore then serued the lawe, if there were no remedie against sinne there∣by? the Apostle then answeareth, that the lawe was so farre from sauing men from their sinnes, that they were thereby the more encreased thus: Chrysostome and Pet. Martyr, with others.

2. But this is not to be vnderstood of the lawe of nature, as Origen, who to decline the imputation of the lawe, laid vpon it by wicked Marcion, that it was giuen to an euill ende to encrease sinne, will haue the Apostle to speake of the lawe of nature: for the Apostle ma∣king mention of the lawe before, v. 13. vnderstandeth the written lawe, as he expoundeth v. 14. where he expressely speaketh of Moses: neither was the lawe of nature giuen to that ende, to encrease sinne, no more then the morall lawe was, but sinne entred occasionaliter, by occasion onely of the lawe, as shall be shewed in the next question.

3. The lawe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, entred thereupon. 1. the Latine interpreter readeth, subintra∣vit, it entred in by the way: as though it had entred in secretly, so also Erasmus, and Gor∣rhan giueth the reason, because it was giuen but vnto one people, and secretly in the desert: but the lawe beeing so publikely deliuered, in such great power and signes, could not be said secretly to enter. 2. Origen giueth this sense, that the lawe of the members entred sub obtentu legis naturalis, vnder the pretext and colour of the lawe of nature, it entred, as it were by stealth, but the Apostle speaketh not here of the lawe of nature as is shewed before. 3. Chrysostome (whom Tolet followeth) thus interpreteth, the lawe is said to haue entred by the way, vt ostenderet vsum illius temporarium, to shewe that the vse thereof was but for a time: but this is a perpetuall vse of the lawe, to manifest and reueale sinne: though indeed the vse of the ceremoniall lawe were but to continue for a time.

4. Some thinke the lawe is said to haue entred as vnder hand, post effuscationem 〈◊〉〈◊〉 naturalis, after the lawe of nature was obscured: so Ambrose, Lyran. but though the lawe of nature had not beene obscured, yet the written lawe should haue beene giuen: by 〈◊〉〈◊〉 which men should haue beene prepared to receiue the Gospell, Tolet. annot. 26. therefore it is said to haue entred thereto or thereupon: that is, beside that naturall corruption and de∣priuation of nature in Adam, the lawe also was giuen accessit ad morbum illium, it came vp∣on, or was added vnto that naturall disease, that sinne thereby beeing more encreased might more commend the riches of Gods mercie in Christ, Beza. Pareus.

Quest. 42. How the offence is said to haue abounded by the entring of the lawe, ver. 20.

The lawe is to be considered three wayes: in respect of the nature thereof, in respect of man, to whom it is giuen, and of God, the author and giuer of the lawe. 1. The lawe bee∣ing considered in it selfe, it holy, spirituall, and good, and so properly is not the cause of the encrease of sinne, but onely in respect of the euent, as Chrysostome, Gennadius, and most of the Greeke interpreters expound it: the lawe then causeth sinne to encrease, non causali∣ter, sed consecutiue, not as the cause, but in regard of the euent, or consequent: and that not ex parte legis, on the behalfe of the lawe, but by the malice of mans heart, Lyran: non ex ••••∣tura legis, not by the nature of the lawe, but by the slougth and carelesnesse of them, which receiue the lawe, Chrysost. and sinne is thus occasionally encreased sower wayes. 1. because ruimur in vetitum, &c. we alwaies rush vpon that which is forbidden: like as a riuer meeting with some stone or let in the way, maketh the greater noise: whereof these reasons may be giuen: first, because things forbidden are not in our power, and therefore our desire is more toward them, whereas we neglect things easie, and such as we can do, when we list: second∣ly, the nature of humane affections is, the more they are suppressed, and kept in, the more to be inflamed: as fide, when it is kept in, breaketh out more violently: this is vsually seene in the passions of anger and griefe: Perer. numer. 78. Adde hereunto the peruersenesse of mans will, which is opposite to the will of God, and most of all is bent to follow those things which the Lord forbiddeth. 2. Sinne is increased by the lawe, because he sinneth more that knoweth the will of God, and doth it not, then he, that is ignorant of it. 3. by the lawe,

which containeth varietie of precepts, the number of sinnes is multiplyed: innumera praecep∣ta lex dedit, the law gaue a number of precepts, Chrysostom. 4. the lawe terrifieth the con∣science, and so accuseth and condemneth, and sheweth punishment due vnto sinne, and so exaggerateth it, Mart.

2. If the lawe be considered in regard of the effect which it worketh in the hearts of men, then this particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that, may be taken causally, because by the lawe properly sinne is manifested, and reuealed, as the Apostle sheweth, Rom. 3.20. that by the lawe commeth the knowledge of sinne, Perer.

3. If we turne our selues to God the author of the lawe, then in respect of his counsell the lawe may be vnderstood causally, to encrease sinne, in regard of a further ende, which God propoundeth to himselfe, namely that by the abounding of sinne, grace may yet more abound, Martyr. so the ordinarie glosse, hath here this profitable note, Magnum Deicon∣silium fuit, &c. it was the great and deepe counsell of God, that by the lawe sinne should a∣bound, that men in seueritie and austeritie of the lawe, seeing their owne infirmitie, infirmi ad ••••dicum confugerent, &c. beeing weake should runne vnto the Physitian, and seeke for the helpe of grace, &c.

Quest. 43. How grace is said to haue abounded more.

1. Athanasius referreth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vbi, where, to the nature of man: that in the same nature grace abounded by the comming of Christ in the flesh, where sinne abounded be∣fore, tractas, de salutar. advent. but this seemeth to be too curious.

2. Lyranus. hath reference to the lawe: that whereas sinne abounded vnder the lawe, grace also abounded vnder the lawe, because Christ was made vnder the lawe, as the Apo∣stle sheweth, Galat. 4.4. But here grace is opposed, and set against the lawe, therefore in both the opposite partes, there cannot be reference to the same lawe.

3. The ordinarie glosse, hath two expositions: grace is said to abound because it profiteth them, whom the deuill could not ouercome: grace worketh on them, vpon whom the king∣dome of sinne had no power: but, then the same thing should be compared with it selfe, for in that the kingdome of sinne and Sathan preuailed not against them, it was the worke of grace.

4. Otherwise thus, quia peccatum ad tempus regnavit, because sinne raigned but for a time, but grace for euer: but vnlesse grace had destroyed the kingdome of sinne, it should haue raigned for euer.

5. Origen saith grace abounded more, in that it doth not onely hominem absoluere à pec∣catis prateritis, free a man from sinnes past, but also strengthen him against sinnes to come.

6. Chrysostome thus: grace hath superabounded, not onely in taking away the punish∣ment, and remitting our sinnes, but in giuing vs life, and making vs iust.

7. Some giue this sense, that grace hath abounded, not onely in taking away originall sinne, but all other actuall sinnes added beside, Piscator, Gorrhan.

8. But it is better to vnderstand this superabounding of grace, of all those priuiledges and excellencies, which the benefit by Christ hath beyond our losse and fall in Adam, as the Apostle shewed before, Bez. Fai. So euery way grace exceedeth, both in respect of the potē∣tis of God, whose grace appeareth to be the greater, by the greatnes of our sinne: which non 〈◊〉〈◊〉 superat, sed absorbet, it doth not onely ouercome, but euen swallowe vp, Calvin. and in respect of our selues, who the more we feele the burthen and ouerflowing of our sinne, the more we haue occasion to extoll and magnifie the grace of God, Osiander.

So here are two ends of the lawe expressed, the ne•••••••• ende, is the manifestation and en∣crease of sinne: the remote ende is the more abounding of grace, but here is the difference: the first ende is vniuersall, for in all men both beleeuers and vnbeleeuers, the law worketh the encrease, insight, and knowledge of sinne; but the other ende is particular and peculiar 〈◊〉〈◊〉 to the faithfull, that by the abounding of sinne, grace may more abound toward them: which is not properly caused by the encrease of sinne, but thorough the mercie of God, Pareus.

Quest. 44. Of the raigne of sinne vnto death, and of grace vnto life.

1. Before the Apostle had ascribed the kingdome vnto death, v. 14. Death raigned from Adam, &c. but here vnto sinne, because death indeede raigneth by sinne, as the Apostle

saith, The sting of death is sinne, 1. Cor. 15.56. death could haue no power ouer vs, but thorough sinne: Martyr.

2. But to speake more distinctly: where the Apostle giueth the kingdome vnto death, he speaketh of the times before the law, when as death did apparantly raigne in the world, but sinne was not so apparant till the lawe came: but sinne is said to haue raigned after the lawe was giuen, because sinne then more abounded: So that three estates of the world are here described, the first, from Adam to Moses, when sinne was in the world, but death raigned: the third is from the comming of Christ, who raigned by righteousnesse vnto life, destroy∣ing both the kingdome of sinne and death, Tolet.

3. By death, Chrysostome seemeth to vnderstand the death of the bodie, mors ex haec pre∣senti vita eijcit, death doth cast vs out of this life, &c. but eternall death is here also com∣prehended, potestatem habuit deijciendi, &c. it had power to cast vs downe to eternall death, Lyran. as may appeare by the other opposite part of eternall life, Piscator.

4. But whereas in the first clause, mention is made onely of the raigning of sinne vnto death, but in the other, there are three mentioned, grace, righteousnesse, and life; Origen thinketh that the deuill must be vnderstood, to be set against the grace of Christ, ab inuen∣tis rebus author inventi nominatur, the author of the invention is named in the things inven∣ted, &c. for sinne came in by the deuill: some thinke that the wrath of God must be sup∣plied, which raigned by sinne, Piscator: but I thinke rather with Calvin, that beside the ne∣cessarie parts of the comparison, the Apostle maketh mention of grace, vt fortius in figuret memoria, &c. that it might better sticke in our memorie, that all is of grace.

5. The Apostle speaketh of the time past, sinne had raigned, because that although sinne doe still raigne in the children of disobedience, yet in the faithfull it raigneth no more, Par.

6. By righteousnesse, some vnderstand, iustitiam operum, the righteousnesse of 〈◊〉〈◊〉 gloss. interlin. so also Bellarmine lib. 2. de iustificat. c. 6. but the iustice of Christ is rather vnderstood: as the Greeke interpreters well expound, and as is euident by the clause in the ende, By our Lord Iesus Christ, who is notwithstanding both our iustification; and sancti∣fication.

7. The ordinarie glosse here well obserueth, that in the kingdome of sinne, mention is not made of Adam from whom sinne came, because the Apostle speaketh not onely of ori∣ginall, but of actuall sinnes, both which are remitted in Christ.

8. Thorough Iesus Christ our Lord: Iesus per gratiam, Dominus per iustitiam, nostre per gloriam, Iesus by grace, Lord by his iustice, and ours, because he bringeth vs to glorie, Gorrhan.

4. Places of Doctrine.

Doct. 1. Of the difference betweene Christian and worldly hope.

v. 5. Hope maketh not ashamed: This is the propertie of the hope of Christians, that is neuer confoundeth them, or maketh ashamed: because it is founded vpon Gods promises who both is immutable and changeth not, and is also omnipotent, able to performe, what∣soeuer he promiseth: But so it is not in humane or worldly hope: for that often putteth man to rebuke, because he is deceiued in his hope, and faileth in the thing hoped for; and the reason is, for that he reposeth his confidence in man, who is either deceitfull and ho∣peth not his promise, or is not of power to performe it: therefore the Prophet saith, Cursed be the man, that trusteth in man, and maketh flesh his arme, Ierem. 17.5.

Doct. 2. Of the properties and effects of faith.

v. 2. Beeing iustified by faith: 1. Vnto faith is ascribed iustification, as in these words, and remission of sinnes in purifying the heart, Act. 15.9. 2. faith is the foundation of thing hoped for, Heb. 11.1. 3. it is the cause of the producing and bringing forth of good fruit, Iam. 2.8. Shewe me thy faith out of thy workes, &c. 4. it ouercommeth the tentations of Sathan: for by the sheild of faith we quench all his fierie darts: Ephes. 6.18. 5. by faith we attaine vnto the vnderstanding of the word of God, which otherwise is vnprofitable, Isay. 7.9. Vnlesse yee beleeue, ye shall not vnderstand, as some translations doe reade: and the Apostle saith, that the word did not profit the Israelites, because it was not mixed with faith,

Heb. 4.2. 6. faith obtaineth our requests in prayer, Iam. 2.16. the prayer of faith saueth the sicke. 7. it worketh the saluation of the soule, Luk. 7.50. Thy faith hath saued thee.

Doct. 3. Of the raigne and dominion of death.

v. 14. Death raigned from Adam to Moses: Before sinne entred into the world, death had no dominion: but now it hath gotten a tyrannicall and generall dominion ouer men, both of all sorts and conditions, both young and old, and in all ages: as here it is said to raigne euen from Adam to Moses: that age, was not exempted from the dominion of death, wherein sinne seemed least to abound; but Christ hath ouercome death, and destroyed the dominion thereof, both in that he hath taken away the sting thereof, which is sinne, that death is not hurtfull vnto them that beleeue, but bringeth their soules vnto euerlasting rest: and in the generall resurrection, our bodies which death had seazed on, shall be restored vnto life; as our Blessed Sauiour saith, I am the resurrection, and the life, &c. Ioh. 15.25.

Doct. 4. Of the difference of sinnes.

v. 14. Euen ouer them, that sinned not after the like manner, &c. Here the Apostle setteth downe this distinction of actuall and originall sinne; some doe sinne in like manner, as Adam did, that is, actually; some not in like manner, that is, there is a secret and hid sinne in the corruption of nature, which is not actuall, but in time breaketh forth into act, as the seede sheweth it selfe in the hearbe.

Doct. 5. There is no saluation or life with∣out Christ.

v. 17. Much more shall they, which receiue, &c. raigne in life, &c. As in Adam sinne and death entred, and so raigned ouer all, so life raigneth by Iesus Christ: then they which are not graft by faith into Christ, but remaine onely in Adam, cannot be pertakers of life: they are still vnder the kingdome of sinne and death: wherefore the Turkes, Iewes, and all other, that are without the knowledge and faith of Christ, howsoeuer they dreame of a kind of Paradise, and terrene happinesse after this life, yet they can haue no assurance of life, seeing they are strangers from Christ: So S. Peter saith, Act. 4.12. That there is no other name giuen vnder heauen, whereby we must be saued.

Doct. 6. That life doth accompanie righ∣teousnesse.

v. 17. The Apostle saith, that they which receiue the gift of righteousnesse, shall raigne in life: then as sinne raigned vnto death, so righteousnesse raigneth vnto life: wheresoeuer then righteousnesse is found, whether inherent, as in the Angels, or imputed, as in the faith∣full, who haue the righteousnesse of Christ imputed vnto them by faith, there is the king∣dome of life: then they which doe feele the kingdome of righteousnesse to be begunne in them, who both by faith are iustified in Christ, and their faith is effectuall working by loue, they are assured to enter into life: as S. Paul knewe, after he had kept the faith and fought a good fight, that there was a crowne of righteousnesse laid vp for him, 2. Tim. 4.8.

Doct. 7. Of the vse of the lawe.

v. 20. The lawe entred, &c. that the offence should abound, &c. This is the proper vse of the lawe, to bring a man to the knowledge of his sinne, and to shewe him in what state he standeth by nature, a transgressor of the lawe, and so subiect to the curse: but we must not rest in this vse of the lawe, there is a second and more principall ende, that by the aboun∣ding of sinne, grace may more abound: and in this sense the Apostle calleth the lawe, a schoolemaster to bring vs to Christ, Galath. 3.19. that we by the lawe seeing our owne weakenesse and vnsufficiencie, should seeke vnto Christ Iesus, to finde righteousnes in him, which cannot be obtained by the lawe.

5. Places of controversie.

Controv. 1. Whether a good conscience and integritie of life be the cause of peace with God:

Pererius disput. 1. in c. 5. numer. 2. vrgeth that place of the Prophet Isay, c. 32.17. s he worke of iustice shall be peace, euen the worke of iustice and quietnesse, and assurance for euer: whereupon he inferreth, that opera iustitiae, &c. the workes of iustice and the keeping of Gods commandements, doe worke in vs this tranquilitie and peace of the minde.

Contra. It might be here answeared, that peace of conscience is the worke of our true

iustice, that is, Christ, who is called the Lord our iustice or righteousnesse, Ierem. 23.10. but that this interpretation agreeth not with the former words, v. 16. Iudgement shall dwell in the desert, and iustice in the fruitfull field: where the Prophet speaketh of the externall pra∣ctise and exercise of iustice.

2. Iunius seemeth to vnderstand these disiunctiuely; the fruites of the spirit, which should be powred vpon them, v. 15. should bring faith, iustice, peace, as the Apostle shew∣eth, these to be the fruites of the spirit, Rom. 14.17. righteousnesse, peace, ioy in the holy Ghost: so also Faius: But this distinction here cannot be admitted, because it is directly said, the worke of iustice shall be peace, tranquilitie.

3. But the best answer is; that righteousnesse procureth peace, not effective, because it worketh this inward peace, which is wrought in vs by the grace of iustification, but decla∣rative, it declareth, confirmeth, and assureth vnto vs our peace; as S. Peter exhorteth, that we make our election and calling sure by good workes, 2. Pet. 1.9. not that our workes make our election sure in it selfe, which dependeth on the purpose of God, but it is made sure vnto vs; so the peace of conscience wrought in vs by faith, is confirmed and ratified vnto vs by a good life, euen as good workes are testimonies of our faith, and in that sense are said by S. Iames c. 2. to iustifie.

Controv. 2. Against invocation of Saints.

1. By whome we haue accesse through faith: this text is well vrged by Peter Martyr, and Pareus against the invocation of Saints: for if by Christ we haue accesse vnto God, what neede we the helpe of other mediators and intercessours? the Papists then doe much dero∣gate vnto the glorie of Christ, in bringing an other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to enter vs, and cause vs to haue accesse vnto God; And further two arguments may be vrged out of the Apostles words; he saith we haue accesse by him through faith: but Saints are not the obiect of our faith, we must onely beleeue in God. Ioh. 14.1. Ye beleeue in God, beleeue also in me. 2. we haue accesse vnto this grace, namely, whereby we are iustified; but by the Saints we are not iustified, therefore by them we haue not accesse and entrance.

Controv. 3. Of the certaintie of saluation, and of finall perseuerance.

v. 5. We haue accesse vnto this grace, wherein we stand: Calvin out of this place refuteth two errors of Popish sophistrie; the one that the faithfull for the present cannot be certaine of the grace of God, and of the remission of their sinnes, the other that they are not sure of finall perseuerance: But to stand in grace signifieth to be sure of the grace and fauour of God: one may attaine vnto the fauour of the Prince, but he is not sure to continue in it; But Gods fauour in Christ is most constant; whom Christ loueth, he loueth to the end, Iob. 13.1. Tolet here foisteth in one of his Popish drugs, that tranquilitie, and peace of conscience, and certaintie of remission of sinnes, is not the fruit or worke of faith in the faithfull; for the wicked, that knowe not their sinnes, haue also a quiet conscience, Tolet. annot. 1. Contra. There is great difference between a senslesse, and a quiet cōscience; the wicked feele not the pricke of conscience, because their sinnes are concealed from them, but the faithfull haue peace of conscience after the sight of their sinnes, which they know to be remitted in Christ; So Paul was aliue without the law, but afterward when sinne reviued, he died. Rom. 7.9. where then the conscience is cast into a slumber of securitie, sinne reviuing awaketh & trou∣bleth it; but where sinne is remitted in Christ, the conscience ceaseth to be troubled and perplexed, as in the wicked.

Controv. 4. That the tribulation of the Saints is not meri∣torious, though it be said to worke patience.

We must vnderstand, that the Apostle diuersely vseth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, worketh: for it is sometime ascribed vnto the principall efficient cause, as vnto God the author and worker of all good things in vs, 2. Cor. 5.5. sometime to the second or next vnderworking cause; as the Apostle saith, of beneficence or liberalitie, that it worketh or causeth thanksgi∣uing vnto God: sometime the effect is ascribed by this word vnto the instrumentall cause; as Rom. 4.15. the lawe is said to worke or cause wrath: and our light and momentanie afflicti∣ons, are said to cause or worke vnto vs an exceeding weight of glorie, 2. Cor. 4.17. be∣cause they are meanes to withdrawe our mindes from earthly things, and to stirre vp

faith in vs: So tribulation worketh patience, not as the efficient cause, but as the organe and instrument, whereby the spirit worketh patience in vs: it procureth patience, not sicut causa effectum, &c. as the cause the effect, as Caietan, but eam exercendo, augendo, osten∣dendo, in exercising, encreasing, and shewing forth our patience, Gorrh: to the same purpose, Pererius: exercendae patientiae materia & occasio est, tribulation is the matter and occasion of exercising our patience: This then is to be vnderstood according to the phrase of Scrip∣ture, which doth vse to pronounce that of the signe and instrument, which is proper vnto the thing; as when it speaketh of the Sacraments: for of it selfe tribulation worketh not pa∣tience, as is seene in the wicked, who thereby are driuen to impatience and despaire: here then is no place to prooue any merit in the afflictions of the faithfull.

Controv. 5. That we are not iustified by the inherent habite of charitie.

Whereas the Apostle saith, v. 5. The loue of God is shed abroad in our hearts, &c. Pereri∣us vnderstanding the Apostle to speake here of that loue and charitie, which is infused as an habite into the minde, whereby we loue God; setteth downe here certaine positions concer∣ning this inherent charitie. 1. he affirmeth, that this charitie is that iustice, whereby we are formally made iust and righteous before God, disput. 2. numer. 10. 2. this charitie, whereby we are iustified, he affirmeth esse donum omnium donerum maximum, to be a gift farre exceeding all other gifts. 3. this charitie, re non distingui à gratia gratum faciente, is not indeede distinguished from grace making vs acceptable vnto God. 4. Against the opinion of Caietane, Scotus, Gabriel, he holdeth, that there is in those which are iustified, the ha∣bite of charitie permanent and remaining when the act ceaseth, whereby they are for∣mally made iust before God: otherwise they should not be helde to be iust before God, in their sleepe, or when they cease to worke, disput. 3. numer. 17.18.

Contra. Although all these questions are here impertinent, because the Apostle treateth not here of the charitie or loue, which is in man toward God, but of Gods loue toward vs, as hath beene shewed at large before, quest. 7. yet it shall not be amisse briefly to counterpoise these erroneous assertions with the contrarie true and sound positions.

1. An inherent righteousnesse, and infused charitie in the faithfull we denie not: but not such, as whereby we are formally made righteous and iustified before God: both because all our righteousnesse is as a stayned cloth, Esay. 64. it is imperfect and weake, and therefore not able to iustifie vs: and for that the Scripture testifieth, that it is the righteousnesse of Christ which is applyed by faith, whereby we are iustified before God, as the Apostle calleth it, The righteousnesse of God, thorough the faith of Christ, Rom. 3.22. Phi∣lip. 3.9.

2. Charitie is not simply the greatest of all other gifts, and so absolutely preferred before faith, but onely wherein they are compared together, namely, in respect of the continu∣ance: because faith and hope shall cease, when we enioy those things which are be∣leeued and hoped for: but loue shall remaine still: so Chrysostome expoundeth the A∣postle, 1. Cor. 13.13. Thus Hugo saith well, that charitie is said to be the greatest, quia non excidit, because it falleth not away: but otherwise faith is the greater, in quantum est cognitio, & generans omnes alias virtutes, as it is a knowledge, and engendreth all other vertues.

3. The Thomists are herein contrarie to the Iesuite, who affirme, that gratia gratum faciens, grace which maketh vs acceptable to God, is in respect of charitie, as the soule is to the powers and faculties which proceede from it: And so indeede the grace that maketh vs acceptable vnto God, is the loue and fauour of God in Christ, which is, as the ef∣ficient cause of that other loue and charitie, which is infused into vs, and wrought in vs by the holy Ghost: And that our loue of God maketh vs not first acceptable vnto him, the Apostle euidently testifieth, 1. Iob. 4.10. Herein is loue, not that we loued him, but that he loued vs: we were first then accepted and beloued of God, before we could loue him againe.

4. We graunt, that faith, hope, and charitie, are habits of the minde infused by the spirit, and permanent in the soule: for as the wicked doe attaine vnto euill habites of vice and sinne; so the faithfull haue the habite of vertue: but this is the difference; that an euill habite is acquisitus, gotten by euill custome, but the good habites of

the intellectuall vertues of faith, loue, hope, are iufusi, infused and wrought in vs by the spirit.

But we denie, that by any such inherent habite we are made formally iust: they are not causes of our iustification, but rather the fruits and effects: we haue the habite of faith, be∣cause the spirit of God worketh in vs beleefe: and we loue God, because he loued vs first, and gaue vs his spirit, which worketh this loue in vs, Faius. So then the faithfull euen in their sleepe are iustified, not by any inherent habit, but because they are accepted of God in Christ, as the Apostle saith, Christ died for vs, that whether we wake or sleepe, we should liue together with him.

Controv. 6. Against the heresie of impious Socinus, who denieth that Christ died for our sinnes, and payed the ransome for them.

Whereas the Apostle here saith, v. 8. that Christ died for vs, we according to the Scrip∣tures so vnderstand it, that he offered a sacrifice for our sinnes, Heb. 10.12. that he as our high Priest offred himselfe for our redemption, Heb. 7.27. that he was our suretie and pai∣ed our ransome for vs, Heb. 7.22. and saued vs from our sinnes, in bearing the punishment due vnto the sam•• ••nd so he died for vs, that is, in our place and stead, and so purchased our redemption: 〈◊〉〈◊〉 wicked Socinus thus wresteth and misconstrueth these words, that Christ died no 〈◊〉〈◊〉 wise for vs, then for our profit and benefit, in confirming by his death his do∣ctrine and example of life: by the which he saith he brought saluation vnto the world, and not by dying for vs, as in our stead, or to pay by his death our ransome: his wicked obiecti∣ons are these.

1. Obiect. The Apostle saith, 1. Ioh. 3.16. He laid downe his life for vs, and we ought to lay downe our liues for the brethren: Christ died for vs, as we must die for our brethren, which is not to die in their stead, but onely to profit them by our ex∣ample.

Answ. The Apostle doth not simply compare the death of Christ, and of the faithfull dying for their brethren together: but onely in this, that in both loue is expressed to the brethren, though not in the like measure: But Christs death doth not onely by the example thereof profit the Church, as the death of the martyrs did: but thereby mans saluation and redemption also was wrought.

2. Obiect. S. Paul saith, that he suffered for the Colossians, 1. Coloss. 1.24. which was not to satisfie for them, or he suffered in their stead, but onely to confirme their faith, and so to edifie them.

Answ. There is great difference betweene the sufferings of Christ for his Church, which was to redeeme it, and the sufferings of Paul for his brethren, which onely was to edifie them.

3. Obiect. As Christ is said to haue died for vs, so likewise the Scripture saith he died for our sinnes, Galath. 1.4. the meaning is not in stead or place of our sinnes; but. be∣cause of our sinnes: in the same sense he died for vs, that is, for our cause, not in our stead.

Answ. This is a childish cauill: for the Scripture sheweth a manifest difference betweene these two phrases, to die for vs, that is, to saue vs, and to die for our sinnes, not to saue them, but to purge them, and take them away.

4. Obiect. That which no lawe or custome euer allowed, is not to be affirmed of Christ: but one to die for an other, is warranted by no lawe nor custome: indeede one may pay an others pecuniarie mulct or debt, because ones money may become an others, but the death of one cannot be an others.

Answ. 1. The assumption is not true, for euen among the Romanes there were some found, that did offer themselues to present destruction for their countrey, as Decius the Consull and Curtius: these examples are farre vnlike vnto Christs, yet they shewe, that it is not against all vse and custome one to die for another.

2. The proposition fayleth diuersly. 1. Christs example is singular, the like president cannot be found, as the Apostle sheweth, v. 7. that he died for his enemies, which neuer any did: therefore we must not seeke for lawe or custome to measure this singular act of Christ by. 2. it is also false, that no lawe nor rule can be found for this: for it is reuealed in

the Euangelicall lawe; that God gaue his sonne to die for the world: the lawe of Moses in∣deede required that the same person that sinned should die: but that which was impossible to the lawe, is fulfilled in Christ, Rom. 8.2. yea the blind high Priest spake the truth vnwit∣tingly, Ioh. 11.50. That it was expedient; that one die for the people, and that the whole natiō perish not: he little thought that Christ should redeeme the people from euerlasting death yet ignorantly vttered that which the Lord intended.

5. Obiect. It is a great cruelty and iniustice to punish him that is innocent, and to let goe vnpunished the offenders: they then accuse God of cruelty and iniustice, in deliuering vp his innocent sonne to death for vs sinners.

Answ. 1. Gods acts are not to be measured according to the rules of humane pro∣ceedings; for the like temper of iustice and mercie cannot be found among men: neither haue any the like absolute power, as God hath, to dispose of all things, accor∣ding to his will and pleasure: who if he should, as he made the world of nothing, so being it of a sudden to nothing againe, should not therefore shewe himselfe either cruell or vniust.

2. Neither is it vniust, for the innocent to suffer punishment for the offenders, vpon these conditions: 1. If both of them be of the same nature. 2. If the innocent partie doe willingly offer himselfe. 3. If he can by his owne strength ouercome the punishment. 4. and if thereby he can effectually procure the saluation of others: all which doe con∣curre in Christs voluntarie suffering for vs.

6. Obiect. The Scripture saith, The same soule that sinneth shall die, Ezeck. 18. it was therefore vniust, that Christ should die, that had not sinned, and those escape which had sinned.

Answ. These legall sentences shewe, what God might, according to the iustice of the lawe, haue required of euerie one: they are no rules of Gods proceeding in mercie with his children according to the promise of the Gospel.

7. Obiect. God might, if it had pleased him, haue freely forgiuen men their trespasses: therefore Christ needed not to haue died for them.

Answ. 1. First, it is no good argument, à posse, ad esse, from that which may be, no that which is: God might doe it, therefore he did it, or would doe it, is no good consequent. 2. Neither is it true, that God could otherwise haue forgiuen men, then by the death of Christ, his iustice beeing presupposed: for God cannot denie himselfe, seeing the sentence was past, that they should die the death, if they transgressed, this decree must stand, and the death deserued, must be satisfied for: neither is this any want or defect in Gods power, but an argument of the perfection of his nature, that he cannot lie, neither is mu∣table.

8. Obiect. It is perfect mercie to forgiue freely, and perfect iustice, that the offender should be punished onely: but in God is perfect mercie and iustice.

Answ. 1. It is true, that perfect mercie, and perfect iustice considered apart, and by them∣selues, haue these effects and properties: but so can they not be incident into one and the same subiect: therefore seeing Gods mercie and iustice are tempered together, they must be so considered, as the one destroy not the other. 2. Indeede the rigor of the lawe requi∣reth perfect iustice, but in the Gospell of Christ is propounded a way how the seueritie of Gods iustice should be moderated with equitie, and tempered in mercie, or else no 〈◊〉〈◊〉 should be saued.

9. Obiect. One man can but redeeme one: and therefore either there must be found out an infinite sort of redeemers for all men, or Christ redeemed but one.

Answ. The antecedent is false: for many times for one captiue Prince a thousand com∣mon prisoners are set at libertie: much more auaileable for all was the redemption purchased by Christ the Prince of our saluation, ex Pareo.

Controv. 7. Against other obiections of Socinus, and other impugning the fruit and efficacie of Christs death, in reconciling vs to God his father.

1. Obiect. Whereas the Apostle saith, v. 8. God setteth forth his loue toward vs▪ hence it is obiected, that seeing God loued vs before the foundation of the world, and whom he loueth, he is not angrie with, therefore Christ needed not to haue died to reconcile vs to God, and to appease his fathers wrath toward vs.

Answ. 1. The antecedent is true concerning those whom God loued simplie, and was neuer offended with them, because they had not sinned against him, such were the Angel•• but it is not true of those whom God was offended with for their transgression, and yet he loued them not onely as his creatures, but as his children whom he purposed to redeeme in Christ, 2. So then in a diuerse respect God both was angrie with them as sinners, and yet he loued them, vnder this condition, that they should be saued by the redemption of Christ, in him they were elected and beloued before the foundation of the world: the argument then followeth not, God loued them in sending his sonne to die for them, and so reconcile them, therefore it was needelesse that Christ should die for them, which were beloued of God alreadie, for God loued them in Christ, whom he had ordained before to be their Me∣diator and Redeemer.

2. Obiect. As herein God shewed his loue toward vs so it would seeme a cruell part in God, so to be delighted in the death of his sonne.

Answ. 2. God had no delight in his sonnes death in respect of his suffering and tor∣ments, but as it was a satisfaction for the sinne of the world, and the price of our redemption, 2. and Christ the sonne of God was not forced hereunto, but offred himselfe willingly of his infinite loue to die for man.

3. Obiect. It had beene a greater loue, if the father himselfe had died for vs, then in sending his Sonne: thus Pareus reporteth how a Iewe obiected vnto him as he tooke his Iourney toward Silesia, ann. 78.

Answ. First, we must not curiously search into Gods secrets to knowe the reason of his will, why the sonne of God rather then the father tooke our flesh and died for vs: Second∣ly, yet these reasons may be alleadged hereof. 1. the father and sonne beeing but one God, the father as God did worke with his sonne, in finishing our redemption. 2. because God was offended, and it was God, that must satisfie, for none else could doe it, therefore there must be one person in the Godhead, that must satisfie, namely the Sonne, and one that must be satisfied, namely the father. 3. what greater loue could God the father shewe, then in giuing his owne Sonne, the most deare thing vnto him. 4. It was the Redeemers and Saui∣ours part, to restore vs vnto the dignitie of the sonnes of God: vnto whom did this more properly belong, then vnto the Sonne of God?

Controv. 8. That Christs death was a full satisfaction for our sinnes, against Socinus his cauills.

Obiect. If Christs death were a satisfaction vnto the iustice of God for the sinnes of the world•• then 1. it must haue beene performed by the same person that had offended. 2. the iustice of God required a punishment equivalent to the offence, namely, euerlasting destru∣ction and malediction, which Christ sustained not. 3. the Scripture no where speaketh of any such satisfaction for vs by the death of Christ.

Answ. 1. As in humane Courts there is a double kind of iustice, either strict or rigo∣rous iustice, or iustice moderated and tempered with equitie and clemencie: as if a king in∣flict vpon a traytor either the punishment of death, or the mu••ct of ten thousand talents, in the rigor of iustice he may exact either, but if he shall in his clemencie accept an 100. ta∣lents of an other, that shall vndertake for the offender, here now is iustice tempered with mercie: So is it with God, he dealeth with some in strict iustice, as with the reprobate An∣gels, and reprobate men, that doe despise Christ and his redemption, but with his elect by dealeth in the other kind of tempered iustice, accepting the satisfaction of Christ for them, not a stranger from them, but made man like vnto them.

2. Though Christ suffred not eternall paines, yet in respect both of the excellencie of his person, that suffered, and the bitternesse of that agonie, which he endured, did beare that punishment which in Gods gracious acceptance was equiualent vnto euerlasting paine.

3. And though the Scripture vse not the verie tearme of satisfaction, yet there are words of like f••••ree and efficacie applyed to the death of Christ, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ransome, redemption, and such like, as Matth. 20.28. to giue his life for the ransome of ma∣ny: Rom. 2.14. are iustified, &c. by the redemption that is in Christ Iesus, and in many such places th•••• like phrases are found.

Controv. 9. That Christs death was not onely satisfactorie, but me∣ditarious, against Socinus.

Obiect. 1. No satisfaction of a due debt, hath merit in it, for no more is paid then is due

Christ then by his death merited not, because he payed our due debt: neither doth the Scripture ascribe any merit to Christs death.

Answ. 1. It is true, that he which satisfieth for his owne debt, therein doth not merit: for he paieth but that he oweth, but he that satisfieth for an others debt, meriteth two waies, first in respect of the debter, in paying that he oweth not, then in respect of the Creditor, who by an agreement, couenanteth to accept the satisfaction of the vndertaker, not as a re∣compence onely for the debt, but as a merit to deserue further grace and fauour for the deb∣ter: So Christ hath truely merited in respect of vs, in paying our debt for vs, and in respect of God, who accepteth the death of his sonne as truely meritorious of his grace and fa∣uour for vs.

2. And further herein appeareth the merit of Christs death. 1. in respect of the excel∣lencie of the person that died. 2. of the perfect obedience and fulfilling of the law. 3. his great loue and willingnesse in suffring. 4. and beside his satisfaction, he was a faithfull mar∣tyr and witnesse of the truth, Reuel. 3.14.

3. The Scripture, though in direct tearmes, it ascribeth not merit vnto the death of Christ, yet it vseth words equivalent, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, acquisitio, purchasing, inclu∣deth merit, as Act. 20.28. Christ is said to haue purchased his Church by his blood, and E∣phes. 1.14. It is called the redemption of the possession purchased, &c. which is all one as if he had said merited: See more in Pareus dub. 7.

Here followe certaine questions and controversies of waight, touching originall sinne.

Controv. 10. That there is originall sinne in men by the corruption of na∣ture, against the opinion of the Hebrewes.

The Hebrewes doe reiect this saying of the Apostle, that sinne entred into the world, and death by sinne: and they vrge vs to shewe some authorities out of the old Testament, to prooue the propagation of Adams sinne to his posteritie.

Paulus Burgensis addit. 2. thus consureth their opinion.

1. That death which was inflicted vpon Adam for his transgression remaineth, quoad 〈◊〉〈◊〉, as it is a punishment, is euident by that place, Genes. 3.3. Dust thou art, and to dust 〈◊◊〉〈◊◊〉 returne, which sentence of mortalitie is executed as we see by experience vpon all Ad••••s posteritie.

2. Then he prooueth, quod illud peccatum transijt ad posteras quoad culpam, that 〈◊〉〈◊〉 sinne did also passe ouer vnto his posteritie, euen in respect of the fault: this he prooueth by the testimonie of the Hebrewes themselues: iust by the words which they vse in circumcisi∣on, which are these, Deus noster, pars nostra, & protector noster, praecepit erui carne•• no∣stram ab inf••••••••, propter foedus suum quod posuit in causa nostra, God our portion, and our protector, hath commanded that our flesh should be deliuered from hell, for his couenant like which he hath placed in our flesh, &c. But infants which are circumcised haue not de∣serued hell by any actuall sinnes, which they had committed, therefore they are guiltie of hell in respect of originall sinne: To this purpose also he produceth the testimonie of R. Sal∣mo, who giueth this note vpon that place, Genes. 2.4. These are the generations of heauen and earth, &c. that in two places onely this word teldoth, generations, is written fully, namely with chalom in the beginning and ende; in this place before Adams fall: for in the beginning men were created secundum plenitudinem 〈◊〉〈◊〉 & perfectio••••••, in their fulnesse and perfection: but after Adam had sinned, their generations were corrupted, and therefore Gen. 4. and other where that word it not expressed fully, with chalom in the ende: the other place is, Ruth, 4. These are the generations of P••••••rs, &c. these the word toldoth, is written fully, because Christ the sonne of Dauid, was the Sonne of P••••res, for vntill he came the generation of man should not be restored▪ •••• Burgens.

3. But there are euident places beside out of the old testament, for the proofe of origi∣nall sinne: as Genes. 9.21. the imagination of mans heart is euill from his youth: and Dauid confesseth, Psal. 54. I was borne in iniquitie, and in sinne hath my mothere conceiued me, &c.

Controv. 11. That Adams sinne is entred into his posteritie, by propagation, not imitation onely, against the Pelagians.

The Pelagians held these two hereticall positions concerning this matter: 1. That Adams sinne is deriued into his posteritie, nor by any naturall propagation, but by corrupt imitati∣on: 2. the other, that death is entred into Adams posteritie, not as a punishment of Adams sinne: but as a defect of nature issuing out of the fraile and brittle composition and consti∣tution of mans bodie: these strange assertions, are thus confuted by Augustine.

1. If the Apostle had spoken here of the beginning of sinne by imitation, not by propa∣gation, non eius principium fecisset Adamum, sed diabolum, &c. he would not haue made Adam the beginning, but the deuill &c. for he sinned first: he was a lier from the beginning, Iohn 8.44.

2. As he in whom all are quickned, and made aliue, beside that, he gaue an example of righteousnesse to those that imitate him, dat etiam occultissimam fidelibus gratiam, &c. gi∣ueth also secret grace vnto the faithfull: &c. so he in whom all die, beside the example of imitation in transgressing Gods commandement; occulta etiam labe, &c. he also infected all his ofspring; with the secret contagion of concupiscence: Augustine. lib. 1. de peccator. merit. & remissi. c. 9.

3. Further Augustine presseth these words of the Apostle: Rom. 5.16. the fault is of one offence to condemnation, but if men are onely guiltie of condemnation for their actuall sinnes: he should haue said, condemnationem fieri ex multis peccatis &c. that condemnation came through many offences, not through one: epist. 89. ad Hilarium.

4. And in an other place he vrgeth this reason: because many in sinning doe not pro∣pound vnto themselues the example of Adam, but haue other occasions which moue them: as when a theefe killeth a man, he did it, nihil de Adamo cogitans, thinking nothing of A∣dam, but to this end, that he might haue his gould, &c. Adams eating of an apple which was forbidden, can yeeld no example of imitation to a murtherer: and there are many wic∣ked men in the world, that neuer heard of Adams transgression: to this purpose Augustine: lib. 6. cont. Iulian. c. 12.

5. Beside the Apostles words euidently conuinceth them: for the Apostle saith as sinne entred, so death by sinne: then as death actually is propagated, so also sinne, Tolet. annot. 15. And death is entred vpon all, because all haue sinned: seeing then infants die, it followeth that they sinne, but not actually, therefore they haue originall sinne: P. Martyr.

6. Hence it is euident, that the commentaries which passe vnder Hieromes name, are forged: for that author saith vpon this place: insaniunt, qui de Adamo per traducem ad •••• asserunt venisse peccarum: they are madde, which affirme that sinne is come vpon vs, as tra∣duced and deriued from Adam: &c. for Hierome liuing in the same time, that Pelagius broached his heresie, did condemne and detect it, as Augustine, and other orthodoxall wri∣ters did.

Controv. 12. Of the manner how originall sinne is propagated against the Pelagians: where it is disputed, whether the soule be deriued from the parents.

The Pelagians to strengthen their error in denying the propagation of originall sinne from Adam to his posteritie; obiected thus: the seate and place of sinne is the soule, but the soule is not propagated nor deriued by generation from the parents: therefore neither sinne.

To this obiection diuerse answers are made: 1. Some thinke that originall sinne is con∣ueied by that carnall pleasure and delight, which the parents haue in the act of generation but this is not so, for these two reasons: 1. because that carnall pleasure is not sinne, 〈◊〉〈◊〉 some euill affection beside do concurre with it: for without that delight there is no genera∣tion: which if it were necessarily accompanied with sinne, the Scriptures would not haue giuen libertie to marrie, if it were in it selfe a sinnefull act: 2. And if it were admitted, that this naturall delight were sinne, yet there by that infirmitie onely should be conueied, whereas originall sinne is a generall corruption of nature.

2. Some thinke, that God createth the soules of men, agreeable to their corrupt bodies like as he giueth vnto dogs, and other creatures spirits answerable to their state and conditi∣on: But this opinion is reiected likewise: for if God should create or make any soule euill

he should be the author of sinne.

3. Some doe thinke, that the soule of man is deriued also ex traduce, as they tearme it, and propagated from the parentes, as the bodie is: this opinion Tertullian seemed to fa∣uour, and Augustine holdeth it probable. Genes. ad. liter. c. 10. some of their reasons are these: 1. because in the making of the woman it is not said, that God breathed into her the breath of life, as it is expressed of Adam, and therefore it is like that she had, as her bo∣die, so her soule from Adam: Answer. Nay rather the contrarie is inferred, because no mention is made of the soule and spirit of Eue, that it had the like beginning which A∣dams had: otherwise he would haue said, this is soule of my soule, as he saith, bone of my bones, flesh of my flesh. 2. Gen. 46.26. it is said that, 66. soules came out of the loines of Iacob: Answ. here the soule is taken for person: and by a synecdoche, the whole man is vn∣derstood by a part: and that is said of the whole, because of the vnitie of the person, and the neare coniunction of the soule and bodie, which is true onely in the one part, namely the bodie, which onely came out of the parentes loines: in the same sense, Marie is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the mother of God, because Christ both God and man was borne of her, and yet he was borne onely as man. 3. If the soule be not propagated by generation, but cre∣ated in the bodie, then it would follow, that God on the seauenth day had not made an end of the creation. Answ: it followeth not, God ceased from creating any new kind, but now the inspiring of the soule is but a continnuing of that way of the soule, which God in the first creation made for it.

The better opinion then is, animas creando infundi, & infundendo creari: that the soules are infused by creation, and created by infusion, the reasons of which opinion are these. 1. the direct words of Scripture, Zacha. 12.1: God is said to haue formed the spirit of man within him: And Hebr. 12.9. he is called the father of spirits. 2. an other ground of this opinion is taken from the nature and condition of the soule: it is a spirituall and immateriall essence, immortall and incorruptible, and therefore cannot come of corruptible, and corpo∣rall seed: 3. Christs soule came the same way, which other mens soules doe, for otherwise he should not be like vs in all things, sinne excepted: but his soule was not propagated from Marie: for if he had both his bodie and soule from her, he might as well be said to haue beene in the loines of Abraham when he paied tithes to Melchisedech, as Levi, Hebr. 7.10. and yet though Leui had his bodie onely, not his soule, from the loines of Abraham, he is said to be in his loines, because he came from thence by the ordinarie and common genera∣tion, but so did not Christ: seeing then this opinion is refused of the generation and deri∣vation of the soule; we also reiect this answer concerning the propagating of originall sinne.

4. This then is our more full answer vnto this obiection of the Pelagians: 1. al∣though we can not giue a sufficient reason of this, how originall sinne should be propaga∣ted, yet it is enough for vs, that it is so, that we are all by nature the children of wrath. 2. it is not true, that onely the flesh and bodie of man is propagated from the parents: for then man should conferre lesse in his generation, then brute beasts, from whom not the bodies onely but the spirits doe issue in the generation of their kind: so then, totus homo ex toto homine nascitur, whole man is generated of whole man: and anima, licet non materialiter, ta∣men originaliter, the soule, though not materially, yet originally is taken from Adam: Pa∣reus: we doe not say, that the soule of man is deriued from the soule of the father, yet man consisting of bodie and soule is begotten of his father, the Lord beeing the father of spirits, concurring in that naturall act of carnall generation. 3. it is denied, that the soule onely is the feate of sinne: it is the corruption of the whole man consisting both of bodie and soule: the whole man then is corrupted, and so the feate and place of sinne: Pareus: and how the soule beeing created pure, commeth to be infected with sinne, Lyranus wel shew∣eth, sicut liquor bonus inficitur ex corruptione vasis &c. as a good liquor is infected by the corruption of the vessell: so originall sinne provenit ex carne causaliter, sed tamen in anima est subiective & formaliter: commeth of the flesh as the cause, but it is in the soule as the subiect and formally, like as sickenes and infirmitie commeth of corrupt and vnholesome meats, as the cause, but the meate is not capable of sickenes as the subiect, the bodie is the subiect of sickenes: to this purpose Lyranus: Faius expresseth it by this similitude: the pure soule is infected with the contagion of impute seed, sicut manu immunda flos insignis pol∣••••••tur, &c. like as a faire flower is polluted with vncleane hands: Pet. Martyr yet more distinctly sheweth the manner how this pollution entreth into the soule: & corporis impuri∣tate,

& imbecillitate sua: by two waies, the impuritie of the bodie, and it owne weaknesse•• for both the soule is weake, and not able to resist the corrupt inclination of the flesh: it is not created in such strength and perfection, as Adams soule was: and the bodie is vnapt and vnfit for any spirituall worke: and this may suffice for an answer vnto this obiection of the Pelagians concerning the originall of the soule.

Controv. 13. Against the Pelagians, and Papists, that originall sinne is not quite taken away in baptisme.

1. The Pelagians obiect further, that there is no originall sinne propagated vnto Adams posteritie, or at the least remaining in them: for that which is taken away and blotted out, remaineth not, now originall sinne is taken away in baptisme, and therefore it is no more extant.

Answer. There must be two things considered in sinne: the act thereof as the matter, and the guilt: now there is herein a great difference betweene originall and other actuall sinnes, for in those the act is transitorie and remaineth not, and the guilt is remitted by faith in Christ: in originall sinne, though the guilt thereof be remitted in baptisme, yet the mat∣ter thereof, which is the corruption and deprauation of mans nature remaineth, it passeth not away, as the transitorie act of other actuall sinnes: and for the more full demonstration hereof, Augustine vseth two similitudes: like as the corne is sowen without chaffe or straw, and yet the corne that springeth of the seed hath both: and as they which were circumcised beget children, that are vncircumcised, and had neede of a new circumcision: so the fa∣thers beeing regenerate by a new birth, yet doe beget vnregenerate children: the sanctitie of the parents no more passeth to their children, then their knowledge, and other vertues, Mart.

2. The Romanists denie not but there remaineth a corruption of nature still in the children of God after Baptisme, but they say it remaineth vt poena & exercenda vert••tis materia, not as a fault, but as a punishment, and matter or occasion for the exercising of ver∣tue: Lyran. And it was concluded in the Councell of Trent, in baptisme tolli omne illud quod veram habet & propriam rationem peccati, all that to be taken away, which hath the proper and true nature of sinne, Concil. Trident. sess. 5. the Rhemists also affirme that children bap∣tized haue neither mortall nor veniall sinne, annot. 1. Ioh. 1. sect. 5.

Contra: 1. We confesse that the guilt and punishment of originall sinne is washed a∣way by faith in Christs blood; but yet the staine and blot remaineth still: though in Christ we are deliuered from the punishment due vnto sinne; yet the euill qualitie of our nature is not purged away, namely, our naturall pronenes and aptnes to euill: which shall not fully be purged, vntill the resurrection, when we shall put off all corruption together with mor∣talitie: to this purpose Augustine saith well, Meminisse debemus omnium peccatorum ple∣nam remissionem, &c. we must remember that there is full remission of our sinnes in baptis∣me, hominis vero qualitatem non totam continuo mutari, &c. yet the qualitie or condition of man is not straite chaunged: de peccator. merit. & remissi. lib. 1. c. 25. 2. and that origi∣nall corruption, hath the verie nature of sinne, euen after baptisme, the Apostle sheweth e∣uidently. Rom. 7.7. where he calleth the concupiscence of our nature sinne: see further here∣of. Synops. Centur. 3. er. 11.

Controv. 14. What originall sinne is, against the Romanists and ••some others, and specially against them, which hold it to be A∣dams sinne imputed onely to his posteritie.

1. Faber & Erasmus in their annotations vpon this place, seeme to be of opinion that ori∣ginall sinne is onely a pronenesse and aptnesse vnto sinne, which is graft in vs by nature: But this is refelled by the Apostle here, who saith, that in Adam all haue sinned, and therefore death also is entred vpon all: death is the stipend of sinne: if then death actually is gone ouer all, so also sinne.

2. Flacius Illyricus held originall sinne to be a kind of substance: But, this is a dan∣gerous opinion: God onely is the Creator of substances, and natures: but he made not sinne.

3. As he giueth too much to originall sinne, making it a substantiall thing in man: so the Romanists too much extenuate it, & allowe it too little: 1. Pighius and Catharinus thinke that originall sinne is nothing else, but the preuarication and transgression of our first pa∣rents, made their posterities onely by imputation, because Adam in himselfe contained all mankind, and God made his couenant not onely with him, but with all his posteritie,

beeing then in his loines: and so his sinne is imputed vnto them: but there is nothing in men naturally, that hath the proper nature of sinne: which is defined to be dictum, factum, vel concupitum, &c. somewhat said, done, or coueted against the law of God, which cannot be in infants: to this purpose Catharinus, and before him Pighius, in 1. contr. de peccat. origin.

Contra. 1. Bellarmine lib. 5. de amissi. grat. c. 16. and Pererius. disput. 16. in 5. c. ad Ro∣man: would confute this opinion, and prooue that originall sinne is a reall and inherent cor∣ruption in the nature of man, and not imputed onely: because as we were sinners in Adam, so we are made iust by Christ, which is not by the imputation of his righteousnesse, but by an inherent iustice, which is giuen vnto vs by the merits of Christ, &c. But this were to confute one error by another: for the Apostle euidently and expressely sheweth c. 4.3. that Abrahams faith was imputed and counted vnto him for righteousnesse: and therefore the iustice, whereby we are counted iust before God, is the iustice of Christ imputed to vs by faith: so also Adams sinne is imputed to his posteritie: but beside there is an euilnes and pra∣uitie of nature procured by the transgression of Adam; as beside the imputed righteousnes of Christ, there is also in the faithfull an inherent righteousnesse also, which is their holines and sanctification, but they are not thereby iustified before God.

2. We haue better reasons out of the Scripture to refute this assertion: for where there is no sinne, death hath no power: because all are sinners by nature, they all die: otherwise the Apostle had not reasoned well, that death raigned from Adam to Moses, because all had sinned, v. 14. And v. 19. the Apostle saith, that by one mans disobedience many are pecca∣tores constituti, made sinners, which is more then to be counted sinners, or to haue sinne imputed.

3. That definition is of actuall sinne, which is of such things as are said, done, or coueted against the law of God: But sinne is more generally taken for any thing which is contrarie to the law of God: now the naturall rebellion and resistance of the flesh, in not beeing sub∣iect to the will of the spirit, but continually striuing against it, which is to be seene euen in children, who seeth not that it is contrarie to the law of God, and hath in it the nature of sinne?

4. Dauid complaineth that he was borne in sinne, and conceiued in iniquitie, Psal. 51. and S. Paul Rom. 7. calleth his naturall corruption, sinne dwelling in him: So that these holy men confessed that they were sinfull by nature: Otherwise, if there were not in vs o∣riginall sinne by nature of our owne, but onely Adams imputed, it would follow, that his posteritie should be punished not for their owne, but anothers sinne: which were against the rule of Gods iustice, Martyr.

Controv. 15. That originall sinne is not onely the privation of originall iustice.

Bellarmine with other of the Romanists, will not haue originall sinne to be any euill po∣sitiue qualitie in man, but onely carentia iustitiae originalis, & habitualis aversio à Deo: a wanting of originall iustice, and an habituall aversion from, and a forsaking of God: Bellar. lib. 5. de amission. grat. c. 15. Lyranus addeth an other clause, that originall sinne is a defect or want of originall iustice, cum debito habendi eam, with a due debt or obligation to haue the same, &c. Now their cheefe reason, that originall sinne is no euill habite or po∣sitiue qualitie, but onely a defect or privation, is this, because God is the author of all po∣sitiue things, that haue a beeing or existence: but he is no way the cause of originall sinne: Bellarm. ibid. Thoring. replic. ad addit. 5. Paul. Burgens. And if it were an habite, Adam could not haue transmitted it to his posteritie. Bellarm. ibid.

Contra. 1. Paulus Burgens. taketh exception to Lyranus difinition of originall sinne: that it is not a meere priuation, but habitus corruptus, a corrupt habite: like as in a disease there is not onely a priuation of health, but there is also some positiue thing, habet humo∣res male dispositos, the humors also are euill affected and disposed: and so is it in originall sinne, there is an euill qualitie and habite beside the want of originall iustice: and therefore it is called concupiscence, quae sonat aliquod positivum, which foundeth and signifieth some positiue thing, &c. This exception of Burgensis is iust, and his opinion herein is agreeable to the Apostle, who calleth originall sinne peccatum inhabitans, an in-dwelling sinne, Rom. 7.20. and corpus mortis, the bodie of death: originall sinne then hath a kind of ex∣istence, for how else could it be called a bodie of sinne or death? see more hereof else∣where, Synops. Cen. 4. err. 14.

2. Concerning the reasons obiected. 1. God is the author of euerie substance, and of e∣uery naturall qualitie, but not of vnnaturall dispositions or qualities; as neither of diseases in the bodie, nor of vices in the minde: this euill qualitie was procured by mans voluntarie transgression. 2. and though habites, which are personall, and obtained by vse and industrie, are not transmitted to posteritie, yet this euill habite was not personall in Adam, as he is considered, vt singularis persona, as a singular person, but by him it entred into the nature of man, as he was totius humanae naturae principiū, the beginning of the whole nature of man.

3. Burgensis taketh another exception vnto Lyranus addition, and he thinketh that A∣dams posteritie is not bound to haue the originall iustice which was giuen to Adam: for they haue no such bond, either by the law of nature, for that originall iustice was superna∣turally added, or by any diuine precept; for God gaue vnto Adam no other precept; but that one, not to eate of the forbidden fruite; and therefore they were not bound at all to haue or reteine Adams originall iustice: Thus Burgens.

Contra. 1. Herein I rather consent vnto Thoring the Replic. vpon Burgens. who thus argueth, that this debt or bond, to haue originall iustice, was grounded vpon the law of na∣ture, which is the rule of right reason; for by nature euery one is tied to seeke the perfe∣ction and conseruation of it kind: and this originall iustice tended vnto the perfection of man; which though it were supernaturally added vnto man, yet it was not giuen him alone, sed pro tota natura, for the whole nature of man, and so he concludeth well, that man is cul∣pable in not hauing this originall iustice, though not culpâ actuali, quae est suppositi, by any actuall fault, which belongeth to the person or subiect, yet culpâ originali, quae est natura, by an originall fault, which is in nature. To this purpose the Replic. And this may be added further, that if Adams posteritie were not debters in respect of this originall iustice, then were they not bound to keepe the law, which requireth perfect righteousnesse, and so it would follow, that they are not transgressors against the law, if they were not bound to keepe it: the first exception then of Burgensis may be recieued, but not the second.

2. Pighius also, who denieth originall sinne to be a privation or want of originall iustice, holdeth it to be no sinne to want that iustice, which is not enioyned by any law vnto mankind: for no law can be produced which bindeth infantes to haue that originall iustice, and therein he concurreth with Burgensis.

Contra. But this obiection is easily refuted: for first, man was created according to Gods image, in righteousnesse and holines, which image Adams posteritie is bound to re∣taine: but he by his sinne defaced that image, and in stead thereof begate children after his owne image, Gen. 5.3. in the state of corruption. And whereas Pighius replieth out of Augustine, that the image of God in man consisteth in the three faculties of the soule, the vnderstanding, memorie, and will: Augustine, must not be so vnderstood, as though here∣in consisted onely the image of God, but as therein is shadowed forth the misterie of the Trinitie: for the Apostle expressely sheweth, that this image of God is seene in righteousnes and holines, Ephes. 4.24.

An other lawe is the lawe of nature, which is the rule which euery one is to followe: Cicero could say, that convenientur viuere, &c. to liue agreeably to this law, is the chiefe ende of man: to this lawe euen infants are also bound: there is a third lawe, which is the morall, which saith thou shalt not lust, which prohibiteth not onely actuall but originall con∣cupiscence: And whereas Pighius here obiecteth, that a lawe is giuen in vaine of such things as cannot be avoided, therein he sheweth his ignorance: for it is not in mans power to keep the lawe; for then it had not beene necessarie for Christ to haue died for vs, who came to performe that which was impossible by the lawe, Rom. 8.3. yet was not the lawe giuen so in vaine: for there are two speciall vses thereof, both to giue vs direction how to liue well, and to bring vs to the knowledge of sinne, xe Mart.

4. This then is originall sinne: 1. it consisteth partly of a defect and want of originall iustice, in that the image of God, after the which man was created in righteousnesse and holines, was blotted out by the fall of man: partly in an euill habite, disposition and quali∣tie and disorder of all the faculties, and powers both of bodie and soule: This was the start of man after his fall, and the same is the condition of all his posteritie by nature.

Augustine also maketh originall sinne a positiue qualitie, placing it in the concupiscence of the flesh: not the actuall concupiscence, but that naturall corruption which although it be more generall, then to containe it selfe within the compasse of concupiscence onely, yet

he so describeth it by the most manifest effect; because our naturall corruption doth most of all shew and manifest it selfe in the concupisence and lust of our members.

2. The subiect then and matter of originall sinne, are all the faculties and powers of soule and bodie: the former is the pravitie and deformitie of them, the efficient cause was the peruersnes of Adams will, the instrument is the carnall propagation, the end or effect is euerlasting damnation both of bodie and soule without the mercie of God: Martyr.

3. Originall sinne is taken either actiuely, for the sinne of Adam, which was the cause of sinne in his posteritie: which is called originale origmans, originall sinne giuing begin∣ning: or passiuely for the naturall corruption raised in Adams ofspring by his transgression: which is tearmed originale originatum, originall sinne taking beginning.

4. Of this originall sinne taken both waies there are three misserable effects: 1. par∣ticipatio culpa, the participating in the fault or offence: for we were all in Adams loines when he transgressed; and so we all sinned in him, as here the Apostle saith. 2. im∣putatio reatus, the imputation, of the guilt and punishment of sinne; we are the children of wrath by nature, subiect both to temporall and eternall death. 3. there is naturae depra∣tatio vel deformitas, the depravation and deformitie of nature, wherein there dwelleth no good thing, Rom. 17.18.

Controv. 16. Of the wicked heresie of Marcion and Valen∣tinus, with the blasphemous Ma∣nichees.

1. Origen out of the words of the former verse, where the Apostle speaketh of our at∣tonement and reconciliation by Christ, confureth the heresie of Marcion and Valen∣tinus, whose opinion was, that there was some substance, quae naturaliter Deo sit in∣imica, which naturally is an enemie to God: for if it were so, that this enemie, were natura, non voluntatis, in nature, not in the will of man, there would be no re∣conciliation: for things in nature contrarie, and enemies one to the other, can∣not be reconciled.

2. The Manichees also are here confuted, who did hold, that sinne was of God, as the anchor and beginner thereof: for they did make two beginnings one of good, the other of euill, and two Princes, one of light, the other of darkenes: this wicked fan∣sie is here confuted, for the Apostle sheweth, that sinne entred by Adam, and so descended to his posteritie, Faius.

Controv. 17. That all sinnes are mortall, and worthie of death by nature.

v. 12. And death by sinne: if then death came in by sinne, yea children hauing onely originall sinne are subiect to death: hence it is euident, that all sinnes are in themselues wor∣thie of death: so that it is a vaine distinction, which the Romanists make betweene veni∣all, and mortall sinnes: as though some sinnes were pardonable in their owne nature: In that some sinnes are pardonable, it is of grace and mercie in God, not in the qualitie and propertie of the sinne, Martyr. Indeede there is some sinne remissible, some irremis∣sible, as sinne against the holy Ghost: but this difference ariseth not so much from the nature of the sinne, as from the qualitie of the offender, whose heart is so har∣dened, that he cannot repent him of the blasphemie against the spirit: Neither yet doth it followe, if all sinnes are mortall in their owne nature, that therefore all sinnes are equall: for as there are degrees in the punishment of death, so there are degrees in the sinnes themselues: and though euen great offences are pardonable in the mer∣cie of God, yet pardon in such sinnes is more hardly obtained.

Controv. 18. That Henoch and Elias are not yet aliue in their bodies.

v. 12. And so death went ouer all men: Hence then it is concluded, that Elias and He∣••••••, doe not yet liue in their bodies; whom the Romanists hold shall come in the ende of the world to preach against Antichrist: Gorrhan would thus helpe the matter, that de••h entred vpon them reatis, non actu, not in act, but in the guilt: their death is deferred, it is not taken away, &c. for they hold that they shall be killed by Antichrist in the ende of the word.

Contra. 1. That it is appointed vnto men to die, the Apostle testifieth Heb. 9.27. none are exempted from the common law of death: as it is said, 2. Sam. 14.14. We must needes die, and we are as water spilt vpon the ground, that cannot be gathered vp againe: and the Psalmist saith, Psal. 88.48. What man liueth and shall not see death? Therefore Henoch and Elias are subiect to this generall law of death. 2. And if they were yet aliue, they must be either in the celestiall or terrestiall Paradise: but the terrestiall was destroied in the flood, and there they could not be preserued: and from the celestiall Paradise, none can returne to die againe, that is no place or habitation for mortall creatures: See further hereof Synops. Centur. 5. er. 32.

Controv. 19. The Virgin Marie conceiued in originall sinne.

The Romanists in their annotations vpon the 14. v. doe affirme, that whereas all other are conceiued and borne in originall sinne, Christ onely is excepted, and his mother for his honour, and by his speciall protection (as many godly men iudge) preserued from the some, &c.

Contra. 1. But this error is euidently confuted by the Apostles words, who saith, that in him, (that is in Adam) all haue sinned: therefore euen the Virgin Marie also: for onely Christ was conceiued by the holy Ghost without the seed of man of a virgin, and therefore he onely was conceiued without sinne. 2. and it was more for Christs honour to be borne of a sinner, himselfe no sinner, to shewe his puritie and perfection, then come cleane and vnde∣filed euen out a vessel not naturally cleansed from sinne. 3. If the holy Virgin must be conceiued without sinne, because of her Sonne, that was borne without sinne, then by the same reason the mother of Marie must haue the same priuiledge, because she brought forth Marie without sinne, and so her mother before her, and thus this priuiledge must runne vp still vnto Christs progenitors.

4. Why are they afraid to determine this point absolutely, that Marie was conceiued without sinne, but set it downe onely as a priuate opinion of some godly men: whereas Sixtus the 4. hath decreed it was so, and thereupon for the strengthening of his opinion, in∣stituted the feast of the conception of the Virgin Marie, and added these words to the salutation of Marie, & benedicta sit Anna mater tua, de qua sine macula tua pro∣cessit caro virginea, and blessed be Anna thy mother, from whom thy virgins flesh proceeded without spot: 5. they will not denie, but that Bernard, the Master, of sen∣tences, Thomas Aquin. and before them Augustine, were godly and deuout men all which held the contrarie, that the Virgin Marie was not conceiued without sinne. August. de Genes. ad liter. lib. 10. c. 18. Bernard. epist. 174. Magister lib. 3. distinct. ••. Thom. Aquin. vpon that place.

Controv. 20. Against merits.

v. 16. The gift is of many offences: hence is inferred, that seeing our iustification by Christ is called a grace, and gift, that it proceedeth from the free loue, grace, and fauour of God; Pareus here well inferreth, facessant ergo merita congrus, &c. away with all merits either of congruitie as preparations vnto grace, or of condignitie vnto saluation: for if our iustification and saluation were of merit or worke, it were not of grace: as the Apostle con∣cludeth, Rom. 11.6. If it be of grace, it is no more of workes: for then worke were no more worke, &c.

21. Controv. That the punishment of originall sinne is euerlasting death.

v. 18. By the offence of one the fault came of all vnto condemnation, &c. Here are two o∣pinions to be refuted, the first is of those, which either promised vnto Infants dying without baptisme in originall sinne, the kingdome of heauen, as one Vincentius did hold, whome Augustine confuseth, lib. 1. de origin. animae, c. 9. or els did assure vnto them an happie estate in some middle place betweene heauen and hell, as the Pelagians, August. haeres. 88. vnto which opinion Pighius and Cathari••us, two Popish champions, come very neere, who thinke that Infants dying in their infancie, and so in originall sinne, should enioy an happie and blessed estate here in earth after the generall resurrection.

The other opinion is generally of the Romanists, which hold, that Infants dying without baptisme, shall haue poenam damni, the punishment onely of losse, in beeing depriued of the

vision of God: but they shall not haue poenata sensus, the punishment or torment of sense or feeling: and here some doe exempt them from all torment both inward and outward, as Thomas with other Schoolemen, in 2. sentent. distinct. 33. some doe thinke, they shall haue internum animi dolorem, the inward greese of minde for the losse of the heauenly beatitude: as holdeth Pet. Lombard. 2. sentent. distinct. 33. with some other schoolmen, to whome Bellarmine subscribeth, lib. 6. de amiss. grat. c. 6.

1. For the first opinion that infants dying in their originall sinne are not excluded hea∣uen, these arguments are brought.

1. The infants shall be afflicted, with no sensible punishments, because they had no euill mind, will, or purpose while they liued here.

2. Neither is there any contrition or sorrow in this life required for originall sinne, much lesse in the next: to this purpose Pighius.

3. Cartharinus among other reasons, vrgeth that place, Dan. 12.2. that many shall a∣wake out of the dust, some to euerlasting life, some to shame: whereupon he inferreth, that all shall not rise to one of these ends, but some, and so there should be a third sort, that should neither goe to heauen, nor hell, but enioy a third place.

4. There shall be a new heauen and a new earth: as the new heauens shall not be with∣out inhabitants, so neither the earth, which is most like, shall be the place for such in∣fants.

Contra. 1. Though infants actually in their life shewed no euill purpose, will, or intent, yet it is sufficient to their condemnation, that they had an euill inclination by nature, which would haue shewed it selfe if they had liued to yeres of discretion: the onely cause, why their euill inclination appeareth not, for that their mind hath not fit organes or instruments, to exercise the faculties thereof: like as the young cubbes of foxes and wolues are killed, and destroied, when they are yet young, though they haue yet done no harme, because it is cer∣taine, if they should be suffered to grow, they would follow their kind: so the Scripture saith, that the imaginations of mans heart are euill from his youth, Gen. 9.21.

2. And holy men euen for their originall sinne haue shewed great contrition and sor∣row in this life: as Dauid confessing his sinne, beginneth with his very sinnefull birth and conception, Psal. 5.1. so S. Paul crieth out, Rom. 7. wretched man that I am, who shall de∣liuer mee from the bodie of this death!

3. In that place of Daniel, many, is taken for all, as Augustine and Theodoret expound that place: as S. Paul in the fift chapter to the Romans v. 17. by many vnderstandeth all; as by one mans disobedience many were made sinners: for otherwise it would follow that all should not arise, that sleepe in the dust, but onely some.

4. And it is a weake reason, there shall be inhabitants of the new earth, therefore in∣fants shall inhabite it: Bellarmine thinketh that the earth shall be couered with waters, and so haue no inhabitants at all, but this is an idle speculation: for the earth shall then be resto∣red to a perfect estate, & not to lie hid vnder the waters: and to what end there shall be a new earth, it is curiositie to enquire, the scripture hauing not expressed it: And if it be appointed for the habitation of the Saints, to passe from heauen to earth, and to follow the Lambe wheresoeuer he goeth, it is a worke consequent, that infants shall be those Saints: thus much shall suffice for the answer vnto these reasons.

5. And further the opinion it selfe to make any kind of happines out of the kingdome of heauen, and to inuent a third place betweene heauen and hell, is contrarie to the Scrip∣ture: which forteth all men into two rankes or companies, which are appointed to two places: they are either of the sheepe at Christs right hand, which shall enter into life, or of the gootes at his left hand, for whom hell fire is prepared, Matth. 25. And the Scripture testifieth, that all that shall be saued, shall walke in the light of the celestiall Ierusa∣lem, Reuel. 22.4. and without it shall be dogges, c. 12.15. none then can be saued out of it,

2. Now we come to the other opinion of the Romanists, that send infants dying with∣out baptisme to hell, but they onely attribute vnto them a punishment without any sense, vnlesse it be the inward greefe and dolor of mind, to see themselues excluded the kingdom of God.

Contra. First it is an vncharitable opinion to send all infants to hell that die vnbap∣tised: for the grace of God is not tied to the outward element: God can saue with∣out

water: it is not the want of baptisme, but the contempt thereof, that condemneth: the Scripture saith, Mark. 16.16, he that shall beleeue, and be baptised shall be saued: but he that will not beleeue, (not he, which is not baptised) shall be damned: here are three opinions, 1. the Papists generally hold, that all infants dying without baptisme, are damned: but this is a cruell and vncharitable opinion, as is shewed before: See else where more hereof. Synops. Centur. 3. er. 3.

2. Some thinke that many of the infants of the Saintes are saued euen without baptis∣me, by the couenant of grace made vnto the faithfull and their seede, but not all, for some of the children of the faithfull doe not belong vnto election, such were Ismael, Esau. Thus Pet. Martyr.

3. But the better opinion is, that all the infants of faithfull parents dying in their inno∣cent estate before baptisme, are saued by the generall couenant of grace, made to the righ∣teous and their seede: because there is now no barre or impediment put in to binder the effi∣cacie of that couenant, as in those, which liue vnto the yeares of discretion, and depriue themselues by their impietie and vnbeleefe, of the benefit of that couenant.

Secondly, that such infants as are not saued by Christ, dying before baptisme, or after, doe suffer the sensible paines of hell fire, though in the least and easiest degree of all, it is thus prooued.

1. The Scripture saith, Reuel. 10.15. Whosoeuer was not found written in the booke of life was cast into the lake of fire. Infants then which are condemned, shall be punished in hell fire.

2. We see that infants euen in this life doe suffer in their infancie paine and torment of bodie: it therefore standeth with Gods iustice that infants euen for originall sinne should feele sensible torments:

3. If they will graunt that they shall haue the inward dolor of the minde to see others admitted into the kingdome of God, and themselues excluded, why not also paine of bo∣die? seeing the Scripture saith, that there shall be weeping and gnashing of teeth, when men shall see the Patriarkes entring into heauen, and themselues excluded, and thrust out at the doores. Luk. 13.28.

4. Christ died for infants, as well as for others, and bare the punishment due vnto them for their sinnes: but he suffered both the torments of bodie and minde: therefore both were due vnto infants.

5. Gregorie is of this opinion: perpetua tormenta percipient qui nihil ex propria volunta•••• peccauerunt, they shall receiue euerlasting torments, which had not sinned by their owne will: in 9. c. Iob. so also Augustine: but he saith mitissima omnium pana erit eorum, their punishment shall be most gentle and easie of all other, which beside originall sinne haue ad∣ded none other sinnes, &c. and this may be safely affirmed with Augustine: But that when followeth, hath more doubt: non audeo dicere, quodijs, vt nulli essent, quàm vt ibi essent, so∣tius expediret, I dare not say, that it were better for them not to be at all, then to be there, Augustine. Enchirid. c. 93.

Controv. 22. That Christs essentiall iustice is not in∣fused into vs.

v. 17. Much more shall they which receiue abundance of grace, &c. Osiander did hold, not Lucas Osiander, who hath written breefe annotations vpon the old and new Testament: but another of that name before him, that the iustice of Christ is some reall thing infused into the faithfull, and that it was his essentiall iustice, as he is God, that is communicated to the faithfull, ex Faio. in v. 17.

But the Apostle euidently refuteth this error. c. 4.22. where he sheweth that it was im∣puted vnto Abraham for righteousnes, because he beleeued in God: if we are iustified by faith, then not by the essentiall iustice of Christ, which still remaineth in Christs person, as the subiect thereof; but the righteousnesse whereby we are iustified before God, is the righ∣teousnes of Christ, as he is man, which is apprehended by faith: and this also is euident in this place, where the Apostle ascribeth iustification to the abundance of grace receiued; and how is it receiued but by faith?

Controv. 23. Against the patrones of vniuersall grace.

v. 18. By the iustifying of one, the benefit abounded toward all men, &c. Hence of 〈◊〉〈◊〉

Huberus, and before him the Pelagians would prooue, that the benefit of iustificati∣on is as vniuersall toward all, euen infidels and vnbeleeuers, as the condemnation, that came in by Adam: for the Apostle on both sides nameth all; for otherwise the benefite by Christ, should be inferiour vnto the losse in Adam, which redounded generally vpon all.

Contra. 1. This tearme of vniuersalitie (all) must be restrained according to the nature of the subiect: as Adam transfused his sinne vnto all, which were his ofspring, so Christ also iustifieth all his, that is, all which beleeue in him: so by all, the Apostle vnderstandeth, the vniuersall companie of the faithfull. 2. the preheminence of the benefit consisteth not in the equalitie of the number, that Christ should saue as many, as are lost in Adam, for then there should be onely an equalitie, not a superioritie.

3. But herein is the prerogatiue of grace seene: 1. in the excellencie of the effect, for life is a more excellent thing then death, and righteousnesse, then sinne. 2. in the power∣fulnesse of the worke, it sheweth a greater power to saue, then to destroie, to iustifie, then condemne: for it is an easier matter to destroie, then to saue, to pull downe, then to build vp, to mortifie, then to reviue and raise to life. 3. the preheminence is in the amplitude and largnes of grace, in that we are iustified not onely from one, but all kind of sinnes, as well actuall as originall; whereas originall sinne is onely deriued from Adam: See more hereof, quest. 15.

Controv. 24. Against the Popish inherent iustice.

v. 9. So by the obedience of one shall many be made righteous, &c. The Romanists, as Bellar. lib. 2. de. iustificat. c. 1. Pererius disputa. 17. doe much vrge this argument against imputatiue iustice, that we are not iustified by the righteousnesse of Christ imputed by faith, but by an inherent righteousnesse wrought in vs by Christ, whereby we are formally made iust: because we are so made righteous and iust in Christ, as we became sinners in Adam: but that was not by imputation of Adams sinne, but by sinne dwelling in them, whereby they are formally made sinners: therefore we are formally made righteous by an inherent iustice remayning in vs, and not imputed onely: Pererius further vrgeth the phrase, iusti con∣stituentur, many shall be made iust, which is not all one, as to be reputed iust, or to be iust by imputation; but to be iust indeed.

Contra. 1. The comparison betweene Adams disobedience, and Christs obedience doth hold verie well euen in this point of imputation: for as there is in making of vs sinners, both an imputation of Adams sinne to his posteritie, as comming out of his loines, as also an habituall prauitie and corruption of nature, the effect thereof: so their is a double ope∣ration of Christs obedience: both it is imputed vnto vs by faith, whereby we are iustified before God, and thereby there is wrought in vs holines and righteousnesse, which is our sanctification, but by this, because it is imperfect in this life, we are not iustified before God. 2. and whereas the Apostle vseth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, constituentur, shall be made or constituted iust, we confesse that he meaneth, they shall be made iust indeede in Christ: but therefore the word is put in the future tence, because in this life our sanctifica∣tion is but begun, it shall not be absolutely perfect till the next life, when all imperfection and impuritie of our nature shall be cleane taken away, and then shall we be made perfectly iust indeed: See a more full answer to this obiection, Synops. Centur. 4. er. 56.

3. But if they shall further replie, that we are rather made sinners by the reall cor∣ruption of our nature, then by the imputation of Adams sinne, and so consequently we should rather be iustified by an inherent righteousnesse, then imputed onely; we answer, that herein appeareth the preheminence of grace, that Christs righteousnesse onely imputed is more able to iustifie vs, then Adams sinne onely imputed, was to con∣demne vs.

Controv. 25. That we are iustified both by the actiue and passiue obedience of Christ.

Piscator in his annotations vpon this verse vrgeth this point, that we are not iustified by the obedience of Christ in his life, which was his actiue obedience, but by his passiue obe∣dience in his death, because if we be iustified by his righteousnesse acted in his life, then should he not haue needed to haue died for vs: for beeing iustified alreadie by the righte∣ousnesse

of his life, there was no cause for Christ to be punished for vs, beeing alreadie made iust by his righteous life.

Contra. 1. Though the Apostle doe principally meane the particular obedience of Christ in submitting himselfe to his fathers will in his death, to giue his life for his sheepe, as it is opposed to Adams particular disobedience in eating of the forbidden fruite: which was in re facillima, in a thing most easie to haue beene kept: whereas Christs obedience was in re dissicillima, in a most hard & difficult thing, to giue himselfe for vs euen vnto death: yet this his particular obedience in his death depended vpon the generall obedience of his life, whereby he merited the imputation of his righteousnesse: for the merite of Christs passion, depended vpon the holines and worthines of his person, which was manifested in his life.

2. There are two partes of our iustification, remission of our sinnes, and the making of vnrighteous: the one was the proper worke of Christs death that paied the ransome due vnto our sinnes, the other of his perfect holines and righteousnesse, which was manifested in his rising from the dead: and therefore the Apostle ioyneth them both together, Rom. 4.28. Who was deliuered to death for our sinnes, and is risen againe for our iustification: see further of this matter, Controv. 20. in c. 4.

Controv. 26. Against the Philosophers, who placed righteousnesse in their owne workes.

The heathen Philosophers and wise men were vtterly ignorant of this making of men righteous by an others obedience: for they held them onely to be righteous, which by continuall exercise and practise of vertue attained vnto an habite of well doing, which they ascribed onely to their owne industrie and endeuour.

Contra. These wise heathen in many things bewrayed their grosse and palpable igno∣rance: 1. they knew not what remission of sinnes was, neither how sinne entred into the world, or how it was taken away, they thought that by their well doing onely afterward, the former memorie of their sinnes was worne out; whereas it is in God onely to blot out the remembrance of sinne. 2. they ascribed their vertues, such as they were, to their owne free-will and endeuour, whereas Christian religion teacheth vs, that God is the author of all good things, and that man of himselfe is not able to thinke or conceiue a good thought. 3. they erred in seeking to be made righteous and iust by their owne workes, which beeing imperfect, and diuerse waies blemished, are not able to iustifie vs before God, who is absolutely perfect: true it is that euery Christian must endeuour to liue well, and ad∣uance his faith with fruitfull workes: but it is Christs perfect obedience, and not our owne which is imperfect, that maketh vs truly righteous before God.

Controv. 27. Against the Manichees and Pelagi∣ans, the one giuing too much, the other too little to the law.

v. 30. The law entred, that the offence should abound, &c. the Manichees vrge these and such like places, against the law, as though it were euill, not distinguishing betweene the proper effects of the law, which it worketh of it selfe, as the Prophet Dauid expresseth them, Psal. 19. It conuerteth the soule, giueth wisedome to the simple, giueth light to the eyes, &c. and the effects of the law, which it worketh by reason of the weaknesse of man, as it serueth to reueale the knowledge of sinne, and to make it more abound: But the Apostle himselfe, that here thus testifieth of the law, confesseth that in it selfe, the law is holy, Rom. 7.12. for although we are not able to performe that which the law commandeth, yet the things are holy, iust, and good which the law requireth, and the desire of the godly longeth after them.

As the Manichees detracted from the law, so the Pelagians ascribed too much vnto it: for they held that the law was sufficient to saluation, and that if a man did once vnder∣stand what was to be done, by the strength of nature he could doe it: the law then ser∣ued to reueale vnto them the will of God, and there owne strength sufficed, in their opi∣nion, to performe it: They beeing further vrged, that the grace of God was necessarie, did in words acknowledge it: but by grace they vnderstood first the nature of man, which was first giuen him of God, then the doctrine onely and knowledge of the law.

The Popish schoolemen differed not much from this opinion, who hled that a man by the strength of nature may keepe the precepts of the law, quoad substantiam operis, in re∣spect of the substance of the worke, but not, quoad intentionem praecipientis, according to

the intention of the lawegiuer: But it is euident out of the Scripture, that, no not the rege∣nerate (much lesse naturall men) are able to keepe the commandements of God perfitly, as S. Paul sheweth by his owne example, Rom. 7. And if it were as the Pelagians held, that the lawe were sufficient to saluation, then Christ died in vaine.

Controv. 28. Of the assurance of saluation.

v. 21. Grace might raigne by righteousnesse vnto eternall life, &c. Hence it is euident, that life is a consequent of righteousnesse, as death is of sinne, and that the faithfull are as sure to obtaine life, if they haue righteousnesse, as Adam and Adams children were sure to die, after they haue sinned: So Chrysostome vpon this place collecteth well, Noli ita{que} cum iustitiam habeas, de vita dubitare, vitam enim excellit iustitia, mater quippe illius est, do not therefore doubt of life and saluation, if thou haue iustice: for iustice excelleth life, beeing the mother thereof: This is contrarie to the erroneous and vncomfortable doctrine of the moderne Papists; that it is presumption for any man to be assured of his saluation: see fur∣ther hereof elswhere, Synops. Centur. 4. err. 25.

Controv. 29: Of the diuerse kinds of grace, against the Romanists.

v. 21. So might grace also raigne, &c. The Popish Schoolemen haue certaine distincti∣ons of grace, which either are not at all to be admitted, or else they must be first qualified, before they can be receiued.

1. Of the first kind is that distinction of grace, that there is, gratia gratis data, gratia gratum faciens, grace freely giuen, and grace that maketh vs acceptable vnto God: two ex∣ceptions may be taken hereunto: 1. there is no grace, but is freely giuē, otherwise it were not of grace, that is, of fauour: but they in making one kind of grace onely, that is freely giuen, they insinuate, that there are other graces, which are not freely giuen. 2. the grace, which maketh vs acceptable to God, they hold to be a grace or habite infused, for the which we are accepted: wherein they erre, in ascribing that to a created or infused grace, which is one∣ly the worke of the free grace and fauour of God toward vs: this word (grace) is either ta∣ken actively for the loue, grace, and fauour of God, or passiuely, for those seuerall gifts and graces, which are wrought in vs by the fauour of God: the first grace is as the cause, the o∣ther graces are the effects: the first is without vs, the other within vs: the first is the origi∣nall grace in God, the other are created graces: Now we hold that we are made acceptable vnto God, onely by the first grace of God toward vs, which is grounded in Christ, the Ro∣manists ascribe our acceptance with God to the other: see further hereof, Synops. Centur. 4. err. 27.

2. Of the other sort is the distinction of grace, operans, & cooperans, working, and wor∣king together: as the working grace is that, which alone changeth the will, and maketh it willing, the grace working together, is that wherewith the will of man worketh for the ef∣fecting of that which it willeth. This distinction must be qualified: for to make the will of man a ioynt worker with grace, is against the Apostle, who saith, that it is God which wor∣keth in vs both the will, and the deede, Philip. 2.13. But thus it may be admitted, that mans will beeing once mooued, and regenerate by grace, is not idle, but then worketh with grace not of it owne strength, but as it is still mooued and stirred by grace: see further hereof, Synops. Centur. 4. err. 30.

3. Of this sort, is that distinction of grace, praeveniens, & subsequens, grace preuenting and going before, and following grace: which are not indeede two diuerse or seuerall gra∣ces, but diuerse effects of one and the same grace: Gods grace preuenteth mans will, and changeth it, of vnwilling, making it willing, and then it followeth, to make the will of man fruitful and effectuall; and this we acknowledge: but the grace subsequent or following, is not merited or procured by the well vsing of the first preventing grace, in which sense this distinction is to be reiected.

6. Morall obseruations.

Observ. 1. To followe the workes of the flesh is enmitie against God.

v. 10. When we were yet enimies, &c. They which delight in such workes as God ha∣teth, are enimies to God: whereupon Origen giueth this note, quomodo reconciliat us est, qui causam mimici secum gerit, &c. how can he be said to be reconciled to God, which yet re∣taineth

the cause of enmitie, &c. he then which continueth in such workes as are hatefull vnto God, cannot be said to be reconciled by the blood of Christ: as the Apostle further sheweth, That no vnrighteous person shall inherite the kingdome of God, 1. Cor. 6.9.

Observ. 2. Of the reconciling of enemies.

v. 10. When we were enemies, we were reconciled, &c. As God did reconcile vs to him∣selfe, beeing yet his enemies, so we are taught herein to be like vnto our heauenly father, to be willing to be reconciled; and to be at atonement with our enemies: as Abraham made a league with Abimelech, and as Iacob did the like with Laban, who pursued him to haue wrought him some mischiefe.

Observ. 3. Wherein we ought to reioyce.

v. 11. We reioyce in God through our Lord Iesus, &c. The Apostle here sheweth where∣in the ioy of a Christian consisteth, that whereas the world reioyceth some in riches, some in honour, some in pleasure, some in their strength, humane wisedome, and the like, the Christian man is taught to reioyce in his redemption and saluation in Christ: as our Blessed Sauiour would haue his Apostles to reioyce, because their names were written in heauen, Luk. 10.20.

Obser. 4. Of the two kingdomes of grace and sinne, life and death.

v. 17. If by one offence death raigned, &c. The Apostle here pointeth our two king∣domes, the one of sinne and death, the other of righteousnesse and life: there are node in the world, but belong vnto one of these kingdomes: Therefore it must be our great care, to examine our selues, vnto which kingdome we are subiects: by nature all are vnder the kingdome of darkenesse, and from thence we cannot be deliuered, but by Christ: as the A∣postle saith, Coloss. 1.13. who hath deliuered vs from the Prince of darkenesse, and hath tran∣slated vs to the kingdome of his deare Sonne, we must therefore examine our selues whether we haue faith in Christ, 2. Cor. 13.5.

Observ. 5. Why the Lord suffereth his sometime to fall, and to be plunged in sinne.

v. 20. Where sinne abounded, there grace abounded much more, &c. God then sometime seemeth to leaue his children to themselues, that they afterward beeing recouered and re∣stored by grace, may haue more experience of the goodnesse and mercie of God, and of the excellencie of grace: as Dauid after his fall, repenting of his sinne, celebrateth the multitude of Gods mercies, Psal. 51.1. and Peter after he was converted was bid to strengthe•• his brethren, Luk. 22.32. as then beeing more able to comfort others by the experience of Gods mercie, which he had himselfe receiued.

Observ. 6. None ought to despaire of forgiue∣nesse of sinne.

v, 20. Grace abounded much more: Grace is more predominant then sinne, and the A∣postle in the comparison set forth betweene Christ and Adam, sheweth before, that grace in Christ is more able to saue vs, then sinne was in Adam to condemne vs: let no man then de∣spare of mercie, and say with Cain, his sinne is greater then can be forgiuen; but rather with S. Paul, Iesus Christ came into the world to saue sinners, of whom I am chiefe, 1. Tim. 1.15.

CHAP. VI.

3. The text with the diuerse readings.

WHat shall we say then? shall we continue in sinne, that grace may abound? (or be encreased. Be.)

2. God forbid: (let it not be. Gr.) we that are dead to sinne, how yet shall we liue therein?

3. Knowe ye not (brethren. L. addit.) that as many of vs, as haue beene baptized (all we which haue beene baptized. B. G. but the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) into Iesus Christ, haue beene baptized into his death?

4 We are buried together with him by baptisme into his death, that like as Christ was raised (did rise vp, S. L. but the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was raised vp.) to the glorie. Be. S.G. (by the glorie. L. B. V. but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by, is here taken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in) of the father, so we also should

walke in newenesse of life.

5 For if we be graft together (with him. G. Be. ad.) by the similitude of his death. Be. S. B. (rather, then to the similitude. G.L. for we are graft into Christ, not into th•••• similitude) so shall we be (by the similtude, which must be supplied out of the former clause: some insert (be partakers. B. V.) but the other word (graft) is better vnderstood of his resurrection.)

6 Knowing this, that our old man is crucified with him, that the bodie of sinne might be destroyed (or abolished. S.V.) that henceforth we should not serue sinne.

7 For he that is dead, is iustified, L.V. S.B. (freed, G.S. Be. but the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, properly signifieth, is iustified) from sinne.

8 Wherefore if we be dead with Christ, we beleeue, that we shall also liue with him.

9 Knowing, that Christ beeing raised (not, rising. S. L. see ver. 4.) from the dead dieth no more: death hath no more dominion ouer him.

10 For in that he died, he died once to sinne: but in that he liueth, he liueth vnto God.

11 Likewise thinke yee also, that yee are dead to sinne, but are aliue to God in Iesus Christ our Lord.

12 Let not sinne therefore raigne in your mortall bodie, that ye should obey it in the lusts thereof, (obey the lusts thereof. S. L. but here the word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it,) is omitted.)

13 Neither yeeld your members as weapons of vnrighteousnesse vnto sinne: but yeeld (giue. G. B. exhibite. L. apply V. S. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) your selues vnto God, as aliue vnto God from the dead, and yeelde your members, as weapons of righteousnesse vnto God.

14 For sinne shall not haue dominion, (let it not raigne. S. but the word is in the future tense) for ye are not vnder the lawe, but vnder grace.

15 What then? shall we sinne, because we are not vnder the lawe but vnder grace? God forbid: (let it not be. Gr. as v. 1.)

16 Knowe ye not, that to whom ye yeeld your selues as seruants to obey, his seruants ye are, to whom ye obey, whether it be of sinne vnto death, or of obedience (of the hea∣ring of the eare. S.) vnto righteousnes?

17 But God be thanked, that ye haue beene the seruants of sinne; but ye haue obeyed from the heart, that forme of doctrine whereunto ye were deliuered.

18 Beeing then made free from sinne, ye are become the seruants of righteousnes.

19 I speake after the manner of men, (I speake 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some humane thing. Gr. L.V.) because of the infirmitie of your flesh: for as ye haue yeelded your members seruants (to serue. L. to the seruice. S. but the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seruants.) to vncleanes and iniquitie, to com∣mit iniquitie, so now yeeld your members seruants to righteousnes and holines: (vnto san∣ctification. L. V. S.)

20 For when ye were the seruants of sinne, ye were free vnto righteousnes, (from righ∣teousnesse. G. B. that is the meaning, but the word in the originall, is put in the datiue.)

21 What fruit had ye then in those things, whereof ye are now ashamed? for the end of those things is death.

22 But now beeing freed from sinne, and made the seruants of God, ye haue your fruit vnto holines (in holines. G. holy fruits. S.) and the ende euerlasting life.

23 For the stipend (stipends. Gr. wages. G. reward. B.) of sinne is death, but the gift of God (the grace of God. L. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a grace, a gift) is eternall life, through Iesus Christ our Lord.

2. The Argument, Method, and Parts.

In this Chapter the Apostle sheweth the necessarie coniunction betweene iustification, and holines, and newenes of life: and there are two parts thereof: in the first, to ver. 12. he layeth downe the doctrine: then he exhorteth, v. 12. to the end.

In the doctrine he prooueth the necessitie: 1. of mortification, and dying to sinne, pro∣pounded, v. 1.2. from the efficacie of baptisme, which signifieth that we are dead and bu∣ried with Christ, v. 3.4. and from the ende of Christs crucifying, v. 6.2. of sanctification, propounded, v. 8. prooued, from the mysterie of baptisme, v. 4.5. from the vertue of

Christs resurrection, who is risen, and dieth no more, ver. 9.10. and then he conclu∣deth, ver. 11.

1. The exhortation followeth, which hath two parts; 1. one dehorting from sinne, which is propounded and explaned, v. 12.13. then amplified by three arguments. 1. from their present state and condition beeing vnder grace, v. 14. with the preuenting of an obiection, v. 15.2. from the inconveniencie of the seruice of sinne, which is vnto death, set forth by the contrarie, v. 16.3. from the efficacie of the doctrine which they obeyed, v. 17.2. the other part stirreth vp to newenesse of life, propounded, v. 18. amplified 1. à pari, v. 19.20. as when they serued sinne, they were free from righteousnesse: so beeing freed from sinne, they must be the seruants of righteousnesse: ab effectis, from the effects of sinne, shame, and death, v. 21. which are amplified by the contrarie effects of sanctification, ho∣linesse, v. 22. and eternall life, set forth by the contrarie, on the diuerse manner: sinne de∣serueth death as the iust stipend: but life eternall is not deserued, it is Gods free gift, v. 23.

3. The questions and doubts discussed.

Quest. 1. Of the meaning of these words, shall we continue in sinne? v. 1.

1. The Apostle preuenteth here an obiection, which might be occasioned by the former words in the end of the fift chapter: where the Apostle said, where sinne abounded, grace a∣bounded much more: by occasion of which words, the Apostle might feare, least two sorts of men might take advantage: the false teachers, which did continually picke quarrells with the Apostles doctrine, as some affirmed, that he said we might doe euill, that good might come thereof, c. 3.8. He might feare also, least the weake might receiue encouragement hereby to nourish the•• infirmities still.

2. But either of these so inferring, did misconster the Apostles words: and in this kind of reasoning, there are three Paralogismes or fallacies committed. 1. they take non causam pro causa, that which is not the cause for the cause: for the abounding of sinne, is not the cause of the abounding of grace: Augustine saith, non peccantis merito, sed gratiae superve∣nient ••••••uxilio, &c. where sinne abounded, grace abounded more, not by the merit of the sinne 〈◊〉〈◊〉 by the meanes of helpe by grace, &c. the Apostles speach is to be vnderstood oc∣casionaliter, by way of occasion, and they take it causaliter, by way of a cause, Hugo: sinne in it owne nature is no more the cause of grace, then the disease is of medicine, Ma•••• qui laudat beneficium medecinae non prodesse dicit morbos, &c. he that praiseth the benefit 〈◊〉〈◊〉 Phisicke, doth not commend the disease, Augustin. so then mans vnrighteousnesse doth not in it selfe set forth the iustice of God, but ex accidente, by an accident, Pareus. proveniter bonitate Dei, qui bona elicit ex malis, it commeth of the goodnesse of God, who decree•••• good out of euill, Lyran. 2. the second fallacie is, in that they thus obiecting, make the A∣postles words more generall, then he meant or intended them: for the abounding of sinne is not the occasion of the abounding of grace in all, but onely in those which acknowledge and confesse their sinnes, Martyr. as it is euident, in damnatione malorum, in the condem∣nation of the wicked, Lyran. there Gods iustice rather, then his grace and mercie sheweth it selfe. 3. a third fallacie is, they apply that to the time to come, which the Apostle onely vttered of time past: the abounding of sinne in men before their conuersion and repentance setteth forth the aboundance of the grace and mercie of God, in the forgiuenesse of their sinnes past; but not so, if sinne abounded after their conuersion and calling, Mart.

3. The Apostle propoundeth this obiection in the person of the aduersarie by way of in∣terrogation, thereby expressing both affectum indignantis, the affection of one angrie and displeased, that his doctrine should be thus perverted: and he sheweth also securitatem con∣scientiae, the securitie of his conscience, that he was free from any such thought.

4. By sinne, neither doth the Apostle vnderstand the author of sinne, namely, the deuill, as Origen, for then one should be said improperly to remaine in sinne, that is, in the deuill. 2. Neither yet is it taken, for fomes peccati, the matter or occasion of sinne, as Pererius: which is the appetite or desire, that stirreth vp to sinne: Tolet misliketh this, because sinne must be taken here in the same sense, as it was vsed before, in the ende of the former chap∣ter, where it is taken for sinne it selfe: and Pet. Martyr addeth this reason, because insul•••••• peccati, the assaults of sinne remaine still in the regenerate. 3. but sinne is here taken for the corruption and depravation of our nature: in the former chapter thereby was specially sig∣nified,

reatus, the guilt of originall sinne deriued from Adam, Beza. for there are these two things in sinne, the guilt deriued from Adam, and the corruption of our nature which is the effect thereof, Pareus.

Quest. 2. What it is, to die vnto sinne, v. 2.

1. The Apostle answeareth the former obiection negatiuely, denying the consequent: that it followeth not, that because where sinne abounded, grace abounded more, that there∣fore we should sinne, that grace may more abound: and of this his answear the Apostle in this chapter giueth two reasons, the one from the contraries, that seeing we are dead vnto sinne, we cannot still liue vnto it: the other from the condition and propertie of seruants, who must be wholly addicted to their seruice, whose seruants they are: then seeing we are the seruants of Christ, we must no longer serue sinne, v. 16. to the ende of the chapters.

2. They are said to be dead vnto sinne, that obey not the lusts thereof, that are as dead men, not to be mooued vnto sinne, not to doe the workes thereof: but this death of sinne is inchoatae, onely begunne in this life: it shall not be perfected, till all corruption and mortali∣tie be taken away.

3. There is great difference betweene these two phrases, to die vnto sinne, which the A∣postle vseth here, and to be dead in sinne, Ephes. 2.1. the first is taken actiuely, for the mor∣tifying of sinne, the other passiuely, to be mortified in, or by sinne: and in this phrase the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in, must be supplied, as Coloss. 2.13. in the Latine tongue, mori peccato, to die to sinne, is put in the datiue, but mori peccato, in the ablative, signifieth to die with; or by sinne, Tolet: And in this latter sense, they are said to be dead absolutely without any o∣ther addition, as v. 13. of this chapter, and in other places, Beza.

4. Chrysostome here giueth this note, that whereas sometime the Apostle saith, sinne is dead, here he saith, we are dead to sinne, quoniam auditorem excitare studet, in illum trans∣fert mortem, because he could quicken the desire of the hearer, he transferreth death to him, that he beeing dead in sinne should abstaine therefrom.

Quest. 3. What it is, to be baptized into Iesus Christ, v. 3.

1. Origen thinketh, that this is so said, to make a difference betweene the baptisme of Christ, wherewith we are baptized, and the baptisme of Iohn, which is not of Christ, but of the lawe: But seeing Iohn baptized in his name, that was to come, how was it not of Christ? and if Iohns baptisme were of the lawe, then Christ should haue beene baptized with an other kind of baptisme, then his members, which is not to be admitted.

2. Some thinke, as Ambrose in this place, that the Apostles altered the forme of bap∣tisme, which was at the first prescribed to be done in the name of the Father, Sonne, and holy Ghost: But it is not like, that the Apostles would change that prescript forme, which was appointed by Christ himselfe: the Apostle maketh mention of Christ, (though he in∣tend the whole Trinitie) because as Origen saith, whom Haymo followeth, it was not con∣venient that the Apostle speaking of death, vt nominaret vel patrem vel spiritum, &c. should name either the Father or the holy Ghost, because the Sonne of God onely died for vs, &c. or rather mention is made onely of Christ, because baptisme was of his institution, and the benefits represented in baptisme, were procured and purchased by Christ.

3. Some giue this sense, to be baptized into Christ, is to be baptized with that baptisme which hath the vertue and efficacie from Christ, ex Tolet. Chrysostome vnderstandeth ac∣cording to the similitude and example of Christ: for that which the crosse and the grave, were to Christ, baptismus est factus nobis, baptisme is become to vs.

4. Erasmus, thus we are baptised into Christ, that is, in corpus eius mysticum, into his mysticall bodie, &c. but the Apostle speaketh of Christ himselfe: though it be true, that they which are graft into Christ, are also members of his mysticall bodie.

5. The vulgar Latine readeth in Christo, to be baptized in Christ, not into Christ, that is, in fide Christi, in the faith of Christ, Lyran. or in institutione eius, by his institution, gloss. in∣terlin. some also which followe the Greeke text, and read, into Christ, doe thus interpret, in nomine Christi, in the name of Christ, Mart. Pareus. Faius. But it is one thing to be bap∣tized in Christ, an other into Christ.

6. Wherefore by this phrase better is signified, that we are by baptisme incorporated in∣to Christ, in Christo coalescentes, we growe vp together with Christ, Beza. Genevens. in∣••••••••us Christum, we put on Christ, Calvin. inserimur Christo, we are graft into Christ,

Tolet. vt implantaremur, that by baptisme we should be planted in Christ: Osiander: which phrase the Apostle vseth afterward, v. 5. if we be grafted with him, &c.

Quest. 4. Of the diuerse significations of the word baptisme, and to be baptized.

1. Haymo here maketh 4. kinds of baptisme. 1. one with water onely, such was the bap∣tisme of Iohn, that gaue not remission of sinnes. 2. the baptisme of the spirit, such was the baptisme of the Apostles in the day of Pentecost. 3. the baptisme both with the spirit and water, such as is now in vse in the Church. 4. the baptisme of blood, such as Martyrs are baptized with: But 1. it is vntrue that Iohn onely baptized with water, not with the spirit: for he baptized for the remission of sinnes, and when Christ was baptized, the spirit descen∣ded in the likenesse of a doue: 2. the other two baptismes of the spirit, and the baptisme of blood, are not properly baptismes, but onely in a metaphoricall speach.

2. This word baptisme is taken two waies, either properly for the washing with water in the sacrament, or figuratiuely, as either for the receiuing of the gifts of the spirit: as Acts 1.5. our Sauiour promiseth, that his Apostles should be baptized with the holy Ghosts or as for the doctrine, which accompanied Iohns Baptisme: as Acts. 18.25. Apollos is said to haue knowne nothing but Iohns baptisme, that is his doctrine: Beza. Acts 19.5.

3. And as baptisme is diuersely taken, so there are diuerse things in baptisme to be con∣sidered: three visible & three invisible, the three visible, the Minister that baptiseth, the party that is baptized, and the water: the three inuisible are the soule of the partie baptized, which is cleansed, and faith in those that are of yeares, and the holy Ghost, which worketh the re∣mission of sinnes: Haymo.

Quest. 5. What it is to be baptized into the death of Christ. v. 3.

The Apostle vseth to this purpose three phrases: to be baptized into the death of Christ, to be buried by baptisme into his death, v. 4. and to be graft into the similitude of his death, v. 5. all these shall be handled together.

1. Cyrillus thinketh it is said the similitude of his death, because Christ rose againe from death, and so it was rather an image, and shadowe of death, then a death in deede: but thus he should confound these two which the Apostle ioyneth together, the similitude of his death, and of his resurrection.

2. Origen noteth certaine heretikes, who gathered hereupon, that Christ died not in∣deed, but onely had a certaine similitude of death: visus est magis mori, quàm vere mortu•• est, he seemed rather to die, then indeede died: But if it were so, then as Origen inferred, nec vera erat resurrectio, neither was Christs resurrection in truth: nec vere saluati s•••••••• neither should we be truely saued.

3. Therefore Origen giueth this sense: it is called the similitude of death because Christ so died vnto sinne, that yet there was no sinne found in him: which cannot agree vnto vs, for to be without sinne, solius Christi est, it onely belongeth to Christ: But this is not the A∣postles meaning: for he said before, we were baptized into the death of Christ, which is the same, as to be graft into the similitude of his death.

4. Origen also hath an other exposition: that Christ is exemplum nobis ad imitationem propositum, an example set before vs to imitate: but this is daungerous, because of the error of the Pelagians, who thinke that our conformitie with Christ, ariseth of our imitation of him: as they held that originall sinne is nothing else but a corrupt imitation of Adam: where∣as indeed, on the contrarie, our imitating of Christ proceedeth of our conformitie with him: and the word is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, similitude, or likenes, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is more then a bare likenesse, it sheweth a conformitie vnto Christ, Beza.

5. Basil. lib. de. baptis. vnderstandeth it of baptisme, which he saith is a similitude of the crosse and passion of Christ: but the Apostle rather sheweth the effects and fruites of baptisme: and baptisme representeth all the partes of regeneration, both dying, and beeing buried vnto sinne, and rising vnto newnesse of life, it is not a representation of his death onely.

6. Chrysostome thus vnderstandeth the similitude of his death: because Christs death was carnis, of his flesh, our death, is peccati, of sinne: so also Haymo following Chrysostome, in hoc est similitudo, quod ille mortuus est corpore, nos vitijs, herein is the similitude, he died in bodie, and we to our sinne: But here is more then a similitude onely vnto the death of

Christ: we receiue vertue and efficacie from his death to die vnto sinne.

7. Some apply it vnto the manner of baptisme, as Ambrose, cum mergeris, mortis sus∣cipis & sepulturae similitudinem, when thou art drenched in the water, then thou hast a cer∣taine similitude of the death and resurrection of Christ, lib. 2. de Sacram. c. 7. so Chryso∣stome, nos quidem aqua, ille tellure, we are buried in the water, he in the earth, &c. so also Lyranus, baptizatus megitur in aqua, he that is baptised, is drenched in the water: so also Gorrhan, tertia immersio repraesentat triduum mortis, the thrise dipping in the water repre∣senteth the three dayes of Christs death: and the lifting vp out of the water his resurrection: But if this were the meaning: then of necessitie this ceremonie should be vsed in baptisme, to goe into or to be drenched in the water.

8. Wherefore to be baptized into Christs death, and to be buried into his death, and to be graft into the similitude of his death, are applications in particular of that, which the Apostle said before in generall, that we are baptized into Christ: for in baptisme all the fruits of Christs death, buriall, and resurrection are sealed vnto vs: first, on Gods behalfe the bene∣fits procured by Christs death, sepulture, and resurrection are offred vnto vs in baptisme, which is the Sacrament of faith, whereby we are graft into Christ, and we in baptisme doe for our parts professe to renounce the deuill, the world, and the flesh, Pareus: Our sinnes then are two waies mortified and buried, first, by the remission and not imputing of our sinnes, purchased by the death of Christ, which is our iustification, then by our daily dying and beeing buried vnto sinne, which is our sanctification, Melancthon. and both these are re∣presented in baptisme, and communicated vnto vs by faith in Christ: by the vertue of whose death we die vnto sinne, and by the power of his resurrection, we rise vp to newenesse of life; like as the branches receiue iuyce and sappe from the tree: And though the death of Christ, were in respect of the nature that died, corporall, yet in respect of the person which died, beeing God and man, the effects were spirituall, in causing vs to die vnto sinne, and to rise vp to newenesse of life, Gorrhan.

Quest. 7. Of the meaning of this phrase, to be graft, &c.

1. Chrysostome thus applyeth this similitude: as the bodie of Christ beeing in the earth, fructum edidit orbis salutem, &c. brought forth fruit the saluation of the world: so ours be∣ing buried in baptisme, fructum attulit, iustitiam, bringeth forth fruit, namely, righteousnes: but in this application, here onely is shewed a likenes betweene Christ and vs, the efficacie is not mentioned, which we receiue from Christ.

2. Haymo thus expoundeth it, Christ as a tree, pascit & vmbram praestat, both feedeth and giueth shadowe: he feedeth the angels contemplatione, by contemplation of him; homi∣nes cognitione, men he feedeth by the knowledge of him: but here no reason is shewed, why we are said to be graft into Christ.

3. Origen thus vrgeth the similitude, omnis planta post hyemis mortem, resurrectionem veris expectat, euerie plant after the death, as it were, of winter, expecteth the resurrection, as it were, of the spring: so Christs death was as the winter, and his resurrection as the spring, and this world is vnto vs as winter, but the spring shall be in the resurrection.

4. Oecumenius vseth this allusion: like as the plant, that which is set into the ground, quandam mortificationem sustinet, &c. vndergoeth a kind of mortifying, and then sprou∣teth out againe: so Christ as a plant was laid in the earth, but rose againe: and we also bee∣ing as plants buried in water in baptisme, doe come forth to bring forth fruit: But in these two explications, as in the first, the reason is not shewed, why we are said to be graft into Christ; but onely the similitude explained, how he is said to be graft, and we also.

5. Erasmus, because the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, planted together, referreth it to the planting of the Iewes and Gentiles together into one bodie: But Tolet well obserueth, annot. 5. that the Apostle speaketh of our planting into Christ, not of one into an other.

6. The meaning then of this phrase is this: that Christ is the vine, and we the branches, as our Sauiour sheweth, Iob. 15. and so we are by faith, whereof baptisme is the Sacra∣ment and seale, planted and graft into Christ, and doe receiue of his grace and spi∣rit, as the branches receiue the iuyce of the tree: and as the tree and branches die together and growe together: so Christs death causeth vs to die to sinne, and his re∣surrection maketh vs to rise vnto newnesse of life, Pareus: But as similitudes must not be vrged in euerie point, so must not this: for betweene the naturall grafting of plants,

and our supernaturall and spirituall planting into Christ, there is great difference: for in the one, the stocke for the most part is the worst, but the science or plant is of a better kind, and correcteth the euilnes of the stocke: but here it is farre otherwise, for we are of our selues wild plants, and the stocke into the which we are planted, is good, and full of sappe, Martyr.

Quest. 8. What resurrection the Apostle spea∣keth of, v. 5.

1. There is some difference in the reading of the words: Chrysostome, who thinketh that the Apostle speaketh here, de futura resurrectione, of the resurrection to come, will not haue the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, similitude, supplyed, non subiunxit, & similitudini resurrectionis, the Apostle added not, and to the similitude of the resurrection: But then the Greeke constructi∣on cannot hang together, if for of the resurrection, beeing in the genitiue case, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cannot agree with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, graft in, which before is ioyned with a datiue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the similitude: Haymo will haue it put in the datiue, to the resurrection: but in the originall it is in the genetive: Therefore the word similitude, must be supplied: that as he said before, we are graft into the similitude of his death: so we shall be to the similitude of his resurrection and so Origen also readeth.

2. Concerning the meaning of these words, Chrysostome, Origen, Tertullian, Haymo with others, vnderstand them of the second resurrection: and they vrge this reason, because the Apostle putteth the word in the future, erimus, we shall be, Chrysostome: and whereas else where the Apostle speaketh in the time past: hath raised vs vp together, Ephes. 2.5. but here in the future: Origen thereupon inferreth, that there are two resurrections, one of the mind in this life, the other of the bodie in the next: But this is no argument, taken from the time: for the Apostle speaketh in the future tense, because our renouation is not perfect in this life, but we must daily rise from the dead workes of sinne to the newnes of life, Beza.

3. The Apostle then here specially intendeth the first resurrection vnto newenesse of life: as he said before, as Christ was raised vp from the dead, by the glorie of the father, (not, to the glorie of the father, as Beza, and the Syrian interpreter, for the praeposition is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, per, tho∣rough: yet it signifieth that Christ beeing raised vp by the glorious power of the Godhead, for he hath one power with his father, was raised vp to liue in glorie, as the Apostle faith af∣terward, v. 10. he liueth vnto God,) so we should walke in newenesse of life.

4. Yet from hence also we haue an assurance of the resurrection of our bodies, Calvin, that by Christs resurrection, we now are raised vp to the life of righteousnesse, and after∣ward to the life of glorie: as the Apostle ioyneth them both together, Coloss. 2.3. for yee are dead, and your life is hid with Christ in God, when Christ which is our life shall appeare, then shall yee also appeare with him in glorie, Mart.

Quest. 9. What is vnderstood by the old man, v. 6.

1. The old man some take for the bodie, the newe for the soule, as Haymo alleadgeth out of Augustine: but euen the prauitie of the affections and mind, are part of this old man, and therefore the Apostle saith, Ephes. 4.23. be renewed in the spirit of your minde.

2. Neither is the old man here taken for mans nature, but the corruption thereof, as Theodoret, veterem hominem non naturam appellat, sed pravam mentem, the old man he cal∣leth not our nature, but the depraued minde: and in that he saith our old man, he distingui∣sheth the old man from our selues: then we our selues are not this old man, but it is aliq••••d nostrum, something of ours, Pareus.

3. Now it is called the old man, in two respects, first as Adam the old man, is compared with the latter Adam, and from Adam is deriued originall sinne, which bringeth forth such euill fruites in vs, before we are regenerate: secondly, in respect of our selues, because our former conuersation is old, beeing compared with our renovation and regeneration, Beza, the first both is according to the first Adam in sinne, our second and new birth is according to the latter Adam in holines and righteousnesse.

4. To this our state in the old man, belong these three things. 1. the guiltines of sinne. 2. the custome and continuance in sinne. 3. fomes peccati, the occasion, procurement, enri∣sing vnto sinne, which proceedeth from the sinne of our parents, ex Thom.

5. But whereas the ordinar. gloss. giueth this note: that whereas the oldnes of our na∣ture consisteth in two things, in culpa & poena, in the fault and punishment: Christus sus simpla vetustaie duplicem nostram consumpsit, Christ by his single oldnes, that is, his death,

hath taken away both ours, &c. this can no way agree with the scope of the Apostle: for if the old man be of Adam, and we are made newe in Christ, then cannot the old man be said to be in Christ.

Quest. 10. What is meant by the bodie of sinne, v. 6. that the bodie of sinne might be destroyed.

1. Haymo propoundeth this interpretation among others: that as Christ is the head of the elect, and they with all their vertuous actions are his bodie; so the deuill is as the head of sinne, and the vngodly with all their sinnes are his bodie: so that this bodie of sinne should haue relation vnto the deuill as the head: but this bodie of sinne the Apostle called before our old man, it hath relation to our selues, not vnto the deuill.

2. Some do take this bodie for our flesh, in qua peccatum haeret, whereto sinne cleaueth, Beza, Genevens. and before them Theodoret: but this cannot agree with the phrase which the Apostle here vseth, that the bodie of sinne may be destroyed: for the bodie is not crucified or destroyed, but sinne, which dwelleth in the bodie.

3. Origen hath an other exposition: by the bodie of sinne we may vnderstand proprium aliquod corpus, the proper bodie of sinne: whereof these are the members, fornication, vn∣cleannes, inordinate affection, with other particular sinnes, as S. Paul calleth them, Coloss. 3.4. and this sense followeth Chrysostome, this bodie of sinne he vnderstandeth to be vni∣uersam malitiā nostram, the whole malice of our nature: so Lyran. congeries peccatorum, the companie of sinnes is called the bodie of sinne: as there is a bodie also of vertues and good workes, Gorrhan. as Matth. 6.22. If thine eye be single, the whole bodie shall be light, if it be wicked, the whole bodie shall be darke

4. And this multitude and companie of sinnes is so called for diuerse reasons: 1. because as the bodie hath diuerse members, so our inborne concupiscence brancheth forth into diuerse sinnes, Mart. 2. propter robur & tyrannidem, because of the strength and tyrannie which it exerciseth in the children of disobedience, Faius. 3. quod ab eo facile homines divelli non possunt, because men cannot easily be plucked from their sinnes, no more then from their bodie, Phocius. 4. because men are addicted to their sinnes, and loue it as themselues, Pho∣tius, ibid. 5. But in this place, the Apostle vseth this phrase, the bodie of sinne, because he had spoken of crucifying before: bodies vse to be crucified, Pareus. and we are as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it were concorporated with Christ, which word the Apostle vseth, Ephes. 3.6. and we were crucified in his bodie vpon the crosse together with him.

5. But here we must take heede of the error of Florius Illyricus, who did hold that ori∣ginall sinne was a substance, and not an accident onely, because it is called here a bodie, and the old man: But this is a metaphoricall speach, it is called a bodie by a certaine simi∣litude, as it is shewed before: and the Apostle calleth it afterward, verse 12. sinne in the mortall bodie, it is therefore a kinde of spirituall bodie in these our mortall bodies.

6. But in that the Apostle addeth, that we should not serue sinne, he sheweth that the re∣generate, are not quite freed from sinne, but sinne doth not raigne in them, neither are they seruants any longer vnto it: so we must make a difference betweene these two, pecca∣re, and peccato servire, to sinne, and to serue sinne: the regenerate doe sinne, while they are in the flesh, but they doe no longer serue sinne, Bucor.

Quest. 11. How the dead are said to be freed from sinne. v, 7.

1. Some do vnderstand this of the spirituall death in baptisme before spoken of, Lyran. Ofiand. P. Martyr thinketh that the Apostle speaketh of mortification, which is the effect of iustification, not de morte naturae, of the death of nature: But then this had beene a re∣petition of that, which he said before, vers. 6. whereas it containeth rather a reason thereof.

2. Some vnderstanding this to be spoken of the naturall death of the bodie, from whence the Apostle taketh his similitude, by beeing freed or iustified from sinne, doe meane, pur∣gatum esse à peccatis, to be purged from sinne, Basil. lib. de baptis. But this cannot be, that all the dead should be purged from their sinne, though they cease from the actions thereof.

3. This better is interpreted of the naturall death, that they which are dead do thence∣forth cease from the actions of sinne: and so Chrysostome vnderstandeth here the word, iu∣stified, liber est à peccatis, is free from sinne; that is, the actions of sinne cease, Calvin. like

as a seruant, when he dieth is free from the seruice of his master, as Iob. 3.19. so he which is dead is free from the dominion of sinnes past: then the theefe ceaseth to steale, the adul∣terer to commit adulterie: the word then, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is iustified, is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is freed, which word the Apostle vseth, v. 18. and it is a synecdoche, when one kind is taken for the whole: to be iustified and absolued in iudgement, is one kind of freedome, and it is taken here for the generall to be set free; as a theefe dying is set free by death, as if he had beene iustified and absolued in iudgement, Piscator.

4. But hence it followeth not, that the dead doe not sinne afterward: they are free from the sinnes committed in the bodie, yet the wicked euen after death beeing tormented in hell doe not cease to sinne, beeing full of despaire, blasphemie, impenitencie: and therefore their sinnes not ceasing, their punishments cannot determine: Let this be obserued against the o∣pinion of the Origenists, who inferre that because when men are dead there is an ende of their sinne, that at the length there shall be an ende of their punishment, and God shall haue mercie vpon them.

Quest. 12. What life the Apostle speaketh of, v. 8. We beleeue that we shall also liue with him.

1. Some vnderstand it of life euerlasting, in coelo post generalem resurrectionem, in hea∣uen after the generall resurrection, Haymo: so also Origen, Chrysostome, Theodoret: but it is euident, that the Apostle speaketh of the life of grace, v. 11. ye are dead to finde, but are aliue to God, &c.

2. Neither is it to be vnderstood onely de vita gratiae, of the life of grace, as Lyran, To∣let. annot. 8. and Basil vnderstandeth it of the newenesse of life: lib. de baptism. for the A∣Apostle thus expoundeth himselfe, 2. Tim. 2.11.12. if we be dead with him, we shall also liue with him, that is, shall raigne with him, as the Apostle saith in the next verse following, if we suffer, we shall also raigne with him.

3. Wherefore the Apostle by liuing with Christ vnderstandeth generally both the life of grace present, and of glorie afterward, Mart. and this life is distinguished into three de∣grees: 1. our regeneration in rising vnto newenes of life. 2. our perseuerance in continuing vnto the end. 3. the third degree is in euerlasting life after the resurrection, Pareus.

Quest. 13. How death is said to haue had dominion ouer Christ, v. 9.

In that the Apostle saith v. 9. Death hath no more dominiō ouer him, it is inferred that death had sometime dominion ouer him: 1. Origen to remooue this doubt, how death may be said to haue had dominion of Christ, vnderstandeth it of his going downe to hell, ad locum vbi mors regnavit, vnto the place where death raigned: but thus the doubt remaineth still, for Christ (whom he would haue descend to hell) went thither as a conquerour, hell had no dominion ouer him: therefore that cannot be the meaning. 2. and Haymo his interpretati∣on is as harsh, who by death vnderstandeth the deuil, which had dominion by his ministers, as he entred into the heart of Iudas, Christo permittente, by the permission of Christ: it is harder to say that the deuill had dominion, then death ouer Christ. 3. Origen hath an other exposition, that Christ dominatum pertulerit mortis, quia formam servi susceperat, did beare the dominion of death, because he tooke vpon him the forme of a seruant; and vpon all such death hath dominion: but it was not necessarie that Christ should haue died though he had taken vpon him our nature, seeing he was without sinne, which causeth death.

4. Wherefore death is said to haue had dominion, quia sponte, & volens se subiecit m••r∣ti, because he willingly submitted himselfe to death for our sinne, Mart. Calvin.

Quest. 14. How Christ is said to haue died to sinne, v. 10.

1. Hilarie lib. 9. de Trinitat. thus readeth, that which died, died once to sinne, and vnder∣standeth it of Christs bodie, making the article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a relatiue of the neuter gender: so also Laurentius Valla, and Iacobus Stapulens. but this would seeme to fauour the Nestorian he∣resie, that diuideth Christs person, to say that Christ died not, but his bodie died: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may be taken for the coniunction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in that he died, as Galath. 2.20. in that now I liue: to this purpose Erasmus, Beza.

2. For the meaning Hilarie thus expoundeth, Christ died to sinne, quia mortuus corpo∣re, because he died in the bodie, wherein was the similitude of sinne, lib. 9. de Trinit. so also Augustine in Enchirid.

3. Haymo thus: mortuus est semel peccato, id est, semper, he died once to sinne, that is, alwaies, because he neuer had sinne at all.

4. Some vnderstand sinne, as the cause, wherefore Christ died: that the sinnes of the world were the cause why Christ died: so Ambrose, he died for sinne, that is, for, or because of sinners, serm. 18. in Psal. 18.

5. But the better sense is, that Christ died to sinne, that is, tollendo, to take away sinne, so Chrysostome, mortuus est vt illud tollerat, he died for sinne to take it away: Christ died o∣therwise to sinne, then we doe, ille expiando, nos amitiendo, he to expiate and purge our sinnes, we to leaue it, Pareus.

Quest. 15. How Christ is said now to liue vnto God, ver. 10.

1. Oecumenius thus vnderstandeth: he liueth to God, eo quod sit Deus, because he is God, that is, by his diuine vertue. 2. Pareus thus, ad gloriam Dei patris, he liueth to the glorie of God his father, that by his life the Church should be glorified: but thus Christ li∣ued in the dayes of his flesh, both by the power of God, and to the glorie of his father: as our Blessed Sauiour himselfe saith, Ioh. 6.57. As the liuing father hath sent me, so liue I by the father. 3. Neither is Christ said so to liue vnto God, as we are said in the next verse, to be aliue vnto God, that is, by the spirit of grace: for so Christ liued vnto God all the dayes of his flesh. 4. Chrysostome thus expoundeth it, to liue to God, sine fine vinere, is to liue without ende, that is, eternally, neuer any more to die. 5. But not onely the eter∣nitie of Christs life is hereby expressed, but the glorie and maiestie also: as Haymo interpre∣teth: he liueth in gloriam paternae maiestatis, in the glorie of the maiestie of his father, as Reuel. 18. And am aliue, but was dead, and behold I am aliue for euermore, &c. 6. And by this phrase is expressed the indissoluble vnion, which Christ hath with God the father: the Apostle hereby doth not onely signifie that he now liueth in eternall happines, sed indivul∣se Deo haerere, but is inseparably ioyned vnto God, Martyr.

Quest. 16. Of these words, v. 11. likewise thinke yee, &c.

1. Likewise thinke ye: 1. Origen saith the Apostle vseth this word, because this death, which he speaketh of, namely, dying to sinne, in cogitatione consistit non in effectu, consisteth in the cogitation, not in any externall effect. 2. Chrysostome because that which he speaketh of non potest ad oculum repraesentari, cannot be represented to the eye, but is apprehended by faith. 3. Haymo giueth this sense, they must in memoriam reducere, often bring to re∣membrance, and bethinke themselues that they are dead to sinne: so also Tolet, annot. 15. and Faius. 4. but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth rather, collect yee, gather ye; it is the infe∣rence of the conclusion from the head to the members: that we are certainely dead by the commemoration of his death, so is the word vsed, c. 3.28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we conclude, Be∣za, Pareus.

2. Dead to sinne, but aliue to God: Some doe interpret this of the life of the Saints in the resurrection, when they shall liue to God for euer, neuer to die any more: but the Apostle speaketh of the life of grace, as the next verse sheweth.

3. In Iesus Christ, &c. 1. Origen maketh this the sense, to liue in righteousnesse, holi∣nes, peace, is to liue in Christ, because Christ is all these: and to the same purpose Chryso∣stome: he that hath obtained Christ, hath receiued euery vertue, and grace with him. 2. Gorrhan referreth it to the imitation of Christ: making the seuere parts of Christs life an ex∣ample of so many degrees of our spirituall life: to his conception answeareth, propositum, the purpose of newe life: to his natiuitie our regeneration, to his death our labour in dying to sinne, to his sepulture, cessatio vitiorum, the ceas••ing of sinne,; to his resurrection an∣sweareth nova vita iustorum, the newe life of the righteous: to his asscention, processus vir∣t••tum, our proceeding in vertue, to his sitting at the right hand of God, gloria beato∣rum, the glorie of the Blessed Saints. 3. But here is more signified, then a similitude or con∣formitie to, and an imitation of Christ: the Apostle expresseth the author and efficient cause of our dying vnto sinne and liuing vnto God, namely, Christ Iesus, Christo auxiliante, Christ helping vs, Oecumen. Christi opere, by the worke of Christ, gloss. interlin. per Chri∣stum mediatorem, by Christ our Mediator, Lyran. as the Apostle saith, Galath. 2.20. I liue by faith in the Sonne of God, Bucer, Pareus, with others.

Quest. 17. How sinne is said not to raigne, &c. ver. 12.

1. Chrysostome and Theodorets obseruation seemeth here to be somewhat curious, that the Apostle speaketh of the raigning, not of the tyrannizing of sinne: the difference be∣tweene which two is this: the one is of necessitie, the other is voluntarie: he would not haue them willingly to submit themselues in obedience vnto sinne, although it doe play the tyrant in suggesting euill thoughts and desires; yet they should resist them, and not suffer sinne to haue a peaceable kingdome: to this purpose Theodoret: But this distinction is not necessarie: for the kingdome of sinne in man is a meere tyrannie: the kingdome properly in man is peculiar to the spirit: because sinne vsurpeth vpon them, that by right are an others subiects, euen Gods: and though the wicked doe obey sinne willingly, yet it is of necessi∣tie also, because it is not in their power to resist sinne.

2. Gregorie better observeth vpon this place: that the Apostle saith not, let not sinne be, but let it not raigne, quia non esse non potest, it cannot but be in our members: but it may not raigne.

3. Pererius here confuteth Beza, for giuing this note vpon this place: the Apostle shew∣eth how farre we are dead to sinne, while we are in this life, vt reluctetur spiritus, non tamen vincat, that the spirit alway resisteth, but ouercommeth not, &c. whereupon he thus cauilleth, that if the spirit ouercome not the flesh, then is it ouercome of the flesh: But Beza his meaning onely is, that our sanctification is not perfect in this life, but that there remaineth some relique of sinne, which alwayes resisteth the spirit, as the Apostle sheweth in his owne example, c. 7. so the spirit ouercommeth in part, because sinne raigneth not in the regenerate, but there is not a perfect victorie in this life, because sinne hath a dwelling still and beeing in vs, in this mortall flesh, though the kingdome thereof be subdued.

Quest. 18. What the Apostle meaneth by mortall bodie, ver. 12.

Let not sinne raigne in your mortall bodie, &c. 1. Chrysostome thinketh this is added by way of encouragement to signifie, certamina in hac re temporaria esse, that the strife and com∣bate herein is but temporarie: so also Photius, he sheweth, quod temporaria sit contra pecca∣tum lucta, that the fight against sinne is but temporall, because the bodie is mortall, and for a time.

2. Origen hath two interpretations, first, the Apostle speaketh of the dead bodie, to shewe, that sinne neede not raigne in vs: for he that is dead is free from sinne: but the Apo∣stle saith not, in mortuo, sed mortali corpore, in the dead, but in the mortall bodie: there is great difference betweene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dead, v. 7. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mortall, which is the word v∣sed here.

3. Further he saith, that the Apostle calleth this bodie mortall, ad distinctionem alterius corporis, quod immortale est, to distinguish it from that other bodie, which is immortall, when sinne shall haue no dominion or command at all ouer vs: this sense Tolet also fol∣loweth.

4. The ordinarie glosse further addeth: that here is a secret promise of immortalitie, si non regnet peccatum, if sinne raigne not, the bodie nowe mortall, shall be afterward im∣mortall.

5. Theophylact thinketh that mention is made of the mortall bodie, to signifie that all the pleasures of the bodie are but momentanie, minus sunt stabiles corporis voluptates, and therefore they are not much to be desired: to the same purpose Bucer, ne innitamur rei fal∣lacissima, that beeing admonished by our owne frailtie, we should not trust to so vncer∣taine and deceitfull a thing.

6. Theophylact noteth beside, that hereby the Apostle insinuateth, mortalitatem hanc fuisse corpori à delicto inditam, that this mortalitie was inflicted vpon the bodie by reason of sinne, and so we should by the meditation of death and mortalitie be terrified from sinne.

7. But as these notes and collections may safely be receiued, so this further may be added, that the Apostle maketh mention specially of the mortall bodie, because the partes and members thereof are the instruments of sinne: that although the minde are inward faculties be tempted, yet that we should resist, and not bring the euill motions and

suggestions into execution: and this may appeare to be the Apostles meaning, by the next words v. 13. neither giue your members as weapons of vnrighteousnesse, &c. Beza.

8. Some thinke that the Apostle insinuateth the daunger of eternall death, that if sinne doe raigne, corpus moriturum est in aeternum, the bodie shall die eternally, gloss. interlin. but the bodie is said to be mortall in respect of the present mortall state, because it is subiect to death.

9. P. Martyr thinketh the meaning to be this, because the concupiscence which the A∣postle would not haue here to raigne in vs, is per corpus derivatum, deriued from Adam to vs by the bodie: But I preferre the former interpretations, but especially the 7. yet so, as that with Ambrose, by mortall bodie we vnderstand the whole state of man, both the powers of soule and bodie, by the figure synecdoche, when one part is taken for the whole: So also Pareus, Faius.

Quest. 19. Of those words, that yee should obey it in the lustes, &c. v. 12.

