The Nevv Testament of Iesus Christ, translated faithfully into English, out of the authentical Latin, according to the best corrected copies of the same, diligently conferred vvith the Greeke and other editions in diuers languages; vvith arguments of bookes and chapters, annotations, and other necessarie helpes, for the better vnderstanding of the text, and specially for the discouerie of the corruptions of diuers late translations, and for cleering the controversies in religion, of these daies: in the English College of Rhemes

THE EPISTLE OF PAVL THE APOSTLE TO THE ROMANES.* 1.1 (Book Romans)

CHAP. I.

The foundation of his Apostleship being laid, 〈◊〉〈◊〉 he highly commendeth the Romanes, and protesteth his affection tovvardes them. and so cōming to the matter, saith, our Christian Catholike doctrine (that teacheth al to beleeue) to be the vvay to saluation: 118 because the Gentiles (first of al) could not be saued by their Philo∣sophie, vvhereby they knevv God, for so much as they did not serue him, but Idol•••• he therfore iustly permitting them to fall into al kind of most damnable sinne.

[verse 1] PAVL the seruant of IESVS CHRIST, called to be an Apostle,* 1.2 * separated into the Gospel of God,* 1.3 ✝ [rightJustify 2] vvhich before he had promised by his Pro∣phets in the holy Scriptures,* 1.4 ✝ [rightJustify 3] of his sonne, (vvho vvas made to him of the seede of Dauid according to the flesh, ✝ [rightJustify 4] vvho vvas predestinate the sonne of God in povver, according to the spirit of san∣ctification, by the resurrectiō of our Lord IESVS CHRIST from the dead, ✝ [rightJustify 5] by vvhom vve haue receiued grace and Apostleshipc 1.5 for obedience to the faith∷ 1.6 in al Nations for the name of him, ✝ [rightJustify 6] among vvhom are you also the called of IESVS CHRIST:) ⊢ ✝ [rightJustify 7] to al that are at Rome the be∣loued of God, called to be saincts. Grace to you and peace from God our father, and our Lord IESVS CHRIST.

✝ [rightJustify 8] First I giue thankes to my God through IESVS CHRIST for al you, because ″ your faith is renoumed in the vvhole vvorld. ✝ [rightJustify 9] For God is my vvitnes,c 1.7 vvhom I serue ″ in my spirit in the Gospel of his Sonne, that∷ 1.8 vvithout intermission I make ″ a memorie of you ✝ [rightJustify 10] alvvaies in my praiers, besee∣ching, if by any meanes I may sometime at the length haue a prosperous iourney by the vvil of God, to come vnto you.

✝ [leftJustify 11] For I desire to see you, that I may imparte vnto you some spiritual grace, to∷ 1.9 confirme you: ✝ [leftJustify 12] that is to say, to be com∣forted together in you by that vvhich is cōmon to vs both, your faith and mine. ✝ [leftJustify 13] And I vvil not haue you ignorant (brethren) that I haue often purposed to come vnto you (and haue been staied hitherto) that I may haue some fruite in you, as also in the other Gentiles. ✝ [leftJustify 14] To the Greekes and the Bar∣barous, to the vvise and the vnvvise I am detter. ✝ [leftJustify 15] so (as much as is in me) I am ready ″ to euangelize to you also that are at Rome.

✝ [leftJustify 16] For I am not ashamed of the Gospel. For it is the povver of God, vnto saluation to euery one that beleeueth, to the Ievve first and to the Greeke. ✝ [leftJustify 17] For∷ 1.10 the iustice of God is re∣uealed therein by faith into faith:* 1.11 as it is vvritten: And the iust ″ liueth by faith.

✝ [leftJustify 18] For the vvrath of God from heauen ″ is reuealed, vpon al impietie and iniustice of those men that deteine the vertitie of God in iniustice: ✝ [leftJustify 19] because, that of God vvhich is knovvē, is manifest in them. For God hath manifested it vnto them. ✝ [leftJustify 20] For his inuisible things, from the creation of the vvorld are seen, being vnderstoode by those things that are made: his eternal povver also & Diuinitie: so that they are inexcusable. ✝ [leftJustify 21] Because, vvhereas they knevve God, they haue not glorifi∣ed him as God, or giuē thankes: but are become vaine in their cogitations, and their folish hart hath been darkened. ✝ [leftJustify 22] for, saying them selues to be vvise, they became fooles. ✝ [leftJustify 23] And they changed the glorie of the incorruptible God, into a c 1.12 similitude of the image of a corruptible man, and of foules and foure-footed beastes and of them that creepe. ✝ [leftJustify 24] (For the vvhich cause God∷ 1.13 hath deliuered them vp vnto the desires of their hart, into vncleannesse, for to abuse their owne bodies among them selues ignominiously.) ✝ [leftJustify 25] vvho haue chan∣ged the veritie of God into lying: and haue vvorshipped & c 1.14 serued the creature rather then the creator, vvho is blessed for euer. Amen. ✝ [leftJustify 26] Therfore ″ God hath deliuered them into passions of ignominie. For their vvomen haue changed the natural vse, into that vse that is contrarie to nature. ✝ [leftJustify 27] And in like maner the men also, leauing the natural vse of the vvo∣man, haue burned in their desires one tovvard an other, men vpon men vvorking turpitude, & the revvard of their errour (vvhich they should) receauing in themselues. ✝ [leftJustify 28] And as

they liked not to haue God in knovvledge: God deliuered them vp into a reprobate sense: to doe those things that are not conuenient: ✝ [rightJustify 29] replenished vvith al iniquitie, malice, fornication, auarice, vvickednes, ful of enuie, murder, con∣tention, guile, malignitie, vvhisperers, ✝ [rightJustify 30] detractours, odible to God, contumelious, proude, hautie, inuentours of euil things, disobedient to parents, ✝ [rightJustify 31] folish, dissolute, vvithout affection, vvithout fidelitie, vvithout mercie. ✝ [rightJustify 32] Who vvhereas they knevv the iustice of God, did not vnderstand that they vvhich doe such things, are ″ vvorthie of death: not only they that doe them, but they also that consent to the doers.

ANNOTATIONS CHAP. I.

7. Grace to you and peace.]* 1.15 It is a kind of blessing rather then a prophane salutation, proper to the Apostles, of greater vertue then the benedictions of the fathers in the old Testament. The holy fathers of the Church seemed to absteine from it for their reuerence to the Apostles.* 1.16 * The Mani∣chees (August. cont. ep. fund••. c. 5. ••.) and other Heretikes (as also these of our time) because they vvould be counted Apostles,* 1.17 often vse it.

••. Your faith venoumed.] The holy Doctors vpon these vvordes of the Apostle, and specially by our Maisters promis * made to Peter,* 1.18 that his faith should not faile,* 1.19 giue great testimonie for the prouidence of God in the preseruation of the Romane faith. S. Cyprian thus: ep. 55. nu. 6. They are so bold to cary letters from prophan•• Schismatikes to the chaire of Peter and the principal Church vvhence Priestly vnitie rose: not considering the Romanes to be them vvhose faith (the Apostle being the commender) vvas praised,* 1.20 to vvhom misbel•••••••• can not haue accesse. So. S. Hierom Apolog. adu. Ru••••. li. 3 c. 4. to. 2. Knovv you, that the Romane faith commended by the Apostles mouth, vvil receiue no such dec••ites, nor can be possibly changed, though an Angel taught othervvise, being fensed by S. Paules authoritie. Againe ep. 63 ad Par••mach. & Ocean••m. c. 4. to. 2. Whatsoeuer thou be that auouchest nevv sectes, I pray 〈◊〉〈◊〉 haue respect to the Romans ••••res. spare the faith which was praised by the Apostles voice.* 1.21 And in an other place: Wilye knovv ô Paula and Eusto••hium,* 1.22 hovv the Apostle hath noted euery prouince vvith their proprieties? the faith of the people of Ro•••• is pr••ised. Where is there so g••ea••concourse to Churches and Martyrs s••pul••hres? Where soundeth Amen like thunder from heauen, or vvhere are the temples (void of Idols) so shaken as there? Not that the Romanes haue an other faith then the rest of the Christian Churches, but that there is in them more deuotion and simplicitie of faith. In an other place the same holy Doctor signifieth that it is al one to say,* 1.23 the Romane faith, and, the Catholike. Apolog. 1 adu. Ruff. c. 1. So doth S. Cyprian ep. 〈◊〉〈◊〉. num. 1. ad Antonianum: and S. Ambrose de ••bitu fratris, in med. Vvherevpon, this vvord, Romane, is added to, Catholike, in many countries vvhere Sectes do abound, for the better distinction of true beleeuers from Heretikes: vvhich in al ages did hate and abhorre the Romane faith and Church, as al malefactors do their Iudges and correctors.

9. Serue in spirit.] Diuerse Heretikes vvhen they heare that God is a spirit, and must be serued and ado••ed in spirit,* 1.24 imagine, that he must be honoured only invvardly, vvithout ceremonies and external vvorkes: vvhich you see is othervvise, for that the Apostle serued God in spirit, by prea∣ching the Gospel. To serue God then in spirit, is to serue him vvith faith, hope, and charitie, and vvith al vvorkes proceding of them: as to serue him carnally, is vvith vvorkes external, vvithout the said internal vertues.

9. A memorie of you.] A great example of charitie for al men, specially for Prelates and Pastors, not only to preach,* 1.25 but to pray continually for the conuersion of people to Christes faith: Vvhich the Apostle did for them vvhom he neuer knevv, in respect of Gods honour only and the zeale of soules.

15. To euang••liza.] The Gospel is not only the life of our Sauiour vvritten by the foure Euan∣gelistes,* 1.26 nor only that vvhich is vvritten in the nevv Testamēt: but theis vvhole course of preaching and teaching the faith. Vvhich faith commeth ordinarily of preaching and hearing, and not of vvriting or reading. And therfore S. Paul thought not him self discharged by vvriting to the Ro∣manes, but his desire vvas to preach vnto them: for that vvas the proper commission giuen to the

Apostles,* 1.27 to preach to al nations.* 1.28 The vvriting of the bookes of the Testament, is an other part of Gods prouidence, necessary for the Church in general, but not necessarie for euery man in parti∣cular: as to be taught and preached vnto, is for euery one of age and vnderstanding. And therfore S. Peter (vvho vvas the cheefe of the Commission) vvrote litle: many of them, vvrote nothing at al: and S. Paul that vvrote most, vvrote but litle in comparison of his preaching: nor to any but such as vvere conuerted to the faith by preaching before.

17. Liueth by faith.] In the 10. to the Hebrevves, he shevveth by this place of the Prophete (Abacue's) that the iust though he liue here in peregrination, and seeth not presently nor enioyeth the life euerlasting promised to him, yet holdeth fast the hope thereof by faith. In this place he applieth the Prophetes vvordes further to this sense,* 1.29 That it is our faith, that is to say, the Catholike beleefe (saith S. Augustine li. •• cont. ••. ep. Pelag.) Which maketh a iust man, and distinguisheth betvvene the iust and vniust, and that by the lavv of faith, and not by the lavv of vvorkes. Vvhereof it riseth, that the Ievv, the Heathen Philosopher, and the Heretike, though they excelled in al vvorkes of moral vertues, could not yet be iust: and a Catholike Christian man liuing but an ordinarie honest life, either not sinning greatly, or supplying his faults by penance, is iust, And this difference riseth by faith, not that faith can saue any man vvithout vvorkes, For it is not a reprobate faith that vve speake of, (as the holy Doctor saith) but that vvhich vvorketh by charitie, and therfore remitteth sinnes and maketh one iust. See S. Augustines place.

18. Is reuealed.]* 1.30 By al the passage folovving you may see, that the Gospel and Christs lavv con∣sisteth not only in preaching faith, (though that be the ground, and is first alvvaies to be done:) but to teach vertuous life and good vvorkes, and to denounce damnation to al them that commit dealdy sinnes and repent not. And againe vve see that not only lacke of faith is a sinne, but al other actes done against Gods commaundements.

26. Hath deliuered them vp.]* 1.31 As he saith here, God deliuered them vp, so to the Ephesians (c. 4, 19) he saith of the same persons and things, They deliuered them selues vp to al vncleannesse. So that it is not meant here that God doth driue, force, or cause any man to sinne, as diuers blas∣phemous Heretikes do hold:* 1.32 but only that by his iust iudgement, for their ovvne deseruing, and for due punishment of their former greuous, offenses, he vvithholdeth his grace from them, and so suffereth them to fall further into other sinnes. As, for their crime of Idolatrie, to suffer them to fall into vnnatural abominations: as novv for heresie, he taketh his grace and mercie from many, and so they fall headlong into al kind of turpitude as contrarievvise, for il life, he suffereth many to fall into heresie. And for Christes sake let euery one that is entangled vvith the ldolatrie of this time, that is to say, vvith these nevv sectes, looke vvel into his ovvneconscience, vvhether his forsa∣king the true God, may not come vnto him for a punishment of his former or present il life vvhich he liueth.

12. Worthy of death.]* 1.33 Here you see vvhy the Church taketh some sinnes to be deadly, and cal∣leth them mortal: to vvit, because al tha•• doe them, are vvorthy of damnation: others be venial, that is to say, pardonable of their ovvne nature and not vvorthy of damnation.

CHAP. II.

N••vv also he shevveth that neither the levves could be saued by the knovvledge of the Lavv, of the vvhich they did so much bragg•• against the Gen••ils, seing they did notvvithstanding sinne as the Gentils did. 14 And therfore that the true levv is the Christian (though he be a Gentil) vvho by grace in his hart doeth the good vvorkes that the Lavv commaundeth.

[verse 1] FOR the vvhich cause thou art inexcusable ô man vvhosoeuer ″ thou be that iudgest. For vvherein thou iudgest an other, thou condem∣nest thy self. for thou doest the same things vvhich `thou' iudgest. ✝ [leftJustify 2] For vve knovv that the iudgement of God is according to veritie vpon them that doe such things. ✝ [leftJustify 3] And doest thou suppose this ô man that iudgest them which doe such things, and doest the same, that thou shalt escape the iudgement of God? ✝ [leftJustify 4] Or ″ doest

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thou contemne the riches of his goodnes, and patience, and longanimity, not knovving that the benignity of God brin∣geth thee to penance? ✝ [rightJustify 5] But according to thy hardnes and impenitent hart, thou heapest to thy self vvrath, in the day of vvrath and of the reuelation of the iust iudgement of God, ✝ [rightJustify 6] vvho vvil * render to euery man ″ according to his vvorkes.* 1.34 ✝ [rightJustify 7] to them truely that according to patience in good vvorke,* 1.35 seeke glorie and honour and incorruption, life eternal. ✝ [rightJustify 8] but to them that are of contention, and that obey not the truth, but giue credite to iniquitie, vvrath and indignation. ✝ [rightJustify 9] Tribu∣lation and anguish vpon euery soul of man that vvorketh euil, of the Ievve first and of thec 1.36 Greeke: ✝ [rightJustify 10] but glorie and honour and peace to euery one that vvorketh good, to the Ievv first and to the Greeke.* 1.37 ✝ [rightJustify 11] for * there is no acception of persons vvith God. ✝ [rightJustify 12] For vvhosoeuer haue sinned vvithout the Lavv, vvithout the Lavv shal perish: and vvhosoeuer haue sinned in the Lavv, by the Lavv shal be iudged. ✝ [rightJustify 13] For * ″ not the hearers of the Lavv are iust vvith God:* 1.38 but the doers of the Lavv ″ shal be iustified.* 1.39 ✝ [rightJustify 14] For vvhen the Gentiles vvhich haue not the Lavv, naturally doe those things that are of the Lavv: the same not hauing the Lavv, them selues are a lavv to them selues: ✝ [rightJustify 15] vvho shevv the vvorke of the Lavv vvritten in their hartes, their conscience giuing testimonie to them, and among them selues mutually their thoughtes accu∣sing, or also defending, ✝ [rightJustify 16] in the day vvhen God shal iudge the secretes of men, according to my Gospel, by IESVS CHRIST.

✝ [rightJustify 17] But if thou be surnamed a Ievv, and restest in the Lavv, and doest glorie in God, ✝ [rightJustify 18] and knovvest his vvil, and approuest the more profitable things, instructed by the Lavv, ✝ [rightJustify 19] presumest that thy self art a leader of the blinde, a light of them that are in darknes, ✝ [rightJustify 20] a teacher of the folish, a maister of infants, hauing the forme of science & of veritie in the Lavv. ✝ [rightJustify 21] Thou therfore∷ 1.40 that teachest an other, teachest not thy self: that preachest, men ought not to steale, thou stealest: ✝ [rightJustify 22] that saiest men should not commit aduoutrie, thou com∣mittest aduoutrie: that abhorrest idols, thou doest sacrilege: ✝ [rightJustify 23] that doest glorie in the Lavv,* 1.41 thou by preuatication of the Lavv doest dishonour God.* 1.42 ( ✝ [rightJustify 24] Forc 1.43 the name of God through you is blasphemed among the Gentiles, as it is vvriten.) ✝ [rightJustify 25] Circumcision in deede profiteth, if thou obserue the Lavv: but if thou be a

preuaricátour of the Lavv, thy circumcision is become∷ 1.44 pre∣puce. ✝ [leftJustify 26] If then the prepuce ″ keepe the iustices of the Lavv: shal not his prepuce be reputed for circumcision? ✝ [leftJustify 27] and shal not that vvhich of nature is prepuce, fulfilling the Lavv, iudge thee, that by the letter and circumcision art a preuaricátour of the Lavv? ✝ [leftJustify 28] For not he that is in open shevv, is a Ievv, not that vvhich is in open shevv, in the flesh, is circumcision: ✝ [leftJustify 29] but he that is in secrete, is a Ievv: and the circumcision of the hart, ″ in spirit, not in the letter: vvhose praise is not of men, but of God.

ANNOTATIONS CHAP. II.

1. Thou that iudgest.) Such as by publike authoritie either spiritual or temporal haue to punish offenders, be not forbidden to iudge or condemne any for their offenses, though them selues be sometimes guilty in their conscience of the same or greater: yet may it be matter of aggrauating sinnes before God,* 1.45 vvhen they vvil not repent of those offenses them selues, for the vvhich they punish others. but if they be open offenders them selues, in the same sort for vvhich they iudge other, they giue scandal, and thereby aggrauate their sinnes very much. Proprely here he forbiddeth to charge an other falsely or truely vvith these crimes vvhereof him self is as farre guilty or more then the other, as the Ievves specially did the Gentils, to vvhom he speaketh here.

4. Doest thou contemne?) This proueth that God offereth his grace and mercie to many,* 1.46 and by long patience and sufferance expecteth their repētance, differring their punishment of purpose that they may amend, and that he is not delighted in their perdition, nor is the cause of their sinne: but contrarievvise that they harden their ovvne hartes, and of their ovvne free vvil relect his grace and contemne his benignitie.

6. According to his vvorkes.) Though the holy Apostles special purpose be in this Epistle, to commend vnto the Gentiles that trusted so much in their moral vvorkes, the faith in Christ: yet lest any man should thinke or gather vntruely of his vvordes,* 1.47 that Christian mens vvorkes vvere not meritorious or the cause of Saluation, he expresly vvriteth, that God giueth as vvel euerlasting life and glorie to men, for and according to their good vvorkes, as he giueth damnation for the contrarie vvorkes.* 1.48 And hovv so euer Heretikes fondly flee from the euidence of these places, yet S. Augustine saith, Life euerlasting to be rendered for good vvorkes according to this manifest Scripture, God shal render to euery man according to his vvorkes.

13. Not the hearers.) This same sentence agreable also to Christes vvordes (Mat. ••, 21▪) is the very ground of S. Iames disputation, that not faith alone, but good vvorkes also do iustifie. Ther∣fore S. Paul (hovvsoeuer some peruersly conster his vvordes in other place) meaneth the same that S. Iames. And here * he speaketh not properly of the first iustification,* 1.49 vvhen an Infidel or il man is made iust,* 1.50 vvho had no acceptable vvorkes before to be iustified by (of vvhich kind he spe∣cially meaneth in other places of this Epistle) but he speaketh of the second iustification or increase of former iustice, vvhich he that is in Gods grace, daily procedeth in, by doing al kind of good vvorkes,* 1.51 vvhich be iustices, and for doing of vvhich, he is iust in deede before God. and of this kinde doth S. Iames namely treate. Vvhich is directly against the Heretikes of this time, vvho not only attribute nothing to the vvorkes done in sinne and infidelitie, but esteeme nothing at al of al Christian mens vvorkes tovvard iustification and saluation, condemning them as vncleane, sinful, hy pocritical, Pharisaical: vvhich is directly against these & other Scripture, and plaine blaspheming of Christ and his grace, by vvhose spirit and cooperation vve doe them.

13. Shal be iustified.) Of al other Articles deceitfully handled by Heretikes, they vse most guile in this of Iustification:* 1.52 and specially by the equiuocation of certaine vvordes, vvhich is proper to al contentious vvranglers, and namely in this vvord, Iustifie, Vvhich because they finde sometime to signifie the acquiting of a guilty man of some crime vvhere of he is in deede guilty, & for vvhich he ought to be condemned, (as by mans iudgement either of ignorance or of purpose often a very malefactor is deemed or declared and pronounced innocent) they falsly make it so signifie in this place and the like, vvheresoeuer man is said to be iustified of God for his vvorkes or othervvise: as though it vvere said, that God iustifieth man, that is to say, imputeth to him the iustice of Christ,

though he be not in deede iust: or of fauour reputeth him as iust, vvhen in deede he is vvicked, impious, and vniust. Vvhich is a most blasphemous doctrine against God, making him either igno∣rant vvho is iust, and so to erre in his iudgement, or not good, that can loue and saue him vvhom he knovveth to be euill.* 1.53 And a maruelous pitieful blindnes it is in the Churches Aduersaries, that they should thinke it more to Gods glorie, and more to the commendation of Christes iustice, merites, and mercie, to call and count an il man so continuing, for iust: then by his grace and mercie to make him of an il one, iust in deede, and so truely to iustifie him, or as the vvord doth here signifie, to esteeme and approue for iust in deede, him, that by his grace keepeth his lavv and commaundements. For, that the keepers or doers of the commaundements be iust and so reputed, it is plaine by the correspondence to the former vvordes, Not the hearers are iust, but the doers. Vvherevpon S. Augustine de Sp. & lit. c. 26. to. ••. hath these vvordes, When it is said, The doers of the Lavv shalbe iustified, vvhat other thing is said, then. The iust shalbe iustified? for the doers of the Lavv verily are iust.

