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 ...
Willet, Andrew, 1562-1621.
Page  99

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 〉, 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 〉, 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, 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 〉 here vsed, signifieth properly to iudge, 〈 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 〉) 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 〉) to repentance? (not to penance, R.〈 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 〉, 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 〉 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 〉, disobeying, and 〈 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 〉, excandescen∣tis, commotion or indignation, is lesse, then 〈 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 〉, acception of persons)

12 For as many as haue sinned without the law (not, whosoeuer hath sinned, L.B. for 〈 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 〉, 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 〉, by nature) the things of the Law, (contained in the law, G. B. which are of Page  100 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 〉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 〉, behold, not 〈 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)

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 〉 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 〉 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 〉, without wit or discretion) a teacher of the vnlearned, V. B. G. (of infants, verbal,〈 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 〉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 〉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 〉, 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 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 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 〉, 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 Page  101 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 〉, wherefore, sheweth, that this is inferred out of that which went before, and so is a continuance of the same argument.

Page  1022. 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 Page  103 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.

Page  104Contra. 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 〉, 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 〉, patience and forbearance, which is in bearing with the wicked, and not punishing them in their sinnes: 〈 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 Page  105 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 Page  106 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.

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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 〉, patience, perseuerance, from the former, v. 4. which is 〈 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 〉, 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 〉. 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 Page  108 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 & tranqui 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, Page  [unnumbered]Page  [unnumbered]Page  109 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 pecandi, 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 seepe 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 Page  110 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 〉, indignation, some take for the more vehement motion of anger, and 〈 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 〉, 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 dith, 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 〉, 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 Page  [unnumbered]Page  [unnumbered]Page  111 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 〉, 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 〉, 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 Page  112 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 Page  113 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 〉, 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 Page  114 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.

Page  115Contra. 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 Page  116 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 Page  117 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 〉, 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 〉, 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 〉, 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 〉, 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 Page  118 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 Page  [unnumbered]Page  [unnumbered]Page  119 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 Page  120 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.

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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 Page  122 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 thPage  [unnumbered]Page  [unnumbered]Page  123 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 Page  124 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 tht 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 Vig. 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.

Page  1255. 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.

Page  126
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 attale 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 Page  127 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 Page  128 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 Page  129 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∣ltes 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 〉, consummans, as the Latine interpreter readeth, perfecting the law; which phrase Origen thus distinguisheth, from the former word 〈 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 MetonimiePage  130 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 〉, 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 Page  [unnumbered]Page  [unnumbered]Page  131 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:* 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.* 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 finiter 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:* 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,* 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.* Baptisme succeedeth in the place of circumcision: as the Apostle sheweth, Coloss. 2.11. In whom ye are circumcised, &c. tho∣rough Page  132 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. *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 〉, 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 〉, 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 〉 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 ••Page  [unnumbered]Page  [unnumbered]Page  133 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.

Page  134
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 〉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 〉 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 〉, 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 〉, according to workes, not 〈 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 〉, 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, Page  135Gregorie 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. Page  136 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 Page  [unnumbered]Page  [unnumbered]Page  137 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 Page  138 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 creatur, 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 ricteth 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 Page  139 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 fae: 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, Page  140it 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 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 〉, 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 Page  [unnumbered]Page  [unnumbered]Page  141 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 Page  142 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 necessaris 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.

Page  143
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 fragilias, &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 oburgemus, 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, exu•• 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.