1. The Syrian interpreter readeth, that yee should obey the lusts thereof: but, here the Greeke word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it) is omitted: which is referred to the first antecedent sinne: that ye should not obey it, that is, sinne, which is put in the feminine gender: in the lusts thereof, that is, of the bodie: and therefore Beza to take away the anbiguitie, explaineth it thus: that yee should obey (sinne) in the lusts thereof.

2. The Apostle putteth it in the plurall, lusts, because from the prauitie and corruption of our nature doe arise many and diuerse lusts and concupiscences, Martyr.

3. Thus sinne is compared to a tyrant raigning and raging, the lusts are as the edicts and precepts of sinne, whereby it raigneth and ruleth: men yeelding to their corrupt concupi∣scence as are the vassals and slaues of sinne, Calvin.

4. The Apostle expoundeth himselfe, what he meant before by the raigning of sinne, that is, to obey it: no man in this mortall bodie can be void of concupiscence, and vnlawfull desires, but the faithfull must striue against them, and not become subiect vnto them: Pel∣lican.

5. This obedience consisteth in two things, the one, to be at command to obey and yeeld subiection vnto sinne, the other to take vp armes in the defence of sinne, which is touched in the verse following: Pareus.

6. Concupiscence is taken two waies, sometime it is the name fomitis innati, of that in∣borne occasion and originall of sinne, sometime actus interioris, of the inward act of the minde, whereof there are three degrees: there is propassio, the propassion, or first motion, then delectatio, the delight, thirdly consensus, the consent, the Apostle here speaketh not of the first motion, which no man can helpe, but of the second and third, which by Gods grace may be staied, that a man neither delight in, or consent vnto those euill motions, which arise in his mind: gloss. ordinar.

7. Neither is this a superfluous exhortation vnto them, whom he said before v. 11. to be dead to sinne, that sinne should not raigne in them; because our mortification is not here perfect, but euery day more and more we must proceed therein: and by such exhortations is our mortification still perfited: Pareus.

8. And here by lusts we must vnderstand, not the naturall desire and lust of the bodie, as after meate, drinke, sleepe, and such like, but the vnnaturall, vnnecessarie, and inordinate lasts, as specially after these things, which concerne the tast, feeling, and such like: Faius.

Quest. 20. How we are not to giue our members as weapons vnto sinne. v. 13.

1. Chrysostome here noteth that the bodie as a middle and indifferent thing betweene sinne and righteousnesse, it may be both vsed as weapons for sinne, and as an instrument of righteousnesse, as both the souldier vseth armour of defence for his countrie, and the theefe against it; and he maketh mention here of two Kings, God, and sinne, shewing what great difference and oddes there is betweene them: that it should be a shame for vs to leaue the seruice of God, and to betake vs to the vile seruitude of sinne.

2. Origen here also ascribeth a difference in the Apostles phraise: he speaking of iniqui∣tie, maketh mention onely of our members, which must not be giuen as weapons vn∣to it, but he willeth vs to giue our selues vnto God: because when first we haue deuoted our

selues our inward minde, and desire to Gods seruice, so we shall make also our members in∣struments of holines.

3. Theophylact noteth, that sinne is called by the name of iniquitie, because he that sin∣neth, in scipsum, vel in proximum iniurius est, is iniurious and vniust against himselfe, or his neighbour.

4. By members we must not vnderstand onely the externall partes of the bodie, as the eyes, eares, hands, but the inward also, as will, affection, heart: that none of these must be∣come the instruments of vnrighteousnesse: Pareus.

5. The Apostle setteth downe two partes of our seruice vnto God, as he did before of seruice to sinne: the first is obedience and subiection, giue your selues vnto God, the other is, to striue and fight for the kingdome of righteousnesse, as before he forbad them to vse their members as weapons for sinne; Pareus.

6. The Apostle inserting these words, as aliue from the dead, giueth a reason, why we should not serue sinne, but bequeath our selues to the seruice of God; because we hauing receiued so great a benefit, as to be raised in Christ from the death of sinne, should now as no more dead, but as liuing, serue God: and therefore in this regard, iustum est, it is iust, as Chrysostome inferreth: so the Apostle saith, are aliue, and therefore potestis, yea may, and ye were dead, and therefore debetis, ye ought to giue your selues vnto God: gloss. interline. O∣rigen maketh it as an effect and consequent of the former, that in giuing your selues to God, yea by this meanes shall die vnto sinne, and liue vnto righteousnesse: but it is rather a rea∣son taken from the ende of our spirituall mortification, as is obserued before out of Chry∣sostome.

Quest. 21. What it is not to be vnder the law but vn∣der grace. v. 14.

There are two things, which doe encourage men to fight, bonitas causa & facilitas vi∣ctoriae, the goodnes of the cause, and the facilitie of the victorie: both these arguments the A∣postle vseth here: the goodnesse of the cause he shewed before, which was to take part with God, and to fight his battels against sinne: the easines of the victorie he now setteth forth, because we are not vnder the law but vnder grace, which doth helpe vs and giue vs strength to resist sinne: But these words are diuersely expounded.

1. Origen vnderstandeth here the law of the members, which continually resisteth against the law of the minde: But as Beza well noteth, the law of the members is not put absolute∣ly without any other addition, as it is here, but alwaies something is added by way of expla∣nation.

2. Neither doth the Apostle speake here of the ceremoniall or iudiciall law, from both which we are free, from the first wholly, both from the obligation, but not from the sub∣stance, in obseruing the equitie of these lawes: the Apostle speaketh of neither of these, but of the morall law, against the which the concupiscence of the flesh continually inciteth and stirreth men vp.

3. The Apostle then speaketh here of the morall law: in the which three things are to be considered, the substance in the obseruation thereof, and the consequents, either iustification in obseruing it, or malediction if it be not obserued: the question is in which of these respects, we are said to be free from the law, and not vnder it in this place: it is confessed of of all, that we are free from the iustification by the workes of the law: the question is here of the other two the malediction of the law, and the obseruation or obedience of it: some take the first to be here meant: that not to be vnder the law, but vnder grace is not to be vn∣der the curse of the law but to haue remission of sinnes in Christ: so Haymo, ye are not vn∣der the law, quae punit & damnat peccatores, which punisheth and condemneth sinners, but vnder the grace of Christ, that is, the remission of sinnes: to the same purpose Vatablus, to be vnder grace, is to haue the conscience assured, omne peccatum nobis remissum esse, &c. that all sinne is remitted vs by the mercie of God: so also Calvin, they are not vnder the law, that is, opera eorum non exiguntur ad severum legis examen, their workes are not now exacted according to the seuere censure and examination of the law; thus also Melancthor. Piscator likewise, legi satisfecistis in Christo, yea haue satisfied the law in Christ: But Beza refuteth this interpretation vpon this reason, because the Apostle speaketh not here of the remission of sinnes, but of mortification, and of the fruites of righteousnesse begunne in vs by the spirit.

4. Some doe vnderstand it of the obseruation of the law, in respect of the manner, not of the substance; for we are still vnder the obedience of the law, to performe the holy workes and duties, which are therein prescribed: but we are not now vnder the law, for the manner of our obedience, to be forced thereunto by feare, and terrour, but the grace of God ma∣keth vs willing and able in some measure to keepe the law, which prescribed what was to be done, but helped not toward the doing thereof: thus Augustine: Lex reos faciebat iubendo, & non adiuvando, gratia adiuvat vt quisqne sit legis factor, the law made men guiltie, in commanding, not in helping, but grace helpeth euery one to be a doer of the law: And to this purpose he maketh sowre degrees of men, ante legem, sub lege, sub gratia, in pace, be∣fore the law, vnder the law, vnder grace, in peace: ante legem non pugnamus: before the law we do not so much as fight or striue against sinne at all: vnder the law, pugnamus, sed vinci∣mur, we fight, but are ouercome: vnder grace pugnamus & vincimus, we fight, and by grace ouercome sinne: in pace ne pugnamus quidem: but in the state of peace, which is in the king∣dome of heauen, we shall not so much as fight, because then all our spirituall enemies shall be subdued, we shall haue none to resist vs, as to this purpose Augustine vpon this epistle. To this sense of Augustines subscribeth reuerend Baza in his annotations vpon this place, O∣siand. & Faius: Theophylact concurreth with Augustine, Lex iubet tantú, nihil opis afferi: the law biddeth only, it affordeth no helpe: to the same purpose before him Chrysost. & Ambrose in their Commentaries: Thomas Aquine here sheweth, how two waies one may be said to be vnder the law: one may be said to be sponte & voluntarie subiectus, subiect to the law wil∣lingly, as our blessed Sauiour is said to be made vnder the law, Galath. 4. likewise one may be subiect, inuitus, & àlege coactus, against his will, and as vrged by the law, through feare and terror: but he which hath receiued grace, and doth willingly that which the law com∣mandeth, not for feare, but of loue, he is said not to be vnder the law, but vnder grace: All these make this to be the meaning, that seeing we are not vnder the law, which gaue strength vnto sinne through our weaknes, but gaue no strength to keepe it, but haue receiued grace, whereby the commandements are not grieuous vnto vs, but easie and pleasant to be obser∣ued, that we need not feare, left sinne should haue the dominion: As the first doe vnderstand the Apostle here to speake of iustification, so these apply these words vnto sanctification.

5. But it is better to ioyne them both together: by grace to vnderstand both iustify∣ing grace, whereby we are iustified by faith in Christ by the remission of our sinnes, and the grace of sanctification, whereby we doe mortifie our carnall lusts, and rise vp daily vnto newnesse of life: and so they are said to be vnder the law, that are vnder their sinnes, neither hauing remission of their sinnes past, nor yet grace to resist them afterward: to this purpose Chrysostome, we haue not the law, which onely commandeth, sed gratiam, quae praeterquam priora dimittit, ad futura quo{que} cauenda animat, but grace, which beside that it forgiueth that which is past, it doth arme vs to take heed of that which is to come: likewise Ambrose vp∣on this place, cui data est remissio peccati, & in posterum caeuet peccata, &c. he, to whome is giuen remission of sinnes, and taketh heed of sinne afterward, sinne shall not haue domini∣on ouer him, neither shall he be vnder the law, &c. Thus Pet. Martyr vnderstandeth the A∣postle; that both by grace in Christ our sinnes are not imputed, and in him our obedience, though imperfect, is accepted: Pareus also vnder grace comprehendeth both iustifying and sanctity∣ing grace: by the one our sinnes are pardoned, and forgiuen vs, by the other we are enabled to runne the wayes of Gods commaundements, and in some good measure to keepe them.

6. But we must here take heed of the leauen of the Popish Pharisies, who thus interpret to be vnder grace, esse in statu in quo datur gratia, per quam impleri possunt praecepta, to be in that state, wherein grace is giuen, by the which the commandements may be fulfilled, To∣•••••• with whome concurreth Pererius taking vpon him to confute Calvin, for affirming it to be impossible for a righteous man in this life, implere vniversam legem, to fulfill the whole law: But their assertion is most false: for if it were possible for any man in this life to keepe the law, then might he be without sinne, which is contrarie to the Scripture: Iam. 3.2. in many things we sinne all: 1. Ioh. 1.8. if we say we haue no sinne, we deceiue our selues, and the truth is not in vs: See more of this point, Synops. Centur. 4. er. 6.

Quest. 23. Whether the Fathers also that liued vnder the law, were not vnder grace.

1. The time of the Law and the Gospel, and the state of the Church vnder both, must

be considered, not as one opposite to the other, but as differing onely in some degree lesse, or more, the fathers were fully vnder the law, which was then vrged with feare and terror, but in part vnder grace, which was not then fully reuealed, but onely shadowed forth in types and figures: the faithfull now in the time of the Gospel, are fully vnder the state of grace, the Messiah beeing now exhibited to the world, whom the fathers beleeued in to come: but vnder the law we are in part, in respect of the substance thereof, which now rather sheweth vs the way wherein we should walke, then vrgeth and enforceth vs: we are deliuered from the feare and terror of the law: And that both they then, and we now, are vnder grace, though not in the same degree, S. Peter testifieth Act. 15.11. We beleeue through the grace of Iesus Christ to be saued, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, euen as they.

2. The fathers had euen the helpe and assistance of grace vnder the law, to walke in o∣bedience to the law: verùm id non habebant ex lege, but they had it not by the law, Pet. Martyr.

Quest. 24. What the Apostle meaneth by the former doctrine, whereunto they were deliuered.

1. Origen, according to his manner is here somewhat curious; for he distinguisheth be∣tweene doctrinam & formam doctrinae, doctrine it selfe and the forme of doctrine: he saith that in this world onely we haue a forme or shadow of doctrine, because here we onely know in part, but in the next world we shall haue the doctrine it selfe: But the Apostle intendeth not here to shew the difference betweene knowledge in this life and the next.

2. Chrysostome seemeth to vnderstand onely the rule of good life by the forme of do∣ctrine: quis est typus doctrinae? recte vivere: what is the type or forme of doctrine? to liue wel: But this forme of doctrine is more generall, it was not onely touching manners, but con∣cerned also points of faith and beleefe: as is euident. 2. Tim. 1.13. Keepe the patterne of wholesome words, which thou hast heard of me in faith and loue.

3. Neither is this forme of Doctrine euery rule of faith set downe by teachers, the which people are put vpon at their first conuersion, as the Rhemists here insinuate in their annotations: for a forme of doctrine may be set downe by hereticall and false teachers, as is prescribed by the Romanists to the Indians, who in their first conuersion to Christianitie doe drinke in their drugges and errors of doctrine: But this forme of doctrine, was the rule of faith, per Apostolos & Christum praedicata, preached by Christ and his Apostles, as Lyranus well interpreteth.

4. The doctrine then taught by the Apostles, called here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the forme of Doctrine, is compared to the stampe or seale, and we are as the wax (as Basil vseth this re∣semblance, tractas. de baptism.) which receiue the print and worke of this seale, being chan∣ged into the same.

5. And we are said to be deliuered, which as Chrysostome saith, sheweth auxilum diuinum, the diuine helpe, whereby we are deliuered: for none can come vnto Christ, vn∣lesse his father drawe him: Ioh. 6.44. we cannot come our selues vnto God, or receiue the words of wholesome doctrine, but the Lord must open our hearts, as he did the heart of Lydia: Origen here well noteth, that men are deliuered vp two waies, one in iustice, when they are deliuered vp to their owne hearts lusts, and to a reprobate sense, which the Apostle spake of before, Chap. 1.24. the other when they are deliuered vp in mercie to be taught and instructed vnto saluation.

6. Lyranus here obserueth three properties of Christian obedience, it must be prompte, readie, yee haue obeyed, voluntaria, willing, yee haue obeyed from the heart: and discrete discreet, according to the forme and patterne of catholike and found doctrine.

7. Hereunto may be added that annotation of the ordinarie glosse, that it is called the forme of doctrine, quia imaginem Dei deformat am restituit, because it restoreth the image of God deformed and defaced in vs.

8. And whereas they are said to be deliuered, it is better vnderstood of the deliuering them to be instructed and taught by God, as Origen well expoundeth: Deus tradidit•••• instituantur, God deliuered them to be instructed: then of the Ministrie of men, as Vatablus: for in this sense the doctrine is said to be deliuered by the teachers: but to deliuer the hearers to be instructed, and to profite by the forme of doctrine, which is taught, is the worke of God.

Quest. 25. How we are made seruants of righte∣ousnesse.

1. Origen bath here a curious obseruation that euery one which doth righteousnesse, is not the seruant of righteousnesse, as euery one which sinneth, is the seruant of sinne: for God doth righteousnesse, and yet he is not said to be servus iustitia the seruant of righteous∣nesse: as the deuill is the seruant of sinne beeing fallen from iustice.

2. Though properly we are not said to serue iustice, because he is a seruant, which obeyeth rather an other mans will, then his owne, yet the Apostle vseth these words; pressing the same similitude still, for indeed to serue iustice, it is true libertie, nay, as Chrysostome saith, it is omni libertate melius: better then all libertie whatsoeuer, so afterward v. 2. he speaketh of a freedome from iustice, which is indeed a bondage, rather then freedome.

3. The Apostle here setteth downe both the parts of Christian libertie, which is freedom from sinne, and seruice vnto righteousnesse: and by ioyning both these together, he admo∣nisheth vs of our miserable state of thraldome vnder sinne, wherein we sometime were, that we might take heed neuer to come into the same againe: like as if one were deliuered from a tyrant, it should be said vnto him, take heed you fall not into his hands againe, Chrysostome: as the Romanes, when they had expelled Tarquinius their King, so hated the verie memorie of his name, that they banished also L. Tarquinius Collatinus, a good man, onely because he did beare the same name: such a detestation they had of Tarquinius, and of his tyranni∣call gouernment: so we should hate the verie memorie and name of the seruice of sinne; Martyr.

Quest. 26. Of the meaning of these words: I speake after the manner of man, because of the in∣firmitie. v. 19.

1. Some thinke this to be a qualifying of the former words: either because the Iewes might haue beene offended by the terme of seruice, who held themselues to be a free peo∣ple, Faius: or the Romanes, which were then the Lords and commanders of the world, Bul∣lurger: some thinke the offence might be taken by the word freedome, least some carnall man might haue taken aduantage thereby of carnall libertie, Osiander: but the continuing of the same tearmes and phrases afterward of seruice, and seruantes sheweth that the Apostle vseth not any such mitigation or qualification of his former speach.

2. Some referre it to the matter of the Apostles exhortation, shewing the easines and faci∣litie of it: as if he should say, moderatum quod exigo, I desire but an easie and moderate mat∣ter: as in the same phrase the Apostle saith: 1. Cor. 10.13. there hath no tentation taken you, but such as appertaineth to man, Chrysostome: so also Origen: whereas we ought more earnestly to serue iustice, then we serued sinne: communiter ago, eadem & similia requiro, I deale with you after a common and plaine manner, I require but the same and like things; to serue iustice but in the same manner, which you serued sinne: The same sense followeth Au∣gustine: quaem admodum ad pec••andum nullus vos cogebat ti••or, &c. as vnto sinne no terror compelled you, but onely the delight and pleasure of sinne, so vnto righteousnesse, let not feare enforce you, but pleasure and delight draw you, epistola. ad Auastas. likewise Grego∣rie, sinequaquam amplius potestis, saltem tales estote in fructibus bonorum operum, &•• If yee can do no more, yet at the left be ye in bringing forth of good fruite, as ye were before in euill: Theophylact to the same purpose, vel parem Deo praestare seruitutem, &c. be ye rea∣die but to performe vnto God the like seruice, which ye did vnto sinne: So also Haymo saith, ••••lte leuius potest quis deseruire virtutibus, quam v••••ijs, one may more easily serue vertue, then he serued vice: as he giueth instance in an adulterer, that alwaies is in feare of the com∣ming of the husband, and of the shame of the world, whereas the man that liueth chastly in matrimonie, is without any such feare: thus expound also Calvin, Martyr, Tolet, Pererius with other, of the equalitie of our seruice vnto righteousnesse and sinne, that we should so much serue the one, as we serued the other: the Apostle might haue required more, but he spareth them, because of their infirmitie: But this may be obiected against this exposition, that this is no such small seruice, to serue righteousnesse, as before we serued sinne: with con∣stance, chearefulnesse, delight, seeing the most perfect man liuing cannot performe it: there∣fore this is a point of perfection, it is no indulgence and condescending to their infir∣mitie.

3. But although this phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I speake an humane thing, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

according to man, which is all one with the Apostle, be otherwhere taken in the former sense, for some humane and easie thing; yet here with Beza I referre it rather to the Apostles phrase, who in ciuill, humane, and vsuall termes and similitudes setteth forth heauenly things, as Christ saith Ioh. 3.12. If when I tell you of earthly things ye beleeue not, how should ye be∣leeue, when I tell you of heauenly things.

4. This phrase, according to man, hath diuerse acceptions: 1. sometime it is taken in the worse part, for the corrupt vse of men, as Galat. 1.11. Paul preached not his Gospell after man. 2. sometime it signifieth that which is common and ordinarie, as. 1. Cor. 10.13. 3. it is taken for an humane custome, or fashion, as 1. Cor. 15.32. S. Paul had fought with beasts at Ephesus after the manner of men, as others vsed to doe. 4. sometime it is referred to the humane and ordinarie phrase of speaking, as in this place.

4. Places of Doctrine.

1. Doct. That baptisme is not to be iterated.

v. 3. Haue beene baptised into his death, &c. Hence it is inferred, that baptisme is not to be iterated, or more, then once to be administred, because as men are but once naturally borne, and are once to die, so because in baptisme our spirituall birth and death are represen∣ted, it sufficeth once to be baptised: this maketh against the Hemerobaptistae, which thinke it necessarie daily and often to be baptised: but as man hath but one naturall birth; so our su∣pernaturall birth in baptisme is sufficient.

2. Doct. That infants haue sinne.

In that the Apostle saith of all, that they are baptised into the death of Christ, that is, to die vnto sinne, that the bodie of sinne might be destroied, as he saith v. 6. hence Augustine concludeth, lib. 6. cont. Iulian. c. 1. that children haue sinne: for to what end else should they be baptised to die vnto sinne?

3. Doct. Of the comparing and conferring of Scrip∣tures together.

v. 3. All we which haue beene baptised vnto Iesus Christ, &c. Hence Origen noteth, be∣cause the Apostle addeth not, all we that are baptised in the name of the Father, the Sonne, and holy Ghost, that it is his manner, when he citeth any Scripture, not to alleadg the whole text, but those things onely, quae praesentis causae requirit assertio, which the state of the pre∣sent cause requireth: Pareus further addeth, that, what is breefely touched in some place of Scripture, is more at large handled in another, as here the misterie of baptisme is opened, which is but breefely set forth in the first institution of baptisme, where Christ onely bid∣deth to preach and baptise in the name of the Trinitie:

4. Doct. Of the misteries set forth in baptisme.

v. 3. Here are three misticall points expressed in baptisme: 1. in that we are said to be baptised into Christ: whereby is signified, our implanting and grafting into Christ, which word the Apostle vseth v. 5.2. there is a communicating of the death and resurrection of Christ: his death with all the fruites thereof, is applied vnto vs: 3. our renouation, and newnes of life, with our spirituall dying vnto sinne, is also shadowed forth in baptisme, Pareus.

5. Doct. Of the distinction of sinne raigning, and not raigning.

v. 12. Let not sinne raigne, &c. All sinne in the wicked and vnregenerate is peccation regnans, raigning sinne, whether it be originall or actuall, because they giue the reine vnto sinne, and obey the lusts thereof: In the regenerate, though to speake properly there be no absolute kingdome of sinne, because it cannot possesse them totally and finally, but at length they wrestle forth; yet euery sinne in the regenerate committed against their conscience, and depriuing them for the time of the hope of remission of sinnes, is a raigning sinne, when they doe not resist it, but obey the lusts thereof, such was Dauids adulterie: sinne not raig∣ning in them is their originall concupiscence, their infirmities, sinnes of ignorance, omissi∣on, and such like, which they doe daiely mourne for, and striue against.

6. Doct. What manner of seruice must be performed to righteousnesse.

v. 19. As you haue giuen your members servants to vncleannes, &c. so, &c. We must serue righteousnesse, as before we serued sinne. 1. libenter, willingly and cheerefully: 2. vigilanter.

3. celeriter, speedely, not putting off our seruice. 4. potenter, mightily, with all our strength, and power. 5. ardenter, earnestly, zealously, not coldly, or slackely. 6. indesinenter, con∣stantly, without ceasing, intermission, or giuing ouer, Gorrhan.

5. Places of controversie.

Controv. 1. Against the administring of the sacraments in an vnknowne tongue.

v. 3. Know ye not, &c. Hayma taketh this to be a reprehension of the Apostle reproo∣uing them for their ignorance, as if he should haue said: certe id puto ignoratis, I verily thinke ye are ignorant: and if ye be, I will shew it vnto you, &c. But Origen better inferreth: that the Apostle speaketh taquam scientibus & edoctis, as to men of knowledge, &c wel taught: & hereupon he sheweth that in the Apostles time, the vse was otherwise, then in his daies: non, et numie fieri videmus, typus tantum modo mysteriorum, bis, qui baptizantur, sed virtus corum & ratio tradebatur, then, not onely the type it selfe, and misterie of the sacrament was de∣liuered to those which were baptized, as now is vsed to be done, but the efficacie and rea∣son thereof, &c. the meaning of the sacrament explaned, so that none were ignorant; what was signified thereby, as the Apostle speaking here of baptisme, and of the spirituall vse and signification therof, appealeth vpon their knowledge: which sheweth the superstition of the Romanists, who cause the sacraments to be administred vnto their people in the latine tongue, and so they are kept in ignorance, not knowing the right vse of the sacraments, but resting onely in the outward ceremonies, & superstitious vsages which they haue brought in, and added to the sacraments.

Controv. 2. Concerning inherent iustice.

Stapleton, a notable champion for the Romanists, Antidot. p. 312. thus reasoneth out of the Apostles words, v. 2. for inherent iustice: they which are dead to sinne, are wholly renewed in the inward man, and so by their renouation are acceptable vnto God, and there∣by iustified: but by the grace of Christ, we die vnto sinne, not to liue vnto the same any more: Ergo thereby we are accepted of God, and reconciled to him.

Contra. The proposition diuersely fayleth, 1. this renouation of the inward man is not totall, or perfect, but onely in part: though sinne doe no longer raigne in them, that are iu∣stified, yet the reliques thereof remaine still: the vnderstanding, will, and affections, are but reformed in part, for the Apostle faith, we know in part, 1. Cor. 13.9. and as our knowledge is, such is our chariti••: indeede in the next world, when we are glorified, all imperfection shall be done away, and we shall be perfect as God is perfect, but while we dwell in these houses of clay, we are compassed with many imperfections. 2. This our renovation, though it be not perfect, yet is accepted thorough the perfect obedience of Christ: but it is not ac∣cepted as our iustification, whereby we are reconciled vnto God, for that which instifieth vs, must be perfect: which is onely the righteousnesse of Christ, applyed vnto vs by faith: See further touching inherent iustice, Synops. Centur. 4. exr. 56. and Contr. 14. following.

Controv. 3. That the Sacrament of baptisme doth not conferre grace by the outward worke.

v. 3. Knowe yee not, that all we which haue beene baptized into Iesus Christ, haue beene baptized into his death, &c. Hence the Romanists would inferre that baptisme doth worke in all, regeneration: for all that are baptized into the death of Christ are regenerate, but all that are baptized into Christ, are baptized into his death: therefore all that are baptised are regenerate, and so the verie sacrament doth by the externall act conferre grace: to this pur∣pose the Romanists.

Contra. 1. The conclusion should be, all that are baptized into Christ are regenerate, and that we grant: all they which receiue baptisme aright, that is, by faith, apprehend the promise of remission of sinnes, either then, as they which are of yeeres, or after, as in∣fants when they come to yeeres of discretion they are regenerate; so the conclusion is true of all the faithfull that are baptized: for the Apostle speaketh here onely of such, including himselfe in the number: so also he saith, Galat. 3.27. All yee that are baptized into Christ, haue put on Christ: but they onely are baptized into him, that by faith are graft into him, and made liuely members of his mysticall bodie: And thus much Lombard lib. 4. distinct. 4. affirmeth out of Hierome, in Ecclesia, qui plena fide non accipiunt baptisma, &c. in the

Church, they which with a full faith doe not receiue baptisme, doe take the water, not the spirit, &c.

2. And these reasons may be alleadged hereof: 1. iustification doth often goe before baptisme, as Abraham first beleeued, and then was circumcised, and Cornelius after he had shewed his faith, was baptized by S. Peter, Act. 10. 2. Origen doth inferre as much out of the Apostles words here: because the Apostle saith, we are buried with him by baptisme into his death, docens per hoc, quia si quis prius mortuus est peccato, is necessariò in baptisme con∣sepultus est Christo, he teacheth hereby, that if one be dead before vnto sinne, then of necessi∣tie he is buried with Christ in baptisme; but if any before doe not die vnto sinne, he cannot be buried with Christ: nemo enim aliquando vivus sepelitur, &c. for no man is at any time buried aliue, &c. thus Origen, and before him Tertullian, lib. de poenitent. Dieu baptized non vt delinquere desinamus, sed qua desivimus, &c. he bid to be baptized, not that we should leaue off to sinne, but because we had left alreadie, &c. Tolet here answeareth, that his mea∣ning is, that they which are to be baptized, must come with a purpose amplius non pecca••••i, not to sinne any more: and further to Origen, though he name him not, he maketh this an∣swear: that we are said to be buried in baptisme, not because we first die vnto sinne, before we are baptized, but for that baptisme signifieth, that we are dead to sinne, as the graue sheweth that they which are buried are dead, & non solum id significat, sed efficit, and it doth not onely signifie it, but effecteth what it signifieth, &c. Tolet. annot. 3.

Contra. 1. Tertullian saith more then so, they which come to be baptized, corde iam la∣ti sunt, &c. are alreadie washed in heart: but their hearts cannot be washed and cleansed, without remission of their sinnes.

2. The graue signifieth in deed, that they which are buried are dead, but they were dead before, neither doth the grave make them dead, it receiueth them first beeing dead: so then if we be buried in baptisme, it sheweth that a spirituall death must goe before, as the people which came vnto Iohns baptisme, confessed and repented of their sinnes, Matth. 3. yet this death to sinne, is encreased, ratified, and confirmed in baptisme.

3. But if iustification and remission of sinnes goe often before baptisme it will be de∣manded, to what ende we are then baptised: We answear 1. because God hath so comman∣ded, and therfore it were great contempt not to obey the Lords commandement. 2. the be∣nefits receiued before, by those visible signes are enlarged and encreased. 3. and although they are iustified before God, yet it is not knowne vnto the Church, into the fellowship whereof they are receiued by that outward Sacrament. 4. baptisme also sealeth the assu∣rance of the kingdome of God, which they receiue in their iustification, but it is sealed, confirmed, and ratified by the sacrament of baptisme: like as Princes gifts, after they are granted, doe passe vnder the great seale, Martyr. See more of this controversie, Synops. Centur. 2. err. 96.

Controv. 4. That baptisme serveth as well for the remission of sinnes to come, as of sinnes past.

v. 3. We haue beene baptized into Iesus Christ: Baptisme then is a seale of our vniting, graffing, and incorporating into Christ by faith, by whom we haue remission of all our sinnes past, present, and to come, and therefore the vse of baptisme extendeth it selfe vnto the whole life of man, that by the effectual and liuely remembrance thereof, he is confirmed and strengthened in the hope of the remission of all his sinnes in Christ: so Chrysostome well saith, vpon the 5. verse, non ad hoc tantum valet baptismus, quod prior a delicta deles, sed quod & ad futura cauenda monet: baptisme onely avayleth not hereto, that it blotteth out our sinnes past, but armeth vs to take heede of sinnes to come, &c.

Contrarie vnto this truth is the Popish doctrine, that baptisme is prima tabula post ••••∣fragium, &c. the first table, as they call it, after shipwrack, and penance is the second table: so that they will haue baptisme serue onely for the remission of sinnes past: This conceit of baptisme beganne to be taken vp long agoe: this made Constantius, deferre his baptisme til he was old, and the like is reported of Nazianzen in his life: and hereupon grewe that common error, that before baptisme men tooke vnto themselues a greater libertie to s••••••: as in Augustines time they vsed to say, sine illum facere, nondum est baptizatus, let him alone, he is not yet baptized: See also further of this point, Synops. Centur. 3. error. 11.

Controv. 5. Whether in baptisme our sinnes be cleane taken away.

v. 6. Knowing that our old man is crucified with him, &c. Hence Pererius with other Ro∣manists would inferre, in baptismo tolli & deleri penitus peccata, &c. that in baptisme our sinnes are wholly remooued and blotted out, that those sinnes, which were before bap∣tisme, are after baptisme none at all: and not as the heretikes say (so the Romanistes blas∣pheme the Protestants) that sinnes remaine after baptisme, but they are not imputed: to this purpose Pere. disput. 2. annot. 9.

Contra. 1. Pererius with the rest of that sect doe misreport our opinion: for we doe not say, that in baptisme our sinnes are onely hid, and not imputed, and yet remaine still: but we hold, that our sinnes are blotted out, and remooued for euer, quoad culpam, reatum, & poe∣nam, in respect of the fault, guilt, and punishment: but there remaineth macula, a blot still, and staine of sinne: the corruption, and imperfection of our nature, with some reliques and remainder of sinne doe still remaine: and this is euident both in that originall sinne remaineth after baptisme, which the Apostle calleth, peccatum inhabitans, sinne dwelling in him, Rom. 7.10. euen after he had beene baptised. 2. whereas Pererius obiecteth that saying of Beza, to confirme his opinion, that in those which are truely sanctified in Christ, sinne once dyeth, ••••••is, is so weakned, vt pristinas vires nunquam accipiat, &c. that it shall neuer receiue the former strength, but daily as the bodie in the graue rotteth away, donec penitus intereat, &c. ••••till it altogether perish, &c. In these words Beza affirmeth not, that in baptisme there is a persue death of sinne: but that sinne beginning to die, is weakned more and more, and ne∣uer returneth to the former strength: which is most true, that the regenerate doe more and more die vnto sinne, and euery day the power of sinne is decayed in them, till at length to∣gether with morralitie, they put of all corruption: See further, Synops. Centur. 3. er. 10.

Controv. 6. Of the baptisme of infants.

1. The Anabaptists doe thus inferre out of this place of the Apostle, v. 5. we are buried by baptisme into his death, &c. they which are baptised must professe their mortification and dying vnto sinne, which infants cannot doe, and therefore they are not to be baptised; And Christ bid his Apostles to goe teach all nations, and baptize them: infants are not capable of doctrine, and fit to be taught, therefore they are not to be baptized.

Contra. 1. They which neither in baptisme nor after make profession of their mortifica∣tion, are not to be baptized: they which are of yeeres, must so professe in their baptisme: it is sufficient for infants to doe it afterward: for the vse of baptisme is not for the time present onely, but for afterward, otherwise we should neede often to be baptized. 2. Infants are within the couenant, for God promised to be the God of the faithfull, and of their seede: and therefore the signe of the couenant, is not to be denied vnto them: and seeing infants were circumcised vnder the lawe, in stead whereof baptisme is succeeded, infants by the same warrant are to be baptized, vnlesse we will make the state of infants vnder the Gospell, inferiour vnto the condition of infants vnder the lawe. 3. When the A∣postles were bidden to preach and baptize: a course was prescribed them, and that or those times to beginne with preaching, and then to baptize: for first they which were of yeares, must beleeue, which was wrought in them by preaching the word, for faith commeth by hearing, before they could be admitted to baptisme. 4. But it will be obiected, that this vse of baptizing infants is not Apostolicall, it was brought in by Hyginus Bishop of Rome, and Tertullian lib. de baptism, misliketh that vse.

Contra. 1. Hyginus onely made a decree concerning Godfathers, and Godmothers, as they are called, that vndertake for infants in baptisme, which sheweth that the baptizing of infants was in practise before: 2. Tertullian in his old age fell into the heresie of Mon∣tanus, and therefore much is not to be ascribed to his iudgement concerning this matter, Martyr.

Controv. 7. Of the confidence and assurance of saluation.

v. 8. Wee beleeue that we shall also liue with him, &c. Hence it is well inferred, that the faithfull are assured by faith, both of their perseuerance in the state of grace in this life, and of euerlasting life in the next: for, we beleeue, saith the Apostle, that we shall liue, &c. we nothing doubt of it: and in the same sense, the Apostle said before, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, knowing, ver. 6. and againe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, knowing, v. 11 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gather ye, or conclude ye,

as the word is taken, Rom. 3.28. and here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we beleeue, all which words implie, a certaintie without doubting.

Contrarie hereunto is the doctrine of the Romanists, which hold it to be a point of pre∣sumption to haue assurance of saluation: and whereas we vrge S. Pauls example, that was sure nothing could separate him from the loue of God in Christ, they answear, that S. Paul and other holy men, had it by speciall reuelation.

Contra. S. Paul maketh it not his speciall case to be assured of saluation: but here he speaketh generally of all the faithfull, we knowe: Tolet also one of their owne writers, thus expoundeth this place, we beleeue, credimus intellectus, &c. we beleeue in the vnderstanding that spirituall life is giuen vs with the death of sinne, confidimus etiam nos in ea per seueratu∣ros, and we are confident that we shall perseuere therein: See further hereof, Synop. Centur. 4. err. 25.

Controv. 8. That Christ shall not die in the next world againe for those, which were not healed here.

v. 9. Death hath no more dominion ouer him, &c. Origen by this text confuteth their error, who hold that Christ should suffer in the next world the like things, as he did here for them, quos dispensationis eius medicina sanara non poserat, whom the medicine of his dispensation could not heale in this present world: and they vsed this reason, because in the next world they shall either doe well still, or euill, non erunt profundo silentia, there shall not be silence altogether: then as Lucifer fell in the beginning, so may they be apt to fall then, having the vse of freewill: for virtus est mutabilis, vertue is changeable.

Origen thus refuteth this error. 1. because it is contrarie directly to the Apostles words here, that Christ died once for all, death shall haue no more dominion ouer him, such vs the force and efficacie of the crosse of Christ, vt sufficiat ad sanitatem & remedium non so∣lum praesentis & futuri seculi, sed etiam praeteritorum, &c. that it sufficeth not onely for the health and remedie of the present, and world to come, but of the ages past; & non solum humano ordini, &c. and not onely for the order and condition of men, but euen for the ce∣lestiall orders also, &c. Christ by his death redeemed the one from their sinnes, and setled and established the other. 2. and though the nature of man be mutable here, yet so shall it not be there, vbi ad culmen virtutis ascenderit, when it is come to the height and perfe∣ction of vertue: for there shall be charitie, which as the Apostle saith, nunquam excidit, neuer falleth away. 3. The Apostle could say, that neither life, nor death, things present, nor to come, nor any thing else, could separate him from the loue of God in Christ, how much lesse shall the libertie of freewill be able, then to separate vs. 4. And Lucifer did fall, antequam ad beneficia filij Dei charitatis vinculis stringeretur, when as yet the bond of charitie had not fastened him to the benefits of the Sonne of God: But it is now otherwise with those celestiall spirits, whose state is now made firme and sure in Christ.

Controv. 9. Against the sacrifice of the Masse.

v. 10. For in that he died, he died once: This place is verie pregnant against the Popish sacrifice of the Masse, wherein they say they doe dayly offer vp Christs bodie in sacrifice vnto God: for there is no oblation of Christ in sacrifice but by death: he died but once, and therfore one sacrifice of him in his death sufficeth for all, and the Apostle saith, Heb. 10.14. that he hath with one offring, made perfect for euer, them that are sanctified: This then is a blasphemous derogation to make iteratiue sacrifices, as though that one sacrifice had beene imperfect: and whereas they alleadge that their Masse is a sacrifice applicatorie of Christs death, such applications are superfluous, seeing the death of Christ is effectually applyed by faith, which is reviued, strengthened, and increased by the commemoration of Christs death in the Sacraments: See more hereof, Synops. Centur. 3. err. 31.

Controv. 10. Concerning freewill.

v. 12. Let not sinne raigne, &c. This place may be vrged by the adversaries of the grace of God, to prooue that man hath some power in himselfe to resist sinne, seeing otherwise the Apostles exhortation should be in vaine to exhort men vnto that which is not in their power.

Contra. 1. The Apostle elswhere euidently teacheth, that man hath no power or inclination of himselfe to any thing that is good, as 2. Corinth. 3.5. Wee are not sufficient to thinke any thing of our selues, but our sufficiencie is of God, Philip. 2.23. it is

God, that worketh in you both the will and the deed of his good pleasure: we must not then make the Apostle contrarie to himselfe, as though in this place he should ascribe any thing to mans freewill. 2. the Apostle speaketh here to men iustified and regenerate by the spi∣rit of God, by the which they are enabled to performe this, whereunto they are ex∣horted: so that this abilitie is not in themselues, but from God. 3. the Apostle shew∣eth a difference by thus exhorting betweene these actions, which the Lord maketh in o∣ther creatures, which either haue no sense at all, or sense onely, which creatures God vseth without any stirring at all, feeling, and inclination in them, and those, which he worketh in man, whose reason, will, and vnderstanding he vseth by incicing and stirring it vp. 4. So then these exhortations are not superfluous, for thereby we are admonished rather what we ought to doe, then what we are able to doe, and by these exhortations of Gods word, grace is wrought in vs to enable vs to doe that, which of our selues we haue no power to doe: See further Controv. 15. following.

Controv. 11. That concupiscence remaining in the regene∣rate, is properly sinne.

v. 12. Let not sinne raigne: The Apostle here speaketh of concupiscence, which is sinne, though it raigne not in vs: the verie suggestions and carnall thoughts, that arise in the rege∣nerate, haue the nature of sinne, though they yeeld not consent vnto them.

Bellarmine with other of that side, doe expound these and such like places,* 1.54 wherein concupiscence is called sinne, de causa vel effectu peccati, of the cause or effect of sinne: so concupiscence is improperly called sinne, in their opinion, either because it is the effect and fruit of Adams sinne, as a writing is called ones hand, because the hand writ it, or because it bringeth forth sinne, as we say, frigus pigrum, flouthfull cold, because cold maketh one full of flouth.

Contra. 1. Concupiscence is sinne properly, because it is contrarie to the lawe of God, it striueth and rebelleth against it, and continually stirreth vs vp to doe that which is contra∣rie to the Lawe: sinne properly is the transgression of the lawe, as the Apostle defineth it, 1. Iohn 3.4. therefore concupiscence beeing contrarie to the lawe of God is properly sinne: S. Paul also calleth it sinne dwelling in him, Rom. 7.17. 2. Whereas it may be obiected that all sinne is voluntarie, but the motions and suggestions of the flesh are involuntarie: we answear that all sinne is not voluntarie, for then originall corruption should not be sinne, which is euen in children, which can giue no consent: and yet in respect of the beginning and roote of this sinne, which was Adams transgression, it was voluntarie: See more of this controversie, Synops. Papism. Centur. 4. err. 16.

Controv. 12. Whether a righteous man may fall into any mortall or deadly sinne.

v. 12. Let not sinne raigne: there is then peccatum regnans, sinne raigning, as when one sinneth against his conscience, and setteth his delight vpon it, and followeth it with greedinesse, and so for the time, looseth the hope of forgiuenesse of sinne, and maketh him subiect to euerlasting death without the mercie of God: peccatum non regnans, sinne not raigning, is originall concupiscence, suggestions, motions of the flesh, infirmities, and such like: Now the Romanists simply denie, that a righteous man can commit any mortall sinne, neither can any continuing the Sonne of God fall into it: Rhemist. 1. Ioh. 3. sect. 3. Among the Protestant writers some thinke, that the righteous may haue sinne for the time raigning in them, as Aarons idolatrie, and Dauids adulterie sheweth: so Vrsinus vol. 1. pag. 107. but Zanchius denieth it, miscellan. p. 139.

Contra. 1. Touching the assertion of the Romanists, it is manifestly conuinced of error by the example of Dauid: for it is absurd to thinke that in his fall he ceased to be the child of God: for he that is once the sonne of God, shall so continue to the ende: Dauid was a righteous and faithfull man, and yet fell into great and dangerous offences, which they call deadly and mortall sinnes.

2. The other may be reconciled by the diuerse taking and vnderstanding of raigning sinne: for if that be vnderstood to be a raigning sinne, which is committed of an obstinate minde, with contempt of God, without any feeling or remorse of conscience, so we denie, that any of the elect can fall into any such sinne: but if that be taken for a raigning sinne, when for a time the conscience is blinded, and a man is ouercome and falleth, yet ra∣ther of infirmitie, then obstinacie, yet afterward such vpon their repentance are re∣stored:

in this sense, sinne may raigne in the righteous, as in Aaron, Dauid: but it is said improperly to raigne: because this kingdome of sinne continueth not, it is but for a time.

Controv. 13. Against the Manichees.

v. 22. In your mortall bodie: Theophylact hence reprooueth the error of the Manichees, who affirmed, that the bodie of man is wicked and euill: but seeing the Apostle compareth it to armour or weapons, which the souldier vseth for his countrey, the theife and rebell a∣gainst it: so the bodie is an indifferent thing: it may either be abused as an instrument of sinne, or by the grace of God it may be applyed to the seruice of the spirit, as the Apostle sheweth, v. 19. Giue your members as seruants vnto righteousnesse.

Controv. 14. Concerning inherent iustice.

v. 13. Neither giue your members as weapons of vnrighteousnesse, &c. Bellarmine infer∣reth out of this place, that as sinne was a thing inherent and dwelling in vs before our con∣uersion, so instead thereof must succeede righteousnes, per iustitiam intelligit aliquid inhe∣rens, by righteousnesse he vnderstandeth a thing inherent in vs, from whence proceed good workes.

Contra. 1. We doe not denie but that there is in the regenerate, a righteousnesse inhe∣rent and dwelling in them, which is their state of sactification or regeneration: but by this inherent iustice, are we not iustified before God, but by the righteousnesse of Christ impu∣ted onely: for here the Apostle treateth not of iustification, but of our sanctification, and mortification, which are necessarie fruits of iustification, and doe followe it; but they are not causes of our iustification. 2. Wherefore this is no good consequent; There is in the righteous an inherent iustice, Erg. by this iustice they are iustified before God: See further hereof, Synops. Centur. 4. err. 56.

Controv. 15. Against the power of freewill in the fruits of righteousnesse.

v, 20. When ye were the seruants of sinne, ye were freed from righteousnesse: Beza doth vrge this place strongly against the popish freewill: for in that they are said to be free from iustice, (that is, as Anselme interpreteth, alieni à iustitia, estranged from iustice, it sheweth that they haue no inclination at all vnto iustice: it beareth no sway at all: nullum erat eius im∣perium, it had no command at all ouer you.

Pererius disput. 5. numer. 33. maketh an offer to confute this assertion of Beza, but with bad successe: for those verie authors, whom he produceth, make against him: first he al∣leadgeth Anselme following Augustine, liberum arbitrium (saith Augustine) vs{que} adeo i•• peccatoribus non perijt, vt per ipsum maximè peccent, &c. freewill is so farre from beeing lost in the wicked, that thereby they doe sinne most of all, &c. But who denieth this, the wic∣ked haue freewill indeed, free from compulsion, it is voluntarie, but inclined onely vnto e∣uill: which Anselme calleth libertatem culpabilem, a culpable freedome: and he therefore fitly distinguisheth betweene these two phrases of the Apostle, he saith they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉free, not freed, from iustice, least that sinne might be imputed vnto any other, then to them∣selues: but afterward, v. 22. he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, liberati, freed from sinne: to shewe that this freedome is not of our selues, but onely from God: and so he concludeth, haec volun∣tas quae libera est in malis, &c. ideo in bonis libera non est, quia non liberatur ab eo, qui eam solus, &c. this will, which is free in euill, because they delight in euill, is not therefore free in good things, because it is not freed by him, who onely can make it free from sinne, &c.

With like successe he citeth Thomas in his Commentarie here, who thus writeth: semper ita{que} homo, sive in peccato fuerit, sive in gratia, liber est à coactione, non tamen semper liber est ab omni inclinatione, man therefore alwaies, whether he be in sinne, or in grace, is free from coaction and compulsion, but he is not alway free from an inclination, &c. where he affirmeth the same thing which we doe, that the will of men is free alwaies from compulsion, for it alwaies willeth freely, without constraint that which it willeth: but it is not free at any time from an euill inclination: it is not free à necessitate, from a necessitie of inclining vnto that which is euill, of it owne naturall disposition.

Controv. 16. Whether all death be the wages or stipend of sinne.

v. 13. The stipend of sinne is death: Socinus part. 3. c. 8. pag. 294. graunteth that eter∣nall death is the reward of sinne, and the necessitie of mortalitie, and dying, but not ••••••

corporall death it selfe: for Adam before sinne entred, was created in a mortall state and condition: and Christ hath redeemed vs from all sinne, and the punishment thereof, there∣fore corporall death is no punishment of sinne, because it remaineth still, neither hath Christ redeemed vs from it.

Contra. 1. It is euident, in that the Apostle speaketh of death, here absolutely without any restraint, or limitation, that he meaneth death in generall, of what kind soeuer: and of the corporall death he speaketh directly c. 5.12. by one man sinne entred into the world, and death by sinne, which is specially vnderstood of the bondage of mortalitie, which A∣dam by his transgression brought vpon his posteritie.

2. It is friuolous distinction to make a difference betweene death and the necessitie of dying: for what else is mortalitie, then a necessitie of dying, which if it be brought in by sinne, then death also it selfe.

3. Adam, though he were created with a possibilitie of dying if he sinned, yet this pos∣sibilitie, should neuer haue come into act, if he had not actually sinned.

4. Christ hath indeed deliuered vs from all punishment of sinne both temporall, and e∣ternall, as he hath deliuered vs from sinne: for as our sinnes are remitted, neuer to be laid vnto our iudgement, and yet the reliques and remainder of sinne are not vtterly extinguished; so the Lord hath effectually and actually deliuered vs from eternall death, that it shall neuer come neare vs; but from temporall death, as it is a punishment onely: for he hath made it an entrance to a better life, and he hath taken away the power thereof, that it shall not seaze vpon vs for euer; because he shall raise vs vp at the last day, and then perfectly triumph ouer death for euer.

5. Origen here vnderstandeth neither eternall nor temporall death, but that qua separa∣tur anima per peccatum à Deo, whereby the soule is separated from God by sinne: But then the Apostle had made an iteration of the same thing, for sinne it selfe is the spirituall death of the soule, and therefore the death here spoken of, is an other death beside that, namely, that which followeth as the stipend of sinne, which is euerlasting death, vnto the which is in the next clause opposed eternall death.

Controv. 17. Against the distinction of veniall and mortall sinnes.

v. 23. The stipend or wages of sinne, is death: Faius by this place doth well confute that Popish distinction of veniall and mortall sinnes: they say that veniall sinnes are those, which in their owne nature are not worthie of death, but the Apostle here noteth in generall of all sinne whatsoeuer, that the stipend and wages thereof is death, because all sinne is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the transgression of the law: 1. Ioh. 3.5. and death is the wages of them, that transgresse the 〈◊〉〈◊〉: that glosse then of Haymo vpon this place may seeme somewhat straunge: hoc non de omnibus peccatis intelligendum est, sed de criminalibus, &c. this is not to be vnderstood of all sinnes, but onely of those which are criminall, such as S. Iohn speaketh of c. 5. there is a sinne vnto death, I say not that thou shouldest pray for it, &c. for the Apostle speaketh there of sinne against the holy Ghost, which shall neuer be forgiuen, for the which it is in vaine to pray: If the Apostle there should meane all criminall sinnes, then it would follow, that we should not pray for the conuersion of heretikes, adulterers, murtherers, and such like. We confesse, that there are some mortall sinnes, some veniall, but not in their nature: to the faithfull and penitent all sinnes are veniall, to the vnbeleeuers and impenitent, sinnes are mort∣tall: it is the mercie of the forgiuer, not the qualitie of the sinne, that maketh it veniall, yet this taketh not away the difference of sinnes, as though they were equall: for small sinnes are more easily pardoned, and great sinnes, where they are forgiuen, are more hardly pardoned; where they be not, they are more or lesse punished, according to the greatnes of the sinne: see further of this point, Synops. Centur. 4. er. 6.

Controv. 18. That euerlasting life cannot be merited by good workes.

Arg. 1. v. 23. But the gift of God is eternall life: The Apostle in chaunging and inuerting the order of his speach, whereas he had said the stipend of sinne is death, faith not, the stipend of righteousnes is eternall life, but the gift of God, &c. euidently sheweth, that euerlasting life is not due as a reward merited by our workes, but as a gift of grace through Christ Iesus: Thus Chrysostome expoundeth this place: he saith not, merces benefactorum vestrorum vna aeterna, sed donum Dei: life eternall is the reward of good workes, but it is the

gift of God: Theodoret, non dixit eam esse mercedem, sed gratiam, &c. he saith not eternall life is a reward, but grace or fauour: Nam licet quis summam & absolutam iustitiam praestite∣rit, for although one could performe a perfect iustice, yet temporall things are not corre∣spondent to eternall: Theophylact: non quasi retributionem laborum dat eam Deus, sed ex gratia per Christum, qui hac omnia nobis promeruerit, God giueth not eternal life, as a recom∣pence of our labour, but by grace through Christ, who hath merited all these things for vs.

Answ. Our aduersaries-doe all here concur in this answer, that euerlasting life is therfore called a grace, quia bis meritis redditur, quae gratia contulit, because it is rendred for and vnto those workes which were wrought in vs by grace; so Pererius, eternall life though it be due vnto good workes, yet it is giuen freely, nam merita illa principaliter à Dei gratia profecta sunt, for these merites, to which it is due, doe principally proceed from the grace of God, &c. Pere. disput. 7. numer. 42. so also Tolet in his annotat. and the Rhemistes vpon this place: also Stapleton hath the same answer: which they all would seeme to take from Augu∣stine, who saith the Apostle might haue said, the stipend of our iustice is eternall life: but he called it the grace of God, that we should vnderstand, ipsa bona opera, quibus vita eterna redditur; ad Dei gratiam pertinere, that good workes themselues, to the which eternall life is giuen, doe belong vnto the grace of God: August. de grat. & liber. 8.9.

Contra. 1. Whereas Augustine saith, recte potuisse dicere, the Apostle might haue well said otherwise: it is enough for vs, that the Apostle did not in this place say otherwise: and as Pet. Martyr saith, by this meanes most euident places of Scripture might be auoided, if we may say, aliter potuisset dici, it might otherwise, thus, or thus haue beene said. 2. but for the thing it selfe, Augustine is so farre from approouing the merite of workes to eternall life, that he maketh the good workes themselues to belong vnto grace: as he saith else where, pro hac gratiam qua ex fide viuimus, accepturi sumus aliam gratiam, in qua sine fine in calis vinimus, for this grace, wherein we liue by faith, we shall receiue an other grace and fa∣uour, wherein we shall liue without end in heauen: in Psal. 14.4. 3. for how can God be a debter to vs to bestow a second grace, because he conferred an other grace before: we are endebted to God for the former grace, he is not a debter to vs to bestow a second grace: as Bearnerd well saith, merita omnia Dei dona sunt, & ita homo magis propter ipsa Deo debiter est, quam Deus homini, our merits are Gods gifts, and so for them man is more debted to God, then God to man, de annunt. Mar. serm. 1.

Argum. 2. Where the crowne is of mercie it is not of merite: but the crowne of euer∣lasting life is in mercie, Psal. 103.4. which crowneth thee with mercie and compassions.

Answ. Pererius hath here two answers. 1. that either by mercie we may vnderstand Gods protection in this life, whereby he compssaeth his children as with a crowne. 2. or if we take it for the crowne of euerlasting life, it is called a mercie, because the merites for the which it is rendred, promanant principaliter ex gratia per misericordiam data, doe principally flow forth from grace giuen them in mercie. Pere. disput. 9.

Contra. 1. If Gods protection in this life be of mercie without our desert, then much more euerlasting saluation is of mercie, which is lesse merited. 2. the other is a meere cauill: for what graces soeuer any haue receiued in this life, how perfect soeuer they be here, they shall haue need of mercie in the day of iudgement: as the Apostle saith, 2. Tim. 1.18. the Lord graunt, that he may finde mercie with the Lord, at that day, &c. beside the mercies re∣ceiued in this life,* 1.55 he wisheth he may also finde mercie then: so Augustine collecteth vpon these words, Iam. 2.13. there shall be iudgement mercilesse to him that sheweth no mercie: that they which haue liued well shall haue iudgement, cum misericordia, with mercie, they which haue liued euill, shall haue iudgement without mercie: where then there is need of mercie, there is no standing vpon merite.

Argum. 3. That which is of grace cannot be also of works, as the Apostle reasoneth, Rom. 11.6. if it be of grace, it is no more of workes, or else grace were no more grace, &c. but eternall life is of grace, Ergo not of workes.

Answer. 1. The Apostle may either here speake of the naturall workes of men, and so such workes do destroie grace, not of the workes of grace, which are indeed meritorious of eternall life: 2. the Apostle speaketh of election, which is of grace, non propter hominum opera prvoisa, not vpon the foresight of mans workes: Thus Pererius, disput. 8. numer. 48.

Contra. 1. The Apostle excludeth euen the workes of grace: for the question is of good workes, not of euill, but all good workes are of grace: for God worketh in vs both the will and the deed, Phil. 2.13. and that euen good workes, which are of grace, are excluded, the Apostle sheweth elsewhere: Ephes. 2.8. By grace are ye saued &c. not of workes, least any man should boast of himselfe: for ye are his workemanship created in Christ Iesus vnto good workes, &c. 2. The Apostle indeed speaketh of the election of grace: but yet the rule is generall, that grace and workes in the matters of saluation cannot be matched together: for he prooueth election to be of grace, and not of workes, by his generall axiome or proposition, because that which is of grace cannot be of workes: and if election be of grace and not of workes, then euerlasting life also, which dependeth of our election, must of ne∣cessitie be of grace also.

Argum. 4. That which is of workes is by debt, as the Apostle saith, Rom. 4.4. To him that worketh the wages is not counted by fauour, but by debt: But God is endebted to no man therefore life eternall is not of workes, because it is not by debt.

Answer. Pererius here answereth by indistinction: that there is a lawfull kind of meriting de condigno, of worthines: the one is perfect and absolute, which presupposeth no gift of grace, whereof it dependeth: such were the workes of Christ, which were absolutely meri∣torious ex rigore iustitiae, euen according to the strict rule of iustice, by the reason of the ex∣cellencie of his diuine nature beeing vnited in one person to his humanitie: there is another kind of merit, ex suppositione diuinae gratiae, vpon the presupposall of diuine grace: so the workes of men proceeding of grace, and their free will working together, are merita apud De••••••, merites with God: like as naturall things, though they haue that vertue and actiuitie from God, are the true causes of their effects. Pere. disput. 10. numer. 53.

Contra. 1. This answer ouerthroweth it selfe, for if mens good workes proceed of the grace and gift of God, then cannot God be any waies endebted for his owne: as Dauid saith, 1. Chron. 29.14. All things come of thee, and of thine owne hand haue we giuen thee: and the Apostle saith, Rom. 11.35. Who hath giuen vnto him first, and he shall be recompenced: if then we might challenge any thing at Gods hands as a debt by way of recompence, we must first giue vnto him.

2. There is not the like reason of naturall, and supernaturall things: the naturall causes haue their vertue at once from God, and then they afterward worke according vnto that na∣ture and propertie, wherewith they were once endued: but in supernaturall the grace of God is necessarie, ad omnes actus, to euery act: as the horse, when he goeth of his owne ac∣cord, is the naturall cause of his going: but the order that directeth him is the cause of his going in the way, and of his going to such a place: so grace is the cause of our well doings we concurre indeed as naturall causes of the action, but the goodnes of the action is onely from God.

3. God then is not endebted vnto man for the merite of his worke, neither in iustice in respect of vs, is he bound to recompence vs: but yet he is another way endebted, in respect of his promise, and so it is iust with him, in regard of his word, and promise, to performe that which he hath promised: which promise he made onely of his free grace: and this point is touched also by Pererius, praesertius vero adiuncta Dei promissione de remunerandis, &c. especially the promise of God being adioyned for the rewarding of the good workes of the righteous, &c. in regard of this promise we graunt, which is meerely of grace, not for the merite of the worke, the Lord worketh himselfe a voluntarie debter of eternall life.

Argum. 5. The Apostle saith, Rom. 8.18. That the afflictions of this present life, are not worthie of the glorie, which shall be shewed, &c. here he euidently sheweth that our workes are not meritorious or worthy of eternall life.

Answer. Pererius here also thus distinguisheth: that workes may three wayes be conside∣red: in respect of the naturall cause, as they proceed from mans freewill, in respect of the matter, wherein they are expressed, and the time of continuance, which are but temporall, and for a time, and thirdly as they are wrought in vs by the grace of God: in the two first respects, they haue no cause of merit, but in the third, conuenientem habent proportionem equalitatis & dignitatis, &c. they haue a fit proportion of equalitie and worthines with the reward of eternall life: thus Pere. disput. 11.

Contra. 1. The verie scope of the place taketh away this distinction: for the Apostle v. 17. saith, If we suffer with Christ, &c. he speaketh of such sufferings and afflictions, as are

endured for Christ: which are the workes of grace: for a man of himselfe without grace, cannot suffer for Christ: therefore euen good workes as they proceed in vs of grace, are not meritorious or worthy of eternall life.

2. Good workes are so farre from beeing meritorious causes of eternall life, that they are not alwaies and in all, causa sine qua non, the cause without the which we cannot attaine vn∣to life, as in infants: and in them which are of yeares, though without good workes they cannot be saued, yet good workes are rather a beginning of eternall life, then the cause thereof.

3. To conclude this point therefore, in a merit there must fowre things concurre 1. it must be a free seruice, which we otherwise are not bound vnto. 2. it must be of our owne. 3. it must be perfect. 4. it must be proportionable to the reward. But our workes faile in all these, 1. we can performe nothing vnto God, but that we are alreadie bound to doe, 2. nei∣ther haue we any good thing of our owne, which we haue not receiued. 3. and our best workes are imperfect. 4. and betweene our temporall seruice, and an euerlasting reward, there is no proportion: therefore we cannot merite. See more hereof, Synops. Centur. 4. er. 79.

6. Morall obseruations.

Observ. 1. Of perseuerance.

v. 4. So we also walke in newnes of life. Origen hence well collecteth, that this newnes of life, semel facta non sufficiat, once done, sufficeth not: ipsa novitas innovanda est, this newnes must still be renewed from day to day, as the Apostle saith, 2. Cor. 4.16. our inward man is renewed daily; for as that which waxeth old, is euery day oulder and oulder, so that which is new must continually be renewed, otherwise it ceaseth to be new: so that we must walke on still, perseuere, and encrease in this newnes of life.

Observ. 2. Of the continuall strife with sinne.

v. 13. Neither giue your members weapons. The Apostle vsing this phrase of weapons, sheweth, that there is a warre in vs: some fight for sinne, and make their members weapons 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.••. 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: dud•••• 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 stret∣ched 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 en∣ueigh against those, which for loue of money oppressed the poore, which sin, after his retho∣ricall 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 mur∣therer 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 siqui∣dem 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, animā interim desolatam habes, thou hast a de∣solate and forelorne soule: if thy maide should be brauely set forth, and thy wise attired no∣thing 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 curio∣sitie by the example of the Philosopher, who comming into a neate and shining house, fin∣ding 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 s••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 repen∣tance.

Observ. 8. That we must examine our selues.

v. 21. What fruit had ye, &c. Origen here noteth, vnde nos ipsos discutere debemus per f••rgula, &c. whereupon we must examine our selues in euery thing we doe, whether ther∣in 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 adulte∣resse, (a wedlocke-breaker, B.) if she become an other mans: B.Gr. (if she be coupled to an o∣ther 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.

4 Therefore, my brethren, (or euen so, B.G.) ye are made dead also (or mortified, Be. L.A. dead, B.G.) to the law, by the bodie (in the bodie, Be.T.) of Christ, that ye should be vnto an other, euen vnto him that is raised (not, risen, L.T.) from the dead, that we should fructifie L. (bring forth fruit, Be. B.G.) vnto God.

5 For when we were in the flesh, the motions (infirmities, T. affections, Be. lusts. B. passi∣ons, L. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gr.) of sinnes, which were by the law, did worke, L.B. (had force. Be. G. were effectuall) in our members, to bring forth fruit vnto death.

6 But now we are deliuered from the law, that beeing dead, (not, of death, L. or we bee∣ing dead vnto it, B.G.T. see the question following vpon this place) wherein we were holden: that we should serue in the newnes of the spirit, not in the oldnes of the letter.

7 What shall we say then? is the law sinne? God forbid: (let it not be, Gr.) yea, I knew not sinne, but by the law: for I had not knowne lust, except the law had said, Thou shalt not lust.

8 But sinne taking occasion by the commandement, wrought in me all manner of con∣cupiscence: B.G.T. (some read thus, sinne taking occasion, by the commandement, &c. Be.L. see v. 11. following) for without the law sinne was dead.

9 For I once was aliue without the law: but when the commandement came, sinne re∣vived, but I died.

10 And the commandement, which was ordained vnto life, the same was found to be to me vnto death.

11 For sinne tooke occasion by the commandement, and deceiued me, and thereby flew me.

12 Wherefore the law is holy, and the commandement is holy, and iust, and good.

13 Was that then, which was good, made death vnto me? God forbid: but sinne, that sinne might appeare, wrought death in me by that which is good: L.G. T. A. (some thus, but sinne (was death vnto me) that sinne might appeare in working in me death, by that, which is good, Be. B.) that sinne might be out of measure sinnefull by the commandement.

14 For we know, that the law is spirituall, but I am carnall, sold vnder sinne.

15 For what I worke, I acknowledge not: (allow not, G. vnderstand not. L.) for, not, what I would, that doe I: but what I hate, that I doe.

16 If I doe then, that which I would not, I consent to the law that it is good.

17 Now it is no more I, that worke it, but sinne, that dwelleth in me.

18 For I know, that good dwelleth not in me, (that is, in my flesh) for to will is present with me, but how to performe that which is good, I find not.

19 For I doe not the good, which I would: but the euill, which I would not, that doe I.

20 Now if I doe, that I would not, it is no more I that worke it, but sinne, that dwelleth in me.

21 I find then a law L. Gr. (this law to be imposed, Be. by the law, B. Ge.) that when I would doe good, euill is present with me: (see the question following vpon this verse.)

22 For I delight in the law of God, concerning the inner man:

23 But I see an other law in my members, rebelling against the law of my minde, and leading me captiue to the law (in the law, L.) of sinne, which is in my members.

24 O wretched man, that I am, who shall deliuer me out of this bodie of death? Be.T. (the bodie of this death. L. B.G.)

25 I thanke God through Iesus Christ our Lord: Then I my selfe in my minde serue the law of God, but in my flesh, the law of sinne.

2. The Argument, Method, and Parts.

IN this Chapter the Apostle sheweth how we are freed and exempted from the seruice of the law, yet so, as that he commendeth the law in it selfe, and deliuereth it from all blame, laying the imputation vpon his owne weaknes and infirmitie, where he taketh occasion to shew the combate betweene the flesh and the spirit.

This Chapter then hath three parts. 1. he sheweth how we are deliuered from the law, to v. 7. 2. he excuseth and commendeth the law, to v. 14. 3. he sheweth the infirmitie

that remaineth in the regenerate and the combate betweene the flesh and the spirit.

1. In the first part the Apostle sheweth that we are not freed and discharged from the morall obedience of the law, but from the seruitude and bondage thereof, in respect of the curse, and irritation and prouocation to sinne: this is set forth by an allegorie, taken from the lawe of matrimonie: the proposition is contained, v. 1.2. 3. consisting of three parts: like as the woman is 1. free from her husband when he is dead, v. 2. 2. after his death she may take an other husband, and therein is no adultresse, v. 2. 3. the third is implyed; that she may also bring forth by an other: the reddition followeth, which hath three correspon∣dent parts: so we are 1. dead to the law. 2. we are married to Christ. 3. to bring forth fruit vnto him, v. 4. this last part is amplified by the contrarie, that as sinne by the lawe did fructifie vnto death, v. 5. so we now beeing freed, should fructifie vnto the spirit, v. 6.

2. Then he taketh vpon him the defense of the law; that whereas he had said, v. 5. that the matrons of sinne, which were by the Law, &c. did bring forth fruit vnto death: hereupon two obiections might arise; that the lawe is the cause of sinne, and of death, to both which he answeareth.

The first obiection is propounded v. 7. is the law sinne? then he answereth, 1. in bringing a reason from the effect, that the law connot be sinne, nor the cause thereof, because it re∣uealeth and discouereth sinne, v. 7. 2. he sheweth how not the law, but sinne taking occa∣sion by the law, wrought concupiscence, reuiued in him, deceiued him, and in the end slew him: all which he giueth instance of in his owne person, v. 8. to v. 12. 3. he sheweth what the law is in it selfe: iust and holy, v. 12. the second obiection followeth. v. 13. that it might seeme, that the law beeing good, wrought death in him: then the answer is, that not the lawe, but sinne by the lawe wrought death.

3. The Apostle in this third part sheweth first the combate betweene the flesh and the spirit, to v. 24. then the issue thereof, v. 24.25. the combate is set forth in three degrees. 1. in that he by sinne is brought to doe that euill which he would not; where he sheweth the opposition betweene the lawe commanding, and his will consenting: and sinne ouer∣ruling him, and his flesh obeying, v. 14. to v. 18. 2. the next degree is, that he is hindered by sinne from doing the good which he would: this is prounded v. 18. then prooued by the contrarie effects, v. 19. and by the contrarie causes: the lawe moouing to good, whereunto he consenteth, and sinne hindring him, v. 20.21. 3. the third degree consisteth in his de∣light and ioying in good in his inner man: but he is captiued by the lawe of his mem∣bers vnto sinne, v. 22.23.

The issue is this: first he desireth and expecteth to be deliuered from this spirituall bon∣dage and captiuitie, ver. 24. secondly he giueth thanks for this freedome in Christ, that he is not yet wholly captiued vnto sinne, but in his spirit he serueth the lawe of God.

3. The questions and doubts discussed.

Quest. 1. How the law is said to haue dominion ouer a man as long as he liueth.

1. We must here distinguish betweene these two, cessare legem, the law to cease, and dominionem legis cessare, the dominion of the law to cease: Theodoret thinketh that the A∣postle treateth of the ceasing of the law, so also Gorrhan: but that the law is not ceased, the Apostle sheweth afterward, giuing an instance in one of the commandements, Thou shalt not lust: but the dominion of the law is ceased, which serued to condemne, but we are vn∣der grace, which hath deliuered vs from the bondage of the law: Tolet. annot. 1.

2. By the lawe: 1. neither with Sedulius doe we vnderstand the lawe of nature: for he speaketh vnto the Iewes, that knewe the lawe, whereas the lawe of nature was knowne al∣so vnto the Gentiles. 2. neither with Ambrose by the lawe, doe we meane the Gospel, for we are not dead vnto this lawe, as the Apostle saith, v. 4. we are dead to the law. 3. neither is the lawe of the members here vnderstood, as Origen, which is alwaies euill, rebelling a∣gainst the lawe of the word: but the lawe which the Apostle here speaketh of, is holy and good, ver. 12. 4. nor yet doe we vnderstand the ciuill lawe of the Romanes, to whom the Apostle doth write, as knowing their owne lawes: as Haymo and Lyranus indifferently vnderstandeth, Lex Mosaica vel Civilis, the Mosaicall or Ciuill lawe.

5. The Apostle then maketh mention of the morall law of Moses, as is euident by that in∣stance, which afterward he bringeth in, of that commandement, Thou shalt not couet: Tolet. Mart. Pareus.

3. These words, while he liveth, are diuersly interpreted. 1. some referre it to the law, as long as the lawe liveth or remaineth: so Origen, Ambrose, Erasmus, and Origen addeth this reason, because the man is afterward resembled to the lawe, who beeing dead, the wo∣man is free: but this reason sheweth, that it must be referred rather to the man, then the law: 2. and so indeede, it is more fitly said of the man, while he liueth, then of the lawe: and in grammaticall construction, it is better referred to the nearer word, then the further off, Be∣za. 3. some doe ioyne it vnto man, which word because in the Greeke signifieth both sexes, Chrysostome thinketh that the death of both is insinuated: for if the woman be free when her husband is dead, much more, when she is dead also: but then this verse should be con∣founded in sense with that which followeth: whereas the Apostle speaketh first in generall of the lawe, which onely beareth rule ouer a man, while he liueth, and then of the particu∣lar lawe of matrimonie. 4. some thinke that these words, while he or it liueth, are indiffe∣rently referred either to the lawe or man: for both we are said to be dead to the lawe, v. 4. and the lawe also is said to be dead, v. 6. Mart. but it is better ioyned with man, as the nearest word.

4. Tolet thinketh, that the Apostle speaketh not here generally of the law of Moses, but of the particular law of matrimonie, annot. 4. but, as is before shewed, it is better to vnder∣stand the Apostle to speake generally here of the law, which bindeth a man onely while he liueth: and so we are dead in Christ, and no longer bound to the law: and then he doth illu∣strate the same by the particular law of marriage: the law was as the man, or rather sinne that receiued strength by the law, we as the wife, the law beeing dead in Christ, in respect of the bondage thereof, we are free: Pareus.

2. Quest. Whether the woman be simply free, if the man be once dead.

v. 3. If the man be dead, she is free. Lyranus giueth this note, that if the man should chance to die, and yet be raised againe, as some were, the woman were not bound in that case to receiue the man as her husband, nisi de condecentia, but in decencie onely, and super∣venienti novo consensu, by a new consent and contract: Pererius affirmeth the same, and gi∣ueth instance of Lazarus, that if any should rise againe as he did, non futuram vxorem eius, quae ante fuerat,* 1.56 she should not be his wife, that was before, but vpon a new contract.

Contra. Though this be but a curious and vnnecessarie question, yet because the occasion is ministred by them, it shall not be amisse herein to examine the truth. Indeede when we shall rise againe to an immortall state, as in the generall resurrection, neither the man shall be bound to the wife, nor the wife to the husband, because they shall neither marrie, nor be giuen in marriage: but when any is miraculously raised againe to the mortall state and condi∣tion of this life, the case is otherwise, as may appeare by these reasons.

1. Other coniunctions, which are not so neare, as betweene the father, or mother, and the children, doe not cease, neither are extinct by such a temporall death: as it is saide, Heb. 11.35. The women receiued their dead raised to life: that is, the mothers acknowledged their children raised againe, as the widow of Sarepta, and the Shunamite, had their sonnes restored vnto them againe beeing dead, the one by the Prophet Elias, the other by the Prophet Eli∣sha: the question is, whether those children so raised, were freed from the obedience of their parents: I thinke not: no more is the wife in that case freed from her husband; because the coniunction is nearer betweene the man and wife: as Gen. 2.24. Therefore shall a man leaue his father and mother, and cleaue to his wife.

2. When the Sadduces put the question to Christ, of a woman that was married to se∣uen brethren, whose wife she should be in the resurrection: our Sauiour answered them not, that the woman was free from them all by death, but because that in the resurrection they neither marrie, not are married, but are as the Angels in heauen, Matth. 22.30. So then the reason why they are free after death, is, not simply because they are dead, but because they shall rise to an incorruptible state, and not returne from death againe to their former mor∣tall condition.

3. Pererius himselfe confesseth, that if one that is baptized, or hath receiued orders should be raised from death, he should not neede to be baptized or consecrated againe, because those Sacraments do imprint in the soule an indeleble character, & so doth not matrimonie.

But this may serue as an argument against his conceit: that matrimonie in this case shall no more be iterated then the other: for there is no such character imprinted more in them, then in matrimonie: for he which is baptized or consecrated may vtterly fall away, and be∣come an Apostata from the faith, what then is become of this badge or character? See fur∣ther Synops. Cent. 2. er. 96. if then there is no more character left in the one then in the other, if by a temporall death for a time, the efficacie of baptisme and orders be not extinguished, neither is the bond of matrimonie loosed: for such is no perfect death, but a kind of slumber or traunce for a while, which I hope they will not say, dissolueth the mariage bond.

Quest. 3. Whether that the woman haue not the like libertie and freedome in respect of the bond of mariage, as the man hath.

v. 3. But if the man be dead, the woman is free, &c. The woman is not free but by the death of the man: because this is affirmed onely of the womans freedom, & not of the mans, it may seeme, that the man may be otherwise free, then by the death of the woman: And in∣deed Ambrose is of this opinion, writing vpon the 7. chap. of the 1. to the Corinthians: that the man may marrie againe, his wife beeing lawfully repudiated, euen while she liueth, but so cannot the woman, and his reason is, quia inferior non omnino hac lege vtitur, qua superior, the inferior is not to vse the same lawe or priuiledge which the superiour doth: Caietanus herein agreeing with Ambrose alleadgeth the custome which the Iewes had: it was lawfull among them for the man to giue his wife a bill of diuorcement, but not for the woman to giue it vnto the man.

Contra. 1. S. Ambrose opinion herein is contrarie to the Apostle S. Paul, who saith, that the man hath not power ouer his owne bodie but his wife, as the wife hath not power ouer her owne bodie, but the husband, 1. Cor. 7.4. so in matrimoniall duties he maketh them both equall, as Lyranus well inferreth here, idem est iudicium de viro, the same law or iudg∣ment also is for the man.

2. Herein then I rather subscribe to Hieromes opinion, quicquid viris iubetur, hoc conse∣quenter redundat in foeminas, that which is commanded vnto men redoundeth also vnto women: for an adulterous woman is not to be dismissed, and an adulterous husband to be retained, aliae sunt leges Caesarum, aliae Christs, aliud Papinianus, aliud Paulus noster praecipit, &c. the lawes of Caesar and of Christ are diuerse, one thing Papinianus prescribeth, an o∣ther thing Paul, Hierm. ad Occan.

3. And that libertie among the Iewes was granted vnto them for their hardnes of heart: it was a permission, no dispensation, a toleration, not a concession: and yet the woman had libertie by that custome, beeing sent away by a bill of diuorcement, to marrie againe, as the man did.

4. Yet thus much must be acknowledged, that whereas it was permitted, that many of the fathers should haue diuers wiues, yet it was a monstrous thing, and neuer tolerated for a wo∣man to haue many husbands, that there is some difference herein betweene the condition of the man and woman: that in respect of the generall law of nature for procreation, the man is more priuiledged, who may beget by diuerse women, whereas one woman cannot con∣ceiue by diurse men: so that in the woman such change should shew her lust onely and wan∣tonnes, which in the man was exercised for the desert of procreation: yet the speciall law, and couenant of matrimonie considered, the man hath no more libertie to goe vnto strange flesh then the woman.

Quest. 4. Why the Apostle saith, we are dead to the law, v. 4. and not rather, the law is dead to vs.

1. Some thinke, that in this similitude the man is compared to the law, and we are re∣sembled to the woman, and so the Apostle in the application of the similitude, should haue rather said, the law is dead to vs, because the man is free, when the man is dead: but the A∣postle chaungeth of purpose his speach: he would not say the law is dead, but we are dead to the law, imbecillitaris Iudaeorum rationem habens, &c. hauing respect vnto the weaknes of the Iewes, left they might haue beene offended, beeing so much addicted to the law: and last he might haue giuen occasion to those heretikes, which are enemies to the old Testa∣ment, thereby to accuse the law: Theodoret: so also Calvin, comparing the law to the hus∣band, voluit exigua inversione &c. he would a little deliuer the envie of so hard a tearme, auandae offensionis causa, noluit exprimere, he would not expressely say the lawe is dead to a∣voide offence: Bucer, so also Pet. Martyr, Pareus: But Beza misliketh this exposition, for

the lawe cannot be said to be dead, vnlesse the ceremoniall lawe be vnderstood, which the Apostle speaketh not of but of the morall lawe: Tolet addeth this reason, because the Apo∣stle expressely distinguisheth these three, virum, mulierem, & legem, the man, the woman, the lawe, and concludeth that by the death of the man, we are freed from the lawe.

2. Chrysostome salveth the matter thus: that the Apostle speaketh of a double libertie, both by the death of the man and woman together: for if the woman be dead as well as the man, she is much more free: and so in the application, the Apostle indifferently putteth the case, of the death of vnto the lawe, as the woman, or of the lawe to vs, as the man: But the similitude onely runneth vpon the freedome of the woman by the death of the man: the ap∣plication should be so likewise.

3. Haymo vnderstandeth here two husbands, and one woman or wife: the law is one hus∣band, vnder whom the woman, that is, the soule is said to be, the other is sinne, whereof the Apostle speaketh, v. 3. while the man liueth, for while sinne liueth in man, he is subiect to the lawe: But the other husband which the Apostle speaketh of, is Christ raigning in vs by his spirit, as v. 4. that we should be vnto an other, vnlesse he will say that the Apostle spea∣keth of three husbands, which he doth not, for an other, doth insinuate but one beside.

4. Some thinke that in the application of this similitude, we are not so curiously to in∣sist vpon the particular points of this resemblance betweene the man and wife: whether the law be as the husband, or the man regenerate as the wife: by the death of either of them in∣differētly followeth freedom, if either we be dead to the law, or the law to vs, Faius: But the Apostle in the similitude presseth onely the death of the man, whereby the woman is free: likewise Gorrhan expoundeth, ye are mortified, or dead to the lawe, that is, ye are no m•••• bound to the lawe, as if the law were dead: but to be dead to the lawe, and the lawe to be dead to vs, though in effect they are all one, yet the sense is d••lerse.

5. Hugo Cardinal. maketh three in the similitude, the man, the wife, and the lawe of matrimonie, and three in the application, the lawe as the man, the soule as the wife, and sinne as the mariage: but saith he in this is the diuersitie in the similitude, the man dieth, but in the application the woman dieth, that is, the soule vnto sinne: But if this difference and dissimilitude be admitted, then the Apostle should not haue fitly applyed to his purpose the similitude which he had propounded.

6. Augustine better by the husband vnderstandeth sinne, by the wife man, lib. 83. qu. 66. but this is not a full explication of the Apostles minde: for here it is not expressed, what part the lawe beareth in this similitude.

7. Therefore Tolet thus explaineth this similitude: he saith by the Apostle here, triplicen distingui, there is distinguished a threefold state of man, the old man, the newe man which is regenerate, and the naturall man, considered as Gods creature, which was first vnder the condition and seruitude of the old man, and then vnder the newe: the old corrupt man, and the newe regenerate man he maketh the two husbands, and man considered in himselfe is as the wife; so we are said to be mortified to the lawe, that is, the old man is dead were sinne, and so vnto the lawe, because sinne beeing destroyed, the dominion of the lawe also is abolished; to this purpose Tolet. annot. 5. Beza somewhat diuersly thus applyeth the simi∣litude, he maketh two mariages, in the first, sinne is as the husbād, which had the strength by the lawe: the flesh was as the wife, and the particular sinnes were the fruits •• in the second mariage, the spirit of grace by Christ is as the newe husband, the regenerate man the wife, and the children the fruits of holines, and in this sense we are said to be mortified to the law, in respect of the first husband, which is within vs; These two expositions much differ nor but in this, that Tolet maketh one and the same wife, which was before married vnto sinne, and afterward to the spirit; Beza maketh two wiues, the first, the state of the vnregenerate, the second of the regenerate man; But the Apostle seemeth to speake of one and the same wife, which is the soule of man, first subdued vnto sinne, and then in subiection to Christ so then not the wife is said to be mortified, for how then should she be ioyned to an other husband? but the first husband, that is, the old man is mortified to the lawe, because when sinne liued, the lawe did beare dominion in accusing & condemning vs: Now that the law is not as the husband, but sinne, the Apostle euidently sheweth, v. 5. When we were in the 〈◊〉〈◊〉 the motions of sinne which were by the law had force in our members to bring forth fruit was death: here the Apostle expresseth fowre things in this first mariage: the wife, we are the flesh, the husband, the motions of sinne, for that is the husband, which begetteth children

which are the evill fruits vnto death: the fourth thing is the lawe of the man, touched before in the similitude, v. 2. and here, the lawe is that which gaue strength vnto sinne.

7. But an other reason also may be yeelded, why the Apostle saith, we are mortified to the lawe: because in this reddition, he ioyntly applyeth the two similitudes before alleadged: the one, that the lawe hath no dominion ouer one, but while he liueth, v. 1. the other that the woman is bound to the man, but while he liueth: in the application, he putteth both to∣gether: to answear to the first, he saith we are mortified to the lawe, and so it hath no more power ouer vs: and touching the second, he saith, that beeing dead, wherein we were holden, namely, sinne, v. 5. we should be now for an other husband.

Quest. 5. How we are said to be mortified to, and freed from the lawe.

We are not freed from the lawe, in respect of the obedience thereto: for the morall law is in force still, and Christ came to confirme the lawe, not to destroy it: but we are freed from it, as the bare letter of the lawe is set against the spirit: 1. because the lawe comman∣ded onely, but gaue no grace to performe, as the Gospell doth. 2. the law onely manifested our sinnes, in not beeing able to keepe the lawe, which are healed in the Gospel: 3. the law commanding, made the froward nature of man, so much more sinnefull, in crossing the commandement. 4. Men then obeyed the lawe for feare, and by constraint, which nowe they doe willingly by grace. 5. but in these two things chiefely consisteth our libertie and freedome from the lawe, à rigida exactione, we are freed from the strict obseruation of the lawe, which Christ hath fulfilled for vs. 6. & ab ea qua inde sequitur maledictione, and from the malediction and curse which followeth thereupon, which Christ hath freed vs from, be∣ing made a curse for vs, Calvin. 7. Pareus sheweth how in these three things the servitude of the lawe consisted. 1. in the declaration of sinne. 2. in the condemning of it. 3. in en∣creasing sinne, per accidens, by an accident, because our corrupt nature is carried to do that so much the more, which is forbidden: So the libertie of the lawe consisteth in these three points opposite to the other three. 1. the lawe doth not now set forth our sinnes, which are not imputed vnto vs beeing iustified by faith in Christ. 2. it condemneth vs not, for there is no condemnation to those which are in Christ. 3. neither doth it stirre vs vp to sinne beeing dead to sinne in Christ: the two first parts of libertie we doe fully enioy in this life: but the third is onely begunne here, because we are still compassed about with many infirmities, but it is not fully perfited vntill the next.

Quest. 6. What is meant by the bodie of Christ, v. 4.

1. Some vnderstand by the bodie of Christ, completionem veritatis, the fulfilling and accomplishment of the figures of the lawe (which was but a type of things to come) in exhibiting the truth, Gorrhan: 2. some, incarnationis mysterium, the mysterie of the incar∣nation of Christ, gloss. interlin. 3. Lyranus, incorporationem cum Christo in baptismo, our incorporating with Christ when we were made his members in baptisme. 4. Beza readeth in corpore, in the bodie, to shewe our conformitie with Christ, that we as his members are in him & by him dead vnto the law: Pet. Mart. also approueth this sense, effecti iam membra Domini, &c. beeing made the members of our Lord, we doe followe our head. 5. But by the bodie of Christ, rather we vnderstand the passion of Christ in his bodie vpon the crosse: that is, per victimam Christum, &c. by Christ our sacrifice, who satisfied for vs: Melanct. by the bodie of Christ, dum cruci affixum est, while it was nailed to the crosse, where he tooke away the handwriting of the lawe, which was against vs, Calvin, so Oecumen. by the bodie of Christ, pro nobis interemptum, slaine for vs: so also Ambrose, tradens corpus suum Servator mortem vicit, & peccatum damnavit, our Sauiour deliuering vp his bodie ouer∣came death, and condemned sinne, &c. So we are dead vnto the lawe in the bodie of Christ: because he in his body was made a curse for vs, to redeeme vs from the curse of the law, Par.

Quest. 7. Of the meaning of these words, v. 6. beeing dead vnto it.

There are 3. readings of these words. 1. some reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we are deliuered from the law (of death:) so the vulgar Latine, and Ambrose, with Anselme, Haymo, and Origen also maketh mention hereof, though he approoue an other reading: But the morall lawe, is not properly called the law of death, which title better agreath vnto sinne, which indeed is the law of death: & Beza obserueth that no Greek copie, but one which he had seen so readeth.

2. Some read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being dead in the nominative, which some expound thus, in the

which we were held as dead, Origen: but here is a traiection or transposing of the words, which stand thus in the originall, dead, wherein, &c. not wherein we were dead: some vse a harder kind of traiection, we which are dead are deliuered: whereas the order of the words is this, we are deliuered from the lawe beeing dead, &c. some vse no traiection at all, but sup∣ply the pronounc it, or that, dead vnto it, wherein, &c. and they vnderstand the lawe, Theo∣phylact, Erasmus, Bucer, Calvin, P. Mart.

3. But the better reading is in the genetive, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and some ioyne it with the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lawe, the lawe beeing dead, wherein, &c. but it is rather put absolutely, and the pronoune that or it must be supplyed, that beeing dead wherein we were holden: not in Oecumenius sense, who vnderstandeth it actiuely, we are dead by sinne, but passiuely with Chrysostome, that beeing dead, namely, sinne, wherein we were holden, id quod detinebat, peccatum, &c. that which did hold vs, namely, sinne, hath now nothing to hold vs with.

Quest. 8. What is meant by the newenesse of the spirit, and the oldnesse of the letter.

1. Origen vnderstandeth by the oldnes of the letter, the ceremonies of the lawe, as circumcision, the Iewish Sabbaths, by the newenesse of the letter the spirituall and allego∣ticall sense; so also Haymo saith, he serueth God in the newenes of the spirit, that spiritually practiseth the circumcision of the heart, not the carnall obseruation of the ceremonies: But S. Paul treateth here of the morall, not the ceremoniall lawe, as Tolet well obserueth, annot. 18.

2. Chrysostome, and Theophylact following him, vnderstand the oldnes of the letter, of the externall obedience which was practised vnder the law: the newenesse of the spirit they expound to be the inward obedience of the heart, wrought in vs by the spirit of Christ: But we must here take heede, that we doe not so thinke, that the literall sense of the lawe onely concerned outward obedience, for it required the perfect loue of God, and our neighbour, and restrained the verie inward concupiscence: Neither must we imagine, that all they which liued vnder the lawe, onely serued God in the oldnes of the letter, yeelding onely externall obedience: as Chrysostome seemeth to insinuate: that they were commanded onely to ab∣staine from murther, adulterie, and such like: but we are restrained from anger, wantonnes, the inward motions: for many of the holy men vnder the lawe, had the newenesse of spirit in the renovation of their inward desires, as the faithfull haue vnder the Gospell.

3. Some by the oldnesse of the letter vnderstand sinne, which was not reformed by the letter of the lawe: by the newenesse of the spirit, the fruits of righteousnesse, as Hierome epist. ad Hedib. quest. 8. vivamus sub pracepto, qui prius in modum brutorum, &c. let vs liue vnder the precept, which before as bruite beasts said let vs eate and drinke, &c. so also To∣let. annot. 8. but if by the oldnes of the letter, we vnderstand sinne, how can any be said to serue God in sinne.

4. Ambrose by the newenesse of the spirit doth vnderstand, legem fidei, the lawe of faith, by the oldnes of the letter, the law of works: but the Apostle here speaketh of our obedience and sanctifie which is the fruits indeede of iustification, rather, then iustification it selfe.

5. Wherefore the Apostle rather by the oldnes of the letter vnderstandeth the outward and externall obedience onely, ot iosam legis notitiam, the idle and fruitlesse knowledge of the lawe, without the true conuersion of the heart: the newenes of the spirit is the true san∣ctitie both of bodie and soule wrought in vs by the spirit of God: which is called newe, compared with our former state and condition vnder the old man, and in respect of our newe mariage with Christ, Pareus: so Calvin, non habemus in lege, nisi externam literam, &c. we haue not in the lawe, but onely the externall letter, which doth bridle our outward actions, but doth not restraine our concupiscence: so Pet. Martyr vnderstandeth quoddam obedientia genus, a certaine kind of outward obedience, but not such as God requireth: to the same purpose Osrander, the newenes of the spirit is when we serue God, move & spon∣taneo spiritu, with a readie and willing spirit: they serued God in the oldnes of the letter, that is, indignabundo spiritus, with an vnwilling mind: And the law, as Beza well noteth, is called the letter, quia surdis canit, because it speaketh as vnto deafe men, till they be regenerate and renewed by the spirit of grace.

6. So here are three things set one against the other: solutio contra detentionem, libertie or freedome against detayning or holding: the newenesse against the oldnes, the spirit a∣gainst the letter, Gorrhan.

Quest. 9. How S. Paul beeing brought vp in the knowledge of the law, could say, I knew not lust, 7. and I was aliue with∣out the law, v. 9.

1. The occasion of this question is, because elswhere the Apostle professeth his integrity, as Philip. 3.6. touching the righteousnesse, which is in the law, I was vnreproouable: and Act. 23.1. he saith, I haue in all good conscience serued God vnto this day: how then could he be ignorant of the law, or be without the law?

Ans. 1. It may be answered, that either S. Paul spake of his first age in the time of his childhood, when he knew not the law, or he speaketh figuratiuely in the person of an other: But neither of these is likely: not the first, for the things, which the Apostle here toucheth, show the law wrought in him all manner of concupiscence, are not incident into the age of children or vnexperienced young men: nor the other, for thoroughout this whole chapter the Apostle giueth instance in himselfe, as v. 24. O wretched man that I am, and 25. I thank my God, and so he doth here: the Apostle then speaketh here neither of his present state, nor yet of his first age, but of the middle part of his life when he liued a Pharisie.

2. That commendation then, which S. Paul giueth of his former life, while he was a Pharisie, did onely concerne his outward cariage, which was to the iudgement of the world without reproofe; and he kept a good conscience, according to his knowledge, yet was it farre from a pure conscience: because he had no knowledge then of our faith in Christ, whose way he persecuted, whereby the heart is purified, Act. 15.9. Notwithstanding then his outward shew of obedience, his heart and affections were not right within, and so he had not the true vse and vnderstanding of the law: as Augustine saith, lib. 1. ad Bonifac. c. 9. potuit intus esse in affectionibus pravus prauaricator legis, &c. he might inwardly in his peruerse affections be a transgressor of the law, and yet outwardly fulfill the workes of the law, &c. So Saint Paul himselfe confesseth, Tit. 3.3. We our selues were sometime vnwise, &c. seruing lusts, &c.

Quest. 10. What law the Apostle speaketh of, v. 7. is the law of sinne.

1. Some thinke that the Apostle by the law, here vnderstandeth the precept which was giuen to Adam in Paradise, not to eate of the forbidden fruite: of this opinion was Metho∣bus, in Epiphanius haeres. 64. and Heirome maketh mention of it, epist. ad Hedib. qu. 8. but he reiecteth it: Theodoret hath the like conceit: that the law is here vnderstood to be the law of Moses, mandatum vocat, quod Adamo datum est, but that he calleth the commande∣ment which was giuen to Adam: Theodoret in Commentar.

But 1. Photius in Oecummenius reiecteth this opinion, because no where doth the Apostle call that particular commandement giuen vnto Adam the law. 2. Tolet further addeth these reasons: the Apostle speaketh of the verie inward desire and concupiscence: but the act was forbidden Adam, that he should not eate of the forbidden fruite: and againe the Apostle in saying, I knew not sinne but by the law, insinuateth, that sinne was before, but he knew it 〈◊〉〈◊〉 but before that commandement was giuen vnto Adam, it had beene no sinne in him, to haue eaten and receiued the fruite of the tree.

2. Some thinke that the Apostle speaketh not of the law of Moses, but of the law of na∣ture: for before the witten law was giuen, men had knowledge of sinne, as Cain knew he had sinned, and Abimelech was not ignorant that adulterie was sinne: thus Heirome, and before him Origen.

But 1. Photius in Oecumenius thus refelleth this opinion: that the Apostle speaketh not of the law of nature: because the Apostle had said before, yee are dead to the law, v. 4. in this sense then some should be found, naturali lege priuati, depriued of the naturall law: and againe the Apostle saith, I was aliue sometime without the law: but neither Adam, nor any other liuing were at any time without the law of nature. 2. Tolet addeth, that if the Apostle had meant the law of nature, he would not haue said, I knew not sinne but by the law, but rather, sinne was not but by the law. 3. And concerning the obiection of Cain and Abime∣lechs knowledge of sinne, Chrysostome answereth, that the Apostle saith, omnem concupis∣tratu••, vehementiam significans, sinne wrought in me all manner of concupiscence, sig∣nifying the vehemenencie of it, &c. that although these sinnes did raigne before, yet they appeared not to be so great sinnes, as afterward by the law; and Theophylact addeth, nosci∣batur peccatum, sed nondum erat concupiscentia interdicta, sinne was knowne before the law,

that is, outward and notorious sinnes, but yet the inward concupiscence was not restrained.

3. Tolet thinketh that together with the morall law, the Apostle meaneth the ceremo∣niall and iudiciall law, because by them also were the knowledge of sinne: But the Apostle giuing instance of the inward vnlawfull concupiscence, which was not punished by the iu∣diciall nor ceremoniall law, sheweth, that he speaketh not of them.

4. Wherefore it is euident, that the Apostle meaneth none other, but the written mo∣rall law of Moses, because he giueth instance of the last commandement, thou shalt not co∣uet, Martyr. Pareus.

Quest. 11. What lust or concupiscence the Apostle speaketh of: I had not knowne lust, &c. except, &c.

1. Some thinke, that here, by concupiscence, the Apostle intendeth all sinne whatsoeuer: as Anselme, and the ordinarie glosse following Augustine, bona est lex, qua ••••••dum concu∣piscentiam prohibet, omnia peccata prohibet, &c. the law is good, which while it forbiddeth concupiscence, forbiddeth all sinnes, &c. Heirome epist. 152. refuseth their opinion, which take this for the commandement, and by concupiscence, he thinketh to be vnderstood, omnes animi perturbationes, all the preturbations, and passions of the minde whatsoeuer, as of feare, greefe, desire; But it is euident, in that the Apostle propoundeth the verie words of the line, that he hath reference to that precept, thou shalt not lust; whereby indeed all corrupt concupiscence and desire whatsoeuer is forbidden.

2. By this concupiscence is not vnderstood onely the act of concupiscence, as Pererius holdeth, with other Romanists; we vnderstand not, saith he, ipsam concupiscendi facultatem, sed actum ipsum concupiscendi: the facultie of coueting, but the act it selfe; disput. 8. numer. 47. nor yet the second motions of concupiscence, onely whereunto the will consenteth, but euen the first vnlawfull desires and motions, which haue not the consent of the wil. And that this may the better appeare; it shall not be amisse, further to shew what concupiscence is, and the diuerse kinds thereof; there is a threefold concupiscence, naturalis, sensitivus, vo∣luntarius, the naturall, which is euen in stirps and plants, as to couet and draw vnto them their food and nourishment, and this is properly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, desire; the sensitiue is in bruit beasts, the voluntarie and sensitiue both in man, and they are called by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, concupiscence. 2. further this concupiscence is deuided into, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the facultie it selfe, and the exercising or act thereof: and both of them are considered, either physice, as they are naturall, as to couet meate, drinke, and such like, which are things in∣different, or morally as they haue relation to the commandement: 3. and herein there is to be considered, both the ma••ter and obiect of concupiscence, and the manner: as if either things vnlawfull be desired, as the wife, horse, seruant of our neighbour, which appertaine not to vs, or if we exceed measure in desire of things vnlawfull, as of meate, drinke, apparell, riches, and such like, or desire them to an euill end.

3. Now to apply this, which hath beene said to our purpose. 1. neither the naturall de∣sire, as of meate and drinke is forbidden by this commandement, as beeing a thing indiffe∣rent, nor yet the supernaturall, as to couet and desire such things, as concerne the glorie of God, and the saluation of our soules: for these are good desires, and conformable to the will of God: but the euil and vnlawfull desires are forbidden either in the matter, or manner. 2. not the act of concupiscence onely, but the verie facultie it selfe, ipsa concupiscibilitas is forbidden, as it is corrupt, and auerse from God. 3. and not onely the second motions, which haue the consent of the will, which the schoolmen call concupiscentiam formatam, the formed and perfite concupiscence; but euen the first motions, which haue not the deliberate consent of the will, which they call informem, the vnformed concupiscence: contrarie to the opinion of Pererius, and other Romanists, who thinketh concupiscentiam carnalem, sed vt à voluntate approbatam, &c. that carnall concupiscence onely, as it is approoued of the will, to be forbidden in this commandement: disput. 8. numer. 47. but the contrarie shall appeare afterward, controv. 8. that the law forbiddeth, cupiditatem nudam, the verie base and naked concupiscence, as Beza calleth it, because prauas cupiditates, euill and disordred lusts and desires, the very law of nature reprooued: & Augustine saith, cupiditatē voco motum animi, &c. I call concupiscence the verie motion of the minde, to enioy either himselfe, or his neighbour, or any other thing, non propter Deum, not for God: de Doctrin. Christian. lib. 3. c. 10.

Quest. 12. Why the Apostle giueth instance in the tenth commande∣ment, thou shalt not lust, and alleadgeth not all the words of the law.

1. The Apostle could not giue instance in the grosser, and more notorious sinnes which euen the wiser sort of the Gentiles abhorred, nor yet in the vile and corrupt affections of man, which the Philosophers also condemned; but he singleth out those corruptions, which could not be discerned by the light of nature, especially so much obscured, and darkned, and could not be perfectly knowne, but by the law of God: Tolet. annot. 9.2. And this the Apostle doth to shew the excellencie of the law of God, beyond both the law of nature, and the politike lawes of men: for the first; the law of nature is much obscured, obliterated, and empaired by the blindnesse and corruption of mans nature: but the written law though it were much depriued by the corrupt gloses of the Scribes and Pharisies, lex tamen scripta m•••• sit eadem, yet the written law remained the same, and beeing well examined was able to reprooue the false interpreters thereof: and it is more perfect, then other humane lawes, which onely bridle the outward act of sinne, but they can not meete with the inward con∣cupiscence as the law of God doth.

2. And S. Paul contenteth himselfe onely to repeat the first words of the commande∣ment, not adding the rest, thou shalt not couet thy neighbours house, &c. as Moses doth: for he hauing to doc in hominis durioribus, with a rude people, and of hard vnderstanding, gi∣ueth instance in some sensible, and particular obiects: but S. Paul writing, scientibus legem, to men knowing the law, thinketh it sufficient to giue them onely an hint, by producing some words onely of the law. Neither yet did Moses expresse all the particulars of this law, but hauing reported some, he concludeth with this generall clause, nor any thing that is his. And indeede in all the commandements Moses vseth the figure called synecdoché, by one part signifying the rest: and that both in the negative part, wherein forbidding the most no∣torious vices, he meeteth with the rest, as our Sauiour sheweth, Matth. 5. how the law bin∣deth not onely the hands, but euen the heart and affections, in the sinnes of murther, adulte∣rie, and such like: as also in the affirmative, the contrarie vertues in euery commandement, beeing comprehended in the prohibition of the contrarie vices: so that Aristotles tenne predicaments are not so generall to containe whatsoeuer is in the world, as Moses tenne commandements are to comprehend all vices committed in the world. ex Martyr.

Quest. 13. What sinne the Apostle meaneth, v. 8. sinne tooke an occasion, &c.

1. Some by sinne here vnderstand the deuill, who taking occasion by the commande∣ment, did tempt man more strongly to breake it, Methodius, Ambrose, Oecumenius, sauing that the first by the law vnderstandeth the commandement giuen to Adam in Paradise, the other two the law giuen by Moses; But in this sense, it cannot be properly said sinne reuiued, if by sinne we vnderstand the deuill: or thus sinne did dwell, in the Apostle, as he saith, v. 10.

2. Chrysostome vnderstandeth this sinne to be vitium de fidiae, the vice of flouthfulnes: that man hauing receiued a law, by his negligence, was not the better for it, but the worse: But he expresseth not the whole minde of the Apostle.

3. Anselmus will haue it to be peccati fomes, the matter or nourishment of sinne: which (as Lyranus) is called sinne, for that it is the cause of sinne, as the Sunne is said to be hoat, beeing the cause of heat: But the Apostle calleth it sinne properly, because it was forbidden by the commandement.

4. Hierom. epist. ad Hedib. qu. 8. taketh this to be the sinne, quod lege prohibetur, which is forbidden by the commandement: which while it is forbidden doth inflame the concupis∣cence the more: but the Apostle speaketh not of actuall sinne, before it is committed, but of sinne dwelling in him, v. 17.

5. This is none other but naturae corruptio, the corruption of our nature, Calvin. lib. 1. de peccand. the lust or desire of sinning, Hyper. peccatum regnans in homine, sinne raigning in man, Tolet. annot. 11. which is none other but the originall pravitie of our nature, called be∣fore lust or concupiscence, v. 7. it is pravitas nativa, our naturall pravitie: Pareus.

14. Quest. How sinne tooke occasion by the law.

1. The Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, occasion, is taken three waies: first, it properly signifieth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the opportunitie of doing a thing: but so the law was not the occasion, as offering

any opportunitie; for there can be no opportunitie to doe euill. 2. it signifieth, any circum∣stance or accident, whereby one is occasioned to doe any thing; as the burning of an house, may be said to be the occasion of building it againe. 3. an occasion is that which draweth a man from doing that he intended; as a rub in ones way turneth him beside the way: Both these last waies sinne tooke occasion by the law; for both the prauitie of our nature is more inflamed by the prohibition; and we seeke to build our ruinous house, which the law pul∣leth downe, and beside because the law standeth vp in the way of sinne, we decline it, as a thing which hindreth vs in our pleasant and plaine iourney following after sinne, and there∣fore we wish that it were remooued, as a rubbe, or blocke out of our way, Faius.

2. Diuerse waies did sinne take occasion by the law. 1. the corruption of mans nature turneth good things to the occasion of euill: as the Pharisies by Christs comming and preaching had the more sinne: and the Apostle saith, Hebr. 10.29. Of how much more pu∣nishment suppose ye he is worthie, which treadeth vnder foote the Sonne of God: habet peius supplicium occasionem per exhibitum maius beneficium, the greater punishment is occasio∣ned by the greatnes of the benefit exhibited; Chrysostome: sinne then is encreased by the giuing of the law, because of mens vnthankfulnes for so great benefite. 2. And beside such is the corruption of mans nature, vt ea quae prohibentur magis desiderentur, which are for∣bidden, are more desired, Origen: so was the commandement giuen to Adam, an occasion, that he coueted the more to eate of the forbidden fruite: and like as there are foure diseases, which are the worse for the applying of medecines vnto them, as the gangrena, and the le∣prosie called elephantiasis: much like a restie horse, that the more he is spurred, & kicked, the more he giueth backe: or as if a sicke man-beeing forbidden to drinke cold water, should the more desire it: Martyr. 3. An other reason is, because mans nature desireth libertie, and therefore refuseth to be bridled by law: and yet it is destructio libertatis, the verie destruction and ouerthrow of libertie, for a man to doe what he lift, sine fraeno legis, without the bridle of a law. Lyranus. 4. And further by the law commeth the knowledge of sinne, and so mans corrupt nature, hauing sinne shewed it, doth then beginne to couet it, as the Sunne light sheweth the beautie of a faire woman, and then the lustfull eye is caried with a desire after her, Gorrhan: or like as Ambrose resembleth it, as the art of Physicke sheweth the nature of persons to auoid them, and yet one abuseth his knowledge in doing hurt by them: lib. 1. de Iacob, & vita brat. c. 4. And this was the reason, why Solon would make no law against parricides, least that men by that occasion might thinke of that sinne, which they did not dreame of before. 5. Adde hereunto that, as a circumstance may accidentally stirre vp that which is a cause of it selfe of the action; as Dauids walking vpon his house carried his eye to looke vpon the beautie of Bersheba, and so to desire her: the like occasion might sinne take by the law. Pareus. 6. And the Deuill tooke occasion by the law more strongly to tempt man, to make his sinne the greater in transgressing of the law. 7. And one contrarie accidentally is encreased by an other, as hoat water is more strongly congealed. Gorrhan. 8. And euery nature adversantibus adversatur, resisteth that which resisteth it, as one stone breaketh an other, Hugo: so vice resisteth vertue.

3. But it is further to be considered, that the words are, sinne, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, taking occasion: for the law indeede gaue not occasion, but sinne tooke it: Beza, Calvin.

15. Quest. Of what time S. Paul speaketh, when he knew not the law, and afterward sinne tooke occasion by the law, &c.

1. Methodius vnderstandeth it of the time, while yet Adam had not receiued the com∣mandement of not eating the forbidden fruit: but it hath beene shewed before, that the A∣postle speaketh here of the morall law giuen by Moses, as appeareth by that particular in∣stance of the tenth and last commandement.

2. Origen will haue it vnderstood of the Apostles childhood, and so also Hierome, that then he knew not sinne: but these things, which the Apostle mentioneth, as the working of concupiscence, and the reviving of sinne, are not incident into the age of children.

3. Chrysostome vnderstandeth, the time before the law, when many sinnes were not knowne, till the law came: and so he thinketh that the Apostle in his owne person descri∣beth the state of all those, which liued before the law: but in this sense, the person of S. Paul should be excluded, who liued not in those times.

4. Wherefore he aimeth at that time, when he was a Pharisie, before he had the true knowledge of the law: for the Pharisies contented themselues onely with the externall ob∣servation

thereof, as is euident Matth. 5. where our Sauiour deliuereth the law from their corrupt gloses: Pareus, Faius.

Quest. 16. What the Apostle meaneth by all concupi∣sence. v. 8.

1. Chrysostome vnderstandeth augmentum concupiscentiae, the encrease of concupiscence, which was more inflamed. 2. Augustine, summā & consummatam, concupiscence perfect∣ed, which now after the law giuen did not onely couet euill things, but lege prohibita, for∣bidden by law. 3. Ambrose, because after the law came, then all sinne came, before there was sinne, sed non omne, quia crimen prauaricationis decrat: but not all, because the sinne of transgression, and preuarication was not yet, ex gloss. 4. Martyr expoundeth it of all actu∣all sinnes: but the Apostle speaketh onely of concupiscence. 5. By all concupiscence then we may vnderstand with Hierome, omnes perturbationes animae, all the passions and perturbati∣ons of the mind: epistol. 151. and with Anselme, cuiusque peccati contra quodcunque man∣datum concupiscentiam, the concupiscence of euerie sinne whatsoeuer against euery com∣mandement: with Faius, euery kind of concupiscence, not onely the concupiscence of the flesh, but the concupiscence of the eyes, which Saint Iohn speaketh of, 1. epist. c. 2. with Gorrhan, euery degree of concupiscence, cogitationem, consensum, opus, the thought, the consent, the action: with Pareus, all the vitious motions of the concupiscence, primas & secundas, both the first, and second: with Oecumenius, quas non noueram concupiscentias ex lege didici, &c. I learned by the law concupiscence, which I knew not, and those which I had learned, I committed.

Quest. 17. In what sense the Apostle saith, sinne was dead, and he aliue without the law. v. 8.

1. Methodius in Epiphan. haeres. 64. by sinne, vnderstandeth the time of mans innocen∣cie, when the deuill lay as dead, because yet there was no commandement giuen, whereby man should be allured vnto sinne: Ambrose by sinne likewise interpreteth the deuill, but he referreth it to the time before the law when the deuill was secure, hauing man sure enough in his possession: But this opinion is reiected before; for how could the Apostle say, v. 20. that sinne dwelled in him, if he meant the deuill by sinne; and he saith that sinne reuiued, when the law came; then in this sense the deuill must be supposed to haue beene aliue before, to haue beene busie in working before he tempted Adam.

2. Theodoret, and Caietane following him, doe vnderstand this to be spoken of the time of mans innocencie, when as sinne was dead, there was no sinne at all before the law was giuen; But beside, that man could not be said to be aliue in Paradise without a law, beeing created with the law of nature; the Apostle saying, that sinne by the law wrought in him all manner of concupiscence, supposeth some to haue beene before.

3. Hierome epist. 121, and Origen following him, do take this for the time of childhood: for then sinne is dead, because they haue no knowledge of it, for if a child smite his father, or mother, it is counted no fault: and when they come to yeares of discretion sinne reviveth: But the reviuing of sinne sheweth that it liued before, which cannot be said of children, that sinne first liued, and afterward died, and then reviued againe.

4. Augustine lib. 1. contr. 2. epistol. Pelag. thus vnderstandeth the Apostle, that before the lawe of Moses was giuen, man is said to haue liued as without lawe, and sinne then to haue beene dead, because it was not perfectly knowne before the lawe was giuen: so also Chrysostome, Haymo: But if all this be referred to the time before the lawe was giuen, Paul could not haue giuen instance in himselfe as he doth.

5. Wherefore S. Pauls meaning is, that he was aliue without the lawe: that is, vinere mi∣••ividebar, I seemed to be aliue vnto my selfe, when as yet beeing a Pharisie, he had not full vnderstanding of the lawe: then sinne also seemed to be dead: because as yet he did not feele the burthen of sinne, nor his conscience did not pricke him, while he contented himselfe with the outward obseruation of the lawe: thus Pareus, Osiander, Beza, Calvin.

And further it is here to be considered, that there is a twofold death of sinne, non vera, a death not in truth, when sinne lurketh onely and lyeth hid, and sheweth not it selfe: of this the Apostle speaketh here: and there is mors vera, a true death of sinne, when we true∣ly die vnto sinne in Christ, which death the Apostle treated of before, c. 6.

Quest. 18. How sinne is said to haue reuiued.

1. Origen here maketh mention of the error of the Pythagorian heretikes, who ima∣gine

that the soules of men, liued before in the bodies, some of birds, some of beasts, when they liued as it were without a lawe: and so sinne is said to reviue in the soule: But this is a grosse error: for in those creatures which haue no reason, sinne cannot be said to liue, or haue any beeing at all, and therefore not to reviue.

2. Bucer seemeth thus to vnderstand it, that sinne liued before, that is, qualis coram De•• erat, apparuit, it appeared, such as it was before God, but now it is said to reuiue, because it is made knowne to vs: but the liuing, and reliuing, or reuiuing of sinne, must be vnder∣stood in respect of the sinne.

3. The most doe vnderstand it simply, without any relation, a former life of sinne: capa apparere, it beganne to appeare, gloss. ordinar. interlin. apparnit delictum esse, it appeared to be sinne, Theophylact: incepit vires explicare, Mart. it began to shewe the strength: which sense is not much to be misliked.

4. Some haue here reference vnto the first knowledge of sinne; which Adam had after his transgression; as Augustine, vixerat aliquando in Paradiso, quando contra datum pra∣ceptum satis apparebat admissum, &c. it liued sometime in Paradise, when it sufficiently ap∣peared by the transgression of the commandement, &c. but afterward it lieth as dead in children, till they come to the knowledge of the law: then peccatum in notitia 〈◊〉〈◊〉 hominis reviviscit, quod in notitia primi hominis aliquando vixerat, sin reviveth in the knowledge of man that is borne, which sometime was aliue in the knowledge of the first man, &c. to this purpose August. lib. 1. ad Bonifac. c. 9. which sense Pareus followeth, likewise Tolet. Hay∣mo addeth further, that sinne liued not onely in Adam, but in Cain, who said his sinne was greater, then could be forgiuen: but it died in their posteritie, which came vnto that error, that they thought that to be no sinne, which was sinne: But seeing the Apostle speaketh of the reviving of sinne in himselfe, we must not goe further then the Apostle, to seeke out this first life of sinne.

5. Wherefore, as Beza well obserueth, a threefold state and condition of the Apostles life is here to be considered: when he liued sub ignorantiam legis, vnder the ignorance of the law, that sinne raigned: afterward he liued sub cognitione legis, vnder the knowledge of the law, but onely of the outward letter, obseruing the externall works onely of the law, where∣as he before made conscience of no sinne: at this time sinne seemed to be dead, he pleased himselfe in his outward obedience: then he came to the sight of his sinne, and so he died, his conscience accused him, that he was worthie of eternall death.

Quest. 19. How sinne is said to haue deciued, v. 11.

1. The meaning is not, as Methodius, and Ambrose, likewise Haymo, that the deuill se∣duced Adam: for not Adam, but Eue was seduced, as Saint Paul saith, 1. Tim. 2.2. but the deceitfulnes of sinne, consisteth herein, 1. inducitur error practicus, there is brought in a practicall error: that the sinner is deceiued by the pleasantnes of the obiect, thinking that to be good, which is euill, Tolet annot. 14. as Eue was deceiued by the pleasantnes of the apple. 2. operit laqueum peccati, it hideth the poison and not the sinne, Hugo, it sheweth the baite, and hideth the hooke. 3. cogitationem auertit à supplicijs, it turneth aside our cogitation from the punishment of sinne, and perswadeth a man, that either the sinne is not so great, and shall haue either no punishment, or but a small: and so it bringeth a man to vnbeleefe, not to giue credit to the word of God, who threatneth sinners: as the Deuill first perswaded Eva, that she should not die at all. Martyr. 3. Some will haue this word expounded, non de re ipsa, sed de notitia, not of the thing it selfe, but of the knowledge: that at length he per∣ceiued how farre he had beene deceiued, and lead out of the way, Hyper. But it rather shew∣eth the proper effect of sinne taking occasion by the law, which is to deceiue: the other to acknowledge our error, is the effect of the law, and not of sinne: as Pellican well vnderstan∣deth here sinne taking occasion by the law, doth draw vs out of the way, as a sicke man ta∣keth occasion to act those things which are forbidden, ex mandato medici, by the charge gi∣uen by the Physitian to the contrarie.

4. Then the Apostle sheweth three effects of sinne taking occasion by the law: first it de∣ceiueth, then it worketh all manner of concupiscence, and then it killeth, it bringeth death to the soule, Mart. so impostura causa est concupiscentiae, &c. imposture or deceit is the cause of concupiscence, and concupiscence of death, Oecumen. Thus euery man is tempted, seduced, and entised by his concupiscence, as S. Iames saith, 1.14.

Quest. 20. How sinne is said to haue staine him.

1. Not occisum me esse ostendit, it sheweth that I was staiue and dead by the law; as Bucer, Hyper. for the Apostle speaketh of sinnes, not of the law, which sheweth the reward of sinne to be death. 2. nor yet is the meaning, it flie me, per perpeirationem peccati, by the com∣mitting of sinne, Hugo: inducendo ad opus, in bringing sinne into act, Lyran. for though one sinne may bring forth an other, yet sinne is one thing, death an other, which is the stipend or wages of sinne. 3. Osiander thus: lepit eum adigere ad desperationem, it begonne to driue him to despaire: but the Apostle speaketh not of his particulate case, but of the generall effect of sinne, whereof he giueth instance in himselfe. 4. therefore the meaning rather is, concili∣onit vnibi mortem, it procured death vnto me, Pere. ad mortem eternam tradit, it deliuereth me ouer to eternall death; Gorrhan: addicit morti, maketh one guiltie of death; Fuius: which must be vnderstood of the proper fruit and effect of sinne, without the grace and mer∣cie of God.

Quest. 21. How the law is said to be holy, iust, good, and likewise the commandement.

1. Concerning the first, the commendation and titles of the law, 1. Thomas and Caietane referre the holines of the law to the ceremoniall precepts, the iustnes to the iudici••s, the goodnes to the morall. 2. Lyranus, it was holy in teaching our dutie to God, iust in pre∣scribing duties toward our neighbor, good in respect of our selues, teaching vs what is good and right. 3. Haymo doth not distinguish these, but saith the law is holy, iust, good, because it commandeth holines, equitie, goodnes, and intendeth to make the obseruers such: so also Calvin, Martyr, with others. 4. But Theodoret better distinguisheth them thus, whom Oe∣comenius followeth: the law is holy, in respect of the matter, because it prescribeth holy things, iust, in propounding rewards and punishments, good, in respect of the end, to bring the obseruer vnto goodnes of life. 5. Pareus distinguisheth them in like manner, but he ad∣deth further, that all these titles are giuen vnto the law in the foresaid respects, both with re∣lation to the author, who is most holy, iust, and good, and to the doctrine it selfe, of the law, which is likewise holy, iust, and good, and in regard of the effects, of holines, good∣nes, which is wrought in man before his fall, and it shall bring forth in the state of glorie, though now it faileth of the effect by reason of mans infirmitie.

2. Whereas the Apostle speaketh both of the law, and precept or commandement, 1. Vatablus taketh them for the same, herein following Origen, but then the Apostle should seeme to commit a tautalogie. 2. Oecumenius taketh the law for Moses law, the precept for that which was giuen to Adam, but this opinion is refused before. 3. Theophylact will haue the commandement as generall, the law as the particular, because there are other comman∣dements beside the law. 4. so also Osiander, Nazianzen, as Faius reporteth him, will haue the law so called in respect of vs, because it containeth a rule of such things, as are to be done, and a commandement as it is prescribed of God. 5. The most of our new writers do thus distinguish them: the law, & quicquid ea pracipitur, & whatsoeuer is cōmanded therein, Martyr, Calvin, and before them Hugo Cardin. 6. But I preferre Beza his interpretation, whom Pareus followeth: who by the law vnderstandeth generally the whole decaloge, by the commandement, that particular precept, wherein he gaue instance before, namely, that, Thou shalt not lust: yet Haymo will haue one commandement here taken for all.

22. Quest. How sinne is said to be out of measure sinnefull.

1. Methodius in Epiphanius, whom Gorrhan followeth, still continueth his interpretati∣on, vnderstanding here the Deuill, that he is this sinne out of measure, by his manifold temp∣tations causing men to sinne; but the Apostle speaketh properly of sinne which is discerned, and knowne by the law, and so is not the Deuill: Pareus. 2. Ambrose as he is alleadged by Pet. Mart. doth inferre vpon these words, out of measure, that there is a certaine measure and degree of sinne, the which if a sinner once passe, his punishment shall be no longer de∣ferred, as he sheweth by the iudgement of God vpon the Sodomites and Cananites: but this is not the Apostles meaning here. 3. Faius will haue this vnderstood not of sinne it selfe, but of the sinner, that he is become by transgressing the law in a manner sinne it selfe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sinner is made as it were sinne: But the Apostle still spea∣keth of the fruits of sinne in the sinner: and as Origen saith, finxit personam peccati, he signeth a certaine person of sinne. 4. The meaning then is this, that sinne by the com∣mandement was more inflamed and encreased, quia minus peccati est, si, quod non pro∣hibetur, admittas, it is a lesse sinne to commit that, which is not forbidden: Origen:

and so Ambrose, because sinne of knowledge is worse then sinne of ignorance, because it sheweth contempt, l. de Iob. c. 4. and hereby the multitude of sinnes is expressed, invalescenie cupiditate ruimus in omnia, concupiscence and lust encreasing, we rush into all sinnes, Martyr, and so Augustine expoundeth it of the abounding of sinne, lib. 1. quest. ad Simplic. qu. 1. the vehemencie and rage of sinne is hereby signified, which as it were rising against the lawe, sinneth so much the more: like as an horse that is vnbroken, the more he is curbed with the bridle, the more he stingeth out, Par. and as he which is sicke of a feuer is more in∣flamed by wine, which is by reason of the infirmitie, the wine is not properly the cause, Lyrā.

5. But whereas Hierome epist. ad Algas. thinketh that the Apostle committeth here: solecisme, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sinner, is of the masculine gender, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sinne, of the feminine; Erasmus well obserueth, that here is no solecisme at all: for it is vsuall in the A••o••••e dialect, to ioyne an adiectiue of the masculine, with a substantine of the feminine: as Beza obserueth the like, Rom. 1.20. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, eternall, the other word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, power, beeing of the feminine gender.

6. But whereas, the Apostle saith the law is iust, it followeth not hereupon, that we are iustified thereby; for the Apostle else where saith, Gal. 3.11. that no man is iustified by the law: Gorrhan giueth this solution, that the Apostle meaneth the ceremoniall law; but e∣uen the Apostle excludeth the morall law from beeing able to iustifie vs: the best answer is, that the Apostle sheweth what the law is in it selfe, it was giuen to iustifie vs: but that which was ordained vnto life, is found to be vnto death, as the Apostle said before, v. 10. by rea∣son of the iufirmitie of man, and the corruption of his nature: And againe whereas the Apo∣stle saith here the lawe is good, and yet the Lord by his Prophet saith, Ezech. 20.25. I gaue them statutes that were not good: Gorrhan here answereth, that they were good in them∣selues, but became euill, ipsorum vitio, by their fault: Iunius vnderstandeth that place of the hard iudiciall laws, and sentences of death both ordinarie and extraordinarie: But rather it is referred to the ceremoniall laws, which were as a yoke and burthen laid vpon the people, which they were not able to beare, as S. Peter expoundeth, Act. 15.10.

Quest. 23. How the lawe is said to be spirituall.

1. Origen thinketh it is called spirituall, because it must be vnderstood not literally, but spiritually: But the Apostle treateth here of the morall lawe, where was no place for alle∣gories. 2. Theodoret, because it was giuen of God, who is a spirit. 3. Ambrose, because the lawe directed vs to the worship of God, who is a most pure spirit. 4. Augustine, be∣cause it cannot be fulfilled, nisi à viris spiritualibus, but of spirituall men: but no man in this life is so spirituall, that he can keep the law. 5. Thomas, because concordat cum spiritu homi∣nis, it agreeth with the spirit of man, that is, reason: so also Lyranus, because it directeth: man to followe the instinct of the spirit, or reason: so also Gorrhan, spiritum hominis aleus, it nourisheth the spirit of man: But the verie spirit of man is corrupt and contrarie to the law by nature, and therefore the Apostle saith, Ephes. 4.23. be renewed in the spirit of your mind. 6. Pet. Martyr giueth this reason, why it is called spirituall, because it requireth not onely the externall obedience in the outward workes, but the spirituall in the heart and affections. 7. But hereunto it may be added, that it is spirituall, because it requireth a spirituall, that is, a perfect obedience both in bodie and soule, and an angelicall and diuine obedience, to fol∣lowe vertue and shunne vice: so Chrysostome and Theophylact, and Calvin, Pareus, Osiand. following them. 8. that seemeth to be somewhat curious which the ordinar. gloss. here ob∣serueth, that the Lawe is onely called spirituall, because therein are those: things: quae Dit sunt, which are Gods: but the Gospel is called lex spiritus, the lawe of the spirit, because there, Deus ipse est, God himselfe is.

Quest. 24. How the Apostle saith, he is carnall and sold vnder sinne, v. 17.

1. Pererius well obserueth here, that one may be said to be carnall two waies, quia ser•••• carni, because he serueth the flesh: or he which by reason of his corrupt nature procliuis est is prone vnto concupiscence; to this purpose Pareus, that in the first sense the vnregenerate are said to be carnall; in the other the regenerate, because they are yet infirmitatibus abnox{que} subiect to infirmities, quia nondums habent spirituale corpus, because they haue not yet a spi∣rituall bodie, freed from all infirmities, such as they shall haue in the resurrection: August. lib. ad Bonifac. c. 10. so we haue inchoatam non plenam liberationem, a deliuerance begunne in Christ, but not yet perfect, till our last enemie death shall be destroied.

2. Likewise where the Apostle saith, he was sold: 1. Some take the word properly for such a selling, wherein there is a buyer, a thing sold, and a price, which they referre either: vnto Adams selling himselfe to the deuill for an apple, Lyran. gloss. ordinar. or to a mans selling of himselfe by his actuall sinnes, for the sweetnesse of pleasure, which is as the price which men sell themselues to the deuill for, Tolet. annot. 16. Gorrhan: But in this sense S. Paul beeing a spirituall and regenerate man, cannot be said to be sold. 2. wherefore this metaphor is not largely to be taken, as when Ahab is said to haue sold himselfe to worke wickednes, 1. King. 21.25. for there are two kinds of slaues, one that selleth himselfe into captiuitie, and willingly obeyeth a tyrant: or one which against his will is brought into ser∣vitude, as Ioseph was sold by his brethren into captiuitie: and this is S. Pauls case here, Pa∣reus: And Augustine noteth that sometime selling in Scripture, is taken for a simple tradi∣tion or deliuering ouer without any price, lib. 7. in Iudic. c. 17. and so indeed the Hebrew word machar, signifieth, as well to deliuer as to sell, as Isay, 52.3. the Israelites are said to be sold for naught: and the Lord will redeeme them for naught: But these two are said in a diuerse sense: Men are said to be sold for naught in respect of God, he receiueth no ho∣nour, but rather dishonour by their selling ouer vnto sinne: they are redeemed for naught in Christ, in respect of themselues, because they gaue nothing for their redemption: but yet in respect of Christ and his price, they were not redeemed for naught, but by the most pretious blood of Christ, Mart. Pererius thinketh they are said to be redeemed for naught comparatively, because that momentarie pleasure for the which a sinner selleth himselfe, is nothing to the price and dignitie of his soule, numer. 72. but rather selling is here taken for a plaine deliuering ouer, as is before shewed out of Augustine: Now two waies are the re∣generate sold ouer to sinne, in respect of their originall corruption, and of their carnall infir∣mities which remaine still in their corrupt nature, to the which they are subiect still, Pare∣us: but the vnregenerate are said to be sold ouer, as Ahab was, because they giue themselues wholly ouer vnto sinne: Beza doth well expresse these two kinds of seruitude or selling o∣uer, by the like difference in humane servitude: for some are slaves because they are borne of ser••ile and bond parents, others make themselues bond: like vnto the first are the regene∣rate, and the vnregenerate as the second.

Quest. 25. Of these words, v. 15. I allow not what I doe, what I would, that doe I not.

1. Chrysostome thinking that the Apostle speaketh this in the person of an vnregenerate man, referreth this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I know not or vnderstand nor, to the vnderstanding, not that a sinner knoweth not when he sinneth, sed tenebrosa quadā vertigine obvoluor, but I am ouertaken with a kind of dizines, that I know not how I was ouertaken: so also Origen, non rem ipsam, sed causam rei dicitur ignorare, he is said not to know not the thing, but the cause thereof, that is, how, and by what means he came to sinne: But it is euident by the words fol∣lowing, what I would, &c. that the Apostle speaketh of his will rather then vnderstanding.

2. Pererius likewise inclining to thinke, that this is spoken in the person of a carnall man, will haue this vnderstood, of a generall and vniversall knowledge, will, and hatred; that men in generall knowe and will vertue, and hate vice, but not in particular: But the Apostle here speaketh of doing, and not doing, which must be referred to parti∣cular actions.

3. Augustine, verie well interpreteth, non agnosco, I know not, that is, non approbo, non consentio, I approoue not, consent not: but yet he vnderstandeth the Apostle onely to speake of the first motions of concupiscence, which haue not the consent of the mind: con∣cupiscere nolo, & tamen concupisco, &c. I would not couet, and yet I doe, but I consent not to concupiscence, &c. lib. 1. cont. epistol. pelag. 1.10. but this seemeth to be no fit ex∣position, facio, i. concupisco, I doe, that is, I couet, as the ordinarie glosse out of Augustine: and the Saints doe not onely cupere, sed etiam facere, desire, but doe sometimes things which ought not to be done; yet we must not thinke that the Apostle here speaketh of grosse sinnes such as the faithfull sometime may fall vnto, as was the adulterie of Dauid, for in such sinnes there is no resistance betweene the will, and the deede, but they which fall into them, are for the time giuen ouer.

4. Methodius agreeing with Augustine, that the Apostle speaketh of righteous men in his owne person, by this euil, which he would not, he vnderstandeth euill cogitations, quae occur∣runt bene operanti, which come into the mind of him that is about a good worke, &c. This is true, but not al: for somtime a righteous mā, may in passion break out into some action which

he would not, as he may say some things, quae non dicta vellet, which he would not had bin spoken: Osiander.

5. Cassianus collat. 33. c. 15. by the good, which he would, vnderstandeth the contempla∣tion of the minde: from which he is hindred, occupatione rerum corporalium, by the busines of outward corporall things, which is called euill, not that it is sinne, but commeth of sinne, &c. He well also interpreteth this of the righteous man, yet this exposition is not so fit: for the Apostle speaketh of the proper effects and friuts of sinne in him, v. 17.

6. Oecumenius distinguisheth here the times: what I would, liber à peccato, when I am free from sinne, I doe, quando in peccato sum, when I am in sinne: But the Apostle speaketh of one, and the same time: as may appeare by the words put in the present tense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I doe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I hate.

7. Wherefore the Apostle sheweth here the strife that is in a righteous man, whose cheefe will and desire is to doe good, but he is often ouercome of his carnall affections, and doth that, which in his inward will and desire he would not: as Dauid in his hast did sweare he would put Nabals house to the sword, which afterward beeing well aduised he would not: Martyr. Now in that he saith, what I hate, that doe I: we must not thinke that the regene∣rate doe sinne as constrained against their wills, sed non tota voluntate, but it is not with their whole will: Pareus; that is also carnis voluntas, a will of the flesh, but the Apostle cal∣leth that his will, quod pracipue cordis affectu appetebat, which he desireth cheefely, Calvin.

8. Hence then appeareth the difference betweene the regenerate, and the vnregenerate: they are so deuided, vt praecipue cordis affectu ad Deum suspirent, that in the cheefe desire of their heart, they doe sigh after God, and desire to doe his will, yet are hindred and pulled backe by the reliques of sinne: by the other, sine repugnantia in cupiditates feruntur, are cari∣ed after their desires, and lusts without resistance: and though they are sometime pricked in conscience, it cannot be gathered thereby, that there is in them any loue of vertue, or ha∣tred of vice, but God suffereth them to be tormented, vt iudicium suum demonstret, to shew his iudgement: Thus M. Calvin.