26. Keepe the iustices.) If a Gentile either novv since Christ, by his grace and faith, or any other before Christ, not of the stocke of Abraham, through the Spirit of God keepe the iustices of the Lavv,* 1.54 he is iust no lesse then if he had been outvvardl•• circumcised, and shal condemne the circum∣cised Ievv not keeping the Lavv, vvithout vvhich, his outvvard Sacrament can not serue him, but shal be much to his condemnation, that hauing the Lavv and peculiar Sacraments of God, he did not keepe the Lavv, nor invvardly exercise that in his hart vvhich the outvvard signe did import. And al this is no more but to insinuate that true iustice is not in faith only or knovvledge of the Lavv, or in the name either of Ievv or Christian, but in doing good vvorkes and keeping the Lavv by Gods grace.

29. In spirit, not letter.] The outvvard ceremonies, Sacraments, threates, and commaundements of God in the Lavv,* 1.55 are called the letter: the invvard vvorking of God in mens hart, and enduing him vvith faith,* 1.56 hope, and charitie, and vvith loue, liking, vvil, and abilitie to keepe his commaun∣dements by the grace and merites of Christ, are called the spirit. In vvhich sense, the carnal Ievv vvas a Ievv according to the letter, and he vvas circumcised after the letter: but the true beleeuing Gentil obseruing by Gods grace in hart and in Gods sight, that vvhich vvas meant by that carnal signe,* 1.57 is a Ievv according to the spirit, and iustified by God. Of the spirit and letter S. Augustine made a famous vvorke, very necessarie for the vnderstanding of this Epistle.

CHAP. III.

He graunteth that the Ievves did passe the Heathen Gentils, in Gods benefits, 9 but not in their ovvne vvorkes. concluding, that he hath shevved, both Ievv and Gentil to be sinners: 18 and therfore (inferring) that there must be some other vvay to Saluation, indifferent to both▪ vvhich is to beleeue in IESVS CHRIST, that for his sake their sinnes may be forgiuen them.

[verse 1] WHAT preeminence then hath the Ievv, or what is the profit of circumcision? ✝ [rightJustify 2] Much by al meanes. First surely because the vvordes of God vvere cōmitted to them. ✝ [rightJustify 3] for vvhat if certaine of them haue not beleeued? Hath their incredulitie made the faith of God frustrate?* 1.58 ✝ [rightJustify 4] God forbid. but * God is true: & *∷ 1.59 euery man a lyer,* 1.60 as it is vvritten: That thou maiest be iustified in thy vvordes,* 1.61 and ouercome vvhen thou art iudged. ✝ [rightJustify 5] But ″ if our iniqui∣tie commend the iustice of God, vvhat shal vve say? Is God vniust that executeth vvrath? (I speake according to man) ✝ [rightJustify 6] God forbid othervvise hovv shal God iudge this vvorld? ✝ [rightJustify 7] For if the veritie of God hath abounded in my lie, vnto his glorie, vvhy am I also yet iudged as a sinner, ✝ [rightJustify 8] and not (as vve are blasphemed, and as some report vs to say) let vs

doe euil, that there may come good? vvhose damnation is iust.

✝ [leftJustify 9] Vvhat then? do vve excel them? No, not so. For vve haue argued the Ievves and the Greekes, al to be vnder sinne: ✝ [leftJustify 10] as it is vvritten:* 1.62 That ″ there is not any man iust, ✝ [leftJustify 11] there is not that vnder∣standeth, there is not that seeketh after God. ✝ [leftJustify 12] Al haue declined, they are be∣come vnprofitable together: there is not that doeth good, there is not so much as one.* 1.63 ✝ [leftJustify 13] Their throte is an open sepulchre, vvith their tonges they dealt de∣ceitefully. * 1.64 The venimc 1.65 of aspes vnder their lippes. ✝ [leftJustify 14] Vvhose mouth is ful of malediction and bitternes:* 1.66 ✝ [leftJustify 15] Their feete svvift to shede bloud. ✝ [leftJustify 16] De∣struction and infelicitie in their vvaies:* 1.67 ✝ [leftJustify 17] and the vvay of peace they haue not knovven.* 1.68 ✝ [leftJustify 18] There is no feare of God before their eies. ✝ [leftJustify 19] And vve knovv that vvhatsoeuer the Lavv speaketh,* 1.69 to them it spea∣keth that are in the Lavv: that euery mouth may be stopped, and al the vvorld may be made subiect to God: ✝ [leftJustify 20] because * ″ by the vvorkes of the Lavv no flesh shal be iustified before him.* 1.70 For by the Lavv is the knovvledge of sinne.

✝ [leftJustify 21] But novv vvithout the Lavv ″ the iustice of God is ma∣nifested: testified by the lavv and the Prophets. ✝ [leftJustify 22] And the iustice of God by faith of IESVS CHRIST, vnto al and vpō al thatc 1.71 beleeue in him. For there is no distinction. ✝ [leftJustify 23] For al haue sinned: and doe neede the glorie of God. ✝ [leftJustify 24] Iustified ∷ 1.72 gratis by his grace, by the redemption that is in CHRIST IESVS, ✝ [leftJustify 25] vvhom God hath proposed a` 1.73 propitiation', by faith in his bloud, to the shevving of his iustice, for the re∣mission of former sinnes, ✝ [leftJustify 26] in the toleration of God, to the shevving of his iustice in this time: that he may be iust, and iustifying him that is of the faith of IESVS CHRIST.

✝ [leftJustify 27] Vvhere is then thy boasting? it is excluded. by vvhat lavv? of deedes? No, but by the lavv of faith. ✝ [leftJustify 28] For vve ac∣count a man to be iustified ″ by faith vvithout the vvorkes of the Lavv. ✝ [leftJustify 29] Is he God of the Ievves only? is he not also of the Gentiles? Yes of the Gentiles also. ✝ [leftJustify 30] For it is one God, that iustifieth circumcision by faith, and prepuce by faith. ✝ [leftJustify 31] Do vve then destroy the Lavv by faith? God forbid. but vve do establish the Lavv.

ANNOTATIONS CHAP. III.

5. If your iniquitie.) No maruel that many novv a da••es deduce false and detestable conclu∣sions out of this Apostles high and hard vvritings,* 1.74 seeing that S. Peter noted it in his daies,* 1.75 and him self here confesseth that his preaching and speaches vvere then falsely misconstrued: as though he

••ad taught that the Ievves and Gentils il life and incredulity had been directly the cause of Gods more mercie, and that therfore sinne commeth of God to the aduancement of his glorie, and con∣sequently that men might or should doe il,* 1.76 that good might ensue thereof. Vvhich blasphemous constructions they tooke of these and the like vvordes:* 1.77 vvhere sinne abounded, there did grace more abound, and, The Lavv entered in, that sinne might abound. and our our of the Psalme 50. That thou maiest be iustified in thy vvordes, and ouercome vvhen thou art iu••ged. As though he meant that men do sinne, to the end that God may be iustified. And at al these and the like places of the Apostle though forevvarned by S. Peter, and by the Apostles ovvne defense and Protestation, that he neuer meant such horrible things,* 1.78 yet the vvicked also of this time do stumble and fall. But the true meaning is in al such places, that God can and doth vvhen it pleaseth him, conuert those sinnes vvhich man committeth against him and his commaundements, to his glorie: though the sinnes them selues stand not vvith his vvil, intention, nor honour, but be directly against the same, and therfore may not be committed that any good may fall. for, vvhat good so euer accidentally fal∣leth, it procedeth not of the sinne, but of Gods mercie that can pardon, and of his omnipotencie that can turne il to good. And therfore against those earnal interpretations, S. Paul very carefully & diligently giueth reason also in this place v. 6, that it is impossible: because God could not iustly punish any man, nor sit in iudgement at the later day for sinne vvithout plaine iniurie, if either him self vvould haue sinne committed, or man might doe it to his glorie. Therfore let al sincere readers of the Scriptures, and specially of S. Pauls vvritings, hold this for a certaintie, as the Apostles ovvne defense (vvhatsoeuer he seeme to say hereafter sounding in their sense, that sinne commeth of God, or may therfore be committed that he may vvorke good thereof) that the Apostle him self con∣demneth that sense as slaunderous and blasphemous.

10. Not any iust] These general speaches, that both Ievv and Gentile be in sinne, and none at al iust,* 1.79 are not so to be taken,* 1.80 that none in neither sort vvere euer good: the Scriptures expresly saying that Iob,* 1.81 Zacharie, Elisabeth, and such like, vvere iust before God, & it vvere blasphemie to say that these vvordes alleaged out of the 13 Psalme, vvere meant in Christes mother, in S. Iohn the Baptist, in the Apostles &c. For, this only is the sense: that neither by the lavv of nature, nor lavv of Moyses, could any man be iust or auoid such sinnes as here be reckened, but by faith and the grace of God, by vvhich there vvere a number in al ages (specially among the Ievves) that vvere iust and holy, vvhom these vvordes touch not, being spoken only to the multitude of the vvicked, vvhich the Prophet maketh as it vvere a seueral body conspiring against Christ, and persecuting the iust and godly, of vvhich il companie he saith, that none vvas iust nor feared God.

20. By the vvorkes of the Lavv.) S. Hierom and S. Chrysostom expound this of the ceremonial vvorkes only,* 1.82 and in that sense the Apostle specially prosecuteth this proposition in his Epistle to the Galatians but it is true also of al mans moral vvorkes done vvithout faith & the grace of God: vvhich can not be acceptable or auailable in Gods sight, to iustifie any man, And so S. Augustine taketh it de Sp. & lit. c. ••. to. ••.

22. Iustice of God) Bevvare of the vvicked and vaine commentarie of the Caluinistes, glosing, the iustice of God to be that vvhich is resident in Christ,* 1.83 apprehended by our faith: and so that imputed to vs vvhich vve in deede haue not, Vvherein at once they haue forged them selues against Gods manifest vvord, a nevv no iustice, a phantastical apprehension of that vvhich is not, a false faith and vntrue imputation, vvhereas the iustice of God here, is that vvherevvith he endueth a man at his first conuersion, and is novv in a man, and therfore mans iustice: but yet Gods Iustice also, because it is of God.* 1.84 Of this iustice in vs, vvhereby vve be truely iustified and in deede made iust, S. Augustine speaketh thus: The grace of Christ doth vvorke our illumination and iustification invvardly also.* 1.85 And againe, He giueth to the faithful the most secrete grace of his Spirit, vvhich se••retly he povvreth into infants also. And againe, They are iustified in Christ that beleeue in him through the secrete commu∣nication and inspiration of spiritual grace, vvhereby euery one leaneth to our Lord. And againe, Hemaketh iust ••e••evving by the Spirit, and regeneration by grace.

28. By faith, vvithout vvorkes.) This is the place vvherevpon the Protestants gather falsly their only faith,* 1.86 and vvhich they commonly auouch, as though the Apostle said, that only faith doth iustifie. Vvhere he both in vvordes and meaning excepteth only the vvorkes of the Lavv done vvithout Christ before our conuersion: neither excluding the Sacraments of Baptisme or Penance, not hope and charitie, or other Christian vertues, al vvhich be the iustice of faith, as the good vvorkes proceding thereof, be likevvise the lavv and iustice of faith. Al vvhich the Aduersaries vvould exclude by foisting in the ter••e,* 1.87 only. Of vvhich kind of men S. Augustine vpon this place faith thus: Men not vnderstanding that vvhich the Apostle saith, (vve counte a man to be iustified by faith vvithout the vvorkes of the Lavv) did thinke that he said, faith vvould suffise a man though he liued il and had no good vvorkes.* 1.88 Which God forbid the vessel of election should thinke: vvho in a certaine place after he had said, * In Christ IESVS neither circumcision nor prepuce auaileth any vvhit, he straight added, but faith vvhich vvorketh by loue.

CHAP. IIII.

That Abraham vvas not iustified by his ovvne povver, but by Gods grace, in vvhom he beleeued (6 vvhich is a vvay for the sinner also to come to iustice.) 9 And that, seing he vvas not as then circumcised, not only the circumcised lovv, but also the vncircumcised Gentil may by beleeuing the Christian faith, come to iustice, as Abraham did: 〈◊〉〈◊〉 specially considering also, that Abraham vvas promised to be Father of the vvhole vvorld, and not only of the Ievves, to vvhom onely the Lavv vvas giuen: and that, not to fulfil the promise, but for an other cause.

[verse 1] VVHAT shal vve say then that ″ Abraham did finde, our father according to the flesh? ✝ [leftJustify 2] For if Abraham vvere iustified ″ by vvorkes: he hath glorie,* 1.89 but not vvith God. ✝ [leftJustify 3] For vvhat saieth the Scripture?* 1.90 Abraham beleeued God,* 1.91 and it vvas reputed him to iustice. ✝ [leftJustify 4] But ″ to him that vvorketh, the revvard is notc 1.92 imputed according to grace, but according to dette. ✝ [leftJustify 5] But ″ to him that vvorketh not, yet beleeueth in him that iustifieth the impious, his faith isc 1.93 reputed to iustice according to the purpose of the grace of God. ✝ [leftJustify 6] ″ As Dauid also termeth the blessednes of a man, to vvhom God reputeth iustice vvithout vvorkes,* 1.94 ✝ [leftJustify 7] Blessed are they, vvhose iniquities be forgiuen, and vvhose sinnes be ″ couered. ✝ [leftJustify 8] Blessed is the man to vvhom our Lord hath not imputed sinne.

✝ [leftJustify 9] This blessednes then doth it abide in the circumcision, or in the prepuce also? For vve say that vnto Abraham faith vvas∷ 1.95 reputed to iustice. ✝ [leftJustify 10] Hovv vvas it reputed? in circum∣cision, or in prepuce? Not in circumcision, but in prepuce. ✝ [leftJustify 11] And * he receiuedc 1.96 the signe of circumcision,* 1.97 ″ a seale of the iustice of faith that is in prepuce: that he might be the fa∣ther of al that beleeue by the prepuce, that vnto them also it may be reputed to iustice: ✝ [leftJustify 12] and might be father of circum∣cision, not to them only that are of the circumcision, but to them also that folovv the steppes of the faith that is in the prepuce of our father Abraham. ✝ [leftJustify 13] For not by the Lavv vvas the promisse to Abraham, or to his seede, that he should be heire of the vvorld: but by the iustice of faith. ✝ [leftJustify 14] For if they that are of the Lavv, be heires: faith is made voide, the pro∣misse is abolished. ✝ [leftJustify 15] For the Lavv vvorketh vvrath. For vvhere is no lavv, neither is there preuarication. ✝ [leftJustify 16] Ther∣fore of faith: that according to grace the promisse may be firme to al the seede, not to that only vvhich is of the Lavv, but to that also vvhich is of the faith of Abraham, vvho is

the father of vs al,* 1.98 (as it is vvritten: ✝ [rightJustify 17] For, a father of many nations haue I appointed thee) before God, vvhom` 1.99 thou didst beleeue', vvho quickeneth the dead: and calleth those things that are not, as those things that are. ✝ [rightJustify 18] Vvho contrarie to hope be∣leeued in hope: that he might be made the father of many nations,* 1.100 according to that vvhich vvas * said to him: So shal thy seede be, as the starres of heauen, and the sand of the sea. ✝ [rightJustify 19] And he vvas not vveakened in faith: neither did he cōsider his ovvne body novv quite dead, vvhereas he vvas al∣most an hundred yeres old, and the dead matrice of Sara. ✝ [rightJustify 20] In the promisse also of God he staggered not by distrust: but vvas strengthened in faith, giuing glorie to God: ✝ [rightJustify 21] most ful∣ly knovving that vvhatsoeuer he promised, he is able also to doe. ✝ [rightJustify 22] Therfore vvas it also reputed him to iustice.

✝ [rightJustify 23] And it is not vvritten only for him, that it vvas reputed him to iustice: ✝ [rightJustify 24] but also ″ for vs, to vvhom it shal be repu∣ted beleeuing in him, that raised vp IESVS CHRIST our Lord from the dead, ✝ [rightJustify 25] vvho vvas deliuered vp for our sinnes, and rose againe for our iustification.

ANNOTATIONS CHAP. IIII.

1. Abraham.] The Apostle disputing in this chapter, as before, against them that thought they might be iustified by their vvorkes done vvithout the grace of Christ and faith in him,* 1.101 proposeth Abraham for an example, and proueth that he had no iustice nor estimation of iustice before God by any vvorkes done before he had faith, or that proceded not of faith and Gods grace.

2. By vvorkers.] If Abraham did any commendable vvorkes before he beleeued Christ, as many Philosophers did,* 1.102 men might count him iust therfore, but in Gods sign (vvho accepteth nothing vvithout faith in him, or that procedeth not from his grace) he should neuer haue had the esti∣mation of a iust man. Therfore God in the Scriptures reputing him as a iust man, giueth the cause therof, saying. Abraham beleeued God, and it vvas reputed to him for iustice.

4▪ To him that vvorketh.]* 1.103 That is to say, He that presumeth of his ovvne vvorkes as done of him self vvithout faith, Gods helpe, and grace: and saying, that grace or iustification vvere giuen to him for his vvorkes: this man doth chalenge his iustification as dette, and not as of fauour and grace.

5. To him that vvorketh not] He vvorketh not (in this place) that hath no vvorkes or alleageth not his vvorkes done in his infidelitie as cause of his iustification, but faith in Christ, and that proce∣ding of mere grace. Vvherevpon S. Augustine saith: Knovv thou that faith found thee vniust. And if faith giuen to thee, made the iust, it found thee a vvicked one vvhom it might make iust. If it found thee vvicked, and of such an one made thee iust, vvhat vvorkes hadst thou being then vvicked? None couldest thou haue (nor canst haue) before thou beleeudst. Beleeue then in him that iustifieth the impious, that thy good vvorkes may be good vvorkes in deede. August. in Psal. 31.

6. As Dauid termeth.] The Protestants for,c 1.104 termeth, translato, describeth, for that they vvould haue the ignorant beleeue,* 1.105 the vvhole nature & definition of Iustification to be nothing els but re∣mission of sinnes, and no grace or inherent iustice giuen from God at al. Vvhen the Apostle vvould say nothing els, but that in the first justificatiō God findeth no good vvorkes or merites to revvard, but only sinnes, to forgiue vnto such as haue faith in him.

7. Couered. 8. not imputed.]* 1.106 You may not gather (as the Heretikes doe) of these termes, couered, and not imputed, that the sinnes of men be neuer truely forgiuen, but hidden only, for that dero∣gateth much to the force of Christes bloud and to the grace of God, by vvhich our offences be

truly remitted.* 1.107 He is the Lambe that taketh avvay the sinnes of the vvorld, that vvasheth, and blotteth out our sinnes, therfore to couer them, or, not to impute them, is, not to charge vs vvith our sinnes,* 1.108 because by remission they be cleane taken avvay: othervvise it vvere but a ••eined for∣giuenesse. See S. Augustine in psal. 3•• enarrat. ••.

11. A seale.] The Heretikes vvould proue hereby, that the Sacraments of the Church giue not grace or iustice of faith, but that they be notes, markes, and badges only of our remission of sinnes had by faith before:* 1.109 because Abraham vvas iust before, and tooke this Sacrament for a seale thereof only. To vvhich must be ansvvered, that it folovveth not that it is so in al, because it vvas so in the Patriarch, vvho vvas iust before, and vvas therfore as it vvere the founde: of Circumcision, or he in vvhom God vvould first establish the same: no more then it folovveth that, because the Holy Sacrament of the Altar remitted not sinnes to Christ nor iustified him, there∣fore it hath that effect in none. Looke S. Augustine de baptismo contra Donatistas li. 4. c. 24. Vvhere you shal see that (though not in Abraham) yet in Isaac his sonne, and so consequently in the rest, the Sacrament vvent before, and iustice folovved.

24. For vs, to vvhom it shal be reputed.] By this it is most plaine against our Aduersaries, that the saith vvhich vvas reputed for iustice to Abraham, vvas his beleefe of an Article reuealed to him by God, that is to say, his assent and credit giuen to Gods speaches: as in vs his posteritie according to the spirit,* 1.110 it is here plainely said, that iustice shal be reputed to vs by beleeuing the Articles of Chri∣stes death and Resurrection, and not by any fond special faith, fiducia or confidence of eche mans ovvne saluation, to establish the vvhich fiction, they make no account of the faith Catho∣like, that is, vvherevvith vve beleeue the Articles of the faith, vvhich only iustifieth, but call it by contempt, an historical faith: so as they may terme Abrahams faith, and our Ladies faith, of vvhich it vvas * said,* 1.111 Beata quae credidisti, Blessed art thou that hast beleeued. And so in truth they deny as vvel the iustification by faith, as by vvorkes.

CHAP. V.

Hauing therfore through faith in Christ, obteined the beginning, he shevveth vvhat great cause vve haue to hope for the accomplishment. 12 And then he procedeth in his arguing, and shevveth that as by one, ••l vvere made sinners, so by one, al must he made iust.

