HEXAPLA: THAT IS, A sixfold COMMENTARY upon the most Divine Epistle of the holy Apostle S. PAUL to the ROMANS: wherein according to the Author's former method six things are observed in every Chapter. 1. the Text with the divers readings. 2. Argument and method. 3. the Questions discussed. 4. Doctrines noted. 5. Controversies handled. 6. Moral uses observed.  
Wherein are handled the greatest points of Christian religion: concerning justification by faith, c. 3, 4. the fall of man, c. 5. the combat between the flesh and the spirit, c. 7. Election, c. 9 the vocation of the jews, c. 11. with many other Questions and Controversies summed in the end of the Table.  
Divided into two books: the first unto the 12. chapter, containing matter of Doctrine: the second belonging to Exhortation, in the five last Chapters.  
THE FIRST BOOK.  Act. 10.15. 
He is a chosen vessel unto me, to bear my name before the Gentiles, etc.  Ambros. de joseph. c. 10. 
Binae stolae datae Benjamin, sic praecellit Paulus & eius exuberit port●●●●●▪ Double garments was given to Benjamin, so Paul (of Benjamin) excelled, and his portion did exceed.  
PRINTED BY CANTRELL LEG, PRINTER TO the University of CAMBRIDGE. 1611.   

TO THE MOST CHRISTIAN, RIGHT NOBLE, MOST EXCELLENT AND MIGHTY PRINCE, JAMES by the grace of God, KING of Great BRITAIN, France, and Ireland, Defender of the true Christian Faith, etc.  
GRacious Sovereign: As I have heretofore (by God's special grace assisting me) travailed in some books of the old Testament, so now I have assayed to do the like in the new: 
Non potest quisquam mare navigare increpidus, nisi qui ante in fluminibus navigarit, Ambros de Abraham, lib 4. Sicut frumentú gemino molarum opere curatum nite●cir, Hierome. 〈◊〉. Prophetis & evangelio, non tria, sed unum tabernaculum. hom. 5. in Leuit.  For like as one cannot sail in the Sea without fear, that hath not first tried the rivers: so the deep Sea of mysteries in the new Law cannot well be sounded, unless we have first coasted by the old: and between them both, as the wheat between the two millstones, so the truth is tried out: Origen well obsetueth, that this was S. Peter's error when he would have had three tabernacles, for Christ, Moses, and Elias: for I have read (saith he) that for the Prophets and the Gospel, there are not three but one tabernacle: There is the same substance of both, and one truth: both the Prophets and Apostles were ministers of the same house, wherein are diverse mansions: the one showing us only (as it were) the neither rooms, the other bring us into the upper chamber, where Christ ear his passover with his disciples: 
Mark. 14.15.  Bernard well noteth that the divine Scriptures have a threefold grace; 
Divinae Scripturae triplicem habent gratiam, deliciotae ad faporem, solidae ad nutrimentú, efficacesad medecinam, in Cantic. ser. 67.  they are pleasant to the taste, solid for nourishment, and efficacious for medicine: the first of these is seen specially in the old Scriptures, which is adorned with prophetical types and figures, as meat curiously addressed to the taste: but the soundness of nourishment, and efficacy to heal, is most found in the new.  
And thus having made an entrance into the Apostolical writings, I have made choice of S. Paul's epistles, and among them of this to the Romans, which is as a key unto the rest: which as Augustine saith of the Gospel of S. john, est contra omnes haereticos, is against all heretics: this one epistle beateth down all both old and new heresies: 
In Scriptures tibi loquitur Deus, non minore fide, quam si tibi ore ad os loqueretur. de duplic. Martyr.  and that which Cyprian affirmeth of the Scriptures in general, that God speaketh there as verily, as if he spoke unto us face to face: so in this divine epistle such heavenly oracles are uttered, as if they were delivered with Gods own mouth.  