Pererius obiecteth against this exposition: that in this sense, etiam iniqui censen•• sunt piorum nomine, wicked men shall be counted good, and godly: so that they haue some feare of God, and some desire to doe well; which may be found in the wicked: Pere. disput. 14. numer. 81. Contra. 1. Calvin requireth more in a righteous man, that there be in him a lone of vertue, an hatred of vice, and that his cheefe desire should be set vpon God: I hope he thinketh not, that it is so with the wicked and vngodly. 2. neither can there be any true de∣sire in the wicked to doe well, &c. as Tolet confesseth, imperfectam voluntatem ad 〈◊〉〈◊〉 etiam fine gratia, &c. that an imperfect will vnto that which is good euen without grace may be in a sinner and vnregenerate man: annot. 18. which is contrarie to the words of our Sauiour, Ioh. 15. 1. Without mee you can doe nothing.

Quest. 26. What the Apostle vnderstandeth by flesh, I know that in me, that is my flesh, dwelleth no good thing, &c. v. 18.

1. Lyranus by the flesh here vnderstandeth the sensualitie, which alwaies rebelleth a∣gainst reason: and he saith there are these two parts in man, sensualitie, and reason, which are otherwise called the flesh and the spirit, the inward and outward man: so also Gorrhan inter∣preteth, in carne, i. homine sensuali, in the flesh, that is the sensuall man: of the same mind are present Romanists: as Tolet, who saith a man hath two parts, rationalem & sensualem, the rationall and sensual: likewise Per. disput. 15. Bel. de stat. peccat. l. 5. c. 7. their reasons are these.

1. Pererius vrgeth the Apostles words, v. 26. I in my mind serue the law of God, &c. that the Apostle manifestly distinguisheth the mind, that is the reason from the sensuall part.

2. The Apostle himselfe calleth these the outward and inward man. 2. Cor. 4.16. the outward man is the bodie, the inward the mind.

3. Tolet thus reasoneth, si in ratione habitaret malum, &c. if euill dwelled in the reason, then could it not will that which is good, as here the Apostle saith, to will is present with me.

Contra. 1. By the mind the Apostle vnderstandeth the mind regenerate by grace, as he saith, Ephes. 4.23. be renewed in the spirit of your mind.

2. By the outward man, the Apostle vnderstandeth all the inward and outward corrupti∣ons, which must daily decay: and by the inward man which must be renewed all the powers and faculties both of soule and bodie, which must be renewed.

3. In the naturall reason euill may dwell, as it is obscured, and darkned by sinne, and yet

the will beeing reformed and regenerate by grace, may encline to that which is good.

2. Wherefore by the name of flesh, as Calvin well interpreteth, the Apostle comprehen∣deth omnes naturae dotes, &c. all the gifts of nature, and whatsoeuer is in man, onely the sanctification of the spirit excepted; so that on the one side is signified totus homo, the whole man as he is vnregenerate, on the other, the whole man as he is regenerate, Martyr: as it may be thus shewed.

1. The Apostle writing to the Corinthians, which were beleeuers, distinguisheth between the naturall man, which perceiueth not the things, that are of God, and the spirituall man, 1. Cor. 2.14.15. and afterward he denieth that they were such spirituall men, but carnall, c. 3.1. yet were they regenerate: there is then in a regenerate man, somewhat that is carnall, and somewhat that is spirituall.

2. The feare of sinne is in the rationall part; but sinne is in the flesh, therefore euen in the reason there may be somewhat carnall; Tolet answereth that though sinne be in the reason, yet it hath the effect cheefely by the flesh. Contr. The will bringeth forth sinne, and that be∣longeth to the rationall part; the bodie doth but execute the edict of the reason and will: therefore the rationall part beeing the place and feare of sinne, is carnall: yea Tolets owne words may be vrged against himselfe: he confesseth, peccatum adeo infirmam fecit rationa∣lem partem, that sinne hath made the rationall part so weake, as that it cannot of it selfe per∣fectly will that which is good, though the flesh should not contradict it, &c. there is then somewhat carnall in the soule, because there is sinne.

3. The Philosophers, as Aristotle, lib. 1. Ethicor. c. 13. made two parts of the minde; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the reasonable, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which is void of reason, where the affections, and passions of the mind are: If the Apostle should make no other difference between the flesh and the spirit, his Apostolicall Theologie would afford no greater comfort, then prophane Philosophie.

Quest. 27. How the Apostle saith to will is present with me, &c. but I find no meanes to performe, &c. v. 18.

1. Tolet, agreeing with those, which vnderstand the Apostle here to speake of a man vn∣regenerate, and in his sinne, thinketh that a sinner euen without grace may will that which is good, voluntate imperfecta, with an imperfect will, annot. 20. But the Apostle affirmeth the contrarie, Philip. 12.13. That it is God which worketh in vs both the will, and the deed: therefore a carnall man cannot haue any good will of himselfe.

2. Pererius expounding the Apostle to speake here in the person of a man regenerate, re∣straineth this will of the Apostle to concupiscence: to will is present, that is, non concupiscere, not to couet that which is euill, but he could not performe this, that is, to haue no concupi∣scence, though he did not consent vnto it: but this opinion is refused before, qu. 25.3.

3. But euen they which are regenerate doe faile in the verie good workes which they do, not that their will is altogether ineffectuall: sed efficaciam operis negat respondere volunta∣ti, he denieth that the efficacie of the worke doth answer to his will: Calvin: he willeth and desireth being moued of the spirit, but he cannot perfit the worke as he would: he findeth alwaies some imperfection in the worke: therfore the Apostle vseth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to perfit or performe: aliquo tenus progrediuntur sancti, &c. the Saints doe make some pro∣ceeding, but they are farre off from perfection. Obiect. But God worketh in his, both the wil, and the deed. Ans. God indeed worketh both, but not alwaies, not alike; the Saints some∣time will and performe good things, sometime they are willing, but want strength; But the Apostle speaketh not here as though alwaies his will came short, but that ostner then he would his will was crossed in good things: and therefore he vseth the word dwelling; this grace and strength did not alwaies dwell and continue with him, Pareus.

4. But Pererius thus obiecteth: 1. if Saint Pauls will consented at any time to his concu∣piscence, how could he say, v. 17. it is no more I that doe it, but sinne? 2. how could he de∣light in his minde in the law of God, if there were sinne? 3. if S. Paul did those things, which he would not, then fornication, adulterie and such like.

Cont. 1. It was the part of the will vnregenerate, which consented not to the will renewed, which Saint Paul calleth his will, and not the other, because he cheifely desired good things. 2. in the regenerate part he delighted in Gods law, though in his vnregenerate, sinne re∣maine. 3. S. Paul speaketh not of such grosse sinnes, but of the secret force of concupi∣scence, which often carieth away euen the regenerate.

28. Quest. Of the meaning of these words, v. 21. I finde a law, &c.

1. Some doe vnderstand this lawe of the morall lawe giuen by Moses, some of the law of concupiscence, which afterward is called the law of the members: and of both sorts there are diverse opinions.

Of the first there are two sorts, some doe interpret it, as though the Apostle should com∣mend the lawe, some that he setteth forth the weakenesse and want of strength in the lawe.

Of the former sort, 1. Origen would haue the words transposed thus: because when I would doe good, and evill is present, I finde a lawe, and I delight in the lawe, &c. But this traiection of the words seemeth somewhat hard. 2. Photius in Oecumenius, doth transpose them thus, I finde the lawe to be good vnto me willing to doe, &c. so also Augustine lib. 2. cont. 2. epist. Pelag. c. 10. and Anselmus whom Bellarmine followeth, ioyne good with the lawe: but it may be gathered v. 19. I doe not the good thing I would, that good must be ioyned with the word doe, not with the law. 3. Chrysostome thus interpreteth, I finde the lawe, fave••∣tum, auxiliantem, favouring, and helping me: so also Theophylact, and Lyranus saith, that the Apostle sheweth the consent betweene the written lawe, and the naturall lawe, which mooueth him to doe that which is good: so also the Syrian interpreter, I finde the lawe to consent to my minde. 4. Some supply the word good, I finde the lawe to be good, Haymo, Hugo, Gorrhan, Pareus. 5. Pareus hath an other exposition, that the lawe is taken here for studium legis, the studie of the lawe, and he thinketh the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is present, or at hand, may be supplyed out of the latter part of the verse in this sense, I finde the studie of the lawe to be present with me, when I would doe good: But all these expositions tending to the commendation of the law, are remooued, because of the last words, because euill is pre∣sent with me: for how can this be a reason, that the lawe helpeth or consenteth, or is good and profitable to him, beeing willing to doe good: to say with Pareus, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because, may be taken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, although: or with Faius, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but, or that it is superfluously ad∣ded, it seemeth not to be so fit.

Of the other sort, that hereby shewe the weakenes of the lawe, which serueth to disco∣uer sinne, 1. Some giue this sense, invento legem, agnosco debilem, I finde the lawe, that is, to be but weake, it cannot helpe me or make me better, but though I would doe good, yet euill is present: Photius in Oecumen. 2. or I finde by the lawe, that when I would doe good, euill is present, Vatab. Genevens. Calvin: but here the preposition per, by, is inserted, which is not in the originall. 3. Erasmus to the same purpose, I finde the lawe this to worke in me, that I vnderstand, when I would doe well, that evill is present, &c. but here many words are added, not in the originall.

Of them that vnderstand the lawe of the members, 1. Beza thus interpreteth, I finde legem impositam, this lawe to be imposed vpon me, by reason of the corruption of my na∣ture: so also Mart. that when I would doe good, euill is present. 2. some directly vnder∣stand, legem carnis, the lawe of the flesh, the concupiscence, which hindreth him beeing willing to doe good: so Tolet, Osiand. and these two last expositions are most agreeable to the text, because it is added as a reason, because euill is present with me, in which words he sheweth what lawe he meaneth, that which is opposite vnto him, which is further explained in the verses following.

Quest. 29. How the Apostle saith, v. 21. euill is present with me.

1. Ambrose hath here a curious observation: euill is said to be present adiacere, to be readie at hand, because it lutketh in the flesh, as at the doore, that when one is inclined and willing to do good, sinne is at hand to hinder: And he giueth this reason, why sinne hath the habitation in the flesh rather then in the soule, because the flesh onely is deriued ex traduce, by propagation, and not the soule: which if it were propagated as well as the flesh, sinne rather should haue the feare in the soule, because it sinneth rather then the flesh, which is but the organe or instrument of sinne: likewise expoundeth Tolet, adiacet mihi, it is na∣turally resiant in my flesh, as he said before, that to will is present with me, that is, naturally in his minde, annot. 21.

2. But 1. Ambrose reason concludeth not: for though the flesh haue the beginning by propagation, and not the soule, and so the first pollution is by the flesh: yet sinne disperseth it selfe into the whole nature of man, both soule and bodie, as the Apostle sheweth, Coloss. 2.18. that there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a mind of flesh, or fleshly minde. 2. neither naturally is the

mind willing or apt vnto that which is good, for why then should the Apostle exhort, to be renewed in the spirit of the minde, Ephes. 4.23. the aptnesse and inclination of the mind vn∣to good, is by grace: the meaning then of this phrase is nothing, else but to shewe, the rea∣dinesse and strength of our naturall concupiscence, which lyeth in waite, and is at hand to hinder euerie good worke, and to stirre vs vp vnto euill.

Quest. 30. Of these words, I delight in the law of God, &c. v. 22, 23. of the number of these lawes, and what they are.

1. Concerning the number: 1. some referre these laws vnto two: the law of God, and the law of the minde, they make one and the same, the law of the members, and the law of sinne, also they thinke to be one: Pareus, Martyr, Tolet. annot. 22. 2. Photius in Oecume∣nius maketh three lawes, he distinguisheth the law of God, and the law of the minde: the law of the members, and the law of sinne he confoundeth. 3. But Hierom. epist. ad Hedib. qu. 8. and Ambr. in Luc. 17. doe recite fowre lawes, as they are here named by the Apostle, the law of God, the law of the minde, the law of the members, and the law of sinne: so also Calvin, Hyper. and the Apostle indeede setteth downe so many.

2. The like difference is, what these lawes should be. 1. Oecumenius thus describeth these lawes: two are without vs, the law of God, the knowledge whereof we haue by the preaching of the Gospel, and the law of the members, which commeth by the suggestion of Satan ministring euill cogitations; two of them are within vs, the law of the minde, that is the law of nature, which is imprinted in the minde, and the law of sinne, which is the euill custome of sinning. 2. Pererius will haue the law of God to be the written law, and the law of the mind the naturall law: the law of the members the naturall concupiscence, and inclination vnto the seuerall proper obiects of the desire, the law of sinne, is deordinatio ea∣rundem virium, the disordering of the naturall faculties, and abusing of them vnto euill. But all these faile herein: 1. the law of the minde is not naturall, for naturally the minde is not apt vnto that which is good, without the worke of grace. 2. and the law of the members is internall and within vs. 3. neither is this the naturall facultie of desiring, which is not e∣uill, but the disordered pravitie of nature. 3. Pet. Mertyr as he maketh the law of God and the law of the minde to be the same, yet in a diuers respect: for it is called the law of God, in respect of the author, and of the minde, in regard of the subiect: so in his iudgement the same is called the law of sinne, because concupiscence in it selfe is sinne, as the efficient, and the law of the members, because they are as the instruments. 4. But I rather consent vnto M. Calvin, who vnderstandeth the law of God, to be the morall law, the rule of equitie, and the law of the minde, to be the obedience and conformitie, which the mind regenerate hath with the law of God: and by the law of the members, the concupiscence, which is in the members, consenting to the law of sinne. 5. And further the law of the members, and the law of sinne, are not severed in subiect: they are both in the members: but thus they differ: Some thinke the law of the members to be the corruption, and pravitie of our nature, called before the bodie of sinne, c. 6.6. and the law of sinne, the euill concupiscence springing from thence: so Vatablus, the law of the members, is vis in carne, the strength of the flesh resisting the law of the minde: and the law of sinne, is affectus carnis, the carnall affections: so Haymo interpreteth the law of the members, onus & pondus mortalitatis, the burthen of mortalitie, and the law of sinne, to be euill concupiscence, custome, and delight in sinne: so Lyranus vn∣derstandeth by the law of the members, fomitem peccati, vel inclinationem pravam, the food and matter of sinne, or the corrupt inclination, and the law of sinne, consuetudinem pravam, the euill custome of sinning. 6. But I rather with Beza, by the law of sinne, vnderstand the corruption of nature, by the law of the members, the euill concupiscence springing from thence: for otherwise the opposition betweene the law of God and the minde, on the one side, and the law of the members and of sinne on the other, will not be correspondent and answerable together: for the law of the members must be set against the law of the minde, and the law of sinne against the law of God: like as then the regenerate minde is conforma∣ble to the law of God, so the vnregenerate members are captived to the law of sinne in the members, which is the corruption of nature, euen originall sinne.

31. Quest. Why these are called lawes, and why they are said the one to be in the inner man, the other in the members.

1. For the first: 1. Chrysostome giueth this reason, it is called the law of sinne, propter

vehementem & exactam obedientiam, because of the exact and forced obedience which is giuen vnto it: for the laws of tyrants, are so called abusive, though not properly, Calvin: lex quia dominatur, it is a law because it ruleth, gloss. 2. Lyranus, a law is called à ligando, of binding, ducit membra ligata ad mala, it leadeth the members, and holdeth or tieth them to that which is euill: they can doe no other. 3. Pererius, sicut lex dirigit, &c. as the law di∣recteth to that which is good, so the lawe of sinne to that which is euill. 4. legitime factum est, it commeth iustly to passe, that illi non serviat suum inferius, t. caro, that mans inferi∣our, that is, his flesh should not serue him, seeing he serued not his superiour, namely, God, gloss. ordinar. Anselmus, so it is called a lawe, as in iustice imposed of God vpon man for his disobedience.

2. For the second, the one is called the lawe of the minde and inner man, the other the lawe of the members and outward man: 1. not that the minde and reason onely wherein the naturall lawe is written, is the inner man, and the sensitive part is the flesh, as Lyranus, Gorrhan, with others, which opinion is confuted before, quest. 26. for euen the minde is cor∣rupt and so carnall in the vnregenerate, as the Apostle speaketh of some which were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, corrupt in their minde, 2. Timoth. 3.8. 2. But the regenerate part is cal∣led the inner man, and the vnregenerate both in soule and bodie the outward. 1. because intus potissimum regnat, it raigneth chiefely within, and is discerned chiefely and knowne in the mind, Mart. 2. quia in cordis conuersione, &c. because it consisteth in the heart, nec pa∣tet hominum oculis, and is not open and apparent vnto the sight of men, Pareus: in which sense it is called the hid man of the heart, 1. Pet. 3.4. 3. and because non externa vel m••••∣dana quaerit, it seeketh not things externall, belonging to the world, whereas appetitus car∣nis vagi sunt & extra hominem, the fleshly appetite is wandring, and as it were without a man, Calvin: and as Caietane, carnalibus officijs immersae sunt, the faculties of the outward man, are drenched as it were and wholly spent in carnall offices. 4. and the regenerate part is called by the name of the inner man, and the minde, per excellenciam, because of the ex∣cellencie: for as the minde is more excellent then the bodie, so is the spirit, then the flesh, Calvin.

Quest. 32. Of the Apostles exclamation, O wretched man that I am!

1. The word, which the Apostle here vseth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth one, that is perpetus. pugnis fatigatus, wearied with continuall combates, Beza: like as a champion, which striuing along time, is like at last to be ouercome of his aduersaries vnlesse he be helped: the vul∣gar latine readeth, O vnhappie man, but that is not so fit. 2. neither doth the Apostle thus crie out, either as a man in despaire, or doubting, by whom he should be deliuered, but he sheweth his great desire: vox est anhelantis, it is the voice of one breathing and panting, de∣siring to be deliuered from this seruitude: Calvin. 3. and by this exclamation, certaminis gravitatem ostendit, he sheweth the greatnes of this combate, out of the which he was not able to wrestle by his owne strength: and if Paul were not able, who is? it is then a pathe∣ticall speach like vnto that, Psal. 86. Who will giue me the wings, as it were of a done? Faius. 4. And in this crying out, the Apostle sheweth the state of all men in this life, into what miserie they are brought by their sinne: and likewise his desire, longing to be deliuered ther∣from: Pareus.

Quest. 33. What the Apostle vnderstandeth by this bodie of death, from the which he desireth to be deliuered.

1. Ambrose by the bodie of death, vnderstandeth vniuersitatem vitiorum, a general col∣lection of sinnes, which he called before, the bodie of sinne; but there was not in the A∣postle such a gathering together and confluence of all sinne. 2. Pererius chargeth Calvin to agree with Ambrose, who vnderstandeth by the bodie of death, massam vel congeriem peccati, ex qua homo constatus, the masse and heape of sinne, whereof man consisteth, and thereupon he crieth out, ô hominem impurum at{que} impium, O wicked and filthie man, that is not ashamed so to charge the Apostle, &c. Whereas Calvin onely saith, that there were in the Apostle, reliquiae peccati, some reliques of sinne, of that masse of sinne and corruption, which is in man: Calvin then and Melancthon do thus vnderstand the Apostle, naturam hanc carnalem immersam esse peccato, that this carnall nature is wholly drowned and drenched in sinne; so also Martyr, vitiatam & corruptam naturam intelligit, he vnderstandeth our cor∣rupt nature: but the Apostle speaketh of death here, not of sinne. 3. neither is the bodie of

death taken here properly for sinne, as Faius thinketh it was called before the bodie of sinne, c. 6. and it is considered, tanquam moles & onus incumbens, as a masse or burthen lying vpon vs: so also Roloch: it is taken for sinne in this place, which is in the bodie, and in the whole man: likewise Piscator, mortem intelligit peccatum inhabitans, by death he vn∣derstandeth the sinne that dwelleth in vs: and so before them Vatablus, à concupiscentia; &c. he wisheth to be deliuered from concupiscence, which did make him guiltie of eternall death: and before him Photius in Oecumenius, applyeth it to the corporall and sinnefull acti∣ons, which bring the death of the soule: But in their meaning the Apostle should say in ef∣fect, who shall deliuer me from this sinnefull bodie? what could an vnregenerate man haue said more? 4. neither yet doe I approoue of their opinion, which referre it onely to the mortalitie of the bodie, as Theophylact, morti subiecti, subiect to death: Lyranus, quia san∣cti resurgent, &c. because the Saints shall rise in an immortall bodie: and Pererius, à corpo∣re mortis huius, from the bodie of this death, that is subiect to mortalitie and corruption: for the Apostle hath respect thus crying out vnto the conflict between the flesh and the spi∣rit, from which he desireth to be deliuered. 5. Cassianus by the bodie of death would haue vnderstood the terrene busines and necessitie, quae spirituales homines à coelestium meditatio∣ne retrahit, which draweth spirituall men from the meditation of heauenly things: but the Apostle spake before of the combate betweene the flesh and the spirit: and they are not all carnall, which are occupied in the necessarie affaires of this life. 6. Tolet ioyning the pro∣noune this vnto death, not vnto the bodie, reading thus from the bodie of this death, will haue reference to be made vnto the tyrannie of the lawe of concupiscence, whereof he spake be∣fore: but the pronoune is better ioyned to bodie, as the Syrian interpreter, Erasmus, and Beza, well obserue: for of his flesh and members he spake before, but of death he made no mention: This demonstrative then this, is better referred to bodie. 7. Wherefore the Apo∣stle calling his present state out of the which he desireth to be deliuered, this bodie of death, ioyneth both mortalitie and sinne together; he meaneth his mortall bodie subiect to sinne, as Hierome expoundeth, quod morti & perturbationibus est oppositum, which is opposed to death, and perturbations, apolog. advers. Ruffin. and so Beza, the Apostle by the bodie de∣signeth, carneam corporis molem, the fleshie masse of the bodie, which is nothing else, but mussa mortis & peccati, a lumpe of death and sinne: so Origen, it is called the bodie of death in quo habitat peccatum, quod est mortis causa, wherein sinne dwelleth, which is the cause of death. 8. And this deliuerance which the Apostle longeth for, is not the spirituall deli∣uerance in this life from the captiuitie of sinne, as Tolet, but the finall deliuerance from the bondage of mortalitie and corruption which we looke for in the resurrection, as Augu∣stine expoundeth, lib. 1. cont. epist. Pelag. c. 11. and so the Apostles meaning is, non finiri hoc confluctus, &c. that these conflicts cannot be ended, as long as we carrie this mortall bodie about with vs, Pareus. And here we may consider a threefold state of mans bodie, the one in Paradise, cum non potuit mori, when it was in mans power, if he had not sinned not to die at all: vnder the state and condition of sinne, where non potest non mori, he cannot but die, a necessitie of death is laid vpon all Adams posteritie: vnder the state of glorie, non possumus mori, we cannot die: we shall be exempted from the condition of all mortalitie, Pererius.

Quest. 25. Why the Apostle giueth thanks to God, ver. 25.

1. There is some difference in the reading of these words: the Latine interpreter thus readeth, the grace of God thorough Iesus Christ, so also Origen before, who maketh it an an∣swear to the former words of the Apostle, who shall deliuer 〈◊〉〈◊〉 likewise Augustine follow∣eth this reading, serm. 45. de tempor. but all the Greek copies haue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I giue thankes and the Apostle did not aske the question before, who should deliuer him, but suspirat po∣t••••s, be sigheth, and sheweth his desire to be deliuered, Beza.

2. For the meaning of the words. 1. some thinke that the Apostle giueth thanks for his redemption in Christ, Mart. that he is deliuered à reatu peccati, from the guilt of sinne originall and actuall, Roloch: and that his sinnes are not imputed, Osiander, and before them Oecumenius, quod me liberavit per mortem filij, that he hath deliuered me by the death of his Sonne: But this deliverance the Apostle had alreadie obtained: he speaketh in the future sense, who shall deliuer me? 2. Theophylact referreth it to the former benefit, quod viriliter adversatur peccato, that he did manfully resist sinne, which strength he had not either by the

law of nature, or by the law of Moses, but by grace in Christ: So also Pareus thinketh the Apostle doth giue thankes, that he doth not succumbere in certamine, sed vincere, giue ouer in this combate, but at the length ouercommeth: But the Apostle wisheth yet a further de∣liuerance, which as yet he had not, because he speaketh of the time not to come, who shall deliuer me, and yet he giueth thankes for it, as enioying the fame in hope. 3. Tolet and Pere∣rius thinke that the Apostle giueth thankes, that he was deliuered from concupiscence, quod non mentem trahit in consensum, that it did not draw his mind to consent: and so he was deliuered from it, as it was malum culpae, as there was sinne or fault in it, that is, to con∣sent vnto it, but not as it was malum poenae, a punishment, that is, concupiscere to couet or desire simply without assent: so also Lyranus: But if the Apostle did not sometime thorough his infirmitie giue consent vnto his concupiscence, how could he say it did lead him captiue vnto the law of sinne: & more it is prooued at large afterward, that the commandement, thou shalt not lust, whereof the Apostle confesseth himselfe a transgressor, v. 7.18. doth not one∣ly restraine the first motions of concupiscence, which haue not the consent of the will, but the second also which haue, controv. 8.4. Vatablus will haue this thanksgiuing to be re∣ferred to the deliuerance, which the Apostle expected in the life to come. 5. But it is bet∣ter to ioyne them together, as Augustine doth, serm. 45. de tempor. the grace of God, nunc perfecte innovat hominem, &c. doth now perfectly renew a man by deliuering him from all his sinnes, & ad corporis immortalitatem perducit, and bringeth him also to the immortalitie of the bodie: Lyranus likewise comprehendeth both these deliuerances, that both the rege∣nerate are here deliuered from their sinnes, and in the next life, shall be freed from all cor∣ruption, as the Apostle saith, Philip. 3.21. Who shall change our vile bodie, that it may be fa∣shioned like vnto his glorious bodie: so Chrysostome saith, the Apostle giueth thanks, quod non solum principibus malis liberamur, sed eorū, quae futura sunt, capaces facti sumus, that we are not onely deliuered from the former euills, namely our sinnes, but are made capable of the good things to come: thus also Pellican, the Saints reioyce, se primitijs spiritus donatos, &c. that they are endued with the first fruits of the spirit, which giue them certaine hope of the inheritance to come: and Beza, the Apostle sheweth, that he resteth in that hope, quam ha∣bet in Christo fundatam, which he hath grounded on Christ.

35. Quest. Of these words, I in my minde serue the law of God, &c.

1. By the mind, the Apostle vnderstandeth the inner man reformed by grace, by the flesh, the part vnregenerate: so that in this speach of the Apostle a double figure is to be admit∣ted: first a metonymie, in that the subiect is taken for the adiunct, the minde, for the sanctitie and holines wrought in the minde by grace, as Vatablus well interpreteth, secundum spiri∣tum meum doctum à spiritu sancto, in my spirit taught by the holy spirit: and the flesh for the carnall sensualitie, whereby it is lead: there is also a synecdoche, the principall part beeing ta∣ken for the whole, the minde regenerate, for all the regenerate part both in the minde and bodie, because it chiefly sheweth it selfe there; and the flesh for that part which is vnrege∣nerate in the whole man, both in the minde and bodie, because it is chiefly exercised, and ex∣ecuted by the bodie: see before Quest. 26.

2. We are not to vnderstand here two distinct and seuerall parts, the one working with∣out the other: as the Romanists, which will haue the inner man to be the minde, and the sen∣suall part the flesh: for in this sense neither doth the minde alwaies serue God, wherein there is ignorance, infidelitie, error, nor yet doth the sensuall part alwaies serue sinne: for many vertuous acts are exercised thereby: see this opinion before confuted, Quest. 31. But these two parts must be vnderstood as working together, the flesh hindreth the spirit, and blemi∣sheth our best actions. Faius.

3. And whereas the Apostle saith, that in my flesh I serue the law of sinne, we must not i∣magine, that the Apostle was giuen ouer vnto grosse carnall works, as to commit murther a∣dulterie; but he sheweth the infirmitie of his flesh, and specially he meaneth his naturall con∣cupiscence, and corruption of nature, in the which he gaue instance before: against the which pugnabat, luctabatur, he did striue, and fight. Martyr.

4. Neither yet must we thinke, that the Apostle, seruing the spirit one way, and the flesh an other, was as a mutable or inconstant man or indifferent: like as Ephraim is compared to a cake but turned and baked on the one side Hos. 7.8. or as they, which Revel. 3. are said to be luke warme, neither hoat, nor cold: for these of a set purpose were such, and willingly did

dissemble: but the Apostle setteth forth himselfe, as a man neither perfectly sound, nor yet sicke, but in a state betweene both: that although he laboured to attaine to perfection, yet he was hindred by the infirmitie of his flesh, like as an Israelite dwelling among the Iebusits: Faius.

5. And whereas the Apostle said before, v. 15. it is not I that doe it, but sinne that dwel∣leth in mee: and yet here he saith, I my selfe, &c. in my selfe serue the law of sinne: the A∣postle is not contrarie to himselfe: for he speaketh here of his person that doth both, there of of the cause; Tolet. annot. 25. and so he sheweth, secundum repugnantia principia, se repug∣nantia habere studia, that according vnto the contrarie beginnings or causes, he hath contra∣rie desires, Pareus.

36. Quest. Of that famous question whether S. Paul doe speake in his owne person, or of an other here in this 7. chapter.

There are of this matter diuers opinions, which yet may be sorted into these three orders. 1. Some thinke that the Apostle speaketh in the person of a man, not yet in the state of grace. 2. Some of a man regenerate, from v. 14. to the ende. 3. Some that the Apostle in∣differently assumeth the person of all mankind, whether they be regenerate, or not. And in euery of these opinions there is great diuersitie.

1. They which are of the first opinion, 1. Some thinke, that the Apostle speaketh in the person of a naturall man, and sheweth what strength a mans free will hath by nature with∣out grace: so Iulianus the Pelagian, with other of that sect, whose epistles Augustine confu∣teth: so Lyranus, he speaketh in the person, generis humani lapsi, of humane kind after their fall. 2. Some will haue the person of a man described, sub lege, & ante legem degentis, not liuing onely before the law, but vnder it, hauing some knowledge of sinne: so Chrysostome, Theophylact, whome Tolet followeth, annot. 4. 3. Some thinke that the Apostle describeth a man not altogether vnder the law, nor yet wholly vnder grace: but of a man beginning to be conuerted: quasi voluntate & proposito ad meliora conversi, as converted in minde and desire vnto better things, Origen: so also Basil. 〈◊〉〈◊〉 ••egal. breviar. and Haymo saith, the Apo∣stle speaketh ex persona hominis poenitentiam agentis, in the person of a man penitent, &c.

2. They of the second sort doe thus differ. 1. Augustine confesseth that sometime he was of opinion, that the Apostle speaketh in the person of a carnall and vnregenerate man, but afterward he changed his minde, vpon better reasons, thinking the Apostle to speake of a spirituall man in the state of grace: lib. 1. Retract. c. 23. lib. 6. cont. Iulian. c. 11. but Augu∣stine reteining this sense, thinketh that the Apostle, saying, v. 15. I allow not that thing which I doe, speaketh of the first motions onely of concupiscence, quando illis non consenttatur, when no consent is giuen vnto them: lib. 3. cont. Iulian. c. 26. which concupiscence the most perfect man in this life can not be void of: so also Gregorie vnderstandeth, simplices motus ceruis contra voluntatem, the simple motions of the flesh against the will: and hereunto a∣greeth Bellarm. lib. 5. de amission. grat. c. 10. Rhemist. sect. 6. vpon this chapter. 2. Cassianus collat. 23. c. 15. vnderstandeth a man regenerate: but then by the inner man he would haue signified the contemplation of celestiall things, by the flesh, curam rerum temporalium, the care of earthly things. 3. Some thinke that the Apostle so describeth a regenerate man, as yet that he may sometime become in a manner carnall: we see in this example euen of Paul regenerate, etiam regeneratum nonnunquam mancipium fieri peccati, that a regenerate man, may sometime become the slaue of sinne. Rolloch. 4. But the founder opinion is, that the Apostle in his owne person speaketh of a regenerate man, euen when he is at the best, that he is troubled and exercised with sinnefull motions, which the perfectest can not be ridde of till he be deliuered from his corruptible flesh: of this opinion was Hilarie, habemus nunc nobis admistam materiam, quae mortis legi & peccato obnoxia est, &c. we haue now mixed within vs a certaine matter, which is subiect to the law of death and sinne, &c. and vntill our bodie be glorified, non potest in nobis verae vita esse natura, there can not be in vs the nature and condition of true life: Hilar. in Psal. 118. Of the same opinion are all our foundest new writers, Melancthon, Martyr, Calvin, Beza, Hyperius, Pareus, Faius, with others.

3. Of the third sort, 1. some are indifferent, whether we vnderstand the person of the re∣generate, or vnregenerate, gloss. ordinar. and so Gorrhan sheweth how all this, which the A∣postle hath from v. 18. to the end, may in one sense be vnderstood of the regenerate, in an o∣ther of the vnregenerate. 2. Some thinke that some things may be applied vnto the rege∣nerate, as I am carnall sold vnder sinne: but some things onely can be applied to the regene∣rate,

as these words, I delight in the law of God, &c. Perer. disput. 21. num. 38. and yet he ra∣ther inclineth to thinke, that the Apostle taketh vpon him the person of a man regenerate: And Origen seemeth to haue beene of this minde, that sometime the Apostle speaketh in his owne person, as I thanke God through Iesus Christ, and sometime in the person of a weake man, and young beginner, as in the rest. 3. Some take all this discourse of the Apostle, nei∣ther to touch the regenerate, or vnregenerate in the particular, but the nature of mankind in generall: as Hierome noteth, that the Apostle saide not, O wretched sinner, but O wretched man, vt totam complecteretur naturam omnium hominum, & non tantum peccatorum, &c. that he might comprehend the nature of all men, and not onely of sinners: lib. 2. cont. Pelag. so also Erasmus, humani generis in se personam recipit, &c. he taketh vpon him the person of mankind, wherein is both the Gentile without the law, the carnall Iew vnder the law, and the spirituall man made free by grace: Annot. in hunc locum.

Now of all these opinions, which are tenne in all, we embrace the fourth of the second fort: and this diuersitie of opinion may be reduced to this point, whether the Apostle speake in his owne person of a man regenerate, or in an assumed person of a man vnregenerate: the other particular differences, haue beene dispersedly touched before. Now then the argu∣ments shall be produced with their answers, which are vrged on both sides: and first for the negative, that the Apostle giueth not instance here of a man regenerate, and spirituall, but carnall and vnregenerate.

Argum. 1. Origen vrgeth these reasons: first the righteous man is not said to be car∣nall, 2. Cor. 10.3. We doe not marrie after the flesh: But the Apostle here saith, v. 14. I am carnall.

2. Of the righteous the Apostle saith, 1. Cor. 6.20. ye are bought for a price, but here the Apostle saith, v. 14. I am sold vnder sinne.

3. Of the righteous it is said, c. 8.9. the spirit of God dwelleth in you: but here the Apostle confesseth, that no good thing dwelleth in him.

4. Origen also presseth these words, v. ••8. in my flesh I serue the lawe of sinne, if the A∣postle should speake thus of himselfe, desparationem mihi videtur incutere, it were able to strike despaire vnto vs, that there is no man who doth not serue sinne in the flesh.

5. The regenerate, such as Paul was, doe not onely will that which is good, but per∣forme it also: but this man cannot doe, that he would, of whom the Apostle speaketh, ver. 15. Tolet.

6. The righteous and iust man cannot be said to be captiued vnto sinne, as the Apostle saith of that man, whose person he beareth, v. 23. Cassianus collat. 22. in fine.

7. The Apostle speaking of himselfe, and of others which are regenerate, said before, v. 5.6. When we were in the flesh, &c. the motions of sinnes, &c. had force in our members, &c. but now we are deliuered from the law, &c. But here the Apostle speaketh of a man, that is captiued vnto the motions of the flesh, so that the Apostle if he should speake here of a re∣generate man, would contradict himselfe.

8. The scope of the Apostle is to shewe the invaliditie of the lawe, that it cannot take away sinne, but sinne rather is encreased thereby, by reason of the weakenes of mans nature: it is therefore more agreeable to the Apostles intent, to giue instance of a carnall man, in whom sinne yet raigneth, then of a regenerate man, that by grace is brought to yeeld obe∣dience to the law, Tolet. c. 10. in tractat.

9. Hierome, and before him Origen thus shewe, that the Apostle here assumeth the per∣son of an other: like as Daniel beeing a iust man yet prayeth in the person of sinners, saying, c. 9. we haue sinned, we haue done wickedly, Hierome epist. 151. ad Algasiam.

The former arguments answeared.

1. The regenerate simply are not called carnall, but secundum quid, after a sort they are carnall in respect of the vnregenerate part: as the Apostle speaking to the Corinthians, that were beleeuers, and iustified, sanctified, 1. Cor. 6.11. yet calleth them carnall, in regard of the sects and diuisions among them, 1. Cor. 3.1. And one is said to be carnall two wayes, either he which is altogether obedient to the flesh and fleshly lusts: or he that doth not yeeld himselfe vnto them, but striueth against them, and yet against his will feeleth the vio∣lent motions thereof: so the Apostle confesseth, that though he warre not after the flesh, ye•• he walketh after the flesh, 2. Cor. 10.3.

2. The righteous is bought for a price, and redeemed from his sinnes, and yet in respect of his vnregenerate part, the corruption of nature and reliques of sinne remaining, he is said to be sold vnder sinne, not simply, as the vnregenerate is giuen ouer wholly, but in part only.

3. In the faithfull as they are regenerate, the spirit of God dwelleth, but in their vnre∣generate part sinne inhabiteth: there is no inconuenience to graunt, that two diuerse inha∣bitants may dwell in one and the same house, in two diuerse parts: for the Apostle speaking of the regenerate, saith, Galat. 5.17. The spirit lusteth against the flesh, and the flesh against the spirit, and these are contrarie one to the other: they which feele not this fight and combate are either Angelicall, as the Saints in heauen, or they haue not yet receiued the spirit at all, as they which are carnall.

4. There are two kinds of seruices to sinne, the one is a willing seruice, such as is in the vnregenerate, the other vnwilling, and in a manner forced, as in the regenerate.

5. The vnregenerate haue no will at all to doe good, for the wisedome of the flesh is not subiect to the Lawe of God, neither can be, Rom. 8.7. the regenerate receiue grace to will, and sometime to performe, though not as they would: they are therefore regenerate though not perfectly, as none are in this life.

6. There are two kinds of captiuitie, the one, when one is wholly captiued vnder the bondage of his owne voluntarie sinne, the other is a forced captiuitie vnder the bondage of originall sinne, this is in the righteous, not the other.

7. The Apostle is not contrarie to himselfe: for it is one thing to obey the lusts of the flesh, as the vnregenerate and carnall; an other, to feele the motions of the flesh, and to striue against them, as in the regenerate.

8. The Apostles intent and meaning is to shewe, that the law in it selfe is good and iust, and that it commeth by reason of mans owne infirmitie, that it is otherwise to him, and thereupon the Apostle to set forth the perfection of the lawe, giueth instance in the regene∣rate, that they are not able to keepe the law, much lesse the vnregenerate: so that it is more agreeable to the scope and purpose of the Apostle, to speake of a man regenerate, then of one vnregenerate.

9. Euen Daniel, though he be called a man of desires, that is, beloued, and excepted of God, yet had his sinnes, which he confessed in his owne name, and person: as Dauid is said to be a man after Gods owne heart, yet he had his sinnes and imperfections.

Arguments for the affirmatiue part, that S. Paul speaketh in his owne person as of a man regenerate.

First these two points must be premised, that the Apostle speaketh of himselfe, not of another, still continuing his speach in the first person, I am carnall, I will, I consent, I delight, and so throughout, that it should be a great forcing of the Apostles speach, to make him to speake of another and not of himselfe: secondly the Apostle from the 14. v. to the end, speaketh of his present state, (who was then regenerate) as may appeare, because while he was yet vnder the law, he speaketh as of the time past, v. 9. I was aliue, and v. 10. sinne se∣duced me: but from the 14. v. he speaketh of the time present, I am carnall, and so through∣out to the end of the chapter.

Argum. 1. Hence then is framed our first reason: the Apostle speaketh of himselfe, as he then was, because he speaketh in the present tence: but then he was a man regenerate; Ergo.

Theophylact answereth; the Apostle saith, I serue, v. 15. that is, serviebam, I did serue: Contra. As the Apostle saith I serue, so he saith, I delight in the law of God, v. 22. and in this verse. 25. I thanke God, &c. which immediately goe before the other, I serue: but those words must be vnderstood, as they are vttered, of the time present, therefore the other also.

Argum. 2. Gregorie vrgeth these words v. 18. to will is present with me, he that saith he will, per infusionem gratiae, quae in se iam lateant semina ostendit, doth shew what seede lyeth hid in him by the infusion of grace, lib. 29. moral. c. 15.

Ans. Euen the vnregenerate by nature doe will that is good: they may imperfecte velle 〈◊〉〈◊〉 siue gratia in peccato, imperfectly will that is good without grace euen in the state of sinne, Tolet. in. tractat. c. 9.

Contra. There is bonum naturale, morale, spirituale, that which is naturally good, morally good, spiritually good: the first one by nature may desire, as b••ute beasts doe the same, and therein they doe neither good, nor euill: the second also in some sort, as the hea∣then followed after morall vertues, but they did it not without sinne, because they had no

faith; but that which is spiritually good, the carnall haue no mind at all vnto: for it is God, which worketh both the will and the deed, Phil. 2.13.

Argum. 3. Augustine presseth these words, v. 17. It is not I that doe it, but sinne that dwelleth in mee, this is not vox peccatoris, sed iusti, the voice of a sinner, but of a righteous man: lib. 1. cont. 2. epist. Pelag. c. 10.

Ans. A sinner may be said not to doe euill, not because he doth not consent vnto it, but because he is not onely mooued of himselfe, but drawen by his concupiscence: Tolet. ibid.

Contra. There is nothing in a man to giue consent vnto any action, but either his spiritu∣all or carnall part: but in the vnregenerate there is nothing spirituall, but all is naturall; ther∣fore whatsoeuer such an one doth he wholly consenteth; he himselfe is not one thing, and his sinne another to giue consent: but he is wholly mooued and lead of sinne.

Argum. 4. Augustine addeth further: the Apostle thus beginneth the 8. chapter: there is no condemnation to them that are in Christ Iesus, which words follow as inferred vpon the other: which sheweth that the Apostle spake before of those which were in Christ Iesus.

Ans. Nay rather those words following vpon the other, who shall deliuer me, &c. which the Apostle vttereth of a man not yet deliuered or freed from his sinne, and maketh answer, the grace of God, &c. shew, that he spake before as of our not beeing in the state of grace: Tolet. ibid.

Contra. 1. It is the bondage of corruption, which the Apostle desireth to be deliuered from, as is shewed before, qu. 33. neither doth the Apostle answer, the grace of God, &c. but I giue thankes to God, as likewise hath beene declared qu. 34. before: but one not in the state of grace, cannot giue thanks vnto God: therefore the immediate connexion of these words, c. 8. sheweth that he spake before of those, which are in Christ.

Argum. 5. Further Augustine thus reasoneth: a carnall man cannot delight in the law of God, in the inner man, as Saint Paul doth: neither indeed is there any inner man, that it regenerate and renewed in those which are carnall: Pareus.

Ans. 1. The vnregenerate may delight in the law, as Herod did: and it is nothing else, but velle bonum, to will that which is good: Tolet. ibid. and they haue also the inner man, which is the mind, as the outward man is the bodie.

Contra. 1. The carnall cannot delight in the law, but they hate it, as Psal. 50.17. this hatest to be reformed, and hast cast my words behind thee: Herod gaue care to Iohn Baptist, not of loue, but for feare, for afterward he put him to death: Hypocrits and carnall men, may stand in some awe, and feare a while, but it is not of loue, nor in truth, or from the heart. 2. the inner part, is that with spirituall, and renewed: but in the wicked their verie mind is defiled, Tit. 1.15. therefore in them there is no inner man: see before qu. 26.

Argum. 6. The Apostle desireth to be deliuered from his corruptible and sinfull bo∣die, hoping then for perfect libertie: but in the resurrection the carnall shall haue no such li∣bertie: they shall rise to greater miserie. Augustine.

Ans. The deliuerance there spoken of is by iustification from sinne, not in the resurrecti∣on. Tolet. ibid.

Contra. The Apostle euidently speaketh of beeing deliuered from this bodie of death, that is, his mortall bodie, which shall not be till the resurrection.

Argu. 7. The children of God, that are regenerate, do onely find in themselues the fight & combate betweene the spirit and flesh, Gala. 5.17. as the Apostle doth here, v. 22. Pareus.

Argum. 8. The vnregenerate doe not vse to giue thanks vnto God, but they sacrifice to their owne net, as the Prophet saith, Hab. 1.16. they giue the praise to themselues: But S. Paul here giueth thankes: Faius.

Argum. 9. No man but by the spirit of God, can hate and disalow that which is com∣mitted against the law of God, as the Apostle doth here, v. 15. Hyperius.

Argum. 10. To what end should the Apostle thus at large shew the effects and end of the law for their cause, qui prorsus sunt à Deo alieni, which are altogether straungers from God, and care not for his law? Faius: by these and such like reasons it is concluded, that S. Paul speaketh in the person of a man regenerate.

Quest. 37. Whether S. Paul was troubled with the tentations of the flesh, and with what.

1. S. Paul was before his calling tempted and carried away with diuerse lusts, as he con∣fesseth Tit. 3.3. then giuing consent vnto them, & following thē with delight: after his calling he felt also the pricking and stirring of his flesh, but it had not dominion ouer him, as before:

as here the Apostle sheweth, how he did finde the lawe of his members rebelling against the law of his minde and spirit: and these temptations of the flesh the Lord suffered the A∣postle to be troubled with, least he should be extolled by reason of his other excellent gifts, as he himselfe sheweth, 2. Cor. 12.7. whereupon Gregory well saith, custos virtutis infirmi∣tas, infirmitie is the gardian and keeper of vertue, ad ima pertrahit caro, ne extollat spiritus, ad alta sustollit spiritus, ne prosternat caro, the flesh draweth vs downe, that the spirit lift vs not vp, and the spirit doth reare vs vp, that the flesh should not altogether cast vs downe, lib. 19. Moral. c. 4.

2. But whereas the Apostle saith, There was giuen vnto me the pricke of the flesh, &c. 2. Cor. 12.7. 1. neither thereby is signified the afflictions and griefes which the persecutors put his bodie vnto, as Chrysost. Theodoret. 2. or the paine of the head, gloss. ordinar. or the cholike, as Lyranus, or some other such bodily infirmitie, which would haue much hindered the Apostle in his ministerie. 3. nor yet much lesse, was this pricke the lust of his flesh, as Hierome thinketh epist. 22. and Haymo, so also Pererius disput. 23. for it is not like that Pauls bodie beeing tamed and kept vnder, with fastings, watchings, labour, had any such fleshy desire. 4. But hereby is better to vnderstand, omne tentationum genus, &c. euery kind of carnall temptation wherewith S. Paul was exercised, Calvin, Beza.

4. Places of Doctrine.

Doct. 1. All things fall out to the wicked for their hurt.

v. 8. Sinne tooke occasion by the commandement: Pet. Mart. hereupon well observeth, that all things to the vnregenerate fall out vnto euill: for if the lawe doe giue advantage to sinne, which is holy, iust, and good of it selfe, how much are other things turned to their hurt, as all things to them that loue God fall out to their good, Rom. 8.28.

Doct. 2. Of the necessarie vse of the lawe.

v. 8. Without the lawe sinne is dead: That is, it lyeth hid, and is vnknowne: hence both Pareus, and Piscator note, concionem legis in Ecclesia necessariam, that the preaching of the lawe is necessarie in the Church, that sinne may be knowne, and come to light: and thus the lawe by reuealing our sinne, is a schoolmaster to lead vs to Christ, Galat. 3.19. to finde righteousnesse in him, which we haue not in our selues.

Doct. 3. Of the effects of the lawe.

v. 9. When the commandement came, sinne reuived: There are 3. effects of the lawe here expressed by the Apostle: two it bringeth forth of it selfe: the manifestation of sinne, and thereupon the sentence of death: the third it worketh not of it selfe, but accidentally, name∣ly the encrease of sinne, through the perversnes of mans nature, which striueth against that which is forbidden, Par.

Doct. 4. Of a fiuefold state of man.

v. 23. I see an other law in my members, &c. 1. In Paradise man had naturall concupi∣scence, but without disorder or rebellion against the mind. 2. before the law concupiscence rebelled against reason and without resistance. 3. vnder the law men resisted concupiscence, but could not vanquish it. 4. vnder grace they striue against it and preuaile. 5. in heauen these shall be no concupiscence at all, Perer. disput. 17.

Doct. 5. How death is to be desired.

v. 24. Who shall deliuer me? S. Paul desireth to be dissolued to make an ende of sinne: and thus death may be wished for, as the onely remedie of our miserie: the wicked doe of∣tentimes desire death, but it is rather vitae fastidio, quam impietatis taedio, for that they are wearie of their life, not of sinne, Calvin.

5. Places of controversie.

Controv. 1. Against Purgatorie.

v. 1. The Law hath dominion ouer a man as long as he liueth: This sheweth the presump∣tion of the Pope, who taketh vpon him to prescribe lawes and rules vnto those which are dead, and their soules as they imagine in purgatorie: for no lawe imposed vpon the liuing doth bind them when they are dead: and concerning the authoritie of man, it determineth in this life, Matth. 10.28. Feare not them which kill the bodie, and are not able to kill the soule: the Pope then is no more able to free and absolue the soule after death, then he is to kill and condemne it.

Controv. 2. Of the lawfulnes of second marriage.

v. 2. If the man be dead, she is deliuered from the law of the man: Hence the lawfulnes of second marriage is prooued: for if the woman be free when the man is dead, and so like∣wise the man, then is it lawfull for them to marrie againe: for now they are, as though they neuer had beene bound: Hierome then herein was deceiued, who seemeth to speake hardly of second marriages, though in words he will not condemne them: for he saith, that a wo∣man marrying after the first marriage, doth not differ much from an harlot: lib. 1. cont. Io∣vinian. and they which are twice maried he compareth to the vncleane beasts in Noahs arke: But Hierome is to be pardoned this ouersight, who too much extolling virginitie, which he confesseth he had lost himselfe, ad Eduoch. was caried away in heate and passion so to ••••i••e of second marriages.

2. The Romanists, though they dare not condemne second marriages simply, yet in that they denied such to be admitted to orders, as haue beene twice married, they shew what base conceit they haue thereof: Pererius to helpe this matter, saith that S. Paul would, a Bishop to be the husband of one wife, not because he condemned second marriages, sed quod •••• maximè ducebat dignitatem & sacramentum Episcopi, &c. but because it best become the dignitie and sacrament Episcopall, to be the husband of one wife, as Christ is the spouse of one Church, &c. disput. 1. num. 2.

Contra. 1. S. Paul meaneth such, as had but one wife at one time, not one after an o∣ther: for there were many in those daies, which were newly conuerted from Iudaisme, that had more then one wife at once, for among the Iewes it was tolerated: and euen by their owne decrees, he was counted infamous, qui duas simul vxores habet, which had two wiues at once: decret. Gregor. lib. 1. tit. 21. c. 4. not he which had two one after an other: see 〈◊〉〈◊〉 elswhere, Synops. Cent. 1. err. 78. 2. A dignitie Episcopall we acknowledge, but no Sacra∣ment: for Christ instituted onely two, baptisme and the Eucharist, which answer vnto the two principall Sacraments of the old Testament, Circumcision and the Paschal lambe. 3. If it be decent for a Bishop to be the husband of one wife, as Christ is of one Church: why will they not then allow them to haue any wife at all. 4. Christ indeede is the husband but of one Church at one time; yet the Church of the old Testament, and the Church of the new did one succeede an other: so then this resemblance may hold very well, if likewise a Bishop be the husband of one wife after an other.

Controv. 3. Whether the marriage bond be indissoluable before the one partie be dead.

1. Pererius would prooue the negatiue, that marrying cannot be dissolued, quoad vi••cu∣lum, in respect of the bond, if it be lawfully contracted, but onely, quoad torum, in respect of their bedding, and conuersing together, no not for fornication: but after death, by this place of the Apostle, v. 3. If while she liueth she take an other man, she shall be called an adul∣teresse: the Apostles words are generall, that till death part them, neither of them is free.

Contra. 1. The Apostle speaketh of marriage, as it was instituted of God, which by Gods ordinance was to continue as long as life lasteth; for God appointed in the beginning, that the man should cleaue vnto his wife: here then the Apostle had no cause to speake of the cases wherein diuorce is admitted, either civilly, as the law of Moses permitted the men to giue a bill of diuorce to the women: or by Christian libertie or immunitie, as in the cases of fornication, or desertion: for when there happeneth any other separation of mariage then by death, it falleth not out, nisi per vitium, but by the fault of the one, as Chrysostome here obserueth: for the Iewes were permitted to giue their wiues a bill of diuorce for the hard∣nes of their heart, as our Sauiour saith, Matth. 15. and either their wiues were in fault, for the which cause they dismissed them, or they were in fault, in seeking to be rid of their wiues: likewise in diuorce vpon fornication, the partie diuorced was in fault, but in the case of desertion, the partie forsaking was in fault: so none of these separations was without the fault of the partie: but the Apostle speaketh of the institution of marriage, according to Gods ordinance, as it is found and entire without any such impediment, or let comming be∣tweene: in which sense it is not dissolued but by death.

2. Erasmus further answereth, that the Apostle onely taketh his similitude from marri∣age: and in a similitude, it is not necessarie, that euery thing should agree, neither is it to be pressed in euery point.

3. But that in two cases the mariage bond may be dissolued, beside death, by the fault of either partie delinquent, namely for fornication, and vpon wilfull desertion, it is euident: the first by the words of our Sauiour, Matth. 19.9. Whosoeuer shall put away his wife, vnlesse it be for whordome, and marrie another, &c. committeth adulterie: the other by that place of the Apostle, 1. Cor. 7.15. if the vnbeleeuing depart, let him depart, a brother or sister is not in subiection in such things: Pareus, dub. 1. see further else where, Synops. p. 685. 687.

Controv. 4. That the disparitie of profession is no cause of the dis∣solution of marriage.

v. 4. If the man be dead: Gorrhan here putteth in a distinction of ciuill death, which is by profession, ante carnaletu copulam, before carnall knowledge, or naturall, which is by death properly: for it is the common opinion of that side, that the man or woman hauing contracted matrimonie, may either of them forsake the other, before the consummation of marriage, to take vpon them the profession of single life. The Romanists also haue another opinion, that marriage contracted in the time of infidelitie before baptisme, is dissolued, and made void, if either of the parties afterward be conuerted to the Christian faith: Bellar. de matrimon. c. 12.

But these two exceptions for the disparitie of religion, or profession, to dissolue matrimo∣nie, are contrarie to the rule of our Sauiour, Matth. 19.9. who alloweth no marriage to be dissolued, but for fornication: and Saint Paul directly prescribeth, that the woman should not forsake her vnbeleeuing husband, if he be content to dwell with her, 1. Cor. 7.13. See further hereof, Synops. Centur. 3. er. 82. er. 95.

Controv. 5. Whether the bill of diuorce, permitted to the Iewes, did lawfully dissolue matrimonie vnder the law.

This question ariseth by reason of the Apostles generall words here, that if the woman take another man, as long as the first liueth, she is called an adulterer: hence then this doubt is mooued, what was to be thought of the men, which dismissed their wiues vnder the law, and married others, and the woman likewise so dismissed married againe, whether it were a∣dulterie in them.

1. Some are of opinion, that by the bill of diuorcement giuen, the verie bond of matri∣monie was dissolued, and that then it was lawful for either partie to marrie againe: as Scotus, Dorandus, Poludanus in 4. Sententiar. distinct. 33. Caietanus in 24. Deuter. Abulens. in c. 19. Matth. qu. 49. and Burgens. against Lyranus, in 24. Deuter. But the words of our Saui∣our Christ make against them, who saith, that Moses permitted them so to doe for the hard∣nes of their heart, Matth. 19.8. it was therefore tolerated onely, and suffered because of their infirmitie, it was not made lawfull: and our Sauiour Christ addeth, from the beginning it was not so: this their instance then of distinguishing their wiues, was a departing from the first institution.

2. Wherefore their opinion is more sound, which thinke, that although because of the hardnes of their heart, to auoid a greater mischeefe, namely vxoricidium, the murthering of their wiues, they were permitted to send them away; yet the marriage was not in truth dissolued: they married againe, sine poena legali, without any legall punishment, but yet non sine peccato, not without sinne: Thus Pererius; shewing the same to be the opinion of Tho∣mas, Bonaventure, Lyranus, with others, and before them Augustine, lib. 19. cont. Faustum. c. 26. and Hierome in c. 2. Malach. And further Augustine sheweth, that Moses intend∣ment, in graunting a dismission of the wife vpon a bill of diuorcement, was to haue them reconciled: that whereas onely the Scribes were to write the bills of diuorcement of pur∣pose, henc interposuit moram, he put in this caution, to delay the matter, that while the man went vnto the Scribe, while his bill was in writing, his minde might be altered, especially by the perswasion of the Scribe, who in his discretion was not to write any such bill, if reconci∣liation might otherwise be had.

So then of this libertie of the Iewes, the like iudgement is to be giuen as of the polyga∣mie or marriage of many wiues, that neither was void of infirmitie, which God did beare within those times: but neither was euer simply lawfull, the first institution beeing viola∣ted.

Controv. 5. Against the workes of propitiation.

v. 4. That we should bring forth fruit vnto God, &c. This place is well vrged by Pet. Martyr against the propitiatorie workes vnto iustification, which the Romanists affirme

may be done by men yet vnregenerate, and not yet called: Here the Apostle euidently shew∣eth, that they which bring forth fruit vnto God, must first be an others, that is, maried vn∣to Christ: they cannot doe any thing that good is without him, as our Blessed Sauiour him∣selfe saith, Without me ye can doe nothing, Ioh. 15.5.

Controv. 6. Against the heretikes which con∣demned the lawe.

v. 5. The motions of sinnes, which were by the lawe: By these and such like places the Marcionites, Valentinians, Manichees, tooke occasion to condemne the lawe as euill, be∣cause thereby sinne was increased: But Augustine answeareth, de verbis Apostoli serm. 4 that they doe imponere Christianis non simplicibus, sed negligentibus, &c. deceiue Christians not so much simple, as negligent, for it is no hard matter saith he to refell their blasphemies by that which the Apostle writeth afterward in this chapter, for v. 12. he saith, the lawe is holy, and the commandements iust and holy, iust and good: and in that the motions of sinne are said to be by the lawe, id ex eo fit, quia in carne sumus, it commeth of this, because we are in the flesh, Mart. the lawe then tooke occasion by the weakenes of our flesh, and so the e∣uill motions did rise vp in vs.

Controv. 7. That we are freed by grace from the strict and ri∣gorous observation of the lawe.

Pererius disput. 6. misliketh these assertions of M. Calvin, and taketh vpon him to con∣fute him: diligenter meminerimus, &c. let vs diligently remēber that this is not a solution frō that righteousnesse, which is taught in the lawe, sed à rigida exactione, & ab ea quae iude se∣quitur, maledictione, but from the & strict rigorous exacting of keeping the law, & the male∣diction and curse which followeth thereupon: And he heapeth vp diuerse places of scripture to shewe, that the obedience of the lawe is now exacted of vs, as Rom. 2. Not the hearers of the lawe, but the doers shall be iustified, Rom. 3.31. Doe we destroy the lawe by faith? God forbid, yea, we establish the lawe, Perer. disput. 6.

Contra. 1. Pererius in confuting their opinion, that hold we are freed from the obedi∣ence of the lawe, fighteth with his owne shadowe: and Calvin, whom he refelleth as he is by him alleadged, saith in expresse words that we are not freed from the righteousnesse of the lawe to keepe it: And therefore he setteth downe his opinion falsly: as though he or any other Protestant should affirme, Christianos esse à legis observatione liberatos, that Christians are freed from the observation of the law, as he putteth the case.

2. But their opinion, that Christians are bound to keepe the lawe, and are enabled to keepe it by grace, and in keeping thereof are iustified, is contrarie to the doctrine of the A∣postle, that we are iustified by faith without the works of the lawe, Rom. 3.28.

3. It is then a most true assertion, that we are freed from the rigorous and strict obserua∣tion of the lawe, which was required of the Iewes, to be iustified by the keeping of it, and from the curse which followeth vpon the not keeping of the lawe: for it is written, Cur∣sed is euerie one, that continueth not in all things which are written in the booke of the lawe: from which curse Christ hath deliuered vs, beeing made a curse for vs, as the Apostle shew∣eth, Galat. 3.10.13. see further Synops. Centur. 4. err. 60.

Controv. 8. That concupiscence though it haue no deliberate con∣sent of the will, is sinne, and forbidden by the commandement.

The contrarie is mentioned by the Romanists, motus concupiscentia adres illicitas, &c. the motions of the concupiscence to vnlawfull things, whereby man is stirred vp to desire any thing against the lawe of God, vnlesse the will and consent be thereunto, not to be sinne, Pererius disput. 8. with the rest of that ranke: their reasons are these.

1. Argum. That which is naturall in man, non potest rationem habere mali, cannot be counted euill: but concupiscence is naturall, and was in man before his fall: and if any man should be now created of God in pure naturalls without originall sinne, he should feele the motions of concupiscence, not to be obedient vnto reason, Pererius: Stapleton addeth anti∣dot. p. 360. that the Scripture seemeth to command some concupiscence: as the Apostle saith, he that desireth the office of a Bishop, he desireth a good worke, 1. Timoth. 3.1.

Contra. 1. As concupiscence is a naturall facultie, it is neither sinne nor forbidden, if the concupiscence be of things lawfull, as of meate or drinke, and in due manner not to couet them much, and to a good ende, to couet them to the glorie of God, and our owne, and

our neighbours good: but the concupiscence as it is tainted and corrupted with originall sinne, is euill and forbidden by the commandement. 2. This concupiscence in the vnrege∣nerate is continually euill, in the regenerate there may be a concupiscence of lawfull and in∣different things, as either of those things, which are proper and peculiar to a man, as the de∣sire of a man to his wife, or of things which are common and appropriate to no man, as to desire an office: but yet euen the concupiscence in such things, though it be lawfull, yet it is not without some fault euen in the regenerate, by reason of the corruption of their nature; onely the concupiscence and desire of spirituall things, is simply lawfull, but such concupi∣scence is without the compasse of the commandement, Thou shalt not couet.

2. Argum. Involuntaria non sunt peccata, &c. that which is inuoluntarie is not sinne, but such motions of concupiscence, which haue not the consent of the will are inuoluntarie: Pere. Stapleton, ibid.

Contra. 1. The proposition is not generally true, for not the will of man, but the law of God is the rule of good and euill: and originall sinne in infants is not voluntarie, but it is propagated by a necessitie of nature corrupted by the fall of Adam: and the Apostle saith Gala. 5.15. yee cannot doe those things, which ye would. 2. the sinnes, which at the first are voluntarie, afterward become necessarie, as he that hath gotten an habite of intemperancie, can hardly refraine, though he would: so that it is true, which Aristotle saith, lib. 3. Ethicor. c. 5. nemo volens malus, nec invitus foelix, no man is euill with his will, not happie against his will: So that it sufficeth that sinne was once voluntarie, though it afterward became necessa∣rie; as originall sinne with the motions of concupiscence, that doe proceed from it, though now it be necessarie and cannot be auoided, yet in Adam it was voluntarie, by whose willing transgression, a necessitie of sinning is transmitted to his posteritie.

3. Argum. Whatsoeuer is truely and properly sinne is taken away in baptisme, both ori∣ginall sinne, and the corrupt motions springing from thence: therefore such motions in the baptized are not sinne.

Contra. 1. As originall sinne is taken away in baptisme, so all other sinnes are: for baptis∣me serueth for the remission of all sinnes, Act. 2.38. euen then sinnes are wholly remooued in baptisme, it would follow, that they which are baptized, should haue no sinnes at all. 2. Wherefore in baptisme, reatus tollitur, the guilt of sinne is taken away, yet sinne it selfe re∣maineth: but it is not imputed: neither doth sinne remaine in the full strength, but the pow∣er thereof is subdued, and the kingdome of sinne in the regenerate vanquished, but yet there remaine some reliques of sinne still, as long as we are in this flesh: and this daily experience sheweth, how they which are regenerate are not altogether freed from the inhabitation, and in-dwelling of sinne, though it raigne not in them. 3. And whereas Pererius obiecteth Au∣gustine, who confuting that slander of the Pelagians, who affirmed that the Catholiks should hold, baptismum non auferre sed radere peccata, that baptisme doth not take away sinne, but as it were shaue it, because concupiscence remaineth, the roote of sinne; denieth that the Catholikes teach any such thing, but that baptisme indeede doth auferre crimina, take away sinnes: lib. 13. cont. 2. epist. Pelag. Augustine must be vnderstood to speake of the guilt of concupiscence, which is remooued in baptisme: as he saith, lib. 6. c. 8. cont. Iulian. quamvis eius reatus, qui fuerat generatione contractus, sit regeneratione transactus, though the guilt thereof, contracted in the generation, be transacted and done away in regeneration, yet it re∣maineth still in homine secum confligente, in man hauing a conflict with himselfe, &c.

4. Argum. The la•••• commandeth not things impossible, which can not be auoided, but these first motions of concupiscence, no man can shunne or auoide: Augustine saith, nec impossibile Deus hominis imperare potuit, quia iustus &c. neither could God command any impossible thing to man, because he is iust, nec damnaturus est hominem pro eo, &c. neither will he condemne a man for that, which he that is godly can not auoid: serm. 61. de tempor. Perer. ibid.

Contra. 1. The law simply is not impossible to man, considered as he was at the first created of God: in that it is now impossible, it is by reason of the weaknes and frailtie of mans flesh, Rom. 8.3, which imbecillitie of nature came in, by mans voluntarie transgressi∣on. 2. The Law though impossible to be kept by a naturall man, was giuen vnto other ends, then that he should, or could perfectly keepe it, and in keeping thereof be iustified: but it was giuen as a schoolemaster to bring vs vnto Christ, Gal. 3.19. that finding themselues weake, they might seeke to be cloathed with the righteousnes of Christ. 3. Augustine

speaketh of a possibilitie by grace, not in nature, Nemo quantum possumus melius novis, quam qui ipsum posse donavit, no man can better tell, what we can doe, then he which gaue vs power, &c. which Augustine affirmeth, not as though any man had power by grace to keepe all which is commanded, but onely to shewe against the Manichees, hominem posse vitare peccata, that a man by grace may decline (some) sinnes, which they denied.

5. Argum. S. Iames saith, c. 1.16. When lust hath conceiued it bringeth forth sinne, and when sinne is perfected, it bringeth forth death, hence it followeth, that either concupiscence is not sinne, it onely bringeth forth sinne, or if it be, it is no mortall sinne, for sinne onely when it is perfited bringeth forth death.

Contra. 1. It followeth not concupiscence bringeth forth sinne, therefore it is no sinne: it followeth, that it is not that sinne, which it begetteth or bringeth forth, but yet one sinne may beget an other: this is like, as if a man should thus reason: a man begetteth a man, therefore he is not a man: he is not indeede that man, which he begetteth, yet a man there∣fore, because he begetteth a man; and so one sinne may bring forth an other. 2. neither doth it followe, sinne which is perfited bringeth forth death: Ergo, sinne not perfited bringeth forth death: which is as if one should thus reason: the father begetteth a mortall man, there∣fore the grandfather doth not: sinne perfited is said to bring forth death as the nearest cause; but yet sinne not perfected or produced, as the remote cause also bringeth forth death: for otherwise neither originall sinne, not yet the second motions of concupiscence, which haue the consent of the will, should be worthie of death, before they doe breake forth into act: Now our contrarie arguments, that euen concupiscence it selfe without the consent of the will, either of things vnlawfull, or of things lawfull vnlawfully is sinne, are these, and such like as followe.

Argum. 1. Whatsoeuer is forbidden by the lawe is sinne: for sinne is defined to be the transgression of the lawe, 1. Iob. 3.4. but the verie first motions of concupiscence are for∣bidden by the lawe, and are a transgression thereof: Ergo. So Augustine, multum honi facit, &c. he performeth a great good, that doth as it is written, thou shalt not goe after thy de∣sires, Eccles. 18. sed non perfectum bonum facit, &c. but he doth not that which is perfect∣ly good, who fulfilleth not that which is written, thou shalt not lust, &c. lib. de mixt. & con∣cupiscent. c. 23. &c. 29.

Answ. Pererius answeareth, 1. that the motions of concupiscence hauing not the con∣sent of the will, are not forbidden by the commandement. 2. and S. Augustine meaneth not that the precept, thou shalt not lust, cannot be fulfilled here, so farre as it bindeth a man, but as it excludeth concupiscence altogether: which cannot be till the next life, disputat. 9. numer. 50.

Contra. 1. The Apostle meaneth the verie lusts and vnlawfull desire of the heart, with∣out consent of the will, as he saith, v. 15. what I hate, that doe I: his concupiscence temp∣ted him euen against his will: and whereas he saith, he had not knowne lust without the law, he meaneth the verie first motions: for the second motions, which haue the will concurring, as enuie, hatred, and such like, many of the heathen, which knewe not the lawe condemned by the light of nature as euill. 2. it is true, that to be without concupiscence, is not incident to this life: yet is it a breach of the commandement: for the precept so farre bindeth, as it is commanded: if then we be commanded, not to couet at all, and yet we doe couet, we are bound to keepe it, and in not keeping of it we sinne. 3. further, if the last commandement as not of coueting a mans wife restraine not the verie first rising de••••••es, it should not differ from the 7. precept, which restraineth the lusts of the heart, that haue the will consenting, Matth. 5.28.

Argum. 2. That which hindereth vs from doing our dutie vnto God, in louing him with all our heart and strength, and in obeying of his will, is sinne: but this doth concupi∣scence: for it hindered the Apostle, v. 19. I doe not that good thing which I would.

Ans. Pererius answereth, that concupiscence doth not hinder vs from louing of God, & doing of his will, so far as we are bound to this life: for God may be loued with all the heart two wayes: one is modus perfectionis, the way of perfection, which is when the heart actu∣ally loueth nothing but God, and thus God shall be loued onely in heauen: the other way is, so farre as it bindeth a man in this life, when the heart is habitually inclined vnto God, so that it admit nothing against it: as this kind of loue is not hindered, as he saith by the first motions of concupiscence: to the same purpose he alleadgeth Thomas, that a precept is two

wayes fulfilled: the one is perfectly, quando pervenitur ad finem, when we attaine vnto the ende intended by him which giueth the precept: the other imperfectly, cum non receditur ab ordine ad finem, when we depart not from the way which leadeth to the ende: as when the captaine biddeth his souldiours fight to obtaine the victorie: he which fighteth and hath the victorie perfitly fulfilleth his will, he also which fighteth and doth his best, doth his will also, though he get not the victorie: the first kind of fulfilling the precept shall be in patria, in our countrey, the other is in via, in the way.

Contra. 1. We grant, that there shall be a greater perfection of obedience in the next life, then can be attained vnto here, but euen that perfect obedience is propounded vnto vs here, and required of vs, Matth. 5.28. Ye shall be perfect as your heauenly father is perfect: whereupon Augustine, cur non praeciperetur in hac vita ista perfectio, &c. why should not this perfection be commanded euen in this life, though no man can attaine vnto it here, non 〈◊〉〈◊〉 recte curritur, &c. for we cannot runne right, if it be vnknowne whether we should runne, &c. lib. de spirit. & liter. c. vltim. And seeing Christs righteousnesse, and obedience of the lawe, was most perfect, and he came to performe that which was required of vs: it followeth, that God in the strict rule of his iustice required of vs perfect obedience, which not to performe, is sinne. 2. If God doe command the ende as our perfection, then he which commeth short, and faileth of the ende fulfilleth not the commandement: as if the souldier be commanded not to giue ouer, till he haue the victorie, breaketh his generalls charge, if he get not the superioritie of the enemie: And he which misseth of the ende, must needes also recedere ab ordine ad finem, faile in the meanes to the ende: for otherwise, he might atchieue the ende. 3. And that concupiscence hindreth our obedience euen in this life, the Apostle sheweth, v. 19. I doe not the good thing which I would.

3. Argum. The Apostle directly calleth euen concupiscence, wherewith he is vnwil∣ling, sinne, v. 20. If I doe that I would not, it is no more I that doe it, but the sinne that dwel∣leth in me: Ergo, it is sinne.

Answ. Pererius answeareth, that it is called sinne, either because it is effectus peccati, the effect of sinne, as the writing is called the hand, because it was written with the hand: or because, it bringeth forth sinne, as frigus, cold, is called pigrum, slouthfull, because it ma∣keth one so.

Contra. 1. But that is properly and truely sinne, which causeth death, for death came in by sinne: as the Apostle saith of concupiscence, that it slue him, and was vnto him the cause of death, v. 10.11. 2. S. Augustine also confesseth, that concupiscence is not onely poena peccati, the punishment of sinne, and causa peccati, the cause of sinne, sed ipsum peccatum, but sinne it selfe.

Pererius answeareth that Augustine vnderstandeth not peccatum morale, a morall sinne, but vitium naturae corruptae, a fault or vice of our corrupt nature, as the vices in the bodie, as blindnes or deafenes, are called peccata, seu errata naturae, the faults or errors of nature, because they are against the integritie and perfection of the nature of the bodie: so the re∣belling of the carnall concupiscence against the lawe of reason, is against the integritie and perfection of the soule, and so an error of nature.

Contra. 1. We grant, that there are naturall faults both in the soule, as forgetfulnesse, ignorance, dulnesse of vnderstanding, in the bodie, weakenesse, infirmitie, blindnesse, and such like, which are the fruits and effects of sinne, but not sinne themselues: but concupi∣scence is none of that kind: for all these infirmities are effects and passions: but the concupi∣scence rebelling against the minde, is actiue and working, and Augustine himselfe giueth a reason, why he calleth it sinne, quia inest illi inobedientia contra dominatum mentis, because there is in it disobedience against the lawe of the minde, gouerned by grace: so that it disobey∣eth not only the law of the mind, but resisteth the motions of the spirit; now all disobedience to the will of God is sinne. 2. and that it is not naturall, but a morall and spirituall sinne, appeareth by the effects, because it causeth the spirituall death of the soule.

Argument. 4. Vnlesse the precept, Thou shall not lust, did prohibite the verie first mo∣tions, that haue not the consent of the will, then should there be no difference betweene this and the other precepts, which doe condemne also ipsos prauos affectos, the euill affections, as of wrath, enuie, in the sixt, of lust and carnall desire, to the which the will is inclined, in the seauenth; so then this commandement, ipsos appetitus, quibus titillamur, doth condemne the verie appetite, which tickleth vs, though it haue not our consent: Calvin: Pererius an∣swereth,

that the other commandements onely prohibite, ipsos externos actus, the eternall acts of stealing, committing adulterie, and such like. numer. 58.

Contra. 1. Our Blessed Sauiour confuteth him, who Matth. 5. sheweth how in the for∣mer commandements the verie affections and inward purposes are restrained, as of anger in the sixt, thou shalt not kill, of lusting after a woman in the heart, in the seauenth, thou shalt not commit adulterie. 2. yea Pererius confuteth himselfe, confessing afterward, numer. 60. praeceptis illis legalibus, ••on solum externa peccata, &c. in those legall precepts, not the exter∣nall workes of sinne onely to be prohibited, but the verie inward concupiscence: But we haue staied somewhat to long in this controuersie.

Controv. 9. That the commandement, Thou shalt not lust, is but one.

1. The Romane catechisme, which the Romanists generally follow, deuide the last com∣mandement into two, the first forbidding the coueting of things of pleasure, as the neigh∣bours wife, the other things of profit, as our neighbours house and goods: and they make the two first commandements, thou shalt haue no other Gods, &c. and thou shalt make to thy selfe no grauen image, &c. but one.

2. Contra. 1. The Apostle calleth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a commandement, in the singular number, not commandements. 2. if they were two commandements, it should not be knowne, in what order they should be set, which before the other: for Exod. 20. it is first said, thou shalt not couet thy neighbours house, but Deuter. 5.21. thou shalt not couet thy neighbours wife, is put in the first place. 3. beside, if euery particular act of coueting should make a diuerse com∣mandement, the number of them should be infinite: Pareus.

3. Pet. Martyr herein concurreth, that the precept, thou shalt not lust, is but one, but he hath here a singular opinion by himselfe: that the two first commandements, thou shalt haue no other Gods, &c. and thou shalt not make to thy selfe, &c. are but one: and the first commandement he would haue that to be, which is set as a preface before the rest, I am the Lord thy God, which brought, &c. for here it is enacted, that the Lord onely is the true God; and in this first commandement, the Gospel is offred vnto vs: for in that mention is made of their deliuerance out of Egypt; there the promise concerning Christ is contained: But this is onely a priuate opinion and a singular conceit of so learned a man, by himselfe: which may be thus reasoned against; 1. all the commandements are propounded imparatively, thou shalt not doe this, or thou shalt not doe that: but those words are vttered enuntiative, they are propounded onely, not spoken by way of commanding. 2. and if he will haue the tem∣porall deliuerance out of Egypt, to containe a promise of Christ, it is so much the rather no part of the morall commandements: for the law and faith are opposite, one containeth not nor includeth an other: as the Apostle saith, the law is not of faith, Gal. 3.12. no more is faith of the law.

10. Controv. Against free will.

v. 19. The euill, that I would not, that doe I. The Rhemists note here, that this maketh no∣thing against free will, but plainely prooueth it, because to consent or not consent is alwaies free, though the operation may be hindred by some externall force.

Contra. 1. The will of the vnregenerate is free from coaction, and compulsion, but not from a necessitie alwaies of willing that is euill. 2. and in the regenerate, of which state the Apostle speaketh in his owne person, the will is reformed by grace to will that which is good: as our blessed Sauiour saith, Ioh. 8.33. If the Sonne make you free, then you are free in deede: this place then euidently maketh against the naturall strength of free will vnto that which is good.

6. Morall obseruations.

1. Observ. Euery one must descend into himselfe.

v. 7. I knew not sinne, but by the law: As Paul here giueth instance in himselfe, and exa∣mineth his sinnes by the law; so euery one is taught by his example to enter into himselfe, and call his life and acts to account: as Dauid saith, Psal. 32.5. I acknowledged my sinne vnto thee, &c.

2. Observ. Against phanaticall spirits, that excuse sinne.

v. 17. It is no more I, that doe it: men that are giuen ouer to all carnall lusts, must not thinke to excuse themselues thus, that it is sinne, that doth it, and not themselues: for they

must also say with the Apostle, v. 16. I doe that which I would not: they cannot then apply this to themselues, qui non pugnant, which doe not fight or striue against sinne.

3. Observ. Of delighting in the lawe of God.

v. 22. I delight, &c. Hypocrites may seeme to conforme themselues often to the obedi∣ence of the lawe, as Herod, that a while heard Iohn gladly, but it is not in loue, or with de∣light, which is onely in them that are regenerate: as the Prophet Dauid saith, that the lawe of God was sweeter vnto him, then the honie or honie combe, Psal. 19.

Observ. 4. Of the fight and combate betweene the spirit and the flesh.

v. 23. I see an other lawe, &c. Onely the righteous doe feele this strife in themselues, the spirit drawing them one way, and the flesh an other: as the Apostle here sheweth in himselfe, and so, as Gregorie saith, fit certo moderamine, &c. this is done in such moderation, that the Saints while they are in spirit carried one way, and hindered by the flesh, nec desperationis lapsum, nec elationis incurrunt, they neither fall into despaire, nor yet are lifted vp in mind: the like combate betweene the spirit and flesh we may finde to haue been in Dauid, Psal. 73. 2.17. in Elias, 1. King. 19.4. in Ieremie, c. 20.7. the like temptations Hierome felt in him∣selfe, pallebant or a iciunijs, & mens desiderijs ardebat in frigido corpore, my face was pale with fasting, and yet my minde burned with desire euen in a chill bodie, epist. 22. this is much to the comfort of Gods children, not to despaire when they are likewise tempted.

CHAP. VIII.

1. The text with the diuerse readings.

v. 1. Now then there is no condemnation to them which are in Christ Iesus, which walke (walking. Gr.) not after the flesh, but after the spirit: (which walke not after the flesh. L. S. detr.)

2 For the law of the spirit of life, which is in Christ Iesus, hath freed me (thee, S.) from the law of sinne, and of death.

3 For (that which was impossible to the law, in as much as it was weake because of the flesh) God sending his owne Sonne in the similitude of sinnefull flesh (flesh of sinne, Gr. in a forme like vnto flesh subiect to sinne, Be. this is the sense, but not the meaning of the words) and for sinne, (not, of sinne, L.V. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for) condemned sinne in the flesh: (in his flesh, S. ad.)

4 That the righteousnes (the iustification, L.T.S. the right, Be. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of the law might be fulfilled in vs, which walke not after the flesh, but after the spirit.

5 For they which are after the flesh (which are in the flesh, S. which are carnall. V.B.) doe sauour the things of the flesh, Be. G. (doe thinke the things of the flesh, S. are carnally minded, B. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gr.) but they that are after the spirit, the things of the spirit.

6 For the wisdome of the flesh is death: but the wisdome of the Spirit, is life, and peace,

7 Because the wisdome of the flesh (the affection of the flesh, V. the fleshly mind, B. the vn∣derstanding of the flesh, S.) is enmitie against God: for it is not subiect to the law of God, nei∣ther in deede can be.

8 So then, they that are in the flesh, can not please God.

9 Now ye are not in the flesh, but in the Spirit, seeing the Spirit of God (not if so be the spirit of God, L.S.B. the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is taken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for as much: as 2. Thess. 1.6.) dwel∣leth in you: but if any haue not the Spirit of Christ, the same is not his.

10 And if Christ be in you, the bodie is dead, because of sinne: but the Spirit is life, be∣cause of righteousnes. (for righteousnes sake, B.G.)

11 But if the Spirit of him that raised vp Iesus from the dead, dwell in you, he that raised Christ from the dead, shall also quicken your mortall bodies, by his spirit (because of his Spi∣rit, V.L.S.B. but the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, put to a genitiue case, rather signifieth, by) that dwelleth in you.

12 Therefore brethren, we are debters, not to the flesh, to liue after the flesh:

13 For if ye liue after the flesh, ye shall die: but if ye mortifie the deedes of the bodie (flesh. L.) by the Spirit, ye shall liue.

14 For as many as are led (driuen, V. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) by the Spirit, they are the sonnes of God.

15 For ye haue not receiued the spirit of bondage againe vnto feare: but ye haue recei∣ued the spirit of adoption (of Sonnes. S. of the Sonnes of God. L. add.) whereby (wherein, L.) we crie, Abba father.

16 The same spirit beareth witnesse with our spirit that we are the sonnes of God.

17 If we be sonnes (children. G.) we are also heires, euen the heires of God, and ioynt heires (heires annexed. G. partakers of the inheritance of, S. coheires. Be. V.) with Christ: if so be we suffer together, with him, that we may be also glorified together, with him.

18 For I count that the afflictions of this present time, are not answerable (or meete, V. Be. S. worthie. L. B. G. but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (worthie) beeing construed with the preposition〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is rather taken in the first sense.) to the glorie which shall be reuealed vnto vs.

19 For the earnest expectation, B. (fervent desire. G. expecting with lifting vp the head. Be. or fastening of the eyes. S. as the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth.) of the creature (the cre∣ated world. Be.) waiteth, when the sonnes of God should be reuealed.

20 Because the creature (the created world. Be.) is subiect to vanitie, not of it owne will, but by reason of him, which hath made it subiect (subdued it vnder hope. G.B. but these words (vnder hope,) are better referred to the next verse. B. S.)

21 Vnder hope that the creature also shall be deliuered, from the bondage of corrupti∣on into the glorious libertie of the sonnes of God.

22 For we knowe, that euerie creature (the world created. Be. all the creatures, S. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) groaneth together (or sigheth) and trauaileth in paine, together with vs, vnto this present.

23 And not onely the creature, but we also, which haue the first fruits of the spirit, euen we doe sigh, (groane. L. V. mourne. B.) in our selues, waiting for the adoption, (of the sonnes of God. L. ad.) euen the redemption of the bodie.

24 For we are saued by hope: but hope, that is seene, is not hope: for that which one seeth, why (not how, G. B. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) should he hope for?

25 But if we hope for that we see not, we doe with patience abide it, (expect it. Be.)

26 Likewise the spirit also helpeth our infirmities: for this, what we should pray for, as we ought, we knowe not: but the spirit it selfe maketh intercession (maketh request, L.G.) with sighes, (groanes. B.S.V. which cannot be expressed.

27 But he that searcheth the hearts, knoweth what is the meaning (sense. Be. vnderstan∣ding. S. desire. L. affection. V. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sense, meaning.) of the spirit, for he maketh interces∣sion for the Saints, according to God, (that is, according to his will. S. G. according to his pleasure. B.)

28 Also we knowe that to those which loue God, all things work together (God helpeth them in euerie thing. S. ad.) for the best, (vnto good. Gr.) euen vnto them which are called of his purpose (predestinate to be called. S. called to be (Saints. ad.) of his purpose. L.)

29 For those whom he knewe before, he also predestinate to be like fashioned (or confor∣mable) to the image of his sonne, that he might be the first borne among many brethren.

30 Moreouer whom he predestinate, them also he called, and whom he called, them al∣so he iustified, and whom he iustified, them also he glorified.

31 What shall we then say to these things? if God be for vs (on our side. B. G.) who can be against vs?

32 Who spared not his owne Sonne, but gaue him vp for vs all; how shall he not also with him giue vs all things?

33 Who shall lay any thing to the charge (or put in any accusation against. Be. of Gods chosen) it is God, that iustifieth.

34 Who is he that condemneth? (who shall condemne. det. G.) it is Christ, which is dead, or rather, which is risen againe, who is at the right hand of God, and maketh intercession B. Be. L. (maketh request. G.) for vs.

35 Who shall separate vs from the loue of Christ? shall tribulation, or anguish, or per∣secution, or famine, or nakednes, or perill, or the sword?

36 As it is written, For thy sake are we killed all day long: we are counted as sheepe for the slaughter.

37 Neuerthelesse in all these things, we are more then conquerors (we doe ouercome. L. S.V.B. but the compound word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth more, then simply to ouercome) tho∣rough him that loued vs.

38. For I am perswaded (am certaine. V. B.) that neither death, nor life, nor Angels, nor principalities, nor powers, not things present, nor things to come, (nor strength. ad. L.)

39. Nor height, nor depth, nor any other creature shall be able to separate vs from the loue of God, which is in Christ Iesus our Lord.

2. The Argument, Method, and Parts.

In this Chapter the Apostle concluding the doctrine of iustification, remooueth and ta∣keth away the impediments: 1. the reliques & remainder of sinne in the sonnes of God, doe not hinder their iustification, to v. 17.2. neither are their afflictions an impediment, which he exhorteth them by diuerse reasons patiently to suffer, to v. 31.3. then he concludeth with the certaintie of saluation in the elect, v. 31. to the end.

1. The first impediment, that the reliques of sinne, which remaine in the seruants of Christ (whereof the Apostle gaue instance in himselfe in the former Chapter) doe not hin∣der their saluation, he taketh away, but with a double limitation, if they be in Christ, and doe not walke after the flesh: both which are propounded v. 1. and afterward amplified and handled more at large.

The first limitation he setteth forth, 1. by the fruites and effects of the spirit in the faith∣full, in freeing them from sinne, and so from death and condemnation, whereof he giueth instance in himselfe, v. 2. from the end of Christs incarnation and death, which was to de∣stroie sinne, and fulfill righteousnesse, which the law could not doe, v. 3.

The other condition and limitation, that they must not walke after the flesh, if they would haue Christ to profite them, 1. he prooueth by this argument, iustification and righ∣teousnesse is not for them, that cannot please God, v. 8. the conclusion followeth, that righ∣teousnesse and iustification is not appointed for such, v. 4. the assumption he prooueth by shewing the contrarie effects of the flesh and the spirit, as 1. they sauour the things of the flesh, v. 5. the wisedome of the flesh bringeth forth death, v. 1. it is enmitie against God, v. 7. but the spirit worketh the contrarie to all these. 2. Then followeth an application of this generall doctrine to the comfort of the Romans, that they are not in the flesh, 1. from the efficient, the spirit of God dwelleth in them, v. 9. 2. from the coniunction they haue with Christs they are Christs, which he sheweth by their present mortification, v. 10. and the hope of the resurrection, v. 10. 3. Then he inferreth a vehement exhortation, that they should not walke after the flesh, v. 12. 1. from the effects, that would follow, they should die, set forth by the contrarie, v. 14. which he prooueth by two effects, the externall is their inuocation of God, v. 15. the internall, the testimonie of the spirit. v. 16.

2. In the second part he exhorteth vnto the patient bearing of affliction, by diuerse ar∣guments, 1. from the end, the partaking of glorie after our sufferings, v. 17. 2. from the impuritie of our afflictions, and the reward, v. 18. 3. from the lesse to greater: the creature groneth and trauaileth, and waiteth for deliuerance, v. 19.20.21.22. much more we, v. 23. 4. from the nature of hope, which is not of things that are seene, v. 24.25. 5. from the effects wrought by the spirit by occasion of affliction, which is prayer with sighes, which are not in vaine, the Lord heareth them, v. 26.27. 6. from other effects, in generall they worke for the best, v. 28. in particular, they make vs conformable vnto Christ, v. 29. which he sheweth by the first cause the purpose of God in the decree of predestination, which vo∣cation, iustification, glorification follow, v. 30.

3. In the third part he sheweth the immutable state and condition of the elect: 1. from the power of God, v. 31. 2. from his beneficence, who together with Christ giueth all good things, v. 32. 3. from his mercie, iustifying vs in Christ from all our sinnes, v. 33.34. 4. from the effects of faith in Christ, which is victorie in all afflictions, v. 37. and therefore they cannot separate vs from Christ, v. 35. 5. frō the immutable loue of God in Christ, which is so sure a bond, as nothing can breake it, as the Apostle sheweth by a particular inducti∣on, v. 38.39.

3. The questions and doubts discussed.

Quest. 1. Who are said to be in Christ.

v. 1. There is no condemnation to those, &c. 1. P. Martyr here well obserueth the wise∣dome of the Apostle: who before speaking of the humane infirmities, and of the force of sinne, in our members, gaue instance in himselfe: that no man, though neuer so holy should be thought to be freed altogether from sinne in this life: but now comming to set forth the priuiledge of those which are in Christ, he makes it not his own particular case, but inferreth a generall conclusion, that there is no condemnation, not onely to him, but not to any, that are in Christ Iesus: And here the argument well followeth from the particular to the gene∣rall: for like as that which is incident by nature to one man, is common to another: so the priuiledge of grace is common to all that are sanctified. 2. to be in Christ, Tolet interpreteth, to haue the grace of regeneration whereby we are deliuered from the seruitude of sinne; and so the Syrian interpreter, seemeth to thinke, who ioyneth the words thus together, which walke not after the flesh in Christ: but these are two diuerse effects, to be graft into Christ, which is by faith, and not to walke after the flesh, which is the fruits of faith: per fidem facti sumus vnum in Christo, we are by faith made one with Christ: Beza, insui per fidem, graft in by faith. 3. indeed vpon this coniunction with Christ followeth a materiall con∣iunction: that as we are made one flesh with him, so also one spirit: he is not onely par∣taker with vs of the same nature, but we doe receiue of his spirit: that like as the braunch doth receiue not onely substance from the vine, but sap and life: as in matrimonie, there is a coniunction not onely of bodies, but euen of the affections: so is it betweene Christ, and his members: but this is onely the materiall coniunction, as Pet. Martyr calleth it: the for∣mall coniunction is by faith.

Quest. 2. What is meant by the law of the spirit of life.

1. The law of the spirit of life. 1. Chrysostome by the law of the spirit vnderstandeth the holy spirit, whereby we are sanctified: and this difference he maketh betweene the law of Moses, and this law, that is said to be spirituall, because it was giuen by the spirit; but this is said to be the law of the spirit, quia spiritum suppeditat, because it supplieth the spirit to those which receiue it: So also Bellarmine vnderstandeth it of the spirit, which is shed into our hearts, enabling vs to keepe the law: lib. 4. de iustificat. likewise Thomas, interpreteth it to be spiritus inhabitans, the spirit that dwelleth in vs, and sanctifieth vs: so also Tolet annot. 2. Pere. And these make this grace of the spirit infused, a cause of our spiritual deliuerance from sinne. 2. Calvin also vnderstandeth the grace of the spirit, which sanctifieth vs: but this is ad∣ded, saith he, not as a cause, sed modum tradi quo solvimur à reatu, but the way is shewed, whereby we are freed from the guilt of sinne: so also Hyperius: Piscator vnderstandeth here the spirit of sanctification: But seeing our sanctification is imperfect, this were a weake ground for vs to stay vpon, to assure vs, that we are farre from condemnation. 3. Beza nei∣ther taketh this for the law of the spirit, nor for the law of faith, but he vnderstandeth per∣fectam naturae nostrae in Christo sanctificationem; the perfit sanctification of our nature in Christ, whereby we are deliuered: But this righteousnesse of Christ, if it be not applied vn∣to vs by faith, how can it deliuer vs. 4. Some by the law of the spirit of life, doe inter∣pret with Ambrose, legem fides, the law of faith, and with Haymo, gratiam sancti Euangeli, the grace of the holy Gospel, which teacheth faith: Pareus, Faius, the doctrine of the Go∣spell is called the law of the spirit and life, because it is the ministrie of the spirit and life: the law was spirituall, in as much as it prescribed and commanded spirituall obedience: but was not the ministerie of the spirit and life, but rather of death: Pareus, so also Osiander: doctrina euangelij side apprehensa, the doctrine of the Gospel apprehended by faith, doth deliuer me: likewise Rolloc: liberatio hac non est regeneratio, sed peccatorum remissio, this de∣deliuerance is not regeneration, but remission of sinnes; and his reason is, because the Apo∣stle speaketh of a full and absolute deliuerance from sinne and death, which is in remission of sinnes, not in regeneration, which is but in part. 5. But I rather ioyne both these toge∣ther, regeneration, and remission of sinnes, from the which we are deliuered by the grace of Christ: as Augustine comprehendeth both; for sometime he expoundeth the Apostles words of the remission of sinnes, lib. 1. de mixt. & concupis. c. 32. how hath he deliuered vs? nisi quia concupiscentiae reatum, peccatorum omnium facta remissione, &c. but that the spi∣rit

of life hath dissolued the guilt of concupiscence, remission of all sinnes beeing made: sometime he applieth them to this worke of regeneration: the law of the spirit of life hath deliuered thee from the law of sinne, and death: ne scilicet concupiscentia, &c. re in peccatum & mortem pertrahat, &c. lest concupiscence challenging thy consent, should draw thee into sinne and death: lib. 1. cont. 2. epist. Pelagian. c. 10. And Calvin also though he cheefely insist vpon the second, as he is alleadged before, yet he omitteth not the first: by the spirit of life, vnderstanding the spirit of God, which hath besprinkled our soules with the blood of Christ: not onely to cleanse them, à labe peccati, quoad reatum, from the staine of sinne in respect of the guilt, sed in veram puritatem sanctificat, but to sanctifie vs with true puritie, &c. And the ioyning of these two together doth best fit the occasion of these words, and most agreeth vnto the words themselues: for the Apostle hauing before spoken both of our iustification in Christ, and our sanctification in not walking after the flesh, now bringeth in this as a reason of both: which is the spirit of life in Christ, applied vnto vs by faith: and concerning the words, the spirit of regeneration answereth to the law, that is the force of sinne, and the life of grace to the law of death: from the first we are deliuered by the spirit of sanctification, from the other by the life of righteousnesse in our iustification.

6. But Origens exposition is farre wide, who by the spirit of life vnderstandeth the spiri∣tuall sense of the law: and so he will haue in the law both literam occidentem, & spiritum vi••ificantem, the killing letter, and the quickning spirit: for the Apostle here directly against the law opposeth the spirit of grace and life in Christ.

Quest. 3. What is vnderstood by the law of sinne, and death.

1. Some by the law of sinne vnderstand the morall law, which was the ministrie of death, and by it came the knowledge of sinne: So Ambrose, who propoundeth this obiection, that seeing the Gospell, and law of faith is likewise vnto sinne the sauour of death vnto death, vnto some the sauour of life vnto life; as the Apostle saith, 2. Cor. 2. why faith if it worke the same thing, which the law doth, may not be said also to be lex mortis, the law of death; maketh this answer: qui non obediunt fidei, non occiduntur à fide, sed à lege, &c. they which obey not faith, are not killed by faith, but by the law, because they which came not vnto the faith, are condemned by the law, as guiltie of sinne and death, &c. But this were to confound the law and faith, as though the law commanded and prescribed the Euangelicall faith, for the law punisheth onely the breach and transgression thereof: but the law comman∣deth one thing, namely, doe this, and thou shalt liue: saith onely in the Gospel requireth of vs to beleeue, Rom. 4. 10.9. Pet. Martyr giueth this answer: that the Gospel, quamdiu f••ris sovat, &c. so long as it onely foundeth outwardly, and the spirit worketh not within, doth differ nothing from the law: but when the spirit worketh inwardly together with the preaching of the Gospel, then it hath the effect to saluation: which the law cannot haue, be∣cause it requireth other things then the Gospel: the Gospel then is not the ministrie of death, as the law, not for that it doth not punish vnbeleeuers, as the law doth the disobedient, but in respect of the doctrine of saluation by faith, which men are capable of by grace, whereas the doctrine of workes by the law can bring no saluation vnto any, no not beeing in the state of grace. Together with Ambrose, Vatablus, and Pareus, by the law of death will haue the law of Moses to be vnderstood, quia peccatum deteget & occidit, because it discouereth sinne, and killeth it, iudging it worthie of death: so also Bellarmine lib. 4. de iustificat. c. 13. ration. 5. and gloss. interlin. But if the law doe condemne sinne, and sentence it with death, it is not the law of sinne beeing against it: it is called the ministerie of condemnation, 2. Cor. 3.9. but so it is nostro vitio, by our fault, not of it selfe: but that is said to be the law of a thing, which it properly prescribeth, and aymeth at.

2. Origen seemeth to vnderstand, the ceremoniall law, which was impossible to be ob∣serued, as he giueth instance of the law of the Sabboth, and of sacrifices: as before by the spirit he interpreteth the spirituall sense of the law: But the Apostles intent is not here, to compare the literall and spirituall sense of the law together: but to shew what libertie we haue obtained by Christ, from sinne and condemnation.

3. Some by the law of sinne and death, vnderstand carnis imperium, the domi∣nion or power of the flesh, or of sinne raigning in the flesh, and the tyrannie of death which followeth, Calvin: the law of sinne, is the law of the members, which the Apostle spake of before: Chrysostome, Pet. Martyr: the accusing of sinne, and power

of death: Osiander: or ab obligatione, from the bond and obligation of sinne and death, Ly∣ranus: à iure peccati, &c. from the right or power of sinne and death, as Erasmus: we are de∣liuered both from the power and guilt of sinne, for Moses law the Apostle no where calleth the law of sinne: Chrysostome: So here there is mention made of three lawes: two good, the law of grace, which taketh away sinne, the law of Moses which is mentioned in the next v. which sheweth sinne, but taketh it not away, and one euill law, namely of sinne, which ma∣keth vs guiltie: gloss. ordin.

Quest. 4. Of the best reading of the 3. verse.

1. Erasmus and Vatablus doe supplie the word, effecit, or praestitit, did, or performed: in this sense, that which was impossible to the law, &c. God sending his Sonne, &c. did &c. This reading also follow the Ecclesiasticall expositors, collected by Marlorat: but this supplie is not necessarie, the sense is full and perfect without it, as afterward shall appeare.

2. Some doe transpose the words thus, because the law was weake by reason of the flesh: Syrian interpreter: but in the originall, the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wherein, do follow after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the law: it were an hard construction, to set the relatiue before the antecedent.

3. Neither neede we with Camerarius to supplie the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for, or because: as thus to read, because of that which was impossible to the law, &c. which reading Pareus fol∣loweth, and Beza misliketh not.

4 Neither need we here to admit an Hebraisme, with Tolet, who will haue the participle, sending, according to the phrase of the Hebrew, to be taken for he sent: because he would coine those words, and for sinne, vnto the last clause, which doe hang on the words going before.

5. Neither is it put in the nominatiue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in this sense such was the weaknes of the law, as Beza: for here also diuerse words must be supplied.

6. But the best reading is, to put it in the accusatiue; the thing impossible to the law, in as much as it was weake, &c. and to referre it to the last clause, condemned sinne in the flesh, by way of opposition: in this sense, God sending his Sonne, &c. condemned sinne in the flesh, which was impossible to the law, as the Latine well obserueth: and so our English translations doe well expresse it thus: for that which was impossible to the law, &c.

Quest. 5. What is meant by the similitude of sinne∣full flesh.

1. The Maniches, and Marcionites did wrest the Apostles words to signifie, that Christ had no true humane flesh, but a similitude and likenes onely: But Basil epistol. 65. well an∣swereth them, that this word similitude, must not simply be referred to flesh, but to sinnefull flesh: for Christ was like vnto vs in all things, sinne onely excepted.

2. The Commentatie which goeth vnder Hieromes name, saith it is called the similitude of sinnefull flesh, quia erat ad peccandum proclivior, because it was prone vnto sinne: but yet he took it without sinne: for Christs flesh beeing conceiued without sinne, had no pron∣nes, or aptnes at all vnto sinne: vnlesse he meane humane flesh in generall, and not that par∣ticular flesh, which was assumed by Christ.

3. Some by the similitude of sinnefull flesh, interpret similem per passibilitatem & mort••••∣tatem, like in mortalitie and suffering, gloss. inter. Lyranus: so also Melancthon: peccatur in speciem visa est, it seemed as sinnefull flesh, because he sustained the punishment doe vnto our sinnes: likewise Osiander: because he bare our punishment, he was taken of some to be a great sinner: But this sense is to much restrained, and too particular.

4. Nor yet doth Erasmus well translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in specie, in the shew of sinnefull flesh: for so the Angels and Christ himselfe, before his incarnation appeared in humane shape.

5. But Theophylact well interpreteth, he had our flesh, secundam substantiam, sed pecca•••• expertem, in substance, but void of sinne: so also Basil, with other Greeke expositors car•••••• nostram in naturalibus affectibus, he tooke our flesh with the naturall affections: he tooke our verie flesh: as Phil. 2.7. he was found in shape as a man, Pareus. Beza, with others.

Quest. 6. Of these words; and for sinne condemned sinne in the flesh.

1. Origen by sinne, vnderstandeth sacrifice for sinne: so many of our new wi•••••• Melancthon, Bucer, Calvin, Osiander, Martyr: so also Pererius, Vatablus, disput. 4.10. so they interpret, pro peccato, 1. per peccatum, by sinne, by sinne, that is, by his sacrifice so

sinne, he condemned sinne in the flesh: but though elsewhere, sinne is taken in that sense, for sacrifice for sinne, as 2. Cor. 5.21. he made him to be sinne for vs, which knewe no sinne: yet it is but an hard construction here: for the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth not by or thorough, but pro, for.

2. Augustines exposition is yet more hard, who by sinne vnderstandeth the flesh of Christ, which he tooke, like vnto sinnefull flesh, and therefore it is called sinne, lib. 3. contra 2. epist. Pelag. c. 6. but the Apostle saith afterward, he condemned sinne in the flesh, this should be superfluously put, if by sinne he had meant the flesh before.

3. Hillarius in Psal. 67. by sinne which is condemned interpreteth the deuill, who was condemned and iudged in Christs death by that sinne, which he had committed by the Iewes in putting Christ to death: this seemeth hard also.

4. Anselme by death in the first place will haue death signified, which is the effect of sinne: and so Christ by his death condemned sinne: but the Greeke preposition will not beare this sense.

5. Chrysostome and Theodoret, whom Tolet followeth, deuise this sense, that Christ con∣demned sinne, tanquam reum iniquitatis, as guiltie of great sinne and iniquitie, because it rose vp against Christ beeing innocent, and caused him to die: so they doe giue vnto sinne a certaine person, which for the great offence which is had committed, was condemned.

6. But all these expositions fayle herein, because they ioyne these words and for sinne, to the last clause, condemned, whereas they are a part of the former member, how God sent his Sonne in the similitude of sinnefull flesh, and for sinne, that is, vt tolleret peccatum, to take away sinne, so Beza, Pareus, Rolloch: and this exposition Oecumenius also maketh men∣tion of: so that this is the ende why God sent his Sonne, to take away sinne.

7. There is also an other exposition which the ordin. gloss. hath, and Gorrhan, peccatum de peccato, sinne of sinne, they interpret to be the corruption of our nature, springing from the sinne of Adam: But this fayleth with the rest in seuering the words from the former sen∣tence.

Quest. 7. How Christ condemned sinne in the flesh.

1. Tolet vnderstandeth it of the dominion of sinne, which it had before in our mem∣bers, but now in Christ sinne is depriued of his dominion.

2. Beza referreth it to the sanctification of our nature in Christ, which he tooke with∣out sinne, and by flesh he vnderstandeth the humane nature sanctified in Christ,

3. Chrysostome ioyneth these two together, that Christ both non peccavit, sinned not at all, and so sinne ouercame not him, and in that he died, vicit & condemnavit peccatum, he ouercame and condemned sinne: likewise Haymo saith, Christ two wayes condemned sinne, because he sinned not in his flesh, & mortificando in cruce, and he condemned it by morti∣fying the same vpon the crosse.

4. Erasmus giueth this sense, convicit & coarguit peccatores, he convinced and reproo∣ued sinners: that is, he shewed them to be hypocrites and deceiuers, which hitherto had de∣luded the world, with a false shewe of iustice: and yet they put Christ to death as a trans∣gressor of the law: but the Apostles intendment is to shewe what Christ hath wrought for vs, not what he did against his aduersaries.

5. Socinus will haue the meaning to be no more but this, that Christ did not satisfie by his death for sinne, but exauthoravit, abolevit, he did abolish sinne, and take away the pow∣er and authoritie thereof, for he came to doe that which the lawe could not doe, which was not to punish and condemne sinne, for that the lawe could doe, but to deliuer vs from the seruitude of sinne, Socinus part. 2. c. 23. p. 195.

Contra. 1. True it is, that Christ by his death hath also abolished the kingdome of sinne, that it shall no longer raigne in his members: but first it was abolished by the sacrifice of Christs death, who bare the punishment of our sinne in himselfe: and this is the proper sense of the word, to condemne, that is, inflict the punishment of sinne: as in this chapter, v. 34. who shall condemne vs? so before c. 2. 1. c. 5.16. 2. S. Paul doth not so much shew what Christ came to doe, namely that the law could not doe, but the reason, why he came to doe it, because the law could not, by reason of the weaknes of our flesh. 3. the law indeede did condemne and punish sinne: but by the law euery one was to beare his owne sinne, the law could not appoint one to beare the punishment for all, as Christ did, whose sufferings are made ours by faith.

6. Some of our owne writers doe vnderstand this condemning of sinne, of the abolish∣ing of the kingdome thereof, and of our sanctification and regeneration: Bucer, Musculu••: these differ both from the Papists, whose opinion is set downe before, that is, who make re∣generation a part of iustification; the other, a consequent onely, and effect thereof: and the Papists differ from Socinus opinion, who presupposeth no satisfaction at all to be made for our sinnes by the death of Christ: But yet these words can not properly be referred to the condemning of sinne in vs by the worke of regeneration: for, this Christ did in his flesh, or by his flesh, not, in carne, i. homine, in the flesh, that is man, as Lyranus.

7. Wherefore the meaning indeede is, that Christ in his flesh, beeing made a sacrifice for vs vpon the crosse, did beare the punishment due vnto our sinne, & God condēned sinne in the flesh of his Sonne, that is, poenas peccato debitas exegit, he did exact the punishment due vnto our sinne: Pareus: and by condemning it in the death of his Sonne hath freed vs from condemnation. This to be the meaning, 1. the vse of the word, to condemne, sheweth tou∣ched before. 2. the scope of the Apostle, which is to shew, that there is no condemnation to those which are in Christ, because Christ hath himselfe freed them therefrom, by bearing the punishment of sinne. 3. the consent of other places of Scripture prooue the same, as Gal. 3.13. Christ hath redeemed vs from the curse of the law, beeing made a curse for vs and, 1. Pet. 2.24. Himselfe bare our sinnes in his bodie on the tree. And thus diuers of the fathers expound this of Christs death: as Chrysostome, eo quod mortuus est, peccatum vicit & con∣demnavit, in that he died, he ouercame and condemned death: and Origen, per hostiam cor∣nis, &c. by the sacrifice of his flesh he condemned sinne in the flesh.

8. The other sense which the Greeke scholiast followeth, that sinne was condemned in Christs flesh, quia illam peccato inanem servavit, because he kept it free from sinne, and so internecio peccati est punitio, the killing of sinne is the punishment thereof: though it be also found and very comfortable, yet it is not here so fit: because it is said, that God sending his Sonne condemned sinne in the flesh: so that it is better referred to the suffering of Christ, then to his actiue obedience.

Quest. 8. Who are after the flesh, and sauour the things of the flesh, v. 5.

1. Origens sense is here reiected, who vnderstandeth the Iewes which carnally vnderstand the lawe, them he will to be after the spirit, which did follow the spirituall sense of the law: for in all this discourse S. Paul treateth specially of the morall lawe of Moses, as he gaue in∣stance in the tenth precept, thou shalt not lust, c. 7.8.

2. Nor yet, as Tolet annot. 15. with other Romanists, must we vnderstand, spiritum na∣tionalem, seu mentem, the reason or mind: for euen the mind in carnall men, is carnall: qua carnea sunt mente volutant, they doe in their minde thinke of carnall things: they haue mentem carneam, a fleshly minde, Theophyl. and Chrysostome saith, that a carnall life, totem hominem carnem facit, maketh the whole man flesh: and if we giue our minde to the spirit, ipsam spiritualem efficiemus, we shall also make it spirituall: to walke after the spirit is then to be guided by the grace of Gods spirit. Theodor.

3. Sometime, to be in the flesh, signifieth to remaine in the bodie: as, 2. Cor. 10.3. though we walke in the flesh, we doe not warre after the flesh: sometime, euen the regenerate are saide to be carnall in respect of that part which is in them carnall, and vnregenerate: but here it is taken in an other sense, for them, which are altogether lead by their carnall affections: affe∣ctus carnis malitians dixit, affectus spiritus gratiam, the affectious of the flesh he calleth the malice thereof, the affections of the spirit, grace: Chrysost.

4. Now carnall things or the things of the flesh are of three sorts: Some are good, as the knowledge of artes: some indifferent, as riches, honour, some euill, as the workes of the flesh, adulterie, drunkennesse: so that two wayes men here may erre, either in the matter: when they followe things in their nature euill, as the sinnefull workes of the flesh: or in the manner, when they folowe things of this world in themselues indifferent, but with an euill minde: they doe not referre them to the glorie of God: But they preferre things temporall Before eternall: like as lingua febricitantis infecta cholera, &c. the tongue of a sicke man in∣fected with choser, taketh sweete things for bitter: Lyran. neither yet is it vnlawfull for them which are spiritual to be occupied in the things of this life: but they must referre all to Gods glorie, and preferre things spirituall before externall: like as lingua bene disposita, a tongue which is not distempered, doth iudge rightly of euery tast.

Quest. 9. How the wisedome of the flesh, is enmitie against God.

1. Pareus well noteth, that the Apostle here vseth not the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth prudence it selfe, least he should seeme to haue condemned that naturall gift and facultie: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which noteth the act rather and execution of that facultie, and he addeth to it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the flesh, not condemning or reiecting all prudent actions, but such as proceede from the pravitie of the flesh.

2. And the Apostle saith, is enmitie, not an enemie, as the Latine readeth, for then it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the neuter, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the feminine, and here the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the accent in the first syllable, which signifieth enmitie, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, accented in the last sylla∣ble, which is the adiective in the femine gender, enemious: and the Apostle speaketh in the abstract, not by the figure Metalepsis, taking it for the concrete, enmitie, for enemie, the sub∣stantiue for the adiectiue, as Pareus, nor yet doth he so speake, vt vehementior fit oratio, to make his speach more vehement and forcible, Martyr: but hereby is expressed the irre∣conciliable enmitie betweene the flesh and the spirit: for that which is an enemie may be re∣conciled, as Esau was to Iacob; but enmitie can neuer be reconciled, Faius.

3. Now the Apostle here giueth a reason of the former verse, why the wisdome of the flesh is death, because it is enmitie with God, from whome commeth life: but yet the wis∣dome of the spirit is not so the cause of life and peace with God, as the wisdome of the flesh is of death: for this is the meritorious cause of the one, so is not the wisdome of the spirit, that is, regeneration of the other: but it is as the meane and way, whereby we are assured of saluation, and to haue peace with God: but that which procureth and worketh it, is faith in Christ, Rom. 5.1. therefore here the Reader must take heede of a corrupt note of Lyranus, that the confidence of the spirit, meretur vitam gratiae in prasenti, &c. doth merit the life of grace in this present, and the peace of glorie in the next.

4. And as the wisedome of the flesh is enmitie with God, so the wisdome of the spirit is enmitie and freindship: which is defined to be a mutuall goodwill which is declared by freindly partes and offices for vertues sake: thus then Aristotles rule is found to be false, inter valide in aequales non dari amicitiam, that there cannot be freindship betweene such as are much vnequall: for in the beginning there was freindship betweene the creator and his crea∣ture: and this auncient amitie is renewed, and restored by Christ; who vouchsafeth to call his Apostles freinds, Ioh. 15.14.

5. But by flesh 1. neither with the Manichees must we vnderstand the substance of the flesh: for by flesh he meaneth the prauitie and corruption of the flesh. 2. nor yet with Chry∣sostome, doe we interpret it to be carnalem vitam, onely a carnall life, which onely sheweth the corrupt actions: but it signifieth the prauitie of our nature. 3. neither doe we with Am∣brose onely referre it to the vnderstanding, quae non potest capere divina, which is not capa∣ble of diuine things: for here the continuance rather and rebellion of the flesh is signified, then the impotencie and weaknes of it. 4. nor yet by the flesh is vnderstood onely the sen∣suall part, and by the spirit, rationabilitas mentis, the reasonablenes of the soule: but euen the minde also is carnall, as Theophylact calleth it, carneam mentem, a carnall mind: as v. 9. if any haue not the spirit of Christ: but their owne naturall spirit, they alwaies haue.

6. And whereas it is said, it is not subiect to the law of God, neither can be, 1. neither is it to be restrained to that particular law of the Gospel, of rendring good for euill, which car∣nall men transgresse, that render euill for euill, as Haymo. 2. not yet, because they thinke God can doe nothing beside that which is to be seene and found in nature, gloss. ordinar. for this but one particular act of carnalitie. 3. nor yet is it to be vnderstood with this limi∣tation, ••••m eo perseueret, if a man continue in the flesh he cannot so long be subiect vnto the law of God: Oecumen. for the Apostle speaketh of the wisedome of the flesh it selfe, not of those that are in it: which can neuer be changed, to become subiect vnto God: but they which are in the flesh, may cease to be in the flesh, and so please God. 4. and this doth mani∣festly conuince the Pelagians of error, which hold that a naturall man might fulfill the law of God: and of the Popish schoolmen who affirmed, that a man without grace might keepe the law, quoad substantiam operis, in respect of the substance of the worke, though not, ad intentionem legis, after the intention of the law.

Quest. 10. How they which are in the flesh cannot please God. v. 8.

1. Not they which follow the law, secundum literam, according to the letter, as Origen:

the Apostle speaketh generally of all, as well Iewes as others that are in the flesh.

2. Neither as the Maniches, by the flesh is vnderstood the bodie, for so none in this life should please God.

3. Nor yet as Hierome, in his passionate and too much loue of virginitie, and partiall and preiudicate opinion of marriage; that they which inseruiunt officio coniugali, serue the marri∣age duties, were in the flesh: and thus also Pope Syricius did descant vpon these words ap∣plying them against marriage: epistol. ad Himmer. Tarracon. but they are said to be in the flesh, qui post concupiscentias eunt, which follow the lust and concupiscence of the flesh.

4. But this must be vnderstood with a limitation, quamdiu tales fuerint, as long as they are such, as Theophylact with other Greeke expositors: as Augustine doth set it forth by this example; as the same water may be both frozen with cold, and be made hoate with the fire; so the same soule of man may be first subiect to the flesh, then to the spirit.

Quest. 11. Of the dwelling of the spirit of God in vs, v. 9.

Seeing the spirit of God dwelleth, &c. not if the spirit, as the vulgar latine hath it, and so the Romanists read: and so Lyranus expoundeth the former words, yee are not in the flesh, i. esse non debetis, ye ought not to be: for so Chrysostome and Oecumenius well obserue non ••••a ponit, vt quidubitet, he saith not thus as doubting, but certainely beleeuing, that they had the spirit.

2. And in that he saith, the spirit dwelleth, 1. he sheweth that the spirit is otherwise in them, then in other things: for he is euery where, and in all things immensitate essentia, in his infinite essence, but he is in the faithfull, praesentia & efficacia gratia, by the presence, and efficacie of his grace. 2. in that the spirit is said to dwell, thereby is signified that he is not in vs, tanquam hospes, as a straunger, but indigena perpetuus, an indweller for euer: as Iob. 14.16. he shall abide with you for euer, Pareus. 3. and as a dweller in an house, doth not onely occupie it, but also, in ea imperat, doth command, and beare rule, and sway in it: so the spi∣rit dwelleth in the faithfull, as the ruler and commander in the house: the spirit and the flesh may be in the same house together, if the flesh be as the seruant, and the spirit as the master; but if the flesh haue the masterie, the spirit departeth: like as where extreame cold hath taken possession there can be no heate at all, but if the extremitie of cold be abated, then there may be place for heate: Martyr. 4. And here we must distinguish, as Origen well doth, between the extraordinarie gifts of the spirits, such as the Prophets, and Apostles had, when the spi∣rit came vpon them in the likenes of fierie tongues, and the ordinarie gifts: for where the spirit is, those extraordinarie graces alwaies follow not; but those which the Lord seem to be conuenient: for God giueth vnto euery one as he will, 2. Cor. 12.11.

3. And whereas the Apostle saith, he that hath not the spirit of Christ is not his: Origen well thus expoundeth, creatura eius est, sed non discipulus, he is his creature still, as all other things are, but he is not his Disciple, nor a member of his mysticall bodie.

12. Quest. Of the meaning of these words, v. 10. The bodie is dead because of sinne, the spirit is life, &c.

1. Origen vnderstandeth the two parts of man, the bodie and the soule: and he giue in this sense; the bodie is dead because of sinne: mors imponitur, ne peccet, death is imposed vpon the bodie, that it should not sinne, alwaies remembring the ende: and so the spirit vivit ad faciendam institiam, liueth to worke righteousnes: but the Apostle sheweth the cause of death in the one, namely sinne, and of life in the other, namely righteousnes, rather then the ende of both.

2. Ambrose seemeth by the bodie to vnderstand the whole man, that is dead because of sinne, and by the spirit the holy Ghost, •••• author of life, because he is giuen to iustifie vs so also Chrysostome will haue the holy Gh••••t to be vnderstood, which onely is not life in him∣selfe, but giueth life vnto others: so also Martyr: but the other opposite part of the bod•••• sheweth that the spirit hath relation also vnto man.

3. Some vnderstand the first clause of mortification: as if the Apostle should say the •••• die is dead, quantum attinet ad peccati operationem, in respect of the operation of sinne: Oe∣cumen. Piscat. but in this sense, the same thing should be expressed in both clauses, the mor∣tifying of sinne, and liuing vnto righteousnes, which the opposition betweene the contra•••• parts of the bodie, and spirit, wil not heare.

4. Calvin, and so Osiander, will haue the bodie to signifie the vnregenerate part, the spi∣rit, the spirituall and regenerate: but in this sense the Apostle vseth to oppose the flesh in

the spirit, not the bodie and the spirit.

5. Wherefore by bodie we may better vnderstand, that mortall part of man which is sub∣iect to death: and by the spirit the inward part of man, namely, his soule regenerate, which liueth by faith: Beza thinketh that the life of the soule is here vnderstood, when it is sepa∣rate from the bodie: Chrysostome referreth it to the life of the resurrection: Lyranus to the life of grace now in present: But we may better comprehend both, that both now for the present, the spirit of man liueth by grace, as the iust is said to liue by faith, and that also is a pledge of life euerlasting afterward: And this sense is most agreeable to the scope of the Apostle: for hitherto he hath shewed how the spirit of Christ hath freed vs from the law of sinne in the flesh: now he commeth to set forth the other part of our libertie, which is from death: and first presently in the spirit we liue by faith, and then afterward the bodie also shall liue in the resurrection by the spirit of Christ, which the Apostle sheweth in the next verse.

Quest. 13. How the quickening of the dead is ascribed to the spirit of Christ, seeing all both good and bad shall rise.

1. M. Calvins opinion is here refused, who thinketh that the Apostle doth not here speake of the last, and finall resurrection, sed de continua spiritus operatione, but of the con∣tinuall working of the spirit in vs in mortifying the reliques of sinne: so also Piscator, vifi∣cabit corpora vestra ad sanctificationem, shall quicken your bodies vnto sanctification, &c. But in that sense our bodies are said to be mortua, dead, not mortalia, mortall: and the A∣postle speaking of the time to come, pointeth at the resurrection, which shall be, not that which is present in rising vnto newnes of life.

2. There are three arguments of the resurrection here expressed by the Apostle, the first from the power of God: he that raised Christ from the dead, shall also raise vs vp: secondly, from the correspondencie of Christ with his members: as Christ was raised from the dead, so shall we that are his members: thirdly, from the office of the spirit, who shall raise vs vp that are his temples wherein he dwelleth, Pareus.

3. As God is said to haue raised Christ vp by his spirit, so Christ raised vp himselfe by his eternall spirit, omnia quippe divina p••••er per Filium in Spiritu Sancto operatur, all diuine things the father worketh by the Sonne in the holy Ghost, Oecumen.

4. Although our redemption purchased vnto vs by Christ, was sufficient at once to haue redeemed both our soules and bodies, tamen ordinate nobis datur, it is giuen vnto vs in or∣der and by degrees: that as Christ had first a passible bodie before he had a glorious bodie, so our bodies must first be mortall before they can haue immortalitie, Lyran.

5. Now although the members of Christ shall be raised vp by his spirit, yet the wicked also which haue not the spirit of Christ, shall also rise againe, but vnto iudgement: they shall be raised vp by the omnipotent power of God, but the righteous shall be raised by the spi∣rit of Christ, and therefore it is not said he shall raise, but vinificabit, he shall quicken your mortall bodie, quod ipsa resurrectione maius est, &c. which is a greater worke then the resurrection, and onely graunted to the righteous: Chrysostome, whom Martyr, and Pa∣reus followe.

Quest. 14. What it is to be lead by the spirit of God.

1. There are two kind of actions of the spirit, generall, wherbey all things mooue, liue, and haue their beeing: and speciall, whereby the Lord worketh in the hearts of his children, such is the worke of sanctification, Calv.

2. And in that they are said to be lead, we must not thinke, that any are compelled by the spirit: but this signifieth, vehementem inclinationem, non coactionem, a vehement incli∣nation, not coaction, Gorrhan: God by his spirit ex nolentibus volentes facit, of vnwilling maketh vs willing: so he draweth vs volentes, willing, consequenter, not antecedenter, we are willing afterward not before, Pareus.

3. And although men are so led by the spirit, as that they followe his direction willing∣ly, yet they followe also necessarily: this leading and moouing of the spirit is effectuall, and cannot be resisted, Melancth. yet this taketh not away the libertie of the will in it selfe; like as a blind man followeth his leader willingly, though it be not free for him to goe which way he will: the will of man remaineth free in it selfe; as when one is set in two wayes he may take which he will, yet by an accident, the will may notwithstanding it is free in it selfe,

be determined and limited certainely to one thing: as a blinde man by his leader is directed to take one certaine way: so the spirit of God directeth and guideth the will vnto that which is good, and the corruption of our nature to that which is euill.

4. Chrysostome here further noteth, that it is not said, they which liue by the spirit, and Theophylact, they which haue receiued the spirit, but they which are lead by the spirit, to shew that the spirit must be the guide and ruler of our life, quemadmodum navigij nauclerus, as the Pilot is of the ship, and the rider of the horse: hereby then is expressed the continuall actiuitie, and operation of the spirit in vs.

5. And this similitude may be taken, either from those, which are guided and directed, as the blind man in the way: or from them, which wanting strength of their owne, are borne and carried of others: and so we are both wayes lead by the spirit: for we neither can see the way vnto that which is good, vnlesse the spirit direct vs, neither haue we power and strength to followe it, vnlesse the spirit drawe vs.

Quest. 15. What is vnderstood by the spirit of bondage.

1. Not the euill spirit, namely Sathan, by whom they are lead which walke after the flesh, as Augustine vpon this place: for the Apostle speaketh not of two diuerse spirits, but diuerse effects of one and the same spirit, working feare and bondage by the lawe, and free∣dome by the Gospell.

2. Neither yet is this spirit the soule of man, which sometime is in the seruitude of sinne, sometime it enioyeth the libertie of the spirit: for v. 16. the Apostle maketh a manifest dif∣ference betweene this spirit and our spirit.

3. Nor yet is this spirit not the holy Ghost, but the lawe, so called because it was giuen by the spirit, as Chrysost. for euen the fathers vnder the law had the spirit of God, as shall be shewed in the next question.

4. But by the spirit the holy Ghost is signified: which by the lawe worketh feare, by the Gospell confidence and assurance.

Quest. 16. Whether the fathers vnder the lawe had onely the spirit of seruitude.

1. Chrysostome hath here many strange assertions of the people of the Iewes that liued vnder the lawe: as 1. Spiritum sanctum non acceperant, &c. the people of the Iewes had not receiued the holy spirit: the lawe is called spirituall, so also the manna which they did eate, and the rocke whereof they dranke are called spirituall, quia supra naturam perfecta erant, they were perfect aboue nature: And to make this his assertion good, he saith, that they ope∣re tenus continebantur, were restrained onely by the lawe from the outward act, we from the verie inward thoughts: they onely vsed corporall purgations and had a promise onely of temporall blessings, as of a land that flowed with milke and honie.

Contra. 1. The Scripture euidently testifieth, that Moses and the rest of the Prophets were endued with the spirit of God: and it is said of Saul, the spirit of God departed from him: then he had it before: and seeing they receiued Christ, when they did eate manna, and drinke of the rocke, they had also his spirit: for without Christs spirit, they could not spiri∣tually eate or drinke Christ. 2. and that the lawe of Moses restrained not the outward act onely, but the heart and affections, our Blessed Sauiour sheweth, Matth. 5. where he de∣liuereth not a newe exposition of the lawe, but he doth cleare it from the corrupt glosses of the Iewes. 3. and though they had many more carnall rites, then we haue, yet euen in those externall ceremonies spirituall graces were represented: as the Apostle saith, that circumci∣sion was the seale of the righteousnesse of faith, Rom. 4.11. 4. yea and vnder those tem∣porall promises, they looked for celestiall, as the Apostle sheweth that they sought an hea∣uenly countrey, Heb. 11.16.

2. Some thinke that here two diuerse states are not compared together of the fathers that liued vnder the lawe, and of vs that are vnder the gospell, but onely two diuerse degrees of our conversion: as first by the lawe we are made to knowe our selues, and thereby terri∣fied, and afterward we finde Evangelicall comfort by faith in Christ, Martyr: and so M. Calvin thinketh, that the things themselues, the ministerie and operation of the lawe and of the Gospell, are here set one against an other, rather then the persons.

3. But here is both an opposition of the persons and things together, as Origen doth il∣lustrate this place by that Galat. 4. where they which were vnder the lawe, are likened vnto

children, which were vnder tutors and gouernors, and we in the Gospell are like the heire that is come to age, and hath no more neede of tutors: but yet our state is not set as opposite to theirs, as though they had onely the spirit of bondage, onely they differ in degrees: for they also had the spirit of Christ, but not in that euident and conspicuous manner, which we haue, Pareus. And here we may deuide the Iewes into 3. sorts: some were altogether carnall, which had no knowledge of Christ, such onely had the spirit of bondage: some were perfect and spirituall, as Moses and the Prophets, who had the spirit of Christ, though for the time they serued vnder ceremonies: some were weake, yet hauing knowledge of the Messiah, they receiued also of his spirit; though not in the same degree with the other, Martyr.

Quest. 17. Of the diuerse kinds of feare.

v. 15. Ye haue not receiued the spirit of bondage to feare. 1. There are two kinds of feare, a ser∣uile feare, when one is mooued onely by the feare of punishment, and so kept in awe and o∣bedience, and there is filialis timor, a filiall feare, such as is in children: when one feareth to offend God, not so much because of punishment, as because he findeth the Lord gracious and good vnto him: of this feare the Prophet speaketh, when he saith, the feare of God endu∣reth for euer, of the other S. Iohn, perfect loue excelleth feare: Angustine thus resembleth these two kind of feares; the seruile feare is like as an adulterous woman is afraid of her hus∣band, least he should come and finde her in her wickednesse: the other feare is seene in a chast wife, who feareth to offend her husband, least he should depart from her.

2. But the Master of sentences, maketh fowre kinds of feare beside the naturall feare of death. 1. There is mundanus timor, a worldly feare, as when a man forsaketh Christ for feare he should loose his life or goods, this is a feare of men, & this is altogether perniciosus, pernicious and dangerous. 2. timor seruilis, the seruile feare is, when men doe well for feare of punishment: this feare is good and profitable, sed non sufficiens, but not sufficient. 3. there is a feare called initialis, a feare in the beginning, when one so feareth punishment, as yet he is mooued with the loue of God and vertue; this feare is bonus & sufficiens, a good feare and sufficient. 4. then is there timor castus & filialis, the chast and filiall feare, which bonus est & perficiens, is good and perfect, and is nothing else but a reuerence of God ioyned with loue.

3. Feare also is taken two wayes, either in respect of the obiect, for the commotion of the mind expecting some imminent or approaching danger; or it signifieth onely a reuerence and obseruance, which is the effect of the other: and in this sense the spirit of feare is said to haue rested vpon Christ, Isay. 11.2. in whom there was no feare of punishment, which is due vnto sinne, whereof Christ was free: there was in him onely a reuerence of God, obser∣vance, and obedience: the naturall feare of death also he had, but thereof we speake not here, and this kind of feare of God may be said also to be in the Angels, and in the elect that are in heauen.

4. But whereas the Apostle saith, 1. Ioh. 4.18. there is no feare in loue: 1. neither doth the Apostle speake of humane feare, when one feareth to suffer persecution for Christ: but he that loueth God expelleth all such feare: he is readie to suffer any thing for Christ. 2. not yet doth he referre vs, onely to that perfect loue of God, which shall be in the next world, when all feare shall be chased away. 3. but he meaneth a seruile and desperate feare, which is seuered from faith and hope, which driueth to despaire: such was the feare that Iu∣das had.

Quest. 18. Why the Apostle ioyneth together two words of the same sense, Abba, father.

1. The first of these words is an Hebrewe or Syriake word, and signifieth father, and in three seuerall places in the Gospel doe we finde, these two words repeated in this manner, Mark. 14.36, Galath. 4.6. and in this place: Augustine, if the place be not corrupted faith, that Abba, is a Greeke word, and pater, a Latine, epist. 178. but Augustine could not be ignorant, that S. Paul wrot not in Latine, and therefore, that place in Augustine is most like to haue beene mistaken by the writers, and such as copied it out: Thomas saith better that Abba is an Hebrew word, and pater, father, is both a Greeke and Latine word.