[verse 1] BEING iustified therfore by faith,* 1.112 ″ let vs haue peace tovvard God by our Lord IESVS CHRIST: ✝ [leftJustify 2] by vvhō also vve haue ″ accesse through faith into this grace vvherein vve stand, and glorie,∷ 1.113 in the hope of the glorie of the sonnes of God. ✝ [leftJustify 3] And not only this: but also vve glorie in tribulations, knovving that tribulation vvorketh patience: ✝ [leftJustify 4] and patience, proba∣tion: and ″ probation, hope. ✝ [leftJustify 5] and hope confoundeth not: because ″ the charitie of God is povvred forth in our hartes, by the holy Ghost vvhich is giuen vs. ⊢ ✝ [leftJustify 6] For vvhy did Christ,* 1.114 vvhen vve as yet vverec 1.115 vveake, according to the time die for the impious? ✝ [leftJustify 7] For, scarse for a iust man doth any die: for perhaps for a good man durst some man die. ✝ [leftJustify 8] But God commendeth his charitie in vs: because, vvhen as yet vve vvere sinners, Christ died for vs. ✝ [leftJustify 9] Much more therfore now being iustified in his bloud, shal vve be saued from vvrath

by him. ✝ [rightJustify 10] For if, vvhen vve vvere enemies, vve vvere re∣cōciled to God by the death of his Sonne: much more being reconciled, shal vve be saued in the life of him. ✝ [rightJustify 11] And not only this: but also vve glorie in God through our Lord IESVS Christ, by vvhom novv vve haue receiued recon∣ciliation.

✝ [rightJustify 12] Therfore, as ″ by one man sinne entred into this vvorld, and by sinne death: and so vnto al men death did passe, in vvhich al sinned. ✝ [rightJustify 13] For euen vnto the Lavv sinne vvas in the world: but sinne was not imputed, when the law was not. ✝ [rightJustify 14] But death reigned from Adam ″ vnto Moyses, euen on them also that sinned not after the similitude of the preuarication of Adam, vvho is a figure of him to come. ✝ [rightJustify 15] But not as the of∣fence, so also the gift. for if by the offence of one, many died: much more the grace of God and the gift. in the grace of one man IESVS Christ, hath abounded vpon many. ✝ [rightJustify 16] And not as by one` 1.116 sinne', so also the gift, for iudgemēt in deede is of one, to condemnatiō: but grace is of many offences, to iustificatiō. ✝ [rightJustify 17] For if in the offēce of one, death reigned by one: much more they that receiue the aboundance of grace and of donation & of iustice, shal reigne in life by one, IESVS Christ. ✝ [rightJustify 18] Therfore as by the offence of one, vnto al men to condemnation: so also by the iustice of one, vnto al men to iustification of life. ✝ [rightJustify 19] For as by the disobedience of one man, many vvere made sinners: so also by the obedience of one, many∷ 1.117 shal be made iust. ✝ [rightJustify 20] But the Lavv entred in, that sinne might abound. And vvhere sinne abounded, grace did more abound. ✝ [rightJustify 21] that as sinne reigned to death: so also grace may reigne by iustice to life euerlasting, through IESVS Christ our Lord.

ANNOTATIONS CHAP. V.

1. Let vs haue.)* 1.118 Vvhether vve read,* 1.119 Let vs haue peace, as diuerse also of the Greeke Doctors (Chrysost. Orig. Theodor. O••••um. Theophyl.) doe, or, We haue peace: it maketh nothing for the vaine securitie and infallible certaintie vvhich our Aduersaries say, euery man ought to haue vpon his presumed iustification by faith, that him self is in Gods fauour, and sure to be saued: peace tovvards God, being here nothing els, but the sincere rest, tranquillitie and comfort of minde and conscience, vpon the hope he hath, that he is reconciled to God. Sure it is that the Catholike faith, by vvhich, and none other, men be iustified, neither teacheth nor breedeth any such securitie of saluation. And therfore they haue made to them selues an other faith vvhich they call Fiducia••, quite vvithout the compasse of the Creede and Scriptures.

2. Accesse through faith.)* 1.120 Iustification, implieth al grace and vertues receiued by Christes meri∣tes, but the entrance and accesse to this grace and happy state is by faith, because faith is the ground

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.)* 1.121 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.)* 1.122 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,* 1.123 that denied children to haue any original sinne, or to be baptized for the remission thereof:* 1.124 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,* 1.125 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.)* 1.126 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.

CHAP. VI.

He exhorteth vs, novv after Baptisme, to liue no more in sinne, but to vvalke in good vvorkes: because there vve died to the one, and rose againe to the other 14 (grace also giuing vs sufficient strength) 16 and vvere made free to the one, and seruants to the other, 21 and specially because of the fruite here, and the end aftervvard, both of the one and of the other.

[verse 1] WHAT shal vve say then? Shal vve continue in sinne that grace may abound? ✝ [leftJustify 2] God forbid. For vve that are dead to sinne, hovv shal vve yet liue therein? ✝ [leftJustify 3] b 1.127 Are you ignorant that al vve vvhich are baptized in Christ IESVS, in his death vve are baptized? ✝ [leftJustify 4] For∷ 1.128 vve are buried together vvith him by Baptisme into death: that as Christ is risen from the dead by the glorie of the father, so vve also may vvalke in nevvnesse of life. ✝ [leftJustify 5] For if vve be become complanted to the similitude of his death,

vve shal be also of his resurrection. ✝ [rightJustify 6] Knovving this, that our old man is crucified vvith him, that the body of sinne may be destroied, to the end that vve may serue sinne no longer. ✝ [rightJustify 7] For he that is dead, is iustified from sinne. ✝ [rightJustify 8] And if vve be dead vvith Christ, vve beleeue that vve shal liue also together vvith Christ. ✝ [rightJustify 9] knovving that Christ rising againe from the dead, novv dieth no more, death shal no more haue dominion ouer him. ✝ [rightJustify 10] For that he died, ″ to sinne he died once: but that he liueth, he liueth to God. ✝ [rightJustify 11] So thinke you also, that you are dead to sinne, but aliue to God in Christ IESVS our Lord. ⊢

✝ [rightJustify 12] Let not ″ sinne therfore reigne in your mortal body, that you obey the concupiscences thereof. ✝ [rightJustify 13] But neither doe ye exhibite your members instruments of iniquitie vnto sinne: but exhibite your selues to God as of dead men, aliue: and your members instruments of iustice to God. ✝ [rightJustify 14] For sinne shal not haue dominion ouer you. for you are not vnder the Lavv, but vnder grace.

✝ [rightJustify 15] Vvhat then? shal vve sinne, because vve are not vnder the Lavv,* 1.129 but vnder grace? God forbid. ✝ [rightJustify 16] * Knovv you not that to vvhom you exhibite your selues seruants to obey,* 1.130 you are the seruants of him vvhom you obey, vvhether it be of sinne, to death, or of obedience, to iustice. ✝ [rightJustify 17] But thankes be to God, that you vvere the seruants of sinne, but∷ 1.131 haue obeied from the hart, vnto that ″ forme of doctrine, into the vvhich you haue been deliuered. ✝ [rightJustify 18] And being made free from sinne, you vvere made seruants to iustice.* 1.132 ✝ [rightJustify 19] I speake an humane thing, because of the infirmitie of your flesh, for as you haue exhibited your members to serue vncleannesse and iniquitie, vnto iniquitie: so now exhibite your mēbers to serue iustice, ∷ 1.133 vnto sanctification. ✝ [rightJustify 20] For when you vvere seruants of sinne, you were free to iustice. ✝ [rightJustify 21] What fruite therfore had you then in those things, for vvhich novv you are ashamed? for the end of them is death. ✝ [rightJustify 22] But novv being made free from sinne, and become seruants to God, you haue your fruite vnto san∣ctification, but the end, life euerlasting. ✝ [rightJustify 23] For the stipends of sinne, death. but ″ the grace of God, life euerlasting in Christ IESVS our Lord. ⊢

ANNOTATIONS CHAP. VI.

3. We that are baptized.) That vvhich before he chalenged from the Lavv of Moyses, to faith, is novv attributed to baptisme,* 1.134 vvhich is the first Sacrament of our faith and the entrance to Chri∣stian religion. Whereby it is plaine that he meaneth not onely faith to iustifie, but the Sacraments also, and al Christian religion, vvhich he calleth the Lavv of spirit, grace, and faith.

6. Old man, body of sinne.)* 1.135 Our corrupt state subiect to sinne and concupiscence, comming to vs from Adam, is called the Old man: as our person reformed in & by Christ, is named the Nevv man. And the lumpe and masse of sinnes vvhich then ruled, is called the corps or body of sinne.

10. To sinne he died.)* 1.136 Christ died to sinne, vvhen by his death he destroied sinne: Vve die to sinne,* 1.137 in that vve be discharged of the povver thereof, vvhich before vvas as it vvere the life of our persons, and commaunded al the partes and faculties of our soule and body: as contrarievvise vve liue to God, vvhen his grace ruleth and vvorketh in vs, as the soule doth rule our mortal bodies.

12. Sinne reigne.)* 1.138 Concupiscence is here named sinne, because it is the effect, occasion, and matter of sinne, and is as it vvere a disease or infirmitie in vs, inclining vs to il, remaining also after Baptisme according to the substance or matter thereof: but it is not properly a sinne, nor forbidden by commaundement, til it reigne in vs, and vve obey and folovv the desires thereof. August. ••i. de nup••. & concupise. c. 23. Cont. 2 epist. Pelag. li. 1 c. 13. Conc. Trident. Sess. 5. decret. de pec. orig.

17. Forme of doctrine.)* 1.139 At the first conuersion of euery nation to the Catholike faith, there is a forme & rule of beleefe set dovvne, vnto vvhich vvhen the people is once put by their Apostles, they must neuer by any persuasion of men alter the same, nor take of man or Angel, any nevv do∣ctrine or Analogie of faith, as the Protestants call it.

23. The grace of God,* 1.140 life euerlasting.) The sequele of speache required, that as he said, death or damnation is the stipend of sinne, so life euerlasting is the stipend of iustice, and so it is, and in the same sense he spake in the last chapter: that as sinne reigneth to death, so grace reigneth by iustice to life euerlasting. but here he changed the sentence somevvhat, calling life euerlasting grace, rather then revvard: because the merites by vvhich vve attaine vnto life, be al of Gods gift and grace. August. Ep. 105 ad Sixtum.

CHAP. VII.

Our former husband (sinne) vvith his lavv, is dead in Baptisme: and novv vve are maried to an other husband (to Christ) to bring forth children to God, that is, good vvorkes. 7 And hovv the Lavv being good, vvas yet to vs the lavv of sinne and death, because concupiscence reigned in vs. 17 But novv by Baptisme grace reigneth in vs, though also concupiscence doth remaine and tempt vs still.

[verse 1] ARE you ignorant brethren (for I speake to them that knovv the Lavv) that the Lavv hath dominion ouer a man as long time as he liueth? ✝ [leftJustify 2] for * the vvoman that is vnder a husband:* 1.141∷ 1.142 her husband liuing is bound to the lavv▪ but if her husband be dead, she is loosed from the lavv of her husband. ✝ [leftJustify 3] Therfore her husband liuing, she shal be called an aduouteresse if she be vvith an other man: but if her husband be dead, she is deliuered from the lavv of her husband: so that she is not an aduouteresse if she be

vvith an other man. ✝ [rightJustify 4] Therfore my brethren∷ 1.143 you also are made dead to the Lavv by the body of Christ: that you may be an other mans vvho is risen againe from the dead, that vve may fructifie to God. ✝ [rightJustify 5] For vvhen vve vvere in the flesh, the passions of sinnes, that vvere by the Lavv, did vvorke in our members, to fructifie vnto death. ✝ [rightJustify 6] but novv vve are loosed from the lavv of death, vvherein vve vvere deteined: c 1.144 in so much vve serue in∷ 1.145 nevvnesse of spirit, and not in the oldnes of the letter.

✝ [rightJustify 7] Vvhat shal vve say then? is the Lavv sinne? God for∣bid. But sinne I did not knovv, but by the Lavv. for concu∣piscēce I knevv not,* 1.146 vnlesse the lavv did say: ″ Thou shalt not couet. ✝ [rightJustify 8] But∷ 1.147 ocoasion being taken, sinne by the commaundement vvrought in me al cōcupiscence. For vvithout the Lavv sinne vvas dead. ✝ [rightJustify 9] And I liued vvithout the Lavv sometime. But vvhen the commaundement vvas come, sinne reuiued. ✝ [rightJustify 10] And I vvas dead: and the commaundement, that vvas vnto life, the same to me vvas found to be vnto death. ✝ [rightJustify 11] For sinne taking occasion by the commaundement, seduced me, and by it killed me.* 1.148 ✝ [rightJustify 12] Therfore * the Lavv in deede is holy, and the commaundement holy, and iust, and good.

✝ [rightJustify 13] That thē vvhich is good, to me vvas it made death? God forbid. but sinne, that it may appeare sinne, by the good thing vvrought me death: that sinne might become sinning aboue measure by the cōmaundemēt. ✝ [rightJustify 14] For vve knovv that the Law is spiritual, but I am carnal, sold vnder sinne. ✝ [rightJustify 15] For ″ that which I vvorke, I vnderstand not. for ″ not that vvhich I vvil, the same do I: but vvhich I hate, that I doe. ✝ [rightJustify 16] And if that vvhich I vvil not, the same I doe: I cōsent to the Lavv, that it is good.

✝ [rightJustify 17] But novv, not I vvorke it any more, but the sinne that dvvelleth in me. ✝ [rightJustify 18] For I know that there dvvelleth not in me, that is to say, in my flesh, good. For to vvil, is presēt vvith me, but to accomplish that vvhich is good, I finde not. ✝ [rightJustify 19] For ″ not the good vvhich I vvil, that doe I: but the euil ″ vvhich I vvil not, that I doe. ✝ [rightJustify 20] And if that vvhich I vvil not, the same I doe: novv not I vvorke it, but the sinne that dvvel∣leth in me. ✝ [rightJustify 21] I finde therfore, the Lavv, to me hauing a vvil to doe good,* 1.149 that euil is present vvith me. ✝ [rightJustify 22] For I am de∣lighted vvith the lavv of God according to the invvard man: ✝ [rightJustify 23] but I see an other lavv in my members, repugning to the lavv of my minde, and captiuing me in the lavv of sinne that

is in my members. ✝ [leftJustify 24] Vnhappie man that I am, vvho shal deliuer me from the body of this death? ✝ [leftJustify 25] The grace of God by IESVS Christ our Lord. ⊢ Therfore I my self ″ vvith the mindec 1.150 serue the lavv of God, but vvith the flesh, the lavv of sinne.

ANNOTATIONS CHAP. VII.

••. Thou shalt not ••••uet.)* 1.151 It is not the habitual concupiscence or infirmitie of our nature or sénsual desire or inclination to euil, coueting against the spirit, that is forbidden properly in this precept: but the consent of our reason and minde vnto it, to obey and folovv the lustes thereof, that is a sinne and prohibited.

15. That vvhich I vvorke.)* 1.152 This being vnderstood of S. Paul himself or any other iust person, the sense is, that the flesh and inferiour part stirreth vp diuerse disordered motions and passions or perturbations against the minde, and vpon such a soden sometimes inuadeth the same, that before it attēdeth, or reason can gather it self to deliberate, mā is in a sort (though vnvvittingly) entangled. Vvhich as soone as it is perceiued, being of the iust condemned, reiected, and resisted, neuer maketh him a sinner.

15. Not that vvhich I vvil) He meaneth not,* 1.153 that he can do no good that he vvilleth or desi∣reth, or that he is euer forced to do that vvhich his vvill agreeth not vnto: but that by reason of the forciblenesse of concupiscence, vvhere of he can not rid him self during life, he can not accomplish * 1.154 al the desire of his spirit and minde, according as he saith to the Galatians, The flesh coue••eth against the spirit, and the spirit against the flesh, that not vvhatsoeuer you vvill, you can do.

19. Not the good vvhich I vvill.)* 1.155 So may the iust also be forced by the rage of concupiscence or sensual appetite, to do or suffer many things in his inferiour part or external members, vvhich his vvill consenteth not vnto.* 1.156 And so long it is so farre from sinne, that (as * S. Augustine faith) he neede neuer say to God, forgiue vs our sinnes, for the same. for, sinne is voluntarie, and so be not these passions.

19. Which I vvil not.) It maketh not any thing against free vvill that the Apostle saith, that good men do or suffer sometimes in their bodies, that vvhich the ••vill agreeth not vnto: but it pro∣ueth plainely free vvil. because the proper act thereof, that is, to vvill or nill, to consent or dissent, is euer (as you may see here) free in it self: though there may be internal or external force to stay the members of a man, that they obey not in euery act, that vvhich the vvill commaundeth or pre∣scribeth. And therfore that is neuer imputed to mā vvhich he doth in his external or internal facul∣ties, vvhen vvil concurreth not. Yea aftervvard (v, 20) the Apostle saith, No•• ego op••ror, man doeth not that vvhich is not done by his vvill: vvhich doth most euidently proue free vvill.

••5. With the minde, vvith the flesh.) Nothing done by concupiscence (vvhich the Apostle here calleth sinne) vvherevnto the spirit,* 1.157 reason, or minde of man consenteth not, can make him guilty before God. Neither can the motions of the flesh in a iust man euer any vvhit de••file the operatiōs of his spirit, as the Lutherans do hold: but make them often more meritorious, for the continual combat that he hath vvith them. for it is plaine that the operations of the flesh and of the spirit do not concurre together to make one acte, as they imagine: the Apostle concluding cleane contrarie▪ That in minde he serueth the Lavv of God, in flesh the lavv of sinne, that is to say, concupis∣cence.

CHAP. VIII.

That novv after Baptisme vve are no more in state of damnation, because by the grace vvhich vve haue receiued, vve are able to fulfil the Lavv: vnles vve do vvil∣fully giue the dominion againe to concupis••ence. 1•• Then (because of the perse∣cutions that then vvere) he comforteth and exhorteth them vvith many reasons.

[verse 1] THERE is novv therefore no damnation to them that are in Christ IESVS: that walke not according to the flesh. ✝ [rightJustify 2] For the lavv of the spirit of life in Christ IESVS, hath deliuered me from the lavv of sinne and of death. ✝ [rightJustify 3] For that vvhich vvas impossible to the Lavv, in that it vvas vveakened by the flesh: God sending his sonne in the simi∣litude of the flesh of sinne, euen of sinne damned sinne in the flesh, ✝ [rightJustify 4] that∷ 1.158 the iustification of the lavv might be ful∣filled in vs, vvho vvalke not according to the flesh, but ac∣cording to the spirit. ✝ [rightJustify 5] For they that are according to the flesh, are affected to the things that are of the flesh, but they that are according to the spirit: are affected to the things that are of the spirit. ✝ [rightJustify 6] For the vvisedom of the flesh, is death: but the vvisedom of the spirit, life and peace. ✝ [rightJustify 7] Because the vvisedom of the flesh, is` 1.159 an enemie' to God: for to the law of God it is not subiect, neither can it be. ✝ [rightJustify 8] And they that are in the flesh, can not please God. ✝ [rightJustify 9] But you are not in the flesh, but in the spirit, yet if the Spirit of God dvvel in you. But if any man haue not the Spirit of Christ, the same is not his. ✝ [rightJustify 10] But if Christ be in you: the body in deede is dead because of sinne, but the spirit liueth because of iustification. ✝ [rightJustify 11] And if the Spirit of him that raised vp IESVS from the dead, dvvel in you: he that raised vp IESVS CHRIST from the dead, shal quicken also your mortal bodies, because of his Spirit dvvel∣ling in you.* 1.160 ✝ [rightJustify 12] Therfore brethren, vve are deiters: not to the flesh, to liue according to the flesh. ✝ [rightJustify 13] For if you liue accor∣ding to the flesh, you shal die▪ but if by the spirit, you mor∣tifie the deedes of the flesh, you shal liue. ✝ [rightJustify 14] For vvhosoeuer ∷ 1.161 are ledde by the spirit of God,* 1.162 they are the sonnes of God. ✝ [rightJustify 15] For * you haue not receiued the spirit of seruitude againe in feare: but * you haue receiued the spirit of adoption of sonnes, vvherein vve crie: Abba, (father). ✝ [rightJustify 16] For ″ the Spirit him self, giueth testimonie to our spirit, that we are the sonnes of God. ✝ [rightJustify 17] And if sonnes, heires also: heires truly of God, and coheires of Christ: ⊢ ″ yet if vve suffer vvith him, that vve may be also glorified vvith him.

✝ [rightJustify 18] For I thinke that the passions of this time are not ″ con∣digne to the glorie to come that shal be reuealed in vs.* 1.163 ✝ [rightJustify 19] For the expectation of the creature,* 1.164 expecteth the reuelation of

the sonnes of God. ✝ [leftJustify 20] For the creature is made subject to vanitie, not vvilling, but for him that made it subiect in hope: ✝ [leftJustify 21] because creature also it self shal be deliuered from the seruitude of corruption, into the libertie of the glorie of the children of God. ✝ [leftJustify 22] For vve knovv that euery creature gro∣neth, and trauaileth euen til novv. ✝ [leftJustify 23] And not only it, but vve als our selues hauing the first fruites of the spirit, vve also grone vvithin our selues, expecting the adoption of the sonnes of God, the redemption of our body. ⊢ ✝ [leftJustify 24] For ″ by hope vve are saued. But hope that is seen, is not hope for that vvhich a man seeth, vvherfore doth he hope it? ✝ [leftJustify 25] But if vve hope for that vvhich vve see not: vve expect by patience. ✝ [leftJustify 26] And in like maner also the Spirit helpeth our infirmitie. For, vvhat vve should pray as vve ought, vve knovv not: but the Spirit him self requesteth for vs vvith gronings vnspea∣kable. ✝ [leftJustify 27] And he that searcheth the hartes, knovveth vvhat ″ the Spirit desireth: because according to God he requesteth for the sainctes. ✝ [leftJustify 28] And vve knovv that to them that loue God, al things cooperate vnto good, to such as according to purpose are called to be sainctes. ✝ [leftJustify 29] For vvhom he hath for∣knowen, he hath also predestinated to be made conformable to the image of his sonne: that he might be the first-borne in many brethren. ✝ [leftJustify 30] And ″ vvhom he hath predestinated: them also he hath called▪ and vvhom he hath called: them also he hath iustified▪ and vvhom he hath iustified: them also hath he glorified. ✝ [leftJustify 31] What shal vve then say to these things? If God before vs, vvho is against vs? ✝ [leftJustify 32] He that spared not also his ovvne sonne, but for vs al deliuered him: hovv hath he not also vvith him giuen vs al things? ✝ [leftJustify 33] Who shal accuse against the elect of God? God that iustifieth. ✝ [leftJustify 34] Who is he that shal condemne? Christ IESVS that died, yea that is risen also againe, vvho is on the right hand of God, vvho also maketh intercession for vs.* 1.165 ✝ [leftJustify 35] Who then shal separate vs from the charitie of Christ? tribulation? or distresse? or famine? or nakednes? or danger?* 1.166 or persecution? or the svvord? ( ✝ [leftJustify 36] as it is vvritten, For vve are killed for thy sake al the day: vve are esteemed as sheep of slaughter.) ✝ [leftJustify 37] But in al these things we ouer come because of him that hath loued vs.c 1.167 ✝ [leftJustify 38] For ″ I am sure that neither death, nor life, nor Angels, nor Principalities, nor Povvers, neither things present, nor things to come, neither might, ✝ [leftJustify 39] not height, nor depth, nor other creature, shal be able to

separate vs from the charitie of God vvhich is in Christ IESVS our Lord. ⊢

ANNOTATIONS CHAP. VIII.