There are few either old heretical positions, or new popish errors, which if they be propounded plainly, may not be confuted by this epistle; If I say, 
Ecclesiae victoria est, vos apart dicere, quod sentitis, etc. sententias vestras prodidisse superasse est. Hierome ad Cresiphon.  If I say, they will utter their mind plainly without equivocating tricks, and sophisticated doubting: for as Hierome saith, it is the victory of the Church for you to speak plainly that you think, and to bewray your opinions is all one as to convince them.  
We bless God, who hath raised up your Majesty as a notable instrument both of discovering and dissuading Popish error and superstition: to these your gracious proceedings in the building of God's spiritual house, all your faithful subjects and true hatred Christians use those joyful acclamations, which the people did to Zorobabel, 
Zachar. 4.7 9  when he brought forth the head stone, saying, grace, grace unto it: of Zorobabel it is said, his hands have laid the foundation of this house, his hands also shall finish it. And we all heartily pray, that by your Princely hands, this work by you happily begun, utterly to extirpate Popish superstition, 
Nondum vindicatus est, qui vindicat, q●t in coeli● adoratur, nondum vindicatur in terti. de bon. patent.  may in good time be perfectly accomplished: We crave not revenge upon our adversaries for their malice, for as Cyprian saith, Christ is not yet revenged, who shall take revenge, and he who is worshipped in heaven, is not yet revenged in earth: But our desire is, that such wholesome laws as are already enacted, may effectually be executed, to bridle Popish recusancy, to cause those to return, which are already seduced, and to keep them from infection, which are not yet perverted: 
Ille haereticum interficit, qui haeriticum non patitur: nostra autem correctio vivifecatio est. lib. 3. ●on. P●lag.  for as Hierome well saith, he killeth an heretic that suffereth him no longer to be a heretic: as for our correction, it is their quickening. God hath made your Highness as the Pilot and steeresman to guide this little ship of the English Church, that it dash not upon the rocks of false religion: the ministers of God are as the oatemen: they which are lusty and strong to work, 
Ingemui tantá nobis in esse negligentiam, ut nec veritatem possemus astrucre, cum alij valeant pro veritate inculcare mendacium. de vir. perfect. Tanta debet esse merces evangelizantis regnum, qua neque contristetur, neque txtollatur. in 1. Tim. 3 Illam stellam servants, quae Magos perduxit ad Christum.  would be set to their tackling: of such we may complain with Hierome, I mourned to see such negligence among us, that some cannot defend the truth, whereas they are forward to thrust upon us lies for truth, &c. others would labour at the oars, but they are feeble and want strength: such would be encouraged, as Ambrose saith, such aught to be the reward of him that preacheth the glad tidings of the kingdom, that he neither thereby be discouraged, nor lifted up, etc.  
Thus while both the sturdy mariners do fall to their business, and the weak sailors are heartened to play their parts, your sacred authority guiding the helm, we may at the length bring the ship by God's grace safely to the shore, fearing nothing while we follow our lodestar Christ jesus, & as Ambrose saith, observe that star which brought the wisemen unto Christ: who in his good time, we trust, shall conduct this our ship, with our Sovereign Pilot, the noble officers, the painful mariners, and the patient passengers, unto the haven of everlasting life: Amen.  
Your majesties most humble subject, ANDREW WILLET.   