2. Now why these two words of the same signification should be ioyned together there are diuerse reasons giuen. 1. Chrysostome thinketh that the Apostle vseth the word Abba, because it is puerorum legitimorum vocabulum, that word which legitimate children doe

vse, they first of all learne to call father. 2. Augustine serm. 13. de verbis Apostol. whom Anselme followeth, thinketh that the Apostle vseth these two words, one for the Iewes, the other for the Gentiles, to signifie the adoption and calling of them both to be one peo∣ple: so also Martyr, and M. Calvin, who applyeth here the prophesie of Isay, c. 19.18, that all should speake the language of Canaan, non respicit linguae idioma, sed cordis harmo∣moniā, he respecteth not the proprietie of the tongue, but the harmonie and consent of the heart, in the worshipping of God: but Beza refuseth this as too curious. 3. he therefore thinketh that the latter word is added as an explication of the former, so also Pareus, and Tolet annot. 13. who giueth this as a reason, because Christ in his prayer, Mark. 14.36. v∣seth this ingemination, abba, father, and yet it is certaine he vsed onely the Hebrew word: But this here may be answeared, not as the ordinar. gloss. that Christ vsed both an Hebrew and Greeke word before his passion, because he suffred both for Iewes and Gentiles, for Christ spake in the Hebrew, not in the Greeke tongue: rather as the Syrian interpreter tran∣slateth, Christ did double the word father, father, abba, abba, which the Euangelist retai∣neth in the first place, because it was as familiarly knowne as the other. 4. Lyranus thinketh that by the ingemination of this word, is expressed duplex Dei paternitas, a double kind of fatherhood in God, one by creation, common as well to the bad as good, and a speciall kind of paternitie, by adoption and grace, peculiar to the righteous: But the Apostle here spea∣keth onely of the invocation of the faithfull, how they crie Abba, father. 5. Wherefore I re∣solue here with Erasmus, that this is spoken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by way of conduplication: this repetition facit ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is for more vehemencie: it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more forcible and effectuall to double the word, father, Faius: ista conduplicatio amplificationem continet, this doubling of the word serueth for amplification, Calvin: as it is familiar and vsuall in Scripture, for the Saints in their prayers to shewe their vehement affection, to double the word, Lord, Lord.

3. Calvin here well obserueth, how the Apostle, hauing said before in the second person, yee haue not receiued the spirit of bondage, now changeth the person, whereby we crie, inclu∣ding himselfe, vt sortem communem omnium sanctorum exprimeret, to shewe the common condition of all the Saints.

Quest. 19. Of the testimonie of the spirit, what it is.

v. 16. The spirit beareth witnesse. 1. Caietan here well observeth, that this testimonie of the spirit is internall, for it testifieth vnto our spirit and conscience, that we are the sonnes of God; and beside it is a testimonie de facto, in fact, that we are indeed the sonnes of God, not de possibili, of a possibilitie onely, that we may be; thus farre Caietan well: but he further sheweth that this testimonie of the spirit ariseth partly of our loue toward God, partly of our continuall experience of Gods provident care in preserving of vs: but Chrysostome well saith, that this testimonie of the spirit is not onely, vox praestiti charismatis, sed & praestan∣tis illud paracleti, the voice of the grace or gift which is conferred vpon vs, but of the com∣forting spirit, the comforter: the testimonie then of the spirit is vnderstood to be an other thing beside the testimonie of the graces and effects of the spirit in vs.

2. Origen interpreteth this testimonie, of the affection of the minde, when we are obe∣dient vnto God not for feare, but of loue.

3. Ambrose, Anselme, referre it to the imitation of God and Christ, whereby the spi∣rit maketh vs like vnto God.

4. Haymo thinketh this inward testimonie of the spirit riseth of our good workes, so al∣so Gorrhan, cum spiritus noster per spiritum sanctum bona agit, when our spirit by the spirit of God doth the things which are good, it beareth witnesse that we are the sonnes of God.

5. Most vnderstand this testimonie of the crie in our hearts when we call God our father, which the Apostle spake of before, Tolet. annot. 14. Martyr, Osiander, clamor iste testi∣monium est, this crying in our hearts is the testimonie, Faius: But Chrysostomes reason before alleadged reiecteth all these: there is difference betweene the testimonie of the spirit it selfe, and the effects and operations thereof: and first the spirit inwardly perswadeth vs, that we are the sonnes of God, and then it maketh vs also in our hearts to crie Abba, father.

6. Theodoret vnderstandeth this testimonie of the spirit, to be sacram doctrinam, the sa∣cred truth and doctrine, which confirmeth vs to be the sonnes of God, and so Lyranus in∣terpreteth

it, de veritate catholicae fidei, of the veritie of the catholike saith, confirmed by the spirit by signes and miracles, whereby we are adopted: but the Apostle speaketh of an internall testimonie, not of externall doctrine: though by the preaching of the truth the te∣stimonie of the spirit is wrought in vs. 7. Lyran••••, ••eside hath an other interpretation, of the speciall reuelations, which S. Paul and some oth•••• had: But the Apostle speaketh of that generall testimonie of the spirit of God, which is wrought in the hearts of all the faithfull.

8. Therefore this testimonie of the spirit is that inward assurance of the spirit of God in our hearts, whereby we are assured, that we are the sonnes of God: as Sedulius vnderstan∣deth here the spirit it selfe, which is giuen as an earnest pennie in our hearts, 1. Cor. 2.22. perhibet testimonium in cordeper occultam inspirationem, it giueth testimonie in our heart by secret inspiration, Haymo: and as Oecumenius, non solius charismatis vox est sed donantis spiritus, it is not onely the testimonie or voice of the graces of the spirit, but of the spirit the giuer: for first our spirit is assured by our faith, loue, godly life, prayer, invocation, which are the fruites of the spirit, then the spirit it selfe, concurring with this testimonie of our heart, sealeth it vp, and maketh it sure: these two testimonies must not be seuered; for he that relyeth vpon the immediate testimonie, and revelation of the spirit, without this other testimonie, deceiueth himselfe, Pellican.

Quest. 20. Whether the testimonie of the spirit, and of our spirit be one and the same.

1. Some reading thus, the spirit beareth witnes to our spirit, are of opinion that this testi∣monie is but one, the spirit of God testifieth, and the spirit of man is testified vnto 〈◊〉〈◊〉 Am∣brose expoundeth, that this testimonie of the spirit, is redditum spiritui nostro, gi•••• vnto our spirit; but the Greeke word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beareth witnes together, with our spirit, ra∣ther, then to our spirit, as doe reade, L.G.B.V. for in this latter sense, the word needed not to be compounded with the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, together, or with.

2. Some will haue the spirit of God, and our spirit here both to giue testimonie, but in one and the same thing: as this clamor, crie, which the Apostle spake before of, whereby we call Abba, father, is the testimonie of the spirit and of our heart together, Tolet, Faius: so also Chrysostome, ipse nos charismate suo nos loqui docuit, he taught vs so to speake by his gift in vs: so they will haue the meaning to be this, that this calling Abba, father, is both the testimonie of our heart, and of the spirit whence it proceedeth: but the crying Abba, father, is the effect of the testimonie of the spirit, it is not the testimonie it selfe, for first the spirit, obsignat, &c. sealeth in our hearts, that we are the sonnes of God, then apperit os, it openeth our mouth, Beza.

3. Pererius reporteth the opinion of some, which make the testimonie of the spirit to be the generall promise sealed in the Scriptures, that God loueth those which beleeue in him: and the testimonie of our spirit to be that particular apprehension, which euerie one hath, as that he loueth God and beleeueth in him: and so the testimonie of the spirit should frame the proposition in generall, and the testimonie of our spirit should inferre the assumption: but this testimonie of the spirit whereof the Apostle speaketh, is not the externall and ge∣nerall promise, but the particular euidence, which euerie one hath in himselfe, that he is the Sonne of God.

4. So then here are two testimonies, the one is of our owne spirit, which by the peace of conscience, faith, and other graces of the spirit in vs, doth assure vs that we are the sonnes of God, Mart. and of this testimonie the Apostle speaketh, 1. Ioh. 3.21. that if our owne heart condemne vs not, we haue bouldnes with God, but this must be the spirit of a man regenerate, not the naturall soule of man: as Origen here well obserueth a difference betweene the soule and the spirit, as the Apostle doth distinguish them, 1. Cor. 2.11. 2. Thess. 23. Pareus: the other testimonie is of the spirit of God, that confirmeth this testi∣monie of our heart, which of it selfe is but weake, if it were not supported by the spirit: then seeing the testimonie of our owne spirit is weake, it pleaseth God for our further confirma∣tion to ioyne thereunto the testimonie of his spirit, Mart. like as in battell they are called sy••machi, striuers together, which doe one helpe the other: so the spirit of God and our owne spirit regenerate by grace doe witnes and testifie together, that we are the sonnes of God, Erasmus, Beza, Caiet. Mart. Pareus, Faius, all these make here two testimonies, of the spirit of God, and our owne spirit.

Quest. 21. How we are said to be heires, and what our inheritance is.

v. 7. If we be children, then also heires: 1. Chrysostome here well observeth the Apostles wis∣dome,

who while he spake of heauie things, as what they should suffer, if they liued after the flesh, v. 13. passed it ouer quickly, but now treating of the priuiledges of the faithfull, and of the good things, which are giuen vnto them, he amplyfieth his speach: that they are Sonnes, and not onely so, but heires, and heires of great things euen of God, and ioynt heires with Christ.

2. Origen also here noteth, that the Apostle still ex consequentibus syllogismum nectit, doth frame a syllogisme by the consequents: as ye haue receiued the spirit of adoption, there∣fore ye are sonnes: if sonnes, ye are heires: for the servant expecteth a reward, the sonne loo∣keth for the inheritance: and if heires then the heires of God, and heires of glorie.

3. But there is great difference betweene this inheritance, and the inheritances of men. 1. Origen noteth, that with men all sonnes are not inheritors, as Abraham gaue gifts vnto his other sonnes, but left the inheritance to Izaak: but here all the sonnes of God are heires. 2. Haymo observeth, that here an inheritance is confirmed in the death of the father, but God dieth not: though now he seeme to be absent from vs, and afterward when we are ad∣mitted to our inheritance, we shall see him as he is: gloss. ordinar. and yet Christ dying left vs as an inheritance his peace: but this is most strange that here the heire must first die and be mortified, before he can come to the inheritance, whereas in the world, he dieth that lea∣ueth the inheritance. 3. And among men the inheritance must be deuided into parts, if all the sonnes be heires: but here tota habetur à quolibet bono, the whole inheritance is enioyed of 〈◊〉〈◊〉 one admitted thereunto, though not alike, but in degrees, Lyran.

4. ••nd this our inheritance is not limited: as the Apostle saith, all things are yours, 1. Cor. 3.21. whether things present, or to come: for the present, Christ hath left vs his peace: my peace I giue vnto you: and he hath left vs his Testament, as his will, that we should beleeue it: Haymo who further sheweth, how we shall be heires with Christ, both of his glorie, for when he appeareth we shall be like him, 1. Ioh. 3.3. and of his dominion and power: as he promiseth his Apostles, that they shall sit vpon twelue seates, and iudge the twelue tribes of Israel, Matth. 19. And this prerogatiue shall not be giuen onely to the Apostles, but euen the Saints shall iudge the world, as the Apostle sheweth, 1. Cor. 6.3. Par. This twofold inheritance of Christs glorie, and dominion is well touched by Origen, Christus non solum in partem haereditatis, sed etiam in consortium potentiae adducit, Christ doth bring vs not on∣ly into a part of his inheritance, but into the fellowship of his power: But whereas Christ onely is named to be heire, I will giue the nations for thine inheritance, Psal. 2. we must vn∣derstand, that he onely is the naturall heire, beeing the onely begotten sonne of God, but we are heires by adoption and grace, and so are admitted to be heires with Christ.

5. But here Chrysostom hath an harsh note, that the Iewes vnder the lawe were not heires, as our Sauiour saith, Matth. 8. that the children of the kingdome shall be cast out, whereas our Sauiour there speaketh of the hypocrites, and false worshippers among the Iewes, not generally of all: as there are also among Christians many hypocrites, and false children, that shall neuer be heires: And the Apostle in saying Galat. 4.1. The heire as long as he is a child differeth nothing from a seruant, &c. euidently sheweth, that euen the faithfull vnder the lawe were heires, though kept vnder the ceremonies and rudiments of the lawe for a time, as children that shall be heires, vnder tutors and gouernours.

Quest. 22. How these words are to be vnderstood, if so be yee suffer with him.

1. They which followe the Latine translation here, si tamen, &c. yet if, or if notwith∣standing we suffer with him, doe thinke that our sufferings are the cause of our glorie after∣ward: so Stapleton and the Rhemists inferre, that as Christs passions were a cause of his glo∣rie, so is it in his members: but the Apostle remooueth this conceit, inferring in the next verse, That the afflictions of this life are not worthie of the glorie, &c. but betweene the cause and the effect there is a worthinesse, and a due proportion: See further hereof among the controversies following.

2. Ambrose, whom Calvin and Beza followe, thinke this is required as a condition, that they which looke to be glorified, must first be partakers of Christs suffrings: and so our suffrings are necessarie as a condition, and the way wherein we should walke, and as a 〈◊〉〈◊〉 of our obedience, not as a cause: this sense may safely be admitted: And here a difference is to be made between the legall conditions, and Euangelicall: for there 1. the condition require•• was exactly to be performed, and a perfect obedience was required to satisfie the lawe: but

in the Gospel our willingnesse and godly endeauour is accepted in Christ, though we come short of the precept. 2. there the reward could not be had without the condition perfor∣med: here (though if time and place serue, we must shewe our obedience) yet in some ca∣ses the promise is had without the condition, as the theefe vpon the crosse was saued with∣out any such condition of obedience. 3. the obedience of the lawe was exacted, as a cause of the reward propounded: but in the Gospell it is necessarie onely as a fruit of our obedi∣ence: the cause is the mercie of God, and his gracious promises in Christ.

3. Chrysostome will haue the Apostle to reason here from the greater to the lesse, that if God did so much for vs, when we had done nothing at all, much more will he reward vs, if we suffer for him.

4. But here I subscribe rather to Pet. Martyr, who thinketh that the Apostle maketh mention here of the suffrings of the Saints, because they are argumenta & indicia, argu∣ments and tokens, that they are the heires of God: for in their constant suffrings they haue experience of the power and goodnesse of God, whereby they are kept and preserued vnto saluation: Pareus indifferently followeth this, and the second interpretation.

Quest. 23. How we are said to suffer together with Christ.

1. Not in compassion onely toward the suffrings of Christ, but by imitation, in beeing partakers of the like afflictions, must we suffer with him, Erasmus.

2. Neither doe the Saints by the merit of their suffrings attaine vnto the kingdome of heauen, as Christ did by his, as the Rhemists here note: but we must suffer with Christ onely to shewe our obedience and conformitie to our head.

3. Nor yet is it enough to suffer, for many are punished for their euill doing, and there are that will endure much in the world vpon vaine-glorie: but our suffrings must be for righteousnes sake, as Christs were.

4. And herein must our suffrings be like vnto Christs: that as he yeelded himselfe to the death of the crosse, 1. both to shewe his obedience vnto the will of God, 2. and to take away our sinne: so we likewise in our afflictions should shew our obedience, because so is the will of God, and that we thereby should seeke to mortifie sinne in vs, Mart.

5. Now the passions of the Saints are of two sorts: they are either internall, in mor∣tifying the lusts of the flesh, or externall in suffring persecution and trouble for Christs sake.

6. And as we suffer with Christ, when we beare the like rebukes for the truth as he did, so also Christ suffereth in vs and together with vs: the afflictions of his members he taketh to be his owne: as he said to Saul, why persecutest thou me?

Quest. 24. Of the meaning of the 18. verse, I count that the afflictions, &c.

1. I count, not I thinke, as the vulgar Latine, the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth not an opinion, which is vncertaine, but a due value and estimation of the thing, as Erasmus well observeth here: quasi subducit rationem, he doth as it were cast vp his account, that the afflictions of this life, are nothing answearble to the glorie to come: so also Beza, by the like vse of this word elsewhere, as c. 3.28. c. 6.11. will haue it here to signifie perpendere, to weigh, consider, &c.

2. The afflictions or passions: the Apostle giueth instance rather of the afflictions of the Saints, then of their vertuous workes and actions, because they are more painefull, Perer. and the Apostle applyeth this comfort in regard of those times, when there were great per∣secutions for the name of Christ.

3. Of this present time: if not the afflictions of those times, when the greatest persecuti∣ons were for Christ, were worthie, &c. much more of any other time, Gorrhan: and he meaneth all the afflictions of this life present, not onely which the Martyrs suffered, but if it were possible for any to beare all Iobs afflictions, and whatsoeuer torments, si his possunt esse graviora, if there could be any greater, they should not be worthie of that glo∣rie, Origen, Haymo: and hereby is also signified, finiri cum vita, that these afflictions are ended with the life, Perer.

4. Are not worthie: the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1. Beza here refuseth the common interpretati∣on, condigna, condigne or worthie, and readeth, non sunt paria, are not equall: because the word signifieth the equalitie and like weight of such things, as are weighed in a ballance

together: so also Faius: likewise Calvin thinketh that the Apostle here speaketh not de dig∣nitate, of the dignitie, or worthines, or price of our sufferings, but onely of their condition and qualitie, that they are nothing beeing compared to eternall life: But I rather with D. Fulke and Pareus thinke, that this is a pregnant proofe against the Popish opinion of me∣rits: tollit omne meritum condigni, it taketh away all merit of condignitie: for if the suffrings of the Saints, neither for qualitie nor quantitie, are proportionable to the glorie of the life to come, it followeth necessarily, that they are not worthie: And the Romanists also contend that the Apostle here treateth not de merito operum, of the merit of our workes: Tolet an∣not. 17. but onely sheweth that in respect of the lightnesse and shortnesse of our sufferings, there is no comparison betweene them, and the glorie to be reuealed: in this point there∣fore, it is better to dissent from them. 2. Likewise we must here take heede of a corrupt glosse of Caietans, who thus noteth, that the Apostle saith not, they are not worthie, ad poe∣nas temporales pro peccatis remissis luendas, in respect of the temporall punishment due vn∣to our sinnes that are remitted: for that is not true: Iob saith the contrarie that his calamitie was greater then his sinnes, Iob. 6.1. but he saith onely they were not worthie of the glorie: for 1. the Latine text, which Caietan followeth, readeth thus corruptly, I would my sinnes whereby I haue deserued wrath, and my calamitie which I suffer, were waighed in a ballance, this, as the sand of the sea would appeare heauier: whereas the true reading is this, I would my griefe (or indignation, that is, perplexitie of minde arising of his troubles) were well waigh∣ed, and my miseries were laid together, it would now be heauier then the sand of the sea where is no mention made at all of sinne. 2. in this reading there should be little lesse then bla∣sphemie vttered against the iustice of God, that Iobs afflictions exceeded his sinnes. 3. Nei∣ther is there any punishment remaining for sinne once remitted.

5. Of the glorie. 1. Chrysostome here noteth, that the Apostle describeth the ioyes of heauen, by that thing which is most desired here, namely, glorie: he saith, not of the rest to come, for there may be rest where there is no glorie: but where glorie is, there is rest: Ori∣gen also here obserueth, that in this present life consolation is ministred to the Saints, secun∣dum mensuram passionum, according to the measure of their suffrings: to which purpose he alleadgeth that place, 2. Cor. 1.5. As the suffrings of Christ abound in vs, so our consolation aboundeth thorough Christ, but the glorie to come is not giuen secundum mensuram, &c. according to the measure of our suffrings, but farre beyond: thus Origen here.

6. Which shall be reuealed: Origen here obserueth well, that there is gloria revelata, glo∣rie alreadie reuealed, & revelanda, and to be reuealed: so Chrysost. although this glorie be also at this present, iam tamen abscondita, yet it is now as hid: as the Apostle saith, our life is hid with Christ in God: but when Christ which is our life shall appeare, then shall we appeare with him in glorie.

7. In vs or toward vs: 1. They which reade in vs, some referre it to the glorie of the bo∣die, the iust then shall shine as the Sunne, Haymo: some to the knowledge of the mind, O∣rigen: some to the cleare vision which we shall haue of God, Perer. and he saith in vs, that is, the righteous: to the wicked this glorie shall not be reuealed, gloss. interlin. and hereby he maketh a difference betweene man and other creatures: for man shall first be glorified, and then other creatures, whereof he speaketh immediately after. 2. but the words are in the originall (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) which signifie, erga nos, toward vs: Chrysostome, Mart. Vatab. Gen. B. L.

Quest. 25. Wherein the suffrings of this life are not proportio∣nable, and so not worthie of the glorie to come.

1. Passiones sunt paruae, our suffrings here are but little, ••. Pet. 5.10. After that ye haue suffered a little: but the glorie of the next life shall be exceeding great, as 2. Cor. 4.17. it is called a most excellent, &c. weight of glorie.

2. Pancae sunt, they are but fewe, in respect of the varietie and multitude of ioyes in the kingdome of God, Psal. 16.11. In thy presence is the fulnes of ioy, and at thy right hand, there are pleasures.

3. Brèves, they are but short: as the Apostle saith, Affliction is for a moment, but the glo∣rie shall be eternall, 2. Cor. 4.17.

4. They are mixtae gaudio, mingled here and allayed with comfort: as 2. Cor. 1.5. At our suffrings abound, so our consolation aboundeth, &c. but there shall be glorie without a∣ny mixture of griefe, Reuel. 21.4. God shall wipe all teares from their eyes.

5. Our sufferings are obligatae & debitae, are a due debt in respect of our sinnes, there is not any crosse but it is iustly laid vpon vs for sinne, Psal. 32.6. thou forg••nest the punishment of my sinne, but euerlasting glorie is the free gift of God: it is not otherwise due but by the grace and mercie of God; it is the gift of God, Rom. 6.23.

6. Passions here are communes common to good and bad: therefore S. Peter would not haue any suffer as an euill doer, 1. Pet. 4.15. But the glorie to come is onely promised to the righteous: it is called the libertie of the sonnes of God. v. 21.

7. And to conclude, to put all these together, the afflictions of this life are nothing com∣parable to the glorie of the next, neither in qualitie nor quantitie: for the qualitie, the sor∣rowes of this world, cannot be so great as the ioyes of the next, and for the quantitie, they are but short and light.

Quest. 26. How the Creatures are said to waite, and to be sub∣iect to vanitie, and to be deliuered, &c. and to grone, v. 19 v. 23.

1. Chrysostome well obserueth, that here the Apostle throughout saineth a certaine per∣son of the creatures, giuing vnto them affections, as well desire, hope, sorrow, greeuing: as the Prophets doe sometime bring in viniam lamentantem, the vineyard wayling, the moun∣taines howling and lamenting: and here the Apostle by this patheticall and emphaticall des∣cription of the generall desire and hope of the creatures to be deliuered from the bondage of corruption, encourageth and hearteneth the Saints with patience to endure affliction, vp∣on hope of their deliuerance.

2. First, he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the earnest desire of the creature, expecteth, which word Theophylact interpreteth anxiam expectationem, the carefull expectation: so Calvin, Mar∣tyr: Ambrose, frequentem, the continuall expectation, Hilarie, long inquam, a desire a farre off, the word properly signifieth erecto capite expectare, to expect with putting forth of the head; the word is compounded of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an head: Beza: and so the Syrian interpreter, oculos in∣tendit, the creature expecteth, and setteth the eyes, as earnestly looking and beholding: and whereas he saith, the expectation of the creature expecteth, that is an Hebrew pleonasme; to expresse the continuall desire and expectation of the creature: Now there is a twofold ex∣pectation, or desire of the creature: one naturall, as for the earth and trees to bring forth fruit; and this propension and inclination they haue by nature: there is another supernaturall desire, as when any thing tendeth to an end aboue the naturall constitution: as the corrup∣tible bodie, to the state of incorruption in the resurrection: and so the creatures are said to expect when the sonnes of God shall be reuealed: not that they haue any sense or know∣ledge who are the sonnes of God, but then they expect their owne libertie from the bon∣dage of corruption, when the glorie of the sonnes of God shall be made manifest.

3. The nature is said to be subiect to vanitie. 1. which is not simply to be vnderstood of corruption, as Chrysostome expoundeth: for neither are the heauens of a corruptible nature, as other things, nor yet should the elements haue beene incorruptible though man had not sinned, seeing they were to serue for the generation and procreation of things, which cannot be done without corruption: Tolet annot. 15. 2. And Origens speculation is vaine, who vn∣derstandeth this vanitie to be the bodies, into the which the soules, which were before, were detruded. lib. 1. perearch. c. 7. And Erasmus conceit is somewhat too curious, that in∣terpreteth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vanitie, frustrationem; the deceiuing or disapointing of the creature, which saileth of that end, at the which it aymeth, namely immortalitie, in multiplying one individuum, particular, by another: but it misseth of that end. 4. wherefore by vanitie is vn∣derstood the fraile condition of things, which is much degenerated since the creation, both in the heauens, and the earth, and in the elements: and they doe looke to be restored againe to their perfit estate: Beza.

4. Not of it owne will: 1. not signifying thereby, as Theophylact, that all things were made by the prouidence of God, not virtute sua, by their owne power or vertue. 2. neither is it spoken comparatiuely, because they looke for a better estate, and so are said not to will that which is worse; Pere. 3. but this their vanitie is contra naturalem propensionem, against their naturall inclination: for euery thing by nature would decline and shunne the cor∣ruption thereof: God made all things perfite in the beginning, but by mans sinnes euen according to the ordinance of God, all things were subdued to vanitie; Pa∣reus.

5. Vnder hope: not that there is any hope in the creature: but the Apostle ascribeth vnto them figuratiuely humane affections: and here hope is taken for the thing hoped for: as where it is said in the Psalmes, the Lord is my hope: Tolet annot. 10. hereby onely is expres∣sed the excellencie of that state to the which the creatures shall be restored.

6. Into the glorious libertie, &c. 1. Theodoret referreth it to the time, when the sonnes of God shall be glorified: and so Ambrose readeth in libertate, in the libertie of the sonnes of God: that when the sonnes of God, shall enioy their libertie, then the other creatures shall be freed from their corruptable estate. 2. Chrysostome interpreteth propter libertatem, they shall be deliuered from the bondage of corruption, because of the libertie of Gods children; as for mans cause they were enthralled, so for mans cause they shall be enlarged. 3. But here more is signified, that the creatures also, though they shall not be partakers of the glorie, yet they shall haue a more perfect estate, Calvin.

7. Euery creature groueth, &c. which neither with Origen can be vnderstood of the An∣gels, for they are not subiect to greefe or groning: 2. neither is it to be referred to men, as Augustine, whose opinion shall be examined in the next question. 3. but here the Apostle continueth the former figure called (prosopopeia) ascribing vnto the vnreasonable and sense∣lesse creatures, a kind of sense and feeling of their miserie, and longing desire to be easied from it, as a woman that trauaileth: Par.

Quest. 27. What creatures the Apostle here spea∣keth of.

1. Origen in one exposition, by the creature vnderstandeth the soule of man, which it subdued to vanitie, by reason that it is enclosed in the bodie, and is constrained to serue vn∣to the necessities thereof: and else where he hath yet a more straunge conceit, which is men∣tioned before, qu. 27.3. that the soules hauing an existance before the bodies, are subdued to vanitie beeing ioyned to the bodies: But the Apostle by the creature vnderstandeth a di∣stinct thing from man, and therefore not the soule: as he inferreth v. 25. not onely the crea∣ture, but we also, &c.

2. Origen hath another application, by the creature vnderstanding the Angels and Ar••∣angels, which are set ouer nations, and are presidents of battels and other affaires: and so are subiect to vanitie, in respect of the temporall affaires of this life, wherein they are emploied: and P. Mar. sheweth how in a tolerable sense, the angels may be said to be subiect to vanity, in respect of their employments about things of the world: Theodoret and Ambrose, doe vnderstand part to be spoken of the sensible and visible creatures vnto the 22. v. where be∣cause the Apostle addeth a terme of vniuersalitie, euery creature groneth, here they also in∣clude the Angels, who as they are said to reioyce ouer them that repent, so they are gree∣ued at the vngodly: But Augustine reiecteth this interpretation, vpon this reason, because the Apostle saith that the creature is subiect to vanitie, and shall be deliuered from the bon∣dage of corruption, and groneth: which things, de excellentibus illis virtutibus credere nefas est, to beleeue of those excellent vertues and powers were a wicked thing: yet Augustine en∣deth with a quaere, whether these things may in any good sense be vnderstood of the Angels, as they doe helpe our infirmitie, and so may be said to be like affected with vs: Augustine in hanc epistol. numer. 50. But Thomas absolutely refuseth this interpretation vpon this rea∣son, because in the next world the Saints shall be like the Angels: and therefore the Angels cannot in any sense be said to be subiect to vanitie, or to grone: seeing we, when we shall be like the Angels, shall be exempted and free from all such things.

3. A third exposition there is: by the creature to vnderstand man, and either the righte∣ous and iust man onely, or man in generall both righteous and vnrighteous: the first sense followeth Gregorie, nolens seruit mutabilitati corruptionis, he against his will is subiect to this mutable, and corruptable estate, wayting with patience vntill the time come, when he shall be deliuered from the bondage of corruption: Greg. lib. 4. moral. whom Caietanus and Catharinus follow: So also Hugo Card. Gorrhan: But the Apostle saying afterward, and not onely the creature, but we also, which haue the first fruits of the spirit, doe sigh in our selues: so that the Apostle distinguisheth the creature wherof he speaketh from the sonnes of God, which haue the first fruits of the spirit: neither will it satisfie, to say, that the Apostle maketh two degrees of righteous and iust men, one that hath attained a more excellent degree, which haue receiued the first fruits of the spirit, and are called the sonnes of God: such as the Apostles were: the other, which are not so perfect, yet they also shall be deliuered from

the bondage of corruption, as well as the other, Haymo: for the Apostle by the Sonnes of God generally vnderstandeth all the faithfull, so many as shall be heires of saluation, as he inferreth, v. 17. If children, then also heires.

4. Augustine vnderstandeth by euerie creature, man in generall, that partaketh with the nature of euerie creature, he hath vnderstanding with the Angels, sense with bruit beasts, and hath a vegetatiue life with plants: and man as he is taken naturally, shall be deliuered from the bondage of corruption, that is, such as doe not yet beleeue, shall be called to the faith, and they shall also be the sonnes of God: to this purpose Augustine lib. 83. quest. c. reuealing of the sonnes of God, as the Apostle saith here of the creature, v. 19.

5. The most generall and receiued interpretation is, by the creature, to vnderstand corpo∣ralia & irrationalia, things corporall & vnreasonable, comprehending the heauen and stars with the earth together with living creatures of all sorts, trees, and plants: Thus Ambrose vpon this place, & epist. ad Horontion: to him consent, M. Calvin, interpreting this place depecudibus & plantis, of beasts and plants with other creatures, so also Pet. Martyr, Fai∣us, Pererius: But this exception may be taken against this sense: because the bruit creatures which now onely serue for our necessarie vse shall not be partakers of the glorie of the Sonnes of God, there shall then be no vse of them, probabile est abolendas esse, it is probable, that they shall be abolished.

6. Therefore it remaineth that we vnderstand here by the creature onely in animata in∣sensata, the things without life and sense, as the heauens and elements, and the earth with the things therein: Chrysostome, so Oecumenius also vnderstandeth sensu carentem creatu∣rum, the creature that wanteth sense: so Beza saith, that by the creature is signified mundi machina coelesti & elementari regione constans, the frame of the world consisting of the ce∣lestiall and elementarie region: so also Rollach, Bucanus loc. 37. quest. 8. Pareus seemeth also to include the bruit beasts, yet he thinketh they shall be abolished: Tolet also vnderstan∣deth sensibiles vniversi partes, the sensible parts of the whole world, the heauens, the starres, the elements, and earth: of the same opinion with Chrysostome, are Ireneus lib. 5. c. 36. and Hilarius lib. 12. de Trinitat. And in this sense all things will agree: that these creatures are subiect to vanitie, and doe as it were groane vnder the bondage of corruption, and shall be restored to the glorious libertie of the sonnes of God: the onely doubt is, because afterward v. 22. the Apostle addeth a particle of vniuersalitie, euerie creature, and so it should seeme, that the Apostle excludeth no creatures at all: But why the Apostle there saith, euerie crea∣ture, shall be shewed qu. 33. following.

Quest. 28. Of the servitude of corruption, whereunto the crea∣ture is subiect, and wherefore.

1. Their observation is somewhat curious: that take this to be the vanitie and mutabili∣tie to the which the heauens are subiect: because whereas in the beginning the Sunne was to keepe his course in the equinoctiall onely, (for then there should haue beene a continuall spring, and indifferent temper without either parching heate or pinching cold) now the Sonne hath changed his course, and runneth in the oblique circle of the Zodiake, &c. But this is not so, for seeing the Sunne and Moone were appointed in the creation, to distinguish the seasons and times of the yeare, this could not be, if the Sunne in following the declining circle of the Zodiake by approaching and remoouing, did not make some inequalitie of daies and difference of seasons, Faius.

2. Chrysostome sheweth, how the earth is now cursed to bring forth thistles, and the heauens also shall waxe old, as doth a garment, Psal. 102. and shall be changed into a better mould: whereunto further may be added, that the Sunne and Moone haue their eclipses, the skie is cast ouer with clouds: the starres with euill influences doe infect the ayre: the ayre is oftentimes vnholsome and pestiferous: the earth is stricken with barrennes and becommeth vnfruitfull, Pareus: adde hereunto that demonstration of the Preacher. Eccles. 1. how he giueth instance of the vanitie of all things in the Sunne: that riseth and setteth, and runneth about where he beganne, the winds goe in a circuite from the South to North, and thither againe, so the riuers runne into the Sea, and out of the Sea to their springs and fountaines againe: And thus the creatures are in continuall labour, as Elihu saith to Iob, c. 37.11. He maketh the clouds to labour, or he wearieth the clouds to water the earth.

3. Pet. Martyr yet more distinctly sheweth the vanitie of the creatures, whereunto they

are made subiect for our cause, in these fowre things. 1. they are in continuall labour to serue mans necessitie. 2. they are often punished together with man, as is euident in the destruction of the old world, and in the destruction of Sodome. 3. they haue a certaine sympathie and fellow-feeling of mans miserie. 4. and most of all they are constrained to minister their seruice to the wicked desires of the vngodly; as the Sunne to giue his light, and the earth her fruit: as the Lord saith, Hoshea 2.8.9. because they bestowed their wine and corne vpon Baal, that he will take away the corne, and the wine, which he lent them.

4. Chrysostome here answeareth an obiection, whether any iniurie be offred to the crea∣ture, for beeing thus subdued to vanitie: nequaquam, quia propter me facta est, no, because it was made for me, and therefore suffreth with me, and with me together shall be re∣strained.

Quest. 29. Whether the heauens and earth are corruptible, and shall perish in the ende of the world.

1. We doe first detest the opinion of the heathen Philosophers, which held that the heauens were of an incorruptible nature: such were they whom Peter noteth, that obiected thus: where is the promise of his comming, for since the fathers died, all things continue alike from the creation, 2. Pet. 3.4. this opinion is contrarie to the Scripture, which euidently te∣stifieth that the heauens shall perish, Psal. 102. and shall be consumed with fire, 2. Pet. 3.7. for there is no visible thing created, which had a beginning, but also shall haue an ende.

2. But yet we refuse their opinion likewise, that held the heauens to be so corruptible, as that they shall vtterly be abolished: which seemeth to be the sentence of Chrysostome: for he saith that the inhabitants of the earth, non eandem cum coelo & terra patientur inter∣netionem, shall not haue the same ende and destruction which the heauens and earth shall haue, which he interpreteth omnimodam perditionem, a thorough and absolute perdition and destruction, &c. of the same opinion seeme to be most of the Greeke fathers, Theodo∣ret, Theophylact, Oecumenius vpon this place: likewise Basil homil. 1. in Hyperium, Gregor. Nyssen. lib. de creation, homin. c. 4. And whereas some Scriptures are alleadged, which seeme to fauour this opinion, as Psal. 102.27. They shall perish, but thou shalt endure, and Luke 21. Heauen and earth shall passe. 2. Pet. 3.10. The heauens shall passe away with a noise, and the elements shall melt with heat: to these places it may be answeared, that the hea∣uens shall not vtterly perish, but shall be changed, as it followeth, Psal. 102.27. As a ve∣sture shalt thou change them: and they shall passe away, as Gregorie saith, per eam quam nunc habent imaginem, by that image of corruption which nowe they haue: and to the same pur∣pose he citeth the Apostle, figura (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) huius mundi, &c. the figure or fashion of this world passeth, 1. Cor. 7.37. And the fire shall serue onely to purge the elements and earth, not vtterly consume them to nothing.

3. Wherefore the founder opinion is, as Gregorie satih, the heauens both shall pase a∣way, and yet shall remaine: ab ea, quam nunc habet specie per ignem tergetur, it shall be strip∣ped by fire of that fashion, which now it hath, ea tamen in sua natura servatur, it shall be preserued in it owne nature: the substance shall not be abolished: and this he prooueth by that text, The earth remaineth for euer: not as some reade, The earth remaineth not for euer, Ecclest. 1.3. Gregor. lib. 17. moral. c. 5. Hierome prooueth as much by that place Isay. 30. The Moone shall shine as the Sunne, &c. non interitum significat pristinorum, sed commutati∣onem in melius, it signifieth not the destruction of the old, but a change for the better: Hie∣rome vpon the 65. chapter of Isay: Pareus prooueth the same out of Peter, who compe∣teth the destruction of the world by water and by fire together, 2. Pet. 3.7. as then the world was not destroyed vtterly by water but changed, so it shall be by fire also: Pererius numer. 74. doth collect as much by S. Pauls words here, that they shall be delivered from the servitude of corruption into the libertie, &c. but if the heauens and earth that shall be deli∣uered be not the same, but newe heauens, then not the same but other heauens shall be re∣stored vnto that glorious libertie.

Quest. 30. How the creature shall be deliuered, &c. into the glorious libertie.

1. Theodoret referreth it to the time when the glorious libertie of the Sonnes of God shall be manifested: and so Ambrose readeth in libertate, they shall be deliuered into the libertie: that is, when the Sonnes of God shall receiue their libertie: but the Greeke text

will not beare this sense: the word is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into.

2. Chrysostome interpreteth, propter libertatem, they shall be deliuered because of the libertie of the sonnes of God, as though it shewed the cause of this deliuerance.

3. But more is expressed, that they shall be deliuered into, &c. they shall not onely be freed and exempted from their corruptible state, but they also shall put on an incorruptible state, and in their kind be partakers of the glorie of the sonnes of God: as Chrysostome also saith, propter te male habet corruptibilis facta, rursus propter te incorruptibilis erit, because of thee it became corruptible, and for thy sake againe it shall be incorruptible.

4. Some thinke, that they shall onely be deliuered in beeing exempted from corruption by the vtter abolishing of them; when the creature ceaseth to be any more, it shall be deli∣uered from corruption: ex Pareo: but not to be at all, is worse, then to haue a beeing though in some miserie, therefore this were no deliuerance, but a more corruptible estate, still to remaine corrupted, and abolished for euer: and the Apostle saith not onely that they shall be deliuered from, &c. but into the libertie: as they shall put off the one, so they shall put on the other.

5. They which here comprehend also the brute beasts, and other creatures hauing sense and life, doe thus qualifie these words, non consortes futuros, &c. that the creatures shall not be partakers of the glorie of the sonnes of God, sed suo modo, &c. but in their kind, they shall be fellowes with them in that glorious state: Calvin: But it is not probable that such kind of creatures beeing now appointed onely for the necessities of this life, for the foode, cloathing, and other seruices of man, which then shall be at end, shall then be restored to any such glorie: Wherefore we insist vpon the 3. interpretation, that these creatures which the Apostle speaketh of, shall also be glorified with the Saints: there shall be new heauens, and a new earth, Apocal. 21.1. and the heauens shall be decked and adorned with starres: the Moone shall shine as the Sunne, and the light of the Sunne shall be seuenfold, Isay. 30.26. and the earth with trees and plantes, Apocal, 22.3. but to what end and vse the hea∣uens and earth shall then serue, it is not reuealed vnto vs in Scripture, and it were curiositie for vs to determine: yet it shall not be amisse to adde somewhat of this mysterie.

Quest. 31. To what end the new heauens and earth shall serue in the next world.

1. The Sunne and Moone shall not then serue either to giue light vnto the world, there shall then be no darknes: and the glorie of God, and the Lambe shall be the light of the heauenly Ierusalem, Reuel. 22.23. neither shall they serue for times and seasons, yeares, monethes and dayes, as now: for then there shall be no Summer or Winter, nor any darknes: the Sunne shall not then goe forth as a gyant to runne his course, as now: Psal. 19.6. but then all the creatures shall rest, and their ministerie and seruice, such as is now, shall cease: not yet shall the earth then yeeld fruite for the vse of men, as now: it shall be a time of rest, and the great yeare of Iubile to all creatures: they shall all be freed, and deliuered from ser∣uitude, as the Apostle saith here, v. 21. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seruice or seruitude.

2. Neither yet shall the new earth be without inhabitants, which is Bellarmines opini∣on, because it shall remaine operta aquis, couered with water, and so be vnfit for habitation, Bellar. lib. 6. de amission. grat. c. 3. resp. ad obiect. 7. for 1. the state of all things shall then be most perfect, not confused and mingled together, as in the beginning the earth was co∣uered with water, before God made a distinction, and seperation: 2. and then there shall be no Sea, Reuel. 22.1. as now: much lesse shall all the earth be a continuall sea: 3. and the Scripture speaketh euidently, that the meeke shall inherit the earth, Matth. 5.5. which pro∣mise beeing not performed in this world, shall be fulfilled then.

Neither yet shall the Saints inhabit the earth, to liue in terrene pleasures in eating and drinking, and sporting themselues with terrene delights, as Cerinthus the heretike held, and as the Turkes are made to beleeue, by their false prophet Mahomet, and the carnall Iewes also doe dreame of such a terrestiall Paradise: the Turkish histories doe to this purpose make mention of one Alahodinas the founder of the Assassines, who vsed this deuise to get ma∣ny followers: he prouided a place most pleasantly situated, abounding with all earthly deli∣cacies and pleasures, whether he would cause some to be conueyed beeing cast into a sound sleepe, and after they had solaced themselues there a while, by the like intoxicate drinke he would returne them to their former place: who when they were awaked would report, that they had beene in Paradise: But the new heauens and earth, shall not abound with car∣nall

and corruptible pleasures; there shall dwell righteousnesse, 2. Pet. 3.13. that is, spiri∣tuall delight.

4. And the opinion of Catharinus a Popish writer, that infants dying in their originall sinne shall be the inhabitants of the earth, is but a meere fansie: he thinketh that they shall not goe to heauen, as beeing impure, neither will he thrust them downe to hell, because they committed no actuall sinne: Bellarmine confuteth this phantasticall opinion, by this reason, because then there shall be but two places, heauen and hell: a place of ioy, or of tor∣ment, Bellar. lib. 6. de amissi. grat. c. 3.

5. Wherefore it is most probable that the heauen and earth shall both be the seate of the blessed; that there shall be an entercourse betweene heauen and earth: As the Angels some∣time came from heauen and appeared in humane bodies, and Moses and Elias talked with Christ in the mount: and out Sauiour himselfe after he was risen againe was 40. daies con∣uersant with his Apostles in the earth: and which are good probabilities, that the Saints shall passe to and fro from heauen to earth: and shall follow the lambe, whether soeuer he goeth, as it is, Reuel. 14.4. But of this great misterie and secret, nothing can certainely be affirmed: it is enough for vs to beleeue, that there shall be new heauens, and a new earth prepared for the righteous: and that God shall haue a glorious Church, new Ierusalem, both in heauen and vpon earth: for in them both the new heauens and earth, shall righteousnesse dwell, as S. Peter saith before alleadged. See more qu. 35.2. following.

Quest. 32. Why the Apostle saith, euery creature, v. 22. ha∣uing hitherto named the creature without any other addition.

Here are diuerse opinions: some doe thinke that more is contained here, vnder the name (creature) then before: some that as much was said before by the Apostle, and that the same thing is set down here, but yet more expressely: And in each of these opinions there are some differences.

1. Of the first sort. 1. Ambrose thinketh, that where the Apostle said before, the crea∣ture is subiect to vanitie, Angels there are excluded: but here in that he saith, euery creature groneth, he vnderstandeth the Angels, who though they are not subiect to vanitie, yet they doe grone as it were and greeue for vs, as they doe also reioyce for vs; Ambrose to this pur∣pose, epistol. 22. But the same creature groneth, which hopeth to be deliuered from the bon∣dage of corruption; for otherwise this could not be a reason of the former verse, if the A∣postle spake not of the same kind of creatures: if angels then are not the creatures, which shal be deliuered, neither are they the creatures, which grone with vs.

Of the second sort: 1. Origen in both places vnderstandeth Angels, but he maketh the difference to be in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, groneth together, euery creature groneth together in compassion both Angels, and others: but euery creature doth not simply grone, as beeing subiect to miserie, namely the Angels: and therefore here the Apostle saith, euery creature; But if the Angels be not subiect at all to groning, as indeed these blessed spirits are not, then neither can they be said to grone together.

2. Augustine vnderstanding by the creature man, saith he is called euery creature, because he communicateth with the hature of euery creature; both of the intelligent spirits, sensi∣tiue creatures, and vegetatiue plantes: so gloss. interline. quia habet communionem cum omni creatura, because he hath communion with euery creature: but see this refused before, qu. 28.4.

3. Our new writers, as Pet. Martyr, Calvin, with others; both here and before vnder∣stand generally all creatures in the world, which doe labour with vs vnder the burthen of corruption: but all creatures in generall shall not be partakers of the glorious libertie of the sonnes of God, as hath beene also shewed before qu. 28.5.

4. The ordinaire gloss. thus obserueth; the Apostle saith, euery creature, noting not singula generum, sed genera singulorum, not the particular of euery kind, but the kinds of the particu∣lars: But if the Apostle meane euery particular creature before, and here the kind, then euery creature should not be as much, as the creature which was spoken of before.

5. Wherefore with Chrysostome and Theophylact, I thinke the Apostle speaketh here of creatures without life, as before; but he saith all, that is, structura mundi, the frame of the world; which Beza interpreteth, totum mundum conditum, the whole created world, to shew the consent of them together; and he saith (all,) ad maiorem expressionem sententi••,

more expressely signifying his meaning: and because the principall partes of the world, per∣petu•• sunt, are continued and ioyned together, Tolet: yet vnder the continent, may be in∣sinuated the things contained: and so all creatures in the continent of the world do commu∣nicate with vs in this groning.

Quest. 33. Whom the Apostle vnderstandeth, v. 23. we which haue the first fruits of the spirit.

1. We neither vnderstand with Origen, primitias spiritus, the first fruites of the spirit, to be the spirit it selfe, which is called the first fruites, that is, the cheefe and more excellent spirit aboue all other: for the spirit is one thing, and the fruits, that is, the gifts of the spirit an other.

2. Nor yet with Augustine, by the creature is vnderstood the soule, and the bodie, wherein man communicateth with other creatures, and by the spirit, the spirituall part of man, which is offered as the first fruits vnto God; Augustine lib. 83. quest. c. 67. for the Apostle speaketh here of man sanctified by the spirit, diuerse from the creatures before mentioned.

3. Nor yet are the Apostles here vnderstood onely, which had receiued the excellent and miraculous gifts of the spirit: as Origen also hath this other exposition, which Ambrose followeth, epistol. 22. Anselme, Lyranus, Thomas, gloss. interlin. Gorrhan, Perer. disput. 15. Haymo, Gualter.

4. But the common exposition is to be preferred, which Chrysostome and Theodoret fol∣low: that the faithfull are here insinuated which haue receiued the grace of iustification: so also Calvin, Martyr, Beza, Pareus, Osiander: for though the Apostles had more excellent gifts then others, yet here they are not compared with other faithfull, but the other faithfull are compared with the creatures before spoken of: that if they sigh and grone, then we much more, that haue receiued the first fruits of the spirit: which doe shew that as we haue but the beginning now, so we shall haue the perfection and accomplishment afterward in the kingdome of God, Gryneus: as the first fruits in the law, spem faciebant futurae messis, did giue certaine hope of the haruest to come, Pareus.

5. And whereas the Apostle addeth, wayting for the adoption, euen the redemption of our bodies, he must be vnderstood to speake of the perfection of our adoption, and redemption, now begunne in our soules, and bodies in part, but then perfited, when our bodies shall be freed from corruption: And Origen giueth a good satisfaction here, because the Apostle saith, we are saved by hope: we are now then adopted, redeemed, in hope: but when these things shall be perfited and finished, we shall haue r••m, not spem, the thing, not the hope: And another doubt also may be answeared, that although saluation, and sighing cannot stand together: for a man cannot sigh for that he hath, yet because he saith we are saued in hope, we may sigh for the accomplishment of that, which we hope for: Gryneus: so then the Apostle speaketh of our adoption and redemption, as it shall be perfited and consum∣mate in the next life, not as it is inchoate and begunne here in this: for we are now redee∣med, and now are we the sonnes of God by adoption, as the Apostle said before, v. 15. But yet we haue not full possession of our inheritance, as Saint Iohn saith, 1. epist. 3.2. We are now the sonnes of God, yet it appeareth not what we shall be: our adoption is taken three waies in Scripture, 1. one is of our election, as the Apostle saith, Ephes. 2.3. We are predesti∣nate to be adopted in Christ. 2. the second is of our vocation, whereof the Apostle spake be∣fore, v. 19.3. and there is an adoption in our glorification, when we shall haue a full and perfect fruition of eternall glorie, which the Apostle meaneth in this place: Pareus.

6. Origen, by the bodie here vnderstandeth the Church: but the Apostle, the redemption of our bodie: now the Church is not our bodie, but Christs: The Apostle meaneth then, that when our mortall bodie shall be deliuered from corruption, then shall our adoption be per∣fect, which now the Saints doe sigh and long for.

Quest. 34. That no liuing creatures shall be restored in the next world but onely man.

v. 23. Because the Apostle saith of the faithfull, wayting for the adoption, the redemption of the bodie: here it may be inferred, because other creatures are not partakers of adoption, therefore neither of the redemption of their bodies to immortalitie: for the more explicati∣on hereof, three things shall be breefely touched, 1. what creatures shall remaine after the resurrection, 2. to what vse, 3. what creatures shall not be restored.

1. Concerning the first, it hath beene shewed before, qu. 28.6. that the creatures which shall be restored into the glorious libertie of the Sonnes of God, shall be the heauens and earth, and the elements betweene them: for so the Lord promiseth by Isaiah, 65.17. Saint Peter beleeueth the same according to Gods promise. 2. ep. 3.13. S. Iohn in vision seem the same accomplished, Reuel. 21.1. what shall be the forme and fashion of the new hea∣uens and earth is not expressed in Scripture, and it were curiositie for vs to enquire: but new heauens, and earth, we are certaine by the Scriptures that there shall be: which Chrysostome well expresseth by this similitude, que madmodum nutrix regium puerum educans, &c. like as a nurse, that bringeth vp a King•• sonne, when he commeth to his kingdome, she also is made partaker of his preferment: so the creatures, as the heauens and earth, which are now our preseruers and nourishers, after that man is brought to his glorie, shall be glorified also with him.

2. Concerning the vse: first for the heauens. 1. they shall not then serue for mans necessi∣tie, as now, for he shall not need the Sunne to giue light, nor the clouds to raine. 2. neither to informe and instruct man touching his creature, for we shal then know, as we are knowne. 3. nor yet shall the Sunne then runne his course as now: for there shall be no time, Reuel. 10.6. which is measured by the course of the Sunne: neither any more generation of things, which is now procured by the heate and motion of the Sunne. 4. yet though it be probable that the Sunne shall haue neither heate, nor motion, the light thereof shall be encreased seuenfold: Isay. 30.28. for many things are in this world lightsome but giue no heate: as the glistring and shining precious starres. 5. and the heauens shall serue then to be an habi∣tation and seate of the blessed: as the Apostle saith, They shall be caught vp in the clouds, and meete the Lord in the ayre. 1. Thes. 4.17. and the Saints by the continuall sight of great glorie of the heauens shall be stirred vp to praise and magnifie their glorious Creator.

Concerning the earth it shall serue also to be the seate and habitation of the blessed: for although now the heauens onely are the seat of the blessed soules, where Christ sitteth at the right hand of the throne of maiestie, Heb. 8.1. yet both the new heauens and new earth shall be then the habitation of the righteous: as Saint Peter euidently speaketh, 2. epist. 10.13. We looke for new heauens and a new earth, wherein dwelleth righteousnesse, that is the righteous, as Bucanus well interpreteth, Bucan. loc. 39. qu. 17. And Origen collecteth as much out of our Sauiours words, Matth. 5. that the meeke shall inherite the earth: sed & terra speranda est, non haec, quae arida dicitur, sed illa erit mansuetorum terra, &c. but an earth is to be hoped for, not this, which is called the drie land, and is seene of the eye, but the earth of the meeke, which the eie hath not seene, &c. And this seemeth to be the mea∣ning of Christ, because he there speaketh of blessednesse, which is not to be found in this earth: Augustine also seemeth to be of the same opinion, lib. 20. de ciuitat. Dei. c. 16. where he affirmeth, that then the elements, as they had here corruptible qualities meet for our corruptible bodies, so they shall put on incorruptible qualities agreeable to incorrupti∣ble bodies: But this agreement needed not, if the bodies of the Saints should not conuerse, where the new earth and new elements are: Reason also giueth as much; that the Saints should there triumph, and praise God, where before they were persecuted and afflicted, and God was dishonored: But Pet. Martyr obiecteth that place, 1. Thes. 4.17. that the bo∣dies of the Saints shall be caught vp in the clouds, and therefore he thinketh they shall not liue in the earth: to this we answer that not the earth onely, but the heauens and earth shall be the place and seate of the blessed: that the Saints following the Lambe, whethersoeuer he goeth, Reuel. 14.4. shall visite the earth also, and shall goe and come, as it pleaseth God, as before hath beene touched, qu. 32.5. But herein we must not be too bold to wade with∣out ground: how the Saints shall be disposed of, whether some to heauen, some to the earth, whether the same shall be sometime in heauen, sometime in earth, or how else as it pleaseth God, we leaue these as great misteries not reuealed: but that the Saints shall then be vpon the earth, we are certaine out of Scripture, as hath bin shewed.

3. Now it remaineth to be shewed, what creatures are not like to be restored in the next world: and here we affirme this as most probable, though thereof there be no certain∣tie, that the vnreasonable creatures, as foules, beasts, fishes, shall then cease, and be no more: of which assertion these are the reasons.

1. Non sunt ad immortalitatem condita, these creatures were not created for immorta∣litie: as the rest, which shall then remaine, the heauens, the earth, Sunne and Moone: not

that they were ad immortalitatem fac••a, made by their constitution apt vnto immortalitie, as schoolemen giue instance of the heauens, which are a simple bodie without qualities one repugnant to another: for as Pet. Martyr well obserueth, immortalitie is the franke gift of God, and it dependenth not à vinaturae, from the force of nature: for naturally the heauens and earth, as they had a beginning, so they must haue an end: But in this purpose of God these creatures, which shall remaine, were created of God to immortalitie, so were not the vnreasonable creatures: Bucan. loc. 37. qu. 8.

2. Those creatures onely beside man shall be glorified, which shall immediately passe from their corruptible state into the glorious libertie of the sonnes of God, v. 21. and there∣fore the creature is likened to a woman trauailing with child, till she be deliuered, v. 22. but the vnreasonable creatures, after they are dissolued, do not enter to glorie, they fall vnto corruption, and their life and spirit is extinguished with them: but the heauens and earth which continue the same, shall in the same instant, when they are deliuered from corruption, receiue a glorious libertie: wherein appeareth the equitie also of God, that those creatures which from the beginning of the world vnto the end thereof, were subdued vnto vanitie for mans cause, as the heauens and earth shall be restored to libertie with man, rather then those creatures which are but a while vnder this seruitude of corruption, because their time in the world is but short they beeing renewed and multiplied by continuall generati∣on.

3. If the vnreasonable creatures, should be restored, then either the same that were be∣fore, as the same bodie of man, shall rise againe, or some other of the same kind newly crea∣ted, but not of the first, for the partes of those creatures die with them, and therefore their bodies shall not be restored to life: Bucan. loc. 37. qu. 8. nor the second; there shall then be no new creation: for it is called the day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the restitution and restoring of all things (not of creation,) Act. 3.21. So Pet. Martyr defineth, solos homines excitan∣dot à mortuis, that men onely shall be raised from the dead: though he will not determine of the other, whether any of those kinds of creatures shall still continue.

4. Pet. Martyr hath this saying, that no kind of creatures shall remaine, nisi opus aliquod habuter•• sunt, vnlesse they shall haue some seruice or worke: for it is against nature to con∣stitute any thing, quod omnino sit otiosum, which should be altogether idle, &c. then seeing there shall be no vse of these creatures, which now serue for the vse of man, as for his pro∣fite in feeding, clothing, carrying, labouring, or for his pleasure, it followeth, that they shall not be at all.

5. And further, nulla promissio facta est, &c. no promise in the Scriptures is made con∣cerning those creatures, as there is of the heauens and earth: therefore it is probable, that they shall not then remaine, Gualter: But because the Scripture is silent herein, certainely as a point of faith it cannot be determined: and we may here safely professe with the Master of sentences, se nec scire, quod in scripturis sacris se non meminerit legisse, that he is ignorant of that which he remembreth not to haue read in the sacred Scripture, &c. yet in this questi∣on, what is most probable, and commeth nearest to the truth, the former reasons may de∣monstrate to any of vnderstanding.

Quest. 35. How we are said to be saued by hope, v. 24.

1. For the coherence of these words, 1. Chrysostome thinketh the Apostle maketh mention of hope, because he had spoken before of the excellent graces of the spirit, which he called the first fruits, ne omnia in hoc tempore quaereremus, left we should make accoūt of all things as present. 2. some make this as a reason of the sighing and longing of the faithfull, be∣cause they haue onely yet things in hope: Tolet. 3. Martyr thinketh the Apostle answeareth an obiection how it may stand with the condition of children to sigh and grone, because yet they haue their saluation but in hope. 4. some make the obiection this: how can it be said that we waile for our adoption, seeing we are alreadie the adopted sonnes of God in Christ: and so the answer shall be, that we haue these things onely in hope; Rolloch. Pisca∣tor. 5. But it is rather an other argument of consolation, to moue the faithfull patiently to beare their tribulations from the nature of hope. Pareus, Gryneus.

2. Hope is taken three waies in Scripture. 1. it signifieth generally the doctrine of faith, as 1. Pet. 1.15. be readie to giue an answer to euery man, that asketh a reason of that hope, which is in him. 2. hope is taken for the obiect of hope, the thing hoped for, as Gal. 5.5. we wait for the hope of righteousnes through faith: & afterward in this place, hope that is seene,

(that is the thing hoped for) is no hope. 3. it betokeneth that godly affection of the mind, in hoping for that which is promised and beleeued. Gryneus.

3. Saluation is taken sometime for iustification in this life: Tit. 3.5. Not by the workes of righteousnesse, &c. but according to his mercie he saued vs: But here it signifieth the per∣fection and happie estate both of soule and bodie in the kingdome of heauen. Pere. disp. 16.

4. But these words of the Apostle must not be so taken, as though we had onely things in hope, and nothing in possession: for we are now iustified by faith, and sanctified by the spi∣rit: but the perfection and accomplishment of these things we haue onely in hope: Mar∣tyr.

5. And two conditions are considered in the things hoped for, that it is both difficult, for if it were easie and in our owne power, we would not hope for it: and beside, though it be hard, and difficult, yet is it not impossible: for then we should despaire alto∣gether, and neuer hope for it: Martyr: and hereunto adde a third qualitie required in hope it selfe, that it is not wauering and doubtfull, for that is contrarie to the nature of hope, but it is certaine and firme, and therefore is it called the ankor of the soule, Heb. 6.19.

6. We are saide to be saued by hope, not efficienter, not as though it were the cause of saluation, but consequenter, in respect of the sequele and consequent: that after we haue pa∣tiently waited and expected by bope, that the thing hoped for will certainely follow.

Quest. 36. Of the difference betweene faith and hope.

They differ three waies. 1. ordine, in order and prioritie. 2. operatione, in the worke and operation: and obiecto, in the obiect.

1. Faith goeth before hope, and begetteth hope: as the Apostle defineth hope, Heb. 11.1. it is the ground, hypostasis, or foundation of things hoped for: for first we beleeue the things promised, then we hope for them, and in the third place followeth our loue and de∣light in them: yet faith is not the efficient cause of hope: the spirit of God is the author, efficient, and working cause of all these graces: but the way and manner of working them is according to this order: that first we haue faith, then by faith the spirit bringeth vs to hope.

2. The operation of them is diuerse: for it is the proper effect of faith to iustifie vs, and assureth vs of remission of sinnes in Christ: but hope doth not iustifie vs: it doth by pati∣ence vphold and support the soule in the expectation of the finishing of that, which is be∣gunne in vs by faith.

3. The obiect of them both doth differ 3. waies, modo, gradu, tempore, in the manner, the measure or degree, and the time: 1. in the manner, for faith relyeth vpon the promise it selfe, hope resteth in the thing promised. 2. in the measure, initium salutis fide habet••r, complementum spe, the beginning of saluation is had and obtained by faith, the complement and perfection thereof by hope. 3. in the time, for faith apprehendeth the promise of re∣mission of sinnes and iustification as present, hope is exercised in the expectation of eternall life to come.

Quest. 37. Whether things hoped for cannot be seene.

It will be here thus obiected, 1. we looke for heauens and earth in the next world, but they are seene: Origen answeareth, that they are not these heauens and earth which are now visible, which we looke for; but other heauens and earth: as Saint Peter saith, we looke for new heauens and new earth, 2. Pet. 3.13. for as touching these visible heauens and earth, they shall passe away, Matth. 5.18.

2. Obiect. Stephen saw the heauens open, and Iesus sitting at the right hand of God, Act. 7. he saw that which he hoped for: Gorrhan answeareth, he saw indeed gloriam Christi non suam, the glorie of Christ, but not his owne glorie: hope is of those things which belong vnto a man himselfe: he saw the glorie of Christ, which shall be communicated to his members: but his participation of that glorie he saw not, but hoped for it.

3. Obiect. Saint Paul was taken vp into the third heauen, and heard things not possible to be vttered, and beeing there he likewise saw the glorie of Christ. Ans This was not any corporall sight, but a spirituall vision and sight: for Saint Paul determineth not whether his spirit were then in the bodie, or out of the bodie, when he was so taken vp.

4. Obiect. A man running in a race may set his eie vpon the price which he runneth for, •••• hopeth to obtaine: Caietan answeareth, that there are two things considered in that which is

hoped for: materiale, the materiall part, the thing it selfe, and formale the formal part, which is the possession and obtaining of it: the first may be seene, the second is not seene, but onely hoped for.

Quest. 37. What spirit is said to helpe our infirmities. v. 26.

1. Chrysostome by the spirit vnderstandeth the spirituall gift of prayer, that whereas the Church was in heauines, and much perplexed, then he which had the gift of praier did rise vp, and by framing of a praier shewed the people how, and what they should pray for: But thus it may be be excepted against this sense. 1. the spirit is not thus taken throughout this Chapter: and diuersely in the same place to vnderstand the same word is not so fit. 2. this spirituall gift of prayer, which Chrysostome vrgeth, was not generall, but giuen vnto few, but here the Apostle speaketh of the generall supplie and helping of the infirmities of Gods children. 3. and this is a perpetuall consolation of Christs Church to haue their infir∣mities supported in their praiers: whereas that gift was miraculous, and was to continue but for a time.

2. Lyranus exposition is more vnfit, who vnderstandeth the spirit to be the Angel, which is giuen vnto euery one for his keeper, which directeth him in his prayers; but Angels are not the searchers of the hearts, as this spirit is.

3. Neither doe we with Ambrose take the spirit here pro gratia spirituali, for the spiri∣tuall grace: lib. de spirit. sancti, c. 12. the spirit here mentioned is the author and efficient cause of our comfort and helpe: the spirituall grace is onely an effect of the spirit.

4. Wherefore by the spirit here is better vnderstood, the holy Ghost himselfe, as Origen interpreteth, and Ambrose in an other place, epistol. ad Horantion. so also Martyr, Beza, Pareus, Tolet, Pererius. And though the spirit be said afterward to make request for vs, that must not be so taken, as though the spirit were our mediatour vnto God; but he is said to make request, because he stirreth vs vp to make request, as the spirit is said to crie Abba, father, Gala. 5.6. that is, the spirit maketh vs to crie Abba, father, as the Apostle said before 〈◊〉〈◊〉, whereby we crie abba, father.

Quest. 38. What infirmities the spirit helpeth in vs.

1. The spirit helpeth our infirmities of our vnderstanding: for of our selues we know not, what is good for vs, what otherwise: what to be followed, what to be auoided. 2. the infir∣mitie of our will is helped, which is not of it selfe so setled on the desire of heauenly things, as it ought to be. 3. the infirmitie of our memorie is succoured, to remember Gods benefits receiued, iudgements infflicted, precepts enioyned, and our sinnes remitted. 4. there is an infirmitie in our concupiscence in rebelling against the spirit. 5. an infirmitie of impatience is murmuring against God, when affliction is sent. 6. there is a spirituall slouthfulnesse, in beeing vnwilling to take in hand any difficult or laborious worke of vertue. 7. And incon∣stancie beside in beeing wearie of weldoing, and in not continuing and perseuering to the end. 8. A speciall infirmitie in our prayer, is to pray either ante tempus, for things before the time, or to aske contraria, things contrarie to the will of God, or modo indebito, in asking them in vndue manner: all these infirmities, and specially the last are helped by the spi∣rit.

Quest. 40. How we are said, not to know how to pray, as we ought. v. 28.

Augustine epist. 121. ad. Probam. mooueth this question, how the Saints are said to be ignorant how to praie, seeing they cannot be ignorant of the Lords prayer, which containeth •• 〈◊〉〈◊〉 rule of all things meete to be praied for.

1. Augustine answereth to this effect, that the Lords prayer indeed prescribeth in gene∣rall what good things are to be desired, and what euill things to be declined: but the Apo∣stle here is to be vnderstood to speake of temporall things, as the desire of prosperitie, and the turning aside of aduersitie, which are in themselues indifferent: and herein one may erre in his desire, as he giueth instance in Saint Paul, who desired the pricke of his flesh, where∣with he was buffeted to be taken from him, which was not graunted, as not beeing meete for him: and some haue their desire in temporall things to their hurt, as the Israelites, when they longed for flesh: to this purpose also Pet. Martyr and Pererius, that the Lords prayer is a rule not generall, but yet in specialibus erramus, we may faile and erre in the

particular: and the Lords praier is of things simply good to be praied for, or simply euill to praied against: but the Apostle speaketh here of things indifferent, as of temporall blessings, or temporall afflictions.

2. But more particularly, herein appeareth our ignorance in our praier, 1. when we craue any temporall blessing, which may be to our hurt, as Sathan had his desire in afflicting of Iob, but it was to his further confusion. 2. when we pray against any affliction, which is for the triall of our faith, and so for our spiritual good: as Paul would haue been deliuered from that strife and combate, which he had with his flesh, 2. Cor. 12. 3. when a good thing is asked, but of an ambitious mind, as the sonnes of Zebede ambitiously desired of Christ the chee∣fest places in heauen. 4. so some thing may be craued of a preposterous zeale, as Iames and Iohn would haue had fire come downe from heauen vpon the Samaritants, Luk. 9.15. 5. some thing may be asked vnseasonably and out of time, as Marie spake to Christ to supplie the defect of wine, before his houre was come, Iob. 2. 6. yea we may faile in the desire of life eternall, in respect of the manner, though not for the thing; because we know not whether it be better for vs through prosperitie, or aduersitie to enter into Gods kingdome.

Quest. 41. How the spirit is said to make request with sighes that cannot be expressed.

1. The spirit is said to make request for vs, but in an other sense then Christ is said to make request for vs, v. 34. for Christ maketh intercession, vigore meriti, by the vigor and vertue of his merite; but the spirit is said to make request, interpellere faciendo, by causing vs, and stirring vs vp to make request: Pareus: vnctione docet, the spirit by the annointing teacheth vs how to frame and direct our praiers, Gryneus.

2. With sighes. 1. Augustine epistol. 121. c. 23. expoundeth it causally, because the spirit maketh vs to sigh: and he giueth instance of that place, Deu. 13. the Lord tempteth you, that he may know whether you loue him, that is, vt scire vos faciat, to make you to know: so also Gregorie lib. 2. moral. c. 22. 2. Ambrose epist. 23. doth not expound it causally but figuratiuely, as God is said in Scripture to be greeued, to be angrie, and such like things are ascribed vnto God, which agree not to the diuine nature. 3. some adde further that the spirit is said to sigh, not onely causally because he maketh vs sigh, but instrumentally, be∣cause the spirit is said to doe that, which he worketh by his instruments. annot. 26. but the first sense is most apt, because to sigh, and grone, can no wise agree vnto the spirit in his per∣son, but in respect of the worke, which is by the spirit effected in vs.

3. They are called gemitus inexplicabiles, sighes which cannot be expressed. 1. Origen re∣ferreth it to the spirit it selfe: quomodo cuarrari potest, &c. how can that be vttered, which the spirit speaketh vnto God: so also Ambros. epist. 23. saith they cannot be vttered, quia sunt gemitus spiritus sancti, because they are the sighes of the spirit. 2. August. epist. 121. c. 15. saith they cannot be expressed, because we desire that we know not, so also Anselme, and the ordinarie gloss. that cannot be expressed, which we know not. 3. Lyranus referreth is to the vnspeakeable desire of the Angels concerning mans saluation. 4. some giue this sense, they are vnspeakeable, in respect of the obiect, because they are de re inenarrabili, of a thing not to be vttered, that is eternall life, Gorrhan. 5. Pererius vnderstandeth it of the vnspea∣kable worke of the spirit in the heart of man, which is such, as cannot be vttered. 6. Tolet thus, annot. 27. because the spirit after an vnspeakeable manner praieth for vs with sighes, when we seeme to aske the contrarie: as when Ieremie and Iob complained and were impo∣tent in their praiers, and in their heate and passion seemed to aske one thing, yet the inward intention, meaning, sighing, and groning of the heart obtained an other. 7. But we neede not goe farre for the meaning of these words: they haue relation to the greatnes of the troubles and afflictions of the Saints, which are such, as cannot be vttered and expressed by words, but onely by inward sighes and grones, facit gemere plus, quàm dici possit, &c. the spirit causeth to sigh and grone more then can be expressed: gloss. ordinarie: when as the tongue verbum proferre nequit, cannot bring forth a word, but the heart sigheth within. Pa∣reus.

Quest. 42. Of these words, v. 27. He that searcheth the hearts, knoweth what is the meaning of the spirit, &c.

1. Chrysostome vnderstandeth it as before de corde spirituali, of the spirituall heart endued with the gift of praier, not of the holy Ghost; for then the Apostle would haue said, he that knoweth the spirit, not he which searcheth the heart; But if the Apostle should speak here of spiritu∣all

man that hauing the gift of prayer, prayeth for the congregation, his sighs are not such, as cannot be expressed, for he vttereth them by prayer. 2. the Apostle maketh mention of the heart, because the spirit immediatly maketh not request, but by the moouing, and stirring of the heart.

2. Origens exposition also is somewhat strange, who interpreteth these words, he ma∣keth request according to God, of the diuine nature: that the spirit maketh request, not accor∣ding to the flesh, but according to God: whereas Christ died, not according to God, that is, as he was God, but according to the flesh, and he maketh an other difference betweene the interpellation of the spirit, and our redemption by Christ: for Christ died for the vngod∣ly, as Saint Paul saith, but the spirit maketh request onely for the Saints: These are dange∣rous, and violent expositours: according to God, here signifieth nothing else but according to the will of God, as Haymo saith, ea facit nos postulare, quae Deo placent, the spirit maketh vs to aske those things which are pleasing vnto God.

3. Here then are three reasons couched together to assure vs of the efficacie and fruite of our prayers: 1. from the nature and propertie of God, who although the inward sighes of the heart, cannot be expressed by vs, nor made knowne vnto man, yet God knoweth the meaning of the spirit which mooueth vs to sigh and make inward requests; from the man∣ner and matter of our praiers, that are according to the will of God, as the spirit teacheth and directeth vs: 3. from the obiect of our prayers, which are made for the Saints, for such as are sanctified by the spirit of God, and so acceptable vnto him in Christ.

Quest. 43. Of the nature, condition, and propertie of a true and liuely prayer, out of v. 27.

In this one verse are expressed 1. the efficient cause of prayer, which is the spirit of God, which is said to make request, that is, to stirre vs vp vnto prayer. 2. the obiect of our praiers, to whom they must be directed, onely to God the searcher of the heart.

3. The forme of our prayer, which must be made according to the will of God.

4. The instrument and organe of the spirit, is the inward meaning, sighing, and sobbing of the heart and inward man, although there be no vow at all expressed.

5. The helping and vnderworking causes, are the Saints: so then impious and prophane persons cannot truly pray: for they are not guided by the spirit of grace, who is the author of praier in vs, and the moouer of vs to euerie good worke: Gryneus.

Quest. 44. How all things make together for the best to those that loue God.

1. Caietanus, because the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, worketh together, is in the singular num∣ber, he referreth it vnto God, and putteth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all, in the accusatiue, not in the nominatiue case: that it is God, which worketh all things for the best vnto his seruants: But the vsuall reading is better, that all things worke together, &c. for God is not so fitly said to worke to∣gether with his creatures.

2. And they are said to worke together, 1. either among themselues, as Origen saith, collaborant, they labour together. 2. or in respect of the Saints themselues, which aske these things of God, they worke together with them, Haymo. 3. or rather they doe concurre or worke together, cum causa piorum salutem operante, with the cause, which worketh their saluation, namely God; Pareus, and before him Haymo: cooperatur Deus, God worketh to∣gether in fulfilling all things belonging to their saluation. 4. but Pererius sense we refuse; they are said to worke together, quia concurrere debet bonus vsus liberi arbitrij, because the good vse of our freewill must concurre, &c. for what is mans freewill without the spirit of grace, it is able to doe no good thing of it selfe: as the Apostle said before, v. 26. that the spirit helpeth our infirmities, for we know not what to pray as we ought.

3. All things. 1. which is either to be taken so generally, as Origen comprehendeth e∣uen the spirit also that helpeth our infirmities: for the Apostle would not so shuffle together the Creator and the creature. 2. neither yet is Augustines exposition so fit, that extendeth it ••••o the sins of the Saints, which also profit vnto their saluation, quia inde humiliores rediunt & doctores, because after their repentance and rising againe they returne more humble, and better instructed: lib. de corr. & grat. c. 9. so also Lyran. who addeth further, that the remem∣brance of their former sins maketh for their glorie, as the scarre of the soldiers wound setteth with his valure: But this is not agreeable to the Apostles mind, who speaketh not here of the sinnes, but of the sufferings of the Saints. 3. As these make the Apostles words too general, so

Haymo doth too much restraine them to the prayers of the Saints, that if they chaunce to aske vnaduisedly, yet God turneth it to their good, either in not graunting that they aske, or in chaunging it for some better thing. 4. Wherefore the Apostle specially meaneth, that all things, that is, all afflictions and tribulations shall be turned to the good of the Saints: as Chrysostome interpreteth, omnia, etiam tristia includit, in saying all, he includeth also, hea∣uie things, &c. so Calvin, Martyr, Pareus, with others: though it be verie true, that not onely afflictions, but all things whatsoeuer shall fall out for the best: And here Bernard well obserueth, that all things so worke together, vt inter haec omnia, etiam quae nihil sunt, nume∣rentur, &c. that among all these things, euen those are numbred, which are indeed nothing, as sickenes,* 1.57 death and such like, which haue no nature of their owne, but are naturae corrupti∣ones, corruptions of nature.

4. To those which loue God: 1. the Apostle rather saith, which loue God, then which be∣leeue in God, for these causes. 1. for that the loue of God doth most shew it selfe in afflicti∣on, when a faithfull man is willing to endure all things for the exceeding loue of God. 2. and hereby Saint Paul doth distinguish a true faith working by loue, from a sained faith which hath no such loue, Mar. 3. and least any should thinke, that by the merite of their loue toward God, this benefit is obtained, for all things to worke for the best, the Apostle addeth, which are called, to shew, that God first loueth them in calling of them, before they could loue God, Calvin: and so the ordinarie gloss. well noteth, because the Apostle addeth, which are called, non aliunde est, quàm à praedestinatione, &c. it is not from any other cause, that all things worke together to their good, then of predestination, it is not of their merit: 3. Origen, whereas all things are said to worke together, &c. to them that loue God, infer∣reth, that to them, which are not yet so perfit to loue God, but reteine still the spirit of feare, some things may fall out for the best, but not all: But though there may be diuerse de∣grees in the loue of God, and so some more or lesse are made partakers of this benefit, yet not onely some things but all to such, as loue God, shall fall out for the best, so long, as they remaine in the loue of God: But if they haue not the loue of God at all, then nothing shall be for the best, but euen the good things shall fall out vnto their hurt: as Chrysostome well collecteth, that as to those which loue God, etiam quae nocitura videntur, euen those things, which seemed hurtfull, are for their profite, so to them which loue not God, quae pro∣futura videntur, damna sunt, things which seemed to profite, are hurtfull.

5. Called of this purpose: 1. Chrysostome, Origen, Theodoret, Oecumenius doe vnderstand this not of the purpose of God, but of man, that God called those whom he foresaw to haue a purpose to consent vnto their calling: But this is a very erroneous interpretation: God in Scripture is said to call men not according to the purpose of men, but according to his owne purpose, as c. 9.11. that the purpose of God might remaine according to election. 1. Tim. 1.9. Who hath saued vs according to his owne purpose and grace: Ephes. 1.5. Who hath predestinate vs according to the good pleasure of his will: in these and such other places, this purpose is interpreted to be the purpose of God, not of men: and herein Tolet annot. 31. and Pererius numer. 107. doe well concurre together in giuing testimonie to the truth, in reiecting the erroneous interpretation of the Greeke expositors. 2. so then here the Apostle insinuateth a distinction of callings: some are onely externall, and not effectuall, some are internall by the efficacie of grace according to the purpose of God: so our Sauiour in the Gospell, many are called, but few chosen: he speaketh of the externall calling onely, but the Apostle here mentioneth the other effectuall calling, which alwayes and onely followeth election.

Quest. 45. Of the meaning of these words, v. 29. Those whom he knew before he also predestinate, &c.

1. They are deceiued, which here doe vnderstand this foreknowledge of God, of the foresight of their faith, which should beleeue: as Haymo, quos praesciuit credituros; &c. whom he foresaw should beleeue, them he predestinate: so also Osiander, with other Luthe∣rans, who doe hold election to depend ex prouisa fide, of the foresight of faith: whereas faith is the fruit and effect of predestination, not the cause thereof: whereof more followeth to be handled among the controversies.

2. And as we make not Gods prescience here the cause of predestination, so neither with Caietane doe we make predestination the cause of Gods prescience: ratio quod sciat ill•• fore, est quod volendo decrevit illa fore, the cause that God knoweth things to come, is be∣cause

he willed and decreed them to be: and Origen before had the like conceit, in eo, quod futurum sit id, quod nondum est, in hoc voluntas magis est, quàm praescientia conditoris, in this, that, what yet is not, shall be, therein the will rather of the Creator, then his prescience is seene, &c. for in the order of nature, first the knowledge of a thing, which is in the vnderstanding, goeth before the determination and decree which is in the will.

3. Neither here doe we admit their distinction, who would haue the foreknowledge of God onely to concerne the reprobate, and predestination the elect: and so they set praescites, they which are foreseene or foreknowne against the predestinate: for the Apostle here saith, that God predestinate whom he knewe before, then are not the wicked onely said to be fore∣seene of God, but the elect also, Beza: nay, Origen well obserueth that in the Scripture, the wicked are not said to be foreseene of God at all, not that any thing can escape Gods knowledge, sed quia omne quod malum est, scientia eius & praescientia habetur indignum, but because whatsoeuer is euill is counted vnworthie of the knowledge or foreknowledge of God.

4. Some doe take this foreknowledge of God, pro verbo elegendi, for the word of ele∣cting, as 1. Pet. 1.2. Elect according to the foreknowledge of God, Calvin: but here election and foreknowledge are distinguished: foreknowledge goeth before election.

5. Wherefore by prescience here, we vnderstand not simply the foreknowledge of God, but his foreacknowledging, which is a knowledge with approbation: the word is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he knewe before, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, praecognovit, he acknowledged before: in this sense it is said, The Lord knoweth who are his, 2. Timoth. 2.19. and Rom. 11.2. Hath God cast away his people, whom he knewe before, that is, loued, approoued, for they had no good workes which the Lord did foresee: thus Martyr, Bullinger, Pareus, with others: and Pererius, sig∣nificat scientiam approbationis, it signifieth the knowledge of approbation: disput. 21. num. 100. wherein he crosseth the iudgement of his fellowe Iesuite Tolet, who denieth, that this word doth belong at all vnto approbation and dilection, which are the acts of the will, but onely vnto the knowledge in the vnderstanding.

6. So then here the Apostle setteth sorth these three mysticall acts of the Blessed Trini∣tie before the world was created: the purpose of God, which is generall to saue some, and condemne others: then the foreknowledge and approbation of God, in electing of some, and refusing of others: thirdly, predestination, in appointing vnto the elect, both the ende of eternall life, to the which he decreed to bring them, and in ordaining the way and means thorough faith in Christ to atchieue that ende, Gryneus.

Quest. 46. Wherein our conformitie to the image of Christ consisteth.

v. 29. To be made like to the image of his Sonne: 1. Caietans observation is somewhat curious, that in the originall, the word image is put in the genitiue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the image, not to the image, to shewe that this our conformitie is not mediately referred to Christ, imme∣diately to his image, but that we must directly imitate Christ, in bearing his similitude and image: for the Greeke construction of the word signifying, similitude, requireth a genetive case: and it is all one in effect, to say, conformes imaginis, as the Latine interpreter readeth, or conformes imagini, as Beza, likenesse of the image, or to the image.

2. Athanasius epist. ad Serapion: Basil lib. 5. cont. Eunom. doe take the spirit of God, to be the image of the Sonne: to the which image we are made conformable in holinesse and puritie.

3. Origen referreth it to the soule of Christ, which was endued with all graces of the spirit, wherein consisteth our conformitie; to imitate those vertues and spirituall graces which were in Christ.

4. Theodoret placeth this conformitie in beeing made like vnto the glorious bodie of Christ.

5. Chrysostome, Theophylact, herein will haue this conformitie to consist, because, that as be is the Sonne of God, so we are by grace the adopted sonnes of God: so also Lyranus, filiatio adoptiva est quaedam similitudo filationis naturalis, the adoptiue sonneship, is a simili∣tude of the naturall sonneship of Christ.

6. But to speake more distnictly: this conformitie to the image of Christ, is not in the essence of the divine nature, but in diuine qualities and graces, in which sense S. Peter saith, we are partakers of the diuine nature, in fleeing the corruption which is in the world, 1. Pet. 1.4.

that is, in holines and puritie we must be like vnto God: This conformitie is either inchoate and begunne in this life, or perfect in the next: in this life, it is either a principall conformi∣tie vnto Christ in holines and righteousnesse, as Ephes. 4.23. We must put on the newe man, which after God is created in righteousnesse: or it is accidentall in beeing made partakers of Christs suffrings, 1. Pet. 4.13. our perfect conformitie in the next life, is to be made like vn∣to Christ in glorie, 1. Ioh. 3.3. When he shall appeare, we shall be like him, Gryneus.

Quest. 47. How Christ is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first borne among many brethren.

1. This is added by the Apostle, as a limitation of our conformitie vnto Christ: though there be a likenes in vs and a similitude vnto Christ, yet not an equalitie, he still retaineth the dignitie of the first borne: so this conformitie vnto Christ is not an authenticall propor∣tion, in making vs equall, but in a geometricall, reseruing the preheminence vnto Christ the naturall Sonne of God.

2. Christ is called the first borne two wayes, first equivoce, improperly, as he is the Sonne of God by nature, but we are onely sonnes by grace, and so we are sonnes as he is, but in the same kind: then vnivoce, more properly he is called the first borne as he is man, who hath receiued in his humane nature the plenitude and fulnesse of grace, and communicated it vnto the faithfull, whom he vouchsafeth to call his brethren, Dominic. Sotus in hanc epist.

3. Haymo sheweth how Christ may be said to be vnigenitus, and primogenitus, the one∣ly begotten, and first begotten Sonne of God, both in his diuine and humane nature: in the diuine he is the onely begotten, because he is onely the sonne of God by nature, and so hath no brethren: he is also the first begotten, because he was ante omnem creaturam non factus sed natus, he was before euerie creature not made, but borne: and so S. Paul calleth him the first borne of euerie creature, Coloss. 1.15. As he is man, he was the onely begotten Sonne of Marie, and the first begotten, because he first arose from the dead, first ascended into hea∣uen: and so he is called the first borne of the dead, Coloss. 1.18.

4. Yet to speake more properly and distinctly, he is said to be the onely begotten Sonne as he is God, and the first begotten as he is man, Chrysost. Theophyl.

5. Now herein consisted the prerogatiue of the first borne. 1. in the preheminence of birth, they were the first. 2. in their office and anthoritie, they were the rulers of the house after the father, and the Priests of the familie, before the Leviticall orders were established. 3. in their inheritance, they had a double part to the rest of their brethren, and they did keepe and nourish the familie, as Ioseph did who had Rubens birthright: So Christ is more excellent then his brethren. 1. in his nature, both diuine, wherein none of his brethen can partake with him, and humane, which he onely tooke without sinne. 2. in his offices he ex∣ceedeth, beeing anointed both to be our Prophet, to reueale vnto vs his fathers will, and our Priest, in offring vp himselfe in sacrifice for vs, and now in beeing the Mediator of our prayers, and our king in gouerning vs by his holy spirit, and by the scepter of his word. 3. he also hath the preheminence in his glorious inheritance, he is glorified aboue all creatures, and is of all euen of the Angels adored: which glorie he imparteth vnto his faithfull mem∣bers in measure.

Quest. 48. Of certaine doubts out of the 30. verse, whom he predestinate, them also be called.

Origen here noteth certaine doubts. 1. Obiect. Whereas it is said, whom he knewe before he predestinate, hence it wil followe, that God did not foreknowe or foresee those whom he did not predestinate. Answ. Origen here giueth good satisfaction, shewing that according to the phrase and vse of Scripture, God is said to knowe or foreknowe some, that is, in affe∣ctum recipere, & sibi sociare, to affect them, and associate them to himselfe: as in this sense Adam is said to haue knowne his wife, that is, ioyned her in societie vnto him: And thus on∣ly they are foreseene and foreknowne of God, that is, beloued, approoued, whom he pre∣destinate vnto life.

2. Obiect. The Apostle saith, whom he calleth he iustifieth, and yet there are many called which are not iustified, nor ordained vnto salvation.

Answ. Origen here propoundeth a good answear, videtur mihi vocationis quaedam diffe∣rentia, &c. there seemeth vnto me to be a certaine difference of callings, &c. but Origen proceedeth not well in the explication of this distinction: some (saith he) are called, secun∣dum propositum boni, according to their good purpose, but some are called, that haue no such

good purpose at all: whereas the difference of callings is not in the purpose of the heart, but in the grace of God, which maketh vnto some their calling effectuall, which some wanting that grace doe resist and disobey: so Haymo interpreteth well, quos vocauit per gratiam, whome he called by grace. There is then an externall calling onely, without the inward worke of grace, and with this, election is not alway ioyned, there is beside an inward effectu∣all calling by grace, concurring with the outward, and this necessarily followeth predestina∣tion, and this the Apostle speaketh of here.

3. Obiect. Whom he calleth he iustifieth, &c. Hence it will followe, nihil culpae habere, &c. that there is no fault in them which are not iustified, because they are not called. Ans. Origen answeareth, that iustification, non ex sola vocatione pendet, doth not depend onely of vocation: but from the desire which men haue vnto their saluation, whereby their vocation it made effectuall: but this is dangerous, to make the efficacie of ones calling to depend vp∣on his owne will and desire: and it is contrarie to the Apostle, it is not in him that willeth, or in him that runneth, but in God that sheweth mercie, Rom. 9.16. The better answear is: 1. that no man that is called outwardly by the preaching of the word, and yet thereby is not conuerted vnto God, can excuse himselfe, seeing he resisteth the grace of God offered. 2. in that God giueth more grace vnto some, then to others, whereby their calling is effectu∣all, no other reason can be giuen thereof then the good pleasure of God, and we must not dive too deepe into Gods secrets, to knowe a reason of his doings.

4. Obiect. But why doth the Apostle omit sanctification, ioyning vnto iustification, glo∣rification: the answear is, that sanctification must be vnderstood, and it is here by a synecdo∣che included in iustification, as the more principall: yet otherwhere the Apostle expresseth them both, as 1. Cor. 6.11. But ye are sanctified, but ye are iustified, Pareus.

5. Obiect. But why doth the Apostle speake as of a thing alreadie past and done, he hath glorified, whereas the glorification of the Saints is yet expected. 1. Origen answeareth that there is a double kind of glorie, one, quam iustificati in vita praesenti, &c. which the iustifi∣ed doe enioy in this life present, an other, quae speratur in futura, which is hoped for in time to come. 2. some answear that it is true of many of the Saints, that they are now glorified in heauen: But the Apostle speaketh in generall of all that are iustified by Christ, not of some onely. 3. therefore I preferre Haymo his solution, who saith it is the manner of Scripture, sic narrare futura, tanquam praeterita, to speake of things to come, as alreadie done and past because of the certaintie of them.

Quest. 49. Of the difference betweene the purpose or counsell of God, his preference and predestination.

Seeing the Apostle here mentioneth these three together, v. 29.30. it shall not be amisse briefely to shewe the difference betweene them.

1. The purpose of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1. hath other names beside in Scripture, as his deter∣minate counsell, Act. 2.23. the good pleasure of his will, Ephes. 1.4. and the counsell of his owne will, Ephes. 1.11. 2. the purpose of God and his prouidence differ: for the one is generall concerning the gouernement and disposition of all things in the world, the other specially concerneth the state and condition of men: but more distinctly the purpose of God is taken three wayes: 1. generally it signifieth the counsell of God for the administration of all things in generall, as Ephes. 1.11. He maketh all things according to the counsell of his owne will: and in this sense the prouidence and generall purpose of God, are all one. 2. it is taken for the counsell of God in electing of some, and reiecting of others: as Rom. 9.11. That the purpose of God might remaine, where the Apostle speaketh of the election of Ia∣cob, and the reiection of Esau. 3. it more specially signifieth the counsell of God touching the saluation of the elect: as it is taken here, v. 28. called of his purpose.

2. Concerning the prescience of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1. this difference there is betweene the knowledge of God and his prescience or foreknowledge: the knowledge of God is not onely extended to the things which are, haue beene, or shall be, but euen vnto the things which neuer were, neither shall be: but his prescience is onely of those things which shall haue a beeing. 2. Gods prescience is taken two wayes, either for his generall foresight not onely of those things which the Lord himselfe intendeth to doe, but euen of the euill, which be decreeth to suffer to be done: and thus as well the reprobate are foreseene of God, as the elect: in this sense the Apostle saith, Act. 15.18. From the beginning of the world to the end, the Lord knoweth all his workes: secondly, it signifieth, not the simple and absolute know∣ledge

of God, but his liking and approbation of that which he knoweth, as 2. Tim. 2.19. The Lord knoweth who are his: and thus S. Paul vnderstandeth Gods prescience here, those which he knewe before he predestinate, v. 26. 3. out of this prescience and approbation of God proceedeth his election: that vpon whom he casteth his loue and affection, he electeth and selecteth them from the rest, whom he leaueth to themselues as S. Peter ioyneth them together, 1. Pet. 1.2. Elect according to the foreknowledge of God.

3. Concerning predestination, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1. it is taken either generally for the determination of God, touching the saluation of the elect, and the condemnation of the reprobate: as Fulgentius defineth predestination, est praeparatio operum Dei, &c. it is a pre∣paration of the workes of God, which in his eternall counsell he decreed to doe to shewe his mercie or his iustice in: in this sense it is found in Scripture, Pareus: though there be o∣ther words equiualent, as some are said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, foreordained to dam∣nation, Iud. 4. and the vessels of wrath are said to be prepared to destruction, Rom. 9.22. Gryneus. Or predestination is taken more specially for the decree and appointing of such as are elected vnto euerlasting saluation: as Augustine defineth it to be praeparatio benefici∣orum Dei, &c. The preparing of the benefits and mercies of God, whereby they are most cer∣tainly deliuered, that are deliuered: and the ordinarie glosse defineth 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, iu∣stified, 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 Ie∣sus 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ordai∣ned to euerlasting life, beleeued: the meanes vnto eternall life, which is faith, falleth vnder the ordinance of God.

4. Concerning election 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1. Some thinke that it followeth predestination in or∣der, 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 predesti∣nate 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, e∣ternall 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 reaso∣ning, 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 al∣leadged in this chapter: as that the spirit of God dwelleth in vs, that we haue the spirit of a∣doption, 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: habe∣bit 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: eti∣am 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 An∣gels to liue with, and inferiour, to haue rule ouer them, gloss. ordin. in the present righteous∣nesse, and in the time to come life euerlasting, gloss. interl. 3. and as Christ with all his trea∣sures 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 without any merit of ours, but we are not giuen vnto Christ freely, he hath purchased vs with his blood.

Quest. 52. How nothing can be laid to the charge of the elect.

1. Lyranus referreth this to the finall iudgement, when none shall dare to say any thing to the charge of Gods chosen, but the consolation is more generall, euen in this life is the comfort of Gods children, that no accusation laid in against them, can doe them hurt: though Sathan accuse them, the lawe condemne them, yet God is greater, that doth iustifie them.

2. Augustine lib. 3. de doctrin. Christian. c. 3. whom Haymo followeth, doth reade all with an interogation: Who can lay any thing to the charge, &c. God which iustifieth? and then the answear must be supplyed, no: so also the next clause, who shall condemne? shall Christ? but the better reading is in both clauses onely to read the first part interrogatiuely, and then the answear followeth containing the reason, why none can accuse the Lords elect, because God doth iustifie them, nor any can condemne them, because Christ died for them, so Chry∣sostome and Hilarie lib. 10. de Trinitat.

3. Two reasons are giuen why no accusation can take place against the elect: because they are elected, and so Gods purpose cannot alter, or change toward them: and Christs re∣demption

is sufficient to deliuer them: which is set forth in fowre degrees: he died for the expiation of our sinnes, rose againe for our righteousnes, is ascended and sitteth at the right hand of God, from whence he sent his spirit, and he maketh intercession for vs, whereby his merits are effectually applyed vnto vs.

4. But Origen giueth here a corrupt glosse vpon this word elect, nisi electus fueris, nisi•• omnibus te probabilem exhibueris, &c. vnlesse thou be an elect and choise one, and approoue thy selfe in all things, thou shalt haue thine accuser: and Chrysostome likewise interpreteth this election of the present state of integritie, which euerie one is found in; and he vseth this similitude, like as a breaker of horse, pullos eligit, &c. maketh choise of the best colts which he seeth to be meetest and fittest to runne, so God maketh choice of soules: true it is, that God electeth none, but holinesse and integritie of life doth follow and accompanie them: yet is it not their owne integritie, but the righteousnesse of Christ, which doth free them from accusation in this world, and from condemnation in the next, as the Apostle sheweth, v. 34. that none can condemne vs, seeing Christ hath died for vs.

Quest. 53. How Christ is said to make request for vs.

1. Chrysostome vnderstandeth this interpellation and making of request, of the loue of Christ toward vs, and the care of his Church which he still hath, and otherwise he thinketh he maketh not intercession: so also Theophylact, the Apostle hereby sheweth nothing els quàm summam eius in nos charitatem, then his exceeding great loue toward vs.

2. Theodoret and Oecumenius interpret it of the representation of Christs humanitie, and the exhibiting of his glorious bodie in the sight of his father: so also gloss. interlin. he maketh intercession, representatione humana, by the representing of his humane nature: the sight whereof is a continuall postulation or request for vs.

3. Rupertus lib. 9. de dinin. offic. c. 3. referreth this intercession to the sacrifice of Christ vpon the crosse, the efficacie and vertue whereof still remaineth and cryeth vnto God for mercie for vs: to this purpose also Haymo: Lyranus addeth further, yet speaking therein without any good warrant, that Christ doth make request for vs, ostendendo latus & vulne∣ra, by shewing his side and wounds; Calvin saith, that Christ is not to be imagined to be •••• a suppliant petitioner for vs, but he appeareth by the vertue of his death and resurrection, quae vivae orationis efficaciam habent, which haue the efficacie of a liuely prayer.

4. Ambrose thinketh that Christ doth still preces fundere, powre out prayers vnto God as he is man, euen in the proper signification of the word: so also Gregor. Nazian, ••rat. 4. Theolog. and Origen he thinketh further, that Christ still offereth prayers, cum luctu & la∣chryma, with wayling and teares, hom. 7. in Lev. which are not seemely for that place of glo∣rie: And that Christ still offereth vp vocall prayers, Tolet is of opinion annot. 35. whose rea∣son is, because euen the Saints beeing in glorie doe now offer vp prayers: Pet. Martyr also thinketh that Christ doth now fundere preces, powre out his prayers for vs, because he still is our high Priest for euer.

5. Cyril, cited by Oecumenius, taketh this making of request for vs to be that vehement and earnest prayer, which our Blessed Sauiour made in the daies of his flesh, the force, effect, and efficacie whereof remaineth still.

6. Now then out of all these, to take somewhat: this interpellation or request, which our Sauiour maketh, is performed, 1. both by appearing now in the sight of God for vs, Heb. 9.24. 2. by the euer enduring force and efficacie of his blessed sacrifice once offred vpon the crosse, Heb. 10.19, with one offring hath he consecrated for euer, them that are sanctified. 3. by his will and desire, that the elect should be alwayes acceptable to his father in him, Heb. 10.10. by which will we are sanctified. 4. by the vnchangeable loue of God toward Christ beeing well pleased alwayes in his Sonne, and assenting vnto his holy will and desire, This is my beloued Sonne in whom I am well pleased, Matth. 3.17. Pareus.

7. But that it is not necessarie, that Christ should make any vocall or formall prayers, it may be thus shewed. 1. Chrysostome thus reasoneth, si cadem cum patre potestate, &c. if he by one and the same power with the father, doth raise and quicken the dead, and doe all o∣ther things, quomodo precatione opus habet, &c. how hath he neede of praying to helpe vs 2. an other reason he taketh from the greater to the lesse, that seeing Christ hath propri•• potestate, &c. by his owne power deliuered vs from condemnation, made vs the Sonnes of God, and performed all other necessarie things for our redemption, naturam{que} nostram i••

regali throne constitutam ostentat, &c. and now sheweth in heauen our nature placed in a Princely throne, ad facilia illa & minuta, hath he now neede of prayer to finish those small things which are behind? 3. As the Sonne is said to make request for vs, so God is said to ••••create and beseech vs, 2. Cor. 5.10. and the holy Spirit also maketh request for the Saints, Rom. 8.27. yet neither God the Father, nor the holy Spirit do these things otherwise then by their instruments and effects: we must not imagine any formall prayers to be made, we must not conceiue any thing to be done, quod maiestate illa sit indignum, which is vn∣meete and not beseeming the diuine maiestie: so Christ is said to make request, by the merit and efficacie of his death, and the continuall demostration of his loue: to this purpose Chrysostome: though it must be confessed, that Christ beeing God and man otherwise ma∣keth intercession for vs, then either God the father, or the holy spirit, which tooke not our ••••ure vpon them. 4. that Christ vseth no formall or interstinct prayers it is euident by that place, Ioh. 11.41. Howbeit thou hearest me alwayes, but because of the people that stood by I said it, that they may beleeue that thou hast sent me: hence two reasons may be gathered, that if Christ pray, he alwayes prayeth, he alwaies is heard: his intercession then is his continuall will and desire which is heard: Christ spake in his prayer, that others hearing might beleeue, but now there is no such cause in heauen, therefore nowe no such occasion is of formall and distinct prayers. 5. Tolets argument is nothing, for the Saints now make no formall prayers in heauen, but by their voices and desires; Reuel. 6.9. the soules vnder the altar crie vnto God: and Christ is a Priest for euer after the order of Milchisedech, in that the fruits of his passion and mediation continue for euer, though such distinct and and formall prayers be 〈◊〉〈◊〉 powred out.

Quest. 54. Whether Christs intercession and interpellation for vs, do extenuate the merit of his death.

1. Obiect. This doubt may be mooued, because that seemeth not to be of sufficient me∣rit, which needeth a further supply: now if Christs mediation for vs, be a supply vnto his death and passion, then was not that alone sufficient.

Answ. 1. The intercession of Christ is not to merit our redemption, which is purchased by his death, but to apply vnto vs, ratifie, and confirme our saluation merited by Christs death: so that the worke of our redemption is perfited by Christs death, and in respect of the worke it selfe nothing can be added: but on our part, because we are weake and doe of∣ten fall into sinne, our saluation had neede continually to be confirmed and applyed vnto vs, to which ende Christs mediation helpeth. 2. like as other meanes, as the hearing of the word, prayer, the receiuing of the Sacraments doe not argue any imperfection and insuffi∣ciencie in the worke of our redemption, but in vs that haue neede of such helpes and sup∣plyes, whereby Christs death is applyed. 3. And whereas Christs mediation is grounded vpon the merit of his death and passion, it is so farre from detracting to the merit thereof, that it rather amplyfieth and setteth forth the dignitie of it.

Quest. 55. What charitie the Apostle speaketh of, from which nothing can separate vs.

1. Chrysostome, Oecumen. Theophyl. Origen, and most of the Greeke and Latine exposi∣tion, as Augustine, A••b. do vnderstand this of the actiue loue which we beare toward God: but it is better referred vnto the passiue loue, wherewith we are beloued of God: for 1. this is more agreeable to the Apostles scope, who hitherto hath vrged the loue and mercie of God toward vs, in our predestination, vocation, iustification, in giuing his owne Sonne for vs, Mat. 2. the Apostle so expoundeth himselfe, v. 39. the loue of God which is in Christ Iesus, Gryn. so also is it taken c. 5.5. the loue of God is shed abroad in our hearts, by the Holy Ghost, 〈◊〉〈◊〉. 3. and our loue toward God, sepenumero fluctuas, doth oftentimes waver and sadeth in it, as in Dauid, 2. Sam. 11.4. and so it were a verie vnstable foundation for vs to stay vpon, 〈◊〉〈◊〉. The Apostles meaning then is, that no kind of trouble or affliction which the world taketh to be signes of Gods anger, can yet separate vs from the loue of God, and make vs lesse beloued of him.

2. Then the Apostle rehearseth sixe seuerall kinds of affliction, which are incident to the children of God: the vulgar Latine numbreth seuen, adding one more, namely persecution, which is not in the originall: Lyranus sorteth them into this order: these passions and suffe∣rings of the Saints, are either death it selfe, signified by the sword: or dispositions to death, either nearer, or more remote, and further off: the nearer, are either in respect of the thing, •••• danger, or in the apprehension thereof, anguish: the more remote, are either in substractio∣ne

necessarij, in the subtracting of necessarie things, as of food in famine, of rayment in na∣kednesse: or in illatione nocumenti, in the offring and bringing in of some hurt; as in tribula∣tion: But the sorting out of these into their seuerall places doth invert the order wherein the Apostle hath placed them, which it is safest to followe.

3. The Syrian translator readeth, for vs, who shall separate me: which reading Beza see∣meth to approoue, because thereby the Apostle sheweth how euerie one should make par∣ticular application of his faith to himselfe, and the Apostle was not so secure of other mens faith, as so to pronounce of them: But the Greeke text is more authenticall, which readeth, vs: and Osiander verie well obserueth thereupon, that the Apostle speaketh not of his owne person alone, but of all the faithfull in generall, to shewe this certaintie of saluation, to be∣long vnto all that beleeue.

Quest. 56. Of these words, v. 36. For thy sake are we killed all the day long.

1. Calvin observeth, and P. Martyr noteth the same, that the 44. Psalme from whence this testimonie is alleadged, describeth rather the persecution of the Church of God vnder Antiochus, then vnder the Chaldeans: for they were carried into captiuitie, and afflicted by the Chaldeans for their idolatrie: but vnder Antiochus they suffred for giuing testimonie to the lawe: and therefore it is said, for thy sake are we killed, &c.

2. For thy sake: Simply to be killed or put to death is not commendable, but it is the cause, which maketh the suffrings of the Martyrs glorious and honourable: and there are three things requisite in true Martyrdome: first the cause, they must suffer for Christs sake, Matth. 5.11. then their person, that they be righteous and innocent, men of integritie, not offenders and euill liuers, for then they cannot suffer for righteousnesse sake, Matth. 5.10. lastly the ende must be considered, that they doe it not for vaine glorie, but in loue to God, and his Church: as the Apostle saith, If I giue my bodie to be burned, and haue no loue, it pro∣fiteth me nothing, Martyr.

3. All the day: 1. Chrysostome referreth it to the minde which is alwayes readie and prepared to suffer for Christ. 2. Origen, omni vitae tempore, all the time of the life: so also Haymo: iugiter, continually, Pellican: sine intermissione, without intermission, Pareus. 3. Pet. Martyr vnderstandeth it of the continuall expectation of death in the time of persecu∣tion, so also M. Calvin. 4. Osiander applyeth it to the number of those which are persecu∣ted to death: the tyrants are not content with the death of some few, sed grassantur in quam plurimos, they rage against many. 5. Gryneus vnderstandeth, by all the day, all the time of the world, since the persecution of Abel: but the second sense before seemeth to be the fittest.

57. Quest. Wherein the faithfull are compared vnto sheepe: We are counted as sheepe for the slaughter, v. 36.

1. Gorrhan here obserueth eight seuerall points, wherein they are resembled vnto sheepe. 1. for their innocencie. 2. their patience. 3. their immolation and offering vp in sacrifice. 4. their doctrine is as the milke. 5. their godly conuersation as the fleece. 6. the tyrants and persecutors are toward them as wolues. 7. they are fruitfull, in bringing forth many chil∣dren vnto God, as sheepe that bring out twinnes. 8. they are obedient to Christ our chiefe shepheard, as the sheepe heare the voice of the shepheard.

2. But these resemblances are somewhat farre fetched, and concerne not the scope of the Apostle here: herein therefore this similitude consisteth. 1. as Chrysostome, Theophylast, Haymo, quia occiduntur sine reluctatione, they are slaine without any resistance. 2. sunt sim∣plices, they are simple as beseemeth the flocke of Christ. Martyr. 3. like as butchers draw out the sheepe to be killed at their pleasure, so tyrants vpon euery occasion make slaughter of Gods seruants, euen as butchers slay their sheepe: as it happened in France in the great massaker, at Paris, Lyons, Orleans, and other places. Gryneus. 4. like as sheepe are killed for their flesh and fleece, so tyranni bona martyrum rapiebant, did ceaze vpon the goods of the Martyrs. 5. herein appeareth the conformitie betweene Christ and his members, who was as a sheepe lead to the slaughter, Isa. 53.7. Bucer. 6. adde hereunto, they are counted sicut ••ves morbidae, as specked and diseased sheepe, and so killed. Gorrhan.

58. Quest. How the faithfull are said to be more then conquerours.

1. The vulgar Latine readeth onely superamus, we ouercome, so also Haymo, and

the Syrian translator so interpreteth; but the word in the originall is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we doe more then ouercome.

2. Which is diuersly expounded. 1. Basil in Psal. 114. giueth this sense, he ouercommeth which giueth not place to those troubles which are necessarily inflicted vpon him, he doth more then ouercome, qui vltro accersit molesti•••• &c. which willingly doth offer himselfe •••• endure more, then is laid vpon him: as Origen giueth instance in Iob, who beside the plagues which were laid vpon him by the malice of Sathan, did of himself 〈◊〉〈◊〉 vnto his sor∣••••••••es, as in renting his garments, and scraping his sore wounds with a posthead, &c. but this obseruation seemeth somewhat curious. 2. Chrysostome and Theophyl•••••• 〈◊〉〈◊〉 referre it, both vnto the afflictions which they suffer, the persons which doe suffer, and the perse∣cutors which procure their suffrings: in the first, which are te••tations to trie them, they are more then conquerors, triumphyng in those things, in quibus infidias patimur, wherein we are sought to be supplanted: and concerning the persons of the sufferers, they ouercome with great facilitie, sine sudore & labore, without sweat or labour: and concerning the per∣secutors, flagellati flagellatores vicimus, we beeing whipped ouercame the whippers: the patience of the Saints, which is invincible, vanquisheth and wearieth the tormentors. 3. But the fittest sense is, that we are more then conquerours, because the Saints are nor on∣ly not broken and terrified with their manifold suffrings, but doe also glorie and reioyce in their tribulation: Beza: and are brought vnto an heauenly kingdome, wherein the excel∣lencie of the victorie appeareth, Osiand.

Quest. 59. Of the diuerse interpretations in generall of the 38.39. vers. I am perswaded that neither life nor death, &c.

1. Hugo Card. here obserueth that the Apostle rehearseth an eleuen seuerall impedi∣ments, which might hinder the certaintie of our saluation, which is numerus transgressio∣ne, the number of transgression, because it exceedeth the number of the commandements by one: and so hereby he thinketh whatsoeuer to be meant, whereby a man may be seduced or induced to transgresse: but this obseruation; beside that it is curious, is builded vpon a false ground, for there are but onely tenne particulars named by the Apostle, the eleuenth ut{que} fortitudo, nor strength, is inserted by the Latine translator, not beeing in the originall: and Augustine omitteth it, in citing of this text lib. de grat. & liber. arb. c. 17. though it be found in the allegation of Hierome, epist. ad Algas. qu. 9. yet seeing neither the Greeke originall, nor the auncient Syriake translation hath it, it is better omitted.

2. Gorrhan setteth out this enumeration of the Apostle in diuerse heads: as all kind of actions doe either tend ad esse, or bene esse, to the beeing of man, or his well beeing: the be∣ing of man is either preserued, and that is by life, or destroyed by death: that which tendeth vnto mans well beeing, is either by the spirituall creature onely, or by the corporall onely, or from the creature partly spirituall, partly corporall, which is man: the spirituall creature is expressed by 3. names, Angels, principalities, powers: the corporall is distinguished in respect of things present or to come: the creature both spirituall and temporall, is set forth with three diuerse actions, as of violence, signified by fortitude or strength: of craft and sub∣ti••••ie, called depth, or of prosperitie, called here height: But this curious diuision agreeth not with the simple and plaine enumeration, which the Apostle vseth, and beside he groundeth this conceit vpon the Latine text, which addeth one word fortitude, more then is in the ori∣ginall, he fayleth also in the particular explication, of things present, things to come, bright, depth, as shall be seene afterward.

3. Origen observeth well that as the Apostle had rehearsed before omnes humanas tenta∣tiones, all humane tentations, v. 35. as famine, nakednesse, the sword, and such like, nowe be reckoneth vp tentations, maiores humanis, greater then humane tentations: as he spea∣keth of Angels, principalities, powers: But that other note of his is not so good: that whereas before the Apostle spake, confidenter, confidently, saying, in all these we are more then conquerours: yet here valde tenuiter aij••, he saith somewhat slenderly or faintely, not that we are more then conquerours, as before, but nothing can separate vs, &c. where∣as in truth, the Apostle saying, I am perswaded, speaketh no lesse confidently then before.

Quest. 60. Of the diuerse interpretations in particular.

1. Death nor life. 1. Origen vnderstandeth by death, the death of the soule, which is a sepa∣ration from God, and by life, the life of sinne. 2. Chrysostome applyeth it to euerlasting death, and an other immortall life: that though they could promise vnto vs an other immor∣tall life, to separate vs from Christ, we ought not to giue consent. 3. Osiander interpreteth mors horrenda, vita aerum••••sa, an horrible death, and a miserable life. 4. Lyranus vnder∣standeth, amor vitae, the loue of this life, and the feare of death, the one threatened by per∣secutors, the other promised. 5. But it may be more generally taken, for omnia discri••i••••, all perills which put the life in danger: Mort. omnia extrema, secunda & adversa, and ••ll exceeding great prosperitie or adversitie.

2. Angels, principalities, powers. 1. Origen vnderstandeth onely the euill Angels, and adversarie powers, so Osiander also. 2. Chrysostome onely the good Angels, and Hierome, so also Lyranus, and they vnderstand it by way of supposition, that if the good Angels should seeke to withdraw vs from Christ, which is impossible, yet we should not giue 〈◊〉〈◊〉 vnto them: so the Apostle hath the like supposition of the good Angels, Galat. 1.8. Calv. 3. But we may better vnderstand the Angels good and bad, Mart. Gryn. Pareus, who by principalities and powers vnderstandeth the kingdomes and commanders of the world: but they are titles rather giuen to the Angels, as Ephes. 1.21. Gryneus following Chrysostome.

3. Things present, nor things to come. 1. Not in this world and the next, as Origen 〈◊〉〈◊〉 hath a speculation of the passage of the soule out of the bodie, which in that instant is ma∣ny times seduced and deceiued by the euill spirits. 2. But he meaneth the dangers of this life present, or to come, Mart. Par. 3. he maketh no mention of the things past, for they are ouercome alreadie, Lyran. and as for our sinnes past, they are forgiuen vs in Christ, Gryn.

4. Neither height nor depth. 1. Origen vnderstandeth it of the spirits in the ayre, and in the deepe. 2. Lyranus of the depth and profunditie of Sathan. 3. Gorrhan of the height and depth of humane wisedome: so also Mart. 4. Osiander of the diuerse kinds of death, as by hanging aloft, and beeing drowned in the deepe. 5. Chrysostome and Theophylact bet∣ter vnderstand things in heauen and earth: the elements aboue and belowe, Pareus: ret s••∣premas & infernas, things aboue and beneath, Bulling. 6. Theodoret vnderstandeth heauen and hell. 7. Oecumenius, prosperitie and adversitie.

5. Or any other creature. 1. not beside those which are visible, Origen: for he had spoken of invisible things before. 2. nor a newe creature beside those which God made, as Am∣brose, as equus hipes, an horse with two legges, and such like, gloss. ordinar. Hugo. Gorrhan. 3. But the Apostle, absolvit inductionem, doth make an ende of his induction: because it had beene infinite to reckon vp all the creatures, Martyr: so Chrysostome, if there be any other creature of what manner soeuer, how great soeuer.

4. Places of Doctrine.

Doct. 1. How the same worke may be both good and sinnefull as it proceedeth from God, the deuill, and man.

v. 3. Sending his Sonne, &c. God in sending his Sonne, and giuing him vp vnto death, onely intented his owne glorie, and the salvation of man, but Sathan stirred vp the Iewes of envie and malice to put that holy and Iust one to death: so the same action, as it proceeded from God was good, as it came from Sathan & man was euill: So that God is no way the au∣thor of euill, though he be author of that thing which is abused vnto euill: Mart. This fur∣ther is euident in the affliction of Iob, which, as God was the author & worker of it, tended to Gods glorie, and the triall of Iobs faith, but as Sathan had his finger in it, he would thereby haue supplanted the faith of Iob.

Doct. 2. Of the causes of saluation.

v. 3. Here all the causes of our saluation are expressed. 1. The author and efficient cause is God, who sent his Sonne to redeeme vs. 2. the materiall cause is Christ, who came in the si∣militude of sinful flesh, not that he had not true flesh, as Marcion the heretike said, but it was true flesh yet without sinne, & so in that behalfe like vnto sinfull flesh, as hauing the true na∣ture of our flesh, but not the sinfull qualitie thereof. 3. the forme is also set forth, he condem∣ned sin in the flesh, that is, suffred the punishment due vnto our sinne in his flesh. 4. the impul∣siue or motiue cause, was the imbecilsitie & weaknes of the law: for if the law could haue sa∣ued vs, Christ needed not haue died. 5. the finall causes were these two. 1. for sin, that is, he

came to expiate, purge, and take away sinne. 2. and that the lawe might be fulfilled, and the righteousnesse of the lawe fulfilled by Christ imputed to vs by faith, v. 4.

Doct. 3. That the holy Ghost is God.

v. 9. The spirit of God dwelleth in you: Hence Didymus inferred well, that the holy spi∣rit is God, because he dwelleth in all the faithfull: this infinitenes and immensitie of the spi∣rit sheweth that he is God, for who but God can dwell in so many temples at once: and be∣side, in that he is called the spirit of God, that also prooueth him to be God: for the spirit of God is of the same nature and substance with God.

Doct. 4. That the three glorious persons of the Blessed Trinitie are of one efficacie and power.

v. 11. The raising vp of the dead is a worke of Gods omnipotencie: but God the Fa∣ther, the Sonne, and the Holy Ghost, doe all raise vp the dead: as God is said to raise vp our dead bodies, because his spirit dwelleth in vs, God the father then raiseth, and his spirit also raiseth and quickeneth the dead, and Christ also raiseth the dead, because the same spirit is here called the spirit of God, and of Christ: so Ioh. 6.54. He that eateth my flesh, &c. I will raise him vp at the last day.

Doct. 5. Of euerlasting glorie.

v. 18. Not worthie of the glorie, which shall be reuealed in vs: Thomas Aquin. obserueth 4. necessarie points out of these words concerning euerlasting life: 1. it is called glorie, to shew the excllencie of it: for in this life noble wittes are desirous of nothing more then glo∣rie: it is set forth by the name of that thing which is most desired. 2. it shall be, which shew∣eth the eternitie of it: for that which is now present is but short and momentarie. 3. reuea∣led, the glorie to come then is of it selfe invisible, but God shall so illuminate our minds, as that he himselfe will be seene of vs. 4. this glorie shall be shewed in vs, which signifieth the stabilitie of this glorie, it shall not depend of externall things, as riches, honour, but within vs it shall be, and possesse and replenish both our bodies and soules.

Doct. 6. Of the nature and properties of hope.

v. 24. Hope that is seene is no hope. 1. the author and efficient cause of hope, is God, Rom. 15.13. The God of hope, &c. 2. the subiect, is the faithfull heart. 3. the obiect, things which are not seene. 4. the forme thereof is with patience to abide. 5. the effect thereof is ioy in the spirit, Rom. 1••.1••. reioycing in hope. 6. the ende is our saluation, we are saued by hope. 7. the contrarie to all is despaire, and diffidence, ex Gryneo.

Doct. 7. Of true prayer that consisteth not in the sound of the voice, but in the sighes of the heart.

v. 26. The spirit maketh request with sighes: The meaning is this, that many times when the children of God are ouerwhelmed with griefe, and knowe not themselues what they pray, but onely sobbe and sigh, that the spirit vnderstandeth their meaning, and euen those sighs and groanes, which come of the spirit doe pray for them: Augustine writeth excellent∣ly hereof, epist. 121. that the brethren in Egypt, are said crebras habere orationes, sed eas brevissimas, & raptim iaculatas, to make often prayers, but the same verie short, and as it were of a sudden cast out, &c. whereupon he thus inferreth, hanc intentionem, sicut non est obtr••denda, si per durare non potest, ita si perduraverit, non esse cito rumpendam, the intention of prayer, as it must not be forced, if it doth not continue, so if it hold still, it must not sud∣denly be interrupted and broken off: and so he concludeth, ab sit ab oratione multa locutio, sud non desit multa precatso, in our prayer let there be absent much speach, but let there not be wanting much praying, &c. for as long as the intention and devotion holdeth, the prayer cannot be too much, but to goe on still in words the intention beeing slacked, is much bab∣ling and talking, not praying.

5. Places of controversie.

Controv. 1. That concupiscence remaining euen in the regenerate is sinne and in it selfe worthie of condemnation.

v. 1. There is no condemnation: Bellarmine hence inferreth the contrarie, that in these words the Apostle doth not so much shewe that there is no condemna••on to those that are iustified, as that there is no matter of condemnation in them, nihil condemnatione dignum, nothing worthie of condemnation: l. 5. de amiss. grat. c. 7. arg. 3. and consequently concu∣piscence in them is not sinne.

Contra. 1. The contrarie rather is inferred out of the Apostles words, that concupi∣scence is in it selfe worthie of condemnation, of the which the Apostle treated before in the former chapter, but it is not vnto damnation, neither it, nor any other sinne vnto those, which are iustified by faith in Christ. 2. and the Apostle expresseth the verie cause, they are iustified in Christ, and therefore though sinne remaine in them, yet it is not imputed: there∣fore it is great bouldnes to denie that which the Apostle in so direct words expresseth, that vnto those which are (iustified) in Christ, there is no condemnation: not for that there is no∣thing worthie of condemnation in them, for then, they should be altogether without sinne, but because they are iustified. 3. the Apostle saith not, there is no sinne, but no condemnati∣on, Melancth. not that the same sinnes remaine in those which are iustified, which were in them before,* 1.58 as Pererius slanndereth Calvin to say, disput. 1. numer. 5. but there be still some imperfections and reliques of sinne remaining, but not raigning, which notwithstanding are not imputed vnto the faithfull, neither are able to condemne them: and Calvin saith no more, but that the Apostle ioyneth three things together, imperfectionem, the imperfections which are alwayes in the Saints, Dei indulgentiam, Gods indulgence, whereby their sinnes are forgiuen, and regenerationem spiritus, the regeneration of the spirit, for carni suae indul∣gens, he that is giuen to the flesh, doth flatter himselfe in vaine to be freed from his sinne, Calvin: then cannot the same sinnes remaine, seeing in the regenerate the flesh is mortified, and sinne subdued.

Controv. 2. That none are perfect in this life.

Origens ouersight is here to be noted, who thinking that the Apostle spake in the former chapter of those which partly serued the lawe of God in the spirit, and partly the Lawe of sinne in the flesh, saith that now he speaketh of those which ex integro in Christo sunt, which wholly are in Christ, not partly of the spirit, partly of the flesh: but are perfect.

Contra. 1. First Origen confoundeth iustification and sanctification: for the faithfull are indeed wholly graft into Christ by faith, and yet they may haue some infirmities of the flesh remaining. 2. there neuer liued any of that perfection, neuer to be tempted of the flesh, but onely Christ: but yet they which are in Christ doe not walke after the flesh, that is, non carnem ducem sequuntur, they doe not followe the flesh as their guide, though they be sometime tempted of the flesh: but they follow the guiding and direction of the spirit, Be∣za in annot. 3. and it hath beene sufficiently shewed before, quest. 36. of the former chap∣ter, that the Apostle there speaketh in his owne person as of a man regenerate: and so in this place he meaneth the same, whom in his owne person he described before.

Controv. 3. That regeneration is not the cause, that there is no condemnation to the faithfull.

The Romanists doe make this the cause why there is no condemnation to those which are in Christ, because they walke not after the flesh but after the spirit, Tolet. annot. 1. Bel∣larm. 5. de amission. grat. c. 10. respons. ad obiect. 7. so likewise Stapleton. Antidot. p. 435. who thus obiecteth.

1. Ob. He vrgeth the Apostles words here, there is no condēnation, &c. which walke not after the flesh, therefore for that they walke not after the flesh, there is no condemnation to such.

Contra. The Apostle saith not there is no condemnation, because they walke not, but to them that walke not: regeneration is required as a necessarie condition annexed to iustifica∣tion, not as the cause: so that here is an answear to two questions together: how we are iusti∣fied, namely by faith in Christ, and who are iustified, they which bring forth good fruits: the one is internall, their iustification, the other externall, namely sanctification, Beza.

2. Ob. The Apostle saith that the lawe of the spirit, (which Beza interpreteth to be the grace of regeneration) doth free vs from the lawe of sinne, and death, v. 2. Ergo, it is the cause of iustification.

Contra. 1. This interpretation beeing admitted, that followeth not, which is inferred, for the words are not from sinne, but from the lawe of sinne, that is, from the dominion of sinne: and so indeede the grace of regeneration freeth vs, that sinne hath no more dominion ouer vs. 2. but it is better with Ambrose to vnderstand by the law of the spirit, legem fidei, the lawe of faith, whereby we are freed from sinne and death.

3. Ob. If righteousnesse beeing present, do not iustifie vs, then beeing absent it condem∣neth not.

Contra. 1. Is followeth not: for a thing may be insufficient to a worke beeing present,

and yet if it be remooued it is sufficient to hinder the worke: as good diet in a sicke man may hinder his recouerie, and yet if he vse it, it is not alwayes sufficient to helpe him. 2. and yet here is a difference in this example: for good diet is an helping cause vnto health, but good workes are no cause of saluation, but onely a condition necessarily required and annexed.

4. Obiect. The Apostle saith, v. 15. If ye liue after the flesh, yee shall die, but if ye mor∣tifie the deedes of the bodie, ye shall liue: therefore mortification is the cause of life and sal∣uation.

Contra. 1. Hence followeth that mortification is necessarie vnto saluation, yet not as a cause, but as a necessarie condition, without the which there is no faith, and consequently no saluation. 2. eternall life is the gift of God, c. 6.23. therefore not due vnto our merits; euill workes are the cause of damnation, because they iustly deserue it: but it followeth not, that good workes are the cause of saluation: for they are both imperfect, and so vnpropor∣tinable to the reward, and they are due otherwise to be done, and therefore merite not.

Controv. 4. Against the Arrians and Eunomians concerning the deitie of the holy Ghost.

v. 2. The law of the spirit of life, &c. hath freedome: Chrysostome homil. de adorand. spirit. from this place prooueth the deitie of the spirit against the Arrian and Eunomi••au he∣retikes, who made great difference in the persons of the Trinitie: the Sonne they affirmed to be a creature and much inferiour to the Father, and the holy Ghost they made servum & ministrum silij, a seruant and minister of the Sonne: Chrysostome confuteth them by this place: for if the spirit be the author of libertie and freedome to others, then is he most free himselfe, and not a minister or seruant: as the Apostle saith, 2. Cor. 2.17. where the spirit of the Lord is, there is libertie.

Controv. 5. Against the Pelagians, that a man by nature cannot keepe and fulfill the law.

This error is confuted by the expresse words of the Apostle: who saith that the law was weake by reason of the flesh, and so not able to iustifie vs: by the flesh the Apostle vnder∣standeth not, substantiam caruis, the substance of the flesh, as the Maniches were readie to catch at these and the like places to confirme their wicked opinion, who held the flesh of man to be euill by nature: nor yet the carnall rites and obseruations of the law, which were not able to cleanse the obseruers of them, as Origen here interpreteth, and Lyranus follow∣ing him: But by the flesh we vnderstand with Chrysostome, carnales sensus, the carnall affecti∣ons: carnalitatem quae rebellabat, the carnalitie of man which rebelled against the spirit: gloss. ordinar. concupisentias carnis, the concupiscence of the flesh, Haymo: prauitatem na∣turae, the pravitie of nature, Martyr: which hindereth, that none can keepe the law to be iustified by it. This then manifestly conuinceth the Pelagians: for if the flesh make the law weake and vnable to be kept, then none by the strength of their nature and flesh can fulfill the law.

Controv. 6. The fulfilling of the law is not possible in this life, no not to them which are in the state of grace.

1. The Romanists, out of these words of the Apostle, v. 4. That the righteousnesse of the law may be fulfilled in vs, which walke not after the flesh, doe inferre that they which walke not after the flesh may fulfill the law: so that either it must be denied, that none in this life, walke after the spirit, or it must be graunted, that by such the law may be fulfilled, Pere. disput. 5. Bellarmine addeth, that if the law cannot be fulfilled, Christus non obtinuit, quod v••luit, Christ hath not compassed or obtained that which he intended, for therefore he died, that the iustice of the law might be fulfilled.

Contra. 1. Indeed Origen, whose errors, and erroneous interpretations our aduersaries themselues will be ashamed of, sauing where they serue their turne, first deuised this inter∣pretation: who by the law here vnderstandeth the law of the mind, which is fulfilled, quan∣do lex peccati in membris, &c. when the law of sinne in the members resisteth it not: and Haymo hath this glosse, that we beeing redeemed by Christ, might spiritually fulfill the workes of the law, per cuius impletionem possumus iustificari, by the fulfilling whereof we may be iustified: But this place is better vnderstood of the obedience of Christ who fulfilled the law, which is imputed vnto vs by faith: and thus doe not onely expound our new writes, Melancthon, Bucer, Hyperius, Calvin, Beza, with others; but some of the auncient expo∣sitors, as Theophylact, quae lex facere nitibatur, ea Christus nostri gratia executus est, those

things, which the law endeuoured Christ hath performed for vs; so also Oecumenius, scotus & finis legis per Christum partus est & exhibitus, the scope and end of the law is obtained & exhibited by Christ: yet we must endeuour to keepe those things, which are deliuered, per conuersationem bonam & fidem, by a good conuersation and faith.

2. And that this is the meaning of the Apostle, 1. the phrase sheweth, that the law might be fulfilled in vs, he saith not, by vs, Beza. 2. because there is none so perfect in this life, that neither in thought, word, nor deed transgresseth not the law.

3. The law was weake through the infirmitie of the flesh: but the infirmitie and weake∣nes of the flesh remaineth still euen in the regenerate: therefore neither in them the righ∣teousnesse of the law can be fulfilled.

4. To the contrarie arguments thus we answer. 1. the Apostle saith not, that they which walke after the spirit fulfill the law: but the law is fulfilled in them, that is, imputed vnto them by faith in Christ. 2. though the faithfull cannot fulfill the law, yet Christ performed what he intended, that he might keepe the law for them, and they be iustified by faith in him. 3. this clause then, which walke not after the flesh, is added to shew who they are, for whom Christ hath fulfilled the law, and to what end, namely to such, as walke in newnes of life.

5. Some doe thinke that the Apostle speaketh here of two kinds of fulfilling the law, one imputatione, by imputation of Christs obedience, which is our iustification: the other inchoatione, by a beginning onely, which is our sanctification, begunne in this life, and per∣fited in the next, when it shall be fulfilled: Martyr, Pareus: But the other sense is better: for the Apostle speaketh of a present fulfilling of the law in them which walke according to the spirit, not of a fulfilling respited, and excepted in the next life: which is most true, but not agreeable to the Apostles meaning here.

6. So the Apostle in this place setteth forth three benefits purchased vnto vs by Christ, 1. remission of our sinnes, in that Christ bare in himselfe the punishment due vnto our sins. 2. then the imputation of Christs obedience and performing of the law. 3. our sanctifica∣tion, that we by the spirit of Christ doe die vnto sinne, and rise vnto newnes of life: which our sanctification is necessarily ioyned with our iustification, but no part thereof: 1. because it is imperfect in this life; it is perfect after a sort perfectione partium, by the perfection of the parts, because regeneration is both in the bodie, and soule, but not perfectione graduum, by the perfection of degree; for so it is onely begunne here, and shall be perfited in the next life: 2. and sanctification followeth after iustification, and so is no part of it; for first we are iustified, then sanctified,

Controv. 7. That not the carnall eating of Christs flesh is the cause of the resurrection, but the spirituall. v. 11.

1. The Apostle sheweth the cause of the resurrection of the Saints, to be the inhabiting and dwelling of the spirit of God in them; so that the spirituall communicating with the flesh and blood of Christ by faith is that, by the vertue and power whereof our bodies shall be raised againe at the last day, it is not the carnall eating of Christs flesh in the sacrament, as the Romanists hold (wherwith to the same end they housle the sicke) that is in our bodies the seede of the resurrection; for there may be a spirituall eating and drinking of Christs flesh and blood euen without the sacrament, which is both necessarie and sufficient vnto life; whereof our Blessed Sauiour treateth, Ioh. 5.4. Whosoeuer eateth my flesh and drinketh my blood, hath eternall life, and I will raise him vp at the last day: Christ speaketh not here of the sacramentall eating and drinking, but of his spirituall; for the sacrament was not yet instituted.