16. The spirit giueth testimonie.) This place maketh not for the Heretikes special faith, or their presumptuous certainty that euery one of them is in grace:* 1.168 the testimonie of the Spirit being no∣thing els, but the invvard good motions, comfort, and contentment, vvhich the children of God do daily feele more and more in their hartes by seruing him: by vvhich they haue as it vvere an attestation of his fauour tovvardes them, vvhereby the hope of their iustification and saluation is much corroborated and strengthened.

17. Yet if they suffer,)* 1.169 Christes paines or passions haue not so satisfied for al, that Christian men be discharged of their particular suffering or satisfying for eche mans ovvne part: neither be our paines nothing vvorth to the attainement of heauen, because Christ hath done ynough, but quite contrarie: he vvas by his passion exalted to the glorie of heauen: therfore vve by compassion or partaking vvith him in the like passions, shal attaine to be fellovves vvith him in his kingdom.

18. Condig••••.) Our Aduersaries ground hereon, that the vvorkes or sufferances of this life be not meritorious or vvorthy of life euerlasting, vvhere the Apostle saith no such thing, no more then he saith that Christs Passions be not meritorious of his glorie,* 1.170 vvhich I thinke they dare not much auouch in our Sauiours actions. He expresseth onely, that the very afflictions of their ovvne nature, vvhich vve suffer vvith or for him, be but short, momētanie & of no account in comparison of the recompense vvhich vve shal haue in heauen. no more in deede vvere Christes paines of their ovvne nature, compared to his glorie, any vvhit comparable: yet they vvere meritorious or vvorthy of heauen, & so be ours. And therfore to expresse the said cōparison, here he saith, They art not condigne * 1.171 to the glorie. He saith not, of the glorie, as the Heretikes falsly trāslate: though the Scripture speaketh so also, vvhen it signifieth only a cōparison. as Prou. in the greeke, Omne pretiosum non est* 1.172 illa dignū S. Augustine, i••••i dignum. S. Hierom, non valet huic comparari. that is, No pretious thing is vvorthie of, vvisedom, or to be compared vvith it.* 1.173 See the like Eccle. 26, 20. Tob. 9, 2. But vvhen the Apostle vvil expresse that they are condigne, vvorthy, or meritorious of the glorie, he saith plainely, That our tribulation vvhich presently is moment••nie and light,* 1.174 vvorketh aboue measure excedingly an eternal vveight of gloris in vs. The valevv of Christes actions riseth not of the leingth or greatnes of them in them selues, though so also they passed al mens doings: but of the vvorthines o•• the person. And so the value of ours also riseth of the grace of our adoption, vvhich maketh those actiōs that of their natures be not meritorious nor ansvverable to the ioyes of heauen in them selues,* 1.175 to be vvorthy of heauen. And they might as vvel proue that the vvorkes of sinne do not demerite damnation. for, sintre in deede for the quantity and nature of the vorke is not ansvverable in pleasure to the paine of Hel: but because it hath a departing or au auersion from God, be it neuer so short, it deserueth damnation, because it alvvaies procedeth from the enemy of God, as good vvorkes that be merito∣rious, procede from the childe of God.

24. By hope saued)* 1.176 That vvhich in other places he attributeth to faith, is here attributed to hope, for vvhensoeuer there be many causes of one thing, the holy vvriters (as matter is ministred and occasion giuen by the doctrine then handled) sometimes referre it to one of the causes, sometime to an other: not by naming one alone, to exclude the other, as our Aduersaries captiously and igno∣rantly do argue: but at diuers times and in sundrie places to expresse that, vvhich in euery discourse could not, nor needed not to be vttered. In some discourse, faith is to be recommended: in others, charitie: in an other, hope: sometimes, almes, mercies els vvhere, other vertues. One vvhile, Euery one that beleeueth, is borne of God. 1 Io. ••. 1. An other vvhile, Euery one that loueth, is borne of God. 1▪ Io. 4, 7. Sometimes, faith purifieth mans hart, Act. 15, 9. And an other time, Charitie remitteth sinnes. 1 Pet. 4, ••. Of faith it is said, The iust liueth by faith. Ro. 1, 17. Of charitie, We knovv that vve are transferred from death to life, because vve loue &c. 1▪ Io. 3, 14.

27. The Spirit desireth.)* 1.177 Arîus and Macedonius old Heretikes had their places to contend vpon, against the Churches sense, as our nevv Maisters novv haue. They abused this text to proue the Holy Ghost not to be God, because he needed not to pray or aske, but he might commaund if he vvere God. Therfore S. Augustine expoundeth it thus, The Spirit prayeth, that is, causeth and teacheth vs to pray, and vvhat to pray or aske. August. de anima & eius orig. li. 4, c. 9. & ep. 121. c. 15.

30. Whom he hath predestinated.)* 1.178 Gods eternal foresight, loue, purpose, predestination, and election of his deere children, and in time their calling, iustifying, glorifying by Christ, as al other actes and intentions of his diuine vvil and prouidence tovvardes their saluation, ought to be reue∣renced of al men vvith dreadful humilitie, and not to be sought out or disputed on vvith presump∣tuous

boldnes and audacitie, for it is the gulfe that many proud persons, both in this age and al∣vvaies, haue by Gods iust iudgement perished in, founding thereon most horrible blasphemies against Gods mercie, nature, and goodnes, and diuers damnable errours against mans free vvil, and against al good life and religion. This high conclusion is here set dovvne for vs, that vve may learne to knovv of vvhom vve ought to depend in al our life, by vvhom vve expect our saluatiō, by vvhose prouidence al our graces, giftes, and vyorkes do stand: by vvhat an euerlasting gratious determina∣tion, our redemption, vvhich is in Christ IESVS, vvas designed: & to giue God incessable thankes for our vocation and preferment to the state vve be in,* 1.179 before the Ievves, vvho deserued no better then they, before the light of his mercie shining vpon vs accepted vs, and reiected them. But this said eminent truth of Gods eternal predestination standeth (as vve are bound to beleeue vnder paine of damnation, vvhether vve vnderstand hovv or no) & so S. Augustiue in al his diuine vvorkes vvritten of the same (De gratia & lib, arb. De corrept. & gratia. Ad articulos falsò impositos.) defendeth, decla∣reth, proueth, and conuinceth, that it doth stand (I say) vvith mans free vvil and the true libertie of his actions, and forceth no man to be either il or good, to sinne or vertue, to saluation or damnatiō, nor taketh avvay the meanes or nature of merites, and cooperation vvith God to our ovvne and other mens saluation.

38. I am sure.) This speache is cōmon in S. Paul according to the latin translation, vvhen he had no other assured knovvledge but by hope:* 1.180 as Ro. 15, 14, 2 Tim. 1, 5. Heb. 6, 9: Vvhere the Greeke vvord signifieth only a probable persuasion.* 1.181 And therfore except he meane of him self by special reuela∣tion, or of the predestinate in general, (in vvhich tvvo cases it may stand for the certitude of saith or infallible knovvledge) othervvise that euery particular man should be assured infallibly that him self should be iustified, and not that onely, but sure also neuer to sinne, or to haue the gift of perseuêrance, and certaine knovvledge of his predestination: that is a most damnable false illusion and presumption, condemned by the Fathers of the holy Councel of Trent. Sess. ••. c. 9. 12. 13.

With a protestation of his sorow for it (lest they should thinke him to reioyce in their perdition) he insinuateth the Iewes to be reprobate, although they come of Abrahams flesh. 6 saying, to be the sonnes of God goeth not by that, but by Gods grace: 19 considering that al vvere one damned masse. 24 by which grace the Gentils to be made his people: and so the prophess to haue foretold of them both. 30 And the cause hereof to be, that the Gentils submit them sel∣ues to the faith of Christ, vvhich the Iewes vvil not.

[verse 1] I SPEAKE the verity in Christ, I lie not, my conscience bearing me vvitnes in the holy Ghost, ✝ [leftJustify 2] that I haue great sadnesse & conti∣nual sorovv in my hart. ✝ [leftJustify 3] For I vvished, my self to be an ″ anáthema from Christ for my brethren, vvho are my kinsmen according to the flesh, ✝ [leftJustify 4] vvho are Israëlites, vvhose is the adoption of sonnes, and the glorie, and the testament, and the lavv giuing, andc 1.182 the seruice, and the promisses: ✝ [leftJustify 5] vvhose are the fathers, & of vvhom Christ is according to the flesh, vvho is aboue al things God blessed for euer. Amen.

✝ [leftJustify 6] But not that the vvord of God is frustrate. For, ″ not al that are of Israël, they be Israëlites: ✝ [leftJustify 7] nor they that are the seede of Abrahā,* 1.183 al be children: ″ but in Isaac shal the seede be called vnto thee: ✝ [leftJustify 8] that is to say, not they that are the childrē of the flesh, they are the children of God: but they that are the childrē of the promisse, are esteemed for the seede. ✝ [leftJustify 9] For the vvord of the

promisse is this,* 1.184 According to this time vvil I come: and Sarae shal haue a sonne.* 1.185 ✝ [rightJustify 10] And not only she, But * Rebecca also conceiuing ″ of one copulation,* 1.186 of Isaac our father. ✝ [rightJustify 11] For vvhen they vvere ″ not yet borne,* 1.187 nor had done any good or euil (that the purpose of God according to election might stand) ✝ [rightJustify 12] not of vvorkes,* 1.188 but of the caller it vvas said to her: That the elder shal serue the yonger, ✝ [rightJustify 13] as it is vvritten: Iacob I loued, but Esau I hated.* 1.189

✝ [rightJustify 14] Vvhat shal vve say then? ″ Is there iniquitie vvith God? God forbid.* 1.190 ✝ [rightJustify 15] For to Moyses he saith, I vvil haue mercie on vvhom I haue mercie: and I vvil shevv mercie to vvhom I vvil shevv mercie. ✝ [rightJustify 16] Ther∣fore it is ″ not of the vviller, nor the runner, but of God that shevveth mercie.* 1.191 ✝ [rightJustify 17] For the Scripture saith to Pharao: That ″ to this very purpose haue I raised thee, that in thee I may shevv my povver: and that my name may be venovvmed in the vvhole earth. ✝ [rightJustify 18] Therfore on vvhom he vvil, he hath mercie: and vvhom he vvil, he doth indurate.

✝ [rightJustify 19] Thou saiest therfore vnto me: Vvhy doth he yet com∣plaine? for vvho resisteth his vvil? ✝ [rightJustify 20] O man, ″ vvho art thou that doest ansvver God? Doth the vvorke say to him that vvrought it: Vvhy hast thou made me thus? ✝ [rightJustify 21] Or hath not ″ the potter of clay, povver, of the same masse to make one vessel vnto honour, and an other vnto cōtumelie? ✝ [rightJustify 22] And if God vvilling to shevv vvrath, and to make his might knovven,∷ 1.192 susteined in much patience the vessels of vvrath ` 1.193 apte to destruction, ✝ [rightJustify 23] that he might shevv the riches of his glorie vpon the vessels of mercie vvhich he prepared vn∣to glorie.

✝ [rightJustify 24] Vvhom also he hath called, vs, not only of the Ievves, but also of the Gentiles,* 1.194 ✝ [rightJustify 25] as in Osee he saith, I vvil call that vvhich is not my people, my people: and her that vvas not beloued, beloued: and her that hath not obteined mercie, hauing obteined mercie. ✝ [rightJustify 26] And it shalbe, in the place vvhere it vvas said to them,* 1.195 you are not my people: there they shalbe called the sonnes of the liuing God.* 1.196 ✝ [rightJustify 27] And Esaie crieth for Israel, If the number of the children of Israel be as the sand of the sea, the remaines shal be saued. ✝ [rightJustify 28] For, consummating a vvord, and abridging it in equitie: because a vvord abbridged shal our Lord make vpon the earth. ✝ [rightJustify 29] And as Esay fore∣told, Vnles the Lord of Sabaoth had left vs seede:* 1.197 vve had been made like So∣dom, and vve had been like as Gomorrha.

✝ [rightJustify 30] What shal vve say then? That the Gentiles vvhich pur∣sued not after iustice, haue apprehended iustice, but the iu∣stice that is of faith. ✝ [rightJustify 31] But Israel in pursuing the lavv of iu∣stice, is not come vnto the lavv of iustice. ✝ [rightJustify 32] Vvhy so? Be∣cause

not of faith, but as it vvere of vvorkes, forc 1.198 they haue stombled at the stone of stombling,* 1.199 ✝ [leftJustify 33] as it is vvritten, Behold I put in Sion a stone of stombling, and a rocke of scandal: and vvhosoeuer belee∣ueth in him, shal not be confounded.

ANNOTATIONS CHAP. IX.

••. Anáthema.] Anáthema, by vse of Scripture is either that vvhich by separation from profane vse, and by dedication to God, is holy, dreadful, and not vulgarly to be tou∣ched:* 1.200 or contrarievvise, that which is reiected, seuered, or abandoned from God, as cursed and detested, and therfore is to be auoided. And in this later sense (according as S. Paul taketh it 1 Cor. 16. If any loue not our Lord IESVS CHRIST, be he Anathema, that is to say, Avvay vvith him, Accursed be he, Bevvare you company not vvith him) the Church and holy Councels vse the vvord for a curse and excommunication against Heretikes and other notorious offenders and blasphemers.* 1.201 Novv hovv the Apostle, vvishing him self to be Anathema from Christ to saue his Countrie mens soules, did take this vvord, it is a very hard thing to determine. Some thinke, he desired onely to die for their saluation. Others, that being very loth to be kept from the fruition of Christ, yet he could be con∣••ent to be so still for to saue their soules. Others, that he vvished vvhat inalediction or separation from Christ so euer that did not imply the disfauour of God tovvards him, nor take avvay his loue tovvard God. This only is certaine that it is a point of vnspeak∣able charitie in the Apostles breast, and a paterne to al Bishops and Priests, hovv to loue the saluation of their flocke. As the like vvas vttered by Moyses vvhen he said, Either for∣giue this people,* 1.202 or blot me out of thy booke.

6. Not al of Israel.] Though the people of the Ievves vvere many vvaies honoured and priuiledged,* 1.203 and namely by Christes taking flesh of them: yet the promis of grace and saluation vvas neither onely made to them, nor to al them that carnally came of them or their fathers: Gods election and mercie depending vpon his ovvne purpose, vvil, and determination, and not tied to any nation, familie, or person.

7. But in Isaac.] The promisse made to Abraham vvas not in Ismael,* 1.204 vvho vvas a sonne borne onely by flesh and nature: but in Isaac, vvho vvas a sonne obtained by promisse, faith, and miracle: and vvas a figure of the Churches children borne to God in Baptisme.

10. Of one copulation.]* 1.205 It is proued also by Gods choosing of Iacob before Esau (vvho vvere not onely brethren by father and mother, but also tvvinnes, and Esau the elder of the tvvo, vvhich according to carnal count should haue had the preeminence) that God in giuing graces folovveth not the temporal or carnal prerogatiues of men or families.

11. Not yet borne.] By the same example of those tvvinnes, it is euident also, that neither nations nor particular persons be elected eternally,* 1.206 or called temporally, or preferred to Gods fauour before others, by their ovvne merites: because God, vvhen he made choise, and first loued Iacob, and refused Esau, respected them both as il, and the one no lesse then the other guilty of damnation for original sinne, vvhich vvas alike in them both. And therfore vvhere iustly he might haue reprobated both, he saued of mercie one. Vvhich one therfore, being as il and as void of good as the other, must hold of Gods eternal pur∣pose, mercie, and election, that he vvas preferred before his brother vvhich vvas elder then him self, and no vvorse them him self. And his brother Esau on the other side hath no cause to complaine, for that God neither did nor suffered any thing to be done towards him, that his sinne did not deserue, for although God elect eternally & giue his first grace vvithout al merites, yet he doth not reprobate or hate any man but for sinne, or the fore∣sight thereof.

14. Is there iniquitie••] Vpon the former discourse that of tvvo persons equal,* 1.207 God calleth the one to mercie, and leaueth the other in his sinne, one might inferre that God vvere vniust and an accepter of persons. To vvhich the Apostle ansvvereth, that God vvere not iust nor indifferent in deede, so to vse the matter vvhere grace or saluation vvere due. As if tvvo men being Christened, both beleeue vvel, & liue vvel: if God should giue heauen to the one, & should damne the other, then were he vniust, partial, & forgetful of his pro∣misse: but respecting or taking tvvo, who both be vvorthy of damnation (as al are before they be first called to mercie) then the matter standeth on mere mercie, and of the giuers vvil and liberalitie, in vvhich case partialitie hath no place. As for example.

• 1 Tvvo malefactors' being condemned both for one crime,* 1.208 the Prince pardo∣neth the one, and letteth the lavv pro∣cede on the other.
• 2 The theefe that is pardoned, can not at∣tribute his escape to his ovvne deser∣uings, but to the Princes mercie.
• 3 The theefe that is executed, can not cha∣lenge the Prince that he vvas not par∣doned also: but must acknowledge that he hath his deseruing.
• 4 The standers by, must not say, that he vvas executed because the Prince vvould not pardon him, for that vvas not the cause, but his offense.
• 5 If they ask: further, vvhy the Prince pardoned not both, or executed not both: the ansvver it, that as mercie is a goodly vertue, so iustice is necessarie and commendable.
• 6 But if it be further demaunded vvhy Iohn rather then Thomas vvas execu∣ted: or Thomas rather then Iohn par∣doned: ansvver, that (the parties being othervvise equal) it hangeth merely and vvholy vpon the Princes vvil and pleasure.

• 1 So likevvise, God seing al mankind and euery one of the same in a general con∣demnation, and masse of sinne, in and by Adam, deliuereth some, and not other∣some.
• 2 Al that be deliuered out of that cōmon damnation, be deliuered by grace and pardon, through the meanes and merits of Christ.
• 3 Such as be left in the common case of damnation, can not complaine, because they haue their deseruing for sinne.
• 4 Vve may not say that such be damned, because God did not pardon them, but because they had siaue, and therfore deserued it.
• 5 That some should be damned, and not al pardoned, and other some pardoned rather then al condemned, is agreable to Gods iustice & mercie: both vvhich vertues in Gods prouidence tovvards vs are recommended.
• 6 That Saul should be rather pardoned them Calphas (I meane vvhere tvvo be equally euil and vnderseruing) that is onely Gods holy wil and appointment, by vvhich many an vnworthy man getteth pardon, but no good or iust or innocent person is euer damned.

In al this mercie of God tovvards some, and iustice tovvards other some, both the pardoned vvorkes by their ovvne free vvil,* 1.209 and thereby deserue their saluation: and the other no lesse by their ovvne free vvil, vvithout al necessitie, vvorke vvickednes, & them selues and only of them selues procure their ovvne damnation. Therfore no man may vvithout blasphemie say, or can truely say, that he hath nothing to doe tovvards his owne saluation, but vvil liue, and thinketh he may liue vvithout care or cogitation of his end the one vvay or the other, saying, If I be appointed to be saued, be it so: if I be one designed to damnation, I can not helpe the matter: come vvhat come may. Al these speaches and co∣gitations are sinful & come of the enemie, and be rather signes of reprobation, then of ele∣ction. Therfore the good, man must vvithout searche of Gods secretes, vvorke his ovvne saluation and (as S. Peter saith) make his election sure by good vvorkes,* 1.210 vvith continual hope of Gods mercie, being assured that if he beleeue vvel and doe vvel, he shal haue vvel▪ for example, if a husband man should say, If God vvil, I shal haue corne ynough: if not, I can not make it, and so neglect to till his ground: he may be sure that he shal haue none, because he wrought not for it. An other man vseth his diligence in tilling and ploughing, and committeth the rest to God, he findeth the fruite of his labours.

16. Not of the vviller.] If our election, calling, or first comming to God, lay vvholy or principally vpon our ovvne vvil or vvorkes: or if our vvilling or endeuouring to be good, vvould serue vvithout:* 1.211 the helpe and grace of God, as the Pelagians taught, then our ele∣ction vvere vvholy in our selues, vvhich the Apostle denieth▪ and then might Pharao and other indurate persons (vvhom God hath permitted to be obstinate, to shevv his povver and iust iudgement vpon them) be conuerted vvhen them selues lift, vvithout Gods helpe and assistance: vvhereas vve see the contrarie in al such obstinate offenders, vvhom God for punishment of former sinnes, visiteth not vvith his grace, that by no threates, miracles, nor persuation, they can be conuerted. Vvherevpon vve may not vvith Heretikes inferre, that man hath not free vvil, or that our vvill vvorketh nothing in our conuersion or comming to God: but this onely, that our vvilling or vvorking of any good to our saluation, commeth of Gods special motion, grace, and assistance, and that it is the secondary cause, not the principall.