The Preface to the Christian Reader.  
HEre I offer unto thy judgement and charitable view (Christian brother) a Commentary upon the most divine Epistle of S. Paul to the Romans: wherein are handled the chief points of Christian religion, concerning justification by faith, the combat between the flesh and the spirit, election, vocation of the Gentiles, the rejection, and final conversion of the jews: whereof I may say as Ambrose, of Benjamins sack: facco soluto reluxit argentum, the sack being loosed, the silver appeared: so this epistle being unfolded, the treasure hid therein will show itself.  
Blessed Paul is by the Lords own mouth called electum vas, a chosen vessel: 
Act. 10.15.  and this epistle of his is as a precious vessel, that containeth in it most heavenly liquor: S. Peter giveth this testimony of S. Paul's epistles, 
2. Pet. 3.15.  that he writ according to the wisdom given unto him: his writings are both divine and wise: Augustine well calleth him, nutritorem Ecclesiae, the nourisher of the Church: as he saith to the Corinthians, that he gave them milk to drink: 
1. Cor. 3.2.  quae Pauli epistola non melle dulcior, non lact candidior? 
de sanct servant 2●.  what epistle of Paul (saith Augustine) is not more sweet than honey, and whiter than milk?  
But of all other writers Chrysostome is most ample in setting forth the commendation of this our Apostle: comparing the clearness of his doctrine, with the brightness of the heavens, yea preferring it: The heavens (saith he) all this while have been seen, yet move not much: but Paul preaching but a short time, totum orbem attraxit, hath drawn the whole world after him: the heaven's do keep their course and go no further: mentis Paulum sublimitas omnes coelos transcendit, but the sublimity of Paul's mind went beyond the heavens: astra cum fierent, etc. the Angels wondered at the stars when they were made, hunc vero Deus admiratus est, etc. but God himself wondered at Paul: saying, this is a chosen vessel unto me: the heavens are oft cast over with clouds, Pauli mentem nulla abnubilavit tentatio: 
in cap. 1. epist. ad Roman. morali.  but no tentation did overcast the mind of Paul: Thus excellently Chrysostome.  
In the reading of this Commentary, let the Reader observe: that in the diverse readings, V. standeth for Vatablus, L. for the vulgar Latin, Be. for Beza, S. for the Syriake, T. for Tremellius translation, B. for the great Engish bible, Goe for the Geneva translation, Gr. for the Greek, and sometime, Or. for the original.  
Those my travels I commend unto the Church of God, praying for the prosperity thereof, and craving again their mutual prayers: that as S. Paul saith, 
2. Thess. 3.1.  the word of God may have a free passage, and be glorified, etc. As for myself, I trust I shall be more and more resolved to say with S. Paul, I pass not at all, neither is my life dear unto myself, so that I may fulfil my course with joy, and the ministration which I have received of the Lord jesus, to testify the Gospel of the grace of God: To whom be praise for ever, Amen.   

THE MOST DIVINE EPISTLE OF THE MOST holy Apostle S. PAUL to the Romans explained.  

Certain observations premised of the New Testament in general.  

1. The Argument and matter of the New Testament.  
THe New Testament though it had the same Author with the Old, namely CHRIST JESUS, and the same end and scope to bring us unto Christ, for the Law was a schoolmaster to the same end, Gal. 3.19. yet it differeth from the old: 1. in the substance and doctrine, 2. in the ratification, and confirmation, 3. in the rites and manner, 4. in the persons, to whom it was delivered and committed. 1. Whereas the old Testament promised eternal life under the condition of perfect obedience of the Law, the Gospel only requireth the obedience of faith, Rom. 10.5, 6. 2. The old Testament was confirmed by the sprinkling of the blood of beasts, Exod. 24.8. but the New was sealed and ratified by the blood and death of Christ, Hebr. 9.14.17. 3. There were other rites and ceremonies of the old Law, as the sacrifices and oblations, circumcision, the paschal lamb, and such like: Christ hath instituted new Sacraments of the Gospel, Baptism, and the Eucharist. 4. The old Testament was made only with the Hebrews: but the new is commended unto the Church of God dispersed over the world, and therefore it is called Catholic.  
The books of the New Testament, are 1. historical, as of the acts, the sayings and doings of our blessed Saviour, in the four Evangelists: or of the Apostles, in the book of the Acts. 2. or doctrinal, which specially concern doctrine and instruction, without a continued historical narration: such are the Epistles of the holy Apostles. 3. or Prophetical, as the book of the Revelation: yet though the books may be thus divided in general, there are both heavenly doctrines intermingled in the historical books, as the heavenly sermons of our blessed Saviour in the Gospel, and prophecies also are inserted both in the historical and doctrinal books, as that of the destruction of jerusalem, and the end of the world, Matth. 24. and of the calling of the jews, Rom. 11. of the coming of Antichrist, 2. Thess. 2.   