2. And that the carnall and corporall receiuing of Christs flesh is not possible, neither yet requisite or necessarie to the resurrction of our bodies, doth euidently appeare by these two reasons. 1. because the Fathers that died, before Christ was incarnate, could not in that manner eate and drinke Christ, and yet they died in the hope of the resurrection. 2. infants are not admitted to the sacramentall eating, and yet they shall rise againe at the latter day; Martyr.

Controv. 8. Against merites.

v. 12. We are detters not to the flesh, &c. hence it followeth, that we are detters to the spirit, which part the Apostle suppresseth, as beeing euident enough of it selfe out of the other. 1. It is manifest then, that whosoeuer seruice we doe performe vnto God, it is ex de∣bito,

a due debt: we are endebted to God, 1. by reason of our creation, that he hath giuen vs these bodies and soules, to the end that we should set forth his praise in, the world, 2. we are bound vnto God, for our redemption by Christ, our regeneration and sanctification by his spirit: all which the Lord hath wrought for vs, that we should performe him faithfull seruice. 3. and likewise we are bound vnto God for the hope of our resurrection, and glo∣rification promised in his kingdome, which the Apostle touched in the former verse.

2. If then, whatsoeuer seruice we doe vnto God, we doe but our bounden dutie: then there is no place for merits for our selues, much lesse for works and merites of supererogation for others, as the Romanists hold, and teach: for debitum & meritum, debt and merite doe one take away another, as the Apostle sheweth Rom. 4.5. And whatsoeuer workes we do, they are either according to the flesh or the spirit, if after the flesh, they are sinfull, if accor∣ding to the spirit, they are of dutie.

3. But they will thinke here to helpe themselues by a distinction, that though our works merite not in the rigour of Gods iustice, yet they merite ex acceptatione diuina, through the diuine acceptance, &c. God indeed accepteth of our good workes in Christ, yet not as me∣rits, but of grace, and so in mercie rewardeth them.

Controv. 9. Whether in this life one by faith may be sure of salvation.

v. 16. The same spirit beareth witnesse with our spirit, that we are the children of God: Though this be an euident place to prooue the certaintie of saluation in the perswasion of the faithfull, because the testimonie of the spirit is vnfallible: yet the Romanists are not ashamed to denie, that any such certaintie may be gathered from hence: they say this testi∣monie of the spirit is nothing else, but the inward good motions, comfort, and contentment of spirit, which the children of God doe daily feels more and more, &c. Rhemist. annot. And Pe∣rerius, it is but gustus quidum spiritualis praesentiae, a kind of tast of the spirituall presence of grace: and he consenteth vnto Thomas, who thus interpreteth this testimonie of the spirit to be c••••iecturalem perswasionē, a coniecturall perswasion: but infallibilis certitudo, an infallible certaintie cannot be had, citra specialem Dei reuelationem, without the speciall reuelation of God: their reasons are these.

1. Thomas thus argueth: a thing may be knowne either by speciall reuelation from God, and so it may be reuealed vnto some, that they are saued: or a man may know somewhat in himselfe, and that two waies, certainely, or coniecturally: a thing is certainely knowne by the principles thereof: as God is the beginning of grace: but because God cannot perfitely be knowne, none can attaine vnto this certaintie: the coniecturall knowledge is by signes and effects; as when a man doth perswade himselfe, that because he feareth God, and contemneth the world, he is in Gods fauour, but this knowledge is imperfect, as S. Paul saith, I know no∣thing by my selfe, yet am I not thereby iustified.

2. Pererius addeth this reason: fowre waies may a thing certainely be knowen, per lumen naturale, &c. by the naturall light of the vnderstanding•• by the light of the Catholike faith, by speciall reuelation: per lumen fidei infusa, by the light of faith infused: but by none of these can one be assured of his saluation: not by the first, for it is a supernaturall light: nor by the second, for then all, that beleeue the Catholike faith should haue this assurance: nei∣ther hath euery Christian the third, which is by special reuelatiō: neither by the fourth can it be attained vnto: for that perswasion riseth of two propositions, the one apprehended by faith, the other collected out of that by some naturall euidence and experience: as faith rea∣cheth vs, that all which are truely contrite and penitent, shall be saued: then one out of his owne experience inferreth: but I am contrite and penitent. Ergo: But this experience is vn∣certaine, because that many actions proceeding from a man himselfe may carrie some sem∣blance of those, which are wrought by the spirit: and a man may haue many sinnes, which he knoweth not, and so cannot repent him of them.

Contra. 1. To Thomas argument we answer, 1. that two waies is a faithfull man per∣swaded, and made certaine of his saluation: both by the efficient cause the spirit of God, which giueth such testimonie and assurance vnto them, and by the signes and effects, which are wrought in them. 2. though God cannot here be perfitely knowne, yet so much is knowne of God, as may make a man sure of his saluation: as we know by the Scriptures the great loue and mercie of God towards vs in Christ, and his constancie and immutabilitie, that whom he loueth, he loueth to the end: all which tend to make vs sure of our election

and saluation in Christ. 3. Saint Paul did not thinke himselfe to be iustified by the peace of his conscience: for that is a fruite of iustification, not the cause thereof: But Saint Paul knew himselfe to be iustified by faith, and thereof was assured: the testimonie of the consci∣ence, which ariseth of our good fruits, is an argument of our liuely faith, whereby we are iustified. 4. we confesse, that none in this life can attaine to a perfect assurance without some doubting: but there is difference betweene an infallible and certaine assurance, and a perfect assurance: this sheweth the degree, the other the kind and manner.

2. To Pererius we answer, that we are assured by the light of faith infused, that we are saued, and his exceptions we except against: 1. it is not naturall sense and experience, that assumeth, I am saued, but this is the particular act or sense of faith relying vpon Gods promises: there is a generall assent vnto, and apprehension of Gods promises, which maketh the proposition: he that beleeueth in Christ, shall be saued: then is there a par∣ticular application, which is the speciall act of faith: but I beleeue, which a man is assu∣red of by his workes: then the conclusion followeth, I shall be saued: the propositions beeing grounded vpon the promise of God is, the obiect of faith: the assumption inferred out of the proposition, is the act of faith. Therefore that is a friuolous obiection, that the assumption, I doe beleeue, is not de fide, of faith; and it hath not the expresse word of God: for fides non creditur, sed sentitur, faith is not beleeued, but it is felt and perceiued: it apprehendeth the generall promises of God, and particularly applieth them. 2. It is vntrue, that the actions proceeding of the spirit, and such as come from man himselfe, are aliue: for there is no good thing in vs, which the spirit worketh not: naturall ciuill workes haue a semblance indeede and shew of goodnes, but there is not any true goodnes in them. 3. but this is not to the purpose, for though a man haue many sinnes, which he knoweth not, and his workes be imperfect, this in a faithfull man hindreth not the assurance of his saluation, which is not grounded vpon his workes, but vpon his faith: indeed if a man were iustified by workes, he could neuer attaine vnto any securitie or certaintie of saluation: but it is faith that layeth hold on the perfect obedience, and righteousnesse of Christ that bringeth vs to this assu∣rance. 4. And as for their speciall reuelation, whereby they pretend, that Saint Paul and other holy men were made sure of their saluation, the Apostle taketh away this pretext, in making his case common herein with other faithful men, saying that there was not a crowne of righteousnesse laid vp onely for him, but for all them, that loue his appearing, 2. Tim. 4.8. a more excellent degree of assurance the Apostle had, but the diuersitie of degree taketh not away the truenes of the thing: a true assurance of saluation all the faithfull haue, though not in the like degree & measure. Now on the contrarie side, that it is possible for a Christian by faith to assure himselfe of his euerlasting saluation, and that de facto, in very deed euery faith∣full man is so assured, we prooue it by these testimonies of Scripture: As, Rom. 8.16. The spirit beareth witnesse with our spirit, that we are the children of God: 1. Cor. 2.12. We haue receiued the spirit of God, that we may know the things, that are giuen vs of God. 2. Cor. 13.5. Know ye not your owne selues, that Iesus Christ is in you vnlesse ye be reprobates: and such other places many might be produced, which shew, that we haue a certaine knowledge and assurance by faith of heauenly things.

Pererius answereth, 1. that either these places must be vnderstood of a morall, coniectu∣rall, and humane kind of certitude, & assurance, not diuine and infallible, as in the first place, though the testimonie of the spirit be most certaine in it selfe, yet we onely by coniectures gather; that it is the testimonie of the spirit. 3. or the Apostle speaketh of that speciall assu∣rance by reuelation, which the Apostles had in those daies, as in the second place: 3. or he meaneth the knowledge onely of the doctrine and principles of faith, not of beeing in the state of grace, as in the third: Pere. disput. 8.

Contra. 1. The Apostle speaketh not simply of the testimonie of the spirit, as it is in it selfe, but as it is to vs, it beareth witnesse with our spirit, that we are the children of God, and thereby we crie Abba father: like as then children doe call vnto their fathers, with a con∣fident assurance, not a coniecturrall opinion, the like certaintie haue the faithfull, that they are the sonnes of God, and that he is their father. 2. the Apostle speaketh not of the Apostles and teachers onely of those times, but generally of all the faithfull, which haue not receiued the spirit of the world, but the spirit of God. 3. And the Apostle in the third place expressely mentioneth such a knowledge, which the reprobates haue not, and they which haue it, are not reprobates: but the knowledge of the doctrine of faith euen the reprobates haue, but it

is not sanctified vnto them.

4. Now then to conclude this point: there is a threefold kind of certitude, there is one in opinion onely, when a man deceiueth himselfe in his perswasion, and thinketh that to be, which is not; there is an other certaintie in the truth of the thing, as the Deuils know the truth of the articles of faith, though they haue no comfort in them: and there is an assurance as well of the truth of the thing, as in perswasion and assent of him, which beleeueth; such is the assurance of faith; the first is onely in the will and affection without any ground, the second in the intellectuall part onely, the third is in both; So then in a faithfull man both his vnderstanding is illuminate to perceiue celestiall things, and his heart and affection is in∣clined, firmely to beleeue, and applie them to himselfe.

5. Some of the Romanists doe not much differ from vs in this point of the certaintie of saluation: as Pererius disput. ••: alleadgeth Vega, and Ricuram Tapperus, who affirme, that a man may be so certaine of grace, vt omnicareat formidine & haesitatione, that he may be without all feare and doubting: See further of this Controversie, Synops. Centur. 4. er. 20.

Controv. 10. Against the invocation of Saints.

v. 15. Whereby we crie Abba father: Hence Bucer well obserueth, that the spirit of God teacheth vs to call vnto God, and crie in our hearts Abba, father: the spirit sendeth vs not vnto Saints: the prodigall child comming home to his father, w••n•• not to any of his fathers seruants, to make them his Mediators, but he came to his father, and humbled him∣selfe vnto him, Luk. 1.••. and so our Blessed Sauiour teacheth vs to pray; Our Father; &c. and here the Apostle saith, that by the spirit we crie Abba father: See further of this matter, Synops. Centur. 2. er. 30.

Controv. 11. That a strange tongue is not to be vsed in the ser∣uice of God.

v. 15. Abba father: It followeth not, because that certaine straunge words are reteined in the Scriptures, as Messi••s, Cephas, Maranatha, Rabbi, Osanna, Alleluia, Abba, which words were naturally knowne vnto the Iewes: that hence it followeth, that the scriptures and prayers may be read, and rehearsed in a strange language: for these words, by reason of the neere coniunction betweene the Gentiles and Iewes conuerted to the faith, were well knowne, and vnderstood of the Gentiles: euen as the word Amen, is now vsed and vnder∣stood of all: from the vse of one or two words which are strange, and yet vnderstood, the argument followeth not for the vsing generally of a strange language, and the same vn∣knowne: See further also hereof, Synops.

Controv. 12. That euerlasting glorie cannot be merited.

v. 18. The afflictions of this present time are not worthie of the glorie, &c. notwithstanding the euidence of this place, which ouercommeth the Popish doctrine of the meriting of heauen: yet our aduersaries with tooth and naile, as they say will hold their owne: and thus take vpon them to prooue the merite of the actions and sufferings of the Saints.

1. Stapleton thus reasoneth, it is required as a condition of vs, that if we suffer with Christ, we shall be glorified with him: but the condition performed, the reward of necessi∣tie followeth.

2. The sufferings of Christ did merite vnto him heauen, Phil. 2.7. therefore our suffe∣rings also doe merite heauen for vs: Staplet. 486.489.

3. The Rhemists here vrge that place, 2. Cor. 4.17. Our light affliction worketh for vs an exceeding weight of glorie: whence they inferre, that our tribulations are meritorious.

4. And whereas the Scripture setteth forth the mercie of God in the saluation of man, which excludeth merit; Stapleton answereth, that the free mercie of God is seene in the re∣mission of sinnes, and about the first iustification, not in giuing the reward of glorie. Staplet. ibid.

5. And to this place of the Apostle they make this answer: 1. Lyranus saith, that as our works proceede from our free will, they merit not, but as they are wrought in vs by the spi∣rit, so they merit of condignitie. 2. to the same purpose Bellarmine saith, that they are not meritorious of themselues, ex natura sua, of their owne nature, sed ex dignitate principij, of the worthines of the cause, that is the grace of Christ, which worketh them: lib. 5. de iustific. c. 14. ration. 1. And the Rhemists are bold to adde further, that the sufferings of Christ in themselues, in respect of their greatnes, were not meritorious, but in respect of the worthi∣nes of his person. 3. Thomas saith, that although there can be no merit in men toward

God, secundum absolutam equalitatem, in an absolute equalitie: yet there may be secundum praesuppositionem diuina ordinationis, the diuine ordinance beeing presupposed. 4. Tolet an∣not. and Pere. disput. 10. answer that the Apostle here speaketh not of the dignitie and me∣rit of the sufferings of the Saints, but sheweth that they being in themselues compared with the celestiall glorie, are not proportionable, either for the continuance, or in the sense of sor∣row now, and of ioy afterward.

Contra. 1. The condition performed assureth vs of a reward, but of grace, not of merit: for like as adoptiue sonnes among men, are admitted to the inheritance by the grace and fauour of the adoptor, not by their merit, so much more is the euerlasting inheritance giuen by the grace of adoption.

2. Concerning Christs meritorious sufferings. 1. he merited not for himselfe, but for vs: for as he was not borne for himselfe, so neither died he for himselfe, as he did not rise for himselfe, as Ambrose well saith, fi nobis non resurrexit, vti{que} non resurrexit, &c. if he rose not for vs, he rose not at all: for he had no reason to rise for himselfe: de fide resurrect. c. 24. And the Apostle Phil. 2. sheweth not the merit, but the order and way how Christ after he had suffered, was to enter into glorie: as our Sauiour saith, Luk. 24.26. Ought not Christ to haue suffered those things, and enter into his glorie? 2. Christs sufferings were vnlike ours: for they were perfit, and the redemption for sinne: ours are either chasticements for our sinne, or trials of our faith, and so part of our obedience: and therefore they cannot merit, as Christs did.

3. Our light and momentarie afflictions are said to worke our glorie, not as meritorious, causes, but as preparatiues, and as the way which God hath appointed vs to walke in: And so Origen rehearsing here that place of the Apostle, expoundeth it: ex momentance & leui tribulationum nostrarum labore semina quaedam collecta, immensum nobis gloria pendus pre∣parabunt: certaine seeds gathered by the light and momentarie labour of our tribulations, doe prepare for vs an exceeding weight of glorie, &c. but Origen in the same place vtterly reiecteth all meriting, nihil dignum inveniri vel comparari ad futuram gloriam potest, there can be nothing found worthie, or to be compared vnto the glorie to come.

4. The Scripture includeth merit not onely from the beginning, but from the whole worke of our saluation: as Tit. 3.4. Not by the workes which we had done, but by his mer∣cie he saued vs: and seeing the reward and inheritance dependeth of our adoption, and a∣doption of our election, both which are of grace; how is not the inheritance also of grace?

5. None of these answers are sufficient to obscure the euidence of this place; 1. seeing good workes proceed not of free will, but are wrought by the spirit, they therefore merit not: for he that meriteth, must merit of his owne: 2. neither can good workes merite of grace: for these are opposite one to the other, that which is by workes cannot be by grace: for then worke were no more worke: neither that which is by grace, can be by worke, for then grace were no more grace: as the Apostle reasoneth, Rom. 11.6. therefore they vnskil∣fully confound them together, grace and workes, which the Apostle distinguisheth: And to say that Christs passions were not meritorious in themselues, is a blasphemous speach: for his actions could not be seuered frō his person: for otherwise they were not Christs actions, therefore they were in themselues, as they proceeded from Christ, meritorious. 3. It is Gods ordinance indeed, that man should doe workes, and suffer with Christ to shew their con∣formitie and obedience, but not that they should merit thereby: for as the same Thomas saith, compensatio meriti est actus iustitiae, &c. the rewarding and compensation of merit is an act of iustice: and iustice is a kind of equalitie: where there is no equalitie, there is no iustice, and so no merit. Thom. in. 1. secund. qu. 114. ad. 1.

4. If the sufferings of this life are neither in quantitie nor qualitie proportionable to the glorie, which shall be reuealed, then can they not be meritorious, for betweene the merite and reward there must be a proportionable equalitie, and an equall proportion: Notwith∣standing then all these cauillous answers, this place of the Apostle, that the sufferings of this time present are not worthie of the glorie, is verie pregnant to ouerthrow the merite of the sufferings and other workes whatsoeuer of the Saints, in respect of the reward of euerlasting life.

Controv. 13. That hope iustifieth not.

v. 24. We are saued by hope: by this place both the Rhemists here in their annotations and Pererius numer. 82. doe inferre, that faith doth not onely iustifie, but that hope and

charitie doe iustifie, as well as faith, as here the Apostle saith, we are saued by hope.

Contra. This cauill may diuersely be remooued. 1. by beeing saued, the Apostle vnder∣standeth not to be iustified, for our iustification is presently had and possessed: but by salua∣tion, he signifieth the perfection and accomplishment of our redemption and adoption in Christ: therefore they would deceiue vs by the homonymie, and diuerse takings of the word: to be saued sometime signifieth to be iustified, Tit. 3.5. but so it is not here.

2. We must vnderstand the Apostle to speake of hope, as ioyned with saith, hope hath relation to faith, by the which we are iustified freely, D. Fulk. And when as these things, as our iustification, saluation, are ascribed to hope or charitie, we must so take it, that the man∣ner of our iustification is shewed, not by the causes, but by the effects: like as then in the will, we looke to the foundation, in a tree to the roote: so when the Scripture setteth forth any commendation of hope and loue, we must looke vnto faith, from whence they spring, and without the which they cannot stand, Mar.

3. The Apostle doth not here treat of the cause of iustification, sed quo fulcro in ea iusti∣tia sustentemur, quae nobis per fidem obtingit, but by what prop we are sustained and vpheld in that righteousnesse, which happeneth vnto vs by faith: Gualter: so that hope is not the cause of saluation, but it is as the way and meanes, whereby saluation begunne in vs by faith, is brought vnto perfection.

Controv. 14. Whether hope doth relie vpon the merite of our workes.

The Master of the sentences affirmeth lib. 3. sperare sine meritis, non spem esse, sed praesump∣tionem, that to hope without merits, is not hope, but presumption: so also Gorrhan, illud quod ex meritis patienter expectatur, &c. that which is patiently expected by merits, is most certainely had and obtained of God: they reason thus.

Argum. 1. S. Paul affirmeth, that patience bringeth forth experience or triall or pro∣bation, and experience hope, Rom. 5.4. if hope then arise of our patience and experience, it hath dependance of our workes.

Ans. 1. It is euident, that Saint Paul doth not in that place make his gradation by the causes; for tribulation is not the cause of patience, seeing many by tribulation are driuen to despaire: but the Apostle onely setteth downe the order of those instruments, which the spirit of God vseth, to worke hope in vs thereby. 2. and properly hope causeth patience, not patience hope: for the Martyrs, if they were not thereto enduced by hope, could neuer endure such vnspeakeable torments: like as the Marchant would neuer put himselfe into such daungers by Sea, if the hope of gaine mooued him not thereunto: and so S. Iames sheweth, that the probation and triall of our faith bringeth forth patience. c. 3. faith beeing tried and prooued by affliction worketh patience, and faith bringeth forth hope. 3. yet we denie not, but that as hope originally causeth patience, so by our patience and experience our hope is also the more strengthened and confirmed.

Now on the contrarie, that it is but a weake, and indeed a false hope, which dependeth vpon workes, it is thus euident: 1. because by this meanes hope should be contrarie to faith, which iustifieth a man freely without relation to his workes: if hope then should be tied to the condition of workes, it should be opposite to faith. 2. our workes are imperfect, if hope be built vpon an imperfect and vncertaine ground, it can haue no certaintie in it selfe. 3. Some are conuerted to God, hauing no good workes, as the theefe vpon the crosse, yet he had hope in Christ, praying vnto him to be remembred in his kingdome.

Controv. 15. Against the naturall power and integritie of mans will.

v. 26. We know not what to pray, as we ought: this ouerthroweth that error of the Pela∣gians, who ascribed vnto man power by nature to keepe the law of God: but how can this be, seeing a man cannot tell how to pray as he should, if he be not ayded by the grace of Gods spirit: he must needes come short of keeping the law, that faileth in this principall part of Gods seruice, namely prayer: for if a man know not of himselfe how to pray, and so cannot serue God, as he ought, he faileth in a cheef part of the law of God: And wheras there are three degrees in the proceeding of euery action, the thought conceiueth, the wil consen∣teth, the act & work persiteth, none of al these are in mās power: not the first: we are not able of our selues to thinke any thing: and it is God which worketh both the other, namely the will and the deed, Phil. 1.13. And as these places doe exclude this heresie of the Pelagi∣ans,

who extoll the power of nature altogether; so also they ouerthrow the error of the Semipelagians the Papists, who ioyne freewill and grace as workes together.

Controv. 16. That predestination dependeth not vpon the foresight of faith or good workes.

v. 16. Those whom he knew before he also predestinate: Chrysostome, and other Greeke expositors following him, as Theophylact, Theodoret, Oecumenius, hence inferre, that Gods prescience is the cause of predestination: praeuidet Deus, &c. God first foreseeth who are meete and worthy to be called, and then he doth predestinate them: so also Ambrose and Heirome in their Commentaries vpon this place, doe interpret that to be the purpose of God, whereby he decreed to call vnto the faith those whom he foresaw would beleeue: Lyranus saith, that Gods prescience is praeambulum ad praedestinationem, a preamble, and as an inducement to predestination: The Lutherans doe somewhat incline vnto this opinion; as Osiander in his annotation here, quos antequam nascerentur, &c. praeuidit, &c. whom in his infinite wisedome he foresaw, such as should please God, &c. The moderne Papists are not here all of one opinion: The most learned among them doe affirme election by grace, ante omnium operum prouisionem, before the foresight of any workes: Bellar. lib. 2. de grat. c. 10. and Pererius is of the same iudgement, disput. 22.23. vpon this chapter: but our Rhemists are more grosse in this point: they say that Christ hath not appointed men by his absolute e∣lection, &c. without any condition or respect of their workes: Hebr. c. 5. sect. 7. Now this o∣pinion, that predestination is grounded vpon the foresight of faith or good workes, is thus euidently confuted.

Argum. 1. That which is Gods worke in man, is no cause in mans behalfe why he should be elected: but faith and to beleeue is the worke of God. Ioh. 6.29. This is the worke of God, that yee beleeue, &c. Ephes. 2.8. By grace are ye saued through faith, not of your selues, it is the gift of God: therefore the foresight of faith is not the cause of election.

2. Argum. That which is the effect of predestination, is not the cause: but faith and good workes are the fruit and effect, as Act. 13.48. As many as were ordained to eternall life, beleeued: he saith not as many as were foreseene to beleeue, were ordained, &c. Eph. 2.4. He hath chosen vs, that we should be holy: it is the end and fruit of our election our ho∣lines, therefore not the procuring or inducing cause.

3. Argum. There is one and the same reason and manner and cause of election vnto all: but some are saued without prouision or foresight of their workes, as infants, which die in their infancie: for their good workes, which are not, could not be foreseene: it cannot be here answered, that their good workes are foreseene, which they would haue done, if they had liued: for if one may be elected for the foresight of good workes which he might haue done, by the same reason one might be condemned vpon the foresight of euill works, which he might haue committed: but this standeth not with the iustice of God.

4. Argum. First the end is propounded, then the meanes are thought of, as tending to that end: the meanes are no inducement to decree or set downe the end of a thing: life eter∣nall is the end, the meanes and way thereunto are faith and vertuous workes: these then fore∣seene of God could not be a motiue to decree the end.

5. Augustine was sometime of opinion, that although God hath not chosen the good workes of men in his prescience, elegit tamem fidem in praescientia, yet in his prescience he made choice of faith, in exposition. huius epistol. But afterward Augustine retracteth this o∣pinion, lib. 1. Retractat. c. 23. ingeniously confessing, nondum diligenter quaefieram, &c. quaenam sit electio gratiae, I had not diligently enquired, not found out, what is the election of grace, which is no grace, si vlla merita praecedant, if any merits goe before.

6. Some Popish writers haue deuised how to reconcile Augustine with the rest of the fathers: and they haue found out this distinction, that there are two kinds of predestination, one ad gratiam, to receiue grace, and this they say is without any foresight of faith or works, and the other is ad gratiam, vnto glorie and life eternall, which proceedeth from the fore∣sight of faith and workes: of this kind of predestination speake the Greeke fathers, and Au∣gustine of the other: Thus Ruard. Tapper. Dryedon, Gabriel Vasquez, as they are cited and approoued by Parerius, disput. 24.

Contra. 1. Augustine euidently speaketh of predestination to eternall life, where he deliuereth his first opinion of the foresight of faith: for these are his words, Quid elegit Deus in eo, what did God elect in him, whom he did predestinate vnto life eternall? 2. That is

a vaine and idle distinction: for predestination comprehendeth both the ende and the meanes thereunto; as the Apostle saith, Ephes. 1.11. in whom we are chosen when we were predestinate, &c. that we which first trusted in Christ, should be to the praise of his glorie: here both the meanes, to beleeue or trust in Christ, and the end, euerlasting glorie, are both comprehended vnder predestination. 3. in this distinction there is a vaine and absurd tau∣tologie, for who would aske this question, whether the foresight of grace and faith in a man, were the cause that God ordained him to haue grace and faith.

7. Tolet to helpe out this matter saith, that the foresight of faith as a motiue vnto electi∣on, and the election by grace may well stand together: for here faith foreseene, is not con∣sidered as a merit, but as causa sine qua non, a cause without the which God hath purposed not to call those, which shall be saued: but notwithstanding, it is bene placitum, the good pleasure of God, not the merit of man. annot. 31.

Contra. In this question of predestination, we must distinguish betweene the decree it selfe, and the execution of the decree: in the execution, good workes are required, not as a meritorious cause of life eternall, but onely as such a cause, without the which life eternall cannot be ••••ad: and this we graunt: but if Gods decree should arise of any such foresight, it is now an inducement and motiue, not a cause onely, sine quae non, without the which not: and so Gods good pleasure should not be the first cause, (higher then the which the Apostle goeth not, Ephes. 1.5.) if the foresight of faith or good workes should induce the Lord to elect: for now election should not stand vpon the will and pleasure of God, but vpon the will and inclination of man.

Controv. 17. Against the opinion of Ambrosius Catharinus concer∣ning predestination.

This Popish writers opinion is, that God hath ordained all men vnto eternall life; yet with this difference: Some he hath absolutely appointed vnto saluation without any condi∣tion, whose head is Christ, and then the blessed Virgin Marie: the number of those thus predestinate is certaine, and none of them can perish: there is an other sort of men which are ordained vnto saluation, not absolutely, but vnder condition of their obedience, & vpon the foresight of their merits: and some of those come vnto eternall life, some doe not: of this opinion Sixtus Senensis, Catharinus scholar professeth himselfe to haue beene, Biblioth. lib. 6. annot. 248. and that he preached it for tenne yeares together and in diuerse cheefe ci∣ties of Italie, till he saw the inconuenience and manifold difficulties, that would follow vp∣on that doctrine, and then he gaue ouer.

Contra. This opinion hath diuerse absurdities. 1. it alloweth some to be saued, which are not predestinate vnto life, contrarie to the Scripture, which onely promiseth euerlasting deliuerance and saluation vnto them which are written in the booke of life: Dan. 12.1. Reuel. 17.8. c. 20.12. 2. It maketh Gods ordinance and decree to be vncertaine, that ma∣ny whom he appointeth to saluation, yet are not saued. 3. it maketh a diuersitie in the ordi∣nance of God to saluation, that some are absolutely elected, some vpon condition onely, whereas there is one end and the same way for all vnto eternall life.

Controv. 18. That election is certaine and infallible, of grace without merit, and of some selected, not generally of all.

1. The Apostle ioyning all these together, predestination, vocation, iustification, glorifi∣cation, sheweth the inseperable coherence of them: that they which are called by grace and iustified, cannot misse of their glorification, because the Lord cannot be deceiued, neither is he mutable.

2. Neither is there here any place for merit: for after iustification followeth glorification: if man were to merit his saluation, the Apostle would not here haue admitted it: and if any inferre, that merites are comprehended in iustification: we answer, that God is here said to iustifie, it is his ••is act: but if mans merits iustifie, then man iustifieth himselfe.

3. And further this place maketh against vniuersall election: for seeing men are predesti∣nate but they are afterward called and iustified: it followeth, because all are not called, nor iustified by Christ, that therefore all were not elected vnto saluation.

Controv. 19. That the elect cannot fall away from the grace and fauour of God, and be wholly giuen ouer vnto sinne.

v. 35. What shall seperate vs from the loue of Christ? &c. Notwithstanding this euident testi∣monie

of the Apostle, Pererius affirmeth, that one which is predestinate, may be fine gratia Dei, without the grace of God, and in deadly sinne: his reasons are these.

1. It was Iovinians heresie, that he which was once iustified could not fall from the grace of God into deadly sinne: Hierom. lib. 2. advers. Iouinian. 2. He vrgeth the examples of Adam, Aaron, Dauid, the Apostles, which fled from Christ who all lost the grace they had, and fell into greeuous sinnes. 3. If grace could not be lost, then these exhortations of Scripture should be superfluous, Let him that thinketh he standeth, take heed lest he fall, 1. Cor. 10.12. And worke out your saluation with feare and trembling, Phil. 2.13. and such like.

Contra. 1. The error of Iouinian was, that one beeing in the state of grace, could not fall into sinne: which opinion the Protestants abhorre: for though we say that the elect can∣not fall away from the grace and fauour of God, yet they fall into sinne, and the workes of grace may be intermitted in them: yet wholly giuen ouer vnto sinne, they cannot be, which Pererius vnderstandeth by falling into deadly sin: so then Iouinian is in one extreame, as also are the Anabaptists, Libertines, family of loue, which hold that a man regenerate cannot sinne at all: and the Papists are in an other, that the elect may be wholly giuen ouer vnto sinne: the Protestants hold the meane betweene both, that as they are not free from sinne al∣together, so they are not giuen ouer vnto sinne altogether.

2. These examples doe not shew, that they were wholly giuen ouer to sinne, or that, when they were in sinne, they were excluded from the fauour of God: though they were for the time depriued of the sense and feeling thereof.

3. And these exhortations are meanes to keepe the elect from falling away from God, and a Christian hauing a sollicitous care to please God is a fruit of election; it is an argu∣ment of their standing, where such care is, not of their falling.

4. But both these positions are warranted by the Scripture. 1. that they whom God lo∣ueth cannot loose the grace and fauour of God; for whom he loueth he loueth to the end, Ioh. 13.1. and the gifts and calling of God are without repentance, Rom. 11.29. 2. neither can sinne raigne in the elect of God: though they may fall into some sinnes, yet the Lord raiseth them vp againe by repentance; so the Apostle saith, be that is borne of God sinneth not, 1. Ioh. 3.9. which Augustine interpreteth, non debet peccare, he ought not sinne, Oecu∣men. non vult,* 1.59 he will not sinne, Caietane following an other interpretation of Augustines, non ex ea parte, they sinne not as they are regenerate: Heirome, they cannot sinne, as beeing as they remaine the sonnes of God; But the meaning is, he cannot be giuen ouer vnto the studie, and dominion of sinne, but though he sinne, yet it is not either totally or finally.

20. Controv. Whether a reprobate may haue the grace of God, and true iustice?

Pererius, as he denieth constancie and continuance in grace to the elect, so he affirmeth, that some which are ordained vnto euerlasting cōdemnation, may be for a while right good men, & Dei gratia praeditos, and endued with the grace of God: which he would prooue, 1. by the fall of the Angels, who were created with grace. 2. by the example of Saul, and Iudas, who were at the first good men, and had the grace of God. 3. so Salomon had the spirit of God, and yet in the ende was a reprobate and cast-away. Perer. 27. disput.

Contr. 1. We must distinguish of grace: there are common graces and gifts of the spi∣rit, which may be conferred vpon the reprobate: as the Apostle sheweth, that they may be lightened, be partakers of the holy Ghost, and tast of the good word of God, &c. Heb. 6.4, 5. and yet fall away: that is, may haue these things in some measure: but there is the liuely sanctify∣ing grace of Gods spirit, whereby we are truly inlightened, which is not giuen to any, but vnto the elect: which grace was promised vnto S. Paul, 2. Cor. 12.9. My grace is sufficient for thee: so then we answer, that the Angels which fell, receiued in their creation an excel∣lent portion and measure of grace, but not the like powerfull and effectuall grace which the elect Angels had.

2. Saul king of Israel, and Iudas one of the Apostles, had many goodly gifts and graces of the first sort, but true iustice, pietie, and grace they neuer had.

3. But concerning Salomon, he is much deceiued, in holding him to be damned: which though some haue affirmed, as Gregor. lib. 2. Moral. c. 3. Salomon sapientiam non persevera∣turus accepit,* 1.60 &c. Salomon receiued wisdome, but not to persevere: so also Rabanus in 2. Reg. c. 23. and Lyranus 1. King. c. 7. who vrgeth this reason, that Salomon neuer repented of his idolatrie; because his Idols remained still vnto Iosias time, 2. king. 23.13. which sheweth

that he continued in his idolatrie; and Pererius concurring doth presse this reason, because no mention is made of Salomons repentance in the Scripture. disput. 27.

Contra. 1. As these authors hold Salomon a reprobate, so as graue authors hold the contrarie: Heirome vpon the 43. of Ezechiel saith is was the opinion of the Hebrewes, that Salomon made the booke of the preacher, as a testimonie of his repentance: Hilarie in Psal. 52. agreeth, that Salomon was elected: and Paul. Burgens. addition. sup. c. 2.2. Reg.

••. 2. The text saith not that Iosias put downe the idols, which Salomon had made, but he defiled the high places, which he had built: now the high places mentioned in the raigne of diuerse good kings: as it is said of Asa, that they put not downe the high places, yet his heart was vpright with the Lord all his daies: yet was he an enemie to idolatrie: so might Salomon be, after his repentance: idolatrie could not be purged out all at one time.

3. For matters of fact the argument followeth not negatiuely, it is not in the Scripture mentioned, therefore it was not done, though in matters of doctrine, it concludeth well: for no mention is made of Daniels refusall of Nabuchadnezzers odors and sacrifices, Dan. 2.46. and yet it is certaine he did refuse them: And yet notwithstanding Salomons repen∣tance may be found in Scripture: the booke of Ecclesi istes was made after his fall, as a mo∣nument of his repentance: See more hereof, Synops. Papis. p. 3.

Controv. 21. That the elect by faith may be assured of euerlasting saluation.

v. 38. I am perswaded, &c. The Romanists to elude this so euident a place for the certaine and sure perswasion, which the elect haue by faith of their saluation, doe frame vs diuerse an∣swers: 1. that Saint Paul had this by speciall reuelation, it is not generally giuen to all belee∣uers. 2. in generall we are certaine, that all the elect shall be saued, but in particular, it is not knowne. 3. the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am perswaded, signifieth a morall kind of assurance, not certitudinem fidei, a certaintie or assurance of faith: as the Apostle vseth the same word, Heb. 6.9. we are perswaded better things of you. Rom. 15.14. I am perswaded of you that you are full of goodnes: but Paul could not beleeue these things of others, by a certaintie of faith: to this purpose Bellarmine lib. de. iustificat. c. 9. Pererius disput. 28.4. for Paul him∣selfe was not certaine of his election, thus writing, 1. Cor. 9.27. I doe beate downe my bodie, &c. left when I haue preached to others, I my selfe should be a reprobate. Staplet. Antidot. p. 503.

Contra. 1. The Apostle, such things as he had by reuelation, faith could not be vttered, 2. Cor. 12.4. they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, things not to be spoken: but this thing touching the cer∣taintie of saluation he vttered: it was not therefore any of those secrets which were reuea∣led: and 2. Tim. 4.8. the Apostle sheweth how he came to be assured of a crowne of righ∣teousnesse, euen by keeping the faith: and faith it was not laid vp onely for him, but for all o∣ther, that loued the appearing of Christ.

2. This assurance was not in generall, but in particular: Christ gaue himselfe for me, Gal. 2.10. and a crowne of righteousnesse is laid vp for me, 2. Tim. 4.8.

3. There is a double kind of perswasion: persuasio fidei, the perswasion of faith, such as this of the Apostles was grounded vpon Gods promises, which was most certaine: there was persuasio charitatis, a perswasion of charitie, which S. Paul had of others: this was not so certaine as the other, yet neither of them was coniecturall: for S. Paul, who had the gift of discerning of spirits, and could pronounce of the election of others, that their names were written in the booke of life, Philip. 4.4. had more then a coniecturall gesse of their estate: and yet it followeth not, one can not be certainly perswaded of an others saluation, there∣fore not of his owne.

4. To that place we answer: 1. that S. Paul speaketh not there of his eternall election, or reprobation, but saith in effect, that if his life and doctrine agreed not, which he preached to others, he might be worthily reprooued of men. 2. and yet if it were admitted, that Saint Paul should meane his reprobation with God, it followeth not by this speech, that be doub∣ted of his saluation, but was sollicitous and careful to doe nothing, which might hinder it: a godly care bringeth them to a greater certentie: for it is a liuely and proper fruit of their e∣lection. 3. Origen vpon this place expoundeth it of S. Pauls state in time past, aliquando ••etuit, &c. he sometime feared his flesh: but the former answers are better. 4. howsoeuer, the Apostle doth not there doubt of his saluation, beeing most certainly perswaded here. See more Synops. Centur. 4. err. 21.

6. Morall obseruations.

Observ. 1. Sanctification must not be seuered from iustifi∣cation.

v. 1. There is no condemnation, &c. which walke not after the flesh, &c. The Apostle here euidently sheweth, that they which walke after the flesh, are not in Christ Iesus, not iustified by him, and freed from condemnation: although our sanctification be not any me∣ritorious or efficient cause of saluation, yet it is such a cause as sine qua non, without the which there is no saluation: 1. because regeneration is inseperably ioyned with iustification. 2. sanctification is a testimonie and euidence of our faith, without the which it is dead. 3. it is a fruite of the spirit. 4. and it doth necessarily follow true repentance.

Observ. 2. Sinne maketh vs enemies to God.

v. 7. The wisedome of the flesh is enmitie: We see how Sathan hath poisoned the whole nature of man by sinne, not onely the sensuall and carnall parts, but euen the mind, wise∣dome, and vnderstanding; that euery part of man by nature is rebellious vnto God; so that iustly by nature we are the children of wrath: for how can the Lord else doe, but shew his anger and indignation vpon his enemies, the consideration therefore hereof, should worke in vs a detestation of sinne.

Observ. 3. The sonnes of God must be like their heauenly father.

v. 14. As many as are led by the spirit, are the sonnes of God: the Apostle vseth this as a forceable motiue to perswade vs to holinesse and pietie, because we are the sonnes of God: as children doe beare the image of their parents, so the sonnes of God must expresse the image of their heauenly father in holines and righteousnesse: their children men are, whose workes they doe: if they doe not the workes of God, but of Sathan, Gods children they are not, but Sathans. Ioh. 8.44.

Observ. 4. Of the contempt of all worldly things.

v. 17. If children, then also heires, &c. If we then doe hope for such a glorious inheri∣tance in the kingdome of life, we should contemne, and trampie vnder our feete the glorie and pompe of the world, vnlesse onely vsing them as transitorie things for our necessarie vse: as S. Paul counted all things as dung in comparison of Christ. Phil. ••.8.

Observ. 5. No suffering in this world can be answerable to the glorie to be reuealed.

v. 18. I count that the afflictions, &c. This difference there is, betweene the sufferings of Christians, and the labours which the heathen endured for their countrie: their labours were greater, then the end, which they propounded: Brutus killed his owne sonnes for the libertie of his countrie: Torquatus put his owne sonne to death, for transgressing militarie discipline: Curtius cast himselfe into the pit for the safetie of his countrie: these by their vtmost daungers onely sought the praise of men, and a terrene libertie of their countrie: much more ought we to endure the like for our euerlasting libertie, which farre exceedeth the weight and measure of all afflictions in this life;* 1.61 yea Augustine doubteth not to say ip∣sam Gehennam paruo tempore tolerare oportet, we should for a short time endure hell it selfe, to see Christ in the land of the liuing.

Observ. 6. Predestination excludeth and remooueth all presump∣tion.

v. 30. Whom he iustified, he glorified, &c. glorification followeth not immediately vp∣on predestination, but vocation, faith, iustification, sanctification, must come betweene: be that without these presumeth of election, peruerteth the reuealed counsell of God to his destruction.

CHAP. IX.

1. The text with the diuerse readings.

v. 1. I say the truth in Christ (Iesus. L. ad.) I lie not, my conscience bearing me witnesse by the holy Ghost, Be. B. V. (in the holy Ghost. Gr. G. L.)

2. That I haue great heauinesse, and continuall sorrow in mine heart.

3. For I my selfe would wish to be seperated (to be an anatbema. V. L. S. cursed. B.) from Christ, for my brethren, that are my kinsmen according to the flesh:

4 Which are the Israelites, whose is (to whom pertaineth. B. G.) the adoption, and the ••orie, and the Couenants, (testament. L.) and the giuing of the lawe, (the lawe that was gren. B.) and the worship (or seruice of God. G. B. inserted for explanation) and the pro∣••••es.

5 Of whom are the fathers, and of whom concerning the flesh, Christ came, who is G•• ouer all (in all. V.) blessed for euer, Amen.

6 Notwithstanding it cannot be, that the word should be of none effect: (fall away; Gr. for all, which are of Israel (of the circumcision of Israel. L. of the father Israel. Be. ad.) re not Israel. (Israelites. B.)

7 Neither, because they are the seede of Abraham, are all children: but in Izaak shall thy sede be called.

8 That is, not they which are the children of the flesh, are the children of God, but the children of the promise are counted for the seede.

9 For this is a word of promise: In this same time will I come, and Sarah shall haue a sonne, (to Sarah a sonne. Gr.)

10 And not onely shee L. (that is, Sarah, he, that is, Abraham. Be.G. thus V. S. B. but it is better referred to Sarah immediately before spoken of, and Rebekah an other mother of Is∣rael is brought in.) but also Rebekah (felt this. G. receiued this promise.) when she had con∣ceiued by one, Izaak our father.

11 For the children not yet beeing borne, neither hauing done good or euill, that the purpose of God might remaine according to election; not of workes, but of him that cal∣leth: (of the caller. Gr.)

12 It was said vnto her, the elder shall serue the younger. (the greater the lesse. Gr.)

13 As it is written, Iacob haue I loued, and Esau haue I hated.

14 What shall we say then, is there (any. B.) vnrighteousnesse with God? God forbid. (let it not be. Gr.)

15 For he saith to Moses, I shall haue mercie, on whomsoeuer I will shew mercie: and I shall haue compassion, on whomsoeuer I will haue compassion.

16 So then it is not of him that willeth, (in him. G.) or of him, that runneth, (of the wil∣ler, of the runner. Gr.) but of God that sheweth mercie.

17 For the Scripture saith vnto Pharaoh, For this purpose haue I stirred thee vp, that I might shewe my power in thee, and that my name might be declared thoroughout all the earth.

18 Therefore he hath mercie on whom he will, and whom he will he hardeneth.

19 Thou wilt say then vnto me, why doth he (not of whom or what. S.) yet complaine? (blame. B. is angrie. Be. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, complaine.) for who hath resisted his will?

20 But who art thou O man, which pleadest against God? (disputest with God. G. an∣swearest God. L. V.) shall the thing formed (the masse or lumpe. S. the worke. B.) say to him that formed it, why hast thou made me thus?

21 Hath not the potter power of the clay Be. S. B. G. (not the potter of the clay power. L.V.) of the same lumpe to make one vessell vnto honour, and another to dishonour?

22 What if God to shewe his wrath (would to shewe his wrath. G.) and to make his pow∣er knowne, suffred (or sustained. L.) with much lenitie. B. (patience L. B. G. long animitie•• V.Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) the vessels of wrath fitted. L. (perfited. S. ordayned. B. prepared. G. compounded. Be. Gr. so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth) to destruction.

23 And that he might make knowne (declare. B. G. shewe. L.) the riches of his glorie vpon the vessels of mercie, which he hath prepared vnto glorie.

24 Whom he hath also called, euen vs. B. Gr. (euen vs, whom he hath called, G. which trewe that are called. S. but here the order of the words is inverted) not onely of the Iewes, but also of the Gentiles.

25 As he saith also in Osee, I will call them which are not my people, my people: and her, which was not beloued, beloued. (and she which hath not obtained mercie, as obtayning mercie. L. ad.)

26 And it shall be (it shall come to passe. B.) in the place, where it was said vnto them, we are not my people, that there they shall be called the children of the liuing God.

27 Also Esaias cryeth ouer Israel, V. Be. (concerning Israel. B. G. for Israel. L. of Isra∣el, S. but the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ouer.) If the number Gr. (though. Be. G. B.) of the children of

Israel, were as the sand of the sea, yet shall but a remnant be saued.

28 For the Lord will finish and cut short the count (or summe) in righteousnesse. •• (will finish the word. B. V. L. will finish the thing, and cut it off, Be. but he spake of a 〈◊〉〈◊〉 summe and remainder before, and therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may be here interpreted, the count.) be the Lord will make a short count (a short word. Be. L. V. a concise matter. Be.) in he earth.

29 And as Esaias said before, except the Lord of hostes had left vs a seede, (a rem••nt. S.) we had beene as Sodome, and had beene like vnto Gomorrha.

30 What shall we say then? That the Gentiles, which followed not righteousnesse haue apprehended V. Be. L. (attained vnto. G. obtained. B. S. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, apprehended) righte∣ousnesse, euen the righteousnesse, (which is) of faith.

31 But Israel, which followed the lawe of righteousnesse, hath not attained (o come. Be. V. L.) vnto the lawe of righteousnesse.

32 Wherefore, because they sought it not by faith, but by the workes of the lawe (by the workes. L. det.) for they haue stumbled at the stumbling stone.

33 As it is written, behold I lay in Sion a stumbling stone and a rocke of offence, and euerie one that beleeueth on him, Gr. (in him. G.) shall not be ashamed, (confunded. L.)

2. The Argument, Method, and Parts.

VVHereas the Apostle had made mention before of predestination, c. 8.30. where∣upon iustification by faith is grounded, he in this Chapter doth handle at large this mysterie of Gods free and gracious election: and the Chapter consisteth of three parts. 1. because he was to treat of the reiection of the Iewes, and calling of the Gentiles, be doth first vse a pathetical insinuation, protesting his desire toward the saluation of the Iewes, to v. 6. 2. Then he handleth the mysticall doctrine of election, remooving diuerse obie∣ctions, to v. 24. 3. then he declareth the vse of this doctrine in the vocation of the Gentiles, and the reiection of the Iewes.

1. In the insinuation. 1. the Apostle setteth forth his griefe, the truth of it v. 1. the greatnes, v. 2. 2. then his desire, v. 3. euen to be separated from Christ, for the saluation of the Iewes: with the reasons thereof. 1. because they were his kinsmen after the flesh, v. 3. 2. they were the people of God, which he prooueth by fiue priuiledges and immunities, v. 4. 3. of them were the fathers, of whom Christ descended.

2. The mysterie of the doctrine of predestinaion is handled by remoouing certaine ob∣iections, which are three.

1. Obiect. Is propounded v. 6. if the Iewes be reiected, and become an anathema, to whom Gods promises were made, it would followe, that God should be mutable, and in∣constant in his promises.

Answ. 1. He denieth the consequent: it followeth not, if many of the Israelites be reie∣cted, that therefore God should faile in his word, v. 6. 2. he sheweth the reason, the pro∣mise was made onely vnto the true seede of Abraham, but all which are carnally descended of Abraham are not his seede, but the elect onely, Ergo: this is affirmed, v. 6. 7. then it is prooued, first by the example of Izaak, that he onely was the true seede of Abraham, and not Ismael: which is prooued, 1. by a direct testimonie of Scripture, v. 7. 2. by this argu∣ment, the children of the promise are the true seede, v. 8. but Izaak onely was the promised seede, v. 9. Ergo: Secondly, the same is confirmed by the example of Iacob and Esau: Iacob onely was the true seede: this is amplyfied, 1. by remoouing the supposed causes of this dif∣ference betweene Iacob and Esau, which was neither their carnall generation, because they were conceiued by one, and at the same time: nor yet their workes: for when as yet they were vnborne, and had done neither good nor bad, sentence was giuen of them, which he sheweth by two testimonies of Scripture, v. 12.13. 2. he setteth downe the true causes, the efficient, the election, and vocation of God, the finall, that the purpose of God might remaine firme, v. 11.

2. Oiection is propounded, v. 14. and it riseth out of the former: for if God elect some, and reiect others before they haue done either good or euill, he should seeme to be vniust.

Answ. 1. He answeareth negatiuely, it followeth not that God should be vnrighteous. 2. then he giueth a reason of his answear, taken from Gods absolute power, and right in the creature, he sheweth mercie and hardeneth whom he pleaseth: this is propounded, v. 18. and it is handled before by parts: first that he hath mercie on whom he will, v. 15. which is amplified by the contrarie, it is not in the willer or runner, but in God that sheweth mercie, v. 16. secondly, the other part is prooued by the particular example of Pharaoh, which is amplyfied by shewing the ende of his reiection, the setting forth of Gods glorie, v. 17.

3. Obiect. v. 19. If God doth according to his owne will elect some and reiect others, and his will cannot be resisted, nor hindered, it would seeme a cruell and vniust part to con∣demne those which cannot helpe it.

Answ. The Apostle answeareth negatiuely, not denying that it is Gods will, that some should be elected, some reiected, but that it followeth not hereupon, that God should be cruell or vniust: which he sheweth, 1. by the vnsearcheable wisedome and iustice of God, which man is no more to finde fault with, then the clay with the potter. 2. by Gods abso∣lute power which he hath ouer his workemanship, as the potter ouer the clay, v. 21. 3. by the effects, that howsoeuer Gods decree standeth concerning the reprobate, yet they wor∣thily deserue to be cast off, because of their sinne, wherein God vseth long suffring toward them, v. 22. 4. by the ende of the reiection of the one, to shewe Gods iustice and power v. 22. and of the election of the other, to declare the riches of his mercie, v. 23.

3. The third part containeth an application of this generall doctrine of Gods election to the present state of the Gentiles and Iewes: wherein 1. he sheweth how the elect and cal∣led both among the Gentiles shall be saued, which he prooueth by two testimonies out of the Prophet Osee, v. 25.26. and among the Iewes, which should not be saued, but onely a selected remnant, which he prooueth by 3. testimonies out of the Prophet Esaias, v. 27.28.29. 2. he inferreth hereupon the vocation of the Gentiles, shewing the cause thereof, the embracing of the righteousnesse of faith, v. 30. and the reiection of the Iewes, v. 31. which he amplyfieth by shewing two causes thereof, the following of the workes of the lawe and the stumbling at Christ, v. 32. which he confirmeth by a testimonie of the Pro∣phet, which concludeth the cause both of the reiection of the Iewes, and the taking offence at Christ, and of the vocation of the Gentiles, namely their faith and beleefe, v. 33.

3. The questions and doubts discussed.

Quest. 1. Why the Apostle beginneth this treatise with an oath; I speake the truth in Christ, &c.

1. Hugo Cardinal. referreth it to the former doctrine of the certaintie of predestination, because he had said, nothing could separate him from the loue of God in Christ. 2. Ori∣gen and Chrysostome haue relation to the Apostles extraordinarie wish, v. 3. that he wisheth to be seperated from Christ for his brethrens sake; which because it might seeme strange and incredible, and contrarie to the Apostles confidence vttered before, that nothing could se∣perate him from Christ, he therefore vseth this vehement asseueration, to shew, that he spake from his heart. 3. Gryneus thinketh, that the Apostle by this vehement speach doth purge himselfe from those cauills and suspitions, which were taken vp of him, as that he was an innouator of the law, a pestilent and seditious fellow. 4. Haymo thinketh, that the Apostle hereby doth confirme his loue toward his nation, & sheweth his greefe and sorow for them, as it followeth in the next verse. 5. But the verie occasion indeed, why the Apostle breaketh out into this speach is, because he was to entreate of the reiection of the Iewes, and voca∣tion of the Gentiles; which left it might seeme to proceed from the hatred of his nation, he protesteth his loue toward them, both by shewing his sorrowe for their hardnesse of heart, c. 9. and by his prayer for their conuersion, c. 10. and in staying the insulting of the Gen∣tiles ouer them, c. 11. Lyran. and so he protesteth that he speaketh the truth from his heart as he was bound in conscience, otherwise bearing a most louing affection toward his nation: to this purpose, Calvin, Martyr, Pareus, Tolet annot. 2.

Quest. 2. Of the forme and words of the Apo∣stles oath.

1. I speake the truth in Christ, &c. Origen is here somewhat curious, that there is some truth in Chrst, some not in Christ, as the Pythonisse that cryed after the Apostles, that they were the seruants of the most high God, Act. 16. and Caiphas, that ignorantly spake the

truth, yet did not speake the truth in Christ. 2. but S. Paul here doth nothing els, but call Christ to witnesse, that he speaketh the truth, and so he appealeth to three witnesses, Christ, his owne conscience, and the Holy Spirit, Theophyl. Pareus.

2. My conscience bearing me witnesse, &c. Origen againe here doth distinguish of the conscience; for the Gentiles also had a conscience, which did accuse or excuse them, Rom. 2.15. but such a conscience, that is a witnesse both of good and euill, cannot be said to beare witnesse in the holy Ghost: only the Apostles conscience vbi cogitatio non habet quod accuset, where the thoughts haue nothing to accuse of, is said to beare witnesse in the holy Ghost; as Lyranus interpreteth, a conscience bene ordinata, rectified and well setled.

3. I lie not. 1. here are these two things seene in Paul, which Aristotle requireth in a wise man, which are non mentiri, not to lie, and the other, mentientem manifestare, to be a∣ble to detect a lyar, and to manifest the truth: as here S. Paul toucheth both, Gryneus. 2. and this is added, because one may lie in telling the truth, supposing it to be false: so the A∣postle ioyneth both together, veritie in his words and sinceritie in his minde, Pareus. 3. and further it is the manner of the Hebrewe speach, for more certaintie, to denie the con∣trarie to that which is affirmed, as 1. Sam. 3.18. Samuel told him euerie whit, and bidde nothing from him: and Ioh. 1.20. He confessed, and denied not: and so is it here: Tolet •••• commentar.

Quest. 3. Whether it were lawefull for Paul to grieue for the Iewes, whose reiection was according to Gods ap∣pointment.

v. 2. I haue great heauinesse, &c. 1. That it is lawfull to mourne for the calamities, that fall vpon those, whom we wish well vnto, appeareth 1. by the example of holy men, that haue so mourned: as Samuel for Saul, Dauid for Absalom, Ieremie for the captiuitie of his people, our Blessed Sauiour for Ierusalem. 2. Christians are not without naturall affection, as to reioyce for prosperous things, so to mourne for the contrarie: and griefe ariseth à lasi∣one rei amatae, from the hurt of the thing beloued.

2. But for the solution of this doubt, two things are to be considered in respect where∣of the minde is diuersly carried: for in our griefe, as we respect the calamitie which is be∣fallen, we doe mourne, but looking vnto Gods prouidence we are well apayed, and do mo∣derate our passions, submitting them to the will of God: like as naturall men among the heathen did preferre the publike state of the commonwealth before their priuate calamities: as Crassus when his sonne was slaine, encouraged the souldiers to fight manfully, for that chance onely concerned him: And as a iudge, in the execution of offenders, though as a man he grieueth, that they should be put to death, yet he is well resolued and contented in the contemplation of iustice, that the equitie of the lawe for the example of others should take place: yea as God himselfe delighteth not in the death of any, yet is well pleased in the punishment of the wicked, according to the rule and course of his iustice: So S. Paul here doth put on as it were two affections, one was naturall of humanitie, in pitying the fall of his nation, the other was supernaturall in submitting himselfe and his will to the will and purpose of God.

Quest. 4. Of the meaning of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Apostle vseth, v. 3.

1. Concerning the two Greeke words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the Greeke letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Budaeus maketh this difference betweene them: he would haue the first to signifie the things themselues, which are dedicated to sacred vses, the other the persons, that were de∣uoted to destruction: and he deriueth them both from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of hanging or setting vp: that as the one were set vp in the temples, so the others names were set vp in pla∣ces of execution, in hatred and detestation of them: But Beza verie well obserueth, that in the Scriptures they are both vsed in the same sense: so also Tolet annot. 3.

2. Chrysostome interpreteth anathema, separatum, separated, from the common vse: and it first was vsed of such things, as for honour sake were separated, and not to be touched: then secondarily of such things as were separated and accused, and worthie to be detested of all: and this sense of the word is agreeable to the words of the Apostle, as the prepositi∣on 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, from Christ: as Beza well noteth here: so then, that was anathema, which was so separate from common vse, as it was not lawefull to be redeemed, but it must be kil∣led: and some things were so separated for honour sake, as the sacrifices: some for horror and

detestation, as the leprous persons, which were separated from the congregation, Pareus: and in this sense doth the Apostle vse the word anathema here, which answeareth to the Hebrew word cherem, which signifieth to bequeath to destruction.

3. Whereupon Hierome will haue this word to signifie to kill: and so he thinketh the A∣postle speaketh of the killing of his bodie: but cherem simply signified not killing, but with horror and detestation: as of a thing accursed.

4. Some take the better sense of the word, as it signifieth some precious thing and trea∣sure: whose opinion Chrysostome maketh mention of with some derision: but that it cannot be so taken here, it shall be shewed in the next question.

Quest. 5. Whether the Apostle did well in desiring to be separated from Christ, from whome he knewe he could not be separated.

1. Hierome to avoide the difficulties, that might be here obiected, thinketh that the Apostle speaketh onely of a temporall separation by death, voluit perire in carne, &c. he would die in the flesh, that others might be saued in the spirit. epist. ad Algas. quest. 9. epist. ad Hedib. qu. 10. so also Haymo: But Chrysostome misliketh this sense, vpon these reasons. 1. both because S. Paul had made mention twice before of death that it could not separate him from Christ, it had beene therefore superfluous, and beside no great matter to speake of the same here againe. 2. the death of the bodie for Christ doth not separate from Christ, but ioyneth more surely vnto Christ.

2. Likewise Chrysostome derideth their conceit which take here anathema, in the better part, and interpret it, to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a treasure laid vp; for thi•• had beene no great matter for the Apostle to haue to wished, q••is delicatulorum hominum sic non optaret, the most nice and daintie man might haue so wished: Chrysostome: and againe in this sense the Apostle woul not haue said, à Christo, from Christ, but coram Christo, before Christ, Mart.

3. Some referre this wish of the Apostle vnto the time before his conuersion, and here are three opinions: 1. Some giue this sense, that for the zeale of the Iudaicall law, he wish∣ed then to be separate from Christ, and choose to be a persecutor of his disciples: Lyran. and the ordinar. gloss. following Ambrose. 2. the commentarie going vnder the name of Hie∣rome saith, that the Apostle doth now lament and bewayle his sinne, for that before his con∣version he wished to be separate from Christ for his brethren sake, ex Pareo: 3. Tolet pre∣ferreth this sense, I wished to be an anathema, from Christ, that is, to be a knowne persecu∣tor of the Christians, and to be held of them accursed for my brethrens sake, Tolet. in commentar.

But these interpretations faile diuersly. 1. this had beene no great matter for Paul yet beeing an enemie to Christ, to haue wished for the loue vnto his brethren so to continue still, Perer. disput. 3. 2. neither had this beene to the Apostles purpose, who intendeth by this his wish to shewe his loue vnto his brethren: but if he had onely spoken of his desire be∣fore his conversion, it might haue beene answeared, that howsoeuer he might stand well af∣fected to his brethren then, his minde was altered now, Mart. Perer. 3. The Apostle had taken a vaine oath herein, for there was none which doubted of his hatred to the name of Christ, before his calling, that he needed not to haue confirmed it by an oath, Pareus. 4. neither doth he lament here for his owne sinne, but for the present condition and state of his brethren, as is euident v. 4. where he reckoneth vp the auntient priviledges of his nation, which they had now depriued themselues of, Mart. Pareus.

4. Some thinke that the Apostles meaning is, that he could haue wished his calling had beene deferred yet, and that he for a time had beene separated from Christ, and not to haue beene yet called, but that his brethren might haue come to Christ before him: but the same difficultie remaineth still, for if S. Paul might haue wished before to be an anathema from Christ, for the glorie of God, why not also nowe? ex Mart.

5. Some thinke that by an anathema, is vnderstood onely, dilatio visionis & fruitionis Christi, a deferring of the vision, and enioying of Christ: that S. Paul to conuert his bre∣thren to the faith, wished still to remaine in the flesh, and to be absent from Christ, as see the like, Philip. 2.23. so Oecumenius, Lyranus: But this is not to be an anathema from Christ, onely to haue the fruition of glorie deferred, Perer. numer. 12.

6. Some vnderstand this separation from Christ, to be indeede depriued of the glorious vision of Christ: but they will haue it limited for a time, volebat ad tempus privari fruitione

Christi, he would for a time be depriued of the fruition of Christ, for the good of his bre∣thren, Thomas in comment. But he that is once separated, and standeth as accursed from Christ, cannot but alwaies so remaine.

7. Some thinke that S. Paul spake thus, impetu quodam charitatis, wishing himselfe to be damned for his brethren, by a violent passion of charitie, and not well considering what he wished: But then S. Paul had sinned, if he made such a vowe or wish quadam incogitan∣tia, without any consideration or bethinking himselfe: it had shewed great rashnesse, ex Mart. Pareo.

8. Some thinke that the Apostle vseth an hyperbolicall speach, when one speaketh more then he intendeth, as the Prophet Dauid saith, They that hate me are more then the hatres of mine head, Psal. 69.4. so here the Apostle, the more to expresse his loue toward his bre∣thren, doth vse this hyperbolicall speach, as though euen for their sakes he wished to be a castaway, Dyonis. Carthusian. But thus they will onely make this a colourable and flou∣rishing speach of the Apostle, which was no doubt a zealous and serious wish and desire in him.

9. Pareus maketh mention of an odde interpretation, which he heard deliuered by one ann. 1568. that afterward played the Apostata from Christ: who by Christ in this place vn∣derstood the anoynted Priests, alleadging for his authoritie Eusebius, who in that prophesie Dan. 9. so vnderstandeth the word Messiah, Christ: But beside that the word Christ, beeing absolutely put without any addition, is not so taken in Scripture, and Eusebius interpretati∣on is therein distasted and misliked of the best interpreters: this had beene a vaine and super∣fluous wish in S. Paul, for in the beginning of his conversion he was odious to the high Priests, and euen then, they tooke counsell to kill him, Act. 9.23.

10. There remaine then two expositions, which may be ioyned both together in one: Chrysostome saith, that S. Paul desired, priuari fruitione & gloria Christi, to be depriued of the glorie and fruition of Christ: Oecumenius goeth yet further, that he wisheth, vt per ••e∣am perditionem glorificaretur Christus, that Christ by my vtter perishing may be glorified in the saluation of the Iewes: and Cassianus c. 6. collat. 23. interpreteth, to be an anathe∣ma from Christ, aeternis addici supplicijs, to be addicted vnto euerlasting punishment: Both these doe hang one vpon another, for he which is depriued of euerlasting ioy, is cast downe to euerlasting punishment: This then is the Apostles desire, aterni boni fruitione privari, to be depriued of euerlasting happinesse, Martyr: excludi ab omni salutis expectatione, to be excluded from all hope and expectation of saluation, Calvin: he wisheth aeternam abiectionem à Christo, to be cast off for euer from Christ, Pareus: abijci in aeternos cru∣ciatus, to be cast into euerlasting torment, Osiander. And that this was the Apostles mea∣ning, appeareth by the like zealous desire in Moses, who also wished to be blotted out of the booke of life, rather then God should haue beene dishonoured in the destruction of Is∣rael: both of these were readie, suo exitio aliorum saluti subvenire, by their destruction to haue helped forward the saluation of others, Gryneus, Mart.

But against this interpretation it is diuersly obiected. 1. Obiect. S. Paul could not wish to be separated from Christ, but he must desire also to be alienated from his loue and fauour: which thing to desire it had beene sinne.

Answ. Chrysostome answereth that the Apostle would not by any meanes be separated from the loue of Christ, nam propter Christi amorem tautopere hoc ardet desiderio, for the loue of Christ he is so much inflamed with this desire: it followeth not therefore, he desi∣reth to be separated from Christ, therefore from his loue: he wisheth not to be depriued a∣micita Christi, sed fructu amicitiae, of the friendship of Christ, but onely of the fruit of his friendship, which was euerlasting felicitie, Pareus.

2. Obiect. If S. Paul herein respected the glorie of God in the saluation of the Iewes; why did he not likewise wish to be separated for the saluation of the Gentiles? Answ. S. Paul no doubt was readie to doe the like for them: but there was not the like occasion, for the Gentiles flocked to Christ, and receiued the Gospell, but the Iewes were stubborne, and euerie where resisted their calling: and therefore for them he maketh this vowe: Mart.

3. Obiect. But S. Paul knewe, that he could not indeede be separated from Christ, as he professed before, c. 8.38. that nothing could separate him from the loue of God in Christ. Ans. 1. Lyranus thinketh that this vowe of Paul, as likewise that of Moses was secundum dispositionem inferioris partis animae, according to the disposition of the inferiour

part of the mind, where the affections are: for loue nec mensuram scit nec modum, knoweth neither measure nor manner, not in the deliberate and reasonable part of the minde. 2. But the better answear is: that it was votum conditionale, a conditionall, not an absolute vowe, if it were the will of God, as Christs petition was for the passing away of the cuppe of his death, if it were his fathers will, Pareus: so the Apostle speaketh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after a sort, and with condition, if it might be, Gryneus: And to the same purpose before them Oecumenius, 〈◊〉〈◊〉 absolute haec dixit tanquam possibilia, sed sub conditione, he spake not these things abso∣lutely, as if they were possible, but with a condition: for if Paul for the loue of Christ could haue beene separated from Christ, he should againe haue beene so much the more firmely ioyned vnto Christ: for if loue be the cause of vnion, then so great loue of the Apostle would haue caused so much nearer coniunction.

4. Obiect. Though a man be bound by the rule of charitie to giue his temporall life for an others spirituall life, yet he is not bound to giue his soule euerlastingly to perish, if it were in his choice, that others should not so perish: like as one is not bound to redeeme an others bodily life by the losse of his, so neither the spirituall life of the soule, by the losse of his owne: Tolet thus obiecteth annot. 4. and therefore he inferreth that in this sense, it had beene an inordinate and vaine desire in the Apostle.

Answ. 1. Some thinke, that euery man is bound to redeeme the saluation of others, by the losse of his owne, sauing that fewe can attaine vnto such perfection of charitie: for the rule of charitie is this, that we should doe that for others, which we would haue done for our selues: now a man had rather, that an other should giue himselfe to ransome him, then he should perish: and Christ was enflamed with such charitie, that he became a curse for vs: and the like minde should be in Christs members to wish to be accursed for their brethren: as Origen inferreth, Quid mirum, si cum Dominus pro servis sit factus maledictum, servus pro ••••••••ribus anathema fiat? what maruell is it, when the Lord was made a curse for the ser∣uants, if a seruant become an anathema for his brethren? Pareus also giueth instance in Christ, who was made a curse for vs, dub. 1. Contra. 1. That saying of our Sauiour, what∣soeuer you would that one should doe vnto you, doe vnto them: Augustine well vnderstandeth, ••••••••cta & iusta voluntate, of a right and iust minde, not otherwise: for if a man could be content vpon a lewde mind, that his wife should commit adulterie with an other, it follow∣eth not, that the other should yeeld his wife to his wicked desire: so for a man to wish, that an other would giue his soule for his, were no iust or equall desire. 2. Christ, though he did beare the punishment due to vs, and did beare the curse of the lawe, yet he was neuer avul∣s•••• à Deo, separated or pulled away from God, Mart. and there is great difference between the person of the Redeemer, and his exceeding loue, and those which are redeemed, who herein cannot be imitators of Christ.

2. As these doe iustifie Pauls desire, hauing relation onely to the loue of his brethren: so Chrysostome aymeth onely at the glorie of God, that in respect thereof, Paul made no ac∣count of his saluation: but he expressely maketh not mention thereof, for modestie sake, lest he should seeme to boast too much of his loue toward Christ: But Tolet sheweth the insuf∣ficiencie of this reason, because Paul had professed before that nothing could separate him from the loue of Christ: he might also as modestly haue wished here to be an anathema for Christ.

3. I preferre therefore Calvins solution, that neither Saint Paul had here respect vnto the glorie of God alone, or vnto the saluation of his brethren alone, sed charitatem homi∣num in studio gloriae Dei contungimus, but we ioyne the loue of men with a desire of the glo∣rie of God, &c. he wisheth the saluation of his brethren with respect vnto the glorie of God: as Moses in the like case in making request for his people, therein desired the promo∣ting of Gods glorie: Now the Apostle saith, for his brethren, vt inserviret causae, to apply himselfe to the cause in hand, which was to testifie the great desire that he had to their salua∣tion, yet as ioyned with the glorie of Christ: as is euident v. 5. where he addeth, who is God ouer all, Blessed for euer, Mart.

So then not withstanding these or any other such like obiections, I preferre Chrysostomes interpretation of these words of the Apostle, who in the zeale to Gods glorie, & loue to his brethren, wisheth that he were cut off from Christ, so they might be saued: according to that saying in the Gospell, that it were better that one of the members should perish,* 1.62 then that the whole body should be cast into hell: for the Apostle had herein respect vnto the glorie of God,

should haue more appeared, in the sauing of the multitude of that nation, as the whole bo∣die, he beeing cut off but as one member; then that he should be saued, and the whole bo∣die perish: to this purpose Chrysost. vpon that place in the Gospel.

Anselme likewise vpon this place saith, that Paul optabat perire, desired to perish, so the rest might be saued; and this sense he confirmeth by the like desire of two great Prophets Moses and Micah, this latter, c. 2.11. wisheth thus, I would I were a man not hauing the spirit, and that I did speake lies, voluit se alienum esse à spiritis, &c. he wisheth to be a straunger from the spirit, and to be a false Prophet, so that his people might escape all those plagues which were foretold, as S. Paul here wisheth to be estraunged and separated from Christ: In like manner, Moses obiecit se exitio, Moses did offer himselfe to destruction for the people sake: thus Anselme.

But 1. though we allow Anselmes interpretation, he is deceiued in his first proofe: for though the vulgar Latine doe so read that place of Micah, yet it is truely according to the originall translated thus, If a man walking after the mind, and lying falsly, &c. that is, if there were one, that were giuen vnto lies, which would prophesie of prosperous things vnto the people, he should be a meete Prophet for them: And the Prophet was not to wish vpon any occasion, to commit sinne, in telling of lies. 2. Concerning the other example of Moses, it is rightly alleadged, but because there is some question about Moses manner of wish, how it is to be taken,* 1.63 though elsewhere it be handled at large, it shall not be amisse breefely to touch it here: for it is a great hinderance to the studious reader, in a point wherein he ex∣pecteth present satisfaction, to make reference to another booke, which it may be is not so readie at hand.

Quest. 6. How Moses wished to be blotted out of the booke of life, for Israels sake.

Moses words are these, Exod. 32.31. If thou wilt not (pardon their sinne,) blot me out of the booke which thou hast written: Because that desire of Moses, and this of Paul here are verie like, as Hierome saith, If we consider Moses voice making request for his people, we shall see, eundem fuisse Mosi & Paulo erga creditum gregem affectum, &c. that both Moses and Paul had the same affection toward the flocke committed to them: it shall not be amisse to insert somewhat here touching Moses wish. Two things doe here breede question, the man∣ner of Moses wish, and the matter, and sense thereof. 1. for the manner, Moses vseth that bouldnes of speach that a subiect will scarcely vse speaking to his Prince, non solum cla•••••• apud Deum, sed reclamat, he doth not onely crie vnto God, but he reclaymeth and crieth as it were against his minde: But Philo remooueth this doubt, because the Scripture saith, that God talked with Moses as with his friend: he speaketh therefore freely and boldly as to his friend: this libertie then and freedome of his speach is not to be attributed vnto his arro∣gancie, but vnto his friendship and familiaritie:* 1.64 arrogantis est audacia, amici est fiducia, boldnes and rashnes sheweth arrogancie, but confidence is in friendship. 2. But there re∣maineth a greater doubt as touching the matter and meaning of Moses vowe and desire: for whereas Gods booke of life signifieth his ordaining of some vnto eternall life: which is of two sorts, either secundum praedestinationem, according to the decree of predestination which cannot be altered: or secundum praesentem iustitiam, according to mens present iu∣stice: in the first sense it would seeme to be stulta petitio, a foolish request, to desire that which was impossible to be blotted out of Gods decree of predestination, and in the other it would be thought to be impia, an vngodly desire, to wish to fall from the present state of iustice: now for the solution of this doubt there are diuerse answears framed.

1. Rabbi Salomon taketh this to be the booke of Moses law, that it should haue no denomination from him, but that his name might be taken out thence: but it appeareth in the Lords answer, I will blot out of that booke him that sinneth, that this booke belonged vnto more then Moses onely.

2. Rab. Moses Gerundens. thinketh, Moses extra se captum, to haue beene as it were beside himselfe, and in his great zeale to his people to haue spoken he knew not what: But seeing Moses prayer was so well accepted of God, it is not to be thought that he offended in making so rash and inconsiderate a prayer.

3. Paulus Burgensis varieth not much from the first interpretation, he taketh the booke here, for the historicall narration in Scripture of the acts and doings of the Saints: and so he thinketh, that Moses onely desired, that the great workes, which God had wrought by

his hand, should not be written of him. But this had beene to pray against the setting forth of Gods glorie, which was manifested in those great workes.

4. Caietan vnderstandeth it, de libro principatus, of the book of principalitie: that where∣as God had appointed Moses to be gouernour of a greater nation and people, if he should destroy Israel, Moses desireth rather to be no gouernour at all, then that Israel should perish: But the words of the Lord, I will blot out him that sinneth, shewe that Mo∣ses speaketh not of a personall writing in any such booke, which concerned him alone, but of such a booke, wherein others were written as well as himselfe.

5. Augustine maketh this sense, qu. 147. in Exod. as thou hast made it certaine, that I can not be raced out of the booke which thou hast written, so let me be as sure and cer∣taine, that thou wilt remit the sinne of this people: But Gods answear, I will blot out, &c. ouerthroweth this sense, for there the Lord answeareth negatiuely, vnto Moses, that he should not be blotted out: then Moses wish was to be blotted out.

6. Lyranus saith, that Moses did thus wish secundum desiderium partis inferioris animae, according to the desire of the inferiour part of his minde, not in the superiour part, which was his iudgement and vnderstanding: as Christ prayed that the cup might passe from him: but yet there is a more sufficient answear then this, see answ. 6. following.

7. Thostatus qu. 44. in 32. Exod. thinketh, that it is an hyperboricall speach, as that of Rachel, giue me children or else I die, and yet shee had rather haue had no children, then to haue died: yet in such passionate speeches, they shewe their seruent and exceeding great de∣sire: But in this sense Moses should haue had no such meaning to be blotted out of Gods booke: the contrarie whereof appeareth in the Lords answear.

8. Oleaster will haue this to be the meaning: blot me out of thy booke, that is, obliuiscere 〈◊〉〈◊〉 perpetuo, forget me for euer: for as we vse to commit those things to writing, which we would remember, so the things which we desire to forget we blot out: But it is more then a metaphoricall speach, as is euident by the Lords answear to Moses.

9. Heirome epist. 151. ad Algas. and Grego. lib. 10. Moral. c. 7. Euthym. in Psal. 68. vpon these words, let them be blotted out of the booke of the liuing, doe take this booke to be the decree onely of this temporall life, and those to be blotted out, which are depriued of life: so Moses in their opinion wisheth onely to be depriued of this mortall life: so also Pererius. But this cannot be so, for the Lord saith, he will blot out him which sinneth, now not onely sinners, but righteous men are taken away out of this life.

10. But Chrysostomes exposition is best, who lib. 3. de prouident. doth interpret these words of Moses, as the other of Paul, of the finall seperation from Christ, and of beeing depriued of the vision of God, and fruition of Christ: so also Bernard, Moses noluit intro∣duci in gaudium Domini, &c. Moses would not be brought into the ioy of the Lord, the people remaining without. Bernar. in serm. 12. in Cantic. the reasons for the confirmation of this, see in the end of the former question: and the solution of this doubt, how Moses could desire an impossible thing of God, see also there in the answer to the 3. obiection.

Quest. 7. Whether in matters of saluation, one kindred after the flesh ought to haue any prioritie before others.

v. 3. My kinsmen according to the flesh. 1. Basil regal. brev. res. 190. deliuereth this doctrine, that in spirituall matters none ought to haue more respect vnto their kindred after the flesh, then vnto others, that are not neere in blood: And that saying of Saint Paul, may seeme to confirme this opinion, 2. Cor. 5.16. Hence forth know we no man after the flesh, us though we had knowne Christ after the flesh, yet henceforth know we him no more. Contra. In this place the Apostle opposeth himselfe against these false teachers, which stood vpon carnall prerogatiues, and the legall and carnall ceremonies, and the generation of Christ onely after the flesh: these things Saint Paul would no longer know, that is, trust vnto: be∣fore his calling he stood vpon such outward priuiledges, as that he was circumcised, an He∣brew, of the tribe of Beniamin, and such like, Phil. 3.5. But he counted all these things a drosse and dung in comparison of Christ: and he wil not know Christ onely according to the flesh, in respect of his outward state in the world, for our Sauiour himselfe saith, Ioh. 6.13: It is the spirit that quickneth, the flesh profiteth nothing. Mar.

2. But that euen spirituall things may by the rule of charitie be first wished vnto our ••••••ted, it may thus appeare. 1. because our naturall affection is not destroyed by religion, but perfected; pietie doth qualifie and moderate naturall compassion, it doth not extinguish

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it. 2. charitie must be ordinata, ordered: it proceedeth in degrees: first a man may expresse his loue toward his owne, 1. Tim. 5.4. Let them first learne to shewe godlinesse toward their owne house. 3. S. Paul giueth this as a reason of his heauinesse and griefe for the Israelites, because they were his kindred after the flesh: where though he vseth a limitation: that after the flesh they were onely his brethren, but otherwise they were not, beeing vnbeleeuers and contemners of the Gospell, yet it much mooued him for them, because they were his kin∣red after the flesh.

Quest. 8. The causes which made the Apostle to be so much grieued for the Iewes, v. 4.5.

He recounteth diuerse priuiledges and immunities of the Iewes, which made him the more to desire their conversion. 1. in respect of himselfe, they were his brethren, not so pro∣perly called, but they were his kinsmen after the flesh: though in other respects they were not his brethren: this phrase after the flesh, is afterward, v. 5. beeing spoken of Christ taken in an other sense: it sheweth him to be of an other nature, then that which he had after the flesh: here it sheweth not a diuersitie of nature, but a differēce of brotherhood in Paul & thē.

2. Then he reckoneth vp their priuiledges with relation vnto God. 1. they are the Is∣raelites: they are rather called by that name of Iacob, then by the name of Abraham and I∣zaac, for that these had sonnes, which belonged not to the people of God, but all Iacobs sonnes were the fathers of the Lords people, and they are named of Israel rather then Iacob, because it was the more worthie name, both for that the Lord imposed it, and for the more excellent signification: Israel signifieth one prevailing with God. 2. Theirs was the adopti∣on, that is, they were adopted to be a peculiar people vnto God, selected from all the world: and therefore they are called, Exod. 4.22. the Lords first borne: there is an other adoption, when we are adopted to be the sonnes of God by grace, Rom. 8.15. but the Apostle spea∣keth here of the outward adoption and calling to be the people of God. 3. the glorie which Chrysostome vnderstandeth, in that they were the peculiar people of God, so also Haym. Gor. gloss. interl. Theodoret, of the miracles and great works whereby they became famous and glorious: Lyranus of the diuine visions and apparitions: but it is better referred vnto the Ark of the couenant, which is called the glorie of God, 1. Sam. 4.21.22. Gryn. Calv. Mart. Tol. Pareus. 4. The couenants, giuing of the law, the seruice of God: Origen by the couenants or testaments vnderstandeth the diuerse renewing of Gods couenant with his people, so Mar. Osian. Hier. in epist. ad Algas. qu. 9. of the old and newe Testament, so Haymo, but the new testament is afterward expressed in the word promises: the couenants were rather the two ta∣bles of couenant, as the Apostle calleth them, Heb. 9.4. and so here the Apostle reckoneth vp three kind of lawes which Israel had, the morall, contained in the tables of the lawe, the iudiciall, called here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the giuing of the lawe, and the ceremoniall, which consisted of the priesthood and sacrifices, called here the seruice. 5. the promises: which were of two sorts, either temporall, as touching the inheriting of the land of Canaan, or spirituall of the Messiah, Gryn. both legall promises and Euangelicall, Mart. both of this life and the next, Pellican. these promises first belonged vnto them, and vpon their reiecting, they were ful∣filled vpon the Gentiles, Osiander.

3. The third sort of priuiledges are with relation vnto the fathers, thence were the fa∣thers, that is, of that nation were the honourable patriarkes, of whom they are descended: and God promised to be their God, and of their seede, Gen. 7.4. yea to a thousand genera∣tions, Exod. 20.6. though they were degenerate children, yet vnto them belonged the pro∣mise made vnto their fathers.

4. The forth kind of priuiledge is with relation to Christ: and of whom Christ came: some leaue out the coniunction and, and vnderstand the fathers of whom Christ came, so Orig. Haymo, Lyran. following the vulgar Latine: But the better reading is with the coniuncti∣on, and of whom, that is, of the Israelites came Christ: so Chrysost. Theophyl. Tertul. l. de Tri∣nit. Iren. l. 3. c. 8. Hilarie lib. 8. Trinit. with others: according to the Greeke originall: for it is a commendation of the whole nation of Israel, and an excellent prerogatiue that Christ came of them according to the flesh.

Quest. 9. Of the excellencie of the Israelites, and of true nobilitie.

1. The nobilitie of the Israelites diuersly appeareth. 1. one thing that maketh a nation noble, is to haue genus purum & impermixtum, to come of a pure and vnmingled stockes as the Athenians boasted that they came of themselues, without the mixture of any other

nation, but it was most true of the Hebrewes, they were descended of Abraham, and ioy∣ned not in marriage but with themselues. 2. that is counted a noble nation, which hath a perfect gouernement within it selfe, and liue by their owne lawes, as the Hebrewes did, who had their lawes giuen them of God. 3. they were also of great antiquitie. 4. and many ex∣cellent and worthie men came of that nation.

2. Some make small account of nobilitie, and vrge much that saying of Iphicoabes, who beeing but a coblers sonne, grewe to be a famous captaine, which beeing obiected vnto him, answeared, meum genus à me incipit, tuum in te definit, my nobilitie beginneth in me, and thine endeth in thee: and nobilitie they say is but an outward thing, euen as the gar∣ments and robes of honour, which make not a man honourable.

Contra. 1. True it is that vertue without nobilitie is more commendable, then nobilitie without vertue; but when vertue is incident to them, that are descended of a noble race, it is so much the more glorious. 2. some may much degenerate from their noble ancestours, as corne and stockes transplanted may growe wild: as of such as haue beene ingenious and valorous, may descend cruell and sauage ympes, as the posteritie of Alcibiades, so degene∣rated: and of such as were gentle and affable may some come, that are dull and blockish, as the ofspring of Cymon and Socrates. 3. yet there is a threefold priviledge to be descended of noble and worthie parents. 1. there doe remaine some seedes of generous mindes, which one way or other will in time shewe themselues in the posteritie. 2. the example of the vertues of the ancestours is much to mooue and encline the posteritie. 3. and beyond all this, the Lord hath promised to be the God of the faithfull, and of their seede to a thousand generations: so that they which are descended, though diuerse degrees off from true noble progenitors, are beloued of God for their fathers sakes.

Quest. 10. Of the meaning of these words, v. 5. who is God ouer all, blessed for euer.

1. Erasmus is blamed both by Protestants, as Beza, and Papists, as Tolet annot. 9. for ••••tering and changing the reading of this verse, making this the sense, God who is ouer all, be blessed for euer: and will not haue this clause referred to Christ: but that the Apostle doth conclude generally with a doxologie, giuing praise vnto God: likewise he thinketh that this word (God) is inferted, vrging that neither Hillarie hath it in Psal. 122. not Cyprian lib. 6. 〈◊〉〈◊〉. Iudeos: whereas notwithstanding, Origen, Chrysost. Theophyl. and generally all expo∣sitors doe so read, and manny of them vse this place to prooue the diuinitie of Christ.

2. S. Paul concludeth with this doxologie for two reasons. 1. both as Chrysostome saith to set forth the praise of Christ; whom the Iewes blasphemed: 2. and as Haymo, to shewe, that although he was sorrie for the reiection of the Iewes, yet he gaue thanks to God for all, and rested in his good pleasure.

Quest. 11. Of the meaning of these words, v. 6. all they are not Israel, which are of Israel.

The Apostle here answeareth an obiection, that if it so be that the Israelites are cast off and forsaken, then it should seeme that the word of God is of no effect, and his promises made void, hereunto the Apostle maketh answear by a distinction of the Israelites, that some are so onely in respect of their carnall generation, some are the true Israelites, which are the chil∣dren of the promise, and of the faith of Abraham: But here is some qu••••••ion about the scope and purpose of the Apostle.

1. Some thinke that the Apostle intendeth chiefely to prooue the vocation of the Gen∣tiles, that they are the true Israel of God, and so the promises of God are not made void: and these make the example of Izaak onely typical, thereby shadowing forth the difference betweene the true beleeuers and those onely which haue the outward calling: to this pur∣pose Chrysostome, who applyeth this example to the Gentiles, which are called by the word, and regenerate by baptisme: so the ōrdinar. gloss. and Tolet annot. 16. But if the Apostle in∣tended onely to shew by this distinction, the calling of the Gentiles, he had not sufficiently answeared the obiection, which concerned the promises made to the Israelites his kinred after the flesh.

2. Neither yet is the Apostles scope to be restrained onely to the nation of the Iewes: as Pet. Martyr seemeth to thinke, Israelitico populo promissionem propositam fuisse indefinite, that the promise was propounded indefinitely to the people of Israel, which came of Abra∣ham after the flesh, &c. and therefore he misliketh Chrysostomes application to the Gentiles: for it is euident that the Apostle in the end of the chapter treateth of the vocation of the Gentiles, whereunto he maketh a way by this distinction.

3. So then vnder the name of the true Israel of God, the Apostle comprehendeth those which did imitate the faith of Abraham, whether they were of the flesh and carnall gene∣ration of Abraham, or not, Gryneus: And Haymo maketh three kind of children of Abra∣ham, some are secundum fidem & gratiam, both according to faith and the flesh, as the be∣leeuing Iewes: some onely according to the flesh, as the incredulous Iewes: some according ••o faith but not in the flesh, as the beleeuing Gentiles.

4. Tolet well obserueth, annot. 16. that S. Pauls answear is not to the former obiecti∣on, that Gods promise tooke effect in some of the Iewes, though not in all, to whom it was made: for then in part it had not taken effect, but the promise was made onely to the true Israelites, and so in all them, to whom it was made, it was effectuall.

5. And whereas the Apostle bringeth in the example of Isaac, to prooue that all are not the children of Abraham, that are of his seed, because Ismael was also of Abrahams seed, but was not the heire of promise: it must be obserued, that neither all that descended of Israel, were excluded from the promise, for of him came many beleeuing Gentiles, nor all inclu∣ded within the promise, that came of Izaak, for then all of Israel should be the true Isra∣el: But these two are propounded as examples, Ismael onely of tho•••• which are borne ac∣cording to the flesh, and Izaak of those which are borne not by the force of nature, but by promise and grace.

Quest 12. Of the meaning of these words, v. 10. and not onely, &c. but also Rebecca, &c.

1. This is an imperfect speach, and not onely, and therefore somewhat must be supplyed: some therefore insert thus, and not onely be, that is, Isaac, Beza, Genevens. some, and not on∣ly (illa) she, vnderstanding Sarah, that is, the onely non accepit devinum responsum, receiued not a diuine answear, Ireneus lib. 4. 〈◊〉〈◊〉. or promissionem, 〈◊〉〈◊〉 promise, gloss. ordinar. or a sonne by the helpe of grace, Lyranus•• ••t the better supply is to put it neither in the mascu∣line or feminine, but in the neuter, a•••• not onely (hoc) this, that is, it was not thus onely in Ismael and Isaac, but in this other example, which he nowe pro••oundeth: see the like phrase before, c. 5.11. and 8.23.

2. For whereas diuerse exceptions might haue beene taken 〈◊〉〈◊〉 former example: as that they were of two mothers, and al•••• same of diuerse conditions, the one free the other bound: now the Apostle produceth an other example, wherein neither of these two excep∣tions can haue place: for Iacob and Esau came of one mother, and they were borne at one birth.

3. The vulgar Latine readeth, Rebecca, ex vna concubitu, at one lying in conception, but in the Greeke it is not so, but she 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hauing conceiued by one: in the same sense the Syrian translator, companying with him: though it be not vnlike, but that as they were borne together, so they were conceiued together.

4. But Chrysostome here hath a strange opinion: that the Apostle leaueth this question vndiscussed, why the Lord did make choice of Iacob and refused Esau: he onely answeareth one question by an other: for the Iewes might haue demanded, why they were reiected, and the Gentiles accepted, and he answeareth by the like question concerning the fathers, Isaac and Iacob were taken, Ismael and Esau refused: and goeth no further: like as in the 5. chapter, he sheweth that Christs righteousnesse is deriued to vs, as Adams sinne is propag••∣ted, but there he leaueth, and proceedeth not to shewe, how sinne is propagated from A∣dam: But Chrysostome is in both deceiued, for both in that place he prooueth the propaga∣tion of sinne from Adam to his posteritie, by the effect thereof, namely, death, all is sinne in Adam, because by sinne death entered: and in this place he sheweth the first cause of the election of Iacob, and the reprobation of Esau, namely the free purpose of God, v. 11. that the purpose of God might remaine.

Quest. 13. Whether these examples concerne temporall or eternall election and reprobation.

It is by some obiected, that these examples of Isaac and Ismael, Iacob and Esau, doe on∣ly shewe their temporall reiection, not their depriuing of eternall life: but they are set forth onely as types of the reiection of the Iewes.

1. For the text cited out of Genesis, chap. 15. speaketh of servitude, that the elder shall serue the younger; but one may be in seruitude, and yet not eternally reiected.

2. And this prophesie was not personally fulfilled in Iacob and Esau, but in their posteritie.

3. That other place Malach. 1.2. sheweth wherein the loue of God consisted toward Iacob, and his hatred toward Esau, because he gaue vnto Iacob the land of promise, but vn∣to Esau he made his mountaine wast, and gaue him a drie and barren countrie: Thus Eras∣mus obiected, in his diatrib. pro liber. arbit. and of late Humius and Huberus.

Contra. To these obiections of Erasmus, Luther hath sufficiently made answer, lib. de orbit. c. 166. much differing herein from the Lutherans so called in these times.

1. First here Luther, and so Pet. Martyr vpon this place answer by way of concession, that if it were admitted, that Saint Paul onely speaketh of their temporall reiection, yet it is a strange argument to shew, that election is not by works, seeing euen the disposing of this temporall inheritance was not by workes, but according to the purpose of God: second∣ly it is denied, that this testimonie onely concerned the temporall inheritance: for this ex∣ternall promise of the inheritance of Canaan, had relation to Christ, and the spirituall pro∣mises were therein exhibited: and so the Apostle draweth his argument, à sig no ad rem sig∣nificatam, from the signe to the thing signified, Iun. lib. 2. parallel. 10. so also Pareus dub. 9. this right giuen vnto the younger ouer the elder, was effectus singularis gratiae, com∣plectens ea omnia, quae ad foedus Dei, &c. it was an effect of speciall grace, comprehending all things belonging to the couenant, and euerlasting life.

2. As this prophesie was historically fulfilled in their posteritie, so also it must haue some effect in their persons: for it is said to Esau, Gen. 27.40. Thou shalt be thy brothers seruant: which seeing it was not fulfilled visibly, for Esau had a more flourishing outward state than Iacob, it had a spirituall accomplishment in them, Esau beeing a seruant in respect of Iacob, because he was cut of from the couenant off grace: And though there be not euident testi∣monie of the reprobation of Ismael and Esau, yet it is most probable: seeing Ismael was a mocker and persecutor of Izaak, Gala. 4.29. and Esau is called a prophane person, that they were reprobates: vnlesse it can be shewed that they returned in their life time to the fellow∣ship of the Church, for without the Church there is no saluation: Par. dub. 4.

3. In Malachie, the Lord vseth this as an argument of his loue to Iacob, and hatred to Esau, because he had giuen a pleasant land to the one, and a barren ground to the other: but yet the Lord riseth higher; and sheweth how that with Esau he is angrie for euer, and that he will be magnified in Iacob: that place then cannot be restrained to temporall things.

4. And if these examples onely concerned temporall things, then had not the Apostle alleadged them to the purpose: which was to shew who were the children of God, and the children of the promise, v. 8. but this is not to be thought of the Apostle, that he cited Scrip∣ture impertinently: See further hereof, Synops.

Quest. 14. How this saying of the Prophet, Esau haue I hated, agreeth with that, Wisedom. 11.2••. Thou hatest nothing which thou shalt made.

1. Catharinus to dissolue this knot, referreth this hatred of Esau vnto things temporall: that Iacob is said to be loued, and Esau hated, because Iacob had the better blessing, and more temporall gifts bestowed vpon him, and Esau seemed to be neglected; like as the youn∣ger sonnes may say their father hateth them, when the inheritance is giuen vnto the Elder: But it hath beene shewed before, that these examples are alleadged by the Apostle to shew who were the children of promise, and who not, and therefore they cannot be restrained to temporall things.

2. Augustine saith, non edit Deus Esau hominem, sed adit peccatorem: God hated not E∣sau as a man, but as a sinner: lib. ad Simpl••••ian. qu. 2. and he explaneth his mind thus fur∣ther: distinguishing betweene these three, creaturam, peccatum, poenam peccati, the crea∣ture, the sinne of the creature, and the punishment; the first God hateth not, nor the last, the one he made, the other he ordained, but he hateth the third, that is sinne, which he made not like as a iudge condemning a theefe, neither hateth his person, nor the punishment, which is according to iustice, but the crime of thes••, &c. vpon this answer insisteth Pererius, and before him: Haymo, non edit naturam, quam fecit, sed peccatum, quod non fecit, he hated not the nature, which he made, but the sinne, which he made not: so aso Gorrhan: and the ordinarie gloss. he hated nothing in Esau, nisi originale peccatum, but his originall sinne, &c. But the Apostle here speaketh of an hatred, before Esau had done any euill, and before the fight thereof.

3. Neither doth it satisfie, to say it is spoken comparatiuely, Esau was hated, that is lesse

beloued: as a man is bid to hate father and mother to cleaue to his wife, that is, loue them lesse, then his wife: for the Apostle calleth them the vessels of wrath afterward, whom he is here said to hate; therefore such are not beloued at all.

4. This then is the solution: hatred in God signifieth three things. 1. the negation and deniall of his loue, and of this degree of hatred sinne is not the cause, but the will of God, that electeth whom he will, and refuseth whom he pleaseth: thus God hateth Esau, and all the reprobate. 2. the decree of punishment, and this proceedeth from the foresight of sinne, and thus God is said to haue the wicked. 3. it signifieth the anger of God, and his abhorring of that which he hateth; and thus God is said to hate iniquitte: and of this hatred is that say∣ing to be vnderstood, thou hatest nothing, that thou hast made: for God in this sense hateth not his creatures, but sinne in them: Pareus dub. 11.

Quest. 15. Of the meaning of these words, I will haue mercie on whom I will haue mercie.

1. Origen and Heirome, epist. ad Heath. qu. 10. doe thinke that this is an obiection made by some as it were contradicting the Apostle; But this is the Apostles answer rather to the former obiection: is their iniquitie with God, that he should elect one, and reiect an o∣ther, both of them beeing in the same state and condition: to the which the Apostle maketh answer, God forbid, and giueth a reason of his answer here out of the Scripture.

2. Chrysostome thinketh, whom Theophylact followeth, that by this sentence the Apo∣stle staieth mans curiositie, from requiring the cause why some are elected, some are refused, which is best knowne vnto God; as the Lord answeared Moses who was desirous to know, why all of the Israelites beeing guiltie of the same sinne, in worshipping the golden calfe, yet were not alike punished: to whom the Lord answeareth thus in effect: non est tuum scire Moses, &c. Moses it belongeth not to thee to know who are worthy of my mercie, &c. But in this sense, there were small coherence in the Apostles speach: for then there should be no an∣swer made vnto the former obiection, which the Apostle remooueth here: Tolet annot. 22. neither was this sentence vttered vpon any such occasion, concerning the punishing of sinne of the Israelites, and sparing of others; but whereas Moses had made request to see Gods glorie, and the Lord had granted him to see his backer partes, and so in part yeelded vnto his request, then this is added, as a reason thereof; I will haue mercie, Mar.

3. Ambrose is farre wide, who maketh this the sense of these words: I will haue mercie on him, on whom I will haue mercie, that is, quem praescivi, whom I foresaw like after his error to returne vnto me: so the ord. gloss. cui praescio misericordiam, whom I foresaw, mer∣cie is to be shewed vpon: the like glosse Thomas maketh mention of in his Commentarie, I will haue mercie on him, quem dignum praenonero misericordia, whome I foresaw to be worthy of mercie. But this is not agreeable to the Apostles minde: 1. there had beene no occasion of any such obiection, if the cause were in the foresight of mens worthines, why some are elected, and not others, for then there had beene no shew of iniustice at all in God, the reason had beene plaine: Tolet annot. 22. 2. this, to giue vnto those which are worthie, respicit iustitiam Dei, respecteth the iustice of God, whereas the Apostle here referreth all vnto Gods mercie; Martyr. 3. neither can that be a cause of election, which is an effect thereof: for to beleeue, and to be obedient, are effects of election, then the foresight there∣of cannot be the cause: Pere. dsiput. 7. err. 39.

4. Neither is this onely an Hebrew phraise signifying the same thing, as Tolet ibid. as the Hebrewes for more vehemencie sake doe expresse the same thing, by an emphaticall repe∣tition: neither yet are these words so curiously to be distinguished with Anselme, as to re∣ferre thē to Gods mercy in calling, in beleeuing, & in working, that whom he sheweth mercy vpon in calling, he will shew further mercie in giuing grace to beleeue, and whom he giueth grace vnto beleeue, they shall haue grace also to worke by their faith: Lyranus and Pereri∣us vnderstand the three degrees of Gods mercie, in predestinating, in giuing present grace, and glorie to come, and so make this the sense, I will haue mercie, in giuing grace to him, on whom I haue mercie, in electing him: and to whom I giue finall grace I will shew mercie in giuing him future glorie: Iunius much differeth not, I will haue mercie (ex facto) in fact and indeed, vpon whom I haue mercie, decreto, in my decree of election: parallel. 11. But Pareus better sheweth the reason of the ingemination and repeating of these words: to shew, 1. this mercie, gratuitam, to be franke and free, and that there can be no reason or cause yeilded why God sheweth mercie, but his owne gracious inclination to mercie. 2.

arbitrariam, that it is arbritarie depending onely vpon the will of God. 3. constantem, that it is constant and immutable: where he sheweth mercie, he will haue mercie to the end. 4. immensam, this mercie is infinite and without measure, not onely in bestowing one grace, but many.

5. Further it is to be obserued, that thought the same word, to haue mercie, be reteined both in the Greeke translation of the Septuagint, and in the latine in both partes of the sen∣tence, yet in the Hebrew there are two words, the one in the former clause of the sentence, canan, which signifieth to shew grace, and fauour: the other in the latter part, is racham, to shew bowels of compassion, and beside the Septuagint doe put the verbe in the present-tense, in the latter part of both the clauses, whereas in the originall the same tense and time is kept in both; but this is no great difference, the sense still notwithstanding remaineth the same.

6. This then is the Apostles meaning; whereas it was obiected that if God elect some and not others, their case beeing the same, the Lord might seeme to be partiall and vniust: he answereth in effect thus much, that whereas all are endebted to God, and without Gods mercie like to perish, here is no iniustice, if God remit his debt to one and not to an other: as Augustine saith, debitum si non reddis, habes quod gratuleris, si reddis,* 1.65 non habes quod que∣raris, if thou doe not pay the debt, which thou owest, thou hast cause to be thankfull, if thou doest, thou hast no cause to complaine: So then the Apostle here sheweth, that betweene the decree of election and reprobation, and the execution thereof, there came betweene certaine subordinate causes: all are sinners in Adam, for mercie presupposeth miserie, where the Lord then findeth all in miserie, there if he shew mercie to some, and not to others, no man can accuse him of iniustice, because he is not endebted or tied in his iustice vnto any, but all are by nature the children of wrath: if then he saue some out of that masse of cor∣ruption, it is a worke of his mercie, and no iniustice is to be imputed vnto him, where in iustice nothing is due to any: to this purpose Beza. annot.

Quest. 16. How it is said, It is not in him that willeth, nor in him that runneth, but in God that sheweth mercie.

1. Origen and Heirom. ad Hedib. qu. 10. thinke that the Apostle speaketh here in the person of one that contradicteth and obiecteth against that which he had said: and Chry∣sostome saith, that the Apostle hero aliam obiectionem inducit, bringeth in an other obiection: But it is euident by this note of illation (so then) that the Apostle thus inferreth and inclu∣deth out of the former places of Scripture alleadged.

2. Origen and Photius, with other Greeke expositors, supplie here the word solum (onely) as if the Apostle should meane, It is not (onely) in him that runneth, or in him that willeth, but in God that sheweth mercie: and Origen will haue this sentence to be vnderstood com∣paratiuely, as those two other places, Psal. 127. Except the Lord build the house, they labour but in vaine, that build it: and 1. Cor. 3. Neither be that planteth is any thing, nor he that watereth, but God that giueth increase: But these places are not like: for the first is a ciuill action to build an house, wherein the will of man hath some libertie, though it cannot prosper without the blessing of God: and like as the outward ministerie of man is nothing auailable vnto saluation, without the assistance and concurrence of the spirit, so neither can the will or endeauour of man doe any thing of it selfe toward the attaining of saluation, but all must be ascribed to Gods mercie: Martyr: and beside the antithesis or opposition, but in God that sheweth mercie, excludeth that glosse, onely: for Gods mercie and mans will cannot in this opposition be ioyned as workers together, seeing the one is excluded, and the other admitted: Pareus: Calvin here also presseth Augustines reason, that if the Apostles words admitted any such sense, then they might as well be inuerted to say, It is not in God, that sheweth mercie, but in him that willeth and runneth, that is, it is not onely in the one, no more then in the other.

3. Some of the Romanists, that will not haue mans free will vtterly excluded in the worke of saluation, haue this deuise: that although there be somewhat in him, that willeth and runneth, yet all is ascribed to Gods mercie: because miserecordia Dei praeuenit volun∣tarem hominis, &c. the mercie of God preuenteth the will of man, &c. and mans will bee∣ing thus prepared, then worketh together with grace: Pererius numer. 46. taking vpon him herein to confute Calvin: Thomas Aquine in his Commentarie here moouing this questi∣on, why, seeing that as free will is not sufficient without grace, so neither grace sufficeth

without freewill, yet all is ascribed to Gods mercie, answeareth by a distinction; because the grace of God is agens principale, the principall agent, mans will, secundum & instrumentale, is the second agent, and the instrument, to the which the worke is not ascribed, but to the principall agent: as the axe is not said to make a chest, but the artificer that worketh with it. Contra. Pet. Martyr vseth the same similitude, but to a diuers ende: mans will indeede God vseth as an instrument, but not any goodnes in mans will, which it should of it selfe without grace: the will of man concurreth as a naturall instrument, in respect of the naturall facultie of calling: but it hath no inclination to that which is good, but as it pleaseth God to mooue it. Mans will then, is a naturall instrument of the action, but not a morall instrument of the goodnes of the action: this is wrought wholly by the mercie and grace of God: therefore the ordinarie glosse here concludeth well out of Augustine, restat vt totum Deo datur, it re∣maineth, that the whole be giuen vnto God: volentem praevenit vt velit, & subsequitur ••e frustra velit, he preuenteth man to make him will, and followeth him with his grace, that he doe not will in vaine, &c. And I preferre here the iudgement of Tolet and Bellarmine before other Romanists; the first inferreth out of this place, non fuit nisi ex sola voluntate Dei, the calling of the Gentiles was onely of the will of God: annot. 23. the other likewise so ex∣poundeth this place, that it is onely the mercie of God, nothing at all in the will of man, that he perseuereth to the ende: lib. 2. de grat. c. 12.

4. Ambrose by mercie vnderstandeth the discerning iudgement of God, as he giueth instance in Dauid and Saul, how both of them asked pardon of God: but God discerned v∣ter bono animo peteret, which of them asked of a good minde: and so he will haue the mea∣ning to be, that it was not enough for a man to will and endeauour, vnlesse God did con∣firme and allow of his endeauour: But there is great difference betweene the mercie of God, and the iudgement and approbation of God: for but part of the worke is ascribed to the one, whereas the whole is due to the other: ex Mart.

5. Now touching the true meaning of the words: 1. neither with Anastasius qu. 59. are they to be restrained to Esaus running and coursing in the field to hunt for venison for his father. 2. nor yet with Tolet to Iacobs running to the flocke to fetch a kid, Gen. 27. the Apostles doctrine is more generall. 3. nor yet, as the same Tolet annot. 23. is this sentence onely to be applied in generall to the calling of the Gentiles, and the reiection of the Iewes: but with August. epist. 101. doe we interpret this place of the particular predestination of e∣uery one, that it dependeth not vpon the foresight of the will and works of men, but onely on the mercie of God. 4. Osiander vnderstandeth it of the willing and running of naturall and vnregenerate men among the heathen; that they were not called in respect of any such will or endeauour: but as well the calling and running of regenerate, as vnregenerate men, are here excluded from beeing any cause of election. 5. Neither are those words to be de∣uided, as though the willer were one, and the runner an other: but the things onely are dis∣cerned, by willing, is vnderstood the inclination and endeauour of the minde, by running the externall workes and labour, Gryneus. 6. And here the nominative case must be supplied, which Beza will haue to be election: that it is not in the willer or runner: and so Pareus: Haymo supplieth, the will is not of the willer, nor cursus, the running of the runner: Pet. Martyr better vnderstandeth both; that two things are here implied: that neither election is in respect of any thing in man, neither that he hath power to will or runne of himselfe. 7. And Beza well interpreteth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of him that willeth, not volentis, of the willing, to take away all ambiguitie: least the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God, might be thought to be supplied, in the two first, as well as in the last: as though the sense should be this, It is not of God that wil∣leth or runneth, but that sheweth mercie.

17. Quest. How the Lord is said to haue raised or stirred vp Pharaoh, v. 17.

1. Photius in Oecumen. vnderstandeth it of the raising vp of Pharaoh to the kingdome: so also Rupertus Taitiens. I haue raised thee, scilicet in regnum, that is, to the kingdome: so also the Rhemists in their annot. and Vatablus: But the Apostle goeth further, then to the time of Pharaohs comming to the kingdome. 2. Chrysostome, so also the Septuag. and Chalde paraphrast, doe refer it to the sauing and keeping of Pharaoh aliue from the plagues of Egypt, that Gods power might be shewed in him: and to the same purpose Ambrose, whome the ordinarie glosse followeth, thus expoundeth, I haue raised thee vp, cum apud De∣um mortum esses, beeing in effect dead before God, in suffering thee to liue, &c. But many

beside Pharaoh, were so reserued from the plagues of Egypt. 3. some vnderstand it permis∣sive, that God is saide to haue raised him vp, in permitting Pharaoh to rage against his peo∣ple: permittendo, non agendo, by permitting, not acting or doing any thing: Rupertus before alleadged: and these thinke that good things are done volente Deo, God beeing willing, mala permittente, and euill by his permission onely. But Pet. Martyr here well sheweth, that euen permission also is not without the will of God, and that euen good works belong vnto Gods permission: as Heb. 6.3. This will we doe, if God permit: and this word of rai∣sing vp, sheweth more then a permission onely. 4. Some referre it vnto the meanes, as the signes and wonders, whereby Pharaoh was further hardened: so their meaning is, that God did raise him vp occasionaliter, by ministring occasion onely: as An∣selme, excitavi te quasi sopitum per mea signa, I did raise thee vp or awake thee by my signes, as a sleepe: to the same purpose Lyranus, abusus est signis, he abused the signes, which were sent to bring him to repentance: Haymo much differeth not, duritiam cordis manife∣stavi, I manifested or made knowne by this meanes, the hardnes of thy heart. But the Apo∣stle ariseth yet higher to the counsell and purpose of God, he staieth not onely in the exter∣nall and secondarie meanes. 5. Beza and Gryneus vnderstand it of the creating of Pharaoh, that he had made and created him to that ende: but the Apostle as before in the example of Esau and Iacob, so here, speaketh of the purpose and counsell of God, which went before their creation and birth. 6. Pet. Martyr hath this note by the way, that God might raise vp in Pharaohs minde, vehementem cogitationem de tuendo regno, a vehement cogitation or thought to defend his kingdome: but he by his owne corruption turned this cogitation into malice against the people of God. But this doth not fully satisfie: for the counsell and pur∣pose of God concerning Pharaoh was long before the raising or stirring vp of any such co∣gitation.

7. Neither must this be referred so vnto God, as to make him the efficient cause of stir∣ring vp the malice of Pharaoh; as Pererius slandereth the Protestants to affirme, that God stirred vp Pharaoh, that is, fecisse eum it a obduratum in malo, &c. to haue made him so ob∣durate in euill, that by punishing of him diuersly, he might take occasion to set forth his power and glorie. Perer. disput. 9. numer. 50. But farre be it from vs to make God the author of euill, or the proper cause of any ones hardnes of heart: we are further off from this bla∣sphemous assertion, then the Romanists themselues.

8. Neither doe we restraine this onely to Gods decree of the reiection and reprobation of Pharaoh; as though God had ordained Pharaoh to this ende, to shew his disobedience,* 1.66 that thereby Gods power might appeare: as Bellarmine imputeth this opinion to Calvin and Pet. Mart. Deum absolute Pharaonem excitasse, &c. that God absolutely had raised vp Pharaoh to resist him, before any foresight at all of his sinne: for God doth not ordaine or appoint any vnto sinne. Neither hath Calvin any such saying; his words are these, God rai∣sed vp Pharaoh to this ende, vt dum ille contumaciter diuinae patientiae resistere nititur, that while he seeketh to resist obstinately the power of God, he beeing subdued and brought vnder might shew, how invincible the arme of God is. Pet. Martyr also thus writeth, I haue raised the vp to this end, to afflict my people, & mihi resisteres, and to resist me, that my power might be seene in thee. Neither of these affirme that God raised vp Pharaoh, to this end to resist him, but the end was the demonstration of Gods power, by his obstinacie and disobedience, which God procured not, but ordered it so, that his glorie and power might be set forth by it.

9. Wherefore for the right vnderstanding of this place, there are foure things to be considered, which will deliuer God from all suspition of iniustice. 1. his absolute power to dispose of his creatures, as it seemeth best vnto himselfe, as they may best serue vnto his glorie; he may take vnto himselfe, and leaue whome he will, and none are to say vnto him, What doest thou? Isa. 45.9. 2. God did foresee the malice and obstinacie of Pharaohs heart, whereby he fore-iudged him worthie of perdition; as Habac. 1.12. the Prophet spea∣keth of the Chaldeans, Thou hast ordained them for iudgement, and established them for cor∣rection: and in the next verse he speaketh of their wickednes, wherefore dost thou looke vpon the transgressors. 3. God by his secret working, but most iust, is said to stirre vp the spirit & the wicked, not by inclining their corrupt wills vnto euill, but by his secret power orde∣ring them, to that end, which he hath appointed: as Ier. 51.11. God is said to haue raised vp the spirit of the King of the Medes, against Babel: and yet it is certaine, that they sinned

in this action, which God stirred them vp vnto: for God stirred them vp to one end, to be ministers of his iudgements vpon that wicked nation; but they therein satisfied onely their owne cruell and couetous mind: as Isai, 10.5. the Lord saith concerning Ashur: I will giue him a charge against the people of my wrath, &c. but he thinketh not so: they considered not wherefore the Lord 〈◊〉〈◊〉 them as the end of his wrath. 4. Lastly, the end must be con∣sidered, wherefore God raised vp Pharaoh: to a most holy and iust end, for the setting forth of his glorie: as the wise man saith, Prov. 16.4. The Lord hath made all things for his owne sake, yea euen the wicked against the day of euill: In these foresaid respects God is said to haue raised vp and ordained Pharaoh, without any touch of iniustice at all.

Quest. 18. How the Lord is said to harden whom he will, v. 18.

1. Origen thinketh that this sentence is part of an obiection propounded in the person of some other: and so also Chrysostome. But it appeareth to be the Apostles owne assertion, both by the note of illation, therefore he hath mercie, &c. and because the obiection follow∣eth in the next words, v. 19. thou wilt say vnto me then: which sheweth this to be no part of the obiection; Beza, Gryneus.

2. Some thinke that God hardneth by permission onely, as Oecumen, indurat. i. dur•••••• esse permittit, he hardeneth, that is, suffereth and permitteth to be hardened: so also Bellar∣mine, permittit eos male agere, he permitteth them to doe euill. But this permission, doth suppose God,* 1.67 either otiosum, vel invitum, either to be idle and negligent, or against his will to suffer things: so it will cast vpon God either an imputation of negligence or indulgence, as Heli permitted his sonnes to sinne; or of impotencie, in permitting things, which he cannot hinder: therefore this deuise of bare permission, doth not satisfie.

3. Nor yet did God harden him, per patientiam, by his patience, in sparing to punish him, Origen: dilatione poenae, by deferring of his punishment, Basil in Oecumen. for in this sense Pharaoh rather hardened his owne heart, in abusing Gods longsuffering, as the Apo∣stle speaketh of those, which through their hardnesse of heart despise the bountifulnesse of God, Rom. 2.42. God cannot be said this way to harden it.

4. Hierome thinketh that God doth harden the vessels of wrath, and mal••••fieth the vessels of mercie, causis praecedentibus, vpon causes proceeding or going before, because some beleeued in Christ, some beleeued not, Hierome epist. 150. resp. ad qu. 10. But Pere∣rius refuseth this opinion, and vpon good ground; because he maketh the wills and dispo∣sitions of men, to be the first cause, why God sheweth mercie on some, and hardeneth o∣thers: as the same heate of the Sunne mollifieth the wax, and hardneth the clay: whereas the Apostle soli voluntati diuinae aperte assignat, doth manifestly assigne the cause to the one∣ly will of God: Pere. disput. 10. numer. 55.

5. And farre be it from any to thinke, that God is the proper efficient cause of the harde∣ning of mans heart, which is the worke of Sathan: as Pererius slaundereth Calvin to say, Deum causam esse efficientem indurationis, that God is the efficient cause of the hardening of the heart, &c. And thus he challenging Calvin, because he saith, that this word to burden in Scripture signifieth not onely permission, sed diuinae irae actionem, but an action of the diuine wrath: which is most true; but yet as the hardning and hardnesse of the heart is sinne, the Lord hath nothing to doe with it.

6. Pererius thinketh that by hardening here we may vnderstand, ipsam reprobationis originem, the verie beginning of reprobation, that is the will and purpose of God, non mi∣serandi, not to shew mercie: But hardening of the heart is an effect or consequence rather of reprobation, then reprobation it selfe: and thus he will make God the proper cause of this induration and hardening, which he charged Calvin with before.

7. To vnderstand therefore how God is said to harden the heart: it must be considered, that there are two degrees thereof, desertio induritae, the leauing and forsaking of men in their hardnes of heart; which is either non apponendo, vel subtrahendo gratiam, in not giuing, or in subtracting his grace: as Augustine saith, he hardeneth not, impertiendo malitiam, sed non impertiendo gratiam, not by imparting malice, but by not imparting his mercie and grace: epistol. 105. ad Sixtumi non quia irrogatur aliquod quo fit homo deterior, sed quo ferrer melior, non irrogatur: not because any thing is irrogated to make man worse, but nothing is irrogated, to make him better, ••lib. 1. ad Simplici. qu. 2. and he likeneth it to the freezing and congealing of the water by the absence of the Sunne, which is done, non impretiendo

frigiditatem, sed non apponendo calorem, not by imparting coldnesse, but in not putting to heat. The other degree in hardening, is inflictio grautoris duritiae, the inflicting of a greater blindnesse, and hardnes of heart: which is done three wayes, either immediately, by God himselfe, or mediately by Sathan, or by themselues, that are hardened: and so we reade in Exodus, that God is said 8. times to haue hardened Pharaohs heart, and thrice Pharaoh hardened his owne heart, and fiue times his heart is said simply to be hardened, Pareus.

First God inflicteth the hardnesse of heart as a punishment, when either inwardly, he giueth them vp to their owne desires, not onely in denying vnto them necessarie graces, but so working by his invisible power that their corrupt wills are more and more hardened: as it is said, Reuel. 22.11. He that is filthie, let him be filthie still: hardnesse then of heart, as it is a punishment of former sinnes, is iustly inflicted by God, as Augustine saith,* 1.68 prioribus meritia, &c. hoc redditum est Pharaoni, vt cor eius induraretur, this was giuen as a iust recom∣pence to Pharaohs former euill merits, in afflicting the people of God, that his heart was hardened, &c. As hardnesse of heart is a punishment of former sinnes, so it is of God. And God by his immediate power hardeneth the heart two wayes: 1. the generall facultio, whereby euerie one mooueth and willeth this or that, is of God: Luther vseth this simili∣tude, as Pet. Martyr alleadgeth him: like as the rider that forceth a lame and halting horse is the cause of his going: but his halting pase proceedeth from the lamenesse of the horse: so God hardeneth as the generall moouer, but the euillnes of the action proceedeth from the corruption of man. 2. But more then this, God doth by a more speciall prouidence so ouerrule euen the hearts of wicked men, that they are ordered vnto that ende, which the Lord will himselfe: and so Hugo well saith, that God invisibili operatione, malas voluntates ad suum arbitrium temperat & ordinat,* 1.69 &c. by his invisible operation doth temper and or∣der euen wicked wills according to his owne mind, &c. yet God giueth vnto euill and per∣verse wills, non corruptionem sed ordinem, not corruption but order, &c. and he sheweth it by this similitude: like as when one is cast downe headlong, and is readie to fall, if one make a way seeing he must needes fall, that he tumble downe one way rather then an other, he in some sort may be said to incline and make a way for him to fall: and yet causeth or procureth not, but onely disposeth his fall: And thus God may be said to harden ••••erly.

Outwardly also God hardeneth by his workes, as either his mercies shewed vpon o∣thers, as the Egyptians hated Gods people, because the Lord blessed them: and in this sense it is said, that God turned their heart to hate his people, Psal. 105.25. that is, by creation of those benefits, which he bestowed vpon them: or by his iudgements infli∣cted vpon the wicked themselues, as Pharaohs heart was the more hardened by the plagues which were sent: of this kind also it is, that the wicked are many times hardened by the ministerie and preaching of the word, which is sent to conuert them, but they peruert it to their destruction: so it is said vnto the Prophet Isay, 6.9. Goe, &c. and shut the eyes of 〈◊〉〈◊〉 people, make their heart fatt: the Prophet is said to harden their heart, because it was har∣dened by occasion of his preaching.

Secondly, God hardeneth by his instruments: as when he deliuereth vp men vnto Sathan to be seduced by him, and giueth them ouer into his power: as God is said to haue stirred vp Dauid to number the people, 2. Sam. 24.1. which was indeede the worke of Sathan, 1. Chron. 21.1. so God bid the lying spirit to goe and deceiue Baals Prophets, 1. Kin. 22.21. and the Apostle saith of the wicked, that the God of this world hath blinded their minds, 2. Cor. 4.4.

Thirdly, the wicked doe harden their owne hearts, when God giueth them ouer vnto their owne wicked and corrupt desires; as the Apostle speaketh of the heathen, that God g••••e them vp to their owne hearts lusts, Rom. 1.24. And thus Pharaoh is said to haue har∣dened his owne heart: And thus, as hath beene shewed, God is said to harden the heart: But it will thus be obiected on the contrarie.

1. Obiect. To tempt man is all one as to harden him, but God tempteth none, Iam. 1.13. therefore neither doth he harden them.

Answ. God tempteth not with any such temptation, as proceedeth from a corrupt be∣g••••ing: such as are the tentations which are caused by mans own concupiscence: for as God not tempted, he hath no corrupt affections to be tempted, so neither doth he tempt by in∣citing

or stirring men vp to euill: neither doth he in this manner harden: but as God may tempt externally for the triall of mens faith and obedience, as he tempted Abraham, and so he tempted Israel in the desert: so the Lord by externall meanes, and in such manner as he haue said, hardeneth in his iustice without any iniustice at all, Martyr.

2. Obiect. If God hardened Pharaohs heart, why then did he send Moses so often vnto him, to bid him let his people goe? God should seeme herein to be contrarie to himselfe, in making shewe of one thing, and yet intending an other.

Answ. Pet. Martyr here vseth this distinction: Gods will is to be considered two waies; there is voluntas signi vel antecedens, the will of the signe, or the wil going before: and there is voluntas consequens seu beneplaciti, the will following, or of Gods good pleasure: As when Ionas was sent to preach to the Niniuites, that they should within 40. dayes be destroyed, that was the will of the signe, or the reuealed will of God: but yet the Lord vpon their re∣pentance purposed to spare them, that was the secret wil, and good pleasure of God: yet were not these wills the one contrarie to the other: but the one wrought for the other: as Ionas preaching brought them to repentance, that Gods pleasure might be fulfilled in sp∣ring of the citie: so Moses was sent to Pharaoh, to make him without excuse, that Gods iu∣stice might be manifest in giuing him ouer to the hardnes of heart.

3. Obiect. Hardnes of heart is of God, hardnes of heart is sinne, therefore is would hence followe that sinne is of God.

Ans. Hardnes of heart is not of God simply, or as it is sinne, but accidentally onely 〈◊〉〈◊〉 it is the punishment of sinne: hardnesse of heart is then ascribed vnto God, as the Iudge to Sathan as the tormentor and executioner, to the wicked themselues, as to the partie guiltie, Pareus, dub. 16.

4. God is not angrie with his owne worke: but he is angrie with men for their hardnes of heart: therefore it is no way Gods worke.

Answ. Hardnes of heart as it is sinne, or the cause of sinne it is not of God, but the Lord is offended with it: but as it is a punishment of sinne, so is it of God, and the Lord is pleased that the obstinacie of the wicked should be punished, Gryneus.

Quest. 19. Of the obiection propounded, v. 19. Thou wilt say, why doth he yet complaine, &c.

1. This is the third obiection: the first was of inconstancie, which might seeme to be im∣puted vnto God in reiecting the Iewes, which was answeared before v. 6. the second of in∣iustice, in casting off some and choosing others, before they had done any good or euill, 5.14. now the third is of crueltie, which might be furmised in God, i•• beeing an 〈◊〉〈◊〉 those that are hardened, which notwithstanding is according to his owne will: this ph••••••i∣on the Apostle now beginneth to answear.

2. Why doth he yet complaine, or is angrie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word signifieth both: the la∣tine readeth queritur, complaineth: by the mistaking of which word, some taking it for ••••∣ritur, with a dipthong, which signifieth to be sought or enquired: some haue here 〈◊〉〈◊〉 threefold sense; as first it may be taken impersonally, why is it enquired, whence it 〈◊〉〈◊〉 one is good an other euill; or passively, wherefore is it sought for, or why should any seeke to be good, seeing all is as God will; or actiuely, why doth God complaine of sinners, see∣ing all is according to his will: so Gorrhan and the ordin. gloss. but the last onely is the right meaning, the other two senses doe arise by the mistaking of the word.

3. God complaineth in many places in the Scriptures of the wickednesse of men, as I∣sa. 1.26. How is the faithfull citie become an harlot: so our Sauiour taketh vp this complaint ouer Ierusalem; how often would I haue gathered together, &c. Matth. 23. now the obiection is, why God should thus complaine, seeing herein his will is not gainsaied or resisted.

4. And the force of the obiection consisteth in these two points. 1. Ob. That which 〈◊〉〈◊〉 according to Gods will, he cannot iustly be offended with; but that some are hardened 〈◊〉〈◊〉 agreeable to Gods will: here we must answear by a distinction of Gods will; for that which is not contrarie to Gods reuealed will, he cannot be displeased withall, but if the question be of his secret, and hid will, the proposition is not true.

2. Ob. That which cannot be avoided, is not iustly punished, but the hardening of 〈◊〉〈◊〉 reprobate cannot be avoided, therefore, &c.

Answ. Here must be admitted a distinction of necessitie, there is necessitas coactia••••,

compelling and enforcing necessitie, when the will is not free, but vrged and compelled, and necessitas naturae, the necessitie of nature: as men considering their naturall corruption cannot but sinne, there is necessitas infallibilitatis, a necessitie infallible: as that which God hath decreed, cannot otherwise be, Martyr: of the two latter kinds of necessitie, the pro∣position is not true, but onely of the first: that which cannot be avoided, is not iustly pu∣nished, if a man be willing to avoide it: seeing then the will of wicked 〈◊〉〈◊〉 is wholly ••••••∣ried after sinne, howsoeuer there is a necessitie in their nature, and in respect of Gods decree not to doe otherwise: yet because they are not compelled, but they sinne willingly, they are notwithstanding iustly punished.

Quest. 20. Of the Apostles answer to the former obiection, who art thou O man that pleadest, &c. v. 20.

1. The Apostles answear is first personall, shewing the insolencie and presumption of man, that dare take vpon him, thus as it were to call the creator to account for his workes: of such the Prophet Isay saith, 49.10. Woe vnto him that striueth with his maker: the other? answear is reall, that is, concerning the thing it selfe: which consisteth of a secret concession, that both are true, that God hardeneth whom he will, and that none can resist Gods will; or doe otherwise then he hath determined: and these is a nogation insinuated, that yet not∣withstanding God is not vniust, which he sheweth by the absolute power that God hath e∣uer his creature, by the similitude of the potter, Gryneus: Tolet maketh here two answears of the Apostle in this similitude proposed, one to stay the curiositie of such gain sayers, v. 20. the other to satisfie the humble and willing to learne, that God casteth off none without their owne demerits, v. 22.

2. Origen well obserueth here a difference betweene those which aske questions, and make obiections of curiositie, for they deserue no other answear but this, tu quis es, who are thou man, &c. and such as desire to be satisfied for their own instruction, non puio, quod si fi∣delis servus & prudens interroget, &c. I doe not thinke that if a faithfull and wise seruant should haue asked any question beeing desirous to vnderstand; that it should haue beene so answeared him: but his desire should haue beene satisfied as Daniels was, c. 9.

3. Augustine concerning this answear of the Apostle, lib. 83. qu. 68. maketh mention of two cauils of certaine heretikes here obiected, the one of the Marcionites and Manichees, that Paul hauing nothing to answearto these obiections, fell to chiding: some other thought the Scriptures were corrupted, and that these words were inferred by others: To both these cauils Augustine answeareth thus in effect: to the first, that seeing the Apostle spake by the spirit of God, it were blasphemie to thinke that he had nothing to say: and to the other, if this be admitted, that the Scriptures are corrupted, we shold haue no certainty of any thing.

Quest. 21. How the similitude, which the Apostle bringeth in of the potter, is to be vnderstood.

1. Hierome epist. ad Hedib. que. 9.10. maketh this a dissimilitude rather then a simili∣tude, in this sense: O man thinke not, that God hath made thee like a peice of clay, without any will or motion: for the clay cannot answear the potter any thing: but thou makest an∣swear to God, O man who art thou that answearest, &c. to the same purpose Photius in Oe∣cumenius, as he is here cited by Tolet ann. 26. But seeing that the Scriptures vnto the which the Apostle here alludeth, doe often compare God to a potter, and men vnto the clay, vnder the potters hand: this interpretation seemeth to crosse altogether the Apostles meaning, that neither God should be as the potter, nor men as the clay.

2. Chrysostome thinketh that S. Paul onely alleadgeth this similitude to this ende ad obe∣dientiae silentium exprimendum, &c. to shewe how we should be obedient and silent, not to be inquisitiue in these things, as the clay is vnder the potters hand, suffring him to worke his pleasure: But as we confesse this to be true, so there is more comprehended in this simili∣tude, which giueth vnto God, an absolute power ouer men to dispose of them, as it plea∣seth him, as the potter doth of his clay.

3. Origen would expound this place by the like, 2. Tim. 2.21. If any purge himselfe from these he shall be a vessel vnto honour, here (saith Origen) memoravit rationem, &c. he re∣membreth the reason, wherefore some are made vessels to honour, some to dishonour: if a∣ny man purge himselfe, &c. so Iacob was a vessel to honour, because he purged himselfe, &c. to the same purpose Ambrose in his commentarie here. But 1. these two places are not alike: for S. Paul there speaketh, neither of the decree of election, nor of the cause of our vocation 〈◊〉〈◊〉 calling, but de officio, of the office and calling of a Christian, how he ought to be vnlike to

the reprobate, and carrie himselfe as a vessell sanctified and purged for the glorie of God: as Calvin well interpreteth that place. 2. and if it were thus, that God vpon the foresight of works good or euill, should elect or reiect, then should he not haue the like power which the potter hath ouer the clay, Mart.

4. Wherefore the Apostle in the enforcing of this similitude reasoneth à minori, from the lesse to the greater, that if a potter haue such power ouer his vessels which he maketh, God hath much more ouer his creature, to frame and fashion it, as it may best serue for his glorie. But yet this similitude is not in euerie point to be pressed, but in diuerse things there is a dissimilitude. 1. God maketh man of nothing, but the potter hath a matter prepared before, out of the which he maketh his vessels, Pareus. 2. the clay hath no motion or vn∣derstanding, as man hath, Faius. 3. and it is a greater matter to destroy a man, then a peice of clay, Faius. But herein this similitude holdeth, 1. like as there is no difference in the matter, out of the which the potter frameth diuerse vessels: so all men by nature were as one corrupt masse. 2. As the potter hath absolute power to doe with his clay as he will, for the the vse and service of the house: so God the Creator may dispose some to honour some to dishonour, as he seeth it to make most for his glorie. 3. as the clay if it could speake, is not to reason with the potter, so neither is man to question with God, for making him so. 4. and as the potter, nihil adimit into, &c. taketh nothing from the clay, of what forme soeuer he make it: so neither doth the Creator any wrong to the creature howsoeuer he dispose of it, Calvin: who thinketh that the Apostle in this place hath reference rather to that place, Isay 49.9.10. then to the other Ierem. 18.2. where the Prophet is bid to goe downe to the potters house: But the Apostle rather alludeth vnto both these places, as Martyr obserueth.