17. To this purpose haue I raised.] He doth not say, that he hath of purpose raised or set him vp to sinne, or that he vvas the cause of the same in Pharao, or that he intended his damna∣tion directly or absolutely, or any othervvise but in respect of his demerits: but rather (as the Apostle saith straight after in this chapter of such hardened & obstinate offenders) that he vvith long patience & toleration expected his conuersion, and (as S. Chrysostome

interpreteth this vvord, Excitaui) preserued him aliue to repent, vvhom he might lustly haue condemned before.* 1.212 In the 9 of Exodus,* 1.213 vvhence this allegation is, vve reade, Posui••e, I haue put or set thee vp, as here, I haue raised thee, that is to say, I haue purposely aduanced thee to be so great a king, and chosen thee out to be a notorious example both of the obdu∣rate obstinacie that is in such vvho I haue for so great sinne, forsaken, and also to shevv to the vvorld, that no obstinacie of neuer so mightie offenders can resist me to doe any thing vvhich shal not fall to my glorie. Vvhich is no more to say, but that God often for the punishment of Nations, and to shevv his iustice and glorie, giueth vvicked Princes vnto them, and indueth them vvith povver and al prosperitie, and taking his grace from them vpon their deserts, hardeneth their hartes so, as they vvithsand and contemne God, and afflict his people▪ in vvhose end and fall, either temporal or eternal, at the length God vvil euer be glorified. Neither vvould he either raise or suffer any such, or giue them povver and prosperitie in this life, vvherevpon he knovveth they vvil be vvorse, but that he can vvorke al that to his honour and glorie▪ mary, that he vseth not such rigorous iustice on al that deserue it, that is his great grace and mercie. And that he exerciseth his iustice vpon some certaine persons, rather then vpon other some of equal deserts, that lieth vvholy vpon his vvil, in vvhose iudgements there be many things secrete, but nothing vniust.

20. Who art thou?] Here the Apostle staieth the rashnes and presumption of such poore vvormes,* 1.214 as take vpon them to question vvith God of their election or reprobation: as cer∣taine impious Heretikes of our time haue done, setting out bookes farsed vvith most blas∣phemous and erroneous doctrine cōcerning this high and hidden mysterie, and haue giuen occasion to the ignorant vvhich alvvaies be curious, to iangle, and perniciously to erre in these things, that are impossible to be vnderstood of any, or vvel thought of, but of the obe∣dient and humble.

31. The potter.] This example of the pot and potter reacheth no further but to declare, that the creature may not reason vvith God his maker, vvhy he giueth not one so great grace, as an other, or vvhy he pardoneth not one as vvel as an other: no more then the chamber pot may chalenge the Potter vvhy he vvas not made a drinking pot,* 1.215 as vvel as an other. And therfore the Heretikes that extend this similitude to proue that man hath no free vvil no more then a peece of clay, doe vntruely and deceitfully apply the example▪ specially vvhen vve may see expresly in the booke of Exodus, that Pharao notvvithstāding his indurate hart, had free vvil: vvhere both it is said, He vvould not dismisse the people: and He indurated his owne hart him self. Exo. c. ••, 15. and (in the Hebrue) v. 32. &c. 9. 35. 1 Reg. 6, 6. And this Apostle also vvritheth,* 1.216 that * a man may cleanse him self from the filthy, and so become a vessel of honour in the house of God.

CHAP. X.

The Lavv vvar not (as the Ievves ignorant zeale supposed) for them to iustifie them selues by it (considering that they could not fulfil it ••) but to bring them to Christ, to beleeue in him, and so for his sake to be iustified by the grace of God: 5 according to Moyses saying, and the Apostles preaching: 11 that so the Gen∣tils also (according to the Prophets) hearing and beleeuing might come to iustice: the Ievves in the meane time (though inexcusably) remaining incredulous.

[verse 1] BRETHREN, the vvil of my hart surely and praier to God, is for them vnto saluation. ✝ [leftJustify 2] For I giue them testimonie that they haue zeale of God, but not according to knovv∣ledge. ✝ [leftJustify 3] For, not knovving ″ the iu∣stice of God, & seeking to establish their ovvne, they haue not been subiect to the iustice of God. ✝ [leftJustify 4] For, ∷ 1.217 the end of the Law is Christ: vnto iustice to euery one that

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beleeueth. ✝ [rightJustify 5] for Moyses vvrote,∷ 1.218 that, the iustice vvhich is of the Lavv,* 1.219 the man that hath done it, shal liue in it. ✝ [rightJustify 6] But ″ the iustice vvhich is of faith,* 1.220 saith thus, Say not in thy hart, Vvho shal ascend into heauen? that is to bring Christ dovvne. ✝ [rightJustify 7] Or vvho descendeth into the depth? that is to call Christ againe from the dead. ✝ [rightJustify 8] But vvhat saith the Scripture? The vvord is nigh, in thy mouth, and in thy hart. this is the vvord of faith vvhich vve preach. ✝ [rightJustify 9] For if thou confesse vvith thy mouth our Lord IESVS, and in thy hart beleeue that God hath raised him vp from the dead,* 1.221 thou shalt be saued. ✝ [rightJustify 10] For vvith the hart vve beleeue vnto iustice: but vvith the mouth confession is made to saluation.

✝ [rightJustify 11] For the Scripture saith:* 1.222 Vvhosoeuer beleeueth in him, shal not be confounded. ✝ [rightJustify 12] For there is no distinction of the Iew and the Greeke: for one is Lord of al, riche tovvard al that in∣uocate him,* 1.223 ✝ [rightJustify 13] For euery one∷ 1.224 vvhosoeuer shal innocate the name of our Lord, shal be saued. ✝ [rightJustify 14] ″ Hovv then shal they inuocate in vvhom they haue not beleeued? Or hovv shal they beleeue him vvhom they haue not heard? And hovv shal they heare with∣out a preacher?* 1.225 ✝ [rightJustify 15] But hovv shal they preach ″ vnles they be senti? as it is vvritten: Hovv beautiful are the feete of them that euange∣lize peace, of them that euangelize good things? ✝ [rightJustify 16] But al∷ 1.226 do not obey the Gospel.* 1.227 For Esay saith, Lord, vvho hath beleeued the hearing of vs? ✝ [rightJustify 17] Faith then, is by hearing: and hearing is by the vvord of Christ.* 1.228 ✝ [rightJustify 18] But I say, haue they not heard? And certes into al the earth hath the sound of them gone forth: and vnto the endes of the vvhole vvorld the vvordes of them. ⊢

✝ [rightJustify 19] But I say,* 1.229 hath not Israel knovven? Moyses first saith, I vvil bring you to emulation in that vvhich is not a nation: in a folish nation, I vvil driue you into anger.* 1.230 ✝ [rightJustify 20] But Esay is bold, and saith, I vvas found of them that did not seeke me: openly I appeared to them ″ that asked not of me.* 1.231 ✝ [rightJustify 21] But to Israel he saith, Al the day haue I spred my handes to a people that beleeueth not, and contradicteth me.

ANNOTATIONS CHAP. X.

••. The iustice of God.]* 1.232 The iustice of God, is that vvhich God giueth vs through Christ the Ievves ovvne or proper iustice, is that vvhich they had or chalenged to haue of them selues and by their ovvne strength, holpen onely by the knovvledge of the Lavv vvithout the helpe or grace of Christ.

6. The iustice of faith] The iustice vvhich is of faith, reacheth to the life to come, making man assured of the truth of such Articles as concerne the same▪ as, of Christs Ascension to heauen,* 1.233 of his Descending to Hel, of his comming dovvne to be Incarnate, and his Resur∣rection and returne againe to be glorified: by vvhich his actions vve be pardoned, iustified, and saued, as by the Lavv vve could neuer be.

8. The vvord of faith.] The vvord of faith is the vvhole Lavv of Christ, concerning both life and doctrine,* 1.234 grounded vpon this, that Christ is our Sauiour, & that he is risen againe. Vvhich point (as al other) must both be beleeued in hart, and also be confessed by mouth▪ for though a man be iustified invvardly vvhen he hath the vertues of faith, hope, and cha∣ritie from God: yet if occasion be giuen, he is also bound to confesse vvith his mouth, and by al his external actions, vvithout shame or feare of the vvorld, that vvhich he invvardly beleeueth:* 1.235 or els he can not be saued. Vvhich is against certaine * old Heretikes that taught, a man might say or doe vvhat he vvould, for feare or danger, so that he kept his faith in hart.

14. Hovv shal they inuocat?] This maketh not (as Heretikes pretend) against inuocatiō of Saincts:* 1.236 the Apostle saying nothing els, but that they can not inuocate Christ as their Lord and Maister, in vvhom they do not beleeue, and vvhom they neuer heard of. For he speaketh of Gentils or Pagans, vvho could not inuocate him, vnlesse they did first be∣leeue in him. To the due inuocation of Christ, vve must knovv him and our duties to him. And so is it true also that vve can not pray to our B. Ladie nor any Sainct in heauen, til vve beleeue and knovv their persons, dignitie, and grace, and trust that they can help vs. But if our aduersaries thinke that vve can not inuocate them, because vve can not beleeue in them: let them vnderstand that the Scripture vseth also this speach, to beleeue in men: and it is the very Hebrew phrase, vvhich they should not be ignorant of that bragge thereof so much. Exod. 14, 31. They beleeued in God and in Moyses▪ and •• Paral. 20, 20. in the Hebrevv. Ep. ad Thi∣lem. v. 5. And the ancient fathers' did read in the Crede indifferently, I beleeue in the Catholike Church▪ and, I beleeue the Catholike Church, Conc. Nicen. apud Epiphan, in fine Ancorat, Hieron. contr. Lucif. Cyril. Hieros. Cathec. 〈◊〉〈◊〉.

15. vnlesse they be sent.)* 1.237 This place of the Apostle inuincibly condemneth al the prea∣chings, vvritings, ordinances, innouations and vsurpations of Church; pulpit, & vvhat∣soeuer our nevv Euangelists haue intruded them selues and entered into by the vvindovv: shevving that they be euery one from the highest to the lovvest, false prophets, running and vsurping, being neuer lavvfully called. Vvhich is so euident in the Heretikes of our daies that the Caluinists confesse it in them selues,* 1.238 and say that there is an exception to be made in them, because they found the state of the Church interrupted.

20. That asked not.]* 1.239 That Christ vvas found of those that neuer asked after him, it pro∣ueth that the first grace and our first iustification is vvithout merites. That God called so continually and earnestly by his Prophets and by other his signes and vvonders, vpon the Ievves,* 1.240 and they vvithstood it: free vvil is proued, and that God vvould haue men saued, and that they be the cause of their ovvne damnation them selues.

CHAP. XI.

Not al the Ievves vvere reprobate, but some electe: and they by grace obtained iustice, the rest (according to the Prophets) being excecated. 11. Against vvhom not vvith∣standing the Christian Gentils (to vvhom by that occasion Christ is come) must not insult: but rather feare euery man him self to be likevvise cut of the tree (vvhich is the Catholike Church) 25 and knovv that vvhen al the Gentils are brought into the Church, then (about the end of the vvorld) shal the multitude of the Ievves also come in: 33 according to the disposition of the vvonderful vvisedom of God.

[verse 1] I Say then: Hath god reiected his peo∣ple? God forbid▪ for I also am an Israëlite, of the seede of Abraham, of the tribe of Ben-iamin. ✝ [leftJustify 2] God hath not reiected his people vvhich he foreknevve. Or knovv you not in Elias vvhat the Scripture saith: hovv he requesteth God against Israël? ✝ [leftJustify 3] Lord,* 1.241 they haue slaine thy Prophets, they haue digged dovvne thine altares: and I am left alone, and they seeke my life. ✝ [leftJustify 4] But vvhat saith the diuine

ansvver vnto him? I haue left me seuen ″ thousand men, that haue not borred their knees toc 1.242 Baal? ✝ [rightJustify 5] So therfore at this time also, there are remaines saued according to the election of grace. ✝ [rightJustify 6] And if by grace: ″ not novv of vvorkes. othervvise grace novv is not grace.

✝ [rightJustify 7] Vvhat then? that vvhich Israel sought, the same he hath not obtained: but the election hath obtained: and the rest vvere blinded.* 1.243 ✝ [rightJustify 8] as it is vvritten: ″ God hath giuen them the spirit of compunction: eies, that they may not see: and eares, that they may not heare: vn∣til this present day.* 1.244 ✝ [rightJustify 9] And Dauid saith: Be their table made for a snare and for a trappe and for a scandal and for a retribution vnto them. ✝ [rightJustify 10] Be their eies darkened, that they may not see: and their backe make thou alvvaies crooked. ✝ [rightJustify 11] I say them, haue they so stombled,∷ 1.245 that they should fall? God forbid. but by their offence, saluation is to the Gentils, that they may emulate them. ✝ [rightJustify 12] And if the offence of them be the riches of the vvorld, and the diminution of them∷ 1.246 the riches of the Gentils: hovv much more the fulnesse of them?

✝ [rightJustify 13] For to you Gentils I say, as long verely as I am the Apostle of the Gentils, I vvil honour my ministerie, ✝ [rightJustify 14] if by any meanes I may prouoke my flesh to emulation, and may saue some of them. ✝ [rightJustify 15] For if the losse of them be the recon∣ciliation of the vvorld: vvhat shal the receiuing be, but life from the dead? ✝ [rightJustify 16] And if the first fruite be holy, the masse also: and if the roote be holy, the boughes also. ✝ [rightJustify 17] And if some of the boughes be broken, and thou vvhereas thou vvast a vvilde oliue, art graffed in them, and art made partaker of the roote and of the fatnesse of the oliue, ✝ [rightJustify 18] glorie not against the boughes. And if thou glorie: not thou bearest the roote, but the roote thee. ✝ [rightJustify 19] Thou saiest then: The boughes vvere broken, that I might be graffed in. ✝ [rightJustify 20] Vvel: ″ because of incredulitie they vvere broken, but thou by faith doest stand: be not to highly vvise, but∷ 1.247 feare. ✝ [rightJustify 21] For if God hath not spared the natural boughes: lest perhaps he vvil not spare thee neither. ✝ [rightJustify 22] See then the goodnes and the seueritie of God: vpō them surely that are fallen, the seueritie: but vpon thee the goodnes of God, if thou abide in his goodnesse, othervvise thou also shalt be cut of. ✝ [rightJustify 23] But they also, if they do not abide in incredulitie, shal be graffed in. for God is able to graffe them in againe, ✝ [rightJustify 24] For if thou vvast cut out of the natural vvild oliue, and contrarie to nature vvast graffed into the good oliue: hovv much more they that are according to

nature, shal be graffed into their ovvne oliue? ✝ [leftJustify 25] For I vvil not haue you ignorant, brethren, of this mysterie (that you be not vvise in your selues) that blindnes in part hath chaun∣ced in Israël, vntil the fulnes of the Gentiles might enter: ✝ [leftJustify 26] and also al Israël might be saued,* 1.248 as it is vvritten: There shal come out of Sion, he that shal deliuer, and shal auert impietie from Iacob. ✝ [leftJustify 27] And this to them the testament from me: vvhen I shal haue taken avvay their sinnes. ✝ [leftJustify 28] ″ According to the Gospel in deede enemies for you: but according to the election, most deere for the fa∣thers. ✝ [leftJustify 29] for vvithout repentance are the giftes and the vo∣cation of God. ✝ [leftJustify 30] for ″ as you also sometime did not beleeue God, but novv haue obteined mercie because of their incre∣dulitie: ✝ [leftJustify 31] so these also novv haue not beleeued, for your mercie, that they also may obteine mercie. ✝ [leftJustify 32] For God hath ″ cōcluded al into incredulitie, that he may haue mercie on al. ✝ [leftJustify 33] ″ O depth of the riches of the vvisedom and of the know∣ledge of God:* 1.249 hovv incomprehensible are his iudgements,* 1.250 and his vvaies vnsearcheable? ✝ [leftJustify 34] for * vvho hath knovven the minde of our Lord? or vvho hath been his coūseler? ✝ [leftJustify 35] Or vvho hath first giuen to him, and retribution shal be made him? ✝ [leftJustify 36] For of him, and by him, and in him are al things: to him be glorie for euer. Amen. ⊢

ANNOTATIONS CHAP. XI.

4. Seuen thousand.] The Heretikes alleage this place and example very impertinently to proue that the Church may be vvholy secrete,* 1.251 hid, or, vnknovven. for though the faithful vvere forced to keepe close in that persecution of Achab and Iezabel, vvhich vvas onely in the kingdom of the ten tribes, that is, of Isaael: yet at the very same time, in Hierusalem and al the kingdom of Iuda, the external vvorship and profession of faith vvas open to al the vvorld,* 1.252 and vvel knovven to Elias & the faithful, so many, that * the very souldiars only vvere numbered aboue ten hundred thousand. besides that there is a great difference betvvene the Christian Church and the Ievves, ours resting vpon better promisses then theirs. And vve vvil not put the Protestants to proue that there vvere 7000 of their Sect, vvhen their nevv Elias Luther began: but let them proue that there were seuē, or any one, either then or in al ages before him, that vvas in al pointes of his beleefe. Heretikes there vvere before him, as Iouinian, Vigilantius, Heluidius, Vvicleffe &c. and vvith him, Zuin∣glius, Caluin, &c. Vvho beleeued as he did in some things, but not in al.

6. Not novv of vvorkes.] If saluation be attributed to good vvorkes done of nature vvithout faith & Gods helpe,* 1.253 the same can not be of grace. for such vvorkes exclude grace, fauour, and mercie: and chalenge onely of dette, and not of gift. Therfore take heede here of the Heretikes exposition, that vntruely exclude Christian mens vvorkes from neces∣sity or merite of saluation, vvhich are done vvith and by Gods grace, and therfore euidētly consist vvith the same, and be ioyned vvith Gods grace as causes of our saluation. Our Aduersaries are like if Potecaries, euer taking quid pro quo, either of ignorance, or of intent to deceiue the simple.

••. God hath giuen.]* 1.254 It doth not signifie his vvorking or action, but his permission. Chris. ho. 19 in ep. Ro. And S. Augustine saith,* 1.255 not by putting malice into them, but by not imparting his grace vnto them, and that through their ovvne deserts alvvaies, and their ovvne willes euer properly working the same. See Annot. Mat. c. 13, 14. Ro. c. 1, 24.

20. Because of incredulity.]* 1.256 He represseth the pride of the Gentils vaunting them selues of their receiuing, and of the Ievves reiection, namely in that they thought the Ievves to be forsaken for no other cause, but that they might come into their roomes: declaring that the direct and proper cause of their forsaking, vvas their incredulity, exhorting the Gen∣tiles to bevvare of the same, because they may fall as vvel as the other, and that God is as like to execute iustice against them as against the Ievves, as he hath done in many nations falling to heresie.

28. According to the Gospel.] In respect, or as concerning beleefe in Christ and re∣ceiuing the Gospel, they are Gods enemies: by occasion of vvhich their incredulity, the Gentiles found mercie: othervvise in respect of his special election of that nation, and the promisses made to the Patriarches, the Ievves are deere to him still▪ for God neuer pro∣miseth but he performeth, nor repenteth him self of the priuileges giuen to that nation.

30. For as you.] As the Gentiles vvhich before beleeued not, found mercie and came to faith, vvhen the Ievves did fall: so the Ievves not novv beleeuing, vvhen al the Gentils haue obtained mercie, shal in the end of the vvorld by Gods disposition obtaine grace and pardon as the Gentiles haue done.

32. Concluded al.] That so God taking al Nations and al men in sinne (vvhich they fell into, not by his drift or causing, but of their ovvne free vvil) may of his mercie call and conuert vvhom and in vvhat order he vvill: and the parties haue no cause to bragge of their deseruings: but both countries and particular men may referre their eternal election and their first calling and conuersion to Christ, and to his mercie only: no vvorkes vvhich they had before in their incredulity, deseruing any such thing, though their vvorkes aftervvard proceding of faith and grace doe merite heauen.

33. O depth▪]* 1.257 The Apostle concludeth that no man ought to search further into Gods secrete and vnsearcheable counsels of the vocation of the Gentils, and reiecting the Ievves, othervvise then this, that al vvhich be reiected, for their sinnes be iustly reiected: and al that be saued, by Gods great mercie and Christs grace be saued. And vvhosoeuer seeketh among the people to spred contagion of curiosity by seeking further after things 〈◊〉〈◊〉 mans & Angels reache, they ouerreache & ouerthrovv them selues. If thou vvilt be saued, beleeue, obey the Church, feare God and keepe his commaundements: that is thy part and euery mans els. Thou maist not examine vvhether thou be predestinate or reprobate, nor seeke to knovv the vvaies of Gods secrete iudgement tovvard thy self or other men. It is the common enemy of our soules,* 1.258 that in this vnhappy time hath opened blasphemous tongues, and directed the proude pennes of Caluin, Beza, Verone, and such reprobates to the discussing of such particulars, to the perdition of many a simple man, and specially of young Scholers in Vniuersities, which with lesse studie may learne to be provvd and cu∣rious, then to be humble, wise, and obedient.

CHAP. XII.

He exhorteth them to mortification of the body,* 1.259 2 to renouation of the minde, 3 to keeping of vnitie by humilitie, •• to the right vsing of their gifts and functions, 9 to many other good actions, 17 and specially to louing of their enemies.