2. Of the language and tongue wherein the New Testament was originally written.  
As the Old Testament was written originally in Hebrew, because it was committed unto the Hebrews, Rom. 3.2. so the New was set forth by the Apostles and Evangelists in the Greek tongue, which was then general, and used of the most famous nations, because it concerned the Church of God, which was dispersed in all countries.  
There are three other languages, wherein the New Testament, or some part thereof was written: first the Gospel of S. Matthew, is held to have been written in the vulgar Hebrew tongue, which was then the Syriake, Iren. l. 3. c. 1. Hierom. praefat. in commentar. in Matth. which Athanasius thinketh to have been translated into Greek by S. james, some think by S. john: likewise the Epistle to the Hebrews is thought by some to have been first written in the Hebrew tongue: But neither of these is certain: 1. It is rather like that S. Matthew writ his Gospel in Greek: because he citeth many places of the old Testament according to the Septuagint: as that Isay. 40.3. alleged, Matth. 3.3. and Psal. 22.18. cited, Matth. 27.35. and the like is to be seen elsewhere. As also Matth. 27.46. these words, Eli, Eli, Lamasabacthani, are interpreted by the Evangelist in the Greek tongue: which interpretation had been superfluous if he had written in the Syriake or vulgar Hebrew tongue: 2. for the same reasons, it is most probable, that the epistle to the Hebrews was not written in the Hebrew, but in the Greek tongue originally: because the Apostle followeth the translation of the Septuagint: and c. 7. he interpreteth the word Melchizedek in the Greek tongue, which signifieth the king of righteousness.  
another language, wherein the new Testament is written, is the Syriake: into which tongue the Syrians do think that the New Testament was translated by S. Mark: But 1. this is not like, that this Syriake translation should be so ancient: for then these ancient fathers Origen, Clemens Alexandrin, Epiphan. Hierome, Theodoret, Damascene, which were Bishops and Presbyters in Syria, or Egypt, would have made some mention thereof in their writings, which they do not. 2. And though the Syriake translation could be proved, to have been of such antiquity, yet it must give place unto the authentical Greek, whereout it was translated.  
A third tongue is the Latin, in the which Bellarmine out of Adrianus Finus, lib. 6 flagell. judcor. c. 80. and Damasus pontifical. would prove that S. Mark writ his Gospel first at Rome, and afterward turned it into Greek at Aquilea: But this is very improbable. 1. Because the Greek tongue was then more generally used then the Latin, and S. Paul writing to the Romans, spoke in the Greek tongue for the reason, so also would S. Matthew have done. 2. If the Greek were translated out of the Latin, why then do not the Romanists use a Latin translation answerable to the Greek? whereas their vulgar translation much differeth from the Greek: some where it addeth, as Mark. 1.1. the name (Isaia) the Prophet is inserted: sometime it leaveth out, as Mark. 6.11. all that clause is omitted: verily, verily, I say unto you, it shall be easier for Sodom and Gomorrha in the day of judgement, then for that city: sometime it choppeth and changeth, as c. 5.1. Garasenes for Gadarens: It remaineth then that the New Testament was originally written in the Greek tongue for the reasons before alleged.   

3. The questions discussed.  

Quest. 1. Of the word Testament, what it signifieth, and of what things it must be understood.  
1. The Hebrew word beareth, signifieth both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a compact or covenant made between parties, as Aquila translateth, as Hierome witnesseth, in Malach. 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a testament, or disposition of one's last will, as the word is used by the Apostle, Heb. 9.17.  
2. Both these acceptions and take of the word agree unto the holy Gospel: first it is a covenant between God and his people: the Lord offering reconciliation on his part, and requiring conditions to be performed on our part: as in the Law obedience, and perfect keeping of the law, so now the obedience of faith in Christ, our Mediator, and Reconciler: It is also a Testament not with any relation unto us, but only in respect of the Testator, and will-maker Christ jesus, who ratified and confirmed both the Old and New Testament by his death, in the one prefigured and promised, in the other exhibited and performed: the testamentorie tables are the holy Scriptures both of the Old, and New Testament: the witnesses are the Prophets and Apostles, the writers also of this Testament: the seals are the Sacraments both of the one and the other.  
3. The Old and new covenant and Testament are one and the same in substance, both in respect of the parties between whom the covenant and convention is made, God, and his Church, and of the end and scope, which is to bring us unto the everlasting inheritance: but the manner of dispensation is diverse, according to the condition of the times, and the quality of the persons.  
4. This covenant made between God and man some distinguish into the covenant of nature and grace: but every covenant now indeed is rather of grace: the natural covenant made between the Creator and Man in Paradise, was violated by his transgression and disobedience: the covenant which now remaineth, is wholly to be ascribed unto grace, and it is either of some temporal grace and benefit, and that either general, as was that which the Lord made with Noah, not to destroy the world any more with waters, Gen. 9 or particular, as was the promise made to Abraham, to inherit the land of Canaan, Gen. 15.18. and that made to Phineas concerning the priesthood, Numb. 25.12. either of spiritual graces, as of the remission of sins, and the inheriting of everlasting life in Christ.   