5. But against this application of the similitude, it will be thus obiected. 1. Obiect. E∣rasmus obiecteth, as he is here cited and confuted by Pet. Mart. that the Apostle treating onely of the temporall reiection of the Iewes, alludeth to that place of Ieremie, which must be vnderstood of the temporall reiecting and casting off the Iewes. Ans. P. Mart. here an∣sweareth, that 1. neither in that place doth the Prophet onely speake of temporall things, but as they were types and shadowes also of spirituall, which must be ioyned together in those propheticall predictions. 2. neither doth the Apostle onely here speake of the tem∣porall reiection and forsaking of the Iewes, but of the spirituall, as is euident, c. 10.1. mine hearts desire is, that they might be saued, &c. he maketh expresse mention of their saluation.

2. The Apostle seemeth to change the question, which was not whether the Lord had power as the potter, to dispose of his vessels as it pleaseth him: but why the Lord should complaine and be angrie with his worke, which is made according to his owne will. Answ. 1. Tolet and Faius here answear, that for God to complaine, or be angrie, is the same, as to make a vessel of dishonour: he maketh some vessels of dishonour, that is, he is angrie with them, and complaineth of them: but this answear satisfieth not: for God complaineth in Scripture and sheweth his anger against those, which were before ordained to destruction: therefore Pareus here better maketh this answear: that as the potter hath a double right to breake in peices the vessel which he maketh, both in respect of his power, because he is the potter, the maker and fashioner of it, and in respect of the vessel it selfe, if it chance to be tainted with some euill sauour, he may with much better right breake it into shiuers: so God, beside that by the right of his Creatorship, he may dissolue that which he made, he al∣so is iustly angrie with the creature for the sinne and corruption thereof, which it hath vo∣luntarily committed.

Quest. 22. What the Apostle meaneth, by the same lumpe or masse, v. 21.

1. Some by the same masse vnderstand the sinne of idolatrie, wherewith the Israelites were infected in Egypt, as well as the Egyptians, and yet the Lord out of this masse saued the Israelites and destoyed the Egyptians: But Pet. Martyr refuseth this interpretation. 1. because that which is generally deliuered by the Apostle, they restraine to particular kind•• of men. 2. the Apostle treateth not of the punishments inflicted by God vpon some rather then others, the reason whereof is euident in the diuersitie of mens workes: but he speaketh of the decree and purpose of God from the beginning.

2. Method. l. de resurrect. as he is cited by Oecumen. vnderstandeth this lumpe or mass•• of the elements, out of the which the Lord shall frame the bodies of men in the resurrectio•• some to rise to honour, some to dishonor: But there is great difference between the decree o•• election & reprobation whereof he treateth here, and the executiō thereof in the resurrecti••••

3. The most doe vnderstand the masse of corruption; when as all mankind by the trans∣gression of Adam was polluted, and enthralled vnder sinne: so Augustine, Vter{que} electus & reprobus, ex eadem massa tota damnata originaliter, &c. Both the elect and reprobate are originally out of the same masse of damnation, yet God as a potter out of the same masse, ma∣keth one vessell to honour, an other to dishonour, &c. decivitat. Dei, lib. 15. c. 1. Pet. Mar∣tyr also consenteth, consideravit hominem Paulus post peccatum, Paul here considereth man after his fall, as beeing most vile and abiect both in bodie and minde, &c. likewise Pareus vnderstandeth here, massam corruptam, the masse of corruption, because by this meanes the iustice of God better appeareth in iudging the reprobate and shewing mercie on the elect, dub. 17. Bellarmine also lib. 2. de amiss. grat. will haue by this masse vnderstood, genus hu∣manum peccato corruptum, whole mankind beeing corrupt by sinne.

Beza refuseth this interpretation vpon these reasons. 1. because in this sense the Lord cannot be said to make vessels of dishonour, but rather to leaue them in their naturall cor∣ruption, beeing alreadie vessels of dishonour. 2. if God should first behold men as corrupt by sinne, before he decreed and determined what should become of them, this might be some imputation to his wisedome, as first creating men before he had appointed how to dispose of them. 3. and in this sense, the reason of Gods iustice were euident, in leauing men alreadie corrupt, so that there would be no place for that obiection of Gods iniustice, here propounded by the Apostle.

4. Therefore Beza with whom Faius concurreth, doth by this masse vnderstand the first creation of man out of the dust of the earth: as the verie terme of clay, which the Apostle vseth sheweth, out of the which Adam was taken.

5. But I thinke, that by this masse we may more safely vnderstand, generally, the same originall and beginning of man, whether in the creation, before sinne yet entred, or in his corrupt state: for if it should be restrained onely to the latter, it were a limitation of Gods power, as though he had not absolute right to dispose of his creature, as it pleased him, with∣out respect vnto sinne: neither yet must the latter be excluded, because the Prophet taketh clay in that sense, for mankind as it now standeth in the state of corruption, Isa. 45.9. shew∣ing that God may dispose of men in this world, according to his good pleasure: And Pare∣us, though he resolue, dub. 17. that this masse is better taken for the state of corruption, yet in his annotation vpon the 22. v. he comprehendeth both: that God hath power ex ea∣dem massa damnata, imo ex nondum creata, out of the same damned masse, yea out of the same masse, not yet created to make some after one fashion, some after another: for the A∣postle in alleadging this similitude of the potter doth not so much shewe what God doth, as what he may doe: euen as the potter hath absolute power to dispose of his clay, to make thereof what vessels he thinketh good: so God out of the same masse or matter, whether it be considered in mans creation or transgression, may diuersly dispose of his creatures, they hauing all one and the same beginning, as the vessels out of the same clay.

23. Quest. Of the 22. v. What and if God would, &c.

1. What if God: some will haue the 30. verse to answer vnto this, what shall we say then, &c. but then the sense should be suspended too long: Theodoret thus expoundeth; if thou are desirous to know, why God punisheth some, &c. know that he doth it iustly bearing with patience, &c. but here too much is inferted to make vp the sense; some giue this sense, quod Detu? what doth God? if he would, &c. but thus the order of the words is inverted, which stand thus, what if God would: therefore the sense is thus best explaned: if we vnder∣stand with Augustine, if God would, &c. what wouldest thou then answer or obiect to God: or with Calvin, Beza, Pareus, who can accuse God of iniustice, &c.

2. Concerning the occasion of the words, it is this: whereas the Apostle before insisted vpon Gods absolute right and power ouer his creature, to dispose of it at his pleasure, as the porter doth his clay: least that the prophane might haue taken occasion hereby, to haue ac∣cused God of tyrannie, that he should cast off some vnto euerlasting destruction of his owne will, now he sheweth, that Gods purpose in reiecting some, and electing others, is grounded vpon most iust reasons: for none are cast off but worthily for their sinne: and so the Apostle here toucheth the reasons both why some are cast off, others elected: there are three reasons rendred of the former; because they are vessels of wrath, that is God is iustly offended with them for their sinnes; then he sheweth his power in iudging them, and further they

abuse Gods patience, and therefore are iustly punished, the cause why God electeth others, is for the setting forth of the riches of his glorie.

3. Where they are called vessels, some of wrath, some of mercie: we are to consider, that this word vessel is vsed in a threefold respect, naturall, ciuill, spirituall, and eternall: in the first respect, the bodie is said to be a vessell with relation to the soule, because it is as the vessel thereof: as the Apostle saith, 1. Thes. 4.4. Let euery one know how to possesse his vessel in holines: in the Second, some are said to be vessels, in respect of their calling publicke, as Paul was Gods chosen vessel, to carie abroad his truth, Act. 9.15. priuate, as the woman in the family is called the weaker vessel, 1. Pet. 3.7. But here they are called vessels in res∣pect of Gods eternall purpose: that some should be ordained for wrath for euer, some for e∣uerlasting glorie.

4. But where the Apostle saith, to shew his wrath: Origen here hath a note somewhat curious: he obserueth that in Scripture the Lord is said to manifest his wrath, but his good∣nes he hideth, as Psal. 31.29. How great is thy goodnes, which then hidest for them that feare thee, &c. and the reason he saith is this, because it is expedient for men, esse sub 〈◊〉〈◊〉 irae, to be vnder the feare of Gods wrath, &c. But the word tzaphan vsed in that place, sig∣nifieth as well to lay vp, as hide: and in this place the Apostle speaketh as well of the decla∣ring of the riches of Gods glorie toward the vessels of mercie, as of manifesting his power towards the vessels of wrath.

5. Now whereas the Apostle calleth as well the reprobate as the elect, the vessels of God, the one of his mercie, the other of his wrath, thereby we see, that God vseth them both, as his instruments, though not in the same manner: for he powreth of his grace into the vessels of mercie, and so maketh them fit instruments for himselfe; the other he vseth also not by infusing that euilnes vnto them, which they haue, but by moderating, ordering, and ouerruling the same, as it pleaseth him.

6. We must also consider that there are two kinds of vessels of wrath, there are some such in respect of their present state, which may become vessels of glorie, such was Paul: some are vessels of wrath in the eternall decree of reprobation, as Iudas was: and those the Apo∣stle speaketh of here.

Quest. 24. In what sense the vessels of wrath are said to be prepared to destruction. v. 21.

1. Whereas the vessels of wrath are said to be prepared in the passiue, but it is said in the actiue, God hath prepared the vessels of mercie, Ambrose as Pet. Martyr citeth him, as∣cribeth the first vnto God, that the vessels of wrath are prepared to destruction, and B••••r thereunto consenteth: but the preparation of the vessels of mercie he referreth to Gods prescience: whereas God did not onely foresee, but ordained also the vessels of mercie: but seeing that the one is vttered in the passiue, the other in the actiue, the vessels of wrath are not so prepared of God, as the vessels of mercie are.

2. Chrysostome goeth an other way, for he thinketh, that the vessels of wrath are made so propria iniquitate, by their owne iniquitie, and the vessels of mercie are made propria be∣nevolentia, by their owne good will, and he addeth, licet potior pars sit Dei, modicum t••••••s ipsi attulerunt, for although the better part be Gods, yet somewhat they bring of their owne: and Origen thinketh that they are called vessels of mercie, quia seipsos emundaverunt, &c. because they haue purged themselues from the filthines of sinne: But in that they are called vessels of mercie, and God is said to prepare them, it is euident, that it is onely in God mer∣cie, that calleth them, and God prepareth them, not themselues.

3. But this is the reason of this different speach, because the vessels of mercie God onely hath prepared, they haue nothing of themselues: but the vessels of wrath are partly pre∣pared of God, partly of themselues and of Sathan: if we consider the nature of these ves∣sels, they were created of God, or the end it is also ordained of God, but in respect of their sinne, they are prepared of themselues by the corruption of their owne nature, and by the malice of Sathan: So they are neither wholly prepared of God to destruction, nor of them∣selues, but partly by both, as hath beene shewed: See Pareus dub. 18.

Quest. 25. Of the testimonie cited v. 21. out of the Pro∣phet Hosea.

1. Concerning the allegation of the words there is some difference: for both the order of them is inverted, and the words themselues somewhat altered, for that clause, which the

Apostle putteth last, is first in that place, Hos. 1.23. and where the Apostle saith, I will call her beloued, which was not beloued, the Prophet saith, I will haue mercie on her, that was not pitied: S. Peter in alluding to this 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not beloued, some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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. where∣fore 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 ap∣plyeth 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 vn∣to the inward testimonie of the heart, we must haue also externall testimonie from the Pro∣phets 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 a∣gaine 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 o∣verflowe 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 o∣uerflowe to wash away and couer their sinnes as an ouerflowing streame doth wash and co∣uer the earth, Osiand. and the word charatz, determined and decreed, is translated abbre∣viated 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 e∣pist. 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 compen∣•••••••• of the faith set forth in the Creede: so also Cypr. de orat. Dom. and Haymo. 3. Tertul∣lian

vnderstandeth it of the doctrine of the Gospel which is abridged, the multitude of le∣gall 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 do∣ctrine 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 inten∣deth, so but a few of them should come vnto Christ, from the captiuitie of sinne and Sa∣than: and so the Apostle to this ende alleadgeth these testimonies to prooue by the Pro∣phets the abiection of the Iewes, as he out of the former affirmed the vocation of the Gen∣tiles.

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 He∣brewes 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 ge∣nerally 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 A∣postle 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 destru∣ction 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 peo∣ple 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 Mar∣tyr, 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 di∣stinction to dissolue this knot: it is one thing, saith he, sectari, to follow, which is vnder∣stood 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 ef∣fects: for three things the Apostle treateth of in this chapter concerning election, and re∣probation, 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 in∣credulitie 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, vn∣to 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 An∣gustine, who saith, iustitiam legis non implet iustitia quae ex lege est,* 1.70 &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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of God, Rom. 3.22. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of faith, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 law, that is by the righteousnesse of the law: the workes of the law, are the righteousnesse of the law, which are excluded from iustification, Rom. 3.28. neither did the Iewes so cleaue vnto the workes of the law, as that they excluded the grace of God: for the Pharisie in his vaine glo∣rious prayer, Luk. 18. giueth formall thanks vnto God. 4. And although Augustine seeme to make some difference betweene these tearmes, yet he is farre off from thinking, that we are iustified by the fulfilling of the law, but by faith onely: his meaning onely is, that we

haue no power to doe the workes of the law of our selues, but by the grace of Gods spirit; and concerning iustification by faith onely, and not by workes, he saith, quantaelibet fuisse vertutis antiquos iustos praedicas,* 1.71 non eos salvos fecit nisii fides, of how great value soeuer you reporte the auncient righteous persons to haue beene, nothing saued them but their faith, &c.

5. Some by the righteousnesse of the law in the first place vnderstand the righteousnesse prescribed in the law, but in the latter, the true righteousnesse of the Euangelicall law: and make this to be the sense, while they followed the legall righteousnesse, they could non at∣taine vnto veram iustificationis rationem, the true way of iustification, Calvin, quae est pro∣pria Evangelij, which is peculiar and proper to the Gospel, Hyper. so also Tolet, and Lyra∣nus vnderstandeth in the latter place, legem fidei Catholicae, the law of the Catholike faith; and before them Origen thus expoundeth, that while they followed the law according to the letter, they attained not vnto the law of the spirit: for if the Apostle did meane the same law, he would not haue said, that they attained not vnto that law, which they had: to this purpose Origen: But the Apostle saith not, they attained vnto, or had the law of righte∣ousnesse, but onely followed it; and in both places the law of righteousnesse is taken in the same sense: that whereas the Iewes endeauoured by keeping of the law to be iustified, they failed, and came short euen of that iustice which they sought for in keeping of the law: Martyr, Pareus, and so Chrysostom excellently sheweth a threefold difference here between the Gentiles and the Iewes: first the Gentiles 1. found iustice, 2. which they sought not for, 3. and the most perfite iustice, euen of faith, which exceeded the iustice of the law: But the Iewes, 1. missed of iustice, 2. which they earnestly sought for, 3. yea they attained not vnto the iustice of the law, which is the lesse and inferior kind of iustice, because they sought not aright, namely by faith.

Quest. 30. How Christ is said to be a stumbling stone and rocke of offence, v. 33.

1. In the citing of this testimonie three things are to be noted. 1. that this former testi∣monie is collected out of two places of Isay, the first words, I lay in Sion a stone, are taken out of the 28. c. v. 16. the other, a rocke of offence, and a stumbling stone, are found, c. 8.14. 2. The Apostle in both places admitteth diuerse words, onely alleadging that, which was most pertinent to his purpose. 3. whereas the Prophet saith, I lay in Sion, lapi∣dem probationis, a stone of triall, and the Apostle translateth it, lapidem offendiculi, a stum∣bling stone, Iunius lib. 2. parall. 15. doth thus reconcile them, that which the Prophet set∣teth downe in generall, that Christ is a stone of triall to all, the Apostle doth particularly applie, and by way of consequent vnto beleeuers: that vnto them, he is a stone of triall, in that they take occasion to stumble at him: But other interpreters thinke, that these words, a stumbling stone, and rocke of offence, are rather cited out of the other place, Isai, 8.14. where both these words are found.

2. How Christ is a stumbling stone and rocke of offence, is diuersely interpreted. 1. the ordinarie glosse which Gorrhan followeth, doth thus earnestly distinguish betweene a rocke and a stone, the one is rough and vnhewne, the stone is wrought and fashioned: so Christ was a rocke of offence, before he was as it were hewed and squared in his passion, when they tooke offence at Christ, because he made himselfe the Sonne of God: but in his passion, he was a stone to stumble at, for then most of all they were offended at him. But this is too curious. 2. Faius thinketh that he was a rocke of offence and scandall in respect of the Iewes, and a stumbling stone to the Gentiles: the one were thereby turned out of the way, and the other were kept from comming into the way: But this is alleadged specially against the Iewes, that stumbled at Christ: as he was a stumbling blocke to them, so he was foolish∣nes to the Gentiles. 3. Tolet annot. 39. doth thus distinguish these two: the stone to stum∣ble at, is the stone, which men fall vpon, and so the Iewes were offended at Christ; the rock of offence, is that which falleth vpon them: so Christ was lapis offensionis propter eorum in∣credulitatem, a stumbling stone, because of their incrudulitie: and a rocke of offence, per punitionem, by their punishment: so the ordinarie gloss. Christ is called the one in respect of his stare and condition, quo apparuit malis, wherein he appeared to the euill: and the other, in regard of that, quod in futura faciet malis, which in time to come he shall doe vnto the wicked in punishing of them: he is a stumbling stone, in praesenti per culpam, in the present by their fault, which beleeued not vpon him: in futura per poenam, and a rocke of offence

in time to come by their punishment: Gorrhan. And this difference Tolet would further approoue, by the signification of the words: for abeu is a little stone, fir for one to stumble at, but tzur a rocke, is a great stone able to ouerwhelme one: and both these kind of offenses are noted by our Sauiour, Matth. 21.44. Whosoeuer shall fall on that stone shall be broken, but on whom it falleth, he shall be broken all to powder: so Augustine well obserueth this diffe∣rence, serm. 40. de verb. Domini. Iudaeos offendisse in Christum, &c. that the Iewes stum∣bled at Christ, when he was a small stone in the world: but beeing a great rock in the day of iudgement, he shall fall vpon them, &c.

All this is a truth, that Christ shall fall vpon them, that fell and were offended at him: but this is not the Apostles meaning here, for he alleadgeth this testimonie for proofe of that, which he alleageth before, they haue stumbled at the stumbling stone: And Saint Peter like∣wise vnderstandeth this place, that Christ passiuely is a stone and rocke of offence to stumble at, not actiuely in falling vpon them, 1. Pet. 2.8. a stone to stumble at, and a rocke of of∣fence to them which stumble at the word, &c. so then the one word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an exposi∣tion of the former.

3. Now these were the things, which the Iewes were offended at in Christ, 1. at the vilitie and basenes of his person: for they expected a glorious Messiah, that should be of power and state in the world. 2. at his conuersation, because he did companie with sinners: 3. at his doctrine, because he reprooueth them for their corruptions of life, and superstiti∣ous doctrines, Martyr, Pareus. 4. They blasphemed both his humanitie, in saying he was a man giuen to eating and drinking, a companion of Publicans and sinners, & in blaspheming his diuine nature, saying that he cast out deuils through Belzebub the prince of the deuils.

4. But where it is said, I lay in Sion a stumbling blocke, fowre things are here obserued. 1. who layeth this stone God. 2. who was this stone, Christ. 3. where layed, in Sion, in the Church of God, among the Iewes: to what end, to stumble at: yet this was not the princi∣pall end for Christ was appointed to be a precious, and eiect stone: but he is, a stone to stum∣ble at, through the obstina••ie and hardnesse of heart of vnbeleeuers: both these ends are set forth by Simeon, Luk. 2.34. This child is appointed for the fall and rising againe of many in Israel: and by Saint Peter, 1. ep. c. 2.7. Vnto you which beleeue, it is a precious (stone) &c. and to those, which are disobedient, &c. a stone, to stumble at: But the principall 〈◊〉〈◊〉 which the Lord intendeth, is the building and raising vp of many by this stone: the acci∣dentall end, is the falling, and stumbling of many through their owne vnbeleefe.

Quest. 31. Of the meaning of these words, he that beleeueth in him shall not be ashamed.

1. The Apostle here followeth the translation of the Septuagint in the originall Isay. 28.16, the words are, be that beleeueth, shall not make hast: Beza thinketh, that the Septuagint for iachish, which signifieth, be made hast; did read 〈◊〉〈◊〉, ashamed: But allowing that the Septuagint did read the originall, as now it is, there is no great difference in the sense: for that which the Prophet did expresse by metaphor, the Septuagint doe mandate properly: Tolet annot. 35. or rather they put the consequent for the antecedent, 〈◊〉〈◊〉 the effect for the 〈◊〉〈◊〉: because he which is rash and maketh hast, is ashamed in the end, and confounded him. lib. 2. per act. 15.

2. Touching the meaning of the Prophets words, be that beleeueth•• shall not make hast: 1. Lyranus giueth this sense: that in the prophets times, the faithfull should with patience waite for the comming of the Messiah, and not seeke to preuent the time: and when the Messiah should come in the flesh, they should not make hast, in wishing his second com∣ming before the time. 2. Paulus Burgensis thinketh to mend this exposition, and maketh it 〈◊〉〈◊〉 worse: he vnderstandeth it of those; which were not hastie to beleeue in Christ, but yet at the length beleeued, as Christ saith to his two Disciples, Luk. 24.25. O slow of heart to beleeue all, that the Prophets haue spoken: But this was a rebuke vnto them, whereas the other is a commendation of those which beleeue.

3. Martyr better expoundeth it of the patience of the Saints, which doe waite for the fulfilling of Gods promises in due time, not hasting to vse vnlawfull meanes: and more par∣ticularly the Prophet there reprooueth those which would not wait vpon God for his deli∣uerance, but depended vpon present helpes; Iun. annot. as also it hath a spirituall applica∣tion against those, which made hast in endeuouring to be iustified by their owne workes, and so preuented and forestalled their iustification by faith.

4. And whereas the Apostle saith, shall not be confounded: some doe referre it to the day of iudgement, when the faithfull shall not be confounded or ashamed, cum venerit no fu∣turo, when Christ shall come in iudgement: gloss. interline. Haymo: But it is more generall, shewing that the faithfull neither in the time present, nor to come shall be ashamed; and not to be confounded, signifieth, non frustrari, not to be frustrate or disappointed of their hope; Mar, and here more is vnderstood then said, he shall not be confounded, that is, shall be confirmed, comforted, established, Faius: so Dauid saith, Psal. 25.1. In thee haue I trusted, let me not be confounded.

Quest. 32. Whether it be the propertie of faith to make one not to be asha∣med, which is ascribed to hope. c. 5.5.

This doubt is easily remooued, for though hope haue this propertie, that he which hath a stedfast hope in the end, is not ashamed, because he is made partaker of his hope, where∣as he which hath a vaine confidence, is abashed and ashamed, when he seeth himselfe decei∣ued, and disappointed, yet this propertie hope hath, because it is grounded vpon faith, which is by the Apostle called the ground of things hoped for, Heb. 11.1. therefore this ef∣fect, not to be ashamed, is ascribed also to faith, because it is alwaies accompanied with hope, and hope is included in faith: Martyr.

4. Places of Doctrine.

Doct. 1. Concerning oathes.

v. 1. I say the truth in Christ, I lie not. 1. hence it is euident, that it is not lawfull to sweare by any creatures but onely by God: for whereas an oath is nothing else but an ap∣pealing vnto the testimonie and iudgement of God, who both searcheth the heart, and punisheth periurie, for the confirmation of the truth in a doubtfull matter: and so two things are requisite in him, whom we sweare by, both knowledge to discerne the heart, and power to iudge, because both these are peculiar to God, to be a searcher and knower of the heart, and to be able to punish: therefore it followeth, that God onely is to be called to witnesse in an oath; and beside it is a part of inuocation, which onely belongeth vnto God. 2. hence also we haue an euident argument of the diuine nature of Christ, because the A∣postle here sweareth by his name. 3. As also here we learne how oaths may be distinguishe•• and the diuers kinds of them: as there is an oath called promissorium, a promising oath, which is of the time to come, when one promiseth and vndertaketh by his oath, to doe this or that: as Eliah sware vnto Obadiah, that he would shew himselfe, that day vnto the King, 1. king. 18.15. there is assertorium, an affirming oath, which is of the time present or past, as when one sweareth, that such a thing was done or not, or such a thing is true: and this kinde of oath is either iudiciale, in publike iudgement, when an oath is required of the parties, or voluntarium, when one taketh a voluntarie oath, such is the Apostles here.

Doct. 2. Of the moderation to be vsed by Preachers.

v. 2. I haue great heauines, &c. S. Paul, thought in this chapter he be to entreate of the reiection and reprobation of the Iewes for their vnbeleefe, yet he first sheweth his louing affection vnto them: neither concealing the truth for affection, not yet exasperating them with rigorous speach: so the Preachers of the word, should vse such moderation, that nei∣ther 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 e∣lection these points are hence concluded: 1. that God hath decreed some to be elected vn∣to saluation before the beginning of the world. 2. That the decree of election is the pur∣pose 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, iustifica∣tion, 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 corrup∣tion, 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 condemna∣tion 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 successi∣on of Bishops, doe but build vpon a weake ground, vnlesse they could also shewe a conti∣nuall 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 suc∣cession, 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, as∣cribe 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 A∣postle 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 a∣gainst those, which impugne the diuine nature of Christ.

3. The Nestorians also which denied the vniting of Christs two natures into one per∣son, 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 father: as Rom. 1.23. 2. Cor. 1.3. and 11.31.

2. Not euery one, that is called God in Scripture, is consequently that chiefe and great God.

3. Christ is said to be ouer all, that is, men, as the most excellent man of all, not ouer all whatsoeuer.

4. He is said to be ouer all with a limitation, for he is not ouer him that hath subdued all things vnto him, 1. Cor. 15.27.

5. And in that he is ouer all, he hath it not by nature but of gift, Philip. 2.9.

Contra. Erasmus seemeth first to haue giuen occasion to these newfangled Dogmatists, who likewise in his annotations vpon this place, thinketh this Scripture not so fit to prooue the diuine nature of Christ: adding that herein there is no daunger, seeing there are more direct places to prooue Christs Godhead by: But Pet. Martyr here answeareth well, non convenit vt Ecclesiae armamentarium sine causa exhauriatur, &c. it is not conuenient, that the armorie of the Church should without cause be diminished: seeing the fathers, as Ori∣gen, Chrysost, Theophylact, Cyprian, cont. lud. lib. 2. c. 5. Hilarius in Psal. 122. doe all alleadge this place for the proofe of Christs deitie, it is not fit, that we should suffer it to be wrestled out of our hands: their cauills are thus answeared.

1. Where the father is said to be blessed for euer, the Sonne is not excluded, and in some places Christ is said expressely to be blessed for euer, as Matth. 21.9. Blessed is be that com∣meth in the name of the Lord: and if the Creator be blessed for euer, Christ is included by whom all things were created, Ioh. 1. Coloss. 1.

2. He which is said to be God ouer all, as Christ here, must of necessitie be that chiefe and great God.

3. Some indeede reade super omnia, ouer all things, as Origen, the Syrian and Latine in∣terpreter: and this is agreeable to that place, Coloss. 1.17. He is before all things, and in him all things consist: and the Apostle nameth both things visible and invisible: and so Origen well expoundeth, he is aboue all things, that is, powers, principalities, and euerie thing that is named.

4. He is aboue all things, that is, all creatures, and aboue all, as the father is aboue all, and yet neither aboue the Sonne or the holy Ghost: the father then is here excepted: for Christ and his father are one, non post patrem ipse, sed de patre, he is not after the father, but of the father, Origen.

5. S. Paul in that place speaketh of the exaltation of Christ as he is Mediator and accor∣ding to his humane nature: and so he hath it by gift: but as he is God, he is ouer all by his e∣ternall generation, as the onely begotten Sonne of God.

Controv. 4. That the water in Baptisme doth not sanctifie or giue grace.

Chrysostome sheweth here a fit analogie and resemblance betweene the birth of Izaak o••

Sara by the word of promise, v. 9. and our spirituall regeneration in baptisme: the barren wombe of Sarah, he likeneth to the water, which of it selfe hath no efficacie, erat vterni il∣le aqua frigidior, propter sterilitatem & senectutem, that wombe was more vnapt for gene∣ration, then water, because of the barrennesse and old age thereof: like as then Izaak was borne of that barren wombe by the word of promise, ita & nos oportet ex verbo nasci, so we are borne of the word: To this purpose Chrysostome, who maketh the element of water of it selfe but a dead thing, and like vnto Sarahs barren wombe, which could not haue con∣ceiued, but by the word of promise: So the Apostle saith, Ephes. 5.25. Cleansing it by the washing of water thorough the word: the water cleanseth, but by the operation of the word: This then ouerthroweth that opinion of the Romanists, which affirme that the sacra∣mentall signe in the sacraments conferre grace: See further hereof, Synops. Centur. 2. err. 76.

Controv. 5. Against the vaine observation of Astrologers in casting of nativities.

v. 10. Rebecca, when she had conceiued by one, &c. Augustine lib. 2. de doctrin. Christian. c. 21. by this Scripture confuteth the folly of Mathematicians, who in casting of mens na∣tiuities doe obserue the aspect of the planets, and so doe calculate and coniecture of the disposition of men: for Esau and Iacob were borne at the same time of one and the same parents, and yet they were of diuerse dispositions and qualities, and conditions of life.

Controv. 6. That the soules had no beeng in a former life, before they came into the bodie.

It was Origens error who therein did too much Platonize, that the soules in the former life, according to their workes good or euill, were accordingly appointed of God to salua∣tion or damnation. But this error is euidently conuinced by the Apostle here: for Esau and Iacob had neither done good nor euill, before they were borne: Lyranus addeth two other reasons to convince this error. 1. if there had beene an other life before, then the world was not created in the beginning, as it is said Gen. 1.1. for that the soules had a beeing and be∣ginning before. 2. and temporale non potest esse causa aeterni, no temporall thing can be the cause of that which is eternall: the actions then and workes of the soule, could not be the cause of the act of Gods eternall will.

Controv. 7. Whether the foresight of faith or workes be the cause of election.

This was in time past maintained by the followers of the Pelagian sect, as it appeareth by the epistles of Prosper and Hilarius Arelatens. sent to Augustine: and not much differing is the opinion of the Greeke expositors: as Theodoret in these words (that the purpose of God might remaine according to election,) vnderstandeth the purpose of men foreseene of God, according to the which he electeth: But the Apostle euidently calleth it the purpose of God, and therefore not of men: Chrysost. and Photius cited by Oecumenius, doe here vnderstand the purpose of God: but where it is added, according to election, they say this election presup∣poseth a difference and diuersitie of wills foreseene of God.

The late Lutherans tread in the same steppes•• who at the first did hold that the foresight of faith was the cause of election: but now they haue somewhat refined that assertion: and their opinion now is, fidem non esse electionis causam meritoriam, sed instrument alem, that faith is not the meritorious but the instrumentall cause of election: their arguments are these.

1. Argum. Photius thus reasoneth: electio de illis fit; qui aliqua in re differunt, election is said to be of those, which differ in some thing: God then did see some difference in them which he elected from others.

Contra. 1. Augustine at the first was somewhat mooued with this argument, which made him deuise an other sense of the Apostles words, to this effect: that it was said vnto the children beeing not yet borne, and before they had done either good or euill, the elder shall serue the younger: least the purpose of God should remaine according to election, which he supposeth to rise of some difference in the parties elected: to this purpose Augustine, lib. ad Simplician. quest. 2. But this parenthesis, or interlaced sentence is ••••tered by the Apostle affirmatively, That the purpose of God might remaine, &c.

it cannot therefore be drawne to a negatiue sense: And indeede Augustine whether vpon this or some other reason, otherwise expoundeth these words, epist. 115.

2. But the best answear is, that the proposition is not true, for election in God presup∣poseth not a difference: God may make election euen in things in themselues equall, by the right of his Creatorship, and make a difference: as euidently appeareth in the creation of the world, when all things were equall at the first, in that indigested himpe and masse, where∣out the creatures were made: and yet our of it were different creatures made: some light∣some, as the Sunne and starres, some darke and obscure, as the earth and earthly things: And so the Lord in his decree of predestination made a difference in his election, according to his good pleasure of things, which differed not before: And so there is a difference indeede in those which are elected from others, sed non invenit Deus, sed ponit ipse in homi∣nibus differentiam, but God findeth not any such difference in men, but he maketh it, Pet. Martyr: the difference then dependeth not of the nature of the things, but of the purpose and counsell of God.

2. Arg. 1. S. Paul saith, Ephes. 1.4. He hath elected vs in him, that is, in Christ: but none are in Christ without faith: that then which ioyneth vs to Christ, is the cause of electi∣on. 2. againe, 2. Thess. 2.13. we are said to be chosen to saluation in faith. 3. and Heb. 11.6. It is impossible to please God without faith: the elect are pleasing to God: there∣fore by faith they were accepted. 4. and seeing faith is the instrumentall cause of sal∣uation, why not also of election? Thus the Lutherans reason for the foresight of faith.

Contra. 1. Not euerie thing whereby we are ioyned vnto Christ, is the cause of election: but that whereby we were first giuen vnto Christ, which is the absolute and free mercie of God: who elected vs of his free grace and mercie, and in Christ appointed to bring those whom he elected vnto eternall life: And the Apostle doth expound himselfe, what he mea∣neth, by beeing elected in Christ: that is, he hath predestinate vs to be adopted thorough Christ: faith then in Christ is not the cause of election, but a meane subordinate to bring the elect vnto saluation.

2. We are said to be chosen in faith, not faith foreseene, as the cause of election, but in faith present as a meane vnto saluation.

3. The same answear may serue to the third place obiected: which must be vnderstood likewise, de fide praesenti, non praevisa, of faith present, not of faith foreseene: for God tho∣rough his mercie elected vs, beeing yet his enemies: his loue therefore was before any fore∣sight of faith: by his mercie he made vs acceptable vnto himselfe, by the election of grace, before he sawe any thing in vs.

4. It followeth not, that euerie thing which is the cause of saluation should be the cause of election: it is true in the generall cause, which is the mercie of God, which causeth as well the one as the other: but not in the next and immediate causes: as for example, the fa∣ther is the cause of his son, and the son of the nephew, and yet the son is not the cause of the father; so election is the cause of faith, and faith of saluation: but it therefore followeth not that faith should be the cause of election. And Hunnius that was at the first a great patrone of this cause, in the ende argueth, that faith in the mysterie of election was to be considered neither vt causam meritoriam, as a meritorious or instrumentall cause, sed vt partem illius ordinis, &c. but as a part of that order which God had appointed, that is, a meane vnto sal∣uation, Pareus dub. 6.

3. Arg. If God simply should elect some and refuse others without foresight of their faith: how is he not an accepter of persons?

Ans. The accepting of person is, when against the rule of iustice a man of no good parts or qualites is preferred before him that is well qualified: But there is no feare of this in Gods election: for he findeth all alike in themselues: none endued with any good gifts or qualities, but as he giueth them: therefore herein he is no accepter of persons, in preferring one before an other, all beeing alike. Now on the contrarie side, that the foresight of faith or any thing in man is not the cause of election, but onely the good pleasure and will of God, it may be thus further confirmed.

1. The Apostle in saying, not by workes, but by him that calleth, excludeth whatsoeuer in man: for if either the foresight of faith or of any other thing, and not onely of works should be the cause of election, then it should not be onely in the caller, as the Apostle here saith, Mart. Pareus, Tolet annot. 19.

2. The effect of election is not the cause: faith with the fruits thereof are the effects of election, Ephes. 1.4. he hath chosen vs that we should be holy: Pareus.

3. The eternall decree of God is not founded in that which is temporarie: the faith or good workes of men are but temporarie things: and therefore they cannot be the ground and foundation of Gods eternall decree. Faius.

4. Faith is the worke of God, Ioh. 6.29. therefore not the cause of his election: so the same thing, should be the cause of it selfe: and so also be before it selfe. Pareus.

5. If election depended vpon the foresight of good workes, then it would followe, that we are iustified by workes: for from election and predestination proceedeth our vocation, and from vocation iustification: and if election be out of the foresight of works, then iustifi∣cation also which followeth election by degrees. Mart.

6. Lyranus addeth this reason further, Deus non vult finem propter ea, quae sunt ad finem, God will not appoint the ende for those things which tend vnto the ende: but rather these are for the ende: now faith and works are but the way to the ende, and therefore they can∣not be the cause of the appointment of the end, that is, that men should attaine vnto euer∣lasting glorie: Lyran. vpon this place.

7. Tolet also annot. 16. vrgeth this reason: whereas the Apostle saith, v. 14. is there ini∣quitie with God? if he had meant that the difference in the decree of election ariseth out of the foresight of faith, then the reason had beene apparent, and there had beene no shew at all of any iniustice in God, and so no place for this obiection at all: See further of this que∣stion before, c. 8. contr. 16.

Controv. 8. That not onely election vnto grace, but vnto glorie also is onely of the good will of God.

Stapleton antidot. p. 126. will haue this place of the Apostle to be vnderstood onely of election vnto grace, which is the first effect and fruit thereof, and this onely proceedeth frō the free grace and mercie of God, but the election vnto glorie, which is the last effect there∣of is not without the foresight of workes: he reasoneth thus.

Argum. Election to glorie is not onely of him that calleth, for it is also by iustification, for whom he iustified he also glorified, Rom. 8.30. but the election whereof the Apostle spea∣keth here is onely of the caller, therefore he speaketh not here of election vnto glorie, but of election onely to the first grace.

Contra. 1. Other Romanists herein dissent from Stapleton, as Bellarmine lib. 2. de grat. c. 15. sheweth that men are freely elected not onely vnto grace, but vnto glorie: so also Pe∣ter. disput. 5. and before them Thomas in his commentarie denieth, that praescientia merito∣rum, the foresight of merits is the cause of predestination to glorie; likewise Lyran. here.

2. And for the argument: Glorification, as well as grace is onely of God that calleth as the efficient cause: iustification goeth before glorification, not as an efficient, or meritori∣ous cause, but as a meane appointed of God to that ende.

3. But that the Apostle speaketh euidently of election as well vnto glorie as vnto grace it is euident. 1. he treateth of election vnto the promise: for he maketh expresse mention of the children of the promise, v. 8. but the promise comprehendeth both the first grace in our vocation, and the rest that followe, iustification, glorification. 2. he speaketh of electi∣on ioyned with the dilection and loue of God, Iacob haue I loued: but whom God loued he loueth to the ende, and bringeth them vnto eternall life. 3. v. 23. the Apostle in direct tearmes maketh mention of the vessels of mercie prepared to glorie: he therefore speaketh here of election to glorie.

Controv. 9. That the Apostle treateth as well of reprobation in this place, as of election.

Huberus, who defendeth vniuersal grace, will haue the Apostle here onely to speake of e∣lection, and not of reprobation: for he holdeth all generally to be elected: the same is the assertion of Stapleton antid. p. 565. against Calvin, that S. Paul treateth onely of election here, and not of reprobation at all: he reasoneth thus.

Argum. 1. Onely election is of God that calleth, the purpose of God is according to election, therefore the purpose of God is of election.

Answ. 1. The purpose of God is according to election, but not onely, which must be assumed, or els nothing can be concluded: but the purpose of God is as well concerning re∣probation as election: the purpose and counsell of God is generall to both, and it sorteth it else either into the purpose of election or reprobation.

2. And that the Apostle intendeth in this discourse, as well to speake of reprobation as of election, it thus appeareth. 1. by the text it selfe: he expressely mentioneth both the loue of God to Iacob, and his hatred of Esau, v. 22.23. he speaketh of the vessels of wrath and of the vessels of mercie. 2. so much also is insinuated by the nature and propertie of ele∣ction: for an election of some supposeth that there is a reiection and reprobation of others: As when Moses saith vnto Israel, the Lord chose you aboue all people, it followeth that as they were elected, so all the rest were refused and reiected.

Controv. 10. Whether as well the decree of reprobation, as of election, be without the foresight of works.

Here are two opinions opposite in two extreames one to the other; the one was of the Pelagians, who vtterly condemned the absolute decree of reprobation, without any respect of works; and Catharinus also in his commentaries vpon this epistle: some other doe make the decree of reprobation and damnation to be a free act of the will and purpose of God, as election is. But beside these there is a third opinion betweene both, that the decree of re∣probation, neither issueth onely from the free and absolute will of God, not yet altogether dependeth of the foresight of sinne; but proceedeth in part from them both. We will now examine these opinions in order.

1. Of the first sort that hold the decree of reprobation altogether to proceede from the foresight of sinne, some doe hold strange paradoxes, as Catharinus before named, whose o∣pinion is this, that God appointed all to be saued, but some absolutely, as Marie, and other holy men and women, some conditionally, if they beleeued and did works, they should be saued, if otherwise, they should be damned; not much differing is the opinion of Becanus, a late Popish writer, who affirmeth that God simply in the beginning appointed all to be sa∣ued voluntate primaria, by his first and principall will, but secundaria voluntate, by his secundarie will he would some to be condemned for their sinne, cap. 1. loc. 12. de pradesti∣nat. &c. 5. loc. 4.

But the former of these opinions, is distasted by the Romanists themselues, as Pererius in c. 8. ad Rom. disput. 25. refuseth it vpon this reason, because vna est ratio, &c. there is one and the same reason of all that are predestinate vnto saluation; how then can some be certainly appointed and absolutely, some vncertainly and conditionally; for all which are or∣dained vnto life, are written in the booke of life, out of the which none can be blotted out. And against Becanus assertion it may thus be obiected.

1. If God indeede would haue all to be saued, why are not all saued? for none can resist the will of God; this then sheweth either God to be impotent in not performing his will, or variable in changing his purpose concerning those, whom he first intended to be saued; neither of which imputations must be laid vpon God. 2. seeing God getteth glorie as well by shewing his power and exercising his iustice vpon the wicked, as by shewing mercie vpon the elect, the one is as primarily the will of God as the other; for God primarily intendeth his owne glorie, but in the punishment of the wicked Gods glorie is set forth, therefore the decree of iustice as well as of mercie standeth with the primarie and principall will of God.

2. Augustine though nothing fauouring these erroneous conceits, yet he referreth re∣probation vnto the foresight of originall sinne, and considereth man in massa corrupta, in the masse of corruption, as all haue transgressed in Adam, Vniversa massa poenas dedit, &c. the whole masse (of mankind) is worthie of punishment, and if the punishment of damnati∣on, should be rendred vnto all, non iniuste proculdubio redderetur, it should not be rendred vniustly, &c. and again in an other place, vna quaedam massa peccati supplicium debens diuina iustitiae, &c. there is one masse of sinne, which is endebted to the diuine iustice: quod siue ex∣igatur, siue donetur, nulla est iniquitas, which though it be exacted or pardoned, there is no iniquitie: ad Simplic. lib. 1. qu. 2.

In this assertion there is no inconueniencie, to say that God beholding and foreseeing all men by the voluntarie transgression of Adam in the state of corruption, did of his free mercy elect some to be saued in Christ, the others he left in their corruption, and so for their sinnes decreed thē to damnation: for here can be no imputation of iniustice at all: for it is free where one hath diuerse debters to remit the debt vnto one, and to exact it of another.

So then if the reason be demanded, why some are reiected of God, it may be answeared, that mans voluntarie transgression, bringing all his posteririe into bondage, beeing fore∣seene of God, is a sufficent cause of their reiection; but if it be further demaunded, why

God out of this masse of corruption, hath elected some, and not others, there no other rea∣son can be giuen, but the good pleasure of God, Ephes. 1.5. so that the absolute decree of reprobation, is grounded vpon the foresight of mans corruption, but of the comparatiue, as why one is reiected and left, and not an other, no reason can be rendred, but Gods graci∣ous and free purpose.

Against this opinion of Augustine, there are two principall obiections. 1. Pererius dis∣put. 12. thus obiecteth: the Angels had no originall sinne, they were all created in the state of grace, and yet some of them were elected, some reprobate: therefore sinne is not the cause of reprobation.

Ans. 1. As the Angels were created in the state of grace, so also was Adam in Paradise; and as Adam fell by voluntarie transgression and so enthralled his posteritie, so did the Angels that fell, abuse the gift of freewill, and so for their pride were iustly condemned for euer: so then the foresight of the apostasie of the reprobate Angels, was the cause of their reiection and condemnation: as the Apostle saith, Iud. 6. The Angels, which kept not their first estate, he hath reserued in euerlasting chaines: as man then hath originall sinne, out of the which proceed actuall sinnes, which are the ground and cause of reprobation and con∣demnation; so the Apostate Angels for their sinne of pride were reiected: onely here is the difference, that the Angels fell irrecouerable, falling by their owne pride beeing not seduced: but man falling by the sedition and tentation of the deuill, hath a redeemer in Gods mercie prouided for him.

2. Pareus thus obiecteth: the foresight of originall corruption is generall and common to all mankind, therefore it cannot be the cause of the reprobation of some onely: dub. 8. argum. 4. so also Vrsinus catech. 3. p. 357.

Ans. Not simply the foresight of originall corruption, which all are subiect vnto, but it beeing considered together with Gods decree, because he purposed to deliuer some, and not others, is the cause of reprobation.

3. Some doe wholly referre the decree of reprobation and election onely to the will and purpose of God: and thinke, that no other cause can be rendred, why God hath elect∣ed some, and condemned others but the absolute will, pleasure, and purpose of God: their reasons are these.

1. As God loued Iacob, before he had done any good, so he hated Esau, without any respect vnto the euill which he did, Rom. 9.11.

2. The Apostle also saith, v. 18. That God hath mercie on whom he will, and whom he will be hardeneth: Gods will is the cause of both.

3. And God is compared to the potter, that as he hath power ouer the clay to make thereout vessels of honour, or dishonour, as he thinketh good: so much more the Lord may out of the same masse, make some vessels of mercie, some of euerlasting shame.

4. Our Blessed Sauiour maketh this the reason, why God had hid the misterie of salua∣tion from the wise men, and reuealed it to babes, because O Father, thy good pleasure was such, Matth. 11.25.

Ans. 1. Why God loued not Esau as well as Iacob, the cause was onely the gracious purpose of God: and hereof neither the good workes of the one, nor the euill workes of the other were the cause: yet both of them beeing considered in their originall corruption, as it was Gods mercie to deliuer the one, so it was no iniustice to leaue the other. 2. here the hatred of God is taken onely for the not conferring of his grace and loue, which God freely bestowed without respect vnto workes: but that hatred, which is an ordaining of men vnto euerlasting punishment, is not without respect vnto their sinnes.

2. Mercie presupposeth miserie, and hardening a corrupt inclination in the heart before, for the which it is hardened: here then mans miserable estate is insinuated, out of the which some by Gods mercie are deliuered.

3. By that similitude the Apostle sheweth what God may doe by his absolute power, not what he doth: he dealeth not with men, as the potter with the clay, though he might; that is stricto & absoluto iure, by his strict and absolute right; but aequissimis rationibus, vpon most equall and iust conditions: he might doe as the potter doth, but yet he taketh not that rigorous and strict course.

4. It is indeed Gods good pleasure to reueale the secrets of his will to whom he plea∣seth, and to hide them from whom he will: because he is not bound vnto any, he may doe

with his owne, as he please and bestow his graces freely: but if he should keepe them from all, none had cause to complaine, seeing their naturall blindnes and corruption was brought vpon them by the voluntarie corruption of Adam: and though it was Gods gracious fa∣vour, to reueale vnto some his will, yet the rest were hardened and blinded iustly through their owne wilfulnesse and obstinacie against the truth.

And further against this opinion of the absolute decree of reprobation, without any respect vnto the sinnes of men originall and actuall, these two strong obiections are made: first there would be an imputation of iniustice vpon God, if he should decree any to be condem∣ned but for sinne: for like as none are indeed in time condemned but for sin: as the Apostle saith, Ephes. 5.6. For such things commeth the wrath of God vpon the children of diso∣bedience, &c. so the decree of damnation before all time must be vpon the foresight of sinne.

Secondly, whereas God in Scripture is set forth to be exceeding aboundant in mercie, as Psal. 25.10. All the waies of the Lord are mercie and truth: and Psal. 144.9. His mercies are ouer (or aboue) all his workes: and Iames 2.13. mercie reioyceth against iudgement: Now the Lord should be accused of seueritie and inclemencie, and farre more readie and prompt vnto iustice, then mercie, if he out of his owne will should decree more to be con∣demned, then to be saued: these obiections, the former position of the absolute decree of damnation beeing maintained, cannot possibly be answeared.

4. Whereas to shunne these rockes of offence, and to preuent these obiections, some here haue found out a middle or meane way, to referre the decree of reprobation partly to the will of God, as the efficient, partly to the foresight of sinne, as the materiall cause there∣of: And here these distinctions are brought in.

1. Lyranus thus distinguisheth, that reprobation is either taken large, largely, and so it signifieth onely simplicem negationem ad gloriam, a simple deniall of glorie: and this hath no cause in Gods prescience, but onely in the will of God: or it is taken proprie, properly, for ordinario ad poenam, an ordaining vnto punishment, and so it is not willed or decreed of God, nisi propter culpam, but for sinne: Bellarmine also fleeth to the same distinction of negatiue reprobation,* 1.72 which is not to haue mercie, & positive to decree vnto condemnation: of this the foresight of sinne (he saith) is the cause, of the other the free will of God: But seeing this negatiue reprobation containeth a priuation and deniall of euerlasting glorie, this also must arise from the foresight of sinne: for God excludeth none out of his kingdome but for sinne: as the Apostle saith, 1. Cor. 6.9. Know ye not, that the vnrighteous shall not inherite the kingdome of God.

2. Gorrhan hath this distinction: there is a double kind of reprobation, temporalis, the temporall, which is, non appositio gratiae, the not affording or giuing of grace, and eterna, vo∣luntas non apponendi, the eternall, which is the will or purpose of not giuing of grace: this is without the foresight of any merite, but not the other: like vnto this is that difference which some make betweene the decree, and the execution of the decree: the first is without respect vnto sinne, but sinne commeth betweene, before the other: But this doth not satis∣fie, as Pareus well obserueth: for the same cause mooued God to decree punishment, which mooueth him in time to execute punishment.

3. Some doe thus consider of predestination, that it is of two sorts: there is decretum〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a decree simply called, of those things whereof God is the author and efficient cause himselfe, such is the decree of election vnto life: there is decretum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, secundum quod, a decree after a sort, which may also be called, permissivum, the decree of permission, as the other is effectivum, an effecting and working decree: of this latter sort is the decree of repro∣bation: the meanes which lead thereunto, God onely permitteth, and effecteth not, as the sinne and iniquitie of men, for the which they are worthily condemned: to this purpose Rollocus in 8. ad Roman. p. 181.182. But this doth not satisfie: for the decree of dam∣nation is as well an effecting decree, as is the decree of election: God willeth and decreeth the damnation of the wicked as effectually in his iustice, as he effectually willeth the salua∣tion of the elect: as the wise man saith in the Proverbs, 16.4. That the Lord hath made all things for his owne sake, yea euen the wicked for the day of euill.

4. Iunius against Puk••us resp. ad ration. 72. maketh two degrees of reprobation: de∣cretum praeteritionis, the decree of preterition, which is the purpose of God, not to shew mercie, and this is absolute without any respect vnto sinne: then there is decretum ex prae∣scientia,

the decree of reprobation, issuing forth of God prescience: and so none are decreed to be condemned, but for sinne: some call the first decretum non miserandi, the decree not to shew mercie, the other decretum puniendi, the decree of punishment: Pareus dub. 8. p. 913. citeth Mr. Perkins, who calleth them, decretum deserendi, the decree of desertion, and ordinatio ad poenam, an ordaining to punishment: Pareus out of his owne iudgement saith, that there are two acts of reprobation, negativus, the negatiue, that is not to haue mercie, and affirmativus, the affirmatiue, which is to condemne: the negatiue act, is either reprobation from grace, or from glorie: the first of these which is a reiection from grace, be thinketh onely to proceed from the good pleasure of God, but not the other: all these distinctions are the same in effect, which else where I haue followed,* 1.73 allowing that distincti∣on especially of Iunius, as giuing full satisfaction in this matter: But now I find some doubts and obiections, which are not yet remooued by these distinctions.

1. Seeing damnation necessarily followeth reiection, and where grace is denied, glorie cannot follow: if the deniall of the one should be the absolute act of Gods will, so by con∣sequence should the other also.

2. And the Scripture sheweth that the cause why God reiecteth man, is for that they re∣iect God first; as Samuel saith concerning Saul, 1. Sam. 15.23. Because thou hast cast away the word of the Lord, the Lord hath cast away thee: and Rom. 1.24.27. the Apostle sheweth that the giuing vp of the Gentils vnto their hearts lusts, was a iust recompence of their error; therefore because the substraction and deniall of grace, the hardening of the heart, the blin∣ding of the mind, are punishments of sinne, and sinne goeth before the punishment thereof, it followeth that these things, as they are not temporally inflicted but for sinne, so neither are they eternally decreed but vpon the foresight of sinne.

3. If God should absolutely reiect any otherwise thou for sinne, and more are reiected, then elected, then should Gods iustice farre exceed his mercie, and his seueritie farre surpasse his clemencie.

To this last obiection Thomas Aquin. maketh this answer by a distinction, that bonum proportionatum communi status naturae, &c. the good things which are proportioned to the common state and condition of nature, are found in the most: but bonum quod excedit com∣•••••••• statum, &c. the good things, which exceed the commō state, are found in few: as they are found more, which haue sufficient knowledge and direction for the gouernment of their life, then they which want it, such as are idiots and fooles; but there are few, which are found, that haue the profunditie and depth of knowledge: and of this kind of euerlasting life, it exceedeth the common state and condition of humane nature, and therefore it is no maruel, if it be found in the fewest and smallest number: to this purpose Thomas 1. part. qu. 25. artic. 7.

But this answer is not sufficient; he hath giuen a good reason, why eternall life is not me∣rited, or procured by mans deserts, because it is a gift, which exceedeth the proportion, and condition of mans nature; but yet the reason appeareth not, neither is the doubt satis∣fied, why, seeing God aboundeth in mercy, euerlasting life is not giuen vnto the most: there∣fore Thomus addeth further, that Gods mercie appeareth in that he directeth some vnto life from the which the most decline, by the common cause and inclination of nature: And indeed this is the best and most sufficient answear, that Gods mercie herein exceedeth his iustice, that whereas all men by nature are the children of wrath, and God might iustly ••aue them in their sinne, as he did the reprobate Angels, yet out of that masse of corruption he saueth some, to bring them vnto glorie; so then, vnlesse the fall and transgression of man he presupposed, there is no way to magnifie Gods mercie aboue his iustice. Thus Thomas Aquin, though he mislike Augustines opinion (who maketh the foresight of originall ••••••ne the ground of the decree of reprobation) and thinketh that God absolutely reiecteth the reprobate without any foresight of sinne, yet is constrained to seeke shelter here for the ••••••iding of this obiection.

5. Wherefore fully to decide this great question, and controversie touching the decree •••• reprobation, we will determine of it in this manner.

1. There is reprobatio indefinita, & definita, a reprobation indefinite; that is, that some ••••e elected, some reiected: and a definite reprobation, whereby some are certainely reiected, and not others; of the first the cause is onely in God, for the demonstration of his mercie ••••••ard the elect, and of his iustice and power toward the reprobate, as the Apostle sheweth

v. 22.23. and so the wise man saith, Prov. 16.4. that God made all things, euen the wicked for himselfe: and to this purpose Thomas well saith, that the reason of election and reprobation is taken from the goodnesse of God, quae multiformiter in rebus representa∣tur, which by his meanes is diuersely represented and set forth in the creatures: when a•• some things are in an high, some in a low degree: If all should be elected, Gods iustice should not appeare, if all were condemned, where were his mercie? But of the definite and certaine reprobation, why some are in particular reiected, the cause is the foresight of their sinne.

2. Againe reprobation is considered two waies, absolute, comparate, absolutely, as in re∣iecting these and these, and comparatiuely, in reiecting these rather, then those: of the first the reason is the generall corruption of mankind, which transgressed in Adam, who abused his freewill in choosing euill, it beeing in his power to haue made choice of the good, and so he brought all his posteritie into bondage vnto sinne; in which state of corruption God iustly might haue left all, if it had pleased him: but of the comparatiue reprobation, why God left others in their naturall corruption, and freed others, no reason can be giuen, but the good pleasure of God: as Saint Paul saith, Ephes. 2.3. We were by nature the children of wrath, as well as others, but God who is rich in mercie through his great loue, &c. hath quickned vs: so Augustine well saith, quare hunc Deus trahat, & illum non trahat, no•• 〈◊〉〈◊〉 dijudicare, si non vis errare, why God draweth one (out of that masse of corruption) and not an other, take not vpon thee to iudge, if thou wilt not erre. epistol. 105.

3. We must distinguish betweene absolutum ius Dei, and ordinatum, the absolute right which God hath ouer his creatures, and his moderate or subordinate right: By his absolute right the Creator hath power to dispose of his creature, as it pleaseth him, to life or to death, as the potter hath power of the same clay to make some vessels of honour, some of disho∣nour: and if the Lord should thus deale with his creature, euen without any respect vnto sinne, no man could accuse, or challenge God: But he dealeth not thus with vs, secundum spiritum & absolutum ius, according to his strict and absolute right; but according to his subordinate right, whereby he proceedeth not against the creature, either in condemning it, or decreeing the same to be condemned, without iust cause giuen by the creature: And thus the Apostle dealeth in this place: by the similitude of the potter, v. 20.22. he sheweth what absolute power, and right God hath if he would please to vse it, and v. 22.23. he speaketh of the other ordinarie right and power, which God indeed vseth in proceeding a∣gainst the vessels of wrath, prepared (by their owne sinnes) vnto destruction. Pareus. And Tolet here well obserueth, that the Apostle maketh two answers vnto the obiection pro∣pounded, one to stop the mouthes of gainesayers, in vrging the absolute power of God, the other to satisfie the faithfull, in shewing that God doth not execute his wrath vpon any but for their sinne: annot. 28.

Concerning this distinction of the strict or absolute right and power of God, and his or∣dinarie or rather subordinate right, though it be admitted on both sides, both by Protestant, and Popish writers, yet there is this difference. 1. Some doe thinke, and so professe and teach, that God vseth as well his absolute, as subordinate power in the decree of reprobati∣on: and thus Bucer, Calvin, Zanchius, affirme that God by his absolute will hath reprobate and reiected some, without respect vnto their sinnes. 2. Pareus, who also acknowledgeth Gods power herein, yet he would not haue this doctrine handled either in schooles, or be∣fore the people, but according to Gods subordinate power, in reiecting no otherwise then for sinne, p. 912. 3. Both these thinke that God bringeth this his absolute power into act: but I thinke it more safe, to hold that God might if it please him, vse that absolute power, which if he did, none could accuse him of iniustice, but he dealeth otherwise in this myste∣rie of reprobation, refusing none but iustly for their sinne: and this is that which Augustine affirmeth,* 1.74 by way of supposition in this manner: Si hominum genus, quod creatum const•••• primitus nihilo, &c. if mankind, which at the beginning God created of nothing, were not brought forth endebted both to sinne and death, and yet the almightie Creator should con∣demne some of them to euerlasting destruction, who could say vnto him, Lord why hast thou done so? God in his infinite power might haue done thus, but not according to the ordinarie course of iustice.

Then seeing I absolutely subscribe vnto the iudgement of Augustine, seene before in the 2. opinion produced, that mans originall corruption is the first ground of the decree of re∣probation:

out of the which God in mercie saued some by the election of grace, leauing o∣thers, which adding to their originall corruption other actuall sinnes, are made worthie of condemnation: and so Augustine well concludeth, investigabilis Dei miserecordia,* 1.75 &c. the mercie of God is vnsearcheable, whereby he hath mercie on whom he will, no merits of his going before, and vnsearcheable is his truth, whereby he hardeneth whom he will, (eius praecedentibus meritis) his merites going before, but the same with his, vpon whom God sheweth mercie. Learned Pareus hereunto agreeth, dub. 17. massa damnata propriè est obie∣ctum, &c. the damned masse is properly the obiect of election & reprobation: Vrsinus also as Pareus hath set forth his workes, defineth reprobation,* 1.76 to be the immutable and eternall decree of God, whereby he hath decreed in his iust iudgement, to leaue some in their sinnes, &c. and not beeing made partakers of Christ, to condemne them for euer: Iudicious Polanus hath the like definition of reprobation, in his partitions: It is the decree, whereby God pur∣posed to himselfe to leaue those, of whom it pleased him not to haue mercie, in euerlasting de∣struction, vnto the which they should be obnoxious, for their sinnes, for the declaration of his iustice. In these distinctions all the causes are touched of euerlasting damnation, and the ••••re-ordaining thereunto: the efficient, is Gods decree and purpose, the materiall, is sinne, the formall, the deniall of mercie, and the leauing them to themselues, the finall cause, is the setting forth of the iustice of God: And thus I trust it hath beene sufficiently shewed, how the decree of reprobation, may safely be held to proceede from the prescience of originall and actuall sinne, and not to be an absolute act of Gods will and purpose, as the decree of e∣lection is: and in this resolution of this question (whatsoeuer I haue before thought and written otherwise) I set vp my rest, as the safest from any inconuenience, and the fittest to giue satisfaction to the contrarie obiections, which are such as here follow.

1. Obiect. Seeing the number of the reprobate farre exceedeth the number of the elect, how is Gods mercie magnified aboue his iustice?

Ans. They which hold an absolute reprobation without relation vnto sinne, cannot here remooue this doubt: for if God out of his owne will should cast off more, then he recei∣ueth, he should be farre more iust then mercifull: But this beeing first laid as a foundation, that God casteth off none, but for sin, in that he saueth some out of that masse of corruption, whereas he might iustly leaue all, his mercie exceedeth his iustice; and in these three points. 1. in that God in the beginning made man righteous, Ecclesi. 7.31. and gaue him free∣will so to haue continued if he would, and if he had not willingly transgressed, he should haue remained in the state of grace, and fauour with God, and not haue tasted of his iustice. 2. after man had fallen, and brought all his posteritie into the bondage of corruption, Gods mercie appeared, in sauing some, whereas he might in iustice haue condemned all, as he did the reprobate Angels, that kept not their first state. 3. his mercie is euident euen toward those, which are left in their corruption, that the Lord denieth not vnto them meanes, whereby they might be called, if they had grace to vse them: and he suffereth euen the ves∣sels of wrath with much patience, not presently cutting thē off, as he might: in al these points Gods mercie exceedeth his iustice.

2. Obiect. When God had made Adam righteous, it was in his power to haue kept him from falling, that all might haue beene saued: is not God therein accessarie to their sin, is suffering that which he might haue hindered?

Ans. 1. 〈◊〉〈◊〉 was fit that the Creator hauing made man with free will, should suffer the creature freely to exercise that naturall power and facultie, which was giuen him, as other creatures do•••• their kind. 2. although God permitted Adam to fall, yet he knew how to vse it for 〈◊〉〈◊〉 further demonstration of his glorie: and in this behalfe it is iust with God to suffer euill ••••••••e in the world, which he knoweth how to turne vnto good: as he suffered Iob to be 〈◊〉〈◊〉 of Sathan, for the triall of his faith.

3. But in that God saueth some out of that masse of corruption and perdition, and not all, how is he not now partial, and an accepter of persons, in dealing vnequally with those which are in equall state and condition?

Ans. Where one is bound to giue equally to all, there it is partialitie and iniustice not to giue vnto all alike: but in free and voluntarie gifts one may giue vnequally vnto those, which are of equall sort without any touch at all: as when a man hath two debters, he may forgiue vnto one his debt, and yet require it of another: So God is not bound to giue his grace vn∣to any, especially where they haue willingly fallen from his grace, as Adam did in Paradise,

and we in him: we beeing then all now endebted vnto Gods iustice in our naturall corrup∣tion, God may haue mercie where and on whom he will: it is lawfull for him to do with his owne, as he will, Matth. 20.15.

4. Obiect. It seemeth to be an hard and cruell part to destroie any for the setting forth of ones power and magnificence, as the Turke and other Tyrants make no account of mens liues to serue their pleasure.

Ans. 1. No earthly potentate hath that power ouer his subiects, which God hath o∣uer his creatures: therefore though it be vniust in the one, it is not in the other. 2. for one to destroy another for his honour and glorie sake, may seeme hard: but to bequeath them to destruction worthily for their faults, to get glorie thereby, is not vniust: & so although God in the destruction and condemnation of the wicked, intend his glorie, yet they are worthily condemned for their sinne.

Obiect. 5. He that willeth the end, willeth also the meanes, that bring and lead vnto that end: if God haue appointed the damnation of the reprobate, then he willeth also sinne, which is the meanes to that end.

Ans. He that simply willeth the end, willeth also the meanes, but God simply willeth not the damnation of any, but for their sinne.

Obiect. 6. If God haue foreseene the sinnes of the reprobate, and willeth their iust dam∣nation for sinne; how is it said, he would haue all to be saued?

Ans. God simply willeth not the damnation of any, but for sinne: and no other thing appeareth in the reuealed will of God, in that he offereth meanes of saluation to all, but that he would haue all to be saued: this then is to be vnderstood of the absolute and reuealed will of God.

7. Obiect. If God foresee the sinnes of the reprobate, and decree their punishment, why doth God complaine of sinners, seeing his will in them is fulfilled?

Ans. Augustine answeareth 1. God iustly complaineth of sinners, quia non cogit eos peccare, because he doth not constraine them to sinne: howsoeuer Gods decree cannot be altered, yet their will is not forced, they sinne willingly, and so are iustly condemned. 2. and when God complaineth of sinners, by this meanes those, on whom God sheweth mercie, are called, & compunguntur corde, and are pricked in heart, howsoeuer the other are harde∣ned.

Obiect. 8. If the case so stand, that the reprobate are appointed to damnation, then it skilleth not what a man doth; for though he should repent him, yet if he be a reprobate, it cannot helpe him?

Ans. If ••••••were apparant who were elected, who a reprobate, then indeed all contrarie endeauour were in vaine: but seeing we haue no other way to prooue our election, then by our faith and fruits, we must thereby labour to make our election sure, 2. Pet. 1.10. 2. for one to be a reprobate, and yet to repent, are contraries: for he that is a reprobate can neuer haue grace to repent, and he that hath grace truely to repent, may be assured he is no reprobate.

Obiect. 9. But if God haue foreseene the sinnes of the reprobate, and that which God foreseeth must needs come to passe, then the reprobate sinne of necessitie, they cannot doe otherwise; how then can they be iustly punished for that, which they cannot auoid?

Ans. There is a double kind of necessitie, the one is called antecedens nec••••••••••tas, an an∣tecedent necessitie, or going before, which proceedeth from necessarie and working causes, as when a thing is forced by violence and strength, as a stone out of the hand it is necessa∣rie it should goe there is consequens necessitas, a following necessitie, or by way of conse∣quent, which is vpon supposition of the effect: as when we see one fit, this beeing supposed, that we see him fit, it is now necessarie beeing done; and yet he was not forced to fit: so it is in this case, the reprobate doe sinne necessarily, not by a necessitie forcing their will, but an infallible necessitie following the effect: for they therefore sinne, not because God did fore∣see they would sinne, but therefore God foresaw it, because they would sinne: The repro∣bate then do sinne freely without any compulsion, and therein are guiltie, though they were foreseene to sinne, and because of the corruption of their nature could doe no other.

And thus is this doctrine deliuered from all those cauils, and obiections; and man i•• found onely to be the cause of his owne ruine and destruction, but the beginning of our saluation is from God, according to that saying of the Prophet Hoshea. c. 13.9. perditio t••••

ex te Israel, salus ex me, thy perdition O Israel, is of thy selfe, thy salvation of me: and so I ende and conclude this point with that saying of Tertullian, Deus de suo optimus, de nostro iustus, &c. God is good and mercifull of his owne, and iust in that which is ours, &c. lib. de resurrect. that is, the originall of mercie is from God, but the occasion of his iustice is from sinne which is of our selues.

Controv. 11. Of the difference betweene the decree of election and repro∣bation, and of the agreement betweene them.

Whereas in both these there are two things to be considered, the decree, and the execu∣tion thereof, here are diuerse opinions. Some will haue a correspondencie in election and reprobation in both, and these also are deuided. Some only in the former, that is, the decree. Some will haue a difference in both, as well in the manner of the decree, as in the execution.

1. Of the first opinion were the Pelagians, and some of the Romanists, which hold, that both the decree of election is grounded vpon the foresight of faith, and the good vse of freewill, as also the execution of that decree in the giuing of eternall life they will haue procured by good works; as reprobation both in the decree and execution proceedeth from sinne, and the foresight thereof: So the whole worke of election they will haue to take be∣ginning from man, as reprobation doth: Thus the Rhemists hold, that election is not with∣out the condition and respect to workes, annot. Heb. c. 5. sect. 7. Becanus the new diuini∣tie Reader in Mentz, hath this assertion, that predestination is ex praescientia conditionata, &c. of a conditionall prescience, whereby God foresaw that one would well vse the grace offered, and not an other, c. 1. de praedestinat. loc. 5. But herein other Romanists do dis∣sent from them, as Bellarmine, Tolet, Pererius, as hath beene shewed before, controv. 7.

2. Other Romanists will haue an agreement both in the decree and execution, but after an other manner: as Pererius following Thom. Aquin. disput. 5. numer. 34. & disput. 12. numer. 66. saith that God is the cause of reprobation, as well as election, quantum ad duo, principium & terminum, in respect of these two, the beginning and the ende: concerning the beginning which is the decree, he saith there is nulla causa meritoria ex parte hominis, no meritorious cause of either on mans behalfe: but in respect of the last effect, there is a me∣ritorious cause in man, both of his good works vnto eternall life, and of euill workes to condemnation: But Pererius in two points is farre wide, both in making good workes me∣ritorious of eternall life, which is the free gift of God, Rom. 6.23. and in assigning the be∣ginning or first cause of reprobation, and so of condemnation, in the will of God, and not in the sinne of man, contrarie to that saying of the Prophet alleadged before, Hos. 13.9. Thy perdition is of thy selfe O Israel, as their Latine text readeth.

3. Some doe make great difference in the execution of these decrees, for good workes are not meritorious of saluation, as euill workes are of damnation, the reason of which dif∣ference is, because euill workes are perfitly euill, but our good workes are imperfect, and so not proportionable to the most excellent and perfect reward, and good workes are not our owne, nor of our selues, as euill workes are, and therefore they merit not: but the decree as well of election, as reprobation, they hold to be alike, without any relation vnto workes good or euill: thus worthie Calvin, Beza, Martyr, with other of our learned new writers.

4. But it is the safer way thoroughout from the beginning of the decree, to the executi∣on, to hold a perpetuall difference betweene election and reprobation: that we are elected freely without respect vnto faith or workes, for otherwise we should haue chosen God first, and not he vs, and so we are also saued freely, not for our workes, and yet neither without them: But in the way of damnation, neither were the wicked decreed to be condemned, neither yet shall they actually be condemned, but for their sinne and the foresight thereof. 1. because the beginning of damnation is from man, but the decree of reprobation is the beginning of damnation; therefore that decree must proceed from the foresight of some∣thing worthie of damnation in man. 2. that for the which God condemneth man, he de∣creed him to be condemned: but for sinne is man condemned. 3. otherwise if it it were God•• absolute will to reiect more then he electeth, his iustice should exceede his mercie: see before, contr. 10.

Controv. 12. Whether mercie be a naturall propertie in God, or an effect one∣ly of his will, against Socinus.

v. 18. He hath mercie on whom he will: Socinus, that blasphemous heretike, lib. 1. c. 1. by occasion of these words, goeth about to prooue, that Mercie is not a naturall propertie

in God, but a voluntarie act.

1. Because the Apostle saith, He hath mercie on whom he will.

2. God alwaies vseth his naturall properties: but mercie he alwaies sheweth not, as to∣ward impenitent sinners.

3. Contrarie properties are not naturally in God: but his mercie and iustice are contra∣rie: therefore they are not both naturally in God.

4. Naturall properties are not vnequally in God, but his iustice and mercie are vnequall, for his mercie exceedeth his iustice.

5. Mercie is nothing els, but a griefe conceived vpon an others miserie, but there is no such thing in God.

Contra. Before these arguments be answeared, these considerations must be premi∣sed. 1. that mercie is otherwise in God, then in man: in man indeede it is a griefe or com∣passion conceiued vpon an others miserie: but in God it is onely a propension and readinesse of the diuine will to helpe those which are in miserie. 2. Mercie in God, either signifieth the inclination, power, facultie, and propertie to shewe mercie, and this is naturall in God: or the act and exercising of that propertie toward the creature, and this is so naturall in God, as yet it is directed by his will. 3. a thing is said to be naturall two wayes, either that which onely proceedeth from the instinct of nature, as the fire naturally burneth: or that whereun∣to nature inclineth, yet not without direction of the will, as thus a man is said to speake, to vnderstand naturally: So God is both wayes naturally mercifull, in himselfe the first way, toward his creatures the second: now to the arguments we answear.

1. The Apostle speaketh not of the naturall propertie, but of the act of mercie, which is directed by the will of God. 2. all the naturall properties which are in God he alwaies v∣seth not, nor towards all: as his iustice, power, long animitie, mercie: they are alwaies in God, but he exerciseth them as it pleaseth him. 3. iustice and mercie are not contrarie, but cruel∣tie is opposed to mercie: neither is there any contrarietie in God, but in the effects in diuerse subiects: as the Sunne with the same heat mollifieth the waxe, and hardeneth the clay. 4. neither are these properties vnequall in God, but the effects and acts onely are vnequall, as it pleaseth God to dispose in his freewill. 5. humane mercie is such as is described, but the diuine mercie is of an other nature, as hath beene shewed: now the contrarie arguments that mercie is a naturall propertie in God, are these.

1. The Scripture describeth God by his mercie, Exod. 34. he is called the father of mer∣cie, rich in mercie: God is described by his naturall properties. 2. all vertues in God are essentiall, and naturall, but mercie is one of Gods vertues. 3. iustice is naturall in God, but mercie is a part of Gods vniuersall iustice. 4. mercie and compassion is naturall in men, they which haue it not, are called inhumane, they are beasts rather then men, therefore much more is it naturall in God: for euery good thing in the creature proceedeth from the foun∣taine of goodnes in the Creator: See more hereof in Pareus dub. 12.

Controv. 13. Whether the mercie of God in the forgiuenesse of sinne, be an effect of Gods free and absolute will onely, and be not grounded vpon Christ: against the heresie of Socinus, and Ostorodius.

v. 18. He hath mercie on whom he will: Blasphemous Socinus, and Ostorodius a Samosa∣tenian heretike directly impugning the eternall dietie of Christ: by occasion of these words doe affirme, that God of his free mercie, without any satisfaction purchased by Christs death, forgiueth sinnes vnto the penitent: Socinus first maketh these and such like obiections.

1. The Apostle here saith he hath mercie on whom he will, therefore of his owne will be remitteth sinnes without Christ.

2. He doth forgiue sinnes for his owne sake, Isai. 43.25. therefore not for Christ.

3. If God should forgiue sinnes for Christs satisfaction, then both mercie and iustice should be seene at once in the worke of our saluation by Christ.

4. God may remit sinnes without satisfaction, for he may depart from his right, and re∣mit of his owne, as it pleaseth him.

5. God requireth onely repentance and innocencie of life in them, whose sinnes are par∣doned: and he forgiueth onely for that which he requireth.

6. Many examples are extant in the old Testament, of sinnes pardoned, and mercie shewed without Christ: as in Abel, Henoch and others that pleased God by faith, beleeuing one∣ly that God is, & that he is a rewarder of the righteous, Heb. 11.6. therefore without Christ.

7. God promiseth, Ierem. 31. to be mercifull vnto their iniquites, and to remember them no more: but where he requireth satisfaction for sinne, he remembreth it, and is not mercifull vnto it.

8. We are commanded one to forgiue an other, as God in Christ forgaue vs: but we must forgiue without any satisfaction: Ergo, so God forgaue vs.

9. The remission of the debt excludeth all payment, and satisfaction for it: to this pur∣pose, Socinus lib. de Servator.

The other impious heretike thus also obiecteth.

1. Gods loue is set forth to vs in Scripture before Christ died for vs, Ioh. 3.16. Ephe. 1.4. but Christs satisfaction sheweth that God was offended with vs before.

2. God did remit our sinnes freely by grace, Rom. 3.24. but grace and satisfaction are contrarie.

3. This doctrine of satisfaction by Christs death, maketh God cruell, that would not re∣ceiue mankind vnto his fauour, but by the most cruell death of his Sonne.

4. It maketh God a Tyrant, in punishing the innocent for offenders.

5. The Sonne should be more mercifull then his Father: for he forgiueth without satisfa∣ction, so doth not his Father.

6. If Christ had truely satisfied for vs, he should haue suffered eternall death, and so ne∣uer haue risen againe, which had beene impossible: these and other such obiections, this wic∣ked Ostorodius hath in a booke written in the Germane tongue against Tradelius, cited by Pareus, dub. 13.

Contra. Before we come to answear these obiections, the state of the question must first be opened. 1. the question here is not of the power, propertie, and facultie of shewing mercie, which is naturall in God, and absolute in him without any condition. 2. but of the act and exercising of this propertie, which is either generall toward all creatures, and to∣ward all men, both good and bad, vpon whom he suffereth the sunne to shine, and the raine to fall, Matth. 5.45. or speciall toward the elect, in giuing them his grace, and forgiuing their sinnes: whereof the Apostle speaketh, Tit. 3.4. When the bountifulnes and loue of God our Sauiour toward men appeared, &c. according to his mercie be saued vs. 3. this speciall act of Gods mercie must be considered two wayes, according to the causes foregoing, which are none other but onely the good pleasure of God, no merit of any creature, no not of Christ himselfe, was the cause of his mercie toward the elect, but as the Apostle saith, he hath mercie on whom he will: but there are certaine conditions which doe accompanie or fol∣lowe this free act of Gods loue, and mercie, for the effecting of the worke thereof, in the sanctification and glorification of the elect, which are these three, the ransome made by Christ, faith in the Redeemer, and our conuersion and turning to God: which conditions God receiueth not of vs, but conferreth vpon vs: the first without vs, the two other he wor∣keth in vs, that all may be of grace: these things beeing thus promised, the contrarie argu∣ments are thus answeared.

1. The Apostle speaketh of Gods first decree and purpose to shewe mercie in electing some by his grace, which indeede is an absolute act of Gods will without any other motiue: and if we vnderstand it of Gods mercie in forgiuenesse of sinne, it is his will also, it should not be done without Christ, Ioh. 6.40. This is his will, that euerie one which beleeueth •••• the Sonne, should haue eternall life: the argument then followeth not: God hath mercie on whom he will, therefore without Christ.

2. Therefore God forgiueth sinnes for his owne sake, because he forgiueth them for Christ, who is the Iehovah and eternall God, that forgiueth sinnes.

3. Neither are Gods iustice and mercie shewed in the same subiect: Gods iustice is seene in the satisfaction of his Sonne, but his mercie toward vs.

4. 1. The argument followeth not, God can, therefore he will. 2. neither doth that rule alwaies hold, that one may remit of his owne right as much as he will, this must be added, if it be without wrong done to an other: as the Parent cannot remit vnto his child feare and obedience, because this is against the lawe of iustice, and so against God. 3. so in this case God cannot remit sinnes, without some satisfaction, not in respect of his infinite power, but of his iustice, which is not to suffer his Maiestie to be violated without iust punishment, for this were to denie himselfe.

5. 1. Neither is it true, that God onely requireth of sinners repentance: for the pu∣nishment

due vnto sinne, must be satisfied for, which Christ did for vs. 2. neither if inno∣cencie of life were sufficient, is it in our power to performe it. 3. and further God doth not pardon sinne for that which he requireth of vs, it is his mercie in Christ, for the which he pardoneth: that which he requireth of vs, is a condition to be performed by vs, not the cause.

6. It is false, that the faith of Abel and Henoch, and of other holy Patriarkes had no re∣lation to Christ: for although expresse mention be not made thereof: yet alwaies it must be vnderstood: for the Apostle saith, Coloss. 1.23. that it pleased God by Christ to reconcile all things to himselfe: and all the promises in him are yea and Amen, 2. Cor. 1.20. therefore the promises made to the fathers were grounded vpon Christ, and they were reconciled vnto God by no other way, then by faith in him.

7. If God had required satisfaction of our selues for sinne, then indeede had our sinne beene remembred: but although Christ hath satisfied for our sinnes, yet to vs they are free∣ly forgiuen, and so not remembred any more.

8. The Apostle saith, Ephes. 4.32. Forgiuing one an other, as God for Christs sake forgaue vs: though Christ hath satisfied for vs, yet God requireth no satisfaction at our hands, there∣fore herein we are to imitate God, to forgiue one an others priuate offences without satis∣faction, as God forgaue vs: But in publike offences, and ciuill debts, this rule holdeth not: for if in such trespasses no satisfaction should be made, the course of iustice should be perverted.

9. The remitting of the debt excludeth all solution and paiment of debt, by the partie to whom the debt is remitted, and not otherwise: and so the Lord requireth not of vs any sa∣tisfaction or solution of our debt, which is discharged by Christ.

The like answear may be made vnto the other obiections.

1. God loued the elect with an eternall loue, and herein appeared his loue, that he sent his Sonne to die for the elect: yet in respect of their sinfull estate, they had neede of a recon∣ciler: so they were eternally beloued in Gods election, and yet in respect of their present state, God was offended with them: as a father that purposeth to make his sonne his heire, may yet in the meane time be angrie with him for his misdemenour: See before c. 5. coher. 7. a more full answear.

2. We are saued freely by grace, notwithstanding the redemption by Christ: as the A∣postle sheweth, Rom. 3.24. if satisfaction had beene required of vs, or if we were to haue ransomed our selues, it had not beene freely by grace; but now it is.

3. God was not delighted in the death of his Sonne, in that simply he was put to cruel death: but in that thereby all the elect were saued, which sheweth not crueltie, but mercie in God, in accepting the death of one for all.

4. Neither was Christ forced, the innocent to die for sinners, but he willingly offered himselfe to die for vs: therein was no tyrannie at all.

5. As though God the Father, and God the Sonne are not all one in substance: the same mercie proceedeth from them both: and the Sonne as he is God, remitteth not without the satisfaction of the Mediator.

6. Eternall death is to be considered in the infinitenesse and greatnes of the torments of soule and bodie, and in the eternitie and euerduring thereof: Christ did endure the one, that is, vnspeakeable torments in bodie and soule for vs, but not the other, because of the dig∣nitie of his person, which suffered, and the necessitie of the worke of our redemption, which he perfected, which could not haue beene performed, if eternitie of punishment had beene vpon the redeemer inflicted.

Now how contrarie this blasphemous assertion of these heretikes is to the Scriptures, is euerie where euident: for there is no truth that hath more plentifull euidence out of the Scriptures, then that Christ by his death did satisfie for our sinnes, and by faith in him we ob∣taine remission of our sinnes, and not otherwise: as Galat. 1.4. Which gaue himselfe for our sinnes, that he might deliuer vs from this present euill world: Galat. 3.13. Christ hath redee∣med vs from the curse of the law, when he was made a curse for vs: Eph. 1.7. By whom we haue redemption thorough his blood, euen the forgiuenes of sinnes: 1. Pet. 2.23. Who his owne selfe bare our sinnes in his bodie vpon the tree, &c. 1. Pet. 3.18. Christ hath once suffered for our sinnes, the iust for the vniust, that he might bring vs to God, &c. and an hundreth such places and more may be produced out of the old and new Testament, for the confirmation of this truth: he that is desirous to see more of this matter, I referre him to learned Pareus treatise dub. 13. vpon this chapter.

Controv. 14. Against the maintainers of Vniuersall grace.

v. 18. He hath mercie on whom he will, and whom he will he hardeneth: Hence then it is inferred, that he hath decreed to haue mercie on some, and not vpon others: then they are in error, which thinke that God doth indifferently offer grace to all, and that he hath elected all vnto life, if they will themselues: as Because telleth vs, that God simplici affectu desidera∣vit omnes ad aeternam beatitudinem pervenire, that God simply desired, that all might come to eternall life, de praedestinat. Calvinist. c. 8.4. And this assertion may seeme to be fauoured by these places of Scripture, Rom. 11.32. God hath shut vp all in vnbeleefe, that he might haue mercie vpon all: and 1. Timoth. 2.4. God would haue all men to be saved, and come to the knowledge of the truth.

Contra. Diuerse answeares are here found out. 1. Some say that secundum quid, after a sort, God would haue all to be saued, in that he offereth meanes of saluation to al: but simply he willeth onely the saluation of the elect, which he effecteth and worketh accordingly. 2. the schoolemen haue here a distinction, that there is voluntas signi, & beneplaciti, Gods secret will, and his reuealed and signified will: by his reuealed will he would haue all to be saued, by his secret will onely the elect. 3. Augustine hath two answeares: sometime he vnder∣standeth these places distributive, by way of distribution, by all men he interpreteth all sorts of men, according to that saying, Reuel. 5.9. Thou hast redeemed vs vnto God tho∣rough thy blood, out of euerie tribe and language, &c. sometime he taketh it restrictive, by way of restraint and limitation, vnderstanding all the elect: he will haue all to be saued, be∣cause none can be saued but by his wil: as that saying is to be taken, Ioh. 1.9. Which lighteneth euerie man that commeth into the world: not that euerie one is lightened, but euerie one which is lightened, is lightened by him. And this interpretation in restraining such vniuer∣sall promises to the faithfull onely, is agreeable to the Scripture: for whereas the Apostle saith in generall, Rom. 11.32. God hath shut vp all in vnbeleefe, that he might haue mercie vpon all, he restraineth it onely vnto those which beleeue, Galat. 3.22. The Scripture hath concluded all vnder sinne, that the promise by the faith of Iesus Christ, should be giuen to all that beleeue, Pareus.

4. But yet none of these answears doe fully satisfie: this therefore may further be added, that in the beginning God made man righteous, and gaue him free will and sufficient strength to haue beene kept from tentation, if he would himselfe: but man abused his free∣will, and transgressed and fell: yet God offreth outward meanes vnto all of their calling, which if they refuse there is no want on Gods behalfe, but on their owne: this then is our answear, that God would all men to be saued, that is, not that God purposeth all to be saued, or giueth grace to all to be saued, but that there appeareth no let on Gods behalfe why all are not saued, either the creation considered, or Gods generall vocation: but man is the cause of his owne perdition or ruine.

Controv. 15. Of the sufficiencie of Scripture.

v. 17. The Scripture saith, &c. Hence may be answeared that cauill of the Iesuites a∣gainst the Scripture, that it cannot be the iudge of Controversies, because the iudge must speake, but the Scripture is a dumbe letter and speaketh not: But this the Apostle denieth here: for he saith, the Scripture saith to Pharaoh: the Scripture speaketh, it is not then a dumbe and mute Iudge, therefore the voice of the Scripture must be heard, as the onely suf∣ficient Iudge to decide and determine all controversies of doctrine: and this the Apostle e∣uidently sheweth, by the frequent alleadging and citing of the Scripture in this chapter, shewing that he appealeth thereunto, as the supreame and highest Iudge of all truth.

Controv. 16. Of the certaintie of saluation.

v. 24. Euen vs, whom he hath called, &c. The Apostle doubteth not to affirme not onely of himselfe, but of others also that are called, that they are prepared vnto glorie: so then we neede not expect some speciall revelation, to make vs assured of our saluation (as the Romanists affirme) we are made certaine of our election, by our vocation, Par. and after∣ward the Apostle saith, v. 33. he that beleeueth, shall not be ashamed: he then that is sure he shall not be confounded or ashamed, what cause hath he to doubt of his saluation? Mart.

Controv. 17. Against the workes of preparation.

v. 30. The Gentiles which followed not righteousnesse, haue attained vnto righteousnesse: silence it is manifest, that a man cannot make a way, or doe any thing by way of preparation to further his calling; seeing the Gentiles were cōuerted vnto God, when they sought it not:

so it is true, which the Apostle saith els-where, Philip. 2.13. it is God, which worketh in you both the will and deed of his good pleasure: See further Synops. Centur. 4. err. 81.

6. Morall obseruations.

Observ. 1. It is not sufficient for children to come of good parents.

The examples of Ismael and Esau, borne of faithfull and righteous parents, yet them∣selues prophane and vnrighteous, do teach vs, that it is not sufficient for children to boast of the nobilitie and vertue of their ancestours, vnlesse they doe also imitate and followe their steppes: so the Iewes did vaunt themselues of their father Abraham: but our Blessed Saui∣our denieth them to be Abrahams children, vnlesse they did the workes of Abraham.

Observ. 2. How parents may be comforted in their vngodly children.

These examples also may giue contentment and comfort vnto parents when as their childrē prooue prophane and licentious: to looke vnto the counsell of God, who gaue grace vnto Iacob, but forsooke Esau: let their be no diligence and care wanting in the Parents, to giue vnto their children good education, and if other things fall not out answearable to their godly desire, they must rest contented in Gods will and counsell, which may be hidde and secret, but is neuer vniust, as Abraham is commended for his care in the instruction of his children, Gen. 18.18. yet Ismael became a licentious and irreligious man.

Observ. 3. Against curiositie.

v. 20. Who art thou O man that pleadest, &c. Though the Apostle stay all curious inqui∣ring after Gods secrets, yet men are not hereby forbidden and discouraged from a modest desire to search and knowe the truth: for our Sauiour doth himselfe bid vs search the Scrip∣tures, Ioh. 6.39. and Origen here well noteth; non puto, quod si prudens & fidelis servus in∣terroget, &c. I doe not thinke, if a wise and faithfull seruant should aske and enquire after Gods will, that he should receiue such an answear, who art thou, &c. which he sheweth by the example of Daniel, who had his desire granted, Dan. 9.

Observ. 4. Of contentment of mind.

v. 20. Shall the thing framed say, why hast thou made me thus, &c. Like as in the doctrine of election, euerie one must rest contented with Gods good pleasure, so for the state and condition of this life, we must accept thankfully of that whereto the Lord hath disposed vs: if a man be rich of poore, high or lowe, let him be content with his lot, the potter hath made his vessell so, and there is no reasoning against our maker: let vs say and be resolued with S. Paul, Philipp. 4.11. I haue learned in whatsoeuer state I am, therewith to bee content.

Observ. 5. Against securitie.

v. 24. Euen vs, whom he hath called. S. Paul hauing sufficiently declared the doctrine of election and reprobation, doth descend vnto our vocation, and calling, teaching vs, that we should not insist in Gods secret decree, and so be secure, but seeke to make it sure by our calling: as S. Peter saith, 1. ep. c. 1.10. Giue diligence to make your calling and election sure.

Observ. 6. Christ must be preached, though the world be offended.

v. 32. They haue stumbled at the stumbling stone, &c. Though the Iewes were offended at the Gospell of Christ, yet did not the Apostles forbeare to preach him: so now many are offended at the preaching of the word, as the superstitious Papists, and carnall liuers: yet the truth must still be vrged: for as the Apostles, so now the faithfull ministers, are vnto some, the fauour of life vnto life; and to others of death vnto death, 2. Cor. 2.16.

CHAP. X.

1. The text with the diuerse readings.

1. v. Brethren, mine hearts desire (the goodwill of my heart. Gr.) and prayer to God for Israel is, for their saluation (that they might be saued. G.)

2. For I beare them record, that they haue the zeale (emulation L.) of God, but not according to knowledge.

3. For they beeing ignorant of the righteousnesse of God, and seeking to establish their owne righteousnesse, haue not submitted themselues. G. S. (haue not beene subiect. G.) to the righteousnes of God.

4. For Christ is the end of the law for righteousnesse, vnto euery one, that beleeueth.

5. For Moses thus describeth the righteousnesse, Be. G. S. (writeth of the righteousnes. B.V.) but the preposition is wanting in the originall) which is of the law, that the man, that doth these things shall liue thereby.

6. But the righteousnesse, which is of faith, speaketh on this wife, Say not in thine heart, who shall ascend into heauen? (that is to bring Christ from aboue:)

7. Or who shall descend into the deepe? (of the graue. S. ad.) that is to bring Christ a∣gaine from the dead.

8. But what saith it (the Scripture. L. ad.) the word is neere thee, euen in thy mouth, and in thine heart; This is the word of faith, which we preach.

9. For if thou shalt confesse with thy mouth the Lord Iesus, and shalt beleeue in thine heart, that God raised him from the dead, thou shalt be saued.

10. For with the heart man beleeueth (it is beleeued. Gr.) vnto righteousnes, and with the mouth confession is made to saluation.

11. For the Scripture saith, Whosoeuer beleeueth in him, shal not be ashamed (confoun∣ded. L. B.)

12. For there is no difference betweene the Iew and the Grecian: (of the Iew and Gre∣cian) for the same Lord ouer all, is rich vnto all that call vpon him.

13. For euery one that calleth vpon the name of the Lord, shall be saued.

14. But how shall they call on him, in whom they haue not beleeued? and how shall they beleeue in him, of whom they haue not hard? and how shall they here without a Prea∣cher?

15. And how shall they preach, except they be sent? as it is written. How bewtifull are the feete of those, which bring glad tidings of peace, and bring glad tidings of good things?

16. But they haue not all harkened (obeyed. L. S. V.) to the Gospel: for Esaias ••••ith, who hath beleeued our sayings, (our report. G.)

17. So then faith is of hearing, (by hearing. B. G. but the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth of) and ••earing by the word of God.

18. But I demaund (I say. Gr.) haue they not heard? no doubt, their sound went out into all the earth, and their words into the ends of the world.

19. But I demaund (say. Gr.) did not Israel know God? first Moses saith, I will pro∣voke you to en••ie, (emulation. L. V. Be.) by them that are no nation, (not I will bring you to be no nation. L.) and by a foolish nation will I anger you.

20. And Esaias is bold and saith, I was found of them, that sought me not, and haue bin made manifest to them, that asked not after me.

21. And vnto (against, Be.) Israel he saith, all the day long haue I stretched forth mine ••••nd to a disobedient, (not beleeuing. L. V. B. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth both, but the first rather here) and gaine saying people.

2. The Argument, Method, and Parts.

The Apostle hauing concluded in the former chapter, how the Gentiles had receiued the righteousnes of faith, but the Iewes through their stubbornes had reiected it, in this chap∣ter doth at large handle the same matter: both setting forth the difference betweene the righteousnesse of the law and of the Gospel, to v. 14. and then the entertainement there∣of in the world, accepted of the Gentiles, v. 18. and reiected of the Iewes, v. 19. to the ende.

But first the Apostle vseth a preamble somewhat to qualifie his former ••peach touching the Iewes: by shewing his desire toward then saluation, v. 1. and his testimonie concerning their zeale, v. 2. which he correcteth, shewing a threefold defect and want in their zeale, ignorance, pride in establishing their own righteousnes, and disobedience in not submitting

themselues to Gods righteousnesse. v. 3.

Then followeth the doctrine concerning righteousnesse by faith set forth by diuerse ar∣guments. 1. because Christ is the end of the law, therefore righteousnesse is not in the law, but by Christ. 2. by the diuerse effects and properties of the law, which requireth workes, and of the Gospel, which exacteth not of a man by his owne workes to ascend to heauen, or to be deliuered from hell, but onely the word of faith: which is afterward set forth by the partes, beleeuing with the heart, & confessing with the mouth: gathered into this syllogisme: Whosoeuer beleeueth with the heart, and confesseth with the mouth, shall be saued, v. 10. but thou doest beleeue with the heart, and confesse, &c. Ergo. v. 9.

3. Then he prooueth righteousnesse by faith, by a testimonie of Scripture. v. 11.4. then from the communitie of saluation both of Iew and Gentile, which could not be by the law, v. 12.5. by the effects of faith, inuocation; All that invocate the name of God, shall be saued, Ergo all are iustified by faith.

The entertainement of this doctrine in the world, was 1. by acceptation among the Gen∣tiles: which he sheweth by the meanes of faith and saluation, the preaching of the Gospel, which was offered to the Gentiles, which he prooueth 1. by the effects set forth by a gra∣dation, If there had beene no preaching, their could haue beene no hearing, if no hearing, no faith, if no faith, no invocation, v. 14.15. 2. by a dissimilitude, though preaching was not profitable among the Iewes generally, v. 16. yet the ordinarie meanes of faith is the word preached. v. 17. 3. by a propheticall testimonie of Scripture he sheweth that the Gos∣pel was preached to the Gentiles, and their beleefe followed thereupon, v. 18.

2. But it was reiected of the Iewes: as he sheweth by three testimonies of Scripture, the first comparing the Gentiles and Iewes together, v. 19. the other two shew the set∣ting forth of their condition, seuerally of the Gentiles accepted of God, v. 20. of the Iewes reiecting God, v. 21.

3. The questions and doubts discussed.

Quest. 1. Of the generall scope and intendement of the Apostle in this chapter

1. The Iewes had two speciall bulworkes as it were, which they vsed in defense of them∣selues, the one was, that the promises of God, were made vnto them, and therefore they could not miscarie, the other that they had the law, by the keeping whereof they hoped to be iustified: These two bulworkes the Apostle beateth downe: as in the former Chapter, he shewed, that the promises of God belonged not to all, but to the true Israel of God: so in this Chapter, he shaketh the other part of their foundation, shewing that it is not the righteousnesse of the law, but of faith, whereby we are iustified before God: Mar∣tyr.

2. And more particularly the Apostle by occasion of those words, chap. 9. verse 32. That the Iewes obtained not righteousnesse, because they sought it by the workes of the law, not by faith, reprooueth in this Chapter three errors of the Iewes, and deliuereth these three verities, as opposite vnto them. 1. whereas the Iewes beleeued to be iustified by the works of the law, he sheweth that there is an other kind of righteousnesse, namely of faith, where∣by we are iustified before God, to v. 9. 2. whereas the Iewes thought, that the Gospel of Christ and the doctrine of first was not auaileable, but onely for those of the circumcision, which question did much trouble the Church, for the deciding whereof a Councell of the Apostles was called together, Act. 15. the Apostle sheweth, that herein there is no diffe∣rence at all, betweene the Iew and the Gentile: to v. 14. 3. he also sheweth, that the Gos∣pel of Christ was as well to be preached vnto the Gentiles as the Iewes, which was another thing whereat they of the circumcision did sticke: & this the Apostle declareth at large from v. 14. to the end: Tolet annot. 1. Faius.

Quest. 2. How Saint Paul prayeth for their saluation, whom in the former Chapter be shewed to be reiected of God.

v. 1. Mine hearts desire and praier, &c. 1. Tolet answeareth vnto this question, that praedictio non necessitatem imponit, &c. the foretelling of a thing imposeth not a necessitie, it onely foresheweth what is to come; and therefore though Saint Paul had foretold in the former Chapter of the reiection of the Iewes, yet he might pray for their conuersion, &c. an∣not.

1. But this doth not satisfie, for if S. Paul had foretold of their reiection, and yet should pray, for their saluation, he should haue praied against his knowledge: 2. Pet. Martyr an∣sweareth, that before he entreated of election and reprobation, which cannot be altered, and therefore there he turneth himselfe vnto wishing and vowing, that he might be accur∣sed, so they were saued, not vnto praier: but here he treateth of the iustice of faith, which is the gift of God, and may be attained by prayer: but neither doth this satisfie, for it is in vaine to pray for faith to be giuen vnto them, which are not elected, for to them it cannot be giuen.

3. Therefore this is the better solution; that although Saint Paul knew in generall, that the nation of the Iewes was cast off, yet neither were all in particular reiected, as he saith, c. 11.1. hath God cast away his people? God forbid; for I also am an Israelite: and for such the Apostle might pray: neither yet were they cast off for euer, but for a time, vntill the fulnes of the Gentiles were come in: and therefore he praieth for their conuersion, which was expe∣cted, and whereof he prophecieth, c. 11. Pareus.

Quest. 3. Why the Apostle doth thus insinuate himselfe, by professing his loue vnto the Iewes. v. 1.

1. The Apostle beeing to entreat of the falling away of the Iewes, and of the vocation of the Gentiles, a matter verie odious vnto the Iewes, first doth vse this insinuation, that they should not thinke, that he spake of any euill will vnto his nation: like as Physitions do anoine the lippes of the cup, which containeth the bitter potion, with honie, least at the first the patient tasting the bitternesse thereof, should reiect it, and rhetoricians doe first seeke to procure the fauour and good will of their auditorie: so the Apostle beeing to deli∣uer the truth, would first auoide all needlesse offence: And if the propertie of the scorpion be, first with his foreclawes to lay fast hold on a thing, that it may sting with the tayle: much more is it lawfull to fasten vpon mens affections, to heale them, and doe them good. 2. But while this way and methode of insinuation is taken, Preachers must take heed that they of∣fend not in flatterie, and vse nothing but gloasing insinuations as the false Prophets, that preached nothing but pleasing things to the people, & sowed pillowes vnder their elbowes: Ezech. 13.3.

And againe it must be considered, when such discreete insinuation attempered with friendly admonitions is like to doe good, and when the disease is desperate, for then sharpe speach, and rough and tart reprehensions are most seasonable: as our Blessed Sauiour spa∣red not the Pharisies, but called them a generation of vipers, and Hypocrites: and Herod he ••••••••meth a fox: as Paul called Ananias painted wall, Act. 23.3. Martyr.

Quest. 4. How the Iewes are said to haue zeale but not according to knowledge.

1. That which the Apostle here calleth zeale, is nothing else, but indignatio ob rei amatae 〈◊〉〈◊〉, an indignation or greife for the hurt done vnto a thing, which is loued, with a desire to repell the wrong offered: Par. or ob amantis iniurtam, for the wrong offered to the louer, when either he cannot enioy the thing loued, or hath other partners: Mart. but this latter is properly called iealousie, the other zeale: the first is of God, toward vs; he is said to be a iealous God, when as his people, whom he loueth, goe a whoaring after others: the other is toward God, when his faithfull seruants, are zealous of his glorie, to see it any waies hindered or empayred: so there are three things concurring in zeale: first a thing must be vehemently loued, secondly a wrong is offered either to the louer, or to the thing loued, thirdly, there must be thereupon a greefe and indignation conceiued.

2. The Apostle here maketh two kinds of zeale, there is a right and prefect zeale ioyned with knowledge, and an erroneous zeale, which hath no knowledge: but more distinctly zeale may be thus considered: there is a true and vnfained zeale, and a dissembling and pre∣tended zeale: of this kind was the zeale of the false Apostles, Gal. 4.17. They are ielous ouer you amisse, they would exclude you, that ye should altogether loue them: they seemed to beare a great zeale and loue vnto the Galathians, but it was onely for their owne aduan∣tage: and such was the zeale of Demetrius to Diana, Act. 19. because his profit was hin∣dered by the decay of Dianaes worship: but a true and vnfained zeale is that, when one seeketh onely the good of that which he loueth, without respect to himselfe: as Saint Paul was thus iealous ouer the Corinthians, to seeke to ioyne them for their owne good vnto Christ. 2. Cor. 11.2. Now of this vnfained zeale there are two kinds: one which hath

knowledge, the other is without: and this is of two sorts: for there is here a twofold know∣ledge required, both of the thing which is desired and affected, and of the wrong which is offered: the Iewes wanted one of these: for they had a knowledge of God, though not perfect, but they were ignorant of the other: they thought the worship of God to ••••nsist in the rites and ceremonies of the law, and so Gods glorie to be hindered by the Preaching of the Gospel: the Gentiles were ignorant of both: for neither had they the knowledge of God at all, neither did they know the way how to worship him: and so were ignorant, what hindered or furthered Gods glorie.

3. Now in that the Apostle maketh this as a reason, why he wished well vnto them, and prayed for them, because they had zeale; though not according to knowledge, this doth not iustifie their zeale, or prooue that we may reioyce or take delight in any thing that is euill: but because their zeale was a good thing in it selfe, and they failed in the manner one∣ly, the Apostle so farre commendeth them; as it is said, that Christ loued the young man, that professed his obedience and obseruance of the law, though he were farre from perfecti∣on, Mark. 10.21. because he saw some good things in him: So the Apostle commendeth the zeale of the Iewes here.

4. Origen here obserueth, that as the Apostle saith of zeale, that they had a kind of zeale, but not according to knowledge; the like may be said of faith, charitie, and other graces, that men may haue them after a sort, but not according to knowledge: as he hath faith with∣out knowledge, that is ignorant, that faith without workes it dead: and so he hath charitie without knowledge, that beasteth of it before men.

Quest. 5. Why the Iewes are said to stablish their owne righte∣ousnesse. v. 3.

1. Theodoret thinketh it is called their owne righteousnesse, because now the law was ceased, and the obseruation of the rites and ceremonies thereof: so also Gorrhan vnderstan∣deth it of the ceremonies of the law, which now were abolished, and of the traditions, which themselues had invented: but the Apostle meaneth principally the moral law, and that workes thereof.

2. Augustine thinketh it to be so called, their owne righteousnesse, that is, an humanes and imperfect righteousnesse, because they were not able to fulfill the law, tract. 26. in Iob. so also Anselme: 3. Lyranus, because the law was giuen them, and so the righteousnesse thereof, they tooke peculiarly to be theirs, excluding the Gentiles. 4. Chrysostome saith •••• is tearmed theirs, because it consisted in their owne labour, whereas faith was the gift of God without their labour. 5. Origen saith, their owne righteousnes was that which so seemed vnto men, but did not make them iust before God: so also Tolet, as the Apostle saith, Rom. 4.2. If Abraham were iustified by workes, he hath wherein to reioyce, but not with God. 6. But properly that is called mans owne righteousnesse, which is supposed to be inherent in him, & is wrought by his owne workes and labour; that is Gods righteousnes, which is with∣out man, and extrinsecally is applied vnto him by faith.

3. This proper iustice of man signifieth not such righteousnesse, as man seeketh to worke of himselfe, but euen such as man worketh by grace: for Gods righteousnesse and mans are opposed not onely in respect of the cause and beginning, but in the forme and manner how it is applied, the one by faith, the other by workes, and in the subiect: the righteousnes of faith is inherent in Christ, and applied to vs by faith: the other hath man for the subiect thereof.

4. The Iewes in refusing this righteousnesse of God, commit three great faults: 1. they are ignorant of true righteousnesse by faith. 2. they ambitiously seeke to be iustified by their owne righteousnesse. 3. they are contemners of Gods righteousnesse, which is by faith, and will by no meanes be subiect vnto it.

Quest. 6. How Christ is said to be the ende of the law.

The end of a thing is taken fowre waies: 1. for the determination and extremitie, and finall ending of it: as Psal. 3.19. Whose end is damnation. 2. it is also taken for that which first mooueth the agent, and for the which all other things are intended. 3. the end, is the scope and marke, which is aymed at, as the end of faith is the saluation of our soules: 1. Pet. 1. 4. the end also of a thing, is the perfection thereof: as loue is said to be the end of the commandements: 1. Tim. 1.5. according to these diuerse acceptions, is this place di∣uersely

interpreted.

1. Some take it in the first sense, that Christ ended the ceremonies and legall rites: in which it is said, the law and the Prophets were vnto Iohn, Matth. 11. but this is not the meaning here: for thus Christ was an ende onely to the ceremoniall, not to the morall law.

2. The second way Christ is the end of the law, but not directly: for in generall the law was ordained to make man righteous, and to iustifie him by the keeping thereof: but seeing this righteousnesse could not be obtained by the law, nor in the law: the law bringeth vs vnto Christ, and in him we obtaine righteousnesse, which the law required but performed not: so then the end of the law, which was to iustifie a man, is fulfilled in Christ: thus Chrystsost. quid vult lex hominem iustum facere, &c. what would the law make a man iust, &c. this the law could not effect, but Christ hath effected it: so Melancthon: Christ is the perfection of the law: donat id, quod lex requirit, he giueth that which the law requireth, that is, iusti∣fication by saith in Christ, who hath fulfilled the law for vs: so also Beza.

3. Christ also is the end and scope aymed at in the old Testament; all the Prophets gaue witnesse and testimonie vnto Christ: as Lyranus citeth R. Selam, and other learned He∣brewes, that confessed, that vniuersi Prophetae non sunt locuti nisi ad dies Messiae, that all the Prophets did not otherwise speake but hauing relation to the Messiah: as our Sauiour saith, Ioh. 6.26. Moses wrote of mee.

4. Christ also is the perfection and consummation of the law, in fulfilling and perfor∣ming it: he hath perfited the ceremoniall law, beeing the substance, whereof the ceremo∣nies were but shadowes: he hath performed the morall law, both in his actiue obedience, in fulfilling euery part thereof, by his holy life, and by his passiue obedience, in bearing the curse and punishment due by the law for vs: and in this sense Augustine saith, Christus sinis legis perficiens, non interficiens, Christ is the perfiting, not the destroying end of the law. tract. 55. in Iohn.

Of all these, the second and last interpretation are most agreeable to the scope of the A∣postle: who in these words bringeth a proofe of that which he said before, that the Iewes were ignorant of the righteousnesse of God, because they were ignorant of Christ the true end of the law: both directly in respect of Christ who fulfilled the law, and was in all things obedient vnto it, which thing the law intended: and indirectly in respect of vs, whose weakenesse it discouereth in not beeing able to keepe the law, and so directeth vs to Christ, beeing therein a schoolemaster to vs, as the Apostle saith, Gal. 3.••••.

Quest. 7. How Christ is said to be the end of the law, seeing the law requi∣reth nothing but the iustice of workes.

The law is taken two wayes. 1. more largely for the whole doctrine contained in Moses, and the Prophets; and in this sense, the law directly maketh mention of Christ, as in this place Saint Paul doth prooue the righteousnesse of faith by the testimonie of Moses, as our Sauiour himselfe also saith, had you beleeued Moses, you would haue beleeued me, he wrote of ••••. Ioh. 5.46.

2. The law is taken more strictly for the precepts onely of the morall law, wherein al∣though faith in Christ be not directly commanded, yet it is implied and intended: in which sense Christ is said to be the end of the law in these three respects. 1. in respect of his per∣sonall obedience and righteousnesse, which the law required. 2. in regard of the satisfacti∣on by Christs death for the punishment due by the law. 3. and in iustifying vs by faith in him, that is our righteousnesse: whereunto the law bringeth vs as a schoolemaster leading vs vp by the hand: as the glasse shewing the spottes, doth admonish the beholder to mend them; so the law discouering our sinnes sendeth vs to seeke out the onely true Physitian to heale them.

Quest. 8. That Christ is not the end of the law, that we by grace in him should be iustified in keeping of the law.

1. Pererius saith that Christ is said to be the end, that is the perfection and consumma∣tiō of the law, quia fide in Christo impetratur gratia, &c. because that by faith in Christ grace is obtained, to fulfill and keepe the law: disput. 1. numer. 2. and Stapleton Antidot. p. 617. insisteth vpon the same point, that by this fulfilling of the law, which we obtaine by faith in Christ, we are iustified.

Contra. 1. We denie not but this also is one of the ends of our comming to Christ to

shew our obedience in keeping Gods commandements, as Zacharie saith in his song, Luk. 2.75. That we beeing deliuered out of the hand of our enemies, should serue him, &c. in holi∣nes, and righteousnesse all the daies of our life: yet this is neither required, as the principall end, which is to be iustified by faith in Christ, as here the Apostle saith: neither is this our obedience enioyned to that end, that we should be iustified thereby: for we are iustified by faith, before we can bring forth any fruits of obedience, and therefore by such workes, as follow our iustification, we are not iustified: and beside our obedience is imperfect, and can not iustifie vs in the sight of God: but this our obedience is necessarie to shew our confor∣mitie vnto Christ, and to iustifie our thankfulnes for the benefit receiued by Christ, and to be a pledge and an assurance of our perfect regeneration in the next life.

2. Herein then Christ is the end of the law, that we by faith in him, which hath fulfilled the law perfitly, should be iustified without the fulfilling of the law in our selues. 1. for the Apostle saith not Christ is the end of the law to euery one fulfilling the law, but to euery one that beleeueth. 2. this end, would take away the force of Christs death: for, to giue vs grace to fulfill the law our selues, it was not necessarie, that Christ should haue died: for he might by his diuine power without his death, haue conferred that grace vpon vs. 3. and a∣gaine, if Christ gaue vs power to keepe the law our selues, this were to establish our owne righteousnesse: for that is our owne righteousnesse, which is performed by vs, though not by our owne strength: but the doctrine of faith doth not establish our owne righteous∣nesse.

Quest. 9. What life temporall or spirituall is promised to the keepers of the law. v. 5.

1. Origen vpon this place thinketh, that the law onely promised to the obseruers thereof temporall not eternall life: so likewise Theodoret, Ambrose, Anselme, Lyranus, Tolet, an∣not. 5. Pererius disput. 1. numer. 3. doe vnderstand it of escaping onely corporall death, which was inflicted vpon the transgressors of the law, as idolaters, adulterers, murtherers: But this were no great benefit, seeing many vngodly men might be free from these offences, which by the law were punished by death, and yet in other points might be offenders against the law.

2. Augustine lib. de. spirit. & lit. c. vnderstandeth it of the spirituall life of faith, and iustification thereby: per fidem concilians iustificationem, facet legis iustitiam & vivat in ea, &c. he that hath obtained iustification by faith, doth the righteousnesse of the law, and may liue thereby: But this were to confound the law and the Gospel: whereas the Apo∣stle here speaketh onely of the righteousnesse, which the law requireth.

3. The law then promised eternall life vnto the obseruers thereof, but that it was im∣possible for any perfitly to keepe the law: so Chrysostome well interpreteth, that men should haue beene iustified in keeping of the law, if it had beene possible, but because it was not possible, iustitia illa intercidit, that iustice falleth to ground: our Sauiour also saith, If thou wilt enter into life keepe the commandements, Matth. 19.16. meaning eternall life, as the young man had asked the question, what he should doe to haue eternall life: Pererius an∣sweareth, that this must be vnderstood of a iust man, which out of a liuely charitie keepeth the commandements: But Christ there speaketh not of the iustice of faith working by loue, but of such keeping and obseruing of the commandements, as the law required, if any could haue attained vnto it: for as the question was, not of beleeuing, but of doing, what shall I doe, so Christ maketh his answer, of such iustice, as was required by the law.

4. But if the law doe promise and propound eternall life to the obseruers and keepers thereof, how doth the Prophet Ezech. c. 20.25. call them statutes, that are not good: the answer is, that the law of it selfe, promiseth life, but in respect of mans weaknes, that is not able to keepe the law, it is not good, because it bringeth death: and so Moses saith, Deut. 30.15. I haue set before you this day, life and death, &c. the law was life to them, that had power to keepe it, which none haue in this life, but death vnto the trangressors; Faius.

Quest. 10. Whether Paul did of purpose alleadge that place of Moses. Deuter. 30.12. or allude onely vnto it.

1. Some thinke, that Moses in that place directly speaketh of the law, according to the literall sense, and Saint Paul by a certaine allusion, applieth that vnto faith, which Moses vttereth of the law: so Theodoret, Chrysostome, Oecumenius: likewise Tostatus vpon that place, Paul per quandam concordantiam transtulit ad fidem, Paul by a certaine agreement

hath translated this place, and applyed it vnto faith: Vatablus also saith, that Paul followeth not Moses sense, but some words: But this would extenuate the force of S. Pauls argument, if he should allude onely vnto this place of Scripture, and not confirme that which he in∣tended by the same: and the Apostle himselfe saith, that the iustice of faith thus speaketh: that is, as Origen expoundeth, Christ, who is our iustice by faith, thus speaketh by the mouth of Moses: wherefore Moses in that place speaketh of the iustice of faith.

2. Some thinke that S. Paul followeth not the litterall, but the mysticall sense of Moses: thus Lyranus thinketh that the booke called Deuteronomie, the second law, was a figure of the Gospel, which was indeede a newe and a second law: and that this was figuratiuely spo∣ken of the gospel, that as they needed not goe to heauen, or to the furthest parts of the Sea to fetch the Law, because it was neere them, as it were put into their mouth by Moses: so neither neede they nowe seeke farre for the knowledge of Christ, either to heauen or hell, seeing he was euidently preached by the Apostles: this sense also followeth Bellarmine de grat. & liber. arbit. lib. 5. c. 6. But that Moses speaketh not of the precepts of the law in that place, is euident, because he sheweth the facilitie of them: it is in thy mouth and heart to do it, &c. but it was not so easie a thing to performe the Lawe: Bellarmine answeareth with Tostatus, that Moses speaketh not of the performing, but of the knowledge of the lawe: whereas the words are directly, to do it: Sotus in his commentarie thinketh that Moses spea∣keth of the externall obseruation of the law, which was readie at hand, but for the internall and spirituall obedience they were to expect further grace: But Moses speaketh directly of the inward obedience, it is in thy mouth, and in thy heart, &c.

3. Some thinke that the Apostle applyeth that testimonie vttered by Moses of the lawe vnto the Gospel, by an argument from the lesse to the greater: that if Moses gaue such com∣mendation of the lawe, much more is it true of the Gospel: But the Apostle sheweth the iustice of faith to be a farre different thing from the iustice and righteousnes of the law, and therefore not to differ onely as the lesse and greater, but as things of a diuerse nature.

4. Wherefore it may be more safely affirmed, that the Apostle citeth this verie place out of Moses: as Origen thinketh, haec à Deuteronomio assumpta sunt, these words are taken out of Deuteronomie: yet the Apostle as an interpreter alledgeth them, omitting some things in Moses, and inserting some other by way of exposition: as that is, to bring Christ againe from aboue, and to bring Christ againe from the dead: and some words he altereth, as that which Moses calleth the Sea, S. Paul nameth the deepe, which in effect is the same: to this purpose Iun. in parall. 16. lib. 2. Faius: and Pet. Martyr affirmeth that it is so euident a thing, that Moses here speaketh of Christ, that certaine great Rabbines among the Iewes confesse that Moses in all that 30. chapter of Deuteronomie, hath reference to Christ: yet Pareus incli∣neth to thinke S. Paul here vseth but an allusion to that place of Moses. dub. 6.

Quest. 11. Whether Moses in that place directly speaketh of the righte∣ousnesse of faith.

1. Tolet annot. 6. and likewise Caietan which take this place to be alleadged by Moses in the litterall sense, doe thinke that Moses speaketh of the circumsion and conuersion of the heart vnto God, which belongeth vnto the righteousnesse of faith: that when God should conuert and turne their heartes, they should then not find it an hard and difficult thing to keepe the commandements of God: Pet. Martyr much dissenteth not, that Moses then simply speaketh not of the precept of the law, but vt iam per gratiam facile factu erat, but as now made easie by grace and faith in Christ: so also M. Calvin denieth not but that Mo∣ses in that place speaketh of the obseruation of the law: but ex suo fonte diducit, he fetcheth it from the fountaine, and originall thereof, namely the iustice of faith.

2. Some thinke that Moses in that place speaketh not onely of the law, sed de vniuer∣so doctrina, but of the whole doctrine, which he hath taught, which was not onely legall, but contained many euangelicall promises: But the words of Saint Paul are against both these interpretations: The righteousnesse, which is of faith speaketh on this wise, &c. and this is the word of faith, which we preach, therefore Moses onely in that place speaketh of the word of faith.

3. Wherefore their opinion is to be preferred, who thinke that Moses in that place dire∣ctly treateth of the doctrine of faith, and not by way of consequent onely as Iunius well ob∣serueth, because Moses saith, this commandement which I command thee this day, but that day Moses deliuered not the precepts of the law, which were giuen before, but of faith: and

so the Apostle ex consilio Mosis, by the counsell and according to the meaning of Moses himselfe, applyeth this place vnto Christ, Iun. lib. 2. parall. 16. so also Faius: est apposita loci applicatio, &c. it is a fit application of that place: likewise Osiander, it is no doubt, but that S. Paul appositissime allegaverit, most fitly & aptly applied that place of Moses to his purpose.

Quest. 12. By what occasion Moses maketh mention in that place of the Gospel, and of the meaning of the words.

1. Origen thinketh that Moses, and the Apostles intendment is this, to shew, that Christ is euerie where: that he is not onely in heauen, and in earth but in euerie place: to the same purpose Haymo: he instructeth vs by these words, ne putemus Christum localem esse, that we should not thinke that Christ is confined to a place: But this is not to the Apostles purpose, for of this point, there was no question.

2. Theodoret expoundeth it of curiositie: that no one should curiously enquire, how Christ ascended into heauen for vs, and ouercame death: to the same purpose Pet. Martyr: quis ascendet in coelum, vt haec videat, &c. say not, who shall ascend into heauen, to see this, or goe downe to the deepe, to be certified of Christs victorie; the word is in thy mouth and heart: it sufficeth thee to beleeue these things, to haue beene performed by Christ.

3. Anselme doth vnderstand Moses and Paul to speake of incredulitie, that no man should doubt of the ascension, and descension of Christ: so also the ordinarie gloss. do not say, who hath ascended into heauen, that is, none shall ascend to heauen, pro iustitia fidei ob∣servata, for obseruing the righteousnes of faith, nor shall descend to hell, for not obseruing it: for this were to denie the ascension, and descension of Christ.

4. Lyranus applieth it to the certaintie of the knowledge of the Gospel, tollitur omnis excusatio, &c. all excuse is taken away, they cannot be ignorant of the Gospel beeing preached and testified by the Apostles, as the Iewes needed not vnder Moses to haue sent farre or neere to haue the law made knowne vnto them, seeing it was at home euen at their doores: to the same purpose Bellarmine lib. 5. de grat. & liber. arbit. c. 6. so also O∣siander applieth it to the certaintie of the preaching of the Gospel by the Apostles, which shall be so liuely declared, that they shall not neede to wish, any to goe to heauen, or to des∣cend into the deep, to bring vnto them the word of promise, seeing Christ hath alreadie per∣formed these things for them.

5. Chrysostome vnderstandeth this place of the facilitie of the iustice of faith, in respect of the lawe: that there is no great thing required to be performed by our selues, as to ascend to heauen or descend into the deepe: licet tibi domi sedenti salutem consequi, thou mayest e∣uen sitting at home, obtaine saluation, though thou goe not ouer thy threshhold: Faius al∣so to the like purpose sheweth, how Moses in that place, and S. Paul here shewe, how the lawe is fulfilled for vs in Christ: that God requireth not of vs any difficult or impossible worke to be performed by vs, to ascend into heauen, or descend to hell, to be deliuered frō the one, and to obtaine the other by our owne workes: for this were to call both the ascen∣sion and resurrection of Christ into question: but Christ by his resurrection & ascension had performed for vs the worke of our redemption: This is some part of the Apostles meaning, but not all.

6. Wherefore this is the meaning of the Apostle: as he shewed before what the iustice of the lawe required, namely perfect obedience to be performed, in our selues, which being a thing impossible, there must needes remaine a doubt and despaire both of obtaining hea∣uen, and in escaping hell: so now he declareth the nature and propertie of iustifying faith: first per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by remoouing that which is contrarie to faith: secondly, per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by declaring that which is thereunto agreeable. And for the first, whereas there are two speciall doubts, that trouble the mind, how we may obtaine heauen and escape hell: the Apostle sheweth, that the righteousnesse of faith taketh away both these doubts: first no man is nowe to say in his heart, who shall ascend for me into heauen to bring me thither, for Christ hath done it alreadie: and this were to bring Christ againe from thence to become man for vs, and so to ascend againe: neither is any man now to make questiō, how he shall escape hell, or who shall descend thither for him: for Christ by his death hath deliuered vs from thence: faith in Christ doth deliuer vs from all doubt, he therefore that hath his faith grounded vpon the passion, resurrection ascention of Christ, shall no longer be perplexed in his mind, as they are which hope to be iustified by the law, thus Calv. Beza, Par. So then he sheweth two notable diffe∣rēces between the law & the gospel: the one requireth things impossible to be done, namely,

the complete and perfect obedience of the lawe, and so leaueth the minde in doubt and de∣spaire of saluation: but the Gospell requireth not any thing impossible to be done by vs, but onely to beleeue in Christ, and so it freeth vs from all doubt and despaire.

Quest. 13. Of these words, the word is neere thee, &c.

1. Whereas the Latine translator hath, what saith the (Scripture,) this word (Scripture) is not in the originall: therefore the same nominatiue case must be supplyed, which is expres∣sed before, the righteousnesse of faith, speaketh on this wise, &c. as before he shewed what was not agreeable to the doctrine of faith, to make doubts of saluation, or to seeke to be iustified by the lawe: so now he declareth the true propertie of iustifying faith, which re∣quireth no great act to be performed by our selues, but onely to beleeue in Christ.

2. The Septuagint adde beside, in thy mouth, and in thy heart, (in thy hands,) which ad∣dition Pet. Martyr thinketh nothing to hinder, but to helpe the Apostles meaning, because that which we beleeue in the heart, and confesse with the mouth, must be confirmed by the worke of our hands: but it rather crosseth the Apostles meaning, to make mention here of workes, which the iustice of the lawe required: but the iustice of faith saith otherwise: and Lyranus glosse is here superfluous and idle, that the Apostle speaketh, in casis mortis, in the case of death, when as there is no time of working, that then it is sufficient to beleeue with the heart, and confesse with the mouth: whereas the Apostle generally treateth of the iu∣stice of faith, how it is sufficient to saluation vnto all.

3. And whereas the Apostle saith, it is neere thee, in thy mouth, &c. 1. The meaning is not, it is neere thee, that is, consentancum rationi, agreeable to reason: Hug. gloss. for Christ preached things farre beyond humane reason. 2. Vatablus referreth it to the preaching of the Apostles: this word of faith was in their mouth and heart. 3. Osiander likewise apply∣eth it to the multitude of beleeuers, this doctrine of faith which so many thousands belee∣ued, was not remote or farre off. 4. Pet. Martyr expoundeth it of the knowledge and vn∣derstanding of the mysteries, which were hid before: nobis fit prope per fidem, quod per natu∣ram est remotissimum, that is neere vnto vs by faith, which was before most remote and farre off. 5. But the fittest interpretation is, that the Apostle sheweth the facilitie of the righte∣ousnesse of faith, that God requireth no hard worke of vs, to crosse the Seas, and climbe vp the mountaines, or take long iourneys to seeke out our saluation: but by the grace of Gods spirit, this faith is planted in our hearts, and confessed with our mouthes, and nothing els doth God require vnto saluation: so Chrysost. in ore & corde tuo salutis causa, in thy heart and mouth is the casue of saluation: so Oecumen. brevis salus nihil indigens externis labori∣bus, saluation hath but a short cut, it needeth not externall labour: facile credere ani∣mo & ore confiteri potes, &c. thou mayest easily beleeue with thy minde and confesse with thy mouth, by the operation of the spirit, Calvin: and it seemeth to be a proverbiall speach to shewe the readines and facilitie of that which is in the heart and mouth: as it is said Psal. 81.10. Open thy mouth wide, and I will fill it, Faius: so Lyranus, ostenditur iustitiae per fidem Christi facilitas, the facilitie of righteousnesse by the faith of Christ is shewed: And here Origens distinction may be receiued, who saith that two waies is Christ neere vs, possibilita∣te, in possibilitie, and so he may be neere vnto vnbeleeuers, for they may haue grace to be∣leeue: and efficacia, in efficacie and power, and so he is neere vnto those, which actually by the spirit doe beleeue with the heart and confesse to saluation.

4. But where the iustice of faith is said to be easier then the iustice required by the law, that is not vnderstood in regard of the beginning and efficient cause of faith: for man hath no more power to beleeue of himselfe then to doe good workes: for it is God that worketh i•• vs both the will and deede, Philip. 2.13. but the righteousnesse of faith is easier, in re∣gard of the manner of the work: because the law requireth the obedience thereof to be per∣formed by our selues: but faith referreth vs, for the performing of the lawe vnto Christ: Nei∣ther doth our saluation depend vpon the force and efficacie of faith, but vpon the worthines and vertue of Christ apprehended by faith: as when a sicke man walketh leaning vpon his staffe, it is his staffe that stayeth him, not his hand, which onely layeth hold vpon the staffe: The iustice of the law is, as if a weake and sicke man should be enioyned to stand by himselfe without a staffe, but faith sheweth how our weakenes is propped and held vp by other helps ••s when a sicke man layeth his hand vpon a staffe.

Quest. 14. How Moses that preached the law, is alleadged, for iustification by faith.

Ob. The obiection is made out of that place, Ioh. 1.17. The lawe was giuen by Moses, but

grace and truth came by Iesus Christ, &c. but if Moses also taught iustification by faith, then grace also came by him. Answ. 1. Pet. Martyr answeareth, that Moses is said to giue the law, because his principall intendment was to propound the law: yet he giueth testimonie also to the Gospell, because Christ was the ende of the lawe, as the Apostles in the new Te∣stament preach repentance, which belongeth to the law, but their principall scope and intent is to set forth the faith of the Gospell. 2. Hereunto for more full answear may be added, that the lawe giuen by Moses is taken two wayes, either strictly for the precepts of the mo∣rall law, and so Moses was the minister of the lawe onely and not of grace, or for the whole doctrine deliuered by Moses, wherein also Euangelicall promises are contained.

Quest. 15. How Christ is to be confessed.

v. 9. If thou shalt confesse with thy mouth, &c. 1. S. Paul here placeth the confession of the mouth first, both because he followeth that order which Moses did, who nameth it first, and for that we doe not knowe the faith of others, that beleeue in Christ, but by their con∣fession, Mart. Pareus.

2. By confession is vnderstood not a bare and naked acknowledgment of Christ, but the invocation of his name, beleeuing in him, giuing praise vnto him, and whatsoeuer be∣longeth vnto his worship: and this must be such a confession, as is ioyned with the beleefe of the heart: and not with a generall and historicall beleefe onely, such as the deuills haue, but a confident trust in Christ, in beleeuing him to be our redeemer and Sauiour.

3. Here we are to consider of fowre sorts of men. 1. some neither confesse Christ, nor beleeue, and they are atheists. 2. some beleeue and confesse not, they are timorous and fearefull, as Peter when he denied his Master. 3. some confesse and beleeue not, such are hy∣pocrites. 4. some both confesse and beleeue, and they are right Christians.

4. The Apostle maketh speciall mention of the raising of Christ from the dead. 1. be∣cause this was the most doubted of, his death the Iewes and Gentiles confessed, but his re∣surrection they would not acknowledge, Mart. 2. and vnlesse Christ had risen againe, all the rest had profited vs little, because in his resurrection he obtained a perfect victorie ouer death, hell, and damnation, Calvin. 3. and this article of Christs resurrection, praesupponis alios articulos, presupposeth other articles of the faith, and taketh them as graunted: as if he rose, he died, and his death presupposeth his birth, Gorrhan.

Quest. 16. How Christ is said to be raised by God.

1. By God in this place is not necessarie to vnderstand the person of the father: but the power of the Godhead in the whole Trinitie, whereby Christ as man was raised vp: So Christ as man was raised vp by the power of his father: but as he is one God with his fa∣ther, so he is said to raise vp himselfe, Iohn. 2.18. Christ is also said to be raised by the spirit of sanctification, Rom. 1.4. so then Christ is here considered three wayes, as beeing one God with his father, as the second person in the Trinitie, and as he was man: as he is God he onely raiseth, is not raised, as he is man he is onely raised, and raiseth not, as he is the Son of God he both raiseth himselfe, and the father raiseth him: the father raiseth the Sonne by the Sonne, and the Sonne raiseth himselfe by the spirit of sanctification: whereby he was de∣clared to be the Sonne of God, Rom. 1.4. Pareus annot. in v. 9.

