and first foundation to build on, and port to enter into the rest. Vvhich is the cause that out lustifi∣cation is attributed to faith, namely in this Epistle, though faith it self be of grace also.
4. Probation hope.) This refelleth the errour also of the Protestants, that vvould haue our hope to hold only on Gods promises, and not a vvhit on our doings. Vvhere vve see that it standeth (and is strengthened also) vpon patience and constancie, and good probation and trial of our selues in aduersities: and that so grounded vpon Gods promises and our ovvne doing, it neuer confoundeth.
5. Charitie is povvred.) Charitie also is giuen vs in our first iustification, and not only imputed vnto vs, but in deede invvardly povvred into our hartes by the Holy Ghost, vvho vvith and in his giftes & grace is bestovved vpon vs. for this Charitie of God is not that vvhich is in God, but that vvhich he giueth vs, as S. Augustine expoundeth it: li. de Sp. & lit. c. 32. Vvho referreth this place also to the grace of God giuen in the Sacrament of Confirmation, de bapt. cont. Donat. li. •• c. 16.
12. By one man sinne entred.) By this place specially the Church of God defendeth and proueth against the old Heretikes the Pelagians, that denied children to haue any original sinne, or to be baptized for the remission thereof: that in and by Adam al be conceiued, borne, and constituted sinners. Which no lesse maketh against the Caluinists also, that affirme, Christiā mens children to be holy from their mothers vvombe. And the same reason vvhich S. Augustine deduceth (li. •• c. ••. 9. de pec. meritis.) out of this text, to proue against the said Pelagians, that the Apostle meaneth not of the general imitation of Adam in actual sinnes, serueth against Erasmus and others, inclining ra∣ther to that nevv exposition, then to the Churches and fathers graue iudgement herein. Cone. Mile∣uitanum c. 2.
14. vnto Moyses.) Euen in the time of the Lavv of nature, vvhen men knevv not sinne, and therfore it could not by mans iudgement be imputed: and in the time of Moyses Lavv, vvhen the commaundement taught them to knovv it, but gaue them no strength nor grace to auoid it, sinne did reigne, and therevpon death and damnation, euen til Moyses inclusiuè, that is to say, euen til the end of his Lavv. And that not in them onely vvhich actually sinned, as Adam did, but in infants vvhich neuer did actually offend, but onely vvere borne and conceiued in sinne, that is to say, hauing their natures defiled, destitute of iustice, and auerted from God in Adam, and by their descent from him: Christ onely excepted, being conceiued vvithout mans seede, and his mother for his honour and by his special protection (as many godly deuou•• men iudge) preserued from the same.
20. That sinne might abound.) That, here hath not the signification of causalitie, as though the Lavv vvere giuen for that cause to make sinne abound: but it noteth the sequele, because that fo∣lovved thereof, and so it came to passe, that by the prohibition of sinne, sinne increased: by oc∣casion vvhereof, the force of Christes grace is more amply and aboundantly bestovved in the nevv Testament.