2. Quest. Of the diverse significations of the old and new Testament.  
1. The old Testament is 1. either taken for the doctrine of the law, which required exact obedience to the commandments, under the most grievous commination of malediction unto the transgressors: yet covertly was propounded unto them the doctrine of repentance and faith in Christ, under the shadows and rudiments of the Law, which were imposed upon that people, partly to humble them, and to bow down their stiff necks, partly to discern them from other nations, and partly to lead them by the hand as unto Christ: so in this sense the old Testament 1. comprehendeth the doctrine of legal obedience, 2. the ceremonial and ministerial part of their legal rites and service, 3. the external policy and regiment: in these respects the old Testament is abolished, and the Lord saith he will make a new covenant with the house of Israel, jerem. 31.31. 2. the old Testament is taken for the writings and tables of the scriptures: in which sense it is not abolished: one jot thereof shall not perish, Matth. 5.18.  
2. The New Testament also is taken diversely. 1. either for the spiritual doctrine, which requireth obedience of faith in Christ, without any legal observations. 2. or for the Sacraments: as Christ calleth the Eucharist the New Testament in his blood in the institution of his last supper. 3. or for the writings of the Evangelists, and Apostles: So it is new, 1. because it succeeded the old. 2. because it setteth forth the new doctrine of faith without legal rites. 3. it hath new sacraments, a new form of worship, a new kind of Church. 4. it is confirmed after a new manner, not by the blood of beasts, but by the most holy blood of the Blessed Mediator.   

3. Quest. Of the books of the new Testament their number and authority.  
1. Concerning the number, and authority of the books of the New Testament, there is no question among the Christians, though the obstinate jews wilfully refuse them all: they are 27. in number, which Athanasius in Synops. distinguisheth into these five orders: 1. the four Evangelists. 2. the Acts of the Apostles. 3. the 7. Canonical Epistles: one of S. james, 2. of S. Peter, 3. of S. john, and one of S. Jude: 4. the 14. Canonical epistles of S. Paul. 5. the Prophetical book of the Revelation: But all these may be reduced to 3. kinds: the historical, doctrinal, prophetical books: as is before showed in the argument.  
2. But these books of the New Testament were not always received with the same approbation. 1. Some were ever held to be of undoubted authority, as the 4. Evangelists, the Acts of the Apostles, the 1. of S. Peter, the 1. of S. john: all S. Paul's Epistles, excepting only that to the Hebrews. 2. Some were doubted of by a few, but of the most received, as the 2. of Peter, the 2. and 3. of john, one of james, one of Jude, that to the Hebrews, and the Apocalypse: But at the length these books were received and acknowledged for Canonical by a general consent: 3. Other books besides these, were privately received by some in the Church, and were called Ecclesiastical, as the Acts of Paul, the Epistle of Barnabas, the Revelation of Peter, the Gospel according to the Hebrews. 4. Some books were foisted in by Heretics, and more generally rejected of the Church: as the Gospel of Andrew, Thomas, Mathias: the Acts of Peter, Thomas, Mathias, and of the other Apostles: which were judged to be Apocryphal books, and of no authority. 1. because in the writings of those, which succeeded the Apostles no mention is made of them. 2. the style is diverse from the style of the Apostles. 3. and the doctrine contained in those books dissenting from the doctrine of the Apostles.  
3. Beside these two latter sorts of books, all the rest are undoubtedly held to be Canonical, and of equal authority: and therefore that distinction of Sixtus Senensis is to be taken heed of: who calleth some books of the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, canonical of the first sort, some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, canonical of the second sort, which were sometime doubted of: for by this means should they not be of equal and the like authority: And beside, he saith, that these latter were held by some of the fathers to be Apocryphal books, understanding Apocryphal books for such, as had an hid and unknown author: But indeed the Apochryphas are so called, not for that their author was unknown, for then diverse of the Canonical books should be Apochryphas, but because they were of an hid and obscure authority: in which sense none of the fathers ever held any of the Canonical books of the New Testament to be Apochrypha.  
4. As the Heretics brought in counterfeit books of their own into the New Testament: so they rejected diverse parts of the Canonical books. 1. Faustus the Manichie held diverse things to be false in the New Testament: Augustin. lib. 33. cont. Faust. c. 3. 2. The Ebionites received none but the Gospel according to Saint Matthew, Iren. l. 1. c. 26. 3. the Marcionites only allowed S. Luke's Gospel, Epiphan. haeres. 42.4. the Acts of the Apostles, and S. Paul's epistles the Tatianes, and Severiane heretics rejected, Euseb. l. 4. c. 29. 5. Martion and Basilides the epistles to Timothy, Titus, and to the Hebrews, Hierom. praefat. ad Titum.    