2. And generally concerning the workes of the Trinitie, there is a threefold difference to be obserued: for there are some workes wherein the Blessed Trinitie doe concurre toge∣ther, both in their diuine essence and persons, and they are ioynt workers, as all those which are called extra,* 1.77 workes without them: as all things now ruled and gouerned by Gods pro∣uidence, are so gouerned by the whole Trinitie, as Ioh. 5.17. My Father worketh hitherto, and I worke: and the spirit of God also worketh, Psal. 104.30. If thou send forth thy spi∣rit they are created: some workes are proper and peculiar vnto the glorious persons of the Trinitie, as those which are called ad intra, the inward workes: as the father begetteth, the Sonne is begotten, the holy Ghost proceedeth: these are so peculiar vnto each of them, that what is proper to one, agreeth not vnto an other: and thirdly, some works there are, where∣in the Blessed Trinitie concurreth in their diuine power and essence, as they are one God, yet with a speciall relation to their persons: as God the Father, Sonne, and holy Ghost, both created, redeemed the world, and sanctifie the elect: but the worke of the creation is specially ascribed to the person of the Father, the redemption to the person of the Sonne, the worke of sanctification to the person of the holy Ghost, considered together with their infinite and omnipotent Godhead.

Quest. 17. Whether to beleeue in the heart be not sufficient vnto salvation, without confession of the mouth.

v. 10. With the heart man beleeueth vnto righteousnesse, and with the mouth he confesseth to salvation. 1. Lyranus thinketh, that the Apostle onely giueth instance here of those, which are in casis mortis, at the point of death, in whom it is sufficient to beleeue and con∣fesse, when they haue no time to worke: But the Apostle describeth one generall way and rule whereby all are iustified.

2. The Greeke scholiast thinketh, that whereas the beleefe of the heart is sufficient, yet mention is made of confession in two respects, both in regard of others, which by this con∣fession are to be instructed, and the time of persecution, when it is necessarie to make pub∣like confession of the faith: But this which the Apostle requireth is to be performed of eue∣rie beleeuer, and at all times.

3. Bellarmine inferreth out of this place, fidem non sufficere ad salutem, that faith is not sufficient vnto saluation, but that the confession of the mouth, and other works are also re∣quired as causes concurring vnto saluation: which place, he saith is so euident, that in the colloquie at Altenburge, one for ad salutē, to saluation, would haue put, de salute, of saluatiō.

But we are not driuen to such a straight, as to vse any such shift:* 1.78 we will send Bellarmine to his auncient Cardinal Tolet, who vpon this place thus writeth; oris confessio nos non iusti∣ficat à peccato, &c. sed iustificati tenemur eam palam profiteri, &c. the confession of the mouth doth not iustifie vs, but beeing iustified, we are bound publikely to professe it, that we may obtaine euerlasting saluation, &c. confession then of the mouth is not required as a cause of saluation, because it is no part of iustificatiō, but as a necessary effect that followeth.

4. Pet. Martyr thinketh, that by saluation here is not vnderstood, as in the former verse, the remission of sinnes, but vlteriorem perfectionem, a further degree of perfection in them that are iustified: as the Apostle in the same sense biddeth vs to works out our saluation with trembling and feare, Phil. 2. so also Gorrhan interpreteth, ad salutem, to saluation, ad salutis perfectionem, to the perfection of saluation: But this were to giue way vnto them, which as∣cribe onely the beginning of saluation vnto faith, and the perfection vnto works.

5. Wherefore the Apostle maketh not here confession the cause of saluation, as beleefe is of iustification: but faith is the cause also of confession, which is required, not as a cause, but tanquam medium, as a way and meane vnto saluation: for iustification and saluation, are here to be considered as the beginning and ende: by faith we are iustified, which faith must bring forth liuely fruits, as the confession of the mouth, and the profession of the life, before we can attaine to saluation: to this purpose Pareus dub. 8. likewise M. Calvine saith the A∣postle sheweth onely how a true faith may be distinguished from a fained faith: the faith which iustifieth must be such a faith as bringeth forth liuely fruits, as the franke confession of the mouth: And Beza addeth, that the Apostle maketh faith and beleefe here the cause both of iustification, and of saluation, because the confession of the mouth, to the which sal∣uation is ascribed, is an effect and fruit of faith: and so according to that rule in Logike, cau∣sa causae, est causa causati, the cause of the cause, is the cause of that which is caused by that cause: And so as Beza well concludeth, confession is via qua pervenitur, the way whereby we come vnto eternall life: as also other good workes in the life are the way, but not the cause: which, as Origen collecteth, are here also included, vnder confession: for he can not confesse Christ to be risen from the dead, which doth not walke in newnes of life: as the A∣postle saith, which God hath ordained for vs to walke in them, Eph. 2.10. now we vse to walke in the way.

18. Quest. Of these words, Whosoeuer calleth vpon the name of the Lord, shall be saued, v. 13.

1. The word here translated (saued) in that place of the Prophet Ioel, 2.32. signifieth to be deliuered, which in effect is all one: the Septuagint, reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall be saued, doe put the consequent for the antecedent: for he that is deliuered, shall consequently be saued: the Prophet there prophesieth of the spirituall benefits, which the Church of God should receiue by the Messiah, and so we are here to vnderstand, not any temporall, but a spirituall and eternall deliuerance.

2. This sentence is brought in by the Apostle vpon these two occasions, both to prooue his former generall proposition, that God is rich in mercie to all both Iew and Gentile: for the Prophet generally saith, whosoeuer, excluding none, whether Iew or Gentile: Calvin: as

also the Apostle sheweth the difference betweene the iustice of the lawe, which requireth doing, and the iustice of faith, which requireth nothing but beleeuing, and confession in the invocating of the name of God, Melancth.

3. Calleth. 1. Gryneus thinketh that invocation, the principall part of the worship of God, is here taken for the whole: as also Origen saith, invocare nomen & adorare Deum, v∣num, to invocate the name of God, and to worship God, are one and the same: But as Pet. Martyr thinketh, invocation here rather is taken properly, for the prayers of the faithfull. 2. neither doth he speake of any invocation, but of that, which is in faith: whereof the Apostle maketh mention, 1. Cor. 12.3. No man can say that Iesus is the Lord, but by the ho∣ly Ghost: so the ordinar. gloss. he that prayeth, invocateth, but this he can not doe, nisi prius credat, vnlesse he beleeue before.

4. Shall be saued: He saith not, he shall obtaine, that which he prayeth for, for many times one may pray ignorantly for that which is not meet for him: but yet by his faithfull prayer, he shall come vnto saluation, Mart.

5. By the name of the Lord, Origen well vnderstandeth Christ Iesus, as he sheweth by that place of S. Paul, 1. Cor. 1.3. with all that call on the name of our Lord Iesus: and he fur∣ther thus inferreth: if that Enoch, Moses, Aaron did call vpon God, and he heard them, sine dubio, &c. without doubt, they called vpon the Lord Iesus: and Gorrhan giueth this reason, why Christ is said to be the name of his father, quia per cum, sicut per nomen notifi∣catur, because by him as by a name the father is made knowne.

6. But that other glosse of Origens here is verie corrupt: that whereas he mooueth this question, where the Apostle, 1. Cor. 12.3. writeth to the Church at Corinth, with all that call vpon the name of the Lord Iesus, whom the Apostle should meane hereby, as though these were not of the Church: he resolueth, that these which are said to call vpon, &c. are those which beleeue in Christ, but yet are not fully sanctified, nor ioyned to the Church, but are but beginners, and novices as it were in the faith: whereas the Apostle in that addi∣tion, meaneth those faithfull brethren which were in other parts of Achaia, to whome he writeth as well, as to the church of Corinthus, as it appeareth in the inscription of his second epistle to the Corinthians, c. 1.1.

Quest. 19. Of the gradation here vsed by the Apostle, v. 14. and the occasion thereof.

1. Whereas the Apostle riseth vp by decrees, they which doe invocate God must be∣leeue, and beleefe presupposeth hearing, and hearing preaching, and preaching sending: Chrysostome thinketh, that hereby the Apostle intendeth to discouer the ignorance and in∣credulitie of the Iewes, that it was their fault, that they beleeued not: on Gods behalfe there was no want, and so he would haue it a proofe of his former charge, that the Iewes were ignorant of the righteousnesse of God: But if the Apostle directed his speach against the Iewes onely, it should haue no coherence with that which went before, where he shew∣ed, there was no difference betweene the Iew and Grecian.

2. Neither yet, as Lyranus saith, arguitur hic infidelitas non credentium, doth the Apo∣stle in generall reprooue the infidelitie of those which beleeued not among the Gentiles: he rather sheweth the contrarie, that God was beleeued vpon among the Gentiles, because he was there called vpon.

3. Osiander taketh it, that the Apostle by certaine degrees commeth to set forth the ne∣cessitie of the ministerie of the Gospell: to make a difference betweene those among the Gentiles, which truely invocate the name of God, which cannot be where the ministerie of the Gospel is not: and those which boast that they are the worshippers of God, as the Turks, but yet receiue not the ministerie of the Gospell.

4. Gryneus following Beza, maketh this the scope of the gradation: that as invocation is a testimonie of faith, faith of vocation, vocation of election and saluation: so invocation is a sure note of saluation: and so they would haue it a proofe of the former proposition, Whosoeuer calleth vpon the name of God shall be saued.

5. Pareus thinketh the order to be this, that as hitherto the Apostle had set forth the do∣ctrine of iustification by faith, and the difference betweene it and the iustice of the lawe: so now he sheweth the meanes, how this iustifying faith is obtained, which is by hearing of the word preached by those, which are sent thereunto.

6. As this is true, that the ordinarie meanes to beget faith is the preaching of the word;

so the Apostle hereby sheweth how the Gospel was to be preached vnto the Gentiles, as well as to the Iewes, because God had appointed them to beleeue in his name, because his name should be called vpon among the Gentiles, which could not be without faith, nor faith without preaching, nor preaching without sending: and thus Saint Paul doth to∣gether iustifie the vocation of the Gentiles, and his Apostleship, and sending to preach a∣mong them: to this purpose Calvin, Martyr, Hyperius, Faius, with others.

Quest. 20. Of these words, v. 15. How bewtifull are the foete, &c. whether it be rightly cited out of the Prophet.

1. The Apostle here leaueth the Septuagint, and followeth the Hebrew text: yet with some omission, and alteration: the Septuagint read thus, adsum tanquam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in montibus, I am present, as pleasantnes, or bewtie in the mountaines, &c. for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (hora) with an aspiration signifieth time, opportunitie, and bewtie, and without an aspiration (ara) carefulnes: the Apostle here rather followeth the Hebrew originall, leauing the vulgar translation of the Septuagint.

2. But he omitteth some things, as these words, vpon the mountaines, because this did specially concerne the situation of Ierusalem: but the Apostle applieth this text, to the so∣lemne embassage of the Apostles to the whole world: and yet euen that part also of the prophesie was fulfilled in the Apostles, who were first sent to preach the Gospel in Iudea which was a countrie full of hills, and so discurrebant per montes, they did goe vp and down vpon the hills: And whereas the Prophet Isai, 52.7. whence this place is taken doth speake in the singular number: how beautifull are the feete of him, that bringeth glad tidings; the Apostle doth vse the plurall, therein expressing the force of the Hebraisme, which by the singular vnderstandeth the plurall.

3. The Prophet in that place speaketh of the deliuerance of the people from the captiui∣tie of the Assyrians: but because all those particular and temporal deliuerances, were groun∣ded vpon the spirituall deliuerance by Christ: that place specially intendeth the spirituall ioy, which the Church of God should haue in the message of their spirituall deliuerance: Mar. Origen vpon this place, and Cyrill vpon Isay, likewise Ambrose epistol. 11. doe in∣terpret that place, and applie it vnto Christ, whom the Prophet speaketh of in the next verse before, behold it is I that doe speake: But seeing Saint Paul doth directly applie it to the preaching of the Apostles, no other sense is to be followed: and so also Tertullian. lib. 3. cont. Marcion. expoundeth it of the Apostles.

4. Their feete are said to be bewtifull: 1. not as Origen in an allegoricall sense, quia ambulabant per viam vitae, because they did walke in the way of righteousnesse: for this was not peculiar to the Apostles, but common to all the faithfull. 2. nor as Haymo, because the Lord had washed their feete, for Saint Pauls feete were not then washed. 3. wherefore here by a figure, membrum, a part is put for the whole person: Vatab. the message of the Apostles was welcome: and their feete are named, because they trauailed preaching the Go∣spel: Par. and thereby is also signified, that the Gospel should not be propagated by force and strength, sed humili praedicatione, but by a lowly and humble kind of preaching. 4. and their feete are said to be bewtifull, both in respect of the manner of their teaching, which was alluring and delighting, in respect of their sweete exhortations, and holy life, To∣let: and the powerfull demonstration of the truth by miracles, Martyr: but especially in respect of the message it selfe, which was the preaching of redemption by Christ.

5. But whereas the word vsed by the Prophet, bashur, signifieth simply to declare, pub∣lish, or bring tidings: the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth of it selfe to evangelize, that is, so bring good tidings, so that the other word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, good things, may seeme to be su∣perfluous; Origen answeareth, that one may annuntiare bona, bring tidings of good things, and yet not, bene, well, as the heretikes which doe professe the Trinitie, the Father, Sonne and holy Ghost, but not syncerely.

6. But this is somewhat curious, the Apostle doth expresse the Prophets word, which signifieth a bare message, by the word Evangel, or Evangelize, more fully to set forth the Prophets meaning: the good things, which the Gospel bringeth tidings of, are the peace of conscience, and the spirituall good things both in this life, as remission of sinnes, iustification, and in the next life, eternall.

Quest. 21. Of these words, v. 16. but they haue not all beleeued our report, &c.

1. Chrysostome thinketh, this is an obiection made by the Iewes, that if the Apostles

were sent of God, how commeth it to passe, that all beleeue not their message, and so by this sayling in the message, they would except against their authoritie: But these words are not obiected in the person of the Iewes: they are the Apostles words: because he saith, our report, and he giueth a reason out of the Prophet, for Esaias saith: But the Apostle in∣deed preuenteth a cauill of the Iewes, or whosoeuer might obiect, that if they were sent with so great authoritie from God, how it came to passe, that all obeyed not their doctrine: he answeareth, this need not seeme strange, because it was foretold long agoe by the Pro∣phet: for although faith presupposeth hearing, yet hearing alwaies bringeth not faith; like as where there is iustification, there is vocation, but not contrariwise, doth iustification al∣waies follow vpon vocation.

2. They haue not all obeyed, &c. this the Apostle calleth, obedience to the faith, Rom. 15. whereupon it is called also the law of faith, Rom. 3.27. because it requireth obedi∣ence, as the law doth, but not in the same manner: for the law requireth obedience euen of those which are vnwilling, but giueth no strength to obey, and by that obedience it promi∣seth life and saluation: but the faith of the Gospel maketh vs willing, and giueth strength in some measure to obey, though not thereby to be iustified. Mar. this obedience of faith is twofold. 1. in willing, receauing, and attending vnto the doctrine of faith, as it is said of Lydia, Act. 16.14. 2. and this attentiue obedience in hearing, and beleeuing, bringeth forth a practicall obedience in life, as S. Peter saith, 1. epist. 1.14. as obedient children, not fashioning your selues to the former lustes of your ignorance: Gryneus.

Quest. 22. Of the saying of the Prophet Isay, Lord who hath beleeued, &c. c. 53.1. cited by the Apostle, v. 16.

1. The Prophet hath not the word Lord, but the Septuagint, whom the Apostle follow∣eth, doe infert it by way of explanation: for the Prophet in that place, turneth himselfe vn∣to God, complaining of the small number of those, which should receiue the preaching of the Gospel: and somewhat is omitted, which the Prophet hath: as to whom is the arme of God reuealed? which is to be vnderstood, de interiori revelatione, of the inward effectuall reuelation, and expectation of the spirit, called the arme of God: which is the secret cause, why all doe not receiue the Gospel: But it was not necessarie that the Apostle should repeate all these words, which the Prophet there hath, he onely taketh that which was for his purpose.

2. Origen obserueth, that where the Scripture vseth to aske the question, who &c. some∣times pro raro, aliquando pro nullo ponitur, it is put for few, sometime for none at all: as Psal. 15. who shall rest in thy holy mountaine? there it signifieth but few: and where the Apostle said v. 6. who shall ascend into heauen, that is to bring Christ from thence, there it signifieth none at all: But here it is taken the first way.

3. Our report: the Hebrew word signifieth, hearing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Ambrose and Haymo, take for the doctrine, which the Apostles heard and learned of God: as though the mea∣ning should be this, who hath beleeued those things which we haue heard of thee: but Chrysostome better referreth it to that, which was the Apostles preached, and others heard, quis credidit sermonibus nostris, who hath beleeued our sermons: so also Beza: the Syrian in∣terpreter, voci nostrae, our voice.

4. But whereas the Apostle thus bringeth in the Prophet speaking, for Isaias saith: this is not so to be vnderstood, as though this were the cause of their vnbeleefe, because Isaias so foretold: Tolet here sheweth a double vse of this word (enim) sometime it sheweth cau∣sam rei, the cause of the thing, sometime onely a cause of the speach: as if we should say, this man hath committed murther, for the witnesses haue said it, this is not giuen as a reason of the thing, but of the saying; Tolet annot. 10. the better answer is, that this particle (for) doth not shew the cause, but the consequence: for, not because the Prophet so said, did they not beleeue: but because they beleeued not, the Prophet so foretold, Mar.

Quest. 23. Whether all faith come by hearing.

1. Obiect. Instance may be giuen in infants, and those which are deafe and dumbe, how in them, can it be said faith commeth by hearing? Ans. The Apostle speaketh of the vsuall and ordinarie meanes, which God vseth to beget faith in them which are of yeares, and of perfite sense: the reason is otherwise in those which are depriued of the benefit of hearing, either for want of yeares, or by some other meanes, not by their fault: God in this case is not tied to outward means, which he can abūdantly supply by the inward work of his spirit.

Obiect. 2. Faith also is by miracles, and the sacraments also helpe to confirme faith: there∣fore it is not by hearing onely.

Ans. The working of miracles is neuer separated from the word, so neither are the Sacra∣ments ministred without the word, and therefore the one of these excludeth not the o∣ther: the preaching of the word is the principall meanes, which is but seconded by the o∣ther, Faius.

Obiect. 3. Faith commeth by hearing, then it will follow, that a man by hearing of him∣selfe may attaine vnto faith; and yet we see that many which hard the Apostles preach, were not conuerted to the faith.

Answ. The Apostle speaketh of the outward ministerie of the word, as it is ioyned with the inward operation of the spirit: ex auditu est praeparatiue, ex Deo effective, it is by way of preparation by hearing, but effectually from God, Gorrhan: and here the Apostle speaketh of the hearing of the word among the faithfull, in whom the grace of God wor∣keth inwardly together with the outward voice: Paul. Burgens. here addition. 1. confuteth at large their opinion, which affirme, that fides est acquisita, that faith is altogether procu∣red outwardly, sine infusione, without the inward infusion of grace: and he well sheweth out of Thomas, that two things are required vnto faith, first the propounding of such things, as are to be beleeued, then the assent thereunto: and two things make this assent, the outward perswasion, by the preaching of the word, and the inward and supernaturall opera∣tion 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 exami∣ning 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 recea∣ued 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 re∣iected it; there is an examination according to the spirit, as the brethren of Berea exami∣ned 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 ••••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 ••••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 ga∣ther 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 mira∣cles 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Pro∣phet 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 A∣postles, by the sunne, Christ; and so they will haue the Apostles and their preaching vnder∣stood 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 vp∣on it: and Origen hath the like obseruation, vpon the 6. to the Romans, obseruanda est con∣suetudo 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 be∣ginning 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 this knowledge, which commeth by the creatures, is rather by seeing, then hearing.

4. Iunius parallel. 18. thinketh, that although the Prophet in that place doe litterally speake of the heauens, yet there is a secret comparison implied, that if the line of the hea∣uens doe runne ouer all the world, much more the voice of the Gospel, whereby the glorie of God is more liuely set forth: and that Saint Paul, the best interpreter of Scripture, ope∣neth and vnfoldeth that comparison there insinuated.

5. But there is no inconuenience, if we affirme, that the Prophet there litterally and histo∣rically speaketh of the heauens, and prophetically of the Apostles: not that one place of Scripture admitteth diuerse sense, as Tolet annot. 11. but it beeing admitted, that the Scripture hath one whole sense, yet there may be a diuerse application, one sense including an other: As the sense of this place, hath an historicall relation to the heauens, and yet it

containeth a propheticall prediction of the preaching of the Apostles through the world: Pareus, dub. 12.

Quest. 26. Whether the Gospel were preached to all the world in the Apostles time.

1. Some are of opinion, that the Gospel was not preached by the Apostles, nor in the Apostles times to all the world: Origen he vrgeth this reason, hom. 28. in Matth. because many barbarous nations in his time had not heard of the Gospel: as the Aethiopians, Ger∣maines, Sarmatians, Dacians, Scythians, and so his opinion is, that prope consummationē se∣culi, &c. neere to the end of the world, the Gospel shall be preached to all the world, which was not preached before: of the same mind is Augustine epistol. 80. ad Hesychium, that there were many nations in Africa, to whom the Gospel was neuer preached, as was easie to learne by those captiues, which were brought from thence: so also Anselme; likewise Caietan giueth instance of those nations among the Indies, which haue beene conuerted by the Spaniardes to the Christian faith: whose countries were not knowne in the world before: in c. 24. Matth. the same instance is vrged by Pererius disput. 4. Rhemist. Matth. 24. sect. 4. in the same opinion is Bellarmine, that the Gospel is not yet preached to the whole world, but shall be before the comming of Christ, de Roman. pontif. lib. 3. c. 4.

Contra. 1. It is certaine, that so many nations were not ignorant of the Gospel in Ori∣gens time, for the Britanes were conuerted to the faith in the Apostles time by Simon Zalotes, as Nicephorus saith, and afterward, preachers were sent in King Lucius daies from Ele••therius Bishop of Rome, to confirme the Christian faith, before Origens time; and not long after, there was at the Councell of Nice Bishops from Scythia and Petsia, which shew, that they had before that receiued the Christians faith. 2. Many countries might haue re∣ceaued the Gospel before, which in continuance of time, might be obscured, and disconti∣nued: as who knoweth whether they of India heard not of the Gospel before? for it is held that Thomas preached vnto them, which they acknowledge to this day, whereupon he commonly is called Thomas of Iue: the seruice which the Spaniardes haue done, was to bring them in obedience to the Bishop of Rome, and to corrupt them with Pseudochristi∣anisme: As Augustine was sent into England, who first brought them vnder the iurisdicti∣on of Rome, but the Christian faith they had receaued long before, but then much decai∣ed, and in many places abolished. 3. and further we may answer with Pet. Martyr, that where Augustine with others of that time speake of so many nations, to the which the Gos∣pel had not beene preached, the Gospel was not publice receptum & creditum, publikely re∣ceiued and beleeued, by the authoritie of the Magistrate: for during the space of 300. yeares after Christ, there were few Christian Magistrates.

4. And whereas that place is obiected, Matth. 24.14. The Gospel of the kingdome shall be preached to all the world, &c. then shall the end come: Chrysostome, Euthymius, Theophylact, Hilarie, vpon that place doe vnderstand that consummation of the ouerthrow and distructi∣on of Ierusalem, before which time the Gospel should be preached to all the world: see this argument further answeared, Synops. Papis. Centur. 3. err. 31.

2. An other opinion is, and the more probable, that the Gospel was preached in the Apostles time to all the world: as Chrysostom, Hierom, Euthymius, Theophylact, Ambrose, Hilarie, Lyranus, Haymo, doe affirme, and of our new writers, Martyr, Osiander, Pareus, with others: whose arguments are these.

1. Theophylact, and Oecumenius vpon this place, thus inferre, terrarum orbis hos audi∣vit, &c. the whole world did heare them, that is the Apostles: as here the Apostle saith, their sound went through the earth.

2. Chrysostome vseth this reason, that if Saint Paul onely preached the Gospell from Ierusalem to Illiricum, and so to Spaine, as he himselfe testifieth c. 15. v. 19.24. it is ve∣ry like that al the Apostles being dispersed, might, and did preach the Gospel to the knowne parts of the world.

3. Hilarie vpon that place Matth. 24.14. cited before, sheweth that before the o∣uerthrowe of Ierusalem by the Romans, the Gospel was preached in the vniersall world.

4. Haymo and Lyranus vrge that commission giuen by Christ vnto his Apostles, Act. 1. Yee shall be my witnesses in Ierusalem, Iudea, Samaria, and vnto the ends of the earth, &c. and this is so much the more probable, because Ierusalem was situate in the middes of the earth, from whence the Apostles were dispersed, in quatuor mundi climata, into the fowre

quarters of the world.

5. Pet. Martyr, and Pererius shew by particular induction, in what seuerall countries the Apostles preached, out of Dorotheus, Eusebius, Hierome, Isidore: S. Peter preached in Iudea, Antioch, Galatia, Cappadocia, Pontus, S. Paul from Ierusalem round about to Illiticum, at Rome, and in Spaine, S. Iames the sonne of Zebede in Iudea, and Spaine, S. Iohn, in Iudea, and Asia minor: S. Andrew in Scythia, Epirus, Thracia, Achaia, the other Iames in Ierusalem: S. Phillip in Scythia, and Phrygia, S. Bartholomew in the nearer India, and Armenia the greater, S. Matthew in Ethiopia, S. Thomas among the Parthians, Medes, Persians, Hyrcanians, Indians, Simon in Mesopotamia, Iude in Egypt: Matthias in the in∣ward parts of Ethiopia: Barnabas together with Paul in Syria, Cyprus, and many regions of Asia, and Europe.

6. Adde hereunto the euident testimonies of Saint Paul, Coloss. 1.6. The Gospel is come vnto you, as it is vnto all the world: and v. 23. The Gospel hath beene preached to euery crea∣ture, which is vnder heauen: vpon these reasons and testimonies it appeareth, that the Gos∣pel was preached in the Apostles time to all the world.

But here diuerse answears are framed to these reasons.

1. Augustine thinketh, that where the Apostle saith, the Gospel had beene preached, &c. the preterperfectense is vsed for the future: that is, it shall be preached: so the ordinarie gloss. locutus est praetaritive, he speaketh in the time past for the certaintie of the Prophesie.

2. But Thomas taking this to be an insufficient answer, as indeed it is: for the Apostle prooueth by this testimonie, that all had heard alreadie, not that they should heare: there∣fore he vseth here a distinction: the Gospel may be said to be preached to the whole world three kind of waies: either so to be preached, as the faith should be planted, and Churches founded: or so as it might come to the knowledge of euery one in particular: or the same onely of the Gospel might be dispersed ouer all the world: the last of these onely he thin∣keth was done in the Apostles time, the first, not till afterward: the third way is not necessi∣tie at all to be performed: But there was more then a fame onely of the Gospel spread a∣broad in the world in the Apostles time: for the Apostle speaketh of such a kind of hea∣ring, as had beene able to beget faith: faith commeth by hearing: but a fame onely is not sufficient.

3. Faius thinketh the whole earth is named, because the Gospel was preached to the two great families of the world, the Iewes and Gentiles.

4. Tolet thinketh that the world is named by a figure, for the greater part of the world: as it is said Act. 2.5. there were men dwelling at Ierusalem of euery nation vnder heauen: But neither of these answears doe satisfie, because the ends of the earth are named: and seeing that place of the Psalme is historically vnderstood of the heauens, which are patent and o∣pen to euery part of the earth, it beeing prophetically applied to the preaching of the A∣postles, must haue as large a sense.

Therefore I insist vpon the latter opinion, as the better grounded, that in the Apostles time, the Gospel was preached to all the world: but because there are many nations now found in India, and in other places, which seeme neuer to haue heard of the Gospel, here certaine cautions are to be admitted.

1. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tobel, signifieth the habitable world: many countries may be inhabited now and in great likelihood are, which were desolate then, and after occupied: Pareus.

2. Ambrose in his commentarie here saith, vbi praesentia hominis praedicantis deficit, •••• Evangelij sonus & fama pervenit, where the presence of a preacher was wanting, ••hether the sound and fame of the Gospel might come, as the fame of the wonders, which were done in Egypt, came vnto the knowledge of other nations, as Rahab confesseth to the spies, Iosh. 2.

3. Adde hereunto Hieromes couiecture vpon the 24. of Matthew, who thinketh that in his time, there was not any nation, qua ignoravit nomen Christi, which was ignorant of the name of Christ; and if there were any nation, which had not a preacher of the Gospel, yet ex vicinis gentibus opinionem fidei, &c. yet it could not choose but haue some opinion of the faith from the next and neere nations: the like conceit hath Caietan in his Commentarie, by the ends of the world, vnderstanding externa regionis, the extreame parts of the region, from whence the inward parts might receiue the preaching of the Gospel.

4. Lyranus addeth further, that though not by the Apostles themselues, yet by their disciples, while the Apostles were yet liuing, the Gospel was preached, as by S. Savinian and those which came with him, in Fraunce, and to the vtmost coasts of the Ocean: and so in o∣ther places of the world, other disciples sent by the Apostles might preach, whether they themselues in person came not.

5. Pet. Martyr also hath this caution, that wheras the fathers and auncient writers doe speake of diverse nations called to the knowledge of Christ: their meaning is, that then the faith in such nations, was receiued publikely ex magistratuum instituto, by the authoritie of the magistrate, which was not seene in the Apostles times: when as the Magistrates were enemies to the Christian faith.

6. Adde hereunto that many nations, which then had the Gospell preached vnto them, for their vnthankefulnesse were depriued of that benefit, and so fell to Pagan idolatrie a∣gaine: as here in England after the Christened Brittans succeeded the heathenish and idola∣trous Saxons: Now all these cautels beeing layd together, it may safely be affirmed, that the Gospell of Christ was preached to the whole world in the Apostles time: so that the Lord shall not neede to send new Embassadors and Apostles, as before, to preach the Gospell to the world: and yet we denie not, but that toward the comming of Christ the knowledge of the Gospell shall be reviued, and be more plentifull, then many yeares before, by the in∣dustrie of faithfull and zealous pastors, which shall beat downe the superstitious idolatrie of the newe Romanists, as the Apostles did the heathenish idolatrie of the old Romanists: which thing we haue seene fulfilled in this age, beginning at the first preaching of Luther vnto this time.

7. And thus I conclude this point with that excellent obseruation of Chrysostome,* 1.79 that the Gospel of Christ was speedily published to the whole world, in the space of 20. or 30. yeares: which cannot be said of any other sect or heresie whatsouer, that it should in so short a time goe ouer the world: But whereas the Mahumetan profession may be here ob∣iected, that it dispersed it selfe into many places in a short time: Pet. Martyr maketh this answear: that they build vpon a foundation layd before, for they acknowledge God the creator of heauen and earth: they beleeue the immortalitie of the soule, and the resurrecti∣on of the bodie: and the errors which they hold, they either receiue from the Iewes, or they are a relique of the Arrians, as in that they affirme Christ to be a great Prophet, yet a crea∣ture: and this may be the reason, of the easie proceeding and fast encreasing of this sect: whereas the Gospel which the Apostles preached was altogether contrarie to the profession of the Heathen in euery point: But I thinke it may better be answeared that neither the Mahumetan, nor Popish sect, nor any other, was euer so generally receaued, as the Gos∣pel preached by the Apostles, not yet in so short a time: for Mahomets religion was diuerse hundred yeares in hatching, before it attained vnto that rule and dominion, which now it hath: it is now about a thousand yeares, since the first beginning thereof.

Quest. 28. How God prouoked the Iewes to enuie by the Gen∣tiles. v. 19.

1. Where the Apostle saith, I demaund, did not Israel knowe, &c. Concerning the occa∣sion of these words, 1. Chrysostome thinketh this is an other proofe, that the Iewes were not ignorant of the preaching of the Gospel, by their emulation and enuie conceiued a∣gainst the Gentiles: and so he applieth both the former interrogation, haue they not heard, and this, to the Iewes: so also Martyr: likewise Beza, Gryneus, and Iunius lib. 2. paral. 19. supplying here the word (God:) hath not Israel knowne God, doe make this another obiecti∣on touching the Iewes: that though they haue heard of the Gospel, yet they might be ig∣norant of God, that sent preachers vnto them, and so by their ignorance might be excused: but there was no doubt at all to be made, whether Israel knew God, beeing the knowne worshippers of God. 2. Tolet thinketh that all this which followeth is a continued proofe of the calling of the Gentiles. 3. But I preferre Origens exposition, that S. Paul spake be∣fore of the Gentiles, and now of the Iewes: shewing that they were inexcusable, and this thing, with it is asked, whether they knew, is the preaching of the Gospel, and conse∣quently the vocation of the Gentiles, which they could not be ignorant of, as S. Paul proo∣••eth by the contrary effects before prophecied, of their emulation & enuie against the Gen∣tiles: thus Haymo, Osiander, Pareus, Piscator, Faius.

2. Did not Israel knowe, &c. The answear is here affirmatiue, yes, they did knowe: how then saith the Apostle, 1. Cor. 2.8. If they had knowne, they would not haue crucified the Lord of glorie: we must answear here by a distinction, that they had a literall and superficiall knowledge, but they knewe not this mysterie in truth: it was not vera & salutaris cognit••, a true and sauing knowledge.

3. I will provoke you to envie, &c. Not that God properly is the author of envie and ha∣tred: but thus to be vnderstood. 1. occasionaliter, by way of occasion: because God confer∣red his benefits vpon the Gentiles, which angred the Iewes, as Act. 13.44. the Iewes were full of envie, when they saw the Gentiles to followe the Apostles, Haymo. 2. God is the author of this envie, per accidens, accidentally: as the light of the Sunne delighteth found and perfit eyes, but it offendeth the weake and dimme sight: so the light of the Gospell of∣fendeth the blind and perverse heart, Gryneus. 3. and the Lord is the author of this envie and emulation, as it is a punishment, Mart. as the Lord saith in the same place, Deut. 32.21. They haue mooued me to iealousie with that which is not God, and therefore I will mooue them to iealousie with those which are no people. 4. and in respect of the ende it is of God, that the Iewes by this emulation may in the ende be prouoked to beleeue in Christ: like as a mother to bridle the insolencie and wantonnes of the child, will seeme to cast him off and a∣dopt a stranger, that the child may haue more grace, Chrysost. or the mother will giue the childs meat to the dogges, which he playeth with, that he may learne to make more of it, Osiander.

4. But it will be here obiected, that Moses in that place speaketh of the idolatrie of the people, for the which the Lord would cast them off: but at Christs comming, they were not idolaters: M. Calvin answeareth that although they committed not visible idolatrie, yet they were guiltie of a greater sinne, in that they refused the Lord of life. 2. and whereas the Iewes worshipped God with externall rites and sacrifices, after their tearme and date was out, and added many superstitious rites of their owne: herein they were idolaters: for as well an idole may be set vp in the minde, as in a sensible image of woode or stone, Mart.

5. The Gentiles are said not to be a nation. 1. not onely in the opinion of the Iewes, which counted them as no people in respect of themselues: for euen our Blessed Sauiour calleth them dogs, Matth. 15.26. It is not good to take the childrens bread, and giue it vnto dogges. 2. nor yet neede we excuse this tearme with Origen, that they are called no nati••••, because the beleeuing Gentiles were not vna gens, one nation, but a nation of nations. 3. but they are so called, because the Gentiles, while they were strangers from God, as they counted the true God for none, so the Lord held them as no people, beeing without the knowledge and worship of God.

6. So here the Iewes are charged with a treble fault: 1. envie and emulation. 2. then contempt, they held the Gentiles to be vile, and as no people. 3. they conceiued anger and wrath against them, Gorrhan.

Quest. 29. Of these words, Isaias is bold, &c. v. 20.

1. Whereas the Apostle before sunderly had alleadged Scripture to prooue the vocation of the Gentiles, by the preaching of the Gospel vnto them, and the reiection of the Iewes: this testimonie which now he citeth is bipartitum, twofold: the former part sheweth the vo∣cation of the Gentiles, the other the obstinacie of the Iewes and thereupon their reiection.

2. Isaias is said to be bold: that is, as M. Calvin following Chrysostome, he doth 〈◊〉〈◊〉 loqui, speake openly, not couertly: but rather, he speaketh confidently, not fearing the per∣secutors which were set before him, as Origen according to that saying of S. Stephen, Act. 7.52. Which of the Prophets haue not your fathers persecuted, &c. which shewed before of the comming of the Iust.

3. Some doe more particularly referre it to that kind of death, which Isay was put vnto in beeing cut asunder with a saw, Haymo, gloss. ordinar. Gorrhan. but we need not descend to that particular: Origen here further observeth well, that it was not with the Prophets •••• some thinke, nescubant quid dixerunt, that they knewe not what they said, but spake as 〈◊〉〈◊〉 beside themselves: for Isay here vnderstood what he said, and knewe what trouble would •••• rise vpon this so euident a prophesie of the vocation of the Gentiles: yet he will not 〈◊〉〈◊〉 his peace.

4. But touching the allegation of these words, some small difference there is

S. Paul neither exactely followeth the Hebrewe text, nor yet the Septuagint, as Erasmus obserueth, and as may appeare vnto him that will compare them together: but he taketh the sense: 1. the order is somewhat inverted, for Isay 65.1. the first part of the sentence, I was found of them that sought me not, is there the latter: and the latter here, I was made sacrifest to them that asked not after me, is there the first. 2. The word in the Hebrewe which S. Paul translateth, I was made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, manifest, is there nidrashti, not, I was sought for of them that asked not after me: for how can that be: but I caused them to seeke me, as Beza and Pagnine obserue.

Quest. 30. Of these words, All the day haue I stretched forth my hands, &c. v. 21.

1. Concerning the reading of these words. 1. the Greeke preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may as well here signifie, against, as Beza and Erasmus, as vnto: for this is spoken indeede not for or vn∣to, but against Israel. 2. the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latine translator interpreteth, incredulous or not beleeuing: rather, disobedient and immorigerous, Beza: contentious, as the Syrian in∣terpreter: for the Hebrew word is sorer, which signifieth the rebellious, Psal. 68.6. 3. the other word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gainsaying, as Origen obserueth, the Septuagint haue, and not the Hebrew: Calvin thinketh that the Apostle expresseth the Hebrew word (sorer) by these two, rebellious, and gainesaying: so also Beza: But Iunius parall. 19. thinketh rather, that the Apostle doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, compendiously, in one word expresse the Prophets meaning, which is set forth in many words in that place, Isa. 65.3. a rebellious people, which walketh a way that is not good after their owne imaginations, a people that prouoke me euer to my face, &c. all this the Apostle comprehendeth in these two words, rebellious, and gainsaying.

2. By all the day. 1. Origen vnderstandeth litterally the day, wherein Christ did hang vpon the crosse, &c. and so a part is taken for the whole, gloss. ordinar. but then it should not haue beene said, all the day. 2. Haymo interpreteth it to be the whole time Dominicae predicationis, of the Lords preaching, vnto his passion. 3. But Oecumenius better taketh it for all that time, which went before, since they came out of Egypt: so also Gryneus with M. Calvin and others vnderstand, all that time, since the Lord begunne to take speciall care of this people: and thus the Prophets vse to speake, as Ierem. 7.13. I rose vp earely to speake vnto you, &c. but ye would not heare: toto tempore legis Mosaicae, all the time of the law of Moses, Lyran.

3. I stretched out my hands. 1. not vpon the crosse, as Origen and Ambrose, for Christ said before he suffered, that he would haue gathered them together, as the henne her chic∣••••us, but they would not, Martyr. 2. neither is thereby onely signified the miracles which Christ shewed, and the benefits bestowed vpon them, as Haymo: and as Gorrhan by the ex∣tending the left hand, signifieth their protecting from euill, and by the right hand the colla∣•••••• of benefits. 3. But hereby we vnderstand generally all those meanes, which the Lord vsed, not onely by his benefits, but by his threatnings, promises, preaching of his word, whereby he would haue called them to repentance. Pareus.

4. Yet they were still a rebellious, and gainsaying people: rebellious in heart, and gain∣saying in their mouth: contrarie to those two speciall works of grace before spoken of, the 〈◊〉〈◊〉 of the heart, and the confession of the mouth, Pellican: so here three sinnes are set 〈◊〉〈◊〉 in the people; their ingratitude, that regarded not Gods mercie in calling them; 〈◊〉〈◊〉 incredulitie in their rebellion, obstinacie in gainsaying: three vertues also are described 〈◊〉〈◊〉 seruants of God the Prophets; their patience in suffering, signified by the stretching out of their hands; their perseverance, all the day; the cause for the which they suffered, a∣gainst a rebellious, and gainsaying people.

4. Places of Doctrine.

1. Doct. A good intention maketh not a good action.

v. 1. They haue the zeale of God, but not according to knowledge: Hence it is euident, that make a good action it is not sufficient to haue a kind of zeale and good intention: for them beleeue: had beene excused for putting Christ to death, which they did of a blind zeale: 〈◊〉〈◊〉 here the Apostle confesseth that they had zeale, but it was not according to knowledge, •••• therefore it was a false and erroneous zeale; such as they were ruled with, that should ••••••ke they did God seruice in killing his seruants, Ioh. 16.2.

Doct. 2. Of the kinds of prayer.

v. 1. My hearts desire: There is oratio mentalis, vocalis, a mentall and vocali prayer, the one onely in the mind, the other vttered by the voice: of the first our Sauiour speaketh, Matth. 6.6. When thou prayest enter into thy chamber: of the other v. 9. after this manner pray yee: And Saint Paul sheweth them both in this place, that his hearts desire was, &c. he prayeth both with his heart and voice: and the praier of the heart is the more principall.

Doct. 3. How to discerne true loue and freind∣ship.

v. 2. That they may be saued, &c. Herein Saint Pauls true affection appeared toward his countrie men the Iewes, in wishing their saluation: whatsoeuer one freind wisheth vn∣to an other beside this, it is nothing: hence it is that Saint Paul in all his Epistles beginneth his salutation with grace and peace: this was Abrahams commendation, that he had a case to instruct his familie, children, and seruants in the waies of God, Gen. 18.18.

Doct. 4. Of the consent betweene the law and the Gospel.

v. 4. Christ is the end of the law: So then herein both the law and the Gospel agree, that both of them doe ayme at Christ: the law looketh vnto him as the end, and the Gospel also requireth obedience to the law: but Christ is couertly insinuated in the law, but openly she∣wed in the Gospel: the law leadeth indirectly vnto faith, and the Gospel as it were indi∣rectly pointeth at the law: requyring the obedience thereof, not as a cause, but as a ••••••ie, testimonie, and consequent of iustification: and so that is fulfilled, which S. Paul saith, Rom. 3.31. doe we then make the law of none effect through faith? God forbid, yea we est 〈◊〉〈◊〉 the law.

Doct. 5. Of the difference betweene the law and the Gospel.

v. 5. He that doth these things, shall liue thereby, &c. Hence may be gathered there differences betweene the law, and the Gospel. 1. the law commandeth things impossible, and not in mans power, as in euery point to keepe and fulfill the law: the Gospel onely re∣quireth faith and beleefe. 2. the law worketh terrour and perplexitie of conscience, bree∣ding doubts and questions in the mind, who shall ascend to heauen to bring vs th••••••er, who shall descend to hell, to keepe vs from thence: But the Gospel bringeth comfort and peace of conscience, and assurance of saluation. 3. the righteousnesse of the law is grounded vp∣on the law of Moses, but the iustice of faith vpon the Gospel, this is the word of faith. v. 8.

Doct. 6. Of the diuerse kinds of calling and sending to preach.

v. 18. How shall they preach, vnlesse they be sent, &c. Though the Apostle doe here e∣specially speake of the extraordinarie calling, such as was this of the Apostles, yet it is true of the ordinarie calling of preachers, that none must take vpon them to preach, vnlesse they be sent of God: which is either immediately, as the Prophets were so called of God in the old Testament, or mediately by the authoritie of the Church, or by them to whom it is committed: which kind of mediate calling is not in euery Church the same in respect of some circumstances, which are left to the libertie of the Church, Pareus: but yet the same end must be propounded, which is the edifying of the Church, and none ought to be sent, which are not meete: for such are not sent of God, but runne vncalled, and vnsent, and as intruders: But no man, as the Apostle saith, ought to take this honour vpon him, but he that is called of God, Hebr. 5.4.

Here I cannot omit that obseruation of Faius: who thinketh the sending of Ionas to haue beene ordinarie, from the companie of the Prophets: and of the Apostles by Christ, excepting Paul: whereas for the former the text saith, that Ionas fled from the presence of the Lord, that called him: & who were called extraordinarily if the Apostles were not, both in respect of the caller, which was Christ God in the flesh, and of their extraordinarie and miraculous gifts.

Now the ordinarie calling is in a Church alreadie setled and constituted, the extraordi∣narie, when a Church is to be setled: and it is of two sorts: either when there is no Church at all, as the Apostles were sent vnto the Gentiles, who were altogether straungers from God: or when the Church is wholly corrupted with false doctrine and corrupt manners as the Prophets were raised vp in Israel, when they were fallen to idolatrie: and no••••

in this last age, when Christians vnder Antichrist were becom idolaters, God hath stirred vp many zealous preachers, as Hus, Hierome, Luther, Calvin, with other excellent instruments.

Doct. 7. Of the peace which the Gospel bringeth.

v. 15. How beautifull are the feete of them, which bring glad tidings of peace? Whereas without Christ God was offended with the world, and there was no peace, but the earth was full of tribulation, 2. Chron. 15.4. God by Christ reconciled the world to himselfe, and sent peace, according to the song of the Angels at the birth of Christ: glorie to God in heauen, and in the earth peace: which peace is threefold: first toward God, in the assurance of the remission of sinnes, Rom. 5.1. peace of conscience, in that sinne hath no more power ouer vs to perplex and trouble our mindes: and peace with our brethren: of these two our Sauiour speaketh, Matth. 9.57. Haue salt in your selues, haue peace one with an other: But whereas Christ saith he came not to send peace, but debate, Luk. 12.51. that is to be vnderstood of the peace of the world, which hateth the light, and with it the children of light can haue no peace.

5. Places of controversie.

Controv. 1. Against inherent iustice.

v. 3. They beeing ignorant of the righteousnesse of God, &c. Stapleton Antidot. p. 601. contendeth, this place to be vnderstood of inherent, not of iustice imputed: for that which is imputed (saith he) is not giuen, neither receiueth he any iustice, to whom it is imputed onely, but remaineth still wicked in himselfe.

Contra. 1. The righteousnesse, which is inherent in a man, is the righteousnesse of works, which the Apostle calleth their owne righteousnesse, but the righteousnesse of God, is not the righteousnesse of workes, but that which is of faith: as the Apostle sheweth, v. 6. there he calleth that the righteousnesse of faith, which here he nameth the righteousnesse of God, but this is no other then righteousnesse imputed: now faith is imputed for righteousnesse without workes, Rom. 4.5, 6. thus then the argument is framed: the righteousnesse of God is the righteousnesse of faith: this is prooued, both out of this place, v. 4. and c. 3.22. the righteousnesse of God by faith: but the righteousnesse of faith is by imputation, c. 4.5, 6. therfore the righteousnes of God, is righteousnes imputed.

2. That iustice is not onely giuen, which is actually conferred, but that also which is ac∣counted and imputed: as the debt which is freely pardoned is as fully discharged, as if the debt were paied: and they which are iustified by righteousnesse imputed, remaine not wic∣ked, because they are counted righteous in Christ, beeing iustified by faith: and are sancti∣fied in some measure, and so are regenerate, and become new, beeing mortified vnto sinne: by which their mortification and dying vnto sinne, they are not iustified before God, but onely by faith in Christ.

Controv. 2. Against the workes of preparation, which are done without faith.

v. 4. Christ is the ende of the law: Here Chrysostome well noteth that if Christ be the end of the lawe, it followeth, that, qui Christum non habet, etsi legis iustitiam habere videatur, eam tamen non habeat, he which hath not Christ, though he seeme to haue the righteous∣nesse of the lawe, yet he hath it not, &c. without Christ then, and faith in him, there is no true righteousnesse before God: for without faith it is impossible to please God, Heb. 11.6. what is become then of the Popish workes of preparation, which should goe before iustifi∣cation? as though a man hauing not faith, yet by his workes might prepare and make him∣selfe fit for iustification following: for all such workes, which come before faith, and so are not sanctified in Christ, are before God no better then sinnes.

Controv. 3. That it is impossible for any in this life to keepe the lawe.

v. 5. The man that doth these things shall liue thereby: 1. Hence it is euident, that no man can performe the lawe in euerie point: for the lawe requireth perfect obedience in all things: and as he that keepeth it shall liue thereby, so he that fayleth in any part thereof, is vnder the curse of the lawe, as S. Paul sheweth, Galat. 3.10.

2. If it be answeared, that it is impossible to keepe the lawe by the power onely of free∣will, but by grace it is possible to be kept, S. Iohn sheweth that euen the regenerate by grace are not without sinne, 1. Ioh. 1.8. and consequently they transgresse the lawe: 〈◊〉〈◊〉 sinne is the transgression of the lawe, 1. Ioh. 3.4.

3. And whereas Stapleton obiecteth, antid. p. 637. that then this should be a ridiculous, deceitfull, and idle promise, He that doth these things shall liue thereby, if none were able to doe them: and it were like as a father should promise his sonne an inheritance, if he could get a kingdome, which were impossible for him to doe.

Contra. 1. Though the condition be impossible to vs to be fulfilled, yet is it possible in Christ, who hath performed the perfect obedience of the lawe. 2. and though it be not possible to keepe the lawe perfectly, yet by grace we are made able in some measure to keep the lawe, and the rest where we faile, is supplied by the perfect obedience of Christ. 3. nei∣ther is the example like, for the sonne is not bound by any dutie to fulfill that condition: but we are debters vnto God, for the keeping of the lawe: which if it be now impossible, it is mans owne fault, who in his creation was made righteous, and endued with sufficient strength to keepe the law: See further hereof, Synops. Centur. 4. err. 63.

Contr. 4. Against the doubting of saluation.

v. 6. Say not in thine heart, who shall ascend, &c. 1. The Apostle sheweth the contrarie effects of the lawe and Gospell: they which depend vpon the righteousnesse of the law are continually in doubt, how they shall come to heauen, and how they shall escape hell: but the righteousnesse of faith remooueth all these doubts: because their faith is grounded vp∣on the word of God, which teacheth them, that Christ ascended into heauen for them, and that he died for them, they neede none other to ascend to prepare them a way into heauen, not to descend to suffer death, and deliuer them from hell.

2. There is not then any question remaining in the faithfull of their saluation, either de∣bitando, by doubting, how they shall goe to heauen, or trepidando, in beeing afraid of hell•• but because our faith is not here perfect there may be some strife and wrastling in the soule betweene the assurance of faith, and carnall infirmitie: sometime the faithfull may aske question, luctando, in wrestling and striving against carnall distrust, saying, if God be with vs, who can be against vs? but at the length faith prevayleth and triumpheth, resoluing that with the Apostle, who shall separate vs?

3. But here we must make a difference of feare: faith expelleth not all feare, but onely the slauish and seruile feare of hell and damnation, ioyned with distrust and torment of con∣science: yet a filiall feare and reverent awe of God remaineth in the servants of God: which is chiefely for the time past, they feare to offend so gracious a God, and mercifull a father, they feare not for the sinnes alreadie committed, which they are assured are forgiues •••• Christ.

4. And this assurance and firme perswasion of saluation the Apostle insinuateth after∣ward, where he speaketh in the second person to euerie faithfull person, If thou shalt confesse with thy mouth, &c. thou shalt be saued: signifying thus much that euerie one examining himselfe by the beleefe of his heart, and confession of his mouth, may vndoubtedly conclude that he is saued. This maketh against the Popish vncertaintie and doubting of saluation: Whereof see more, Synops.

Controv. 5. Against vnwritten tra∣ditions.

v. 8. This is the word of faith which we preach, &c. The Apostle here sheweth that the Gospel which he preached was agreeable to the Scriptures, he preached no other thing, then he here writeth: and he writeth nothing but was consonant to the old Scriptures: as Irene•• thus testifieth, per Apostolos Evangelium pervenit ad nos, &c. by the Apostles the Gospell came vnto vs, which they then preached, but afterward by the will of God, in the Scrip∣tures they deliuered, fundamentum & columnam fidei nostra, the foundation and piller of our faith, &c. lib. 3. c. 1. The Romanists then may be ashamed to flie vnto that vile and base refuge of the old Manichees, to say, that the Apostles preached some things, and committed other to writing: See Synops.

Controv. 6. Against freewill.

v. 8. The word is neere thee, &c. Erasmus in his defense of freewill against Luther, vr∣geth this place, to shew the power and strength of freewill in keeping the commandements: and he presseth those other words of Moses, non est suprate, it is not aboue thee, that is, beyond thy strength.

Contra. 1. But the Latine translator there fayleth in the rendring of the right sense

of the words: which are, is not hid from thee, not, which is not aboue thee. 2. he speaketh of the facilitie of the commandements, not by the power of freewill, but by faith in Christ, who hath fulfilled the law for vs, and by whose grace we are enabled in some good measure to keepe the commandements of God, which are not greeuous vnto vs which are iustified by faith and sanctified by the spirit. 3. and if it be admitted, that Moses there speaketh of the law: his meaning onely is, that the knowledge of the law, was not hid from them, nei∣ther was it farre off, that they had neede fetch it from heauen, or from the vtmost partes of the Sea, it was present with them, and continually in their mouth, beeing rehearsed by the Priests, and Levites: so that nulla ignorantiae excusatio sit reliqua, their remained no excuse of ignorance: thus Luther answeareth Erasmus: and Bellarmine also acknowledgeth, that Moses there speaketh, de facilitate non observandae, sed cognoscendae legis, of the facilitie of knowing, not doing the law, lib. 5. de grat. c. 6.

Controv. 7. Against Limbus Patrum, that Christ went not downe thither to deliuer the Patriarkes.

v. 7. Say not, who shall descend into the deepe: that is to bring Christ againe from the dead: the ordinarie glosse would inferre vpon these words, that Christ descended into Lim∣bus to fetch the Fathers from thence: for he that saith, who hath descended, in a manner deni∣eth, that none descended thither, and so not the Patriarks, and consequently neither Christ, who descended not, nisi pro illis liberandis, but to deliuer them.

Contra. 1. But Lyranus refuseth this interpretation vpon these two reasons: because it is neither agreeable to that place of Moses, Deuter. 30. which will beare no such sense: nor yet vnto the words following: where he expoundeth, the descending into the deepe, of the raysing of Christ from the dead: v. 9. 2. Some of our owne expositors, doe interpret this clause, descending into the deepe, thus, that Christ subierit infer•••• dolores, hath vndergone the verie dolours of hell for vs, Calvin: Martyr expoundeth it of the place of hell: as if one of curiositie should aske who should goe downe to hell to certifie vs, that Christ hath ouer∣come hell and damnation for vs. some vnderstand it of the graue, as Lyranus, Osiander: to say, who shall descend into the deepe is all one, as to denie, that Christ is risen from the dead: but Moses for the deepe, saith (Sea) which cannot properly be taken for the graue. Some thinke that by going to heauen, and descending to the deepe, are meant things of great difficultie, and impossible, to shew that the Gospel requireth no such thing of vs, to goe to heauen or hell: Faius: But beside this last, it may be added further, that by the con∣fession of the death of Christ we are consequently deliuered from the feare of descending to hell, that is, of beeing condemned: because by Christs death we are deliuered from the feare of hell, so that he which remaineth stil fearefull of hell, doubteth of the truth of Christs death and resurrection: to this purpose Pareus: See before qu. 12.

Controv. 8. Whether the righteousnesse of faith, and the righteousnesse of the law, be one and the same, or contrarie the one to the other.

1. Stapleton affirmeth them to be the same, Antidot. p. 618. by these arguments. 1. the law leadeth vs to no other righteousnesse, but to the righteousnesse of the law: but it leadeth also to faith in Christ: therefore faith in Christ is that righteousnesse. 2. the end of the law is the righteousnesse of the law, and Christ is the end of the law, therefore faith in Christ is the end of of the law. 3. that which is perfect and imperfect, doe not differ in kind, as an infant, and a man of perfect age: the iustice of the law is imperfect, the iustice of faith per∣fect, they then differ no otherwise.

Contra. 1. The law directly intendeth the iustice of the law, and indirectly it leadeth vn∣to Christ: so it is false, that it leadeth and directeth onely to the iustice of the law: it leadeth vs vnto the righteousnesse of the law one way, by the proper scope and intent thereof, and to Christ an other way, indirectly, and by an accident, because when we see our weaknes in performing of the law, we are driuen to seeke vnto Christ, that hath kept the law for vs. 2. the same answer serueth for the next obiection: Christ is the end of the law, one way, as is said, and the righteousnesse of the law, an other. 3. they differ rather as a thing perfect and imperfect of two diuerse kindes, not as an infant, and a man of yeares, but as reasona∣ble and vnreasonable creatures; they agree onely in generall, they are both a kind of iustice, and haue one efficient cause, God is the giuer and worker of the one iustice, and of the o∣ther; but they differ in the seuerall properties, the one is imputed, the other inherent, and is

by faith, the other by workes.

2. Neither yet doe these two kinds of righteousnesse differ, as contrarie the one to the other, as some thinke: 1. one good thing is not contrarie to another, but both the righte∣ousnesse of the law, and of faith are good. 2. neither doth God command contrarie things; but both the iustice of the law, and of faith are commanded. 3. and one contrarie doth ex∣pel an other: but the righteousnesse of the law doth necessarily follow and accompanie faith, (though not to be iustified by it) as sanctification doth accompanie iustification.

3. Neither doe they differ onely ratione, non re, not in the thing or indeed, but in a cer∣taine respect, as Gryneus saith they are vna specie, of one and the same kind, and that the distinction and difference betweene them is not realis, sed rationis, is not reall, but ratio∣nall: as the Peripaterike Philosophers doe make morall vertue, and vniuersall iustice one and the same, re & subiecto, in the matter it selfe and subiect, and to differ onely, ratione in a cer∣taine respect: for as it is considered as an habite of the word, it is called vertue, but as it gi∣ueth vnto euery one his own, it is iustice: so (he thinketh) these two kinds of iustice do differ, not in nature and substance, but onely in a certaine respect and rationall difference. But vn∣der correction of so worthie a man, there is a greater difference then thus, betweene the the iustice of the law, and the iustice of faith. 1. Gryneus himselfe confesseth in the same place, that they differ subiecto, in the subiect: for the iustice of faith, is subiective, in Christ, by way of a subiect, the iustice of the law hath man for his subiect: therefore they differ o∣therwise, then in a diuerse respect. 2. that which differeth in forme, matter, qualitie, sub∣iect, differeth more, then onely in a certaine respect. But the iustice of the law, and of faith differ in all these: 1. in forme, the iustice of the law saith, doe this, and thou shalt be saued; faith saith, beleeue onely, &c. 2. in matter they differ, the one consisteth of workes, the other of faith. 3. in qualitie, the one is imperfect, the iustice apprehended by faith is abso∣lute and perfect. 4. in subiect, the iustice of faith is imputed vnto vs, beeing inherent in Christ, the iustice of the law is inherent in man and not imputed.

4. Wherefore these two iustices, 1. are neither one and the same, as Stapleton. 2. nor contrarie. 3. not differing onely in a certaine respect, as Gryneus. 4. but they differ, as di∣uers species or kinds of the same gender; they are both iustice, but the one inherent, the other imputed, the one consisteth in doing, the other in beleeuing. Par. dub. 5. and Pet. Mar. will haue them differ, as in Logike, the difference, and propertie of a thing; the difference is that which giueth essence vnto a thing, as Christs iustice applied by faith maketh our iustification, the propertie, is that which followeth the nature of a thing; and so the iustice of the law in our holines and sanctification doth follow necessarily our iustification by faith.

Controv. 9. Whether the righteousnesse of the law, and that which is by the law, doe differ.

Pererius disput. 2. maketh three kinds of iustice. 1. one is iustitia legis, the iustice of the law, or the law of iustice, which is that iustice, when God by his grace doth helpe vs to fulfill the law. 2. the iustice of faith is that, which is giuen vnto those, that beleeue in Christ. 3. iustitia ex lege, iustice by the law, is that which a man doth of himselfe, without faith and grace, onely by the strength of freewill; and this is that iustice, which the Apostle here setteth against the iustice of faith. This distinction also hath Stapleton making the like difference betweene iustitia legis, and iustitia ex lege, righteousnesse of the law, and righte∣ousnesse by the law, and Bellarmine, as is before alleadged, qu. 29.

Contra. 1. As the righteousnesse of faith, and by faith, with Saint Paul are one and the same, as Rom. 4.11. it is said to be of faith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and here v. 6. righteousnesse which is by faith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: so neither doe the righteousnesse of the law, and by the law differ: for both of them haue the same definition: he that doth the law, shall liue thereby: so that these termes of the law, by the law, through the law, in the law, in the matter of iustification are all one and in effect the same: as that which he calleth the righteousnesse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the law, Rom. 8.4. the same is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the law, c. 10.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, through the law, Gal. 2.21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the law, Gal. 10.11.

1. Concerning that distinction, it faileth in one of the parts thereof: for that which they call iustitiam ex lege, righteousnesse by the law, which a man doth without grace and faith onely schooled by the law, and mooued by the terrour thereof, that is no iustice at all: for the law is holy and good, Rom. 7.12. and the workes thereof holy and good, but without

faith and grace no man can doe any good thing: neither doth Saint Paul dispute of any such imagined iustice, but euen of those workes of the law, which are done by men sanctified by grace, as the Apostle giueth instance in Abraham and Dauid sanctified men, Rom. 4. who yet by the workes of grace were not iustified.

3. Indeed Augustine hath such a distinction, betweene the righteousnes,* 1.80 legis, of the law, which is fulfilled in vs by grace, and ex lege, by the law which is that righteousnesse, which a man worketh by his owne freewill: as is before alleadged, qu. 29. But Augustines meaning is not, that a man is iustified by either of these kinds of righteousnesse, therefore that distinction, as he vseth it, is impertinent to this purpose: for we affirme, that the righ∣teousnesse of the law, whereby they pretended to be iustified, is indifferently called, of the law, or by the law: and the Apostle herein maketh no difference.

4. And as for that exact righteousnesse which the law requireth, which indeed is that which is called iustitia legis, the righteousnesse of the law, it is no otherwise fulfilled in vs, then by faith in Christ, Rom. 8.4. the faithfull also receiue grace by the spirit of sanctifica∣tion to keepe the law in some measure: but they are said rather to walke according to the law, and in Saint Iohns phraise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the commandements, then to fulfill or keepe the law and commandements.

Controv. 10. That Baptisme doth not giue or conferre grace.

v. 8. This is the word of faith, &c. The ordinarie glosse out of Augustine doth inferre hence, and out of that place, Ioh. 15.1. Yee are cleane through the word, &c. that it is not the water which saueth in baptisme, but the word: for he saith not, ye are cleane because of baptisme, but through the word: detrahe vorbum, &c. take away the word, and what is water but water: accedat verbum ad elementum, &c. let the word come to the element and it becommeth a Sacrament, vnde est ista tanta virtius aquae, &c. where is this great vertue of the water, that it toucheth the bodie, and the heart is washed, nisi faciente verbo, &c. but because the word worketh; not because it is rehearsed, but beleeued, &c. this iudgement of Augustine here cited in the glasse is agreeable to Saint Pauls doctrine, Ephes. 5.26. cleansing it by the washing of water through the word: the water then washeth not of it selfe, but by the word: then the element it selfe-confesseth not grace, as the Romanists hold: See further, Synops. Centur. 2. err. 69.

Controv. 11. Against the dissembling of our faith and profession.

v. 9. If thou shalt confesse with thy mouth, &c. It is then necessarie to confesse the faith of Christ, which is beleeued in the heart, contrarie to the opinion of the Libertines, which renew the old error of the Priscillianists, and Carpocratian heretikes, which thought it law∣full to dissemble their faith before the Magistrate: so doe the familie of loue, the Libertines of these daies: and such carnall Gospellers, which thinke it sure for them to goe vnto the Popish Masse, and other superstitious rites, keeping their conscience to themselues: they are the Nicodemites of these daies: But the Apostle reprooueth them all, requiring this as necessarie vnto saluation to confesse Christ with the mouth: And our Sauiour saith, that who so is ashamed of him here, he will be ashamed of him in his kingdome, Mark•••••• 38.

Controv. 12. That faith is not onely in the vnder∣standing.

The Romanists (as namely Bellarmine) doe affirme, that faith onely hath the seate in the intellectuall part: lib. 1. de. iustificat. c. 6. and so they hold faith to be an act onely of the vnderstanding: Rhemist. annot. 2. Cor. 13. sect. 1.

But the contrarie is euident here: the Apostle saith, with the heart man beleeueth, &c. now the heart is not the seate of vnderstanding, but of the affections: and yet the heart is taken according to the phrase of Scripture, not for that vitall part of the bodie, but for the soule and all the faculties thereof: wherefore though knowledge and vnderstanding be re∣quisite vnto faith, yet the principall part thereof, is an assured confidence and beleefe which is in the heart and affections, not in the braine onely and vnderstanding. See further Centur. 4. err. 48.

Controv. 13. The Scriptures the onely sufficient rule of faith.

v. 11. For the Scripture saith, &c. S. Paul hether to hath prooued the whole doctrine of

saith by him deliuered by the testimonie of Scripture: and Act. 26.22. he professeth, that he taught none other things, then Moses and the Prophets did: we are then onely in mat∣ters of faith to haue recourse vnto the Scriptures, not vnto vnwritten traditions, whether the Papists would send vs, for they are vncertaine, mutable, variable, and therefore can be no rule of faith.

And further, whereas the Apostle addeth, the Scripture saith, as before c. 9.17. hereby that cauill of the Iesuites is remooued, which say that the Scripture is mute and dumbe, and cannot be a iudge of controversies: but the Apostle saith, the Scripture speaketh, that is, God speaketh in the Scriptures, and it speaketh and proclaimeth the truth to euery one; therefore it is not a dumbe but a speaking iudge: and therefore is sufficient to determine all controversies of religion, and matters of faith: See further Synos. Centur. 1. err. 5.

Controv. 14. How the Apostle saith, there is no difference betweene the Iew and the Grecian. v. 12.

Obiect. The Apostle before gaue the prioritie vnto the Iewes, c. 1.17. to the Iew first, and also to the Grecian: how then doth he say here, there is no difference.

Ans. 1. We must distinguish the times: there was in the old Testament a difference made, because the Lord then had made choise onely of Israel, before all the people in the world, but now vnder the kingdome of the Messiah, this difference is taken away: Christ hath broken downe the wall of part••ing, and of both made all one: so distingue tempora & concilaibis. Scripturas, distinguish the times, and you shall reconcile the Scripture: Pareus.

2. Adde hereunto, that because euen at the first preaching of the Gospel, the Iewes had a preheminencie, and the Gospel was first offered vnto them, the distinction of times will not fully satisfie: the Iews were not preferred, quoad bona gratia, in respect of spiritual grace, but quoad praerogativam, &c. in respect of some prerogatiues they had, which S. Paul shew∣eth what they were, Rom. 3.2. and c. 9.5.6. Gorrhan.

Controv. 15. Against the maintainers of Vniversall grace.

Obiect. Whereas the Apostle saith, v. 12. rich vnto all, he may seeme to fauour their o∣pinion, which hold, that God hath vniuersally and indifferently decreed to shewe mercie vnto all, and so in his owne purpose he hath not reiected any.

Answ. We must vnderstand the Apostle here not to speake absolute, absolutely of all in generall, but with these two qualifications: he speaketh of all distributive, by way of distri∣bution, all both Iewes and Gentiles: he is rich to all not in particular, but of what nation or kindred whatsoeuer, Iew, or Gentile: for that the Apostle taketh vpon him to prooue, that not to the Iewes onely, but to the Gentiles also the promises of mercie in Christ doe be∣long: secondly the Apostle nameth (all) limitate, with a certaine limitation, vnto all that call vpon him, that is, all beleeuers, for they onely call vpon God, that doe beleeue in him.

Controv. 16. That faith iustifieth not by the act thereof, but onely as it apprehendeth Christ.

Whereas the Apostle saith, v. 13. Whosoeuer calleth vpon the name of the Lord shall be sa∣••••••••, &c. Bellarmine would hence inferre, that faith doth not iustifie, relative, by way of re∣••ation vnto Christ, by beleeuing in him, but in seeking, asking, invocating, as here the A∣postle saith: lib. 1. de iustific. c. 17.

Contra. 1. The Apostle saith not, neither can it be concluded out of his words, that we are saued by calling vpon God, but invocation is a sure note and argument of saluation, be∣cause it is an euidence of their faith, whereby they are iustified and saued. 2. but faith iusti∣fieth onely passiuely, as it apprehendeth Christ, not actively, in respect of the work and me∣rit thereof: for we are iustified by the righteousnes of God, by faith in Christ, Rom. 3.22. but the act and work of faith is a part of mans righteousnes, not of Gods, therefore so faith iustifieth not; but as it apprehendeth the righteousnes of God in Christ: See further Synops. Centur. 4. err. 53.

Controv. 17. That faith onely iustifieth, not invocation.

Bellarmine out of this place, whosoeuer calleth, &c. would confirme an other of his er∣rors, that faith pro parte sua, for it part iustifieth, if other things be not wantings for salua∣tion is here ascribed to invocation: lib. 1. de iustif. c. 12.

Contra. 1. The same answer may suffice: for here saluation is not ascribed vnto invoca∣tion, neither doth the Apostle shew, how, but who they are which shall be saued, namely, they which call vpon him, which is an act and effect of faith: for without faith, there is no invocation: the argument then followeth not, they which call vpon God shall be saued, therefore for their calling vpon God they shall be saued: for this were like, as if one should reason out of these words of S. Paul, Act. 27.31. Except these abide in the shippe, ye can not be safe: all that did abide in the shippe were safe, therefore because they did abide in the shippe, they were safe: for the shippe brake, and some were saued by swimming, some vpon boards, and other pieces of the shippe.

Controv. 18. Against the invocation of Saints.

v. 14. How shall they call on him, in whom they haue not beleeued, &c. This place is strongly vrged against the Popish inuocation of Saints by our Protestant writers, as Pareus, Faius, and others: for if we are to call vpon none, but in whom we must beleeue, and we are onely to beleeue in God, Ioh. 14.1. Ye beleeue in God, beleeue also in mee, it followeth that God onely must be called vpon.

The Rhemists in their annotation here answer by a distinction of beleefe: that none can inuocate Christ as their Lord, and Master, vnlesse they beleeue him so to be: but they may trust also in Saints, that they can helpe them, and so also may beleeue in them, as their hel∣pers: and this phrase (they say) to beleeue in men, is found in Scripture, as Exod. 14.31. they beleeued in God, and in Moses, for so it is in the Hebrew.

Contra. 1. Seeing the Scripture curseth him that trusteth, or putteth any confidence in man, Ierem. 17.5. how can Papists escape this curse, that are not ashamed to professe their trust and confidence in man. 2. though that in the Hebrew phrase the preposition (beth) which signifieth (in) be vsed, yet it is no more, then is expressed in the Latine phrase in the datiue case, and so the Latine translator, well obserueth, crediderunt Deo & Mosi, they be∣leeued God, and Moses: the meaning is no more then this, that they beleeued Moses as a true Prophet of God, that it came to passe, as he had foretold. 3. and seeing all our faith and confidence must be grounded vpon the Scripture, but in the Scripture men haue no warrant to trust in Saints, that they can helpe them, this is but a vaine confidence. 4. Nei∣ther are there diuers kinds of a religious beleefe and confidence: there is a ciuill kind of assu∣rance, which is the good perswasion, that one may haue of another: but all our religious be∣leefe must be onely setled vpon God. 5. And so to conclude, Augustine saith in Psalm. 64. non potest esse Deo grata oratio, quam ipse non dictavit, &c. that prayer cannot be accepta∣ble to God, which he (that is Christ) hath not indited: But Christ hath not endited any praier vnto any but vnto God onely: therefore that forme of prayer is onely acceptable to him: See further hereof in D. Fulkes answer to the Rhemists vpon this place.

Controv. 19. That we must pray with confidence and assurance.

Mr. Calvin also vpon these words, how shall they call on him, in whom they haue not be∣leeued, &c. confuteth the opinion of the schoolemen••, qui se dubitanter Deo offerunt, which doubtfully offer their prayers to God: and so Bellarmine saith, that it is not necessa∣rie for a man in his prayer to beleeue and be perswaded that God will heare him. lib. 1. de ••onis operib. c. 9.

Contra. But the Apostle here requireth an assured beleefe in him that prayeth: and our Sauiour saith, Whatsoeuer ye desire, when ye pray, beleeue that ye shall haue it, and it shall be don vnto you, Mark. 11.24. See further Synops. Centur. 4. err. 88.

Controv. 20. Against the vaine pompe of the Pope of Rome in offering his feete to be kissed.

v. 15. How beautifull are the feete, &c. This maketh nothing at all to countenance the pride of the Romane Antichrist, who hath offered his feete to be kissed of Kings and Emperours. 1. the Prophet first, and the Apostle following him, meaneth not any such par∣ticular gesture to be offered to the feete, but by a figure is vnderstood the reuerence due to the person of those which preached the Gospel: and this rather confoundeth the pride of the Pope and his Cardinals, that ride in state on their trapped horses, whereas the Apostles trauailed on foote, preaching as they went: and therefore it is saide, how beautifull are the feete. 2. and this honour is onely belonging to them which preach the Gospel: but the Pope and his Cardinals are so farre from preaching the Gospel, that they by all meanes sup∣presse

it, and persecute with sword and fire the professors of it: Martyr. See hereof more Synops. Centur. 2. err. 29.

Controv. 21. Against humane traditions.

v. 17. Faith commeth by hearing, and hearing by the word of God, &c. Hence it is eui∣dent, that nothing must be preached but the word of God, and that saith onely is builded thereupon: all humane traditions must giue place, and whatsoeuer is vrged beside the word of God: The Papists indeed, are not ashamed to call their traditions, verbum Dei non scrip∣tum, the word of God not written; which is not farre from blasphemie to make their own inuentions, and traditions equall with the word of God: which is not to be found, but one∣ly in the Scriptures: for the word of God is certaine, we know who is the author thereof, it is consonant to it selfe, and remaineth for euer: but their traditions are of obscure and vn∣certaine beginning,* 1.81 they are contrarie to themselues, and are chaungeable: Basil hath this notable testimonie concerning the authoritie of the Scriptures, calling it, the 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 name∣ly 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 extraordina∣rie 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 mi∣racles, for we read of many Prophets, which were sent in times past, and yet are not men∣tioned 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 ei∣ther 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 nati∣on 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 He∣brew.

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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, voice, as they did be∣fore, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sound. 2. Beza thinketh they translated thus (their sound) to make it an∣swerable vnto the next clause, and their words into the end of the world. 3. and Pareus ges∣seth that they might read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 refu∣seth 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 pre∣pare 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 Chry∣sostome 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 re∣bellious 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 fol∣loweth 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 Christi∣ans, 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 direct∣ly 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 eui∣dent 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 professed themselues wor∣shippers of God, and asked after him: therefore the other are the Iewes: and this further ap∣peareth, because this is reckoned among one of their faults, they did eate swines flesh, which neither was practised among the then Pagan, nor now beleeuing Gentiles. 3. Wherefore this rebuke must light vpon the Iewes: for they contemning the Lords altar, did set vp other altars in gardens to sacrifice vpon, to their idols: they did visit the graues and sepulchres, ei∣ther to consult with the dead, contrarie to the law, Deut. 18. or els to adore their reliques, as Papists now doe. 4. And it is apparant to all the world, how this prophesie is fulfilled: God hath reuealed himselfe to the Gentiles, and the Iewes are blinded still.

6. Morall obseruations.

1. Observ. Of the securitie and assurance of faith.

v. 6. Say not in thine heart, who shall ascend into heauen, &c. So long as a man is vnder the terror of the law, his mind is continually perplexed and troubled, doubting of heauen, how he shall come thither, and fearing hell who shall deliuer him from thence: but beeing iusti∣fied by faith, and so at peace with God, nothing doth trouble vs: we neede not to say, who shall ascend to heauen, to bring vs thither, or descend to hell to redeeme vs

thence, for Christ hath done both for vs: in whom we are so sure of Gods loue, that nothing can separate vs from it: as S. Paul sheweth by his owne experiences, Rom. 8.38.39. so long then as the minde is doubtfull, perplexed, and wauering, it is a sure signe, that such haue not yet attained vnto this iustifying faith.

Observ. 2. Against pride and vaine∣glorie.

Chrysostome vpon these words, v. 11. He that beleeueth in him shall not be ashamed: taketh occasion to shewe the vaine desire of humane praise: whereas it is faith in Christ, that brin∣geth true praise, and delivereth from shame and confusion: I will abridge his morall vpon this point.

1. First he describeth this vanitie, by the adiuncts thereof, quid illa sumptuosius, quid dif∣ficilius, &c. what is more sumptuous, and more hard: as to build goodly houses, to provide multitude of seruants, great horse, to set forth showes, to go in pompe, and all to get praise: what can be more costly?

2. By the event: it consumeth not onely money, but devorat animas, it devoureth the soule, mater gehennae est inanis gloria, vaine-glorie is the mother of hell, and vehemently kindleth the fire thereof.

3. By the difference between this passion, and all other: quae morte finiuntur, which end by death: but this vaine desire sheweth it selfe after death, as in the immoderate cost bestow∣ed in garnishing sepulchres: that they which could not affoard one halfepennie to the poore while they liued, morientes sumptuosam mensam vermibus praebeant, beeing dead to prepare a sumptuous table for the wormes.

4. By the condition and propertie of it: as there is no servitude, no not of the Barbari∣ans, which is more grieuous, then the servitude of vaine-glorie: it commandeth most ser∣vile things: he which is ambitious refuseth no labour nor seruice, to further his vnsatiable appetite: so that there cannot be a greater slaue, then a vaine-glorious man.

5. The companions of vaine-glorie, are envie, couetousnes, adulteries: for many one in his foolish braverie vaunteth himselfe, hanc & hanc ego decepi, I haue deceiued this woman and that, and had my will of them.

6. Vaine-glorie is an vncertaine thing: though a man had tenne thousand commenders, they much differ not à graculis garrientibus, from so many cackling iayes: for they will vpon any occasion be as readie to dispraise.

7. Beside, that which a man desireth to be praised, he soonest obtaineth by contemning of praise: for men doe not more wonder at any, then at him, qui non laudari sustinet, which can not endure to be praised.

8. This studie of vaine-glorie is farre vnlike all other studies and professions: in other artes men will make them their iudges that haue skill: but the vaine-glorious man, putteth himselfe vpon the ignorant multitude: the harlot is not so vaine: for she contemneth and despiseth many louers; but the man ambitious of praise, doth fawne euer vpon base and vile persons, for praise and commendation.

Now Chrysostome in this manner proceeding to lay open the vanitie of this desire of praise, doth also shewe the remedies against it.

1. There is a woe denounced to such, Luk. 6.26. Woe be vnto you, when all men speake well of you: for so did their fathers to the false Prophets: euill men are sooner commended of the world, then good.

2. We must set before vs the euerlasting praise of God, which will make vs to tread vn∣der foote the praise of men: like as they which delight in the comelinesse of the bodie, alia splendidior facies visa à prima separat, a more beautifull face doth turne a mans desire from the former: the seruant looketh to his master, the scholar to his teacher, the labourer to his paymaster: but he that desireth the praise of men, looketh not to God his master and rewar∣der: Athleta in arena certans, in theatro probari cupit, the champion or combatant striuing in the sand and ground belowe, yet seeketh to be approoued in the theatre aboue: yet a vaine-glorious man, cum theatrum in coelo habet, spectatores in terris colligit, when he hath his theatre in heauen, yet doth seeke vnto him spectators in earth.

3. We must consider the dignitie and excellencie of our calling, and say with S. Paul, knowe ye not that we shall iudge the Angels: and wilt thou then that shalt iudge the An∣gels, be iudged of vile and base persons here in earth?

4. We must set before our eyes, the examples of the Saints, that haue condemned the vaine-glorie of this world: as Helias, when the King and nobles and people were gathered together, and wondred at him: he sought not their praise, but checked them, saying, how long halt ye betweene two opinions? 1. King. 18.21. and when all Iudea assembled vnto Iohn, be fawned not vpon them, but reprooued them, O generation of vipers: to this purpose, Chrysostome.

Observ. 3. Against despaire.

v. 12. He that is Lord ouer all, is rich vnto all: From this place Oecumenius collecteth a comfortable note: that seeing Christ is so desirous of our saluation, vt suas divitias existimet esse, that he couneth it his riches, if many be brought vnto the faith: that no man should de∣spaire of saluation: And that we should haue a desire vnto our saluation, which our Blessed Sauiour so thirsteth after: as he did, when he wept ouer Ierusalem, which he would haue ga∣thered vnto him, •••• the henne doth her chickens, but they would not, Matth. 23.

Observ. 4. Against envie.

M. Calvin vpon the same words, he is rich vnto all, doth thus collect, that one should not envie another, as though they lost any thing by the graces bestowed vpon an other: for God is aboundantly rich, eius opulentiam largitate non minui, his bountie and riches is not diminished by his giuing: God hath enough in store for all: it is therefore called the deepenes of his riches, c. 11.33. the bottome whereof can neuer be sounded, nor the fountaine drawne drie.

5. Observ. Of the reverent respect, which should be had vnto the Ministerie, and Ministers of the word.

v. 15. How beautifull are the feete: seeing the Ministers of the Gospel doe bring vnto vs the tidings of saluation, and of peace with God: they ought to be more welcome vnto vs, then they which bring vs newes of any worldly treasure whatsoeuer: and herein appeareth how earthly minded men of this world are, that haue no more regard vnto those, who are the messengers of God for their soules health: that whereas, in euery profession the Mini∣sters thereof are honoured: as the Pagans did highly esteeme their idolatrous sacrificers; the Turks, their Musulmen, which are their Priests; the Papists their Masse-priests: yet a∣mong Protestants, their Ministers and Preachers, are of least regard, vnlesse it be among those few, that receiue comfort by their ministerie.

6. Observ. Against titulant Ministers, which haue the name onely, and not the thing.

v. 15. How beautifull are their feete, which bring glad tidings of peace, &c. It is required men of Ministers, that if they would be honoured as Messengers, they should bring the Message with them, that is, to preach good things vnto the people: this then maketh for the reproofe of idle or vnsufficient ministers, that either can not, or will not preach to the people: where is now their loue vnto Christ, seeing they feede not his flocke: as Christ said vnto Peter, louest thou me, feede my sheepe, &c. Ioh. 21.

7. Observ. Of the necessitie of the preaching of the word.

v. 17. Faith commeth by hearing, &c. Where then there is no preaching of the word of God, there can be no hearing: where no hearing, there no faith: this sheweth the miserable state of those people, which want the ordinarie ministrie and preaching of the word of God: how can they but fall into the ditch, that either haue no guides, or those but blind: for the Scripture saith, where there is no vision, there the people decay, Prou. 29.18. where are no Prophets ordinarie or extraordinarie, there the people must perish: Chrysostome compareth the word of God, and the preaching thereof vnto oyle, and faith as the lampe, without the word preached faith decayeth, as the lampe without oyle is extinguished: The considerati∣on hereof should mooue Christian Magistrates which are the chiefe pastors of the Lords in∣heritance, to prouide, that the people be euerie where taught: and the people themselues should be incited chiefely to seeke for the foode of their soules.

CHAP. XI.

1. The text with the diuerse readings.

v. 1. I say then, (I demaund. G.) hath God cast away his people? God forbid: (Let it not be. Gr.) for I also am an Israelite of the feede of Abraham, of the tribe of Beniamin.

2 God hath not cast away his people, which he knewe before (from the beginning. S.) knowe ye not what the Scripture saith of Elias, V. Be. B. G. (to Elias. S. in Elias. L. the preposition is (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in) but it is taken as the Hebrewe preposition (beth) is, to signifie (de, of,) how he communeth with God (cryeth. S. maketh intercession. L. V. B. yet he doth not pray against Israel, but onely communeth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) against Israel, saying:

3 Lord, they haue killed thy Prophets, and digged downe thine altars: and I am left a∣lone, and they seeke my life.

4 But what saith the answear of God (the diuine answear. Gr. Be. L. it was said vnto him in revelation. S.) vnto him? I haue reserued (left. Gr.) vnto my selfe seuen thousand men, which haue not bowed the knee (and worshipped. S. ad.) vnto (before. L. ad.) Baal: (that is, the image of Baal. V. Be.)

5 Euen so then at this present time, is there a remnant (a reseruation. Be.) according to the election of grace. (of God. L. ad.)

6 And if it be of grace, it is no more of works, or els were grace no more grace: but if it be of works, it is no more grace: or els worke were no more worke: (this clause is omitted in the vulgar latine.)

7 What then? Israel hath not obtained, that he sought: but the election hath obtained it, and the rest haue beene hardened: B.G. (blinded. L.S.V.B.P. but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifieth to harden, as Ioh. 12.40. he hath blinded their eyes, and hardened their hearts.)

8 According as it is written, God hath giuen them the spirit of slumber, (of compuncti∣on, L.V.S.A.P. of commotion, S. of remorse, B. the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, properly signifieth comp••••∣ction: but because they which are in a deepe slumber can not feele though they be pricked, it signifieth here rather slumber, the cause beeing taken for the effect) eyes that they should not see, and eares that they should not heare vnto this day.

9 And Dauid saith, Let their table be made for a snare, and for a net, (or trappe, B.) and for a stumbling blocke, (a scandale, Gr.) and for a recompence (a retalion, Gr. a requitall) vn∣to them.

10 Let their eyes be darkned, that they see not, and bow downe their backe (their thigh, S.) alwaies.

11 I say then (I demaund, G.) haue they stumbled, that they should fall? God forbid: but thorough their fall (sinne, L.) saluation commeth vnto the Gentiles, to prouoke them to emulation, (to follow them G.)

12 Wherefore if the fall of them be the riches of the world, and the minishing (condem∣nation, S.) of them, the riches of the Gentiles, how much more shall their abundance be?

13 For I speake to you Gentiles, in as much, as I am the Apostle of the Gentiles, I mag∣nifie my ministerie: (office, G.B.)

14 If by any meanes I might prouoke vnto emulation (provoke, B. provoke to follow, G. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to prouoke vnto zeale or emulation) and might saue some of them.

15 For if the casting away of them be the reconciling of the world, what shall the recei∣uing be but life from the dead?

16 For if the first fruits be holy, so is the whole lumpe: and if the root be holy, so are the branches.

17 And though some of the branches be broken off, and thou beeing a wild Oliue tree, wast graft in for them, and made partakar of the roote and fatnesse of the Oliue tree;

18 Boast not against the branches: and if thou boast, thou bearest not the roote, but the roote thee.

19 Thou wilt say then, The branches are broken off, that I might be graft in.

20 Well: thorough vnbeleefe they are broken off, and thou standest by faith: be not high minded, but feare.

21 For if God spared not the naturall branches, take heede, least he also spare not thee.

22 Behold therfore the kindnes (benignitie. B.S. bonni••fulnes. G. goodnes. L. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) &

seueritie of God: toward them which haue fallen, seueritie, but toward thee kindnes, if thou continue in his kindnes, or els thou also shalt be cut off.

23 And they also if they abide not still in vnbeleefe shall be graffed in: for God is able to graffe them in againe.

24 For if thou wast cut out of the wild oliue tree by nature, and contrarie (beside, B.S.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) to nature wast graffed in a right oliue tree (good oliue. Gr.) how much more shall they which are by nature, be graffed into their owne Oliue tree?

25 For I would not brethren, that ye should be ignorant of this secret (mysterie. Gr.) that ye should not be wise (arrogant. B. G. A.) in your selues, (in your owne conceits, B.) that obstinacie (blindnes, L.V. see before v. 7.) in part is come to Israel, vntill the ful∣nes of the Gentiles be come in.

26 And so all Israel shall be saued, as it is written, The deliuerer shall come out of Sion, and shall turne away vngodlines from Iacob.

27 And this is my couenant (testament. V.S.L.P. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth both, but the first is fitter here) to them, when I shall take away their sinnes.

28 As concerning the Gospel, they are enemies for your sakes, but as touching the ele∣ction they are beloued for their fathers sakes.

29 For the gifts and calling of God are without repentance. (such as he cannot repent him of. B. V. God changeth not in his gift. S.)

30 For euen as ye in times past haue not beleeued God, (obeyed. Be. S. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it sig∣nifieth both, but the first is more proper here) yet haue now obtained mercie thorough their vnbeleefe:

31 Euen so now haue they not beleeved, (not obeyed, Be. haue beene contumacious. S. see the former verse) by the mercie shewed vnto you, (your mercie. Gr.) that they also may obtaine mercie, (not beleeued the mercie. B. A. in the mercie. L. not beleeued because of your mercie. V.S. Beza referreth it to the latter clause, that by your mercie they might obtain mercy.

30 For God hath shut vp all in vnbeleefe. (contumacie, or disobedience, S.B.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. sig∣nifieth both, the first rather here, for the Apostle still vrgeth the necessitie of beleefe, as c. 9.32.) that he might haue mercie on all.

33 O the deepenes of the riches, both of the wisdome and knowledge of God•• (and of the wisdome and knowledge of God, L. see 32. quest.) how vnsearchable (incomprehensible, L.) are his iudgements, and his waies past finding out?

34 For who hath knowne the minde of the Lord? or who was his counseller?

35 Or who hath giuen vnto him first, and he shall be recompensed?

36 For of him, and thorough him, (in him, S.) and for him, are all things, to him be glo∣rie for euer. Amen.

2. The Argument, Method, and Parts.

THe Apostle in this Chapter treateth of the calling of the Gentiles, and of the reiection of the Iewes: yet so, as that he both exhorteth the Gentiles not to insult ouer the Iewes, because they are reiected for a time: and to the comfort of the Iewes he sheweth, that they are neither totally, nor finally reiected, but shall in the ende be conuerted. Tehre are ••. parts of the chapter: the first is doctrinall, shewing, that the Iewes are not totally reiected, to v. 11. the second is exhortatorie, both to Iewes and Gentiles, to v. 33. the third is the conclusion. v. 33.

1. In the Doctrinall part, 1. he sheweth, that all the Iewes are not reiected by these reasons. 1. by his own example, that was a Iew. 2. by the immutabilitie of Gods fore∣knowledge, v. 2. 3. by an argument à pari, taken from the like in Elias time: the antecedent containeth Elias complaint vnto God, v. 3. and Gods answer to him, v. 4. the consequent sheweth the application: euen so now a remnant shall be saued, v. 5. as in Elias time: this is amplified by setting forth the efficient cause, of their election, the grace of God, which can not fall away, which is enlarged by the contrarie, not of works, v. 6. 2. Then the Apostle speaketh of the part of the Iewes reiected: which is propounded by the contrarie, v. 7. and proued by testimonies of Scripture, one of Isay, v. 8. the other of the Prophet Dauid, v. 9, 10.

2. In the exhortation, 1. he moueth the Gentiles, that they should not insult ouer the

Iewes, to v. 25. 2. he comforteth the Iewes by a propheticall prediction of their conuersi∣on, to v. 33.

1. The summe of the Apostles exhortation is set forth, v. 18. that the Gentiles (to whom he directeth his speach, v. 13.) should not beast themselues, nor be high minded, v. 20. or arrogant in themselues, v. 25. This exhortation is strengthened by diuers arguments. 1. from a double end of the reiection of the Iewes, one to bring saluation to the Gentiles, the other, that the Iewes might emulate the example of the Gentiles: these two ends are pro∣pounded, v. 11. and then amplified, the first v. 12. by an argument from the lesse to the grea∣ter: that if the world gained so much by the reiection of the Iewes, much more by their conuersion: the other ende is vrged by shewing the ende of the Apostles ministerie among the Gentiles, which was to prouoke the Iewes to emulation, to saue some of them, v. 13, 14.

2. Argument from the hope of the conuersion of the Iewes, v. 15. which is grounded vpon the force of the Couenant, they are branches of an holy roote, v. 16. therefore let not the Gentiles insult.

3. Arg. from the former state and condition of the Gentiles, they were as a wild oliue tree, v. 17.

4. Arg. the Gentiles should shew themselues vnthankfull to insult against the roote, which did beare the branches, v. 18.

5. Arg. the Gentiles might be cast off themselues, therefore they were not to boast: which he prooueth by an argument from the greater to the lesse: If God spared not the na∣turall branches, much lesse the vnnaturall, v. 19, 20, 21.

6. Arg. from the cause or originall of the vocation of the Gentiles, the bountie and mercie of God, therefore they were not to boast, v. 22.

7. Arg. from the hope of the conuersion of the Iewes, which was touched before, v. 15. which is amplified, by the efficient, the power of God, and by an argument from the lesse to the greater, v. 24.

The propheticall prediction of the conuersion of the Iewes for their comfort followeth: which is propounded v. 25. as before he shewed, that the reiection of the Iewes was not to∣tall, so here he prooueth, that it shall not be finall: but that Israel shall be called againe, 1. by two testimonies of the Prophet Isai, v. 26, 27. 2. from the dignitie of the Iewes de∣pending vpon Gods grace and election, which was infallible, v. 18, 19. 3. à pari, from the like, as the Gentiles sometimes beleeued not, but were receiued to mercie, so the Iewes then beleeued, but should receiue mercie, v. 30, 31. 4. from the ende, God hath shut vp all in vnbeleefe, that all might tast of his mercie, v. 32. and ascribe nothing to themselues.

3. The conclusion consisteth, 1. of an exclamation, with an admiration of Gods wis∣dome and knowledge, as vnsearchable: which is shewed, 1. by the secrecie thereof, not to be found out by a creature, v. 34. 2. by the bountie of God, not prouoked by any mans gi∣uing first vnto him. 3. because God is the beginning and end of all things. 2. then fol∣loweth the Apostles vow and wish, that all glorie may be ascribed vnto God, v. 36.

3. The questions and doubts discussed.

Quest. 1. Of the scope and intent of the Apostle in this chapter.

1. Whereas the Apostle had in the ende of the former chapter shewed out of Isay, how the Iewes for their obstinacie were reiected, and the Gentiles called: now he sheweth in this chapter for the comfort of the Iewes, that all generally were not cast off, but onely the vn∣beleuers, Origen: and so least that the Iewes might haue despaired, and some might also haue obiected, as though hereby Gods promises to his people should haue beene made of no effect, he sheweth this reiection of the Iewes not to be generall, Par. and this he doth, ne insultarent Gentiles, least the Gentiles might haue insulted ouer the Iewes, gloss. ordin.

2. So then partly to minister consolation to the Iewes, Bucer: partly to represse the in∣solencie of the Gentiles, the Apostle sheweth three things concerning the reiection of the Iewes: that it is not vniversalis, vniuersall, to v. 11. nor inutilitis, vnprofitable, to v. 25. nor irrecuperabilis, irrecouerable, from v. 25. to the ende, Lyran.

3. And touching the first, that their fall is not generall: he sheweth, first that all are not reiected, as by his owne example, then that some are assumed, as seuen thousand were in Elias dayes: and yet some reiected, v. 8.9. Gorrhan.

Quest. 2. Why the Apostle maketh mention of the tribe of Benia∣min, whereof he was.

v. 1. I also am an Israelite, of the seede of Abraham, of the tribe of Beniamin, &c. 1. Pet. Martyr thinketh that Saint Paul would signifie here, that he was not obscurely borne, but of a noble tribe, euen of Beniamin which came not of any of Iacobs handmaides, but of Rachel his principall wife: and out of the which Saul the first King of Israel was cho∣sen. 2. Tolet giueth a contrarie reason, that least Saint Pauls calling might be ascribed to the dignitie of his tribe, he sheweth he was of Beniamin, which was vltima & minima, the last and least of all the tribes. 3. the interlin. glosse thinketh it is added, because mention is made next before, of the seed of Abraham, lest he might be thought to be of Abraham, by Ismael: But this doubt was remooued before in that he saith he was an Israelite. 4. Gor∣rhan giueth this coniecture: alludit genus operi sequeti, S. Pauls kindred and tribe is menti∣oned, as agreeable to the worke that followed: for as Rachel died in the birth of Beniamin, so the Synagogue in the birth of Paul: and as Iosephs cup was found in Beniamins sackes mouth, so the word of Christ in the mouth of Paul: and as Iacob saith of Beniamin, Gen. 49. that he is a wolfe devouring the pray: so Saint Paul spoiled the Iewish Synagogue, and brought many as a pray vnto Christ.

5. But these collections are to curious: S. Paul onely hereby sheweth that he was a Iew by nation, not a Proselyte conuerted to the faith: by rehearsing three of their principall Fa∣thers, Israel, Abraham, Beniamin: Pareus, that his kindred was so farre off from beeing an hinderance to him, that he was chosen to be praeco gratia, a preacher of grace: Bucer: and therefore all the Iewes were not reiected.

Quest. 3. How God is said not to cast off that people whom he knewe before, v. 2.

1. Chrysostome taketh here Gods foreknowledge for his prescience by the which he did foresee the people whom he had chosen, aptum fore fidem recepturum, to be apt and readie to receiue the faith: But herein the Greekes erred in attributing too much to mans freewill: and the contrarie is euident out of the Scripture, and reasons diduced from them, that Gods prescience was no cause, why he elected the people of Israel. As 1. Deut. 7.7. the Lord saith, he did not set his loue vpon them or choose them, because they were moe in number, &c. he did of his meere loue choose them, not for any respect vnto any thing in them. 2. how could he foresee any goodnesse in them, in whom naturally there is nothing but evill. 3. and the Lord here saith, v. 4. I haue reserued seuen thousand, he ascribeth it to their own will, but to his owne grace, that they were so reserued.

2. Some will haue this vnderstood comparatiuely, ipsum praesciuit ante Gentes, God did foresee them to be his people before the Gentiles, so Oecumenius vnderstandeth it of the prioritie of the calling of the Iewes before the Gentiles: But as Beza well obser∣ueth, the Apostle here speaketh not of vocation, but of the decree of eternall predestination.

3. Some interpret it thus: which he knew before, that is, had before enlarged with many excellent benefits: but it is euident by the circumstance of the place, that the Apostle speaketh here of election before all time, not of the collation of benefites in time, ex Tolet annot. 1.

4. Wherefore, we must vnderstand, that Gods prescience is taken foure waies: 1. either largely for his foresight, whereby he seeth and knoweth all things which are done in the world: as Peter saith to our Sauiour, Ioh. 21.17. Lord thou knowest all things: and this ge∣nerall prescience in God, belongeth to his vnderstanding, rather then will, and is no cause of things: for all that God in this sense knoweth, he decreeth not. 2. Gods prescience is ta∣keth more strictly, for his foreknowledge of those things which he decreeth to be, both of good, which he purposeth to worke, and of euill, which he purposeth to permit: and this prescience is practicall, the former is onely speculatiue. 3. it is vsed yet in a more strict sense, as when it signifieth the approbation and acceptance of God in his eternall loue: as Rom. 8.29. Whome he knew before, he predestinate: and so praenoscere is probare, to foreknow, is to approoue, as Origen saith: and so Gods prescience differeth from election, as the cause from the effect: as it signifieth election and predestination it selfe: and so Augustine taketh it here, praescivit, id est, praedestinavit, he foreknew, that is, predestinate: so also Haymo, Lyra∣nus: and so the meaning is, whome he knew before, ab aeterno electum amplexus, whom he lo∣ued and embraced beeing elected from the beginning: Beza: and here the word praecog∣noscendi,

of foreknowing, signifieth beneplacitum, the good pleasure of God, whereby he chose them to be his children, Calvin: for there is difference betweene these two words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to foresee, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to foreknow: this signifieth a foreknowledge with ap∣probation, in which sense, the Apostle saith, 2. Tim. 19. The Lord knoweth, who are his: the other is taken for a bare prescience and foresight, which is not ioyned with such appro∣bation.

Quest. 4. Of Elias complaint vnto God concerning Is∣rael.

1. S. Paul alledging the Scripture, as an interpreter, doth not tie himselfe strictly to so many words, nor to the same order: in the place which is here cited, 1. King. 19. Elias saith, they haue killed thy Prophets (with the sword,) which clause is here omitted, and he saith in the first place, and haue destroied thine alters, which the Apostle rehearseth in the second place: likewise in these words, they seeke my life (to take it,) these last are omitted: and the Lord in his answer in that place, maketh mention of 7. thousand which neither had bowed the knee to Baal, nor kissed him with his mouth, which latter is here omitted also by the Apostle.

2. Chrysostome noteth how the Apostle in great discretion bringeth in the example of Elias, that great Prophet, qui omnibus erat in pretio, who was highly esteemed of them all: whose authoritie they could not gainesay. And Saint Paul by this example of Elias, doth secretly meete with an obiection: because he had giuen instance onely of himselfe before, they might haue imputed it to S. Paul, as an insolent part, as though the whole condition and state of Israel rested in him onely: whereunto he answeareth, that there might be ma∣ny more beleeuing Israelites, though not knowne vnto them, as in the daies of Elias.

3. How he maketh request against Israel. 1. there are two kinds of request or complaint against one, either in complaining of the faults or sinnes committed, or in crauing punish∣ment & vengeance for the sinne; some thinke that Elias complained against them the latter way, as Leviben Gorson, thinketh that the fire, wind, and earthquake, which were sent be∣fore, did signifie impitum Eliae, the heat & earnestnes of Elias, that would haue incensed the Lord to punish his people: Pet. Martyr also consenteth, and would excuse it thus, the Pro∣phet was not angrie with their persons, but would haue their sinnes punished, and he had the spirit of prophesie, whereby he knew that the Lord would punish them, and so therein his praiers concurre with Gods will: Lyranus thus helpeth the matter, that he did it not zelo vindictae sed amore iustitiae, not with desire of reuenge, but in a zeale of iustice: non vt punirentur, sed corrigerentur, not that they should be so much punished, as corrected and amended, Gorrhan. But herein Elias had beene much vnlike Moses that praied for the people, and Samuel which said, God forbid, that I should cease to pray for the people, 1. Sam. 12. and our Sauiour, Matth. 15. biddeth vs to praie for our enemies. 2. Therefore Beza to mitigate the matter, translateth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, talked with God, and thinketh, he did only id simpliciter dicere, &c. rehearse that simply without any other intent, which made against Israel: But S. Paul vseth this word in the other sense, which is to make request, as c. 8.16. the spirit is said to make request for vs, and v. 34. Christ maketh request for vs. 3. Wherefore this was onely a complaint of the great decaie of religion, and of the great im∣pietie of the people, Pareus. M. Calvin thinketh that he did imprecari interitum, wish their destruction: so also Gryneus, that beside the complaint of the apostasie of Israel, there was tacita imprecatio, a secret imprecation: but this I refused before: I therefore rather con∣sent to them which thinke that the Prophet onely vttereth here his complaint vnto God of the generall falling away of the people, Osiand. postulabat illius auxilium, &c. he entreated his helpe against the rebellious people, Tolet annot. 2. Deum interpellat iudicem, he calleth God to be iudge betweene them, Gorrhan: Pet. Martyr obserueth that there are two kinds of expostulation with God, one when as simply complaint is made of the iniquitie of the times, and the sinnes of the people, which it is lawfull to doe: the other when as men so expostulate with God, as that they shew their discontent, and doe charge God, as it were with negligence in the regiment of the world: but the Prophet here expostulateth with God after the first manner.

4. They haue broken downe thine altars, &c. 1. These were not the altars of the high places, for they are commended, which cast them downe: 2. Nor yet the altars, which Ie∣roboam set vp for his golden calues; for they were not the Lords altars. 3. Nor yet the al∣tars

in the temple at Ierusalem, for they were not vnder the dominiō of Israel, against whom Elia complaineth. 4. Pet. Martyr thinketh they were the altars, which had beene erected by Abraham and other of the Patriarkes, the memorie whereof yet remained: but it is not like, that they continued so long. 5. and to vnderstand by these altars, by a figuratiue speach, the true worship of God, as Faius, Gryneus, Pareus, it seemeth not to be so proper. 6. Haymo thinketh they were such altars, as the godly among the tenne tribes, Deo edi∣ficarunt, did build vnto God, because they could not goe downe to Ierusalem: but these could not be called Gods altars, which were built by a priuate authoritie. 7. Therefore Osi∣ander better vnderstandeth the altars, tuo iussa erecta, which had beene erected at the Lords commandement, as by the Prophets Samuel, Elias, who had the Lords extraordinarie di∣rection for the erecting and building of altars.

5. And I am left alone: wherein Elias error appeared, both in complaining, as though all the people were fallen away, & that he himselfe was left alone; whereas the Lord had re∣serued to himselfe a great number, though they were not knowne: Lyranus giueth the rea∣son, quia spiritus non semper tangit corda Prophetarum, the spirit alwaies mooueth not the hearts of the Prophets: as Elisha saith, 2. King. 4.27. Her spirit is vexed within her, and the Lord hath hid it from me.

6. But it will be obiected, how Elias could say that none were left but himselfe, when Obadiah had hid an hundred of them: the answear is, that Elias might thinke, that they were all destroied by Iezabel, from whom he also fled•• Faius, Pareus.

Quest. 5. Of Gods answer vnto Elias.

1. Concerning the word here vsed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1. though it properly signified the oracle or answer of God giuen in the Tabernacle from the mercie feare, yet it generally is taken for any diuine answer or oracle giuen by God, Faius. 2. it commeth of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which either hath a large signification, which is to be named, or called, as Act. 11.26. the brethren of Antioch were first called Christians: or it is taken more strictly, for a diuine answer or direction receiued from God, Beza. 3. which may be done diuerse waies, either in dreame, as Matth. 2.11. or by any other revelation, as Noah is said to be warned of God, Heb. 11.7.

2. The Apostle doth not repeate the whole answer of the Lord vnto Elias in that place, but so much onely as was pertinent to his purpose: Elias made three complaints: 1. of the cruell outrage of the idolaters in breaking downe the altars, and killing the Lords Prophets. 2. of the small number of true worshippers, I am left alone. 3. and they fought his life also, to take it away, that there should not be one Prophet left. To euery one of these com∣plaints, the Lord maketh answer, giuing Elias a speciall remedie for each of them: touching the first, he biddeth him to anoint Hasael King of Aram, that should be reuenged of the idolatrous Israelites: and for the third, he must anoint Eliseus, to be Prophet in his place, that therein the Idolaters should faile of their desire, thinking vtterly to root out the Lords Prophets: and for the second, the Lord putteth the Prophet in comfort, that he had reser∣ued many thousand beside himselfe: and this part of Gods answer the Apostle onely allead∣geth as sufficient for his purpose.

3. By seauen thousand God would notifie, multitudinem, a multitude, which he had re∣serued to himselfe, Calvin: as other numbers are also vsed to be put, the certaine for vncer∣taine: as the fiue wise and fiue foolish virgins, Matth. 25. and the rich mans fiue brethren, Luk. 16. but the number of seuen is vsually taken for the whole, as Dauid saith, seuen times a day will I praise thee, Haymo: But Origen is somewhat curious, who thinketh the number of seuen is vsed, because the seuenth, was the day of rest, to signifie those which came vnto Christ, and by faith had rest in him: Gorrhan also descanteth in like manner, how the num∣ber of seven, is mentioned, to signifie the vniversalitie, because all things were made in seuen daies, and of a thousand, to shew their perfection; because that is a perfect and absolute number.

4. Though the Lord onely spake of 7000. men, yet thereby are vnderstood women, and all other which continued in the true worship of God: the rest beeing comprehended vn∣der the more worthie sex, Gryneus.

5. The word Baal signifieth a Lord, or an husband, for so their Idols they made their Lords, and did as it were espouse themselues vnto them: and so the superstitious Papists at this day doe make the Saints and their images, their Lords and patrons: But whereas in the

originall, there is added the article of the feminine gender, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to Baal, it is euident that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, imagini, image, must be supplied, as Erasmus and Beza well obserue. Wherein the Rhemists doe bewray their cavilling spirit, for taking here exception to our translations; that insert the word, image: Tolet here well obserueth that though Baal were a generall name to all their idols, whereupon they were called in the plurall baalim, yet here it spe∣cially signifieth the idole of the Sodomites, which now the Israelites worshipped.

Quest. 6. Of the Apostles collection inferred out of this answear made to Elias.

1. Euen so then, &c. S. Paul maketh his times in all things like vnto those daies, where∣in Elias thus complained. 1. both in the thing it selfe: for as then Elias seemed to be alone in Israel that worshipped God, and yet there were many true worshippers beside: so now it may be thought that I Paul onely beleeue in Christ: but God hath a great remnant beside. 2. The Apostle maketh the similitude to agree euen in the phrase also, and manner of speach: for there the Lord saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I haue left, and here he calleth them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a remnant: vt omnia faciat similia, to make all things alike, Calvin: and as here the Apostle saith, accor∣ding to the election of grace, so there the Lord saith, I haue reserued vnto my selfe, which is as much in effect: for it was the worke of Gods election and grace, that they were so re∣serued.

2. A remnant. 1. The vulgare latine, and so Origens translator read, a remnant is saued: but in the originall it is onely (and so Chrysostome and Theophylact reade) there is a rem∣nant saued. 2. which remnant was not so small a number, (though in respect of the vnbe∣leeuers it was small) but it made many thousands: as Iames said to Paul, Act. 21.20. Thou seest brother, how many thousand Iewes there are, which beleeue. 3. They are called reliquiae, a remnant, not because they seemed vile in respect of others, Gorrhan: but they were like ra∣ther vnto the wheate, quod eiectis paleis purius residet, which remaineth more pure, the chaffe beeing cast out: but rather in regard of the smalnes of their number: as our B. Saui∣our saith, many are called, but few chosen.

3. According to the election of grace. 1. Here Origen in his wandring speculation would make a difference betweene those which are called by grace, which are they that beleeue in Christ, and those which are called by election of grace, which beside faith, haue good workes, &c. as though a iustifying faith could be without workes. 2. Chrysostome saith that election is added to shew how God calleth some of grace, but such as he foresaw, would beleeue: so the Greeke scholiast, indicat plurimā partem gratiae fuisse, &c. he sheweth that the greatest part was of grace: But the Apostle sheweth in the next verse, that all is of grace, there is no place for workes. 3. Therefore Haymo better interpreteth, according to the e∣lection of grace, secundum praedestinationis donum, according to the gift of predestinati∣on: and the interliniarie glosse, per gratiam, qua electi sunt, by the grace whereby they were elected: and here the Apostle vseth an hebraisme, the election of grace, for gracious election, Beza, Pareus.

Quest. 7. Of these words; If of grace, it is no more of workes, &c.

1. Origen thinketh, that the Apostle speaketh of the ceremoniall workes of the law, such as were circumcision, the sacrifices, and the like: But the Apostles words are gene∣rall, shewing an opposition between grace and all workes whatsoeuer, whether legall, mo∣rall, naturall.

2. Whereas that other clause, if of worke, then not of grace, then worke were no more worke, is omitted in the vulgar latine: Erasmus would iustifie that omission by this reason, because it is not the Apostles question, whether worke be worke, but he onely affirmeth grace: Tolet also saith this addition is superfluous, because it is comprehended in the former.

Contra. 1. The Syrian translator, and the Greeke expositors, Chrysostome, Theophylact, Oecumenius, haue this clause, though it be omitted in Origen, and the Greeke copies gene∣rally haue it. 2. And it is agreeable to the Apostles purpose, who to prooue the election of grace, doth shew it by the contrarie antithesis and opposition: and his argument standeth thus, it is either of grace altogether, or of works altogether, but not of works altogether, therefore of grace: the consequence of the proposition he prooueth by this inconuenience, that if grace be ioyned with workes, then worke were no more worke: for if the reward be

of grace, it is not by the merite of the worke: and the assumption and second part he proo∣ueth by an other absurditie, for then grace should be no more grace, for that which is giuen to the merit of the worke, is giuen of debt, not of fauour, as before the Apostle reasoned, c. 4.4. this clause then is neither impertinent, nor yet superfluous.

3. This place of the Apostle meeteth with diuerse cauills. 1. The Greeke scholiast saith, that we need no workes to come vnto Christ, sed sola voluntas, & mentis intentio sat est, the will and intention onely of the mind is sufficient: But I aske, this will, and intention whether it is Gods worke or mans: if it be Gods worke, as the Apostle saith, that God wor∣keth both the will and the deed, Phil. 2.13. then is it of grace: if it be mans, then is it a worke: but all workes are here excluded. 2. beside this, grace cannot be here vnderstood, to be a thing infused into and inherent in man, as the Romanists, for then it were a worke, Osi∣ander: but grace is here conceiued to be subiective in Deo, in God as a subiect, as worke is (subiective) in man as a subiect. 3. Ghorrans conceit here hath no place, that a worke may be said to merit, and it shall be of grace, because it meriteth of grace: for the verie opposi∣tion betweene grace and worke, one excluding the other, alloweth no such permission. 4. worke and grace may stand together but not as ioynt causes: but workes must follow grace, •••• accepta gratia sit inanis, that the grace receiued be not in vaine, as Origen saith: and though the reward follow works, yet the merit of the work is not the cause, but the grace & fauour of God, which hath appointed such a way and order, that the faithfull, after they haue wrought and laboured, should be rewarded: it is consecutio & ordo, a thing that fol∣loweth, and an order, which God hath appointed, not any merit: Mar.

4. Though the Apostle especially entreat here of election, that it is of grace, yet because the Apostles rule is generall, ad totam salutis nostrae rationem extendi debet, it must be exten∣tended, to the whole manner and way of saluation, Calvin: for as election is by grace, not by workes, Rom. 9.11. so our calling is by grace, not by workes, 2. Tim. 1.9. Who hath called vs with an holy calling, not according to our workes: our iustification also is by faith without workes, Rom. 3.24.28.

Quest. 8. How it is said, Israel obtained not that he sought, v. 7.

The doubt is mooued, because our B. Sauiour saith, Matth. 7.7. aske and it shall be giuen you, seeke and you shall finde, &c.

1. The answer is, there are two kinds of seeking God, a lawfull, right, and true seeking of God, wherein must be considered both the manner, which must be faith, and the end which is to the glorie of God: and the other seeking is not right, which sayleth of either of these, as the Iewes failed in both: for they sought not righteousnesse by faith, c. 9.23. and there∣fore missed of that, which they sought for: and beside they went about to establish their owne righteousnesse, and would not submit themselues to the righteousnesse of God, c. 10. 3. that is, they sought their owne praise, and glorie, and not Gods, and therefore it was no maruell if they failed of their desire.

2. Like vnto those were they, which sought and followed Christ, Ioh. 6. but it was to haue their bellies filled, and fed by him: so Saint Iames saith, c. 4.3. You aske and receiue not, because ye aske amisse, that you may consume it on your lusts: in like manner the Prophet Hosea rebuked the old Israelites, They shall goe with their sheepe and bullockes to seeke the Lord, but they shall not find him, because he hath withdrawne himselfe from them, Hosh. 5.6.

3. Chrysostome somewhat otherwise, sheweth the reason why they obtained not that they sought: Iudaeus sibi ipse repugnat, &c. the Iew is contrarie to himselfe, for they sought righteousnes, and yet when it was offered them, they reiected it: they looked for the Messiah, and yet, when he came they would none of him: like as wanton children, that call for bread, and when it is giuen them, they cast it away.

Quest. 9. Of these words, v. 8. As it is written God hath giuen them the spirit of slumber, whence it is taken.

1. Origen is of opinion, that these words can no where be found in the old Scriptures: Ero hactenus invenire non potui, I could not find them out yet (saith he) and therefore he thinketh, that the Apostle addeth these words of his owne, and followeth the sense of the Prophet, rather then the words: But if it were so, the Apostle would not haue set this sen∣tence before, as it is written; if it were not so written, as it is here alleadged: Erasmus

thinketh that Saint Paul deliuereth the sense of that place Isai. 6.9. as likewise he doth Act. 28.27. but in that place there is no mention made of the spirit of slumber or compunction: some thinke that the Apostle citeth not here any particular place, but alludeth onely vnto the like places of the Prophet Isai: as c. 19.14. The Lord hath mingled among them the spirit of errors: ecclestic. expos. but that place is spoken of the Egyptians, and therefore could not properly be applied by Saint Paul to the Iewes: therefore I subcribe rather to Pareus, and Tolet, who thinke that this testimonie is taken out of two places of the Pro∣phet Isai: the first c. 29.10. the Lord hath couered you with a spirit of slumber: the other part is found c. 6.9.

2. But there is some difference both betweene the translation of the Septuagint and the Hebrew, and betweene Saint Pauls citation, and the Septuagint, and betweene S. Pauls allegation and the originall. 1. The Septuagint in that place, Isai. 19.14. vse the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he hath made them drunke with the spirit of slumber: but in the Hebrew it is he hath couered, of the word, nasaph to hide or couer: the Apostle vseth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he hath giuen: in the other place Isai. 6.9. the originall vseth the imperatiue moode: make their hearts heauie, and shut their eyes: the Septuagint expresse it by the actiue, applying it to the people, they haue shut their eyes: and so doth S. Luke cite it, Act. 28.27. and Matth. 13.16. but Saint Paul referreth it vnto God, he hath giuen, &c. as Ioh. 12.40. it is said he hath blinded their eyes: wherein the Apostle followeth the sense of the Prophet: for as Pet. Martyr well obserueth, quod Dei imperio fit, à Deo fieri dicitur, that which is done by the commandement of God, is said to be done by God.

3. But there is some difference yet in the word tardemah, slumber, which the Prophet vseth, Isay 29.10. which the Septuagint translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, compunction: here much adoe is made about the signification of this word. 1. Some take the signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is to mooue, to drive, and so interpret it spiritum commotionis, the spirit of com∣motion, perplexitie: so the Syrian interpreter, Anselme, Faius: but this should much differ from the Hebrew word which signifieth slumber: commotion, and rest, or slumber, are not one and the same. 2. some doe take the other sense of the word, compungo, to pricke or peirce: in which signification, Chrysostome, Theophylact, Oecumenius, by compunction vn∣derstand the setled obstinacie of the Iewes: like as a thing nayled to a post moueth or stirreth not: Haymo interpreteth it spiritum invidentiae, the spirit of envie, whereby they were offen∣ded at the calling of the Gentiles: there are two kind of compunctions, one is taken in the better part, as Act. 2.37. they were pricked in their hearts to repentance, so also the ordinar. gloss. and Lyranus, vnderstand the envie of the Iewes, to the doctrine of Christ: but yet the reason appeareth not, why the Septuagint should render the Hebrewe word tardemah, slumber, by a word signifying, pricking or compunction. 3. Therefore some are of opinion, that the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rather signifieth soporem, slumber, as both Beza here, and Tolet annotat. 6. alleadge out of Hesychius, who expoundeth it by an other Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rest, ease: and he seemeth to deriue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of ••••••, the night, whereof commeth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to sleepe: and of this his opinion that the Septuagint translate this place by a word, signifying slumber, Tolet bringeth three rea∣sons: 1. because the Hebrew word tardemah, signifieth a dead sleepe or slumber, which some∣times they render by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1. Sam. 26.12. which is a kind of stupiditie, sense∣lesnes, or astonishment, which in effect is all one. 2. Psal. 60.5. Thou hast made vs to drinke the wine of giddines: there an other word targelah, is vsed, of the like signification with tardemah, which is a kind of giddines or drowsines, such as is in those, that slumber: which word the Septuagint interpret 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word, which they vse here. 3. the words fol∣lowing, eyes that they should not see, and eares, that they should not heare, doe shew the effects of slumber, or sleepe. 4. But notwithstanding these coniectures, seeing the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth compunction, as not onely the Greeke interpreters, Chrysostome, Origen, Theophy∣lact, Oecumenius, who best knew the proper signification of the Greeke word, do interpret, but the Scripture also thereto beareth witnes: as Act. 2.27. they are said to be pricked in their hearts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the which word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, compunction, is deriued: I thinke this word fittest to be reteined, yet in sense it is all one, as if he should haue said the spirit of slumber: whereof Osiander giueth this reason, because they are as it were pricked and stirred, when they are called to the Gospel, as they which are indeed a sleepe are loath to be awaked: Pareus addeth that the effect is put for the cause, like as they which are fast

a sleepe cannot with any stirring or pricking be awaked: But I rather thinke that it is a me∣taphoricall speach; because they which are pricked and so perplexed with griefe, haue no sense of any other thing: as Cyprian saith of some, transpunctae mentis alienatione dementes, they beeing madde, and beside themselues in their pricked and pierced soule, neglect to be cured, and to be brought to repentance, &c. de orat. dom. so that the spirit of compunction, is the same with a scared and cautherised conscience, whereof the Apostle speaketh, 1. Tim. 4.2. which is all one with a spirituall giddines, or slumber: and this answeareth to the word before vsed, v. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were hardened: like as the hand which hath a hard skin drawne ouer, feeleth not the pricke put vnto it.

4. It is called the spirit of slumber, or compunction, which Haymo vnderstandeth to be the mind filled with envie: but rather, as Gods spirit worketh in vs euerie good grace: so the euill spirit is the minister of wrath in the reprobate, instigating and moouing them continu∣ally vnto euill: whereupon they are called, the spirit of fornication, the spirit of couetousnesse, and such like: As God sent such a spirit of giddines and phrensie vpon Saul, which did befor and make him madde with envie and malice.

5. The last words, vnto this day: Some will haue a part of the Scripture here cited by the Apostle, and so they referre vs to that place, Deut. 29.4. The Lord hath not giuen you, •••• heart to perceiue, and eyes to see, and eares to heare vnto this day: Tolet annot. 7. Faius. But there is great difference betweene these two testimonies, the Lord hath not giuen them eyes to see, which are the words of Moses, and the Lord hath giuen them eyes, that they should not see, as here the Apostle citeth the text: the first sheweth onely the negation and deniall of a gift, the other expresseth further a iudgement of induration or hardening: wherefore these words are no part of the testimonie, but added by the Apostle, and are to be ioyned with the last words in the 7. verse, the rest haue beene hardened, (the words comming be∣tweene beeing enclosed in a parenthesis) vnto this day; Beza, Pareus: as the Apostle saith, 2. Cor. 1.15. Vnto this day the vaile is laid ouer their hearts.

6. Now whereas two exceptions may be made to the Apostles alleagation here: the one that the Apostle seemeth not to prooue directly that which he intended, that the rest are hardened, the other, that his proofe is but weake beeing taken from a particular example of those times: hereunto we answear. 1. that the Apostles proofe is direct from the effect to the cause: if God in his iustice hardened them, then were they hardened: their owne malice was the cause of their hardening properly, and as we say per se, of it selfe: and the iustice of God, per accidens, accidentally. 2. his proofe also as it is direct, so is it forceable: for that place Isay. 6. containeth a manifest prophesie of the obstinacie of the Iewes in the times of our Sauiour, as is euident by the frequent application of it, in the Gospel, as Matth. 13.14. Act. 28.26. and say, that were not a speciall prophesie, yet because the rule of Gods iustice is certaine and constant, and alwayes like it selfe, the Lord finding greater obstinacie among the Iewes at the comming of his Sonne into the world their before; was in like sort to exer∣cise his iustice: See further Iun. parall. 21. lib. 2.

Quest. 10. How God is said to send the spirit of slumber, to giue eares not to heare, &c.

1. Their opinion here is refelled, that will haue God no wayes the cause of hardening the heart, which is Pighius assertion, as he is here confuted at large by Pet. Martyr, who in this manner obiected. 1. that place of the Prophet Isay is a prediction, therefore not the cause of hardening. Answ. It followeth not: for euen that word which Isay preached, did pro∣voke the Iewes, and they were thereby further hardened: and though euerie prediction be not a cause of that which is to come, yet such predictions, as foretell of such things as the Lord himselfe will worke, as here the Prophet speaketh of the hardening of the heart, doe not onely shewe the thing but expresse the cause also.

2. Ob. Nemo cogitur ad peccandum, but no man is compelled to sinne. Ans. We must here distinguish between violentia & necessitas, violence and necessitie: true it is, that God forceth and compelleth none to sinne, yet they cannot otherwise chuse but sinne, by reason of the corruption of nature, to the which man hath enthralled himselfe: in respect whereof it is impossible that man should beleeue of himselfe, without the worke of the spirit: as it is said, Ioh. 12.39. they could not beleeue, &c.

3. Obiect. Pighius saith, that by impossibile, here we are to vnderstand difficile, that which is hard to be done: not that it was simply impossible that they should beleeue, but it was an hard matter for them so to doe. Answer. Neither doe we say that simply

it is impossible in respect of the absolute power of God, but ex hypothesi, by way of suppo∣sition, the blindnes and obstinacie of mans heart, beeing presupposed: and to say that a man may beleeue of himselfe, though hardly, is the euasion of the old Pelagians: for of himselfe, not onely hardly, but not at all can a man beleeue; as our Sauiour saith, Without me ye can doe nothing, Ioh. 15.5.

4. Obiect. Whereas that place by vs is vrged, Mark. 4.11. To you it is giuen to knowe the mysterie of the kingdome, but to them, &c. all things are done in parables, that they seeing may see, and not discerne, &c. to shewe, that God hath an hand and worke in blinding of the eyes of the obstinate; Pighius will haue this word (that) to shewe not the finall, but ef∣ficient cause, because they were blind, therefore Christ spake in parables: they were not therefore blinded the more, because he spake in parables.

Answ. 1. Their blindnes was not the cause of Christs speaking in parables; for that had beene a reason rather, why Christ would haue spoken more plainly vnto them, but because they were wilfully blind, he therefore spake in parables, that they might continue in their blindnes still. 2. these words that, because, doe not alwaies shewe the cause of a thing, sed causam notitiae, but the cause of the knowledge or manifestation of a thing, which is by the effect; as Luk. 7.47. our Blessed Saviour saith of the woman, many sinnes are forgiuen her for she loued much: by the effect of her great loue, he doth demonstrate the cause, the for∣giuenesse of her sinnes: so here Christ sheweth the cause of his preaching in parables, by the effect, the hardening of their heart, and blinding of their eyes. 4. and like hereunto is that place, where the Lord saith concerning Pharaoh, For this cause haue I raised thee vp, that I might shewe my power in thee, Rom. 9.17. that was the ende of the raising vp Pharaoh, that God might get himselfe honour in his confusion: as this was the ende of Christs preaching in parables, that the Iewes might be confirmed in their obstinacie, and hardnesse of heart.

5. Obiect. Whereas we also vrge that place of Isay, 6.9. Make the heart of this people fat, shut their eyes, &c. Pighius replyeth that God biddeth it to be done, he is not said to doe it: and in that he saith, shut their eyes, it is thus much in effect, praedica excaecandos, preach that their eyes shall be blinded, &c.

Ans. 1. That which the Lord biddeth to be done, is held to be done by the Lord him∣selfe, beeing done by his commandement. 2. and it is a very strange construction, shut their eyes, that is, prophesie or preach, that their eyes should be shut vp: but thereby is signified, that by the word which he preached, they should be occasioned to stumble, and their eyes should dazle at it; as bleare eyes at the brightnes of the Sunne. 3. and that God is the cause of their hardening, aad blinding, is euidently expressed, Ioh. 12.40. he hath blinded their eyes, and hardened their hearts.

6. Obiect. To this Pighius againe replieth; that man in himselfe is the cause of his har∣dening and blindnes, yet the Scripture so speaketh, as though God blinded their eyes; and yet he doth not: as when they which haue tender eyes, and are made more blind by looking vpon the Sunne, who will say that the Sunne-beames are the cause of blindnes, the fault is in the eyes. And both S. Matthew, c. 13.10. and S. Luke, Act. 28.27. doe otherwise cite that place, Isa. 6.9. the heart of this people is waxed fat, making no mention at all of God to be the cause or worker of it.

Ans. 1. Doth the Scripture so say, that God blindeth the eyes, and is it not so? this were to make the Scripture to speake one thing, and to meane an other. 2. that similitude maketh directly against him: for though the first and principall fault be in the eyes, yet accidentally the brightnes of the Sinne doth increase the blindnes of the eyes: and so God in his iustice more hardeneth the hearts of the obstinate, which they first hardened by their owne per∣uersnes and vnbeleefe. 3. S. Matthew indeede and S. Luke doe in that manner cite that text, therein following the reading of the Septuagint: whereof diuers reasons are yeilded. 1. some thinke, that the Iewes falsified the Scriptures, and therefore the Septuagint, which translated them, before they were corrupted, were rather followed: but Origen vpon that place, Isa. 6. refuseth this conceit, because it is not like, that our Sauiour and the Apostles would haue left that fault vntouched, if the Iewes had falsified the Scriptures. 2. Hie∣rome in his Commentarie also vpon that place, reporteth an other opinion of certaine Ecclesiasticall writers, who thought, that Saint Luke, because he was more skilfull in the Greeke tongue, did rather follow the Septuagint: but this reason is not sufficient for Saint Matthew, though it might seeme probable for the other. 3. some thought,

that the Septuagint did so translate, that they might decline that blasphemie, (as they thought) to make God the author of the hardenesse of the heart: but Hierome taketh away this, because in other places the Septuagint are not afraide so to translate, as God hardened the heart of Pharaoh. 4. Wherefore the Septuagint in their translation tooke that libertie, not alwayes to render the words, but the sense, and the Apostles followe them, because their interpretation was then receiued and well knowne, and so it would haue giuen offence to the Gentiles, if it had beene refused: and though neither S. Matthew, nor S. Luke doe directly make God the author, yet it is sufficient that S. Iohn in his Gospell so alleadgeth that place: which small difference betweene them teacheth vs, that we should compare one Scripture with an other, and interpret one by an other: and thus much (if not too much) of their opinion, that would vtterly exclude God, from beeing any cause at all of the hardening of the heart.

2. A second opinion is of them, which ascribe somewhat vnto God herein, but not much: as Chrysostome saith, that this word, he gaue, non operationem Dei, sed concessionem significat, doth not signifie an operation of God, but a concession onely: so Theophylact, he gaue, that is, permisit, he suffered them to be hardened: likewise the enterlin. gloss. he gaue them the spirit of compunction, that is, permisit habere, he permitted them to haue, &c. But to doe a thing, is more then to suffer: and it is a violent interpretation, to giue, that is, to suf∣fer to be giuen: beside, he that suffreth a thing to be done which is in his power to hinder, is accessarie to the doing of it: so that in allowing vnto God permission onely, they either will make God an idle beholder, and no doer, or they will make him accessarie and consenting an euill: Origen much better answeareth this question, how it may be said de bono Deo, of the good God, that he should giue Israel, eyes not to see, and eares not to heare: vide ne haec ••igis sit retributio & merces incredulitatis: see (saith he) if this be not rather a reward of their incredulitie: so hardnes of heart, as it is a punishment may well proceed from God, not as a sufferer and permitter onely, but as an agent and doer.

3. Some, as these doe extenuate the power of to God too much, and so doe ascribe too much vnto God, in making him the principall cause of hardening of mens hearts, which must needes followe as the fruits and effects of their reprobation, which God absolutely decreed, without any respect vnto their works: True it is, that they which hold the absolute decree of reprobation, must needs make God a proper and principall cause of the hardening of the heart, seeing their reprobation is the beginning and originall of their rebellion, ob∣stinacie, and forsaking of God: but that God reiecteth none, but for sinne, nor decreeth none to be damned, without relation to their sinne, is before at large handled: c. 9. contr. 10. whether I referre the reader: at this time, that place of the Prophet, perditio tua ex te Israel, ••••y perdition is of thy selfe, O Israel, onely may suffice to cleare God, from beeing either the proper, or principall cause of hardnesse of heart.

4. Others doe discharge God altogether, and make the deuill only the author and cause of the blindnesse of the heart, according to that saying,* 1.82 2. Cor. 4.4. in whom the God of this world hath blinded the minds: this place was much vrged both by the Arrians, who would prooue by this place, that Christ is no other wise God, then as this name is giuen vn∣to creatures in Scripture, as here vnto the devill; as also by the Manichees, who held that there were two beginnings, and two Princes or Gods, one of good the other of evill.