[verse 1] I BESECH you therfore brethren by the mercie of God,* 1.260 * that you exhibite your bo∣dies ″ a liuing host,* 1.261 holy, pleasing God, your reasonable seruice. ✝ [rightJustify 2] And be not conformed to this vvorld: but be reformed in the newnes of your minde,* 1.262 * that you may proue vvhat the good, and acceptable, and perfect vvil of God is. ✝ [rightJustify 3] for I say by the grace that is giuen me, to al that are among you,∷ 1.263 not to be

more vvise then behoueth to be vvise, but to be vvise vnto sobrietie,* 1.264 * to euery one as God hath deuided the measure of faith.* 1.265 ✝ [leftJustify 4] For as in one body vve haue many members, but al the members haue not one action: ✝ [leftJustify 5] so vve being many, are one body in Christ, & eche one an others members. ⊢ ✝ [leftJustify 6] And hauing giftes, according to the grace that is giuen vs, differēt, either∷ 1.266 prophecie ″ according to the rule of faith, ✝ [leftJustify 7] or mini∣sterie in ministring, or he that teacheth in doctrine, ✝ [leftJustify 8] he that exhorteth in exhorting, he that giueth in simplicitie, he that ru∣leth in carefulnes, he that shevveth mercie in cheerefulnes. ✝ [leftJustify 9] c 1.267 Loue vvithout simulation. Hating euil▪ cleauing to good. ✝ [leftJustify 10] Louing the charitie of the brotherhod one toward an other. Vvith honour preuenting one an other. ✝ [leftJustify 11] In carefulnes not slouthful. In spirit feruent. Seruing our Lord. ✝ [leftJustify 12] Reioycing in hope. Patient in tribulation. Instant in praier. ✝ [leftJustify 13] Communi∣cating to the` 1.268 necessities' of the sainctes. Pursuing hospitalitie. ✝ [leftJustify 14] Blesse them that persecute you: blesse, and∷ 1.269 curse not. ✝ [leftJustify 15] To reioyce vvith them that reioyce, to vveepe vvith them that vveepe. ✝ [leftJustify 16] Being of one minde one tovvard an other. Not minding high things, but cōsenting to the humble. ⊢b 1.270 Be not vvise in your ovvne conceite. ✝ [leftJustify 17] To no man rendring euil for euil. Prouiding good things not only before God, but also before al men. ✝ [leftJustify 18] If it may be, as much as is in you, ha∣uing peace vvith al men. ✝ [leftJustify 19] Not reuenging your selues my deerest,* 1.271 but giue place vnto vvrath, for it is vvritten: Reuenge to me: I vvil revvard, saith our Lord. ✝ [leftJustify 20] but if thine enemie hunger, giue him meate:* 1.272 if he thirst, giue him drinke▪ for, doing this, thou shalt heape coa∣les of fire vpon his head. ✝ [leftJustify 21] Be not ouercome of euil, but ouer∣come in good the euil. ⊢

ANNOTATIONS CHAP. XII.

1. A liuing host.] Lest men should thinke by the former discourse of Gods eternal predesti∣nation, that no reward were to be had of good life and workes, the Apostle now earnestly recommendeth to them holinesse of life.

1. A liuing host.]* 1.273 Man maketh his body a sacrifice to God by giuing it to suffer for him, by chastising it vvith fasting, vvatching, and such like, and by occupying it in workes of charitie and vertue to Gods honour, whereby appeareth how acceptable these workes are to God and grateful in his sight, being compared to a sacrifice, which is an high seruice done to him.

6. According to the rule of faith.] By this, and many places of holy write, we may gather, that the Apostles by the holy Ghost,* 1.274 before they were sundered into diuers Nations, set downe among them selues a certaine Rule and forme of faith and doctrine, conteining not onely the Articles of the Crede, but al other principles, groundes, and the whole platforme of al the Chri∣stian religion. Which Rule was before any of the bookes of the new Testment were written, &

before the faith was preached, among the Gentiles: by vvhich not onely euery other inseriout teachers doctrine was tried, but al the Apostles, and Euangelistes preaching, vvriting, interpreting (which is here called prophecying) were of gods Church appointed and admitted, or disproued and reiected. This forme, by mouth and not by Scripture, euery Apostle deliuered to the countrie by them conuerted.* 1.275 For keeping of this forme, the Apostle before praised the Romanes, and after∣ward earnestly warneth them by no man 〈◊〉〈◊〉 speache to be drawen from the same. This he commendeth to Timothee,* 1.276 calling it his 〈◊〉〈◊〉 For not holding this fast and sure, he blameth the Galatians, further also denouncing to him self or an Angel that should write, teach, or ex∣pound against that which they first receiued,* 1.277 〈…〉〈…〉, and commanding alwaies to bevvare of them that taught otherwise.* 1.278 For feare of missing this line of truth, him self notwithstanding he had the Holy Ghost, yet lest he might haue preached in vaine and lost his labour, he went to conferre with Peter and the rest,* 1.279 for tho fast keeping of this Rule of truth, the Apostles held Councels, and their successors by their example. For the holding of this Rule, and by the measure thereof, were al the holy Scriptures written, for and by the same, al the glorious doctors haue made their sermons, commendries, and interpretations▪ Gods vvork al vvritings and interpretatiōs no otherwise admitted nor deemed to be of God, but as they be agreable to this Rule.

And this is the sure Analogies 〈◊〉〈◊〉 measure of faith,* 1.280 set downe and commended to vs euery where for the Apostles tradition: and not the phantastical rule or square that euery Sectmaister pretendeth to gather out of the Scriptures falsely vnderstood and wrested to his purpose, by which they iudge of doctor, Scripture, Church and al. Arîus had by that meanes a rule of his owne, Luther had his false weightes, and Caluin his owne also. According to which seueral measure of euery Sect, they haue their expositions of Gods word: and in England (as in other infected Countries) they kept of lare an apish imitation of this prophecying which S. Paul here and in other places speaketh of, and which was an exercise in the primitiue Church, measured not by euery mans peculiar spirit, but by the former Rule of faith first set downe by the Apostles. And therfore al this new phantastical Prophecying & al other preaching in Caluins schoole, is iustly by this note of the Apostle condemned, for that it is not according to, but quite against the Rule of faith.

CHAP. XIII.

To yeld obedience and al other duties vnto Potestats: 8 to loue their neighbour vvhich is the fulfilling of the Lavv: 11 and specially to consider, that novv being the time of grace, vve must doe nothing that may not beseeme day light.

[verse 1] LET ″ euery soul be subiect to higher powers,* 1.281 for there is ″ no povver but of God.* 1.282 And those that are, of God are ordeined. ✝ [rightJustify 2] Ther∣fore he that resisteth the povver, resisteth the ordinance of God. And ″ they that resist, pur∣chase to them selues damnatiō. ✝ [rightJustify 3] for princes are no feare to the good worke, but to the euil. But wilt thou not feare the povver? Doe good: and thou shalt haue praise of the same. ✝ [rightJustify 4] for he is gods minister vnto thee for good. But if thou doe euil, feare. for he ″ beareth not the svvord without cause. For he is Gods minister: a reuēger vnto vvrath, to him that doeth euil. ✝ [rightJustify 5] Therfore be subiect of necessitie, not only for vvrath, but also for conscience sake. ✝ [rightJustify 6] For therfore ″ you giue tributes also. for they are the ministers of God, seruing vnto this purpose.* 1.283 ✝ [rightJustify 7] Render therfore to al men their devv:* 1.284 * to vvhom tribute, tribute: to vvhom custom, cu∣stom: to whom feare, feare: to vvhō honour, honour. ✝ [rightJustify 8] Ovve

no man any thing: but, that you loue one an other. For he that loueth his neighbour,* 1.285 hath∷ 1.286 fulfilled the lavv. ✝ [leftJustify 9] For, Thou shalt not commit aduoutrie, Thou shalt not kil, Thou shalt not steale, Thou shalt not beare false vvitnes, Thou shalt not couet, and if there be any other commaundement:* 1.287 it is comprised in this vvord, Thou shalt loue thy neighbour as thy self. ✝ [leftJustify 10] The loue of thy neighbour, vvor∣keth no euil. Loue therfore is the fulnesse of the lavv. ⊢ ✝ [leftJustify 11] And that knovving the season,* 1.288 that it is novv the houre for vs to rise from sleepe. For novv our saluation is neerer then vvhen vve beleeued. ✝ [leftJustify 12] The night is passed, and the day is at hand. Let vs therfore cast of the vvorkes of darknesse, and doe on the armour of light. ✝ [leftJustify 13] As in the day let vs vvalke honestly: not in banketings and drunkennes, not in chambe∣rings and impudicities, not in contention and emulation: ✝ [leftJustify 14] but doe ye on our Lord IESVS Christ, ⊢ and make not prouision for the flesh in concupiscenees.

ANNOTATIONS CHAP. XIII.

1. Euery soul be subiect.] Because the Apostles preached libertie by Christ from the yoke of the Law and seruitude of sinne, and gaue al the faithful both example and commaunde∣ment to obey God more then men, and withal euer charged them expresly to be obedient and subiect to their Prelates as to them which had cure of their soules and were by the Holy Ghost placed ouer the Church of God: there were many in those daies newly con∣uerted, that thougt them solues free from▪ al temporal Botestats, carnal Lordes, and hu∣mane creatures or powers: wherevpon the bondman tooke him self to be loose from his seruitude, the subiect from his Soueraine, were he Emperour, King, Duke, or what other secular,* 1.289 Magistrate so euer, specially the Princes of those daies being Heathens and per∣secutors of the Apostles, and of Christes religion. for which cause and for that the Apo∣stles were vntruely charged of their Aduersaries, that they withdrevv•• men from order and obedience to Ciuil lavves and Officers: S. Paul here (as S. Peter doth 1 Chap. 2.) cleereth him self, and expresly chargeth euery man to be subiect to his temporal Prince and Superior: Not euery man to al that be in Office or Superiority, but euery one to him whom God hath put in authoritie ouer him, by that he is his Maister, Lord, king, or such like: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 either to them in matters of religion or regiment of their soules (for most part vvere Pagans, whom the Apostle could not vvill men to obey in matters of faith,) but to them in such things onely as 〈…〉〈…〉, and what other causes so euer consist vvith Gods holy vvill and ordinance,* 1.290 for * against God no power may be 〈◊〉〈◊〉.

1. No povver but of God.]* 1.291 S. Chrysostome here noteth, that power 〈◊〉〈◊〉 & Superioritie, is Gods ordinance,* 1.292 but not of••somes al Princes: because to any may vsur 〈◊〉〈◊〉 who reigne by his permission onely, and not by his appointment: nor al actions that euery one doeth in and by his soueraine povver, as Iu••ians apostaste and 〈◊〉〈◊〉 of Catholikes, 〈…〉〈…〉 oppression of the Israelites, Acha••s persecution of the Prophets, Neros executing of the Apostles, Herods and Pilats condemning of Christ: al which things God permitted them, by (he abuse of their power to accomplish, 〈◊〉〈◊〉 they vvere out of the compasse of his causing and ordinance.

2. They that resist.]* 1.293 Vvhosoeuer resisteth or obeieth not his lavvful Superior in those causes vvherein he is subiect vnto him, withstandeth Gods appointment, & sinneth ••oadly, and is vvorthy to be punished both in this vvorld by his Superior, and by God in the next life. for in temporal gouernement, and causes, the Christians vvere bound in consci∣ence to obey their Heathen Imperours: though on the other side, they were bound vnder paine of de••••ation to obey their Apostles and Prelates, and not to obey their kings or

Emperours, in matters of religion. Vvhereby it is cleere that vvhen vve be commaunded to obey our Superiors, it is meant alvvaies and onely in such things as they may lawfully commaund, and in respect of such matters Vvherein they be our Superiors.

4. Beareth not the sword.] That the Apostle meaneth here specially of temporal povvers, vve may see by the svvord,* 1.294 tribute, & external compulsion, vvhich he here attributeth to them. And the Christian men then had no doubt vvhether they should obey their Spiri∣tual povvers. but novv the disease is cleane contrarie for al is giuen to the secular, povver, and nothing to the spiritual, vvhich expresly is ordained by Christ and the Holy Ghost: and al the faithful are commaunded to be subiect there vnto as to Christs ovvne vvord and vvill.* 1.295 There vvere Heretikes called Begardi, that tooke avvay al rule and Superioritie: The w••••lefists vvould obey nor Prince nor Prelate, if he vvere once in deadly sinne. The Protestants of our time (as vve may see in al Countrie•• vvhere the secular svvord is dravven against their Sectes) care neither for the one nor for the other, though they extol onely the secular vvhen it maketh for them.* 1.296 The Catholikes onely most humbly obey both, euen according to Gods ordinance, the one in temporal causes, and the other in Spi∣ritual: in vvhich order both these States haue blessedly florished in al Christian countries euer since Christe•• time, and it is the very vvay to preserue both, as one day al the vvorld shal confesse vvith vs.

6. Ten giue tributes.] Though euery man ought to be ready to serue his temporal Prince vvith his goods,* 1.297 by tributes of vvhat other lavvful taxes and subsidies so euer: yet they may exempt by priuileges vvhom they thinke good.* 1.298 As in al countries Christian: Priests for the honour of Christ, whose Ministers they be, haue by the grauntes and auncient char∣ters or kings be he excepted and exempted. Notvvithstanding they vvere neuer vnready to serue voluntarely their, soueraine, in al common causes, vvith vvhatsoeuer they had. See Annot. in Mat. 17, 26.

••••. Not in 〈◊〉〈◊〉.] This vvas the very place vvhich S. Augustine, that glorious Do∣ctor,* 1.299 vvas by a voice from heauen directed vnto, at his first miraculous and happy conuer∣sion, not only to the Catholike faith, but also to perpetual continencie, by this voice com∣ming from heauen, Tolle, lege: Tolle, lege, Take vp and read, take vp and read. as him self telleth li. 8 Confes••e. 12.

CHAP. XIIII.

Like a moderator and peacemaker betvvene the firme Christians (vvho vvere the Gentils) and the infirme (vvho vvere the Christian Ievves, hauing yet a scruple to cease from keeping the ceremonial me••tes and daies of Moyses Lavv) be exhor∣teth the Ievv 〈◊〉〈◊〉 to condemne the Gentil vsing his libertie: and the Gentil againe, 〈◊〉〈◊〉 to condemne the ••••rupulous ••ew: but rather to abstaine from vsing his libertie, and them offending the Ievv, 〈◊〉〈◊〉 be an occasions vnto him of aposting.

[verse 1] AND him that is vveake in faith, take vn∣to you: not in disputations of cogitatiōs. ✝ [rightJustify 2] For one beleeueth that he may ″ eate al things: but he that is vveake,` 1.300 let him eate' herbes. ✝ [rightJustify 3] Let not him that eateth, despise him that eateth not: and he that eateth not: let him not iudge him that eateth. for God hath taken him to him. ✝ [rightJustify 4] Vvho art thou that iudgest an other mans seruant? To his ovvne Lord he standeth or falleth, and he shal stand: for God is able to make him stand. ✝ [rightJustify 5] For one iudgeth ″ betvveene day and day: and an other iudgeth euery day. let euery one abound ″ in his ovvne sense. ✝ [rightJustify 6] He that respecteth the day, respecteth to our

Lord. And he that eateth, eateth to our Lord: for he giueth thankes to God. And he that eateth not, to our Lord he eateth not, and giueth thankes to God. ✝ [leftJustify 7] For none of vs liueth to him self: & no man dieth to him self. ✝ [leftJustify 8] For whether vve liue, we liue to our Lord: or vvhether we die, we die to our Lord. Therfore vvhether vve liue, or vvhether vve die, vve are our Lords. ✝ [leftJustify 9] For to this end Christ died and rose againe: that he may haue dominion both of the dead and of the liuing. ✝ [leftJustify 10] But thou, vvhy iudgest thou thy brother? or thou, vvhy doest thou despise thy brother?* 1.301 For * vve shal al stand before the iudgement seate of Christ. ✝ [leftJustify 11] For it is vvritten, Liue I, saith our Lord,* 1.302 that euery knee shal bovve to me: and euery tongue shal confesse to God. ✝ [leftJustify 12] Therfore euery one of vs for him self shal render ac∣count to God. ✝ [leftJustify 13] Let vs therfore no more iudge one an o∣ther. but this iudge ye rather, that you put not a stumbling blocke or a scandal to your brother. ✝ [leftJustify 14] I knovv and am per∣suaded in our Lord IESVS Christ, that nothing is∷ 1.303 cōmon of it self, but to him that supposeth, any thing to be cōmon, to him it is common. ✝ [leftJustify 15] For if because of meate thy brother be greeued: novv thou vvalkest not according to charitie. * Do not vvith thy meate destroy him for vvhom Christ died.* 1.304 ✝ [leftJustify 16] Let not then our good be blasphemed. ✝ [leftJustify 17] For the kingdom of God is ″ not meate and drinke: but iustice, and peace, and ioy in the holy Ghost. ✝ [leftJustify 18] for he that in this serueth Christ, pleaseth God, and is acceptable to men. ✝ [leftJustify 19] Therfore the things that are of peace let vs pursue: and the things that are of edifying one tovvard an other let vs keepe. ✝ [leftJustify 20] Destroy not the vvorke of God for meate.* 1.305 * Al things in deede are cleane: but it is il for the man that eateth by giuing offence. ✝ [leftJustify 21] It is good not to eate flesh, and not to drinke vvine, nor that vvherein thy brother is offended, or scandalized, or vveakened. ✝ [leftJustify 22] Hast thou faith? ″ haue it vvith thy self before God. Blessed is he that iudgeth not him self in that vvhich he approueth. ✝ [leftJustify 23] But ″ he that discerneth, if he eate, is damned: because not of faith, for ″ al that is not of faith, is sinne.

ANNOTATIONS CHAP. XIIII.

2. Eate al things.] By similitude of vvordes the simple are soone deceiued, and Heretikes make their vauntage of any thing to seduce the vnlearned. There vvere diuers meates for∣bidden in the Lavv of Moyses, and for signification, made and counted vncleane, vvhereof

the Ievves might not eate a•• al,* 1.306 as porke, hare, conny, and such like, both of fishes, foules, and beasts, a great number: Christ discharged al them that became Christians, after his Passion of that obseruance and al other ceremonies of the old Lavv: Notvvithstanding, because diuers that vvere brought vp in the Lavv, had a religion and conscience, sodenly to foresake their former maner, the Apostle here admonisheth such as bestronger and 〈◊〉〈◊〉 instructed in the case to heare vvith the vveaker sort, that being Christians could not yee finde in their hartes to eate and vse the meates forbidden by God in the Lavv: as on the other side he vvarneth the vveake that vvould not eate, not to take offence or scandal at them that did eate vvithout scruple, any of the irregular or forbidden meates in the Lavv, nor in any vvise to iudge or condemne the eater, but to commit that to God, and finally that neither nother should condemne the other for eating or not eating.* 1.307 Now the Prote∣stants fōndly apply al this to the fastes of the Church, and differences of meates in the same: as though the Church did forbid any meate vvholy neuer to be eaten or touched, or made any creatures vncleane, or othervvise prescribed any abstinence, then for chastising of mens bodies and seruice of God. It is a great blindnesse that they can put no difference betvvixt Christes fast of fourtie daies, Mat. 4. Iohns abstaining from al delicate meates and drinkes, Mat. 11. the vvidovv Annes, Luc. ••, 1••. the Nazareites, Num. 6. the Reca∣bites, Ierem. 15, 14. the Niniuities, Ion. 3. S. Paules, 2 Cor. 11, 27. S. Timothees, 1 Tim. 5, 23. Iohns Disciples and Christs Disciples fast Mat. 9, 14. 15.* 1.308 (which he said they should keepe after his departure from them:) and the ceremonial distinction of creatures and meates, cleane, and vncleane, in the old Lavv. of vvhich it is euident the Apostle treateth in al this chapter, & of none other at al. Therfore vvhen the Protestants by the vvordes of this place vvould proue, that vve be either made free: from fasting and from obeying the Churches commaundement or folovving Christes example in that matter, or that the obseruers of Christian fastes be vveake in faith, & ought not in any vvise cōdemne of sinne the breakers of the prescribed fastes of the holy Church, they doe abuse ignorantly or vvilfully the Apostles vvordes and discourse.

5. Betvvene day and day.]* 1.309 By the like deceite they abuse this place against the Holy∣daies of Christ and his B. mother and Saincts, vvhich concerneth onely the Ievves festiui∣ties and obseruation of times, vvhereof in the Epistle to the Galatians c, 4. 10.

6. Euery one in his ovvne sense.)* 1.310 The Apostle doth not giue freedom; as the Churches enemies vvould haue it, that euery man may doe or thinke vvhat he list. but in this matter of Iudaical obseruation of daies and meates, & that for a time onely, til the Christian re∣ligion should be perfectly established, he would haue no restrainte made, but that euery one should be borne vvithal in his ovvne sense: yet so, that they should not condemne one an other, nor make necessitie of saluation in the obseruation of the Iudaical rites of meates, daies, &c.

17. Not meate and drinke.] The substance of religion or the kingdom of God standeth not in meate or drinke,* 1.311 and therfore the better might they vse indifferencie and toleration in that point for a time, for peace sake and to auoid scandal. but if the precept of Moyses Lavv had bound still as before, then (not for the meates sake, but for the disobedience) it had been damnable to haue eaten the vncleane meates.

22. Haue it vvith thy self.] Thou that art perfect, and bleeuest or knovvest certainely that thou art free from the Lavv concerning meates and festiuities, yet to the trouble and hinderance of the feeble that can not yet be brought so far, be discrete & vtter not thy self out of season.

23. He that discerneth.] If the vveake haue a conscience, and should be driuen to eate the things vvhich in his ovvne hart he thinketh he should not doe,* 1.312 he committeth deadly sinne, because he doth against his conscience,* 1.313 or against his ovvne pretensed knovvledge.