4. Places of doctrine in general.  

1. Doct. Of the excellency of the New Testament above, and beyond the Old.  
1. It excelleth in the the matter and doctrine, the law promiseth life only to those that keep it, the Gospel unto those which believe in Christ, Rom. 10.5, 6.  
2. In the subject: the law was written in tables of stone: but the Gospel is written by the spirit of God in the fleshy tables of our hearts, 2. Cor. 3.2.  
3. In the end: the old Testament was the ministration of death, and the kill letter: the other is the ministration of the spirit which giveth life, 2. Cor, 3.6, 7.  
4. In the condition and quality: the law imposed the hard yoke, and servitude of ceremonies, which was impossible to be borne, Act. 15.10. but Christ's yoke is easy: Math. 11. which of servants adopteth us to be the sons of God, Rom. 8.15.  
5. In the minister: Moses was the typical Mediator of the Old Testament: but Christ the Lord and builder of the house, is the Mediator of the New, Heb. 3.3.  
6. In the fruits and effects: the Old Testament could not purge the conscience from sin: but the sprinkling of the blood of Christ purgeth the conscience from dead works, Heb. 9.13, 14.  
7. In the manner: the old Testament was folded up in types and figures: as Moses veiled the glory of his face: but now we see the glory of the Lord in the Gospel with open face, 2. Cor. 3.18.  
8. In the ratification: the old Testament was confirmed with the blood of beasts: the New by the death of Christ, quest. 17.18.  
9 In the seals: the old was attended upon by bloody sacrifices, and other such like hard Sacraments, as circumcision, which was painful to the flesh: the New hath easy and unbloody sacraments as the seals, neither so many in number: namely Baptism and the Eucharist.  
10. Another excellency is in persons, whom this New Testament concerneth: which is not given only to one people, and nation, as the old was: but unto the Catholic Church of God dispersed over the face of the earth: as the Apostles are commanded to go and teach all nations, Matth. 28.19.  
In these respects, the Apostle thus giveth pre-eminence to the New Testament before the old: Heb. 8.6. he hath obtained a more excellent office, in as much as he is the Mediator of a better Testament, which is established upon better promises: Not that Christ was not Mediator also of the old Testament (for without him neither can there be any Church, nor covenant made with the Church) but because Christ, but shadowed forth in the old Testament, is more fully revealed, and manifested in the New.    