Hereupon some of the fathers, to take away all aduantage from these heretikes, as Hila∣rie, Augustine, Chrysost. Ambrose, did expound this place of the true God, making this the sense, in whome God hath blinded the minds, that is, of the infidels of this world. But 1. here the words are euidently transposed: for in the originall, thus the words stand, the God of this world. 2. And the Arrians with the Manichees may be otherwise answeared, then by de∣clining the right sense of this place: for though Sathan be here vnderstood, he is not said simply to be God, but with an addition, God of the world, whereas Christ is simply called God, Rom. 9.5. Who is God ouer all, blessed for euer: and so are the Arrians answeared: And to the Manichees we say, that the deuill is called the God and Prince of the world, not as though the kingdome were deuided with him, but we graunt, that a principalitie is commit∣ted vnto him, yet as Gods Minister, that he can goe no further, then the Lord permit∣teth: and therefore he is called, the euill spirit of the Lord, which came vpon Saul, 1. Sam. 16.14. because the Lord vseth him as his messenger, and minister of his iudgements. Yet this place beeing vnderstood of Sathan, maketh not him the onely cause of the blindnes

and hardnes of heart, though he be a principall doer in it: for here the Apostle saith, that God gaue them the spirit of slumber.

5. Nor yet is man onely the cause of his owne hardening and blindnesse, as the ordinar. gloss. saith, exc••••ati sunt, quia nolucrunt credere, they were blinded because they would not beleeue: for their blindnesse was the cause of their vnbeleefe, as the Apostle here sheweth, that the Iewes beleeued not, because they were blinded, Mart. and Gorrhan here distin∣guisheth well, that there are two kinds of cecitie or blindnes: there is caecitas culpa & poenae, a blindnes which is a fault, and a blindnes which is a punishment: the first is the cause of in∣fidelitie, and infidelitie causeth the second: that is, a man is first blind, which is the cause he beleeueth not, and then as a reward of their infidelitie, they are more blinded still: where∣fore though the corruption of mans heart be a cause of his owne blindnes and hardnesse of heart, yet there is some other cause beside.

6. Wherefore to the hardening and blinding of the heart, these three concurre, mans owne corruption, as the first and nearest cause, Sathan as the instigator and temper, God as a iust Iudge: the Scripture maketh all these the causes: God is said to harden Pharaohs heart: and Sathan also blindeth the minds of the infidels, 2. Cor. 4.4. and Pharaoh harde∣ned his owne heart, Exod. 9.34. the corruption of mans heart is as the coale, that sendeth forth sparkes, Iob. 5.7. the deuill bloweth and stirreth the coales, and kindleth the fire: God he smiteth as it were on the anvile, and frameth and disposeth euerie thing to his owne will: so God hath a stroke in the hardening of the heart, not by permission onely, neither in ma∣king a soft heart hard: but both in leauing man beeing blind by nature, to his owne will, and in withdrawing his grace, and giuing him ouer, as a iust Iudge, to the malice of Sathan to be further hardened: and so God is the author of the hardening of mans heart, not as it is a sinne, but as it is a punishment of sinne: and thus, and no otherwise doe Protestants main∣taine, God to be an agent and worker in these actions: and therefore that is a meere slaun∣der of Stapleton, that Calvin should hold, Deum esse activam causam peccati, that God is the actiue cause of sinne, Antid. p. 715. and the like slaunder is vttered by Becanus, p. 6. that the God of the Calvinists is, author peccati, the author of sinne: See more hereof, c. 9. quest. 18.

11. Quest. Of the meaning of those words, Let their table be made a snare, &c. v. 9.

1. Concerning the place here cited out of Psal. 69. v. 22. Origen obserueth, that the A∣postle doth not tie himselfe to so many words: for some he addeth, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for a net or trappe, which neither the Hebrew, nor the Septuagint haue: and some he omitteth, as coram ipsis, before them: so also Erasmus: but Beza obserueth, that this latter is not omitted, for vn∣to them, is equivalent, to before them: further, both Martyr, Beza, Pareus, Calvin, thinke, that the Hebrew word lishlomius, signifieth pacifica, their prosperous things, which the Sep∣tuagint read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for a retribution: as though the word were leshillomi••••, retribu∣tions: but Iunius and Pagnine doe there interpret the world lishlomin••, retributions; because of the preposition lamed, being set before, which signifieth for a recompence, or retribution.

2. Now for the meaning of the words. 1. Origen by their table, vnderstandeth the Scriptures, which were a scandale vnto them, in that they peruerted them to their owne hurt: as where the Scriptures describe the Messiah to be a glorious deliuerer, which must be vnderstood spiritually, they were offended, because they looked for a temporall deliuerance. 2. Haymo doth vnderstand by the table, collatio verberum in mensa, their conferences to∣gether at the table, how to take Christ: but in this sense their table was a snare to others, ra∣ther then to themselues. 3. Lyranus doth thus distinguish these three: their table because a snare in perverting the Scriptures, and a trappe, when they were taken by Titus and Vespa∣sian, and a scandale, when to the infamie and opprobrie of that nation, their nobles were put to torment, and shamefull death, by the Romanes. 4. But the better interpretation is this: by the table, as Chrysostome expoundeth, we vnderstand, omnes illorum delicia, all things, wherein they delighted; as their prosperitie, their publike state, their Temple. Calvin: the hauing of the Scriptures, sacrifices, and such other spirituall or temporall blessings, the Pro∣phet prayeth that all may be turned to their hurt: and he vseth three similitudes; let them be a snare, as birds are taken, when they thinke to find foode, a trappe, as beasts are caught and entrapped in the net, and a scandale, as that whereat men doe stumble in their going, and running, and fall.

3. For a recompence vnto them. 1. The interlin. glosse vnderstandeth the retribution of eternall death. 2. Haymo and Lyranus haue speciall reference to Christ: that as they would haue blotted out his name, so their name is perished, as they killed him, so they were killed of the Romanes. 3. but it generally rather sheweth a retalion and recompense in their iust punishment, for all the wrongs and iniuries which they had offered to the seruants of God, and specially to Christ himselfe, Pareus.

4. Let their eyes be darkened, and bowe downe their backe. 1. Lyranus by the darkening of the eyes, interpreteth the error of their vnderstanding, and by the bowing of their backes, the error of their will. 2. Gorrhan vnderstandeth, error in faith and manners. 3. deprime ••••eribus conscientiae, hold them downe with the burthen of their conscience, Pellic. aeterna servitute opprime, oppresse them and keepe them vnder with euerlasting seruitude: Melan∣cthon following Chrysostome and Theophylact. 4. But the generall sense is better: that they are deprived of all strength both inward and outward; for the backe or loines, (as it is in the Hebrewe) signifieth the strength: so their eyes are blinded, they are voide of all vnderstan∣ding in spirituall things, and they are likewise depriued of all grace and strength, both spiri∣tuall, they haue no endeauour or will, to that which is good, Genevens. Pareus: as also tem∣porall, their authoritie and gouernment is taken from them, they liue in perpetuall serui∣tude, Gryneus.

Quest. 12. Whether it be lawfull to vse any imprecation, as Dauid doth here.

1. Origen seemeth to be of opinion, that it is not lawfull: and therefore he hath here a strange interpretation: he thinketh the Prophet prayeth not against the Israelites, but for them, that their eyes might be darkened, ne videant perversa, that they see not peruerse things: as it had beene happie for Marcion, Basilides, and Valentinus, and other heretikes, that they had not seene those perverse errors, which they held: But seeing both that which goeth before, let their table be made a snare, &c. and that which followeth, bowe downe their backe, are imprecations made against them, how can this comming between be taken to be a prai∣er for them?

2. Augustine agreeing in the same opinion, that no imprecation is lawfull, yet follow∣eth an other imprecation: he thinketh that the Prophet spake this, non optantis voto, sed spi∣ritu providentis, not as with a desire of one that wisheth, but with the spirit of one foresee∣ing and foretelling what should happen, lib. 1. de serm. Dom. in monte: so Haymo, haec ver∣ba non optantis voto, sed praedicentis officio dicuntur, these words are not vttered with a wish∣ing desire, but by way of prediction, &c. so also the ordinar. gloss. and these reasons may be alleadged against imprecations.

1. Our Blessed Sauiour biddeth vs to pray for our enemies, Matth. 5.46. S. Paul also saith, Rom. 12.14. Blesse them which persecute you, blesse I say and curse not, &c.

2. The example of our Sauiour is against imprecations, who prayed for his enemies: he cursed them not.

3. Yet we haue some forren examples of such as refused to make imprecations, as Ba∣•••••••• would not curse the people of Israel: and a certaine woman Priest of Athens could not be hired to curse Alcibiades, making this answer, that it was her office to pray for other, not to curse them: much more should Christians abstaine from cursing.

3. Wherefore for the solution of this question, these distinctions must be premised. 1. the cause must be considered: whether it be priuate, which concerneth ones person onely, in which cause it is vnlawful to curse: or whether it be publik concerning the glory of God: wherein imprecations are vsed: as S. Peter sentenced Ananias to death, Act. 5. & laid a curse vpō S. Magus, Act. 8. S. Paul cursed Elymas the sorcerer, Act. 13. or it may be a priuate cause, yet ioined with the glory of God: as Elisha cursed the children which called him bald head, 1. King. 2. 2. The condition & calling of them, which vse imprecations must be considered, whether they do it of a priuate affection, which is vnlawfull: or of a propheticall spirit, as the Prophets & Apostles did; as it is said of Paul, that whē he cursed Elymas, he was ful of the H. Ghost, Act. 13.9. herein they as Prophets doe by their imprecation inflict that punishment, which is appointed of God. 3. The things must be considered, which are wished vnto any by these imprecations: they are either temporall, which may tend vnto their amendment: as Ps. 89.16. fil their faces with shame, that they may seek thy name: these imprecations are more tollerable, which a man sometime wisheth against himselfe, that he may be afflicted with

some crosse, or other, rather then to fall into sinne: or they are eternall: but euerlasting de∣struction cannot be denounced against any without Gods speciall warrant.

4. The persons are to be distinguished, which are cursed: they are such of whom there is hope of amendment: or such as are in a desperate state, and professed enemies to God and godlines, against whom such imprecations doe lie: as S. Iohn will not haue vs to pray for those whom we see to sinne vnto death, 1. epist. c. 5.

5. The manner and kind of imprecations must also be looked into, some are extraordina∣rie, whereunto men were directed by a propheticall and extraordinarie spirit: of the lawful∣nesse of such imprecations, there is no question: or ordinarie, wherein these circumstances must be considered. 1. the persons that curse, they must thereunto be called as the publike Magistrate or minister, and parents in their families. 2. the persons that are cursed must be intractable and incorrigible, and refuse all wholesome admonition. 3. the manner must be this, they must not curse absolutely, but with a condition, that such may be converted, or confounded. 4. with what affection, not hating their persons, but detesting their vices, a∣gainst the which, they open their mouthes to curse.

Now in Dauids imprecation all the things before requited concurred, it was Gods cause, he had a propheticall spirit, they were professed enemies to God: the reasons before allead∣ged doe conclude only against priuate curses; in our owne cause, against persons not despe∣rately euill, and without any speciall direction.

Quest. 13. Of the ende of the stumbling of the Iewes, v. 11.

v. 11. Haue they stumbled that they should fall, &c. 1. Chrysostome here obserueth well the Apostles wisedome, that when he speaketh of the execation and reiection of the Iewes, he alleadgeth Scripture, least he might be thought to speake of euil will: consolationem à se∣ipso ponit, but the consolation he bringeth in his owne name, that his loue toward them might appeare; as here ye sheweth a double ende of their stumbling; one, that thereby sal∣uation might come vnto the Gentiles, the other, that by the calling of the Gentiles, the Iewes againe might be provoked and stirred vp to beleeue in Christ: the first end serueth to beat downe the pride and insolencie of the Gentiles, the other, to comfort the Iewes, that they should not thinke their fall to be irrecouerable.

2. Haue they stumbled, &c. 1. The Latine translator addeth, haue they so stumbled, that they should fall; which Tolet iustifieth and would haue the meaning to be this, nor that the ende of the falling of the Iewes should be the calling of the Gentiles, but that their fall was not without recouerie: and Origen hath the like obseruation, shewing here the diuerse kinds of falling: some fall and neuer rise againe, as Lucifer, who shall neuer, no not in the end of the world be restoared: the fall of others is recouerable, as here the Iewes did not so stum∣ble, vt ab omni legis observantia declinarent, to decline from the whole obseruation of the law. 2. But Erasmus well obserueth, that here the Apostle speaketh not de magnitudine lap∣sus, sed de eventu, of the greatnes of their fal, but of the euent; for the Apostle throughout this whole epistle doth exaggerate the sinne of their incredulitie; neither is this particle (so) in the originall, neither doe the Greek expositors, Chrysost. Theoph. Oecumen. insert it. 3. yet this must be added further to Erasmus observation, that the calling of the Gentiles, was not onely the euent, which followed the incredulitie of the Iewes, but it was the ende and scope, for the which God suffered the Iewes to fall: for this event must not be seuered from the providence of God. Beza, annot. 4. nor yet is this question so propounded, as though the Iewes did stumble and fall with any such intention to profit the Gentiles, as Gryneus seemeth to note, no man that is in his right minde will hurt himselfe; which the Iewes should haue done, if they of purpose had stumbled to fall: But Photius obserueth, that the Iewes, as much as in them lay, did so stumble, vt corruerent, to fall altogether: nec sic affecti sunt, &c. neither were they so affected, that any good should come thereby to themselues, or others: sed Deus illorum casu, &c. but God vsed their fall both for the saluation of the Gentiles, and their owne emendation. 5. Theophylact must here also be warily and adui∣sedly read: the Iewes are not so fallen, vt se nequeant, quando velint, attollere, that they can not raise vp themselues againe, when they will, &c. for this were, as though the Iewes of purpose had fallen, that the Gentiles might come in, and then they would returne againe: neither is it in any mans power to returne when he will: for ones conuersion, is as life from the dead, v. 13. as one can not raise himselfe from the dead, so neither can he conuert and

turne vnto God. 6. Haymo, and Augustine before him, put in the word solum, onely; that is, they haue not stumble onely to fall, as though no good should come thereby: but God did not suffer them to stumble at all to fall: God propounded not to himselfe their fall, as an end of their stumble for God delighteth not in the destruction of any, but God respe∣cted two singular good ends in the fall of the Iewes, the vocation of the Gentiles, and their owne conuersion. Pareus.

Quest. 14. How the stumbling and falling of the Iewes, brought salvation to the Gentiles.

v. 11. Through their fall salvation commeth to the Gentiles. 1. the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is not well here translated delictum, as the Latin interpreter, which Anselme interpreteth, pecca∣tum, sinne, and vnderstandeth it of that speciall sinne of the Iewes, in putting Christ to death: so also Gorrhan: but it here signifieth rather lapsum, their fall, as Erasmus well noteth, to answear vnto the former question, haue they stumbled that they should fall: so also Tolet annot. 9.

2. But we must not thinke, that the fall of the Iewes was properly the cause of the cal∣ling of the Gentiles: but it was the occasion rather: for euill is not of it selfe the cause of that which is good: but God by his power draweth good out of euill: for otherwise, as Ly∣ranus alledgeth out of Augustine in his Euchiridion: Deus non permitteret mala sieri, nisi inde eliceret maior a bona, God would neuer suffer euill to be, vnlesse he did thereout draw grea∣ter good. This is like, as Pet. Martyr resembleth it, as there is a saying in Philosophie, that the corruption of one thing, is the generation of an other, not that it is the cause thereof: but the efficient hauing expelled one forme, doth bring in an other: and as in a syllogisme out of false and vntrue propositions, a true conclusion may be inferred, not by the force of the pre∣mises, but of the syllogisme, and forme of reasoning: so Gods prouidence as the chiefe ef∣ficient cause, doth by occasion of that which is euill, bring forth that which is good.

3. Anselme thinketh, that the reiection of the Iewes was the occasion of the calling of the Gentiles, because thereupon followed their dispersion through the world, and by that meanes, they brought the Scriptures to the Gentiles: But this was an occasion rather, that after that the Iewes had reiected the preaching of the Apostles, they turned to the Gen∣tiles: neither was there any such necessitie, that the one should be reiected, before the other could be called: if it had so pleased God, they might haue beene called together: But this consequence, that vpon the reiecting of the Iewes, the Gentiles were called, depended both vpon the will and pleasure of God, who had appointed it should so be, Martyr: and vpon the conuenience of the thing, the Iewes were high minded, and could not endure, that the Gentiles together with them should be the people of God: but they were like the dogge in the maunger, that would neither eate himselfe, nor suffer the oxe to eat; therefore it was re∣quisite, that their pride should be first abated, and they humbled, by seeing them, to be called, to be a people, that were no people: so the question here is not, what God could doe, but what the Iewes had done, and would doe: by their good will, neither they themselues would come, nor suffer the Gentiles to enter: Pareus.

4. And though the Iewes had not beene reiected at all,* 1.83 yet the Gentiles also should haue beene called, but in the second place: as Chrysostome sheweth out of that place, Act. 13.46. vobis oportuit primum annuntiari verbum, the word of God ought first to haue bin preached vnto you: but now through their incredulitie it came to passe, vt inverteretur hic ordo, that this order was inuerted: so in the parable, Luk. 14. after that they, which were inuited to the feast, refused, then the good man of the house saith vnto his seruant, exi cito, goe forth quickly into the streets, &c. the Gentiles then should haue beene called, though the Iewes had not beene incredulous, but not so quickly.

Quest. 15. How the Iewes were prouoked to follow the Gentiles.

1. Whereas the word is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth properly to prouoke to emulation, the vulgar latine doth not well translate, vt emulentur illos, to imitate or emu∣late them, referring it to the Iewes that they should emulate the Gentiles, either imitande in imitating them, as Lyranus expoundeth, and before him Photius, that saith the Gentiles were examplaria, examples herein to the Iewes, or invidendo, in envying the faith and know∣ledge of the Gentiles: Gorrhan.

2. Some referre it to the Gentiles: as Origen vnderstandeth it of the faith of the Gentiles, which should prouoke the Iewes to emulation: Anselme vnderstandeth it thus, that the

Gentiles should imitate the Iewes, that is such as beleeued among them: but this is imperti∣nent to the Apostles purpose: some, as Chrysostome, Theodoret, Ambrose, do applie it to the Gentiles, that they should prouoke the Iewes by their example to beleeue.

3. But it is better referred vnto God, that he should prouoke the Iewes to emulation by the example of the Gentiles, when they saw themselues the auncient people of God to be neglected, and the Gentiles which were forelorne to be receaued in, Martyr: But Tolet refuseth this, and would haue it referred either to the Gentiles, or their faith, because no mention is made of God before, but of the Gentiles, annot. 9. yet I preferre Pet. Martyrs reason, totum ad Deum refortur, all is referred to God: and Pareus prooueth it by that place, Deut. 32.21. I will prouoke you to emulation by a nation, that is no nation: But Tolet obser∣ueth well, that the word their vsed by Moses is in hiphil, of the word kanah, which signifi∣eth to emulate or enuie, and in hiphil, to cause to emulate: and so the Apostle is to be trans∣lated here, as likewise. v. 14. If I might by any meanes prouoke them of my selfe: where the Latine interpreter so readeth also: and therefore he fayleth here, in translating, that they might emulate them, whereas he should haue said, to prouoke them to emulation.

4. But it will be obiected, that this is no commendable thing, by enuie or emulation to be brought to be beleeue: the answer is, that God simply approoueth not such emulation or enuie, but as he can vse that which is euill to good purposes, so by this emulation it plea∣seth him to incite and stirre vp the Iewes to returne vnto him: like as the husband putteth away his adulterous wife, that she thereby may be prouoked by a kind of emulation (left an other should be receiued in her place) to seeke to be reconciled, Pareus.

5. But here we must vnderstand, that the better sort of the Iewes shall be prouoked, not all, for the obstinate thereby are made worse, Martyr: and further the Apostle must not be taken to speake of the Iewes in particular: for they which stumble and fell away, were not restored, but of the nature in generall: that though some were vnbeleeuers, yet the whole nation was not cast off; Calvin, Beza.

Quest. 16. What is meant by the diminishing of the Iewes and their abundance, v. 12.

1. Whereas the Apostle had shewed, that the falling away of the Iewes was an occasion of the calling of the Gentiles: it might be obiected, that the conuersion of the Iewes might likewise be an occasion of the falling away of the Gentiles: hereunto the Apostle answea∣reth negatiuely, and he confirmeth his answear by an argument from the lesse to the greater: that if their empayring, and diminishing, and pouertie as it were, were the riches of the Gentiles, much more their plentifull calling: for God can turne that which is euill to the good of the Gentiles, much more that which is good.

2. By the riches of the world, we vnderstand both the multitude of the Gentiles, cal∣led to the knowledge of Christ, Pareus: and that wherewith they were enriched, namely the knowledge of the Gospel, Genevens.

3. By the diminution, 1. Haymo, whom Lyranus and Gorrhan follow, vnderstand the Apostles, which were but few, and as the abiects of the people, yet they enriched the Gen∣tiles by their preaching: if the conuersion of a few was so profitable to the Iewes, much more the conuersion of the whole nation in the end of the world: but the Apostle expoun∣deth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the ruine of the Iews, which he vsed before, by this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, diminution: he meaneth not then, the conuersion of a few, but the falling away of the Iewes to a few. 2. Wherefore these three words the Apostle vseth, as of equipollent, and of one signification, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their fall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their diminution v. 12. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their reiecti∣on and casting off, Par. 3. and in that he saith they are diminished, he sheweth that they are not vtterly perished: the imminution of a thing, is not rei excisio, sed decisio, is not the cleane cutting off, but an impayring onely, Par.

4. How much more their abundance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fulnes. 1. by this fulnes is not onely vn∣derstood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the multitude of the Iewes, which shall be called, but also excel∣lencie of the spirituall graces, wherewith the Iewes, in their generall conuersion toward the end of the world, shall be encreased, Gryneus. 2. neither are we so to vnderstand the fulnes of the Iewes, as though euery one in particular should be called, but as then most of them were averse from Christ, so in the end most shall be conuerted, Martyr: as by the ful∣nes of the Gentiles, v. 22. is vnderstood the generall and vniuersall calling of them, not of euery one in particular. 3. and this fulnes is not to be vnderstood so much with a relati∣on

on to the Gentiles, as though their number should be more full, by the conuersion of the Iewes, for their fulnes must be first come in, before the Iewes be conuerted, v. 25. as with reference to the whole number of Christs Church: that although there is a fulnes of the Gentiles without them, yet as Origen saith, plenitudo portionis Domini nondum dicitur completa, the fulnes of the Lords portion cannot be said to be compleat, vntill the Iewes also be conuerted. 4. But it will be obiected, how much more the fulnes of the Iewes shall be profitable to the Gentiles, if more Gentiles shall not be called, by the conuersion of the Iewes; which the Apostle seemeth to denie, v. 25. for the fulnesse of the Gentiles must first enter: Pet. Martyr doth vnderstand it of the confirmation of the faith of the Gentiles, who seeing the zeale of the Iewes, shall thereby be confirmed: so the ordinarie glosse, their fulnes being conuerted, ditabit gentes doctrina & exemplo, shal inrich the Gentiles by their doctrine and example: Osiander addeth, the Church of God shall be encreased, gloriosa populi Iudai∣ci accessione, by the glorious accession of the Iewish people: Pareus goeth further, the Gentiles also, by the fulnes of the Iewes shall be prouoked to emulation: some further ac∣cession shall be made euen to the number of the beleeuing Gentiles: though in respect of their vniuersall calling, the fulnes of the Gentiles shall be entred before. 5. So these bene∣fits shall accrue vnto the Church of God by the conuersion of the Iewes. 1. the consociati∣on and ioyning together both of the Iewes and Gentiles, the wall of partition beeing taken away: Ephes. 2.14. 2. the Church of God shall be encreased, when the children of Iudah, and the children of Israel, shall be gathered together to the Church, Hosh. 1.11. 3. The faith of the Gentiles shall be greatly confirmed. 4. God shall receiue greater glorie, when his goodnes, and the veritie of his promises shall be made manifest in the saluation both of Iews and Gentiles: Gryneus.

Quest. 17. How it standeth with Gods iustice to cast off the Iewes, that the Gentiles might enter in.

Obiect. Seeing the Apostle saith, that through the fall of the Iewes saluation came to the Gentiles; & their ruine is the riches of the world: God may seeme to deale hardly, in casting off his owne people, to receiue strangers: and beside it seemeth contrarie to that rule, euill must not be done, that good may come thereof.

Ans. 1. It were indeede an hard thing to cast off some to receiue others, if they were cast off without their owne fault, or if the Lord were tied by any bond not to cast them off, or, if their casting off did not tend to their further good: but it is otherwise here: for the Lord did not cast off the Iewes, but for their vnbeleefe: and he is not bound to bestow or continue his grace, he may conferre it, and withdraw it, vpon whome, and from whome he please: and beside the reiection of the Iewes, was for their more plentifull calling after∣ward. 2. Neither was their reiecting simply the cause of the calling of the Gentiles, but ex accidente, accidentally, as we say: it was properly the punishment of their infidelitie, and a demonstration of the iustice of God: but God, that can turne euill vnto good, did vse this as an occasion to induce the Gentiles to beleeue.

18. Quest. Why the Apostle maketh mention of his Apostleship, and how he is said to magnifie his office. v. 13.

1. For the occasion of these words. 1. Tolet thinketh, that the Apostle giueth here oc∣casion of his former speach, that the diminishing of the Iewes, was the riches of the Genti∣les: which was by reason of his ministerie, who was appointed the Apostle of the Gentiles. 2. Chrysostome saith, the Apostle sheweth two reasons of his commendation of the Gen∣tiles, both because he was their Apostle, and to the ende that by their praise the Iewes might be prouoked. 3. Hyperius maketh this a third reason of the calling of the Iewes, from the ende of his office and ministrie. 4. Lyranus will haue the third part of the chapter here to beginne, that as he had shewed before, that the falling of the Iewes was neither generall vnto, v. 11. nor vnprofitable, v. 11.12. so now he sheweth that it is not irrecouerable. 5. but the best coherence and connexion is this: that whereas he touched two ends of the re∣iection of the Iewes before, the saluation of the Gentiles, and the conversion in the end of the Iewes: this latter he confirmeth by the vse and ende of his ministrie; and he sheweth that he in the execution of his office, id meditari, to meditate or propound to himselfe the same thing that God doth, that is, in preaching to the Gentiles, he intendeth the salvation of the Iewes.

2. But whereas in the originall the words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifie, in as much as, the

vulgar latine readeth, quamdiu, as long as: and so Origen, who giueth a double sense: that it may either signifie the time of this life, as long as he is an Apostle here, insinuating that he should afterward in the next life haue the same dignitie to be an Apostle: where in Origen falleth into his fantasticall speculations of the next world, as though their should need any ministerie of the word or Apostleship there: or this quamdiu, so long, is all one, as if he had said, sine fine, without end, as long as I liue: but the word is not taken here for quamdiu, how long, but for quatenus, in as much as: as Matth. 25.45. In as much as ye did it to one of the least of these, ye did it vnto mee: where the vulgar latine also misseth, reading quamdiu, as long: And most commonly, when these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are referred to the time, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, time, is added, as 1. Cor. 7.39. and Galat. 4.1. Mar.

3. I magnifie mine office. 1. Origen vnderstandeth it of Saint Pauls faithfulnes in his mi∣nisterie: he honoureth his Ministerie, which ministreth well, he dishonereth it, qui negligen∣ter & indigne ministrat, who ministreth negligently and vnworthily: to which purpose the Apostle saith, 1. Tim. 3.13. that the deacons which haue ministred well, get themselues a good degree, do honour their ministrie by their diligence, and shall be rewarded of God: but he that ministreth not well, malam sibi poenam conquirit, doth get and procure his owne punishment: Origen seemeth to vnderstand honouring both in life and doctrine. 2. Vata∣blus expoundeth it of diligence in preaching. 3. Haymo of adorning the Ministrie with a good life. 4. Tolet referreth it to the successe of S. Pauls preaching among the Gentiles, whom he had enriched. 5. But Saint Paul herein placeth the honour of his Ministerie, that he did so preach vnto the Gentiles, as he might also gaine the Iewes; so Ambrose, An∣selme, Haymo in his second exposition: because honos magistrorum est numerus auditorum, the number of the scholars and auditors, is the honour of the master and teacher: so also Pareus, Martyr, Osiander. 6. Lyranus and Gorrhan following the ordinarie glosse, thus in∣terpret, addendo vltra debitum, &c. in adding beyond his debt, in labouring for the conuer∣sion of the Iewes: But Saint Paul in saying, to prouoke them of my flesh, confesseth he stood endebted to them also beeing his kindred after the flesh: though his speciall commission was to preach to the Gentiles. This then was the honour of the Apostles ministerie, that by his preaching he might winne both Gentiles and Iewes, as he saith. 1. Cor. 9.19. I haue made my selfe a seruant to all men, that I might winne the moe, to the Iewes I became as a Iew, &c. that I might winne the Iewes, &c. I am made all things to all men, that by all meanes I might saue some.

4. That I may saue some. 1. God is the efficient cause and author of saluation, but be∣cause the Ministers are the instruments, they are also said to saue; as 1. Tim. 4.16. as in so doing thou shalt saue both thy selfe, and them that heare thee. 2. The Apostle speaketh of the sauing of some, not of all, because he knew the time of their vniuersall calling was not yet come. 3. but it will be obiected, that seeing Saint Paul was called to be an Apostle of the circumcision, and Saint Peter of the vncircumcision, he might seeme to be an intruder into an other mans lot in seeking the conuersion of the Iewes; the answer is, that the Iewes in∣habiting the land of promise, their owne countrie, belonged vnto Peter; but the Iewes conuersing among the Gentiles, per accidens, accidentally belonged to Saint Paul, whose office was to preach vnto the Gentiles, among whom the Iewes were dispersed, Gorrhan.

Quest. 19. What the Apostle meaneth by these words, v. 15. What shall the receiving be, but life from the dead?

1. Origen vnderstandeth it of the finall resurrection: tunc erit assumptio Israel, &c. then shall Israel be receiued, when the dead shall rise; so also Chrysostome, Theodoret, Oecumeni∣us, Tolet, with others: the great benefit which the conuersion of the Iewes shall bring vnto the world, shall be the finall resurrection. 2. Ambrose interpreteth it of the spirituall resur∣rection by beeing iustified from sinne. 3. Hyperius of the great ioy, which shall be concei∣ued in the world for the conuersion of the Iewes, as though one did rise from the dead. 4. Lyranus applieth it to the zeale of those which were conuerted to the faith of the Iewes, who were more excellent then others, as beeing furnished with the knowledge of the Scrip∣tures; such were Paul, Appollos, with others. 5. Faius vnderstandeth it of the Gentiles, which by the conuersion of the Iewes, should be reuiued beeing dead in their sinnes; but it is euident by the next verse, that Saint Paul speaketh of the conuersion of the Iewes. 6. Beza in his annotat. referreth it to the whole state of the Church, for while the Iewes remaine yet in death, mundus nondum revixit, the world is not yet wholly reuiued. 7. But this speach

properly concerneth the Iewes, and it is a metaphoricall speach, to shew that the Lord shall receiue them againe, euen as those, which are raised from the dead: Pareus. 8. Here I can∣not omit two other strange expositions, the one of Haymo, the other of Osiander: Haymo by life from the dead, vnderstandeth the Apostles who were receiued, and quickned from a∣mong the Iewes, that were as dead: but it is euident, that the Apostle speaketh of the re∣ceiuing of the whole nation of the Iewes, as in the beginning of the verse, he maketh men∣tion of their casting off; Osiander thinketh that the Apostle vseth here an argument ab ab∣surdo, from an inconuenience; to this effect: if God should onely haue cast off the Iewes, to receiue the Gentiles, this were all one, as to giue life vnto one by the death of another, which were absurd, and therefore the Iewes were not cast off onely to make roome for the Gentiles, but that they might be graffed in againe: but this interpretation doth quite turne and change the Apostles sense: for the Apostle prooueth here that the Iewes shall againe be receiued by an argument from the lesse to the greater: that if the reiection of the Iewes brought such profit to the Gentiles, their assumption and receiuing againe much more: we insist then vpon the former sense.

Quest 20. What the Apostle meaneth by the first fruits, and the whole lumpe, the roote, and the branches.

1. By the first fruites, Theophylact vnderstandeth the leaven, but that is vnproper: Hype∣rius, primitias frugum, the first fruits of the corne, but the lump or masse then should not be answearable to it: Erasmus by the first fruits vnderstandeth the corne, by the lump the cakes which were made thereof tempered with oyle, which were offered, not the masse and lump of dow, which was tempered with water: rather the first fruits were the cakes which were offered vp, and the masse is the whole lump of dow, which was sanctified by the oblation of the first fruits according to the law, Lev. 23.14.17. and Num. 15.20. Haymo thin∣keth that the first fruits was the first tast, which was taken of the whole lump, beeing all of the same rellish and sauour: but the Apostle speaketh not simply of the first tast, but of the offering of the first fruites according to the law: he vseth two similitudes, one taken from the obseruation of the law, concerning first fruites, the other from naturall experience of the roote and the branches; Pareus.

2. Concerning the meaning of these words: some doe make a difference betweene the first fruits and the root, the masse and the branches: as Theodoret, the first fruits interpreteth to be Christ, the root, the Patriarkes: Tolet by the first vnderstandeth the Apostles, which were as the first fruits, by the other the Patriarkes: Some take them for the same: as Am∣brose, Anselme, Lyranus, Gorrhan, glosse ordinarie, doe take the first fruits and the root for the Apostles and Disciples, that first beleeued of the Iewes: But I agree rather vnto Chry∣sostomes exposition, who vnderstandeth Abraham, Isack, and Iacob, with the rest of the Pa∣triarkes to be both the first fruits and the roote: so Martyr, Calvin, Pareus, Hyperius, with others.

3. Now this roote, whereof the braunches were the Israelites, is neither Adam, for so the Iewes had no more priuiledge then any other; and in Adam all are sinners: nor yet con∣veniently is it interpreted to be Christ, as Origen: Ego aliam radicem quae sancta sit nescio, nisi Dominum nostrum, I know no other roote that is holy, beside our Lord Iesus Christ: for v. 22. the Apostle calleth the Iewes the naturall braunches of this roote: but so cannot any be called the naturall braunches of Christ: wherefore the Patriarkes are this roote, as Abraham, Isack, Iacob, not in respect of their persons, but of the promise, which was made to them and their seed, Calvin: and so the Lord doth vse to send the Israelites vnto their faithfull Progenitors, and to looke to their example, as Isai, 51.1. looke vnto the rocke, whereout you were hewen, meaning Abraham, as in the verse following direct mention is ••••de of Sara.

4. Thus then standeth the Apostles argument: the holy nation can not be cast off for e∣uer: but the Iewes are an holy nation, which he prooueth because they are descended of holy parents, which he doth illustrate by two similitudes; of the first fruits, and roote, which beeing holy make the lumpe and the branches holy.

21. Quest. How the roote can make the branches holy, seeing many branches did degenerate, and by nature all are vnholy branches.

Here many doubts are propounded together, which shall be answered in their order.

1. Obiect. The Apostle before out of Isai, c. 10.21. shewed how Israel is called a rebelli∣ous and disobedient people, and yet now the Apostle saith they are holy.

Ans. The same Israel can not be said wholly in all the parts, and in respect of the same time to be both holy and vnholy; but diuers parts and times considered, both may agree vnto Israel: for the faithfull and elect considered in Israel, they were holy; but the rest were rebellious and vnholy; like as if one should reason thus: Englishmen are Papists, and Englishmen are Protestants, therefore Papists nor Protestants, it followeth not: for the pro∣position must be vnderstood, not of the whole nation but of diuerse partes.

2. Obiect. But holines is not propagated by nature: how then can the holy roote make the braunches holy.

Ans. We must distinguish betweene the internall, inherent and personall qualities, such are the habites of the minde, as wisedome, learning, pietie, faith, and such like, which are not conueyed by generation, and the externall priuiledges, which are giuen vnto a stocke and kinred, which doe descend by generation: as free men beget freemen, slaues beget slaues, Iewes beget Iewes, and so Christians are borne of Christians: because the promise is made to the faithfull and their seed: the braunches then are holy, because of the holy roote, not by an actuall and inherent holines, but by an outward prerogatiue of grace grounded vpon the promise of God made vnto beleeuing fathers and their seed.

3. Obiect. Againe it may be obiected, that all men are impure by birth, as Dauid con∣fesseth, in sinne hath my mother conceiued mee, Psal. 51. and who can bring a cleane thing out of that, which is vncleane, Iob. 14.4. how then can the braunches by naturall propa∣gation be holy of an holy roote.

Ans. We must likewise make a difference betweene a generall condition of nature, as it is now corrupt in Adam, which is common to all, which are descended of Adam, and the prerogatiue grace, which is not common to all, but to those which are within the couenant: this prerogatiue of the couenant, and the corruption of nature may stand together; the grace of regeneration qualifieth the corruption of nature, but the grace of the couenant, neither qualifieth nor taketh it away, vntill the grace of regeneration beside be added there∣vnto: like as one that is leprous may beget a leprous sonne, and yet beeing free borne him∣selfe, his yssue also shall be partaker of his freedome: so the father beeing a Christian may beget his sonne in sinne, and yet beeing within the couenant, he shall haue this priuiledge, to be made a member of the visible Church: though a liuely member he cannot be vntil he haue attained to the gift of regeneration.

4. Obiect. If the braunches be holy, because they came of an holy roote, then conse∣quently the braunches, which came not of that roote, cannot be holy, and so the Gen∣tiles should not be partakers of the fatnes of the oliue, not springing out of Abrahams ho∣ly roote.

Ans. Though the Gentiles are not naturally descended by carnall generation of that holy roote, yet they are graft in by faith, and so also become braunches; and the Apostle in this place hath this distinction, of naturall braunches, and braunches, that are graft in: the Gentiles then, though not the naturall sonnes of Abraham, yet ate his sonnes by faith, and so within the couenant, and are made partakers thereby of all the priuiledges, which the na∣turall braunches had, before they were cast off.

Quest. 21. How Abraham is said to be the roote, to be graffed into, whereas we are said to be graffed into Christ. c. 6.5.

1. Christ is as the head, the Church and partes thereof are his bodie, and they which are planted into the bodie, are graffed also into the head: and so there is no contradiction at all to be graffed into Christ the head, or into the Church as the bodie, or into Abraham a principall member of the bodie: for he is the roote, but onely by way of relation vnto Christ: Pareus.

2. Abraham then is the holy roote, but by the holines of Christ: and he is the roote one∣ly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by way of example: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, effectually Christ is onely the roote, and the vine, we the braunches, Ioh. 15.1. Christ is the roote simply of all: Abraham onely by way of relation to his offspring, which is descended of him.

Quest. 22. What S. Paul meaneth by the wild oliue and by the graf∣fing of it in, v. 17.

1. For the coherence, hitherto the Apostle repressed the insulting of the Gentiles against

the Iewes by two arguments taken from the two ends of their reiection, the one the calling of the Gentiles, the other the planting in againe of the Iewes, so now he vrgeth a third rea∣son taken from the former condition of the Gentiles, which were as a wild oliue, vntill they were planted in.

2. Concerning the reading of the words, thou wast graft in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for them, that is, in their place, as the Syrian interpreter translateth, but Erasmus refuseth this reading as ri∣diculous, and will haue the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in, to be here redundant and superfluous: as the like phrases are vsed often in the Hebrew, as percussus in gladio, smitten in the sword: and so he would haue it referred vnto the oliue, into the which they were planted: likewise some of our owne interpreters, read, insicus illis, graft into them, Bucer, Martyr: But the other rea∣ding is the better, graft in for them, for it hath relation to the braunches broken off, and as yet no mention is made of the right oliue tree: Lyranus, by in them, vnderstandeth the braunches yet standing, as the Apostles, into whom the Gentiles were planted: but plants are not properly graffed into the braunches, but into the stock: therefore the better sense is, graft in for them: in loco factorum, in the stead of the broken braunches: so glosse interlin. Gorrhan, Tolet: and of our writers, Beza, Faius, Pareus, Genevens. or, among them: B.

3. Was graft in: the Apostle sheweth a threefold benefit bestowed vpon the Gentiles, first they were planted in stead of the incredulous Iewes, which were as braunches broken off, then they are made partakers of the roote, that is of the faith of Abraham and the Pa∣triarkes, Lyran. and made one Church with them; and thereby they are partakers of the farmes of the oliue: which the ordinarie glosse vnderstandeth of the Apostles, who receiued of the fatnes of the spirit to conuay it to the Gentiles: Gorrhan of the fatnes of charitie: but rather generally thereby is meant the doctrine and grace of Christ, Lyran. and all the spirituall graces, which the Lord conferreth vpon his Church; as the Prophet Dauid saith, Psal. 63.3. My soule shall be satisfied, as with marrow and fatnes, &c. Pareus.

4. But it will be obiected, that the Iewes by nature, were a wild oliue, as well as the Gentiles: as Saint Paul saith, Ephes. 2.3. We were by nature the children of wrath as well as others. Ans. True it is, that in respect of originall corruption there is no difference; but the Iewes were the right oliue, because they were descended of beleeuing parents, to whom the ••••••••ise was made.

5. Ambrose here noteth a difference betweene spirituall, and externall planting; as O∣rigen also obserueth the same: husbandmen vse to graffe good plants into a sower stocke, not fowre and wild plants into a good stocke; but here it is otherwise; the wild oliue is planted into the true oliue; And the reason is this, the Apostle, res magis causis, quam causas rebus ••••••vit, did applie the things vnto his cause, not the cause to the things, from whence he ta∣keth his similitude; Origen.

Quest. 23. Of the meaning of these words, Thou bearest not the roote, but the roote thee.

v. 18. Boast not thy selfe against the branches, &c. 1. This is the consequent or conclu∣sion inferred out of the former reason, that the Gentiles considering their former state and condition, that they were the branches of a wild oliue, should not insult against other: which words beside this conclusion, doe include two secret reasons against this reioycing. 1. Be∣cause none ought to reioyce in themselues, but onely in the Lord, 1. Cor. 1.31. Gryneus. 2. Ambrose noteth how it is a thing displeasing vnto God, to reioyce in the calamitie and o∣uerthrowe of others, and therefore the Gentiles should offend God if they insulted ouer the Iewes, because of their incredulitie. Thou bearest not the roote, but the roote thee. 1. for the connexion of these words, because the Apostle passeth from the branches to the root, against the which the Gentiles reioyced not: Chrysostome thinketh, that the Apostle doth it because he would affoard vnto the Iewes vmbram solatij, a certaine shadowe of comfort, and nothing else: and he thinketh that in words onely he seemeth to allay their griefe, not in deede: but farre be it from vs to thinke that the Apostle should as it were double with his owne nation, in so serious a matter, hauing made so solemne a protestation before, c. 9.1, I speake the truth in Christ, I lie not.

2. Gryneus maketh this to be the coherence: the branches, which are graft in should imi∣tate the root: it lamenteth for the branches which are broken off, and so should they which are planted in: but this rather is the reason of the coherence: if they should insult against the branches, they should in a manner also lift vp themselues against the root which bore those braunches, euen against Abraham the Parent of the Iewes, Pareus.

3. This then is a newe argument, that they ought not to insult against the Iewes the branches, for so consequently they should insult against the roote it selfe: which were either an absurd thing, that the braunch should vaunt it selfe against the roote that beareth it: or an vncomelie thing to insult against him, from whom thou hast receiued so great benefits, as they beeing graffed into the roote, are made partakers of the fatnes thereof.

4. This roote is said to beare the Gentiles, and not they the root: because they had their conuersion from the Iewes, and not the Iewes from them, Lyranus: as our Bl. Sauiour saith, Ioh. 4.22. saluation is of the Iewes: the Iewes might receiue the ground of Philosophie, and of other arts from the Gentiles, but that is not the fatnes of the Oliue, nor the sappe of the roote, which is faith in Christ: which was the faith of Abraham rooted and grounded in Christ.

Quest. 24. Of those words, v. 22. if thou continue in his bountifulnes.

1. Chrysostome giueth this sense, si ea feceris, if thou dost those things which are answea∣rable to the diuine goodnes: non enim fide sola opus est, for we haue not neede onely of faith here, &c. But the Apostle speaketh euidently of the goodnes of God, not of man; and so Osiander thereby vnderstandeth clementiam Dei, the clemencie of God, if thou continue in the grace and fauour of God: the interlin. glosse thus expoundeth, si totum Des tribuas, if thou ascribe all vnto God: But here rather the cause is taken for the effect, as the goodnes of God, for faith which is wrought in vs by the goodnes and grace of God: as afterward, v. 31. by mercie is vnderstood faith giuen in Gods mercie: and this to be the sense appeareth by the contrarie, v. 23. If they abide not still in vnbeleefe.

2. If thou continue: This neither sheweth, that it is in mans power to continue, for all is ascribed to the goodnesse and mercie of God: neither yet can it be hence gathered, that the elect may fall away, and not continue: but these conditionall speaches are vttered, to work in the faithfull a greater care, and to stir them vp, and take away from them all carnall securitie.

3. Or els thou also shalt be 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. nei∣ther 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 Apo∣stle 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, contra∣rie to which is the work of grace & spirituall ingraffing: for so both Iewes as well as Genti∣les, 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 vn∣to 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 ••heir idolatrie, which did break thē off, and not graffe them in. 4. nor yet can this be referred to freewill, as Origen, arbitrij

libertas naturam fecerit vnicui{que}, &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 be∣side or according to nature, then an other, because they haue the same libertie of will by na∣ture. 5. neither with Chrysostome, doe we referre it vnto the nature and offspring of A∣braham; 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 vn∣derstood, 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 pro∣mises of God, which were made to Abraham and to his seede: the Iewes then were the na∣turall 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 pro∣mise 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 my∣sterie, 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 in∣ward man a spirituall matter insinuated by the externall and visible obiect: thus euery Sa∣crament is a mysterie, though euery mysterie be not a Sacrament: as the coniunction be∣tweene 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 rea∣son: such a mysterie is the incarnation of Christ: it is a thing incomprehensible how the di∣vine 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 ••••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 ••••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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wise, is inferred here ra∣ther to the affection, then vnderstanding in the first sense; that they should not immo∣••••ce gloriari, reioyce immoderatly in their election and the reiection of the Iewes: Hy∣nerius.

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 Angels, he tooke Israel to be his owne portion, which the other angels envying, enticed the Israelites to idolatrie, and so the Gentiles came to be the Lords portion, Israel beeing forsaken.

This strange speculation of Origen diuersely fayleth. 1. that conceite of his that the na∣tions were distributed among the Angels, is grounded vpon the erroneous translation of the Septuagint, Deut. 32.8. he appointed the borders of the people according to the number of the Angels of God: whereas it is in the Hebrewe, according to the number of the children of Is∣rael. 2. Not euil Angels but the good are appointed ouer nations to be ministring spirits for their good. 3. Israel was so the Lords portion, as that yet his Angels also watched ouer thē, 〈◊〉〈◊〉 pitched their tents round about thē, as the sacred histories do giue plentifull testimonies.

Quest. 27. Whether toward the end of the world the whole nation of the Iewes shall be converted.

1. One opinion is, that by all Israel, where the Apostle inferreth, v. 26. and so all Israel shall be saved, we are to vnderstand, totum populum Dei, all the people of God, consisting as well of the conuerted Gentiles as Iewes: and that the Apostles meaning onely is, that euen vnto the ende of the world, subinde aliqui ex Iudaeis convertuntur, continually some of the Iewes should be conuerted: thus Melancthon, Calvin, Hyperius, Osiander: and that all Is∣rael is to be taken in that sense, both for the company of beleeving Gentiles, and Iewes, as the Apostle vnderstandeth it, Galath. 6.16. Peace be vpon you, and mercie, and vpon the Is∣rael of God: Theodoret is of opinion, and so also Augustine epist. 59.

But in this sense, 1. the Apostle had vttered no great mysterie, seeing in all ages some of the Iewish nation haue beene and are still conuerted. 2. and againe the Apostle intendeth to minister some speciall consolation here to the Iewes, in the hope of their future conversi∣on, which vnlesse it were more generall, then in conuerting of some, as it was then, the whole nation should haue beene depriued of a speciall comfort, Mart. Pareus. 3. and see∣ing in the former verse, in these words, obstinacie is come partly vpon Israel, this word is ta∣ken in the litterall sense, for the nation and people of Israel, it were hard to vnderstand it in an other sense here. 4. and further the Apostle giueth this as a reason, why he bringeth in this mysterie: that the Gentiles should not insult ouer the Iewes: therefore it had not beene to his purpose, if he had not opened some secret concerning the speciall calling of the Iewes, Tolet annot. 18.

2. Pererius produceth Chrysostome and Thomas to be of opinion, that generally all the Iewes should be called in the ende of the world: as Chrysostome, vpon the 12. verse of this chapter, shewing what the fulnes and plenitude of the Iewes saith, vniuersi ad fidem acces∣suri sunt, all vniuersally shall come vnto the faith: and Thomas also consenteth, non particu∣lariter aliqut tantum salvabuntur, &c. sed vniversaliter omnes, not onely some particular men shall be called as now, but vniuersally all: to this opinion Scotus and Caietan, seeme to encline in their commentaries here: But Pererius seemeth to mistake Chrysostomes opinion which was not that the vniuersall nation of the Iewes should be called: for he saith here no otherwise, but thus, & nunc multi crediderunt, multi{que} rur sus credituri sunt, both many haue beleeved alreadie, and many againe shall beleeue, &c. there shall be a more frequent calling of the Iewes, and greater number, then before: but that none of the Iewes should remaine vncalled, it cannot be thought: like as when the fulnes of the Gentiles came in, yet many a∣mong them continued still in their vnbeleefe.

3. Some doe thinke that in the end of the world many of the Iewes shall be conuerted by the preaching of Henoch and Elias: Gregor. hom. 12. in Ezech. Theodoret, Lyranus vp∣on this place: Hyppolitus addeth further, in that oration of the ende and consummation of the world, which goeth vnder his name, that the Iewes at the first shall be most addicted to Antichrist, Gens Hebraeorum potissimum chara erit Antichristo, the nation of the Hebrews shall be most deare vnto Antichrist: but these are but humane fansies, that Henoch and Eli∣as should come in their owne persons to preach in the ende of the world to the Iewes; that prophecie of the comming of Elias before the Messiah, was fulfilled in the preaching of S. Iohn Baptist; as our Blessed Sauiour expoundeth, Matth. 11. and if the Iewes should be so much addicted to Antichrist, expecting him for their Messiah their conuersion should be thereby so much the more hindered: it is also vnlike that the Iewes, which are no ido∣laters to this day should cleaue vnto Antichrist, that shall be, and now is a manifest idolater.

4. Wherefore leauing these vncertaine conceits, the truth is this, that toward the ende of the world, before the comming of Christ, the nation of the Iewes shall be called, though not euerie one of that nation in particular; the reasons of which opinion are these.

1. The testimonies here by S. Paul produced out of the Prophets must not be vnder∣stood onely of some particular Iewes, but of the whole multitude, that vngodlinesse shall be turned away from Iacob, &c. and Origen fitly alleadgeth that prophesie, Hosh. 2.7. I will returne to my first husband, for at that time was I better then now.

2. This is the meaning of that propheticall vision, Rev. 7. how that there were sealed •••• the tribes of Israel an 144. thousand, which prophecie is litterally vnderstood, and so Chry••. expoundeth it of the generall conversiō of the Iewes: for they are distinguished frō the other

number of the nations, that was sealed, v. 9. as Pareus well obserueth.

3. Beza and Gryneus doe much vrge the frequent numbers of the Iewes in Asia and A∣frica, who beeing dispersed among the Gentiles, yet remain a people distinct by themselues, and are not mingled with the nations, where they solourne: which is an euident argument, that they are thus preserued of God for some speciall purpose.

4. Of this opinion also, that in the ende of the world there shall be a generall calling of the Iewes, are diuers of the fathers: as Chrysostome in the place before alleadged, and homil. 12. de verb. Dom. likewise Hilarius, lib. 11. de Trinit. and Origen here hath this saying, If ••o this ende, blindnes came vpon Israel, that the fulnes of the Gentiles might come in, sine dubio cum ingressa fuerit plenitudo gentium, caecitas cessabit, without doubt, when the fulnes of the Gentiles is come in, then the blindnes of the Iewes shall cease, &c.

But it will be thus obiected against the vniuersall calling of the Iewes.

1. Obiect. It is not to be conceiued, that all Israel should be so saued, as that none of them should perish: therefore these words must not be taken in the literall sense, All Israel shall be saued.

Ans. It is not necessarie in these generall speaches to vnderstand euery one in particular: like as where the Scripture saith, All flesh shall see the saluation of God: and, all shall be taught of God: and, God will haue all men to be saued: these sayings must be restrained, ad vniversi∣tatem definitam, to the vniuersalitie defined and determined of God, and not so enlarged, as to comprehend all in generall: Martyr: like as where the Apostle speaketh of the entring and comming in of the fulnes of the Gentiles, yet many remained vncalled: so not withstan∣ding this generall calling of the Iewes, some may continue in their vnbeleefe still: thus Hay∣mo well expoundeth, plenitudo haec non ad numerum cunctorum pertinet, sed ad numerum à De•• praesinitum, this fulnes doth not belong vnto the number of all, but vnto the number determined of God.

2. Obiect. Our blessed Sauiour saith, Luk. 18.7. The Sonne of man, when he commeth, shall be find faith in the earth? if there shall be at Christs comming such scarcenes of faith, it is not like, that there shall be such a multitude of beleeuing Iewes.

Ans. 1. Lyranus answeareth, that detecta falsitate Antichrist, when the falshood of Antichrist shall be detected, then the Iewes shall be called: so faith in his opinion shall faile vnder Antichrist, but it shall flourish afterward, the Iewes beeing called: but the fayling of faith, which Christ our blessed Sauiour speaketh of, shall be at his comming, and as it were immediatly before it: therefore the calling of the Iewes can not be after this fayling.

2. Pet. Martyr thinketh it may be thus, that after the calling of the Iewes, there may grow some carnall securitie againe among them: but that is not like, that the Iewes beeing newly conuerted, should so soone decline and fall away from their integritie: it is more like, they shall be most zealous: Lyranus thinketh, that they shall be so constant in the faith of Christ, that they shall not refuse to die for the same.

3. Pareus giueth this solution; that although there shall be in the ende of the world a multitude of beleeuing Iewes, yet their number shall be but small, in respect of the vnbelee∣uing Gentiles. To this last solution, this further may be added; that the fayling of faith, which Christ prophesieth of, must be specially vnderstood of the Gentiles, where Christ had beene preached, and beleeued vpon: that euen there, where it was most likely, that faith should haue beene, none shall be found: for when the Iewes shall be called, faith shall waxe very faint and cold among the Gentiles.

Thus haue I shewed, what is the most probable opinion concerning the calling of the Iewes: wherein, as we expect a more frequent and generall vocation of that nation, then hi∣therto hath beene seene, so yet we acknowledge a mysterie still, which can not fully be re∣vealed, how, when, and in what number the Iewes shall be called, vntill we shall see the same performed: and so Origen resolueth well, quis autem sit iste omnis Israel, &c. but who this all Israel is, and what shall be the fulnes of the Gentiles, God onely knoweth, and his onely Sonne, and they which are his friends, &c. Of this question, briefly handled here, I remem∣ber, that some twentie yeares since I writ a speciall Treatise, intituled, De vniversali Iudaeo∣•••••• vocatione, wherein, though in some other points, as concerning Elias and Henochs cor∣porall presence in heauen, I haue altered my former iudgement, yet in this question of the Vniuersall calling of the Iewes, I resolue still, as there I maintained, that the Apostles pro∣pheticall prediction here can not otherwise be vnderstood, then of their generall calling.

Quest. 28. Of the testimonies here cited by the Apostle, how they are alleadged, and whence.

1. Concerning the manner, the Apostle followeth the Septuagint, which was then the receiued translation, which he refuseth not, while it retaineth the sense, though the words precisely are not rendred. 1. in the originall, Isay. 59.20. the word is lecsion, which the Septuagint translate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because of Sion, or for Sions sake: but the preposition la∣med, serueth to a datiue case, and so it must be translated, a redeemer shall come to Sion: as Vatablus, Pagnine, and Innius reade: S. Paul readeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, out of Zion, which Beza thinketh may be altered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the fault of the writer or copier out: but Tolet is bold to affirme, against the receiued opinion of the best Hebricians, that the preposition la∣med, may their signifie de, from, annot. 19. but that cannot be, for it followeth in the same place, vleshabhe, and to them, not (from them) that returne from iniquitie, where the same preposition is vsed: Iunius solution is best, that the Prophet respecting the time and instant of the comming of the Messiah, saith, to Zion: but S. Paul looking further vnto such things as followed the comming of Christ, and to the progresse of the Gospell, by way of inter∣pretation saith, the redeemer shall come out of Zion, that is, out of his Church. 2. an other difference is, that the originall hath, and to them that returne from iniquitie on Iacob: but the Apostle following the Septuagint saith, he shall turne iniquitie from Iacob: Martyr thinketh the Septuagint might reade, lasoub, to turne, for leshabe, to them that turne: but such an o∣uersight is not like to haue beene in those excellent interpreters: Iunius lib. 2. perall. 23. saith, that the Apostle in stead of Christs comming, nameth a benefit which followed his comming, which is the remission of sinnes: but I thinke rather with Beza and Gryneus, that where the Prophet speaketh of the effect, which is turning away from sinne, the Apostle ri∣seth higher to the verie cause, which is the taking away of sinne: for none can turne away from sinne, vnlesse they haue first grace and remission of their sinnes •• as the Prophet saith, Ierem. 31.18. Convert thou me, and I shall be converted. 3. whereas in the next sentence, the Hebrewe word is berith, for a couenant, the Septuagint render it by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Testament: and so the vulgar Latine interpreteth here, this shall be my Testament vnto them: which reading Tolet iustifieth, because the Apostle Heb. 9. so taketh the Hebrew word be∣rith, for a Testament: Beza in his annotations here thinketh, that where the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth any kind of disposition, whether by Testament or other couenant, the Apostle alludeth to the signification of the Greeke rather then of the Hebrew word. But I preferre rather Iunius iudgement in c. 9. ad Hebr. who thinketh that the Hebrew word be∣rith, signifieth generally any disposition of the will, as well by couenant, as by testament and so it is taken for both according to the circumstance of the place: so berith may be deriued of bara, which signifieth to decide or declare ones sentence: and so generally may signifie the disposition of the mind: which also is the proper signification of the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Erasmus ••ere obserueth: S. Paul in the 9. to the Hebrewes calleth it a Testament, where is required the death of the Testator, which was shadowed forth by the type of shed∣ding and sprinkling of blood: but here in the Prophet there beeing no such circumstance ex∣pressed, which belongeth to a Testament, it is better interpreted fadus, a couenant.

2. For the other point, whence these testimonies are alleaged, there are diuerse opini∣ons. 1. All agree that the former place is taken out of the 59. of Isay, v. 20. and for the next, this shall be my couenant with them, when I take away their sinne: Calvin thinketh it is taken from Ieremie, 31.33. This shall be the couenant, that I will make with the house of Is∣rael, &c. I will forgiue their iniquities. 2. Iunius saith, these words, when I take away their sinne, are repeated out of the former verse, to confirme the Gentiles in the assured expecta∣tion of the conuersion of the Iewes. 3. Tolet following Origen, thinketh that these words are added by the Apostle by way of declaration. 4. But the more probable opinion is, that the Apostle ioyneth two prophesies of Isay together, as he did before, v. 8. and that the last words, when I take away their sinne, are cited out of the 27. c. of Isay v. 9. where the Septu∣agint haue these verie words cited by the Prophet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when I shall take away their sinnes: the other words are found with some small alteration, in the 59. c. of Isay, v. 20. and in the beginning of the 21. v. Pareus.

Quest. 29. Of these words, v. 28. As touching the Gospel, they are ene∣mies for your sakes, &c.

1. Chrysostome noteth, that the Apostle doth but verbis consolari, comfort the Iewes

in word onely, in saying, they are beloued for the fathers, because the vertue of their Pro∣genitors doth not profit them, vnlesse they beleeue themselues: but the Apostle doth both in word and deed minister consolation vnto them: and though they cannot be saued but by faith, yet this benefit they haue by the fathers, that they are within the couenant of grace, which was made with their fathers and their seed: Tolet obserueth well, how Saint Paul speaking of the enmitie and casting off of the Iewes, doth mollifie his speach: saying, they are enemies for your sakes, that ye might be called, not otherwise: and againe he qualifi∣eth it with reference vnto their election, and Progenitors, in which respect they are be∣loued.

2. As touching the Gospel they are enemies, &c. 1. Some doe vnderstand this enmitie to be against Paul and the Church, as if he should haue said, they are mine and your ene∣mies, considering their hatred to the Gospel, but they are beloued of mee, their election considered; thus Theodoret, Chrysostome, Luther, Osiander. 2. Origen, referreth this enmitie vnto God: Israel in respect of the Gospel, factus est inimicus Deo, is become an enemie vnto God: so Origen, whom Beza and Pareus follow. 3. Pet. Martyr doth well ioyne both together: though principally they are vnderstood to be enemies to God, and in an other res∣pect beloued of him: yet consequently they must be enemies to vs: for Gods enemies are our enemies, and as they are beloued of God, so also, we should wish well vnto them.

3. They are enemies, &c. they are beloued, &c. 1. Chrysostome, Theodoret, seeme to ex∣pound this of the same Iewes, who while they continue in vnbeleefe, are enemies, but when they shall be conuerted to the faith, they shall be beloued: but they which according to e∣lection are beloued of God, are neuer enemies. 2. Origen much better, interpreteth the Apostle thus to speake of diuerse sortes of the Iewes: they are enemies among them, which did spurne against the Gospel: they beloued, which were that remnant, which belonged to election: so also Calvin, Martyr, with others. 3. But Beza better vnderstandeth the Apo∣stle to speake not of particular men, but of the whole nation, which at that time seemed to be reiected because of their vnbeleefe: but yet was not vtterly cast off in regard of their e∣lection, and promise made to their fathers: like as it is called the same riuer that runneth a∣long, though it be not of the same water, because of the perpetuall succession: so it is the same nation of the Iewes, because of their lineal discent, though consisting of diuerse gene∣rations of vnlike condition, Faius: So then these are not contraries, the Israelites are ene∣mies and so hated, and they are beloued; for contraries must be taken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, secun∣dum idem, according to the same subiect: but here are diuerse subiects: they are enemies in respect of those which beleeue not, and beloued, that is, such as in time to come shall be conuerted to the faith: againe, contraries must be considered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad idem, in one and the same respect: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the same time: but the Iewes are said to be enemies, and yet beloued, both in diuerse respects: for they are enemies for the Gospel sake, which they spurne and kick against; they are beloued, in regard of their election: and this must be vnderstood also at diuerse times: for at that time present they were enemies, but in time to come, when they should be called, they shall be beloued, Gryneus.

4. Beloued for the fathers sake: 1. not propter merita patrum, for the merite of the Fa∣thers, as Lyranus, it is Christs merite onely for the which the Lord receiueth them to the faith. 2. neither, because when they are conuerted, the Lord shall be put in remembrance of their fathers, as Ambrose, for God is not oblivious, that he had neede of a remembrancer. 3. not yet onely is it said, for the fathers sakes, because sequuntur patrum fidem, they doe imitate and follow the faith of their fathers: Origen, Haymo: for so the beleeuing Gentiles also did imitate the saith of Abraham. 4. but the Apostles meaning is, they are belo∣ued, propter promissiones patribus factas, because of the promises made to the Fathers: gloss. ••dmar. Tolet: because they are descended of those fathers, to whom the Lord promised to be their God, and to their seed after them: Bucer: which promise of God, the infidelitie of some, cannot frustrate.

5. There are two reasons giuen, why they are enemies, one from the occasion not giuen, but taken, namely the Gospel, which they refused, the other from the end, for your sakes, that the Gentiles by their vnbeleefe might enter in: there are likewise two causes shewed of their receiuing to grace, their election with God, which is immutable, and the couenant made with their Fathers.

Quest. 30. Of the meaning of these words, The gifts and calling of God are without repentance, v. 24.

1. Erasmus interpreteth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, impaenitibilia, or as Augustine sometime rendreth the word, impaenitendo, things whereof he cannot repent him of that giueth them; But this were to make the gifts rather such, as cannot be chaunged, then to make God vn∣changeable.

2. Ambrose hath a straunge interpretation, vnderstanding this to be meant onely of those which are receiued by baptisme, of whom such exact repentance is not required: and Tho∣mas also propoundeth this interpretation for one: But two things make againe this sense, both because here is relation vnto God, that repenteth not, not vnto man: and they are gifts, which are not here reported of, not sinnes, for which repentance is required of men: beside it is also vntrue, that men (if they be of yeares) are admitted to baptisme without repen∣tance; the contrarie is euident, Matth. 3.8. where Iohn Baptist exhorteth to repentance and amendment of life, those which came to be baptised, and so doth Saint Peter, Act. 2.38. repent and be baptised.

3. Stapleton and Pererius haue found out here a new exposition, that God is said not to repent him, not that the gifts once bestowed, cannot be taken away, but because God hath no cause to repent him, for that though his gifts be taken from one, they with greater pro∣fite, are giuen to another: as the reiection of the Iewes, was the occasion of calling the Gen∣tiles: but this straunge interpretation is verie impertinent to the Apostles purpose, who in∣tendeth by this assertion, to prooue the certaintie of the calling of the Iewes; see the confu∣tation hereof, Controv. 17. following.

4. For the better and more full explication of these words: this word poenitere, to repent, is taken two wayes: either properly, and so it signifieth a change of the minde and purpose; which wisheth a thing vndone, and not to be, which is: and in this sense, God cannot re∣pent him of any thing which he hath done; nor of any gifts bestowed, no not vpon the wic∣ked: for howsoeuer they abuse them vngraciously, yet the Lord had reason to doe as he did: he that repenteth, either faileth in his counsell, not foreseeing all things, or in his power, not beeing able to effect what he intended: but God hath no defect or want, either in counsell or power: therefore properly he cannot repent: there is an other vse of this word, to repent, when it signifieth a chaunge, not in him that willeth and purposeth, but in the thing willed, and so God is said to repent, not that he chaungeth, but they change and alter, vpon whom the gifts are conferred, and shewe themselues vnworthie of them: so here is a figure called a metonymie, when the effect is taken for the cause, repentance hers signifieth mutation and change, whereof repentance is the cause; and thus Haymo well expoundeth, poenitentia pro mutatione accipitur, repentance is taken for a change.

5. Neither are all the gifts of God without repentance, but such gifts as depend vpon e∣lection: neither is euerie vocation vnchangeable, but onely the internall and spirituall: God had chosen Saul to be king of Israel, and furnished him with excellent gifts: but they were onely temporall: though he had a temporall election, to the kingdome, yet it followeth not that he was eternally elected; for God had foreseene and so decreed, that Saul should not continue in the kingdome, which was appointed vnto Dauid: Haymo then here well ex∣poundeth, sine mutatione sunt dona & vecatio Dei, &c. the gifts and calling of God are without repentance, as he said before, whom he predestinated he called, &c. not in such gifts and calling, as it is said, Many are called, but fewe chosen, &c. so the ordinar. and interlin. glosse doe well interpret, vocatio, id est electio, quae ab aeterno, the vocation, that is, election which was from euerlasting, is without repentance, that is, without change.

Quest. 31. Of the meaning of these words, v. 31. So now haue they not beleeued by your mercie.

1. For the application of the words: some reade, so now haue they not obeyed, or, are be∣come contumaces, stubborne, and contumacious: Beza, Syrian interpreter, Gryneus, with others: but it is rather interpreted, haue not beleeued, as Martyr, the vulgar latine, and our English translation vpon these reasons. 1. the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth both incredulitie, and contumacie or disobedience, beeing deriued of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to perswade: now as well the vnbeleeuer, as the disobedient and stubborne is not perswaded.

2. The Apostle through this chapter maketh vnbeleefe the cause of the reiecting of the Iewes, v. 20. where though an other word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be vsed, yet in the same sense. 3. the

next verse is better read, God hath shut vp all vnder vnbeleefe, then vnder disobedience: as may appeare by the like place, Gal. 3.22. The Scripture hath concluded all vnder sinne, that the promise by the faith of Iesus Christ, should be giuen to them that beleeue: where by sinne must be vnderstood vnbeleefe, as opposite vnto faith and beleef, afterward mentioned. 4. Origen and Chrysostome doe so interpret this place of the incredulitie both of Gentiles and Iewes: the Apostle saith, your mercie, not actiuely, whereby they shewed mercie, but passiuely, whereby they receiued mercie, the cause is put for the effect, as before v. 22. the Apostle said, if thou continue in his goodnes, that is in faith, receiued by his goodnes: the A∣postle saith (yours) propter efficientiam, because it was effectuall toward them, but after∣wards he saith, that he might shew mercie on all, propter sufficientiam, because it is sufficient for all.

3. Now concerning the sense and meaning of the words, there are diuerse interpretati∣ons. 1. the vulgar latine readeth, in vestrum miserecordiam, for your mercie, whereupon some giue this sense: they haue not beleeued, vt vos miserecordiam consequamini, that you may obtaine mercie, Haymo, Osiander: but Beza and Erasmus both refuse this, because as much in effect is said before in the end of the former verse, you haue obtained mercie through their vnbeleefe: but these particles, euen as, euen so, doe shew an opposition of the parts, not a repetition. 2. Ambrose readeth, in vestra miserecordia, in your mercie, that is, at this time, wherein you haue receiued mercie: so also Haymo: but beside that there is no prepo∣sition in the originall, but the word is put in the datiue case, which is with the Greekes vsed for the ablatiue: the Iewes were vnbeleeuers, and reiected the Gospel, before it was prea∣ched vnto the Gentiles, and therefore it was not at the same time. 3. Erasmus readeth, they haue not beleeued, per vestram miserecordiam, by your mercie: that is, the mercie shewed to the Gentiles was an occasion of the vnbeleefe of the Iewes: but Beza reiecteth this also, vp∣on these two reasons: both because the Iews were first vnbeleeuers, before mercie was shew∣ed to the Gentiles: therefore thereby they were not hardened: and againe, the mercie shew∣ed to the Gentiles shall prouoke the Iewes to follow them, v. 11. they shall not then there∣by be made further off. 4. Wherefore Theophylact doth come nearer to the Apostles sense then the rest, who thinketh there is here a traiection of the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that: so whereas the words stand in this order in the originall, by your mercie, that they may obtaine mercie, they must be placed thus, that by your mercie, they may obtaine mercie: the verie like traiection of this verie word, see 2. Cor. 2.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but my loue that ye may know, for, but that you may know my loue: thus also Beza here; and Tolet annot. 23. addeth this reason, why those words, for your mercie, should not be ioyned with the former clause, so now haue they not beleeued, but with the latter, that they may also obtaine mercie: that one part of this comparison may answear another: as he said before, you haue receiued mercie through their vnbeleefe: so now it followeth, that they also should receiue mercie through your mercie: And Chrysostome sheweth the reason, why it is said, that you should receiue mer∣cie, through their mercie, not through their vnbeleefe: because ye the Gentiles shall not be so saued, vt quemadmodum Iudaei exire debeatis, that as the Iewes, you should goe out (or fall away) again, sed vt illos manendo per aemulationem attrahatis, but that ye may draw them on by continuing in the faith.

4. This then is the force of the Apostles argument. 1. There are three things compared with three: the vnbeleefe of the Gentiles with the vnbeleefe of the Iewes, the mercie which the Gentiles receiued in time past, with the mercie which the Iewes shall receiue: and then the occasions of both are set one against the other, the occasion of the mercie shewed to the Gentiles, was the vnbeleefe of the Iewes: and occasion of mercie shewed to the Iewes, was mercie extended to the Gentiles, by the which the Iewes were prouoked to emulation; Par. 2. The argument is from the lesse to the greater: if the infidelitie of the Iewes was the oc∣casion of mercie to the Gentiles, much more the mercie shewed to the Gentiles shall be an occasion of shewing mercie to the Iewes: for there is a greater force in that which is good, then in that which is euill, Gryveus: and if the Gentiles which neuer beleeued were called to the saith, much more like is it that the Iewes which had bin sometime beleeuers, should returne to their former saith. Tolet.

Quest. 31. How God hath concluded, and shut vp all in vn∣beleefe. v. 32.

1. Not that God, inijcerit ijs incredulitatem, did cast vpon them incredulitie: hoc ex∣plodendum

est, this conceite must he exploded of all: Origen: God is no way the author of euill: Photius.

2. Nor yet is the Lord said to shut them vp onely permittendo, in suffering them to be in∣credulous, Origen, glosse ordinarie, Tolet, Gorrhan: for God is to be considered here not as a patient onely and sufferer, but as an agent in some sort, and a iust iudge.

3. Chrysostome thus interpreteth, he shut vp all, that is, demonstrauit incredulos, he hath shewed them to be incredulous: in which sense the Apostle saith, Gal. 3.22. The Scripture hath concluded all vnder sinne, &c. that is, the law serueth to reueale sinne; as Saint Paul saith, Rom. 3.20. By the law commeth the knowledge of sinne: But this is not all, for the iudge doth not onely declare and giue sentence against the malefactor, and bring his of∣fence to light, but he also condemneth him, and seeth his sentence be executed vpon him.

3. Hierome in the Commentarie vnder his name saith, God hath shut vp all, non vi sed ratione, not by force, but by good reason: which reason is thus expressed by Oecumenius, vt alios per aliorum seruaret contentionem, that he might saue some, by the prouocation of others: the ordinarie glosse giueth this reason, vt gratia numeris esset gratissima, that the gift of grace might be most acceptable, &c. when they are brought as it were out of prison vnto libertie. But although Gods iudgements proceed with great reason and equitie; yet God doth not euill, that good may come thereof: the reason and way then yet appeareth not, how God is said to conclude all vnder sinne.

4. Wherefore it remaineth, that God is said to shut vp men in vnbeleefe as in a prison, in punishing them as a iust iudge with the fetters as it were and gives of their owne blindnes and hardenes of heart: as it is said, c. 1.26. God gaue them vp to vile affections: and c. 11.8. God hath giuen them the spirit of slumber: like as a iudge doth inflict imprisonment vpon of∣fenders, and restraint of libertie: so men are kept in the prison of infidelitie by the iustice of God, their sinnes so deseruing: But here is the difference: ciuill imprisonment is for sinne, yet it is not sinne: but spirituall imprisonment in blindnes and vnbeleefe, is sinne: and God after a wonderfull and secret manner, yet most iustly doth punish sinne with sinne: as Au∣gustine saith, Quis dicat Achabum non peccasse credendo spiritui mendaci, &c. who can say that Ahab sinnned not in beleeuing the false spirit, and who will say that sinne was not the punishment of sinne, venientem de iudicio Dei, proceeding from the iudgement of God: lib. 5. c. 3. contra Iulian. And further here is great difference betweene these two, for God to be author of shutting vp vnder vnbeleefe, and of the shutting vp of vnbeleefe: the first God in his iustice causeth, the other man is the cause of himselfe.

Quest. 32. Of the Apostles exclamation, v. 33. The deepenesse of the riches, &c.

1. Touching the occasion of these words. 1. Origen thinketh this to be it, quia alterius malitiae opus alterum vertat in salutem, because he turned the malice of one to the salvation of an other: as the ruine of the Iewes was the occasion of calling the Gentiles: so also Chrysostome, the Apostle wondreth quod contraria contrarijs curaverit, because the Lord healed one contrarie by an other, the Gentiles became to be beleeuers, by occasion of the vnbeleeuing Iewes: but the generalitie of the Apostles words, speaking of the wayes of God, would not be restrained vnto one particular. 2. Faius vnderstandeth the whole mysterie of the Gospel, the which as S. Peter saith, the Angels yet desire to behold, but this is too ge∣nerall. 3. Augustine and Haymo, restraine it to this particular, of the mysterie in the vocati∣on of the Gentiles and the reiection of the Iewes. 4. But beside this, it may be applyed to the whole mysterie of predestination, how God resecteth some, and electeth others, where∣in humane reason must be silent: Gryneus, Calvin, Hyperius, Mart.

2. For the reading of the words. 1. Some doe thus read, O the deepenesse of the riches, of the wisedome, and knowledge of God: as the vulgar latine, making wisedome and know∣ledge to depend of riches: but in this reading the Greeke coniunction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and, which is set betweene riches, and wisedome, is omitted: Chrysostome inserting that word, thinketh that these two words, depth, and riches, are two names added to expresse the excellencie of Gods wisedome and knowledge: so also Beza, Gryneus, Faius, taking riches here for abundance: likewise Pererius: Gorrhan would prooue it by the like place, Coloss. 2.3. in whome are hid the treasures of wisedome and knowledge: and so the Apostle saith here, the riches of the wise∣dome and knowledge. 2. But Origen referreth this deepenesse to all three, O the deepenes of

the riches, and of the wisedome, and of the knowledge of God: so also Theophylact, whom Erasmus and Tolet follow: the reasons are these. 1. because as Erasmus obserueth, there is a comma or distinction in all the copies, that he saw, betweene riches, and wisedome, which sheweth, that one hangeth not on an other. 2. Tolet addeth that the coniunction, (and) betweene riches, and wisedome, doth shew them to be two distinct things. 3. likewise the three clauses following, who hath knowne his minde, who was his counsellor, who hath giuen to him first, are answerable vnto these three, knowledge, wisdome, riches. 4. And else where these three are distinguished: Ephes. 2.17. The riches of his grace, &c. in all wisedome and vnderstanding. 5. This is most agreeable to the scope of the Apostle, who immediately be∣fore made mention of the mercie of God, which here he vnderstandeth, by the depth of his riches: as Ephes. 2.7. That he might shew in the ages to come, the exceeding riches of his grace.

Though either of these readings may indifferently be followed, and Haymo and Pet. Martyr doe propound both; yet the former seemeth to be the fitter, because of that place Coloss. 2.3. where they are called the treasures of wisedome and knowledge, as here the ri∣ches: the Greeke coniunction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth as well both, as and: and where the Apostle saith v. 35. who hath giuen vnto him first: it is another reason to stay mens murmuring against God: as here he perswadeth thereunto, by the vnsearchable depth of Gods iudge∣ments: so there from Gods all sufficiencie that he giueth freely to all, and none to him.

Quest. 33. How the iudgements of God are said to be vn∣searcheable. v. 33.

1. Some thinke that the Apostle expresseth the same thing, by this ingemination of words, vnderstanding one and the same thing by the iudgements and waies of God: Calvin: but they are better distinguished: Haymo by the iudgements would haue vnderstood, Gods iust proceedings both against Angels and men, Iewes and Gentiles, in electing some, and reiecting others: and by his waies, his passage from the Gentiles to the Iewes, and from the Iewes to the Gentiles; but they are better referred, the iudgements to the decree and pur∣pose of God, which belonged to his knowledge, and the waies to the meanes, whereby God executeth and bringeth his purpose and counsell to passe; wherein his wisedome is seeme: as Gods counsell and iudgement was to preferre Ioseph and exalt him aboue his bre∣thren: the way was, in bringing this to effect, by the selling of him into captiuitie by his bre∣thren: Tolet, so also Martyr.

2. Where the word in the originall is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth, not to be traced out, the vulgar latine readeth, investigabiles, in a quite contrarie sense, to be paced, or traced out: which as Tolet coniectureth might be the error of the writer, leauing out (in:) for he should haue said, in investigabiles, as Erasmus noteth out of Hilarie lib. 8. de Trinit. who hath that word. But Chrysostome here well obserueth, whome Bucer followeth, that hereby, in that the iudgements of God are said to be vnsearchable, is signified, quòd non solùm cognosci ne∣q••••ant, sed nec quaeri, they can not onely be knowne, but they are not to be searched: so also Bucer well noteth, that the first word signifieth, that inveneri non possunt, they can not be loued out of vs, and the other, quod pervestigari curiosius non debeant, they must not be cu∣riously sought out.

3. Origen also putteth in this exception, that this must be vnderstood of the creature; that to them the iudgements of God are vnsearchable; the blessed Trinitie is excepted: for both the Sonne knoweth the father, and the holy Spirit searcheth the hid things of God; but the creature of it selfe is not able to find them out.

4. P. Martyr hath an other exception, that this must be vnderstood of the secrets of God hid, and not reuealed; but the will of God reuealed in Scripture, it is lawfull for vs to search, and we are commanded so to doe, Ioh. 5.39.

5. Pareus also addeth an other caution; that the iudgements of God are vnsearchable of the creature of it selfe, but by the spirit of Christ they may attaine to the knowledge of them in part: as here the Apostle saith, Who hath knowne the mind of the Lord: as he like∣wise saith, 1. Cor. 2.16. Who hath knowne the mind of the Lord, that he might instruct him: and then it followeth, but we haue the mind of Christ. In Christ then the will of God is re∣uealed to vs; as it is said Ioh. 1.16. No man hath seene God at any time, but the onely begot∣ten Sonne hath declared him, &c.

34. Quest. How those words must be vnderstood, Of him, through him, and for him are all things, &c.

1. The Arrians, as Theodoret here testifieth, doe vnderstand all this to be spoken onely of God the father, to confirme their heresie, in making the Sonne inferiour to the father, and onely as the instrument, not the efficient cause of creation; but the Apostle els where direct∣ly saith of Christ, by whome are all things, and we by him, 1. Cor. 8.9. as here he saith, of him, and through him are all things.

2. Some doe interpret all this of God the Sonne onely, as Basil lib. de spirit. and Am∣brose lib. 4. de fide, c. 6. and whereas it may be obiected, that the father knoweth the minde of the Sonne, whereas the Apostle saith, who hath knowne his mind: Basil answeareth, that the Apostle onely thereby signifieth not all to be excluded, because the father knoweth the mind of the Sonne, but onely that few can attaine to it: and whereas againe it might be ob∣iected, if this be vnderstood onely of the Sonne, that it can not be said of him, who hath gi∣uen vnto him first? because he receiued his essence of his father; Ambrose answeareth, that the father gaue vnto the Sonne, but not first, for one is not before the other. But, as was be∣fore obserued out of Origen, the Trinitie is excepted here; the Apostle speaketh onely of the creatures, that none of them know the mind of God, or first gaue vnto him: neither is this to be restrained to the person of the Sonne, but must be vnderstood of the Godhead in ge∣nerall, whose waies are vnsearchable.

3. Some doe distinguish these three, and appropriate them to the three persons of the Trinitie, as of the father, through the Sonne, and in the holy Ghost all things are said to be: so Origen vpon this place, Gregor. homil. 16. in Ezek. Hilar. lib. 8. de Trin. so also Haymo, gloss. interlin. Tolet, Gorrhan, Lyran. but this seemeth to be too curious: for this phrase by whom, is as well giuen vnto the Father, 1. Cor. 1.9. as vnto the Sonne.

4. Wherefore this clause, of whome, through whome, and for whome, &c. is better referred to the whole Trinity, as Chrysost. interpreteth, ipse fecit, ipso conservat, he made, & he preser∣ueth all things: so also Augustine, as the ordin. glosse citeth him, sheweth how euery one of these prepositions, of, through, for, may be applied vnto euery one of the glorious persons of the Trinitie: and so all things are of God, as the first cause, by him, as the preseruer of all things, and in him, as the end and perfection, Thomas: so all things are à seipso nullo alio mo∣vente, from himselfe, none other moouing him, per seipsum nullo alio adiuvante, by himselfe, none other helping, and propter seipsum, onely for himselfe, and for none other cause, for he made all things for his owne glosse, Calvin.

5. Whereas the vulgar Latin readeth in the third place, in ipso, in him, in the originall the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in ipsum, for him: which sheweth that God is the ende and perfection of all, that all things were ordained for him, that is, to set forth his glorie; and so readeth Chry∣sostome.

4. Places of Doctrine.

Doct. 1. Of Gods prescience, v. 2. God hath not cast away his people, which he knew before.

Concerning Gods prescience and foreknowledge. 1. It is a certaine truth, that there is in God from the beginning a prescience of all things in the world, before they were, Act. 15.18. From the beginning of the world God knoweth all his workes. 2. There is in God a double kind of prescience, one is cognationis, of knowledge onely, and speculatiue, where∣by he foreseeth onely things that shall be: or it is also approbationis, a prescience ioyned with approbation and liking, which is also called practica, his practicall prescience. 3. This latter kind of prescience in God, which is ioyned with his will and approbation is the cause of things, the other is not. 4. The prescience of God is certaine and infallible: for God is not as man, that he can lie or be deceaued: whatsoeuer he foreseeth shall be, shall certainely come to passe. 5. Gods prescience doth not impose a necessitie vpon such things, as fall out in the world, but onely in respect of the first cause, which is the infallible knowledge of God: and so all things euen those which seeme to happen by chaunce, are necessarie necessi∣tate infallibilitatis, by an infallible necessitie, in respect of Gods prescience, which cannot be deceiued: but in respect of the second causes euery thing remaineth in it owne nature: such things, as haue necessarie causes, are foreseene of God, as necessarie, certaine, and definite: such was the betraying of Christ by Iudas, before so decreed and determined of God, Act.

13. but such things, as are contingent and casuall, doe so remaine still in themselues, though in respect of Gods foresight are necessarie: as 1. Sam. 23.11. the Lord answeareth Dauid, that if he stayed still in Keilah, Saul would come downe, and the Lord of the towne would deliuer him into Sauls hands: this was a thing contingent, coniect•• all onely and probable: but in respect of Gods foreknowledge it was certaine, that Dauid should not stay there, and so neither Saul would come downe. 6. Gods prescience and foreknowledge is thus distinguished from election and predestination: either it signifieth the generall presci∣ence and foreknowledge of God of all things, both the good, which the Lord himselfe de∣creed to doe, or the euill which he decreed to permit, and so prescience differeth from ele∣ction, as the whole from the part: for election is but a part of Gods generall prescience and prouidence: or Gods prescience and foreknowledge is taken for election it selfe, and so it is all one with election: as here the Apostle saith, God hath not cast away his people, whom he knowe before: and thirdly, Gods foreknowledge signifieth his loue and approbation of those whom he electeth, as S. Peter saith, 1. epist. 1.2. Elect according to the foreknowledge of God: and thus Gods foreknowledge differeth from election, as the cause from the effect: for the loue, acceptance, and approbation of God, is the cause of election.

Doct. 2. Gods generall promises or threatnings must haue a particular application.

v. 1. I demaund then, hath God cast away his people? God forbid, &c. The Apostle had in the ende of the former chapter, alleadged out of the Prophet a generall complaint against Israel, All the day long haue I stretched out my hand to a disobedient people: which menacing speach, though generally propounded, yet the Apostle would not haue generally vnderstood of all the people, for they were not all cast off, but onely the peruerse and obstinate: So likewise the promises of God made vnto Abraham and his seede, did not concerne all, but onely those which were the true Israel, and children of the promise, as the Apostle shewed before, c. 9.7.8.

Doct. 3. Against the old Pagane names of dayes and moneths.

v. 4. Which haue not bowed the knee to Baal, &c. In the place, 1. King. 19. whence this is cited, it is added further, nor kissed him with their mouth: whereupon Pet. Martyr obser∣ueth, that they did neither honour Baal, with the kisses of their mouth, nor yet in naming him with their lippes; whereupon the Lord saith, he would not be called of the people, Baa∣li, that is, my husband or Lord, but ishi, mi vir, my man or husband: and the reason is added, For I will take the name of Baalam out of their mouth, Hosh. 2. ••••. though the Lord were indeede Baal, that is, the Lord and husband of his people, yet because they gaue that name to their idoles, the Lord would none of it: and so Pet. Martyr inferreth further, that he wondreth how those Pagan tearmes of the moneths, as March so called of Mars, and of the dayes of the weeke, as moonday of the moone, and twesday of Mars, which planets the beathen made their gods, were at the first taken vp of the Christians, which might better saue beene layed downe: though nowe there is no such danger, as in the beginning, when Christians were newly conuerted from Pagan Idolatrie.

Doct. 4. Of the grace of God, with the diuerse kinds, proper∣ties, and effects thereof.

v. 6. If it be of grace, &c. 1. The grace of God either signifieth his free loue and mercie, which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the gifts of grace, which are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. the grace, loue, and fauour of God in the first sense is either eternall in his election, before the world was, or temporall in the actuall vocation of the elect: and this grace, is either praeve∣••••••••••, a preuenting grace, whereby he calleth and converteth, as Psal. 59.10. My mercifull God will prevent me: or it is subsequens gratia, subsequent or following grace, whereby the Lord assisteth those which are called, as Augustine saith, gratia praevenit vt velimus, subsequi∣•••• •••• 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 A∣postle 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, sanctificatiō. 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 cal∣ling: 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 vtte∣rance, 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 ci∣uill, as to buy, to sell, which are indifferent, or they are morall, which are either good or e∣vill. 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, faith∣full 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 plea∣sing 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 de∣scended 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 of∣spring of Christians, are counted holy: vnto them belongeth baptisme, and other Sacra∣ments 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 bran∣ches are his vertues, Hosh. 14.7. His branches shall spread, and his beautie shall be as the o∣live 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 sub∣stance, 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 graf∣fing in of the Iewes, by the power of God: though simply and generally this is no good ar∣gument: 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 commit∣ted to the Church in the preaching of the word, but they are the instruments onely where∣by 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 know∣ledge of God.

v. 33. O the depth of the riches, of the wisedome, and knowledge of God, &c. Gods know∣ledge 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 vn∣to saluation; but some of his people are cast off, as the Apostle sheweth v. 7. the rest haue beene hardened, &c. therefore some whom he knewe before may be cast away.

Answ. 1. Whereas it is said, he knewe his people before, it must be vnderstood, in sensit diviso non composito, in a deuided sense, and distributiuely, not in a compounded sense: for not the whole people of God were so foreknowne, but onely that selected part of the peo∣ple, which belonged to Gods election. 2. yet the vniuersall nation was called externally to the couenant, but then the Argument concludeth not: for such as belong onely to the ex∣ternall and visible couenant, may fall away. 3. But that none of the elect can fall away, it is euident by the Apostle here, v. 2. God hath not cast away his people whom he knewe be∣fore, and v. 7. election hath obtained it, and the rest haue beene hardened: and v. 29. the gifts and calling of God are without repentance, &c.

Controv. 2. Whether the complaint of Elias of the paucitie of true worship∣pers be well applyed by Protestants to the decay of religion vn∣der the Pope, at the time of the first reformation.

1. Stapleton antidot. p. 783. taketh these exceptions to this application. 1. The nati∣on of Israel was then no part of the Church, where Elias complaineth of that paucitie, and smalnes of number. 2. and those 7000. reserued, were in Iudah, not in Israel. 3. neither can there be the like decay of religion in the whole world, as to be brought to a fewe pro∣fessors, as Wicliffe, Husse, Luther, Calvin, as then, when the visible Church was tied vnto the nation. 4. neither were there 7000. of their mind, scarce 7. could be found.

Contra. 1. Israel as well as Iudea, was a part of the Synagogue, though at that time ve∣rie corrupt, for otherwise the Prophets Elias, Elisha would not haue there preached. 2. these 7000. are vnderstood to haue beene in Israel: for otherwise the Prophet knewe, that there were many in Iudea, that professed the true worship of God. 3. yea vnder the Go∣spell, religion may be driuen into corners, and be found onely in a few that are knowne: tis, why should our Sauiour say, Luk. 18. Thinke yee, that the Sonne of man shall finde faith in the earth. 4. Not onely seuen, but many thousands more consented vnto them, who in the middes of Poperie misliked their grosse superstitions, though they were not publike∣ly knowne, as it may appeare by those which entertained and receiued the doctrine of Wickliffe in England, of Husse in Bohemia, Luther in Germanie: And beside many thou∣sands there were in Grecia, Armenia, and other countryes, which neuer acknow∣ledged

the Pope of Rome. 5. so then this example notwithstanding any thing, that can be obiected, is fitly applyed to shewe the generall decay of religion, and the paucitie of zea∣lous professors, in those last times of reformation, as it was in the dayes of Elias and Paul.

2. Our English Papists, the Rhemists also in their annotations here, doe obiect in like manner, that this place is impertinently alleadged by Protestants to shew, that the Church of Christ, may sometime be secret and vnknowne vnto the world: for 1. at this time there were many knowne worshippers of God in Iuda, in so much that the souldiers alone were numbred to tenne hundred thousand, 2. Chron. 17.2. and yet the Church of Christ none resteth vpon better promises, then it then did. 3. and it were an hard matter to prooue, that Luther had 7. thousand of his opinion, or seuen, that were in all points, of the same beleefe.

Contra. 1. They may as well say, that this place was impertinently alledged by the A∣postle to prooue a remnant of grace vnknowne to the world: and though in Iuda, there was at this time a visible Church, yet because the Israelites also belonged vnto the couenant, and yet the Church was driuen into corners among them, by the same reason also in other pla∣ces, the visible Church might decay: and therefore this place is both pertinently alleadged by the Apostle then, and by Protestants now. 2. other times may be assigned, when the vi∣sible Church both in Israel and Iuda, was banished and driuen into corners, as in the dayes of idolatrous Ahaz, and of Ammon, Manasseh, when all Israel fell to idolatrie: what was become of the visible Church then? 3. Neither is there any such promise in the newe Te∣stament, that the Church of Christ should alway be visible to the world: but the contrarie, as Revel. 12. the woman, which signifieth the Church, is constrained to flee from the dra∣gon into the wildernes: and yet the Iewes had as ample promises, for the continuance of the Church among them, till the Messiah came, as the Church of God hath now till the second comming of Christ. 4. It is well knowne, that there were many thousands of Luthers o∣pinion, both then and before time, which were called by the names of Weldenses, pauperes Lugduno, Leonistae, Lollardes, and opprobrious names: as the Augronians in their suppli∣cation to the Duke of Savoy doe affirme: that they professed the religion of their aunce∣stours for certaine hudnred yeares, Foxe Martyrolog. p. 982.5. and that is but a simple e∣vasion, that in all points they were not of the same beleefe: it was sufficient that they agreed in the chiefe points of their profession: and though they differed in some small matters, yet that letteth not, but that they may be counted of the same profession: as there was diffe∣rence betweene Anicetus and Polycarpus, Ireneus and Victor, Chrysostome and Epiphani∣us, Hierome and Augustine, Theodoret and Cyril, yet were they counted of the same Church: and in the Popish Church, much difference there is in opinion, betweene the Scotists and Thomists, Dominicans and Fransiscans, Iesuites and Priests, and yet I thinke they hold them all verie sound members of their Church.

Controv. 3. That workes are excluded both from election and iustification.

Whereas the Apostle saith, v. 6. If it be of grace it is no more of workes, &c. Stapleton Antid. p. 706. thinketh thus to avoide this place by a distinction of the first and second grace: he saith that the merit of workes is excluded from election to the first grace, in our vocation and calling, but not from the second, in our sanctification and glorification, which may be merited. The Rhemists also in their annotations here exclude the workes of nature, but not Christian workes from the merit of saluation.

Contra. 1. The Apostles reason is generall: taken from the opposition betweene grace and workes and merits: if of grace, then not of workes, for then grace were no more grace: whereuppon this argument may be framed: the election of grace excludeth works: but the election vnto the first and second grace, and consequently vnto glorie is of grace, Ergo and so Haymo well expoundeth these words: els grace were no more grace: si aliter salvi facti sunt, if they are saued any other way, which cannot be but by grace, &c. to the propertie of opposition between grace and works, remaineth as well in the election to the second grace, as to the first; if grace be admitted, works are excluded, for they cannot stand together.

2. And all kind of works are excluded from election: for good works are not the cause, but the effect and fruits of election: as Haymo here sheweth out of Saint Paul, Eph. 1.6. he hath chosen vs in him, that we should be holy, &c.

Controv. 4. Against freewill.

Chrysostome vpon these words v. 4. I haue reserued to my selfe, &c. graunteth that God

attulit potiorem partem, brought the better part: but they which were called, brought their will, volentes sulvat, he saueth those which are willing: Tolet annot. 4. subscribeth vnto Chrysostome herein, and refuseth Augustine, who ascribeth all vnto grace; and further he af∣firmeth that the nature of grace is not taken away, though somewhat be presupposed in man, dum modo non sit illud meritorium; so it be not held to be meritorious, or the cause of grace: As when a Prince doth propound ample rewards to all commers, though they that come onely haue the rewards, yet their comming is no meritorious cause of receiuing the re∣ward, but the grace and fauour of the Prince: so God elected some to be iustified by faith, quos praevidit libero arbitrio concursuros, whom he foresawe would concurre with their free∣will: to this purpose Tolet.

Contra. 1. Chrysostomes speach, that God saueth onely those which are willing, if it be vnderstood with these two cautions, that this willingnes is wrought by grace, and yet bee∣ing so wrought, it is no cause of iustification, may safely be receiued: for true it is that none are saued against their will: But yet God ex nolentibus volentes facit, of vnwilling maketh them willing; if Chrysostome be otherwise vnderstood, as ascribing here strength to mans freewill, it is a great error.

2. And herein I preferre Augustines iudgement, who well obserueth, de bon. perseueran. c. 18. that the Lord here saith not, relicti sunt mihi, they were reserued for me, or they re∣serued themselues for me; but I haue reserued, to shewe that it was Gods grace, whereby some were reserued, and not the act of their owne will: Haymo also hath the same note, he saith not, relicti sunt, are left, but I haue left or reserued, that is, per gratiam reservani, I haue reserued by grace, gloss. interlin.

3. If any thing be presupposed in man as helping vnto his calling, it hindreth and obscu∣reth the worke of grace: if it be but a preparation onely, though not meritorious: and it is directly against the Scripture, that a man hath any will to come to God of himselfe; as Ioh. 6.44. No man can come vnto me, except the father drawe him: Rom. 9.16. it is not in him that willeth or runneth, but in God that sheweth mercie: Philip. 2.13. It is God that worketh in you both the will and the deede: how then can mans will of it selfe, concurre with the grace of God: that example alleadged is not like: for to come to receiue the Princes reward, is a ciuill thing, wherein mans will hath some freedome, but in spirituall actions it hath no liber∣tie at all, vntill it be freed by grace: as our Blessed Sauiour saith, Ioh. 8.36. if the Sonne shall make you free, then are you free indeede.

Controv. 5. That vniuersalitie and multItude is not alwaies a note of the true Church.

v. 4. I haue reserued to my selfe seuen thousand: Like as the paucitie and fewenes of pro∣fessors in Elias time was no preiudice to the truth, nor yet the multitude of idolaters a proofe that they were the Church: so neither is the great number of nations, people, powers, Car∣dinals, Bishops, Priests, Monkes, an argument for the Papall Church: for in Noahs time, the visible Church was contained in his familie, and his Arke did beare the little barke of the Church of God: and in Sodome onely in Lots house was there an exercise of true pietie: yea our Sauiour, calleth his a little flocke; though therefore the Church of Christ consisted of smaller numbers, then it doth, which still encreaseth, and shall we trust more and more to∣ward the comming of Christ, yet the smalnes of the number, should be no matter of excep∣tion, as it was not either in the time of Elias, or of our Blessed Sauiour, and his Apostles, when as a thousand to one, were enemies to true godlines: see before Synops. Centur. 1. nr. 19.

Controv. 6. Of the sufficiencie of Scripture, and of the right way to interpret the same.

v. 8. According as it is written: By this often allegation of Scriptures, and by collation of one with an other, as here the Apostle compareth Isaias and Dauid together: we gather a double vse of Scripture, the one, that all doctrine of faith must be derived from thence; as throughout this epistle, the Apostle for the proofe of his doctrine onely alleadgeth the Scriptures: and therefore our Blessed Sauiour faith, Ioh. 5.39. Search the Scriptures, &c. for they are they which testifie of we: Christ admitteth no other witnesse of him, and his do∣ctrine, but the Scriptures.

And in that the Apostle doth illustrate and interpret one place of Scripture by an other, we see that the Scripture is the best interpreter of it selfe; & that which in one place is obseurely

insinuated, otherwhere it may be found more plainly and perspicuously expressed: See more hereof, Synops. Centur. 1. err. 10.12.

Controv. 7. Against the Iewes.

Chrysostome vpon these words, bowe downe their backes alwayes, v. 10. sheweth how this prophesie is now verified in the perpetuall desolation of the Iewes: for whereas the Israe∣lites were 200. yeares in Egypt, God yet in his mercie deliuered them, though they there committed fornication, and were guiltie of diuerse other sinnes: afterward beeing deliue∣red, after the Lord had a long time suffered and endured them with patience, at the length he punished them with 70. yeares captiuitie: beeing deliuered from thence, they were vex∣ed vnder Antiochus three yeares; but now more then three hundred yeares are past, and yet they haue not so much, as alicuius spei vmbram, the shadowe of any hope, when as they neither commit idolatrie, nor some other sinnes, for the which they were before punished: Whereupon it must needes followe, that the Iewes to this day are afflicted, for not belee∣ving in Christ. To this purpose Chrysostome wrote more then a thousand yeeres since: and so he then prophetically expounded, that the Iewes backes should for euer be bowed downe and kept vnder, vntill such time as they should vniuersally be called: God open their eyes at the length, that they seeing the cause why the wrath of God is thus kindled against them may at the last with faith and repentance turne vnto him.

Controv. 8. Whether any of the true branches may be broken off.

v. 17. Though some of the branches be broken off, &c. It may seeme then, that some branches may be broken off, and so some of the elect perish. Answ. It followeth not, the branches may perish, therefore the elect. 1. That the elect cannot possibly fall away is shew∣ed before, contr. 1. the Scripture saith, they that trust in Iehovah shall be as mount Sinai, which is not mooued, but standeth fast for euer, Psal. 125.1. not that the elect are so stable of themselues, that they cannot be mooued: for there is no creature but of it selfe is muta∣ble and subiect to change: but the Lord vpholdeth such by his grace, as it is said, Psal. 37.24. Though the righteous fall be shall not be cast off, for the Lord putteth vnder his hand.

2. We must distinguish of the branches, some are true and right branches, and they are the faithfull and elect, which cannot be broken off, some are counterfeit branches, which were neuer elected, and they may fall off: so Christ sheweth, Ioh. 15. that the vine may haue some vnfruitfull branches, which are cast off, but the fruitfull branches he neuer casteth away: so the Apostle, c. 9.7. doth make a difference among the children of Abraham, all were not his right children, that were of his seede.

Controv. 9. Against the heresie of Valentinus and Basilides, that held some things to be euill, some good by nature.

Whereas S. Paul maketh mention of the wild oliue, and of the true oliue, v. 17. Ori∣gen taketh occasion to confute the heresie of the foresaid heretikes and their followers: whose assertion was this, that there were two natures of soules, some were made good, and they should be saued, and neuer fall away, some were euill, and they could not but perish.

1. Origen refelleth this hereticall paradox, out of this place: for here some branches of the oliue tree were broken off, because of their vnbeleefe, and so of good became bad, and the branches of the wild oliue were planted in, and so of bad became good: this difference was not in the diuersitie of their nature: and further he vrgeth these words of our Blessed Sauiour, Math. 12.33. Either make the tree euill, and the fruit euill, or make the tree good, and the fruit good: whereupon he inferreth, vt ostenderet arborem bonam vel malam, non nas∣ci, sed fieri, to shewe that a tree is not borne good or euill, but is so made.

2. Thus farre Origen proceedeth well: but after going about to shew the cause, whence it commeth,* 1.84 that some trees are good, some bad, he falleth into other errors himselfe. 1. a∣scribing this difference onely to the power of free will: for these are his words, vnusquis{que} ex arbitrij potestate aut bona oliva, aut oleafter efficitur, euery one by the power of free will is made either a true oliue, or a wild oliue: which he prooueth by the example of the crea∣tures, which are all of one nature, but by certaine accidentall qualities bring forth diuerse kinds, as of trees, hearbs, and such like: so there is one and the same nature of reasonable creatures, the difference is out of the diuers motions of their free will: and to this ende he presseth that saying of our blessed Sauiour, wake the tree good, and his fruit good; as though

it were in mans power to make himselfe a good tree. 2. he addeth, that whereas God so in his prouidence disposeth, that there are outward exhortations ministred, sometime to good sometime to euill, it is in mans power obedire si velit, to obey if he will, him that provoketh him vnto goodnes, and if he will to despise him. 3. and to mend the matter withall, he saith further, that by this libertie of will, he that is ramus oliuae, a branch of the right oliue, may fall away to misbeleefe, and an other that is but a wild oliue, may conuert vnto the faith, and become a branch of the true oliue: Thus Origen playeth the Philosopher, rather then the diuine.

Contra. 1. The Apostle is contrarie to Origen: for he saith, v. 20. Thou standest by faith: therefore not by free will: for faith is not of our selues, it is the gift of God, Eph. 2.8. neither is the example of the creatures like, for the diuersitie of their kinds proceedeth of the seue∣rall properties of their different natures: whereas the difference betweene men is not from their nature, but by the grace of God, which separateth them: 1. Cor. 4.7. Who separateth thee, and what hast thou, that thou hast not receiued: and whereas Christ saith, facite, make ye: this word, as Pet. Martyr well sheweth, non efficientiam, sed hypothesin significat, doth signifie not an efficiencie, but a supposition: as if he should haue said, you must thus thinke, and imagine with your selues, that the tree must first be good, before it can bring forth good fruit: and this to be the meaning, appeareth by the words following; how can ye speake good things, when ye are euill.

2. Neither is it mans power, to giue care vnto wholesome doctrine, and obey it if he will: for then why is it said of Lydia, Act. 16.14. whose heart God opened, that she attended to the things that Paul spake.

3. Neither is it possible for them that were true branches of the right oliue to be broken off: they were neuer truly graffed in, that are broken off, though they so seemed: as they which are said to be blotted out of the booke of life, were neuer indeede there written at all, Rev. 17.8. and thus witnesseth S. Iohn, 1. epist. 2.19. They went out from vs, but they were not of vs: for if they had beene of vs, they would haue continued with vs.

10. Controv. That there was the same spirit of faith, and the same spirituall substance of the Sacraments, vnder the old Testament, and in the new.

v. 17. And made partaker of the roote. P. Martyr doth well obserue out of these words, so also Pareus, with others; that there was eadem substantia res spiritus, &c. the same sub∣stance, matter, spirit, in both Testaments, though their Sacraments in respect of the out∣ward signes and ceremonies, were diuers: for there was but one roote of faith both of the Iewes and Gentiles: we are not planted into an other oliue, but are made partakers of the fatnes of the same oliue tree: this is contrarie to the doctrine of the Romanists, which denie that the Sacraments of the old Testament had the same spirituall substance with the Sacra∣ments of the new. See further, Synops. Centur. 2. err. 97.

11. Controv. That the Scriptures are the iudge of euery one in particular.

Whereas Gretserus in the colloquie at Ratisbone, sess. 9. p. 111. denied impudently that the Scripture iudged him, because it no where said, Thou Gretser, errest: and cried out with •• blasphemous mouth, let the Scripture iudge me, indicet me spiritus, si potest: let the holy spi∣rit iudge me if he can: Pareus out of this place taxeth his ignorance and impudencie: for the Apostle speaketh in particular, v. 20. Thou standest by faith, 21. take heede he spare not thee: and in like manner the commandements were propounded in particular, as speaking vnto e∣uery one, Thou shalt not, &c. and therefore the Scriptures is not onely a generall iudge, but in particular doth confound all such impudent gainsayers.

12. Controv. Against the Popist vncertentie and doubtfulnes of saluation.

v. 20. Thou standest by faith, be not high minded, but feare, &c. Stapleton Antidot. p. 725. and Bellarmine likewise lib. 3. de iustificat. c. 12. doe inferre vpon this place, that faith brin∣geth no firme perswasion or certentie of saluation, because, where feare is, there is no cer∣tentie, but doubtfulnes: but faith is ioyned with feare, as here the Apostle sheweth, and where he saith, Philip. 2.12. worke out your saluation with feare and trembling.

Ans. To remooue this sophisticall cauill, certaine distinctions must here be admitted. 1. first of faith. 2. then of those which haue faith. 3. and of feare. 4. of such as stand by

faith. 5. of the diuers respects to be had in the faithfull. 1. Faith is taken diuersly, as it sometime signifieth the externall profession of faith, which the hypocrites may haue, as Si∣mon Magus, Act. 8. sometime it is taken for the bare knowledge and apprehension of faith, as it is comprehended in the articles of the faith: there is also faith of miracles; and there is a true liuely saith, which is a sure perswasion, and firme apprehension of the promises of grace in Christ.* 1.85 Augustine distinguisheth betweene fides, quae creditur, the faith, which is be∣leeued, which is onely a knowledge of the things beleeued, and fides qua creditur, faith whereby we beleeue: the first faith bringeth no certentie, but the second doth. 2. There are some which onely in externall profession are counted among the beleeuers, and haue a temporarie faith, as many hypocrites: and of such the Apostle speaketh here, be not high minded but feare: for the true beleeuers are so guided by Gods grace, that they shall not be carried away with pride, that they neede to feare finally to fall away.

But Stapleton here obiecteth, that the Apostle speaketh onely of true beleeuers, such as stand by saith, but hypocrites doe not stand by faith: and againe, the Apostle would not haue saide, well, but rather, that he had euill spoken, if he meant such as had onely a shew of faith. Ans. Yes, such as did communicate onely in the externall profession, might be said to stand by such faith, as they had, not by a true faith and beleefe of the heart, but by an out∣ward confession of the faith with the mouth: And the Apostle might and did say, well, that such were indeede graft in into the outward societie of the Church, in stead of the Iewes, though they were not truly by faith graft into Christ.

3. There are also two kinds of feare: there is a seruile and slauish feare, which indeede is full of doubtfulnes and perplexitie; and there is a filiall feare, which is nothing els but a carefulnes to please God, and to take heede not to offend; and this feare may be in the faith∣full: but the other can not stand with faith.

4. And the Apostle speaketh not here of the faithfull in particular, for they are without feare of falling finally: but generally of the whole bodie of the beleeuing Gentiles, concer∣ning the which these three things might be feared. 1. that all among them were not true beleeuers, but many hypocrites might be mingled among the rest. 2. though there is no feare of the vniversall Church, that it can euer decay, yet particular Churches may faile; as where the seauen famous Churches of Asia sometime were, there is no visible Church now to be seene. 3. we may be afraid of our posteritie, least they should fall away from the faith of their fathers: wherefore of the generall bodie of a particular Church it may be vnder∣stood, thou also shalt be cut off, v. 22. not of the faithfull in particular, who can not finally fall away.

5. A faithfull man must be considered, as consisting both of a spirituall and regenerate part, and of a carnall: then, as in respect of the goodnes of God, apprehended by faith, in our inward man we haue assurance not to fall, yet the flesh continually suggesteth doubtfull thoughts, and our carnall infirmitie putteth vs in feare, which notwithstanding is subdued by the strength of faith: like as when one is set in the toppe of an high tower, and looketh downeward, he can not but feare, but yet considering the place where he standeth, which keepeth him from falling, he recouereth himselfe, and ouercommeth his feare: so faith doth preuaile against carnall infirmitie, and maketh vs in the end to be out of doubt of our salua∣tion, Martyr: And thus those sophisticall cauills are sufficiently answeared.

Now on the contrarie side, that the faithfull are sure of their perseuerance and continu∣ance to the ende, and so are without doubt and feare of saluation, it is thus made manifest out of Scripture.

1. The gifts of God are without repentance, v. 31. but faith is the gift of God, therefore, God repenteth him not, to whomsoeuer he giueth faith: faith then remaineth to the ende: if it be saide, that God repenteth him not, in taking away faith, but man, in casting away faith; I answer, that none cast away faith, but those that are forsaken of the grace of God; but the elect are neuer forsaken totally or finally: Heb. 13.5. I will not faile thee, nor forsake thee.

2. Gods loue is immutable and vnchangeable, Ierem. 31.3. with an euerlasting loue haue I loued thee: Ioh. 13.1. whome he loueth, he loueth to the end: but they which are thus belo∣ued of God can not fall, they are sure to perseuere.

3. That which God vpholdeth, is sure to stand; but God vpholdeth the faithfull, 1. Pet. 1.5. They are kept by the power of God through faith vnto saluation: Psal. 37.24. Though he

fall, he shall not be cast off, for the Lord putteth vnder his hand.

4. The praier of Christ is effectuall, he is alwaies heard of his father: but he praieth that his seruants may be kept from euill, Ioh. 17.15. therefore they are sure to be kept from e∣uill, and to perseuere to the ende, as S. Paul saith confidently, 2. Tim. 4.18. The Lord will de∣liuer me from euery euill worke, and will preserue me to his heauenly kingdome.

5. Eph. 1.14. the Apostle saith, Ye are sealed with the spirit of promise, which is the ear∣nest of our inheritance, vntill the redemption of the possession purchased, &c. if the spirit be an earnest, vntill we haue possession of our inheritance; then are the faithfull sure to continue to the ende.

6. He that falleth from faith, sinneth vnto death: but the faithfull are borne of God, and can not sinne vnto death, because their seede remaineth in them, 1. Ioh. 3.9. they therefore can not fall finally from the faith.

7. The Lord hath promised, that the faithfull shall not be tempted aboue that they are able, but he will giue an issue together with the temptation, 1. Cor. 10.13. therefore the faithfull are sure, that their faith shall 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 prede∣stinate.

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 ••nino turbatur: this is proper vnto faith, &c. it neuer altogether faileth, nor is wholly di∣sturbed.

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 con∣trarie 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 vn∣to 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 him∣selfe 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 iudge∣ment, &c.

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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 burn•• & 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 im∣penitent: for there are two keyes in the Church, the one is the word of God, whereby re∣mission of sinnes is preached; as Matth. 28.19. our blessed Sauiour giueth his Apostles com∣mission 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 con∣fessed 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 o∣ther 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 parti∣cular vocation of the elect. 2. it is true, that many visible Churches are now extinguished: but we must distinguish betweene the externall and internall calling: they which haue the first without the second, may fall away, but where the externall and internall are ioyned to∣gether, as they shall concurre in the conuersion of the Iewes, there they are vnchangeable.

3. If that were the Apostles meaning, that God repenteth not of his gifts bestowed vp∣on any, because, if they refuse them, they may redound to the benefit of others: this had bin very impertinent to the Apostles purpose, who hereby intendeth to prooue the vocation of the Iewes; because the Lord had so promised, and purposed, whereof he vseth not to repent.

4. Wherefore I preferre herein the iudgement of Tolet a more worthie man, both for his iudgement and dignitie in the Papall Church, who thus interpreteth, these gifts not to be re∣pented of, quia quos Deus his semel prosequi decrevit, non deserit; because whome God once decreed to bestow them vpon, be forsaketh not: so likewise Lyranus expoundeth this place, the gifts and calling of God, are without repentance, that is, sine mutabilitate, &c. without

change or mutabilitie, for with God there is no changing, &c. so also Haymo, poenitentia•• pro mutatione accipitur, &c. repentance is taken in the Scripture for change, as the Lord said to Samuel, It repenteth me, that I haue made Saul king, &c. igitur sine mutatione, &c. therefore without change are the gifts and calling of God in those things, whereof we read before, whome he hath predestinate, he hath called, &c. not in them of whome it is said, many be called, few be chosen, &c.

18. Controv. Against election vpon the foresight of works, and against merits.

Whereas the Apostle saith, v. 35. who hath giuen vnto him first, Calvin vrgeth this place against merits: for if God should giue saluation vnto man for his good works, homo prior daret bona opera Deo, &c. it would follow, that man should first giue good works vnto God: likewise Beza prooueth by this place, that election is not vpon the foresight of faith or works, for then we should giue vnto God first: Pet. Martyr also doth applie this place both against merits, and election by works.

But Pererius disput. 4. numer. 15. vpon this chapter, chargeth Calvin and Beza either with ignorance or malice, for this collection: and to make his matter good, he bringeth in this distinction; that there is duplex salus hominis, a twofold saluation of man; one is be∣gunne in this life, the other is perfected in the next: the first is conferred onely by the franke mercie and goodnes of God; the other is giuen vpon respect of merits: and yet though life euerlasting be merited, man can not be said to giue vnto man first, quia prior Deus gratiam dedit, &c. because God gaue vnto him grace first, whereby he might merit: likewise he di∣stinguisheth of election; there is one election ad primam gratiam, to the first grace, and that is without respect vnto works; there is an other election vnto eternall life, and thereof cau∣sa est praevisio honorum operum, the cause is the foresight of good works.

Contra. 1. If good works are the gift of God, and God must first giue grace to doe good works: then can they not merit: for he that meriteth, must doe it ex proprio, of his owne: if it be not his owne, then he can not challenge any merit: as the Apostle saith, 1. Cor. 4.7. what hast thou, which thou hast not receiued: if thou hast receiued it, why reioycest thou, as though thou hadst not receiued it, &c. 2. though God giue grace at the first, yet if man after doe bring merits, and then eternall life followeth; he doth giue vnto God first in respect of the finall reward, though not in respect of the precedent grace. 3. The Apostle acknowledgeth but one kind of predestination, whereupon vocation followeth, and then iu∣stification, and last of all glorification, Rom. 8.30. whence this argument may be framed; that predestination which is vnto saluation, is also vnto glorification, but predestination vn∣to vocation, which is vnto the first grace, is by our aduersaries owne confession without re∣spect of works, therefore so is the predestination vnto glorification.

19. Controv. Against vniversall grace.

Whereas the Apostle saith, v. 32. God hath shut vp all in vnbeleefe, that he might haue mercie on all, &c. the Patrons of vniuersall grace doe thus reason against particular election onely of some: they, whome God hath mercie on, are elected, not damned, but God hath mercie vpon all, therefore all are elected, and none decreed to be damned.

Ans. 1. That all are not elected, but onely a certaine number, and the rest are reiected, it is euident out of the Scriptures, Rom. 9.18. He hath mercie on whome he will, and whome he will, he hardeneth: therefore he hath not mercie on all: and Rom. 11.7. Election hath ob∣tained it, and the rest haue beene hardened: and againe, many are called, few chosen: all then are not chosen: for if God had elected all to saluation, and yet all not saued, it would argue either a change in Gods will, or a want of power in God, that he can not bring his purpose to effect; and that the goodnes of his will should be ouercome by the malice of mans will: but none can resist the will of God, Rom. 9.19.

2. Concerning the argument, first the proposition is not true: for there are certaine com∣mon mercies, which God may shew euen toward those that are excluded from saluation: it is true onely of those speciall mercies which belong vnto saluation, but those are not exten∣ded vnto all.

3. Neither is the assumption true in their sense: God doth not shew mercie indifferently vpon all, in calling them to saluation: but this particle (all) must be vnderstood here distri∣butive, by way of distribution: by all, the Apostle meaneth both Iewes and Gentiles, all kinds and sorts of men.

6. Morall obseruations.

1. Observ. Ministers must not leaue their calling.

v. 4. What saith the answer of God. P. Martyr here noteth, how the great Prophet Elias herein shewed his infirmitie, that beeing wearied with the incredulitie and obstinacie of the people, he desired to die, and so would shake off his calling: which infirmitie the Lord here correcteth in the Prophet: whereby Ministers are taught, that they should not be dismaied and discouraged to leaue their places, notwithstanding the obstinacie of the people, as long as there be any which will heare them. Theodoret lib. 2. c. 31. maketh mention of one Moli∣tius, who did leaue a certaine Church in Armenia, beeing offended with the frowardnes and disobedience of the people; who afterward was chosen Bishop of Antioch, and for defen∣ding the orthodoxall faith against the Arrians was banished: which might be thought to haue happened vnto him as a chastisment from God, because he forsooke his former charge: Martyr.

2. Observ. That we must wholly be addicted to the seruice of God.

v. 4. I haue reserued vnto my selfe seuen thousand, &c. The faithfull then are separated from the world, and reserued vnto God: wherein appeareth both the loue of God toward the elect, in sequestring them from the rest of the world, and in his speciall protection of them; as also what our dutie is againe toward God, to deuote our selues wholly to his ser∣uice, seeing we are his, and not our owne: as the Apostle saith, Rom. 14.7. none of vs liueth to himselfe, neither doth any die to himselfe, &c.

3. Observ. Of our thankefulnes to be rendred to God for his election of grace, both in our life and death, especially in the charitable disposing of our last will and testament.

v. 5. There is a remnant thorough the election of grace. Chrysostome by occasion of these words, and the next which follow, if it be of grace, it is no more of works, falleth into a vehe∣ment exhortation vnto thankfulnes to God againe, because when we could not be saued by works, dono Dei gratis salvati sumus, we were saued by the franke gift of God: and this our thankfulnes must first be shewed in our life: temporis commoditate, vt oportet, vtere, vse the opportunitie of thy life and time, before death commeth, when all opportunitie of working is taken away: nondum solutum est theatrum, sed adhuc in ipsa intrò stas cavea, &c. the stage or theatre is not yet dissolued, but thou standest yet in the lists, thou maist play thy prices at the last. But if a man haue beene forgetfull of his dutie, while he liued, yet there is a way to make some part of amends at his death: and how is that? si Christum in testamento cum ba∣redibus tuis conscripseris: if thou in thy will appoint Christ among thine heires: for what excuse canst thou haue, if thou make not Christ coheire with thy sonnes, seeing he maketh thee his coheire in heauen: contribu••illi pecunias tibi iam deinceps inutiles, &c. commit thy money to him, which is now like to be vnprofitable to thee, neither canst thou any longer be master of it. And if Christ be left coheire with thy sonnes, orphaniam illorum alleviabit, &c. the will releeue their orphancie, and keepe them from violence and wrong: how mi∣serable then are they, which hauing no children, parasitis potius & adulatoribus sua distri∣buenda relinqunt, &c. do rather deuide their goods to parasites and flatterers, then to Christ: Consider how it is the mercie of God, that giueth thee time to dispose of thy estate, where∣as many subitaneo raptu decesseriut, are taken away by sodaine death. Nay if thou wilt not make Christ coheire with thy children, numera Dominum cum servis, yet count thy Lord a∣mong thy seruants: thou at thy death settest thy seruants free: free then Christ in his mem∣bers from famine, hunger, necessitie: thus excellently Chrysostome handleth this matter of wills and testaments.

4. Observ. Against rash iudgement.

v. 4. I haue reserued seuen thousand. Calvin here obserueth well, that like as there were many true worshippers in Elias time, though he knew them not: so, ne temerè omnes adiudi∣cemus diabolo, we should not rashly send all to the deuill, that are not knowne vnto vs, nei∣ther yet appeare to be the seruants of God: so the Apostle, c. 14.4. who art thou, which con∣demnest an other mans servant, he standeth or falleth to his owne master.

5. Observ. All things fall out for the best vnto the faithfull, and to the wicked all things are accursed.

v. 9. Let their table, he made a snare, &c. As vnto the wicked, their prosperitie, here vn∣derstood by the table, becommeth a snare; so ot the godly, things which are in them∣selues heauie and hard, are turned to be easie and pleasant: the treacherie of Iosephs brethren turned to his aduancement: the afflictions of the Israelites in Egypt, hastened their deliue∣rance: euen in the wildernes the Lord spread a table for them: and so it falleth out, as the Apostle saith, c. 8.28. All things worke together for the best, to those which loue God, &c.

6. Observ. Not to envie at the prosperitie of the wicked.

v. 9. Let their table be made a snare: this teacheth vs, not to be grieued, when we see the wicked to flourish: for their prosperitie will turne to their ruine; as Pharaohs pride brought him to his destruction, while he followed the Israelites in the red sea: see to this purpose the 73. Psalme, where the Prophet Dauid confesseth his infirmitie, how he fretted at the prospe∣ritie of the wicked.

7. Observ. To take heede that the word of God be not a snare.

Origen further obserueth vpon this text, how euen the table of Gods word, which men fit to heare, as at a table, is turned to a snare to those, which doe not heare it with vnderstan∣ding, and gather spirituall meate out of it: to such, it is, as S. Paul saith, the fauour of death vnto death, 2. Cor. 2.

8. Observ. How we may profit by the fall of others.

v. 11. To prouoke them to follow them, &c. Like as by the fall of the Iewes saluation came vnto the Gentiles; so by the sinne of others we are admonished to take heede vnto our selues; to giue warning vnto others, and to take occasion to reforme and amend such as haue offended: see Galat. 6.1.

9. Observ. How the Ministerie is truly honoured and magnified.

v. 13. I magnifie mine office: The honour of the ministerie consisteth not in riches or pompe, which are but accidentall things, but in the conuerting of many vnto Christ; as the Apostle saith in the next verse, that I might saue some. It is peculiar vnto God to saue, but the Lord communicateth this excellencie to the Ministers which are the instruments, to shew the necessitie of preaching, and the reuerence thereunto belonging.

10. Observ. How the faithfull comfort themselues in the power of God.

v. 23. God is able to graffe them in againe. Thus the children of God in all their afflicti∣ons are taught to comfort themselues; that God is able to deliuer them: as our blessed Sa∣uiour saith, my Father is greater then all, and none are able to take you out of my fathers hand, Ioh. 10.29.

11. Observ. How we should be affected toward the Iewes.

v. 28. Beloued for the fathers sake. Beza well obserueth, that Christians should not neg∣lect or despise the Iewes, but pray for their conuersion, and prouoke them by their godly conuersation: not by our superstitious vsages, and corrupt manners to hinder their calling, for the which the Papists, and carnall professors haue much to answer to God.

12. Observ. The comfort of the faithfull in the vnchangeable gifts of grace.

v. 29. The gifts and calling of God are without repentance. This is much for our com∣fort, that our faith can not faile: for God repenteth him not of his gifts: neither can the faith∣full loose their faith, which God by his spirit preserueth: as S. Peter saith, 1. epist. 1. c. 5. which are kept by the power of faith vnto saluation.

The ende of the first Booke.

Notes

• * 1.1

  H••mil. de prin∣cip. Apost. rom. 3. edit. Parisien.
• * 1.2

  whether S. Paul wrote any Epi∣stle to the Lao∣diceans.
• * 1.3

  lib. de Monog.
• * 1.4

  lib. 1. contr. Io∣vinian.
• * 1.5

  lib. de oper. Monach.
• * 1.6

  initio. cōment. in epistol. ad Titum.
• * 1.7

  see Synops. pag. 2055. edit 3.
• * 1.8

  lib. 25. Moral. cap. 17.
• * 1.9

  1. Doct. Of di∣uerse kindes of seruice.
• * 1.10

  2. Doct of di∣uerse kinde•• of callings.
• * 1.11

  3. Doct. Of the difference be∣tweene Apost∣les and other Pastors.
• * 1.12

  4. Doct. The Father, Sonne, and holy Ghost one God.
• * 1.13

  5. Doct. Christ God.
• * 1.14

  6. Doct. Of the Gospel, and the nature thereof.
• * 1.15

  7. Doct. Christ God and man.
• * 1.16

  8. Doct. Of the vnion of Christ 〈…〉〈…〉
• * 1.17

  9. Doct. Of the 〈…〉〈…〉 of the properties of Christs di∣uine and hu∣mane nature.
• * 1.18

  10. Doct. Of prayer, how it ought to be made.
• * 1.19

  11. Doct. It is lawfull to take an oath.
• * 1.20

  12. Doct. Meanes must be ioyned with prayer.
• * 1.21

  13. Doct. Gods prouidence worketh by contrarie meanes.
• * 1.22

  14. Doct. How the Apostles alleadged Scriptures.
• * 1.23

  15. Doct. Of the diuers kind•• of the know∣ledge of God.
• * 1.24

  16. Doct. Of the diuers kindes of Ido∣latrie.
• * 1.25

  He that is guilty of the same sinnes 〈◊〉〈◊〉 condemn: an∣other, but there∣in he also iudg∣eth himselfe.
• * 1.26

  No respect of persons with God in the ele∣c••••on of his.
• * 1.27

  Of their sinne: of the last iudg∣ment
• * 1.28

  True doctrine not to be con∣demned for e∣uill life.
• * 1.29

  Of the baptisme of infants.
• * 1.30

  Of the baptisme of the flesh and of the spirit.
• * 1.31

  Perer. disput. 15. numer. 73.
• * 1.32

  1. Obser. Some mens vnbeleefe hurteth not the faith of others.
• * 1.33

  2. Obser. He that teacheth the truth must meet with the obie∣ctions of the ad∣uersaries.
• * 1.34

  3. Observ. We must trust God of his word.
• * 1.35

  4. Observ. Not to accuse God but our selues.
• * 1.36

  5. Obser. Mini∣sters must not giue ouer though in some their labour be in vaine.
• * 1.37

  6. Obser. How the Minister sometime in his discretion must make himselfe as one of the number.
• * 1.38

  7. Observ. The lawe first to be preached.
• * 1.39

  8. Observ. That the doctrine of iustification by faith onely is not enemie to good works.
• * 1.40

  1. Observ. That our sinnes hin∣der our beati∣tude.
• * 1.41

  2. The hope of our celestiall inheritance should qualifie our outward wants in this world.
• * 1.42

  3. Neuer to cast off our hope, •• to distrust in God.
• * 1.43

  4. We must giue glorie and praise to God for all his bene∣fits.
• * 1.44

  5. The Scrip∣tures are dili∣gently to be searched of all.
• * 1.45

  6. Our true consolation is, that our sinnes are pardoned in Christ.
• * 1.46

  7. Christ dying for sinne, doth teach vs to die vnto sinne.
• * 1.47

  Augustin. de spi∣rit. & liter. c. 31.
• * 1.48

  lib. 15. de Trinit. cap. 16.
• * 1.49

  Hier. epist. 151.
• * 1.50

  lib. 13. de ciuit. Dei, c. 23.
• * 1.51

  August. lib. 4. cont. 2. epist. Pelag. c. 4.
• * 1.52

  lib. 3. de remissi∣on. peccat. c. 123.
• * 1.53

  Bellar. lib. 4. de amiss. grat. c. 15.
• * 1.54

  lib. de amist. grat. c. 10. com. 3.
• * 1.55

  lib. de correct. & grat. c. 13.
• * 1.56

  disput. 1. num. 2.
• * 1.57

  Bernard serm. de fallac. pres vitae.
• * 1.58

  Calvin slaunde∣red by Pererius.
• * 1.59

  August. de nat. & grat. 14. Hierom. lib. 2. contr. Iovin.
• * 1.60

  Whether Sa∣lomon was a reprobate.
• * 1.61

  homil. 2. de fest. omnium sanct.
• * 1.62

  Matth. 5. ••••••
• * 1.63

  Hexapl. in Ex∣od. in c 32. v. 31.
• * 1.64

  lib. quis rerum divinarum fit haeres.
• * 1.65

  Ad Simplic. lib. 1. qu. 2.
• * 1.66

  Bellar. lib. 1. de amiss. grat. c. 12. in fine.
• * 1.67

  Bellarm. lib. 2. de amiss. grat. cap. 13.
• * 1.68

  de natur. S••g••. cap. 12.
• * 1.69

  Hug. de S. Vict. lib. 1. de sacram. par. 5. c. 27.
• * 1.70

  lib. 3. cont. 2. epist. Pelag. c. 7.
• * 1.71

  lib. 1. cont. 2. e∣pist. Pelag. c. 21.
• * 1.72

  lib. 2. de grat. & liber. c. 17.
• * 1.73

  Synops p 822.
• * 1.74

  lib. de praedest. & grat. c. 16.
• * 1.75

  de persever. lib. 2. c. 11.
• * 1.76

  pag. 356.
• * 1.77

  Wherein the Blessed Trinitie worketh ioynt∣ly, wherein se∣uerally.
• * 1.78

  lib. 4. de iusti∣ficat. c 7.
• * 1.79

  The Gospell to the world with∣in the space of 20. or 30. yeares
• * 1.80

  lib 3. cont. 2. ep. Pelag c. 7.
• * 1.81

  serm. de confes. fidei.
• * 1.82

  Whom the A∣postle meaneth by the God of this world, 2. Cor. 4.4.
• * 1.83

  The Gentiles should haue beene called though the Iewes had 〈◊〉〈◊〉 beene 〈◊〉〈◊〉.
• * 1.84

  Origen confu∣teth one error by an other.
• * 1.85

  lib. 13. de Trin. cap. 2.