••••. Al this is not of faith] The proper sense of this speach is, that euery thing that a man doeth against his knovvledge or conscience, is a sinne, for so by the circumstance of the letter,* 1.314 faith must here be taken though S. Augustine sometimes applieth it also to proue that al the actions of infidels (meaning those vvorkes vvhich directly procede of their lacke of faith) be sinnes. But in any vvise take heede of the Heretikes commentarie, vvho hereby vvould proue that the infidel sinneth in honouring his parents, fighting for his countrie, tilling his ground,* 1.315 and in al other vvorkes. And no maruel that they so hold of infidels, vvho maintaine. * that Christian men also offend deadly in euery good deede.

CHAP. XV.

He procedeth to make peace betvvene the Christian Gentils and Ievves. 8 vvith this reso∣lution, that the Ievves vocation is of promis in deede, but the Gentils also of mercie, and foretold by the Scriptures. 14 Then dravving to his ende, he excuseth him self to the Romanes for vvriting thus vnto them. 21 hoping novv at length to see them, after that he hath been at Hierusalem, ••9 vvherevnto also he reque∣steth their praiers.

[verse 1] AND vve that are the strōger, must susteine the infirmities of the vveake, & not please our selues. ✝ [leftJustify 2] Let euery one of you please his neighbour vnto good, to edification. ✝ [leftJustify 3] For,* 1.316 Christ did not please him self, but as it is vvritten, The reproches of them that reproched thee, fel vpon me.* 1.317 ✝ [leftJustify 4] For∷ 1.318 vvhat things soeuer haue been vvritten, to our learning they are vvritten: that by the patience and consolation of the Scriptures, vve may haue hope. ✝ [leftJustify 5] And the God of patience and of comfort giue you to be of one minde one tovvard an other according to IESVS Christ: ✝ [leftJustify 6] that ofc 1.319 one minde, vvith one mouth you may glorifie God and the Father of our Lord IESVS Christ. ✝ [leftJustify 7] For the vvhich cause receiue one an other: as Christ also hath recei∣ued you vnto the honour of God. ✝ [leftJustify 8] For I say Christ IESVS to haue been∷ 1.320 minister of the circumcision for the veritie of God to confirme the promisses of the fathers. ✝ [leftJustify 9] But the Gentils to honour God for his mercie,* 1.321 as it is vvritten: Therfore vvil I confesse to thee in the Gentils ô Lord,* 1.322 and vvil sing to thy name. ✝ [leftJustify 10] And againe he saith, Reioyce ye Gētils vvith his people. ✝ [leftJustify 11] And againe, Praise al ye Gentils our Lord:* 1.323 and magnifie him al ye peoples. ✝ [leftJustify 12] And againe Esaie saith,* 1.324 There shal be the roote of Iesse: and he that shal rise vp to rule the Gentils, in him the Gentils shal hope. ✝ [leftJustify 13] And the God of hope replenish you vvith al ioy and peace in beleeuing: that you may abound in hope, and in the vertue of the holy Ghost. ⊢

✝ [leftJustify 14] And I my self also, my brethren, am assured of you, that you also are ful of loue, replenished vvith al knowledge, so that you are able to admonish one an other. ✝ [leftJustify 15] But I haue vvritten to you (brethren) more boldly in part, as it were put∣ting you in remembrance: for the grace vvhich is giuen me of God, ✝ [leftJustify 16] to be the minister of Christ IESVS in the Gētils: sanctifying the Gospel of God, that the oblation of the Gentils may be made acceptable and sanctified in the holy

Ghost. ✝ [rightJustify 17] I haue therfore glorie in Christ IESVS tovvard God. ✝ [rightJustify 18] For I dare not speake any of those things vvhich Christ vvorketh not by me for the obedience of the Gentils, by vvord and deedes, ✝ [rightJustify 19] in the vertue of signes and vvōders, in the vertue of the holy Ghost: so that from Hierusalem round about vnto Illy••icum I haue replenished the Gospel of Christ. ✝ [rightJustify 20] And I haue so preached this Gospel, not vvhere Christ vvas named, lest I should build vpon an other mans foundation:* 1.325 ✝ [rightJustify 21] but as it is vvritten, They to vvhom it hath not been preached of him shall see: and they that haue not heard, shal, vnderstand. ✝ [rightJustify 22] For the vvhich cause also I vvas hindred very much from comming vnto you. ✝ [rightJustify 23] But novv hauing no longer place in these 〈◊〉〈◊〉 and hauing a desire to come vnto you these many yeares novv passed: ✝ [rightJustify 24] vvhen I shal begin to take my iourney into a paine, I hope that as I passe, I shal see you, and be brought thither of you, if first in part I shal haue enioyed you, ✝ [rightJustify 25] Novv therfore I vvil goe vnto Hierusalem to min∣ster to the∷ 1.326 saincts. ✝ [rightJustify 26] For Macedonia and Achaia haue liked vvel to make some contribution vpon the poore saincts that are in Hierusalem. ✝ [rightJustify 27] For it hath pleased them: and they are their detters. For if the Gentiles be made partakers of their spiritual things: they ought also in carnal things to minister vnto them. ✝ [rightJustify 28] This therfore vvhen I shal haue accōplished, and signed them this fruite, I vvil goe by you into Spaine. ✝ [rightJustify 29] And I knovv that comming to you, I shal come in a∣boundance of the blessing of Christ. ✝ [rightJustify 30] I beseeche you ther∣fore brethren by our Lord IESVS Christ, and by the charitie of the holy Ghost, that you∷ 1.327 helpe me in your praiers for me to God, ✝ [rightJustify 31] that I may be deliuered from the infidels that are in Ievvrie, and the oblation of my seruice may become acceptable in Hierusalem to the saincts, ✝ [rightJustify 32] that I may come to you in ioy by the vvil of God, that I may be refreshed vvith you. ✝ [rightJustify 33] And the God of peace be vvith you all. Amen.

CHAP. XVI.

〈…〉〈…〉 and him self to many there by name. 〈◊〉〈◊〉 he declareth the doctrine vvhich the Romanes had learned, to be the touch∣stone is knovv Seducers. 21 he doth vnto them the commendations of al the Churches and of certaine persons by names ••5 and concludeth.

[verse 1] AND I commend to you Phoebè our sister, vvho is in the ministerie of the Church that is in Cenchris: ✝ [leftJustify 2] that you receiue her in our Lord as it is vvorthie for saincts: and that you assist her in whatsoeuer busines she shal neede you. for she also hath assisted many and my self.

✝ [leftJustify 3] c 1.328 Salute Prisca and Aquila my helpers in Christ IESVS, ( ✝ [leftJustify 4] vvho for my life haue laid dovvne their neckes: to vvhō not I only giue thankes, but also al the Churches of the Gen∣tiles) ✝ [leftJustify 5] and their∷ 1.329 domestical Church. Salute Epaenetus my beloued: vvho is the first fruite of Asia in Christ. ✝ [leftJustify 6] Salute Marie vvho hath laboured much about vs.` 1.330 ✝ [leftJustify 7] Salute An∣drónicus and` Iulia' my cosins and fellovv captiues: vvho are noble among the Apostles, vvho also before me vvere in Christ. ✝ [leftJustify 8] Salute Ampliátus my best beloued in our Lord. ✝ [leftJustify 9] Salute Vrbánus our helper in Christ IESVS, and Stachys my beloued. ✝ [leftJustify 10] Salute Apellesc 1.331 approued in Christ. Salute them that are of Aristóbolus house. ✝ [leftJustify 11] Salute Herodion my kinsman. Salute them that are of Narcissus house, that are in our Lord. ✝ [leftJustify 12] Salute Tryphaena and Tryphósa vvho labour in our Lord. Salute Persis the beloued, vvho hath much la∣boured in our Lord. ✝ [leftJustify 13] Salute Rufus the elect in our Lord and his mother and mine.* 1.332 ✝ [leftJustify 14] Salute Asyncritus, Phlegon, Hermas, Pátrobas, Hermes: and the brethren that are vvith them. ✝ [leftJustify 15] Salute Philólogus and Iulia, Nereus, and his sister and Olympias: and al the saincts that are vvith them. ✝ [leftJustify 16] ″ Salute one an other in a ″ holy kisse. Al the churches of Christ salute you.* 1.333

✝ [leftJustify 17] And I desire you brethren, ″ to marke them that make dissensions and scandals contrarie to the doctrine vvhich you hauec 1.334 learned, and auoid them. ✝ [leftJustify 18] For such doe not serue Christ our Lord, ″ but their ovvne belly: and∷ 1.335 by svveete speaches and benedictions seduce the hartes of innocents. ✝ [leftJustify 19] For ″ your obedience is published into euery place. I re∣ioyce therfore in you. But I vvould haue you to be vvise in good, and simple in euil. ✝ [leftJustify 20] And the God of peace crush Sa∣tan vnder your feete quickely. The grace of our Lord IESVS Christ be vvith you.

✝ [leftJustify 21] Timothee my coadiutor saluteth you, and Lucius, and Iason, and Sosípater, my kinsmen. ✝ [leftJustify 22] I Tertius salute you, [leftJustify 23] that vvrote the epistle, in our Lord. Caius mine host, and

the whole Churches, saluteth you. Erastus the Cofferer of the citie saluteth you, and Quartus, a brother. ✝ [rightJustify 24] The grace of our Lord IESVS Christ be vvith al you, Amen.

✝ [rightJustify 25] And to him that is able to confirme you according to my Gospel and preaching of IESVS Christ, according to the reuelation of the mysterie from eternal times kept secrete, ✝ [rightJustify 26] vvhich novv is opened by the Scriptures of the prophets according to the precept of the eternal God, to the obediēce of faith knovven in al Gentiles, ✝ [rightJustify 27] to God the only vvise through IESVS Christ, ⊢ to vvhom' be honour & glorie for euer and euer. Amen.

ANNOTATIONS CHAP. XVI.

14. Salute one an other.] Neuer Sectmaisters made more foule or hard shifts to proue or defend falsehood, then the Protestants: but in tvvo points, about S. Peter specially, they passe euen them selues in impudencie. The first is, that they hold he vvas not preferred before the other Apostles, vvhich is against al Scriptures most euidently. The second is, that he vvas neuer at Rome, vvhich is against al the Ecclesiastical histories, al the Fathers Greeke and Latine, against the very sense and sight of the monuments of his Seate,* 1.336 Sepulcher, doctrine, life, and death there. Greater euidence certes there is thereof and more vveighty testimonie, then of Romulus, Numas, Caesars, or Ciceros being there: yet vvere he a very brutish man that vvould deny this to the discredite of so many vvriters and the vvhole vvorld. Much more monstruous it is, to heare any deny the other. Theo∣dorete saith he vvas there, vvriting vpon this chapter. Prosper also carmine de ingratis in principio, S. Leo de natali Petri, S. Augustine to 6 c. 4. cont. ep. fund. Orosius li. 7 c. 6. S. Chrysostome in ps. 48. S. Ep••phanius haer. 27. Prudentius in hymno 2. S. Laurentij, & hymno 12. Optatus li. 2. contra Donatistas. S. Hierome in Catalogo. Lactantius li. 4. c. 21, de vera sapientia. Eusebius hist. Eccl. li. 2, c. 13, 15. S. Athanasius de fuga sua. S. Cyprian. ep. 55. nu. 6, Tertullian de prascriptionibus nu. 14. and li 4, contra Marcionem nu, 4. Origen in Genes. apud Euseb. li. 3, c. 1. Irenaeus li. 3, c. ••. Hegesippus li. 3. c. 2 de excid. Hierosolym. Caius and Papias the Apostles ovvne scholers,* 1.337 and Dionysius the B. of Corinth, alleaged by Eusebius li. 2, c. 14. & 24. Ignatius ep. ad Romanos: The holy Councel of Chalcedon, and many other affirme it. yea Peter him self (according to the iudgement of the aūcient Fathers) confesseth he vvas at Rome, calling it Babylon 1. ep. c. 5. Euseb. li. 2. c. 14. hist. Ec.* 1.338 Some of these tel the time and cause of his first going thither: some, hovv long he liued there: some, the maner of his death there: some, the place of his burial: and al, that he vvas the first Bishop there. Hovv could so many of such vvisedom and spirit, so neere the Apostles time deceiue or be deceiued? how could Caluin and his, after fiftene hundred yeres knovv that vvhich none of them could see?

Some great argument must they needes haue to controule the credite of the vvhole vvorld. This of truth is here their argument,* 1.339 neither haue they a better in any place, to vvit, If S. Peter bad bene at Rome, S. Paul vvould haue saluted him, as he did others here in the end of his letter to the Romanes. Is not this a high point to disproue al antiquitie by? Any man of discretion may straight see,* 1.340 that S. Peter might be knovven vnto S. Paul to be out of the Citie, either for persecution or busines, vvhen this epistle vvas written, (for he went often out as S. Epiphanius declareth) & so the omitting to salute him, can proue no more, but that then he vvas not in Rome. but it pro∣ueth not so much neither, because the Apostle might for respect of his dignitie and other the Chur∣ches affaires, write vnto him special letters, and so had no cause to salute him in his common Epistle. Or hovv knovv they that this Epistle was not sent inclosed to S. Peters to be deliuered by his meanes to the vvhole Church of the Romanes in some of the assemblies? it is very like it was recommended to some one principal man or other that is not here named: and tvventy causes there may be vnknovven to vs. Why he saluted him not ••but no cause vvhy our Aduersaries vpon such friuolous reasons should reproue an approued truth. For euen as wel might they say that S. Iohn vvas neuer at Ephesus, because S. Paul in his Epistle to the Ephesians doth not salute him. And plaine it is, that it is the Romane seate and faith of Peter, vvhich they (as all Heretikes before

them) do feare and hate,* 1.341 and vvhich wil be their bane: and they knovv that there is no argument vvhich conuinceth in their conscience, that Peter vvas neuer at Rome. Therfore to conclude, vve say to them in S. Augustines vvordes,* 1.342 Why call you the Apostolike chaire, the chaire of pestilence? What hath the Church of Rome done against you, in vvhich S. Peter did sit, and from vvhich by nefarious furie you haue separated your selues?

16. Holy kisse.]* 1.343 Hereof, and by the common vsage of the first Christians, vvho had special regard of vnitie and peace among them selues, and for ••signe and protestation thereof,* 1.344 kissed one an other, came our holy ceremonie of giuing the Pax, or kissing one an other in the Sacrifice of the blessed Masse.

17. To marke them.]* 1.345 He carefully warneth them to take heede of seditions sovvers of Sectes and dissension in religion, and this euer to be their marke, if they should teach or moue them to any thing vvhich vvas not agreable to that vvhich they had learned at their conuersion: not bidding them to examine the case by the Scriptures, but by their first forme of faith and religion deliuered to them before they had or did read any booke of the nevv Testament.

18. But their ovvne belly.]* 1.346 Hovvsoeuer Heretikes pretend in vvordes and external shew of their sheepes cote, in deede they seeke but after their ovvne profite and pleasure, & by the Apostles to ovvne testimonie we be vvarranted so to iudge of them as of men that in deede haue no religion nor conscience.

19. Your obedience.] Against Heretikes and their illusions, there is no better way then in sim∣plicitie to cleaue vnto that vvhich hath bene taught before: for the vvhich the Romane obedience is much commended. See Annot. vpon the first chap. vers. 8.

Notes

• * 1.1

  The church rea∣deth S. Pauls epistles at Mar∣tins frō Sunday in Christmas vnto Septua∣gesme.
• * 1.2

  The Epistle vpō Christmas eue.
• * 1.3

  Act. 13. 2.
• * 1.4

  •• Faith must not be subiect to sense, reason, arguing or vn∣derstāding, but must cōmaund & be obeied in humilitie and simplicitie.
• c 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• ∷ 1.6

  S. Augustine vseth this place and the like a∣gaīst Heretikes, vvhich vvould dravv the com∣mon Catholike faith of al nati∣ōs, to some cer∣taine countries or corners of the world. Aug. ep. 161.
• c 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ∷ 1.8

  He praieth without inter∣mission that o∣mitteth no day certaine times of praier. Aug. heres. 57.
• ∷ 1.9

  The Roma∣nes vvere con∣uerted and taught by S. Peter before. therefore he vseth that spe∣ach, to confir∣me them in their saith. Au∣thor Com. apud Hierony. Theo∣doret. in 16. Rom. & Chrys.
• ∷ 1.10

  He meaneth not Gods owne iustice in him self, but that iustice vvher∣vvith God endu∣eth man vvhen he iustifieth him. Aug. de Sp. & lit. c. 9. Whereby you may gather the vanitie of the Heretical impu∣tatilue iustice.
• * 1.11

  Abac. 2, 4.
• c 1.12

  Lo these and the like are the Images or Idol•• so often condē∣ned in the scrip∣tures, and not the holy Images of Christ and his Saincts.
• ∷ 1.13

  Eph. 4, 19. he saith, They haue deliuered or giuen vp them selues to al vncleannesse. By vvhich cōfe∣rēce of scriptur•• vve learne that them selues are the cause of their ovvne sin∣ne and damna∣tion, God of his iustice permit∣ting & leauing them to their ovvne vvil, and so giuing them vp into passions &c.
• c 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.15

  Apostolical sa∣lutation or bles∣sing.
• * 1.16

  Epiph. h••∣res. 6••.
• * 1.17

  The same vsed of Heretikes.
• * 1.18

  The Romane faith highly cō∣mended.
• * 1.19

  Luc. 22.
• * 1.20

  It can not false, not be corrup∣ted.
• * 1.21

  Pro••••. li. 2. Com. in ep. ad Gal.
• * 1.22

  The Romane statiōs, a token of greater faith and deuotion.
• * 1.23

  The Catholike and Romane faith al one.
• * 1.24

  Hovv God is serued in spirit.
• * 1.25

  Praies for con∣uersion of sou∣les.
• * 1.26

  The Gospel is not only the written word.
• * 1.27

  Mat. 28.
• * 1.28

  The Apostles vvriting, and preaching, vvhether more necessarie, and hovv.
• * 1.29

  The Catholike or Christian ••aith with good vvorkes iusti∣fieth, & vvith∣out this faith, no vvorkes whatsoeuer.
• * 1.30

  Not only faith.
• * 1.31

  God is not the author of sinne.
• * 1.32

  God punisheth sinne by per∣mitting men to fall further and further.
• * 1.33

  Sinnes mortal and venial.
• * 1.34

  Good men also according to the merits of their good vvil shal haue their reward. Aug. ••p. 4••.
• * 1.35

  Ps. 61, 13▪
• c 1.36

  That is. the Gentile.
• * 1.37

  Deu. 10, 17. Act. 10. 34.
• * 1.38

  Mt. 7, 21▪
• * 1.39

  Ia. 1, 22▪
• ∷ 1.40

  It is a shame∣ful and damna∣ble thing for preachers, tea∣chers, or other guides of mens life, to commit the same things them selues which they re∣proue in other.
• * 1.41

  Es. 52, 5.
• * 1.42

  Ez. 36, 20.
• c 1.43

  It is a great sinne that by the i•• life of the faithful, our Lordes name should be il spoken of a∣mōg the misbe∣leuers, & many vvithdravven from the true religiō thereby▪
• ∷ 1.44

  Prepuce is the foreskinne not circumcised, & therfore signi∣fieth the Gen∣tiles, or the state and conditiō of the Gentiles: as circumcisiō, the Ievves and their state.
• * 1.45

  Iudging other men.
• * 1.46

  Gods long suf∣fering is for our repentance.
• * 1.47

  Good vvorkes meritoriou••.
• * 1.48

  Li. de grat. & lib. arb. c. 8.
• * 1.49

  Aug. de Sp. & lit. c. 16. to. 3.
• * 1.50

  The first, iustifi∣cation, vvithout vvorkes: the se∣cond, by vvor∣kes.
• * 1.51

  S. Paul speaketh of the first spe∣cially, S. Iames of the second.
• * 1.52

  Against impu∣tatiue iustice.
• * 1.53

  True inherent iustice more for Gods glorie, & for the com∣mendation of Christs merites.
• * 1.54

  True iustice both in Ievv and Gentile, is by keeping the Lavv.
• * 1.55

  The letter, and the spirit.
• * 1.56

  The carnal, and spiritual Ievve.
• * 1.57

  de sp. & lit. to. 3.
• * 1.58

  Io. 3, 33.
• ∷ 1.59

  ••od only by nature is true, al mere men by nature may lie, deceiue and be deceiued: yet God by his gra∣ce & spirit may and doth pre∣serue the Apo∣stles and princi∣pal Gouerners of his people & the Church and Councels in al truth, though they vvere and are mere men.
• * 1.60

  Ps. 115, 11.
• * 1.61

  Ps. 50, 6.
• * 1.62

  Ps. 13, 1. 52, 3.
• * 1.63

  Ps. 5, 11.
• * 1.64

  Ps. 139, 4▪
• c 1.65

  Aspidum. A kinde of litle serpents.
• * 1.66

  Ps, 9, 7.
• * 1.67

  Es. 19, 7.
• * 1.68

  Pro. 1, 16▪
• * 1.69

  Ps. 35, 2.
• * 1.70

  Gal. 2, 16.
• c 1.71

  To beleeue in him, here com∣priseth not only the act of faith, but of hope & charitie, as the Apostle explica∣teth him self. Galat. 5, 6.
• ∷ 1.72

  No man at∣teineth his first iustification by the merites ei∣ther of his faith or workes, but merely by Chri∣stes grace and mercie: though his faith & wor¦kes proced••g of grace be dispo∣sitiōs & prepa∣rations there∣vnto.
• ` 1.73

  propiti∣atour▪
• * 1.74

  2. ••et. 3.
• * 1.75

  S. Paules spea∣ches mistaken of the vvicked▪
• * 1.76

  Ro. 5, 2••.
• * 1.77

  Ro. 3, 4.
• * 1.78

  The sense of the places that sound, as if God caused sinne.
• * 1.79

  Iob. 1.
• * 1.80

  Hovv it is said, none iust.
• * 1.81

  Luc. 1••
• * 1.82

  No vvorkes a∣uaile vvithout faith and grace.
• * 1.83

  The Heretikes phantastical or imputatiue iu∣stice.
• * 1.84

  De p••••∣mer. li. 1 ••. 9. 10.
• * 1.85

  True inhaerent iustice.
• * 1.86

  Vvhat vvorkes are excluded from iustifica∣tion.
• * 1.87

  de grat, & lib. arb. c. 7.
• * 1.88

  Gal. 1.
• * 1.89

  Gen. 5, 6.
• * 1.90

  Gal. 3, 6.
• * 1.91

  Ia. 2, 23.
• c 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.94

  Ps. 31, 1.
• ∷ 1.95

  The vvord. Reputed. doth not diminish the truth of the iustice, as though it vvere reputed for iu∣stice, being not iustice in deede, but signifieth, that as it vvas in it self, so God esteemed & re∣puted it, as the same greeke vvord must needes be taken v. 4. next going before, & 1 Cor. 4, ••. and els where.
• c 1.96

  Our Sacra∣ments of the nevv Lavv giue ex opere operato that grace and iustice of faith vvhich here is commended. vvhereas circū∣cisiō vvas but a signe or marke of the same.
• * 1.97

  Gen. 17, 10.
• * 1.98

  Gen. 17, 4.
• ` 1.99

  he be∣leeued,
• * 1.100

  Gen. 15, 5.
• * 1.101

  Abrahams Wor∣kes before faith.
• * 1.102

  Iustice before men, and iustice before God.
• * 1.103

  Not vvorkes, but mere grace is cause of our first iustificatiō.
• c 1.104

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.105

  Heretical trans∣lation.
• * 1.106

  Vvhat is, Sinnes couered or not imputed.
• * 1.107

  Io. 1, 29, 2 Cor. 6, 11.
• * 1.108

  Apoc. 1, 5.
• * 1.109

  The Sacramēts are not mere markes, but cau∣ses of iustifica∣tion.
• * 1.110

  By vvhat faith vve are iusti∣fied.
• * 1.111

  Luc. 1, 45.
• * 1.112

  The Epistle on Imber Saturday in vvhitson∣weeke, And for many Martyrs.
• ∷ 1.113

  Christian mē do not vaunt thē selues of the certaītie of their saluatiō, but glo¦rie in the hope thereof onely, vvhich hope is here insinuated to be giuen in our iustificatiō, & is aftervvard to be cōfirmed by probation in tribulation.
• * 1.114

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.115

  The Heretikes falsely translate, of no strength, to take avvay al free vvil. No. Test. 15••0.
• ` 1.116

  sinner,
• ∷ 1.117

  Here vve may see against the Heretikes, that they vvhich, be borne of Christ and iustified by him, be made & constituted iust in deede, & not by imputation only: as al that be borne of A∣dam, be vniust and sinners in truth, & not by imputation.
• * 1.118

  Against the He∣retikes special faith and secu∣ritie.
• * 1.119

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.120

  Iustificatiō attri¦buted much to faith as to the f••ndation▪
• * 1.121

  Our hope is strengthened by vvel doing.
• * 1.122

  Charitie is a qualitie in vs.
• * 1.123

  Conc. Tri. sess. s•• decr. de pe••. orig.
• * 1.124

  Al by Adam borne in origi∣nal sinne.
• * 1.125

  Christ only not conceiued in sinne, and (as it is thought) our B. Lady.
• * 1.126

  The Lavv did not cause more sinne, though that vvere the sequele thereof.
• b 1.127

  The Epistle vpō the 6 Sūday after Pentecost.
• ∷ 1.128

  Remission of sinne, nevv life, sanctification, and iustificatiō, are giuen by baptisme, be∣cause it resem∣bleth in vs and applieth to vs Christes death and resurrectiō, and engraffeth vs into him.
• * 1.129

  Io. 8, 34.
• * 1.130

  2. Pet. 2, 19.
• ∷ 1.131

  Here againe is signified, that our discharge frō the bōdage of sinne, is by the Christian faith, & by obe∣dience to the vvhole doctrīe of Christs reli∣gion: in that the Apostle attribu∣teth this their deliuerance frō sinne, to their humble recei∣uing of the Ca∣tholike faith.
• * 1.132

  The Epistle vpō the 7 Sunday after Pentecost.
• ∷ 1.133

  He signifieth that as vvhen they vvere sub∣iect to sinne by cōtinual & oftē vvorking vvic∣kednes, they in∣creased their in∣iquitie: that so also novv being iustified, they may & should by external vvorkes of Iu∣stice, increase their iustice and sanctification.
• * 1.134

  Not only faith.
• * 1.135

  The old man, & the nevv.
• * 1.136

  Dying to sinne.
• * 1.137

  Liuing to God.
• * 1.138

  Hovv concu∣piscēce is called sinne.
• * 1.139

  The doctrine of our first Apo∣stles.
• * 1.140

  Life euerlasting a stipend, and yet grace.
• * 1.141

  1. Cor. 7, 39.
• ∷ 1.142

  Nothing but death dissol∣ueth the band betvvixt man & vvife: though for fornication one may depart from an others companie. ther∣fore to mary a∣gaine is aduou∣trie, during the life of the par∣tie separated.
• ∷ 1.143

  Being novv baptised and dead to sinne, & engraffed in Christs mystical body, you are discharged of the Lavv of Moyses, and are free in Christ.
• c 1.144

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ∷ 1.145

  By Baptisme vve haue not Christes iustice imputed to vs, but an invvard nevvnesse of spirit giuen vs and resident in vs.
• * 1.146

  Exo. 20, 17. Deu. 5, ••1.
• ∷ 1.147

  Sinne or con∣••upiscēce which vvas a sleepe be∣fore, vvas wake∣ned by prohibi∣tion, the Lavv not being the cause thereof, not giuing occa¦sion therevnto, but occasion being taken by our corrupt na∣ture to resist that which was commaunded.
• * 1.148

  1 Tim. 1, 8.
• * 1.149

  The Epistle in a Votiue Masse for sinnes.
• c 1.150

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.151

  Actual concu∣piscence forbid∣den, not ha∣bitual.
• * 1.152

  Soden inuolu••∣ta••ie motions are no sinne.
• * 1.153

  Concupiscence taketh not avvay free vvil.
• * 1.154

  c. 5, 17.
• * 1.155

  Sinne is volun∣tarie, and, other∣wise it is no sinne.
• * 1.156

  ep. ad As••l∣••cum ••00.
• * 1.157

  Concupiscence defileth not a iust mans actiō•• as the Luther••s say.
• ∷ 1.158

  This conuin∣ceth against the Churches ad∣uersaries, that the lavv, that is, Gods cōmaun∣demēts may be kept, & that the keeping thereof is iustice, & that in christian men that is fulfilled by Christs grace vvhich by the force of the Lavv could ne∣uer be fulfilled.
• ` 1.159

  enmitie
• * 1.160

  The Epistle vpō the 8 Sunday after Pentecost.
• ∷ 1.161

  He meaneth not that the Childrē of God be violently cō∣pelled against their vvilles, but that they be svveetly dravvē, moued, or indu∣ced to do good. Aug. Enchirid. c. 64. De verb. Do. ser. 43 c. 7. et de verb. Apost. ser. 13▪ c. 11. 12.
• * 1.162

  2 Tim. 1, 7, Gal. 4, 5.
• * 1.163

  The Epistle vpō the 4 Sunday after Pentecost, and for many Martyrs.
• * 1.164

  condig∣nae ad gloriam▪
• * 1.165

  The Epistle for S. Ignatius Febr. 1.
• * 1.166

  Ps. 43, 22.
• c 1.167

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.168

  The testimonie of the Spirit.
• * 1.169

  Novvithstandīg Christs satisfa∣ction and Pas∣sion, yet ours also is required.
• * 1.170

  Al suffering in this life is no∣thing in com∣parison of the heauenly glorie: and yet it is meritorious & vvorthy of the same.
• * 1.171

  ad gloriā 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.172

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.173

  Heretical trāsla∣tion.
• * 1.174

  1. Cor. 4. 1••▪
• * 1.175

  Vvhence the merite of vvor∣kes riseth.
• * 1.176

  As sometime faith only is na∣med, so els vvhere only hope, and only charitie, as the cause of our sal∣uation.
• * 1.177

  Scripture abu∣sed against the Godhead of the Holy Ghost.
• * 1.178

  The doctrine of predestination, hovv to be re∣uerenced, and vvhat it tea∣cheth vs.
• * 1.179

  Gods predesti∣tion taketh not avvay free wil.
• * 1.180

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Con∣fide. Hiero. q. 9 ad Al∣gas.
• * 1.181

  No man ordi∣narily is sure of his saluation, but only in hope.
• c 1.182

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.183

  Gen. 21, ••2.
• * 1.184

  Gen. 18, 10.
• * 1.185

  S. Hierom. q. to. ad Hedi∣biam.
• * 1.186

  Gen. 25, 21.
• * 1.187

  Al the epistle surely to the Ro∣manes needeth 〈◊〉〈◊〉, and is 〈◊〉〈◊〉 wrapped with 〈…〉〈…〉 that to vnderstād it we neede the helpe of the Holy Ghost, who by the Apostle did dictat these same things: but especia∣ally this place. How••eit nothīg pleaseth vs but that which is Ec∣clesiastical, that is, the sense of the Church.
• * 1.188

  Gen. 25, 23.
• * 1.189

  Mal. 1, 2.
• * 1.190

  Exo. 33, 19.
• * 1.191

  Exo. 9, 16.
• ∷ 1.192

  That God is not the cause of any mans repro¦bation or dam∣nation, other∣vvise then for punishment of his sinnes, he shevveth by that he expe∣c••teth al mens amendement vvith great pa∣tience, and con∣sequently that they haue also freo vvil.
• ` 1.193

  apted, fitted▪
• * 1.194

  Os. 2, 23.
• * 1.195

  Os. 1, 10▪
• * 1.196

  Es. 10, 22.
• * 1.197

  Es, 1, 9.
• c 1.198

  Here vve see that they are the cause of their ovvne damnati∣on by infidelity.
• * 1.199

  Es. 8, 14. 28, 16.
• * 1.200

  Anáthema?
• * 1.201

  In vvhat sense S. Paul vvisheth to be anáthe∣ma.
• * 1.202

  〈◊〉〈◊〉. ••2, 12.
• * 1.203

  Gods promis not made to carnal Israel.
• * 1.204

  Isaac preferred before Ismael.
• * 1.205

  Iacob before Esau.
• * 1.206

  By the example of Iacob and Esau, is shewed Gods mere mer∣cie in the elect, and iustice in the reprobate.
• * 1.207

  That God is not vniust, or an ac∣cepter of per∣sons, is declared by familiar ex∣amples.
• * 1.208

  S. Augustines example is of tvvo debters: the one forgiuē all, and the other put to pay all, by the same creditor. li. de predest. & gra. cap. 4.
• * 1.209

  Predestination and reprobatiō take not avvay free vvil, neither must any man be retchlesse & desperate.
• * 1.210

  ••. Pet. •• 10.
• * 1.211

  Our election or cōuersion is not of our selues, but of Gods gra∣ce and mercie.
• * 1.212

  Exo. 9, 16.
• * 1.213

  In vvhat sense, God raised vp Pharao &c.
• * 1.214

  Heretical boo∣kes concerning predestination.
• * 1.215

  The example of the pot and the potter.
• * 1.216

  2 Tim. 2, 21.
• ∷ 1.217

  The Lavv vvas not giuē to make a mā iust or perfect by it self, but to brīg vs to Christ to be iustified by him.
• ∷ 1.218

  The iustice of the Law of Moyses went no further of it self, but to saue a man from the temporal death and punishmēt prescribed to the trāsgressors of the same.
• * 1.219

  Leu. 18, 5.
• * 1.220

  Deu. 30, 12.
• * 1.221

  The Epistle vpō S. Andrevves day, Nouemb. 30.
• * 1.222

  Es. 28. 16
• * 1.223

  Ioel. 2, 22.
• ∷ 1.224

  To beleeue in him & to inuo∣cate him, is to serue him with al loue and sincere affectiō. Al that so doe, shal doubtlesse be saued & shal neuer be con∣founded.
• * 1.225

  Es. 52, 7.
• ∷ 1.226

  We see then that it is in a mans free wil to beleeue or not to beleeve, to obey or diso∣bey the Gospel or truth prea∣ched.
• * 1.227

  Es. 53, 1.
• * 1.228

  Ps. 18. 5.
• * 1.229

  Deu. 32, 21.
• * 1.230

  Es. 65, 1.
• * 1.231

  Es. 63, 2.
• * 1.232

  Gods iustice, & the Ievves ovvne iustice.
• * 1.233

  Iustice of faith.
• * 1.234

  Open cōfession & protestation of our faith is sometime neces∣sarie.
• * 1.235

  Euseb. li. 6 c. 31 histor. Eccles.
• * 1.236

  The place allea∣ged against in∣uocatiō of Sain∣ctes, ansvvered.
• * 1.237

  Preachers not lavvfully called not sent.
• * 1.238

  Confes. des Egli. de France.
• * 1.239

  The first iustifi∣cation of mere grace.
• * 1.240

  Free vvil.
• * 1.241

  3. reg. 19. 20.
• c 1.242

  The Heretikes adde here also, Image, to the text, as Act: 19, ••5.
• * 1.243

  Es. 6, 9.
• * 1.244

  Ps. 68, 23
• ∷ 1.245

  The Ievves are not relected vvholy & incu∣rably for euer: but for a part, and for a time suffered to fall. Which God did turne to the Gentils general good.
• ∷ 1.246

  If God could and did turne their fall and sinne into the good of the Gentils, much more vvil he vvorke good of their general conuersion, vvhich shalbe at length the accomplishmēt of the Church consisting of both the Na∣tions.
• ∷ 1.247

  We see that he vvhich stan∣deth by faith, may fall from it, and therfore must liue in feare, and not in the vaine pre∣sumption and securitie of the Heretikes.
• * 1.248

  Esa. 59, 20.
• * 1.249

  The Epistle vpō Trinitie Sun∣day.
• * 1.250

  Esa. 40, 13.
• * 1.251

  Gods answer to Elias of 7000, maketh nothīg for the Prote∣stants Inuisible Church,
• * 1.252

  2 Par. 17.
• * 1.253

  What workes are not, & what are the cause of saluation.
• * 1.254

  God is not an∣thor of sinne.
• * 1.255

  Aug. Ep. 105. ad Sixtum.
• * 1.256

  A paraphrastical explication of the text, con∣ceruing the Iewes and Gen∣tils, their stan∣ding, falling, rising againe, &c.
• * 1.257

  How far to deale and to know, in the doctrine of pre∣destination.
• * 1.258

  The Heretikes writings of pre∣destination.
• * 1.259

  The second part of this Epistle, mo∣ral.
• * 1.260

  The Epistle vpō the 1 Sunday after the Epi∣phanie.
• * 1.261

  Phil. 4, 18.
• * 1.262

  Eph. 5, 17. 1. Th. 4, 3.
• ∷ 1.263

  None must presume to me∣dle aboue the measure of Godsgift, or out of the compasse of his state and vocation.
• * 1.264

  2 Cor. 12, 11. Eph. 4, 7.
• * 1.265

  The Epistle vpō the 2 Sunday after the Epi∣phanie.
• ∷ 1.266

  Prophecie is interpretatiō of the Scriptures, which is accor∣ding to the rule of faith, when it is not against the right faith, or when it is profitable to edifie charitie, as S. Augustine speaketh li. 5. Doct. Chr. c. 27 and li. 1. c. 3••. and in effect he saith the same li. 12. Confess. c. 18 vnto c. 32.
• c 1.267

  dilectio
• ` 1.268

  memo∣ries
• ∷ 1.269

  Cursing is a vice wherevnto the common people is much giuen, who often curse thē on whom they can not other∣wise be reuen∣ged, they may see here that it is a great fault.
• b 1.270

  The Epistle vpō the 3 Sūday after the Epi∣phanie.
• * 1.271

  Deu. 32, 35.
• * 1.272

  Pro. 25, 21.
• * 1.273

  The body cha∣stifed by penāce is a grateful sacrifice.
• * 1.274

  The Apostoli∣cal rule or ana∣logie of faith.
• * 1.275

  c. 6, 17. c. 16, 17.
• * 1.276

  1. Tim. 6, 20.
• * 1.277

  Gal. 1, 6.
• * 1.278

  Gal. 2, 1.
• * 1.279

  Act. ••5, 6.
• * 1.280

  The Heretikes phātastical rule, or rather rules of faith, many and diuers one from an other.
• * 1.281

  Tit. 3, 7.
• * 1.282

  1. Pet. 2, 13.
• * 1.283

  Mt. 22, 21.
• * 1.284

  The Epistle vpō the 4 Sunday after the Epi∣phanie.
• * 1.285

  Exo. 20, 13.
• ∷ 1.286

  Here vve le∣arne that the Law may be & is fulfilled by loue in this life: against the Ad∣uersaries saying it is impossible to keepe the commaunde∣ments.
• * 1.287

  Leu. 19, 18.
• * 1.288

  The Epistle vpō the 1 Sunday in Aduent.
• * 1.289

  Obedience to tēporal rulers, & in what ca∣ses.
• * 1.290

  Act. 4, 19, 3, 29.
• * 1.291

  In what sense, al power or su∣perioritie is of God.
• * 1.292

  Chrys. in ep. Ro. ho. 〈◊〉〈◊〉.
• * 1.293

  In things law∣fully cōmaun∣ded it is mortal sinne not to obey our Supe¦riors.
• * 1.294

  The Apostle speaketh of tē∣poral powers.
• * 1.295

  Heresies against rule and Supe∣rioritie.
• * 1.296

  The obedience of Catholikes both to Spiri∣tual and tempo∣ral Superiors.
• * 1.297

  Hiero. in Mat. 17.
• * 1.298

  The Clergie ex∣empted from tribute.
• * 1.299

  S. Augustines conuersion.
• ` 1.300

  eateth▪
• * 1.301

  2. Cor. 5, 10.
• * 1.302

  Es. 45, 23.
• ∷ 1.303

  Common, that is, vncleane. See Annot. Marc. 7, 2. Though he vvish the vvea∣ke to be borne vvithal, yet he vttereth his minde plainly, that in deede al the meates for∣bidden and vn∣cleane in the Lavv, are novv throught Christ cleansed & law∣ful for euery mā to vse.
• * 1.304

  1. Cor. 8.
• * 1.305

  Tit. 1, 15▪
• * 1.306

  The Apostles meaning about eating or not eating certaine meates.
• * 1.307

  The Heretikes fondly abuse this place against the fastes of the Church.
• * 1.308

  Folish Here∣tikes see not the differēces of things.
• * 1.309

  Distinction of daies.
• * 1.310

  The text ex∣plicated con∣cerning euery mans cōscience in Iudaical meates and drinkes.
• * 1.311

  Not, eating, but disobe∣dience dam∣nable.
• * 1.312

  To doe against our conscience, is sinne.
• * 1.313

  Chrys, h••, 26. in ep. R••.
• * 1.314

  Vvhat actions of infidels are sinne, and what are not.
• * 1.315

  Luther.
• * 1.316

  Psa. 68, 10.
• * 1.317

  The Epistle vpō the 2. Sunday in Aduent.
• ∷ 1.318

  He meaneth al that it vvit∣ten in the old Testamēt: much more al things vvritten in the nevv Testamēt, are for our lear∣ning and com∣fort.
• c 1.319

  Vnitie in reli∣gion commen∣ded.
• ∷ 1.320

  Christ did ex∣ecute his office and ministerie onely tovvards the people of Circumcision, that is, the Iew∣es.
• * 1.321

  Psa. 17. 50.
• * 1.322

  Deu. 32. 43.
• * 1.323

  Psa. 116, 1.
• * 1.324

  Esa. 11, 10.
• * 1.325

  Es. 52. 13▪
• ∷ 1.326

  He 〈◊〉〈◊〉 the holy per∣sons that ha∣uing forsaken al their goods for Christ, vvere vvholy 〈◊〉〈◊〉 to 〈◊〉〈◊〉 our Lord vvith al their minde. ••. Hiero. against Vigilantius the Heretike repre∣hending the al∣mes giuen to 〈◊〉〈◊〉, as do the Heretikes also of our time.
• ∷ 1.327

  In that the Apostle desired to be praied for, vve may be mo∣ued to seeke the same as a great benefite.
• c 1.328

  The onely salutation of so vvorthy a man is sufficient to fil him vvith greate grace that is so salu∣ted. Chrys. in 2. Tim. 4.
• ∷ 1.329

  This domesti∣cal Church vvas either that faith ful and Chris∣tiā houshold, or rather the Chri∣stians meeting together there & in such good houses to heare diuine seruice and the Apo∣stles preaching in those times of persecution.
• ` 1.330

  Iunia
• c 1.331

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.332

  The Protestants here teasō thus, Peter is not here saluted, ther∣fore he vvas ne∣u••r at Rome.
• * 1.333

  See the Anno∣tation.
• c 1.334

  Of the Prince of the Apostle;, saith Theodo∣rete vpon this place.
• ∷ 1.335

  The special vvay that Here∣tikes haue euer had to beguile, vvas and is by svveete vvordes & gay speaches. which their sheepes cote see before des∣cribed particu∣larly in the Au∣notations vpon S. Matthevv. c. 7, 15.
• * 1.336

  That S. Peter was at Rome.
• * 1.337

  Chalced. conc. act. 1.
• * 1.338

  See the Anno∣tations 1 Peto c. 5, 18.
• * 1.339

  The Protestants great argument, that Peter was neuer at Rome.
• * 1.340

  Epiph. har. 27.
• * 1.341

  The Here∣tikes hatred of the Ro∣mane see.
• * 1.342

  li. 2. cont. li. Petil. c. 51.
• * 1.343

  Kissing the Pax.
• * 1.344

  Orig. in 1••. ad Ro.
• * 1.345

  Against Sect-maisters hovv to examine our saith.
• * 1.346

  Heretikes giuen to voluptuous∣nes.