5. Places of confutation.  

1. Controv. Against those which think it is against the nature of the New Testament to be committed to writing.  
Of this opinion are certain of a fantastical spirit, which to this purpose abuse that place of jeremy. 32.33. I will write my law in their hearts: and that of S. Paul, 2. Cor 3.3. You are our epistle written not with ink, but with the spirit: whence they would infer, that the New Testament is not to be written, but that it consisteth in revelation and the instinct of the Spirit.  
Contra. 1. If the New Testament were not to be extant in writing, than the Apostles had done a superfluous and unnecessary work, in writing the books of the New Testament, whereunto they were directed by the spirit of God: and S. john is directly commanded to write, Apocal. 14.13. and S. Paul saith, that all Scripture is given by inspiration: 2. Tim. 3.16. The spirit of God then moved them to put in writing these holy books of the New Testament; which are part of the Scripture.  
2. It followeth not because the Lord writeth the Gospel in our hearts by his spirit, that therefore it is not to be written: for by the writing thereof which is preached and read, saith is wrought in the heart by the operation of the spirit: as the Apostle saith, Rom. 10.17. that faith cometh by hearing, and hearing by the word. And again the Prophet there showeth a difference between the law and the Gospel: the law gave Precepts, but could not incline the heart to obedience: but the Gospel doth not only command faith, but by the operation of the spirit worketh the same thing which it requireth.  
3. In the other place of the Apostle, 1. they would make the Apostle contrary to himself, as though he should speak against the writing of evangelical precepts, whereas the Apostle did write that very epistle with ink. 2. he speaketh not of the Gospel, but of the Corinthians, whom he calleth his Epistle. 3. and by the latter in that place he understandeth not the writing with ink, or such like, but the external doctrine without the grace and life of the spirit: such as the doctrine of the Law was.   

2. Controv. Against the Romanists, which hold, that the writing of the Gospel, and other Scriptures, is not simply necessary to salvation.  
First, we will examine the arguments which are brought by them to confirm this their unsound opinion. 1. Bellarmine thus reasoneth: that the Apostles did reach the Church at the first without Scriptures, therefore they are not simply necessary, but only for the greater profit of the Church: like as an horse is necessary for one's journey, for his more speedy travail, but not simply necessary, because he may go a foot, Bellar. l. 4. de verb. c. 4.  
Contra. 1. True it is, that the writing of the Scriptures are not simply necessary in respect of God, for he by his absolute power could find a way to teach his Church otherwise, but in respect of God's ordinance, which hath appointed the Scriptures for edifying of his Church, they are necessary: as bread is necessary for man's sustentation, though God can nourish and maintain life without bread. 2. It is not true that the Apostles did teach without Scriptures; for they had the prophetical writings first, and afterward their own, and while the Apostles themselves were living and present, the writing of the Gospel was not so necessary, as afterward. 3. The writing then of the Gospel was necessary, 1. both in respect of that age present, for the preventing and stay of heresies, which might be more strongly resisted and gainesayed, by an evident and extant rule of faith. 2. in regard of those Churches, to whom the Apostles preached not by lively voice, it was necessary that they should have some perfect direction by writing. 3. and that the ages also to come might have a rule of their faith.  
Arg. 2. The Church may as well now be instructed without the Scriptures, as it was for the space of 2000 years before the law was written, Bellar. ibid.  
Contra. 1. In the first age of the world, the light of nature was not so much obscured, as afterward, when the law was written, and therefore the argument followeth not, the Scriptures were not necessary then, therefore not now. 2. because the old world wanted the Scriptures to direct them, that was the cause, why they were given over generally to all kind of profaneness: and therefore to prevent the like mischief afterward, the Lord thought good to give his written word to his Church.  
Argum. 3. The Apostles did preach much more, than they did write, and many things they delivered to the Church by tradition: so that not the Scriptures by themselves, are a total rule and direction of the faith, but partial together with the traditions and ordinances of the Church.  
Contra. 1. The Apostles did indeed speak more, than they did or could write, but yet they preached the same things, and delivered no other precepts concerning faith and manners, but the same, which they committed to writing. 2. many things concerning orders, and especially in particular Churches, the Apostles left by tradition: but no other precepts and rules of faith, than they had written. 3. The Scriptures are no partial, but a total and perfect rule of faith: for mensura adaequata esse debet mensurate, the measure must be equal unto that which is measured: it must neither be longer nor shorter: if than the Scripture should come short of faith, it were no perfect rule, nay it were no rule at all, Pareus.  
Now on the contrary that the Scriptures are necessary, thus it is made plain. 1. From the author: the Prophets and Apostles did write by the instinct of the spirit: but the spirit moveth not to any unnecessary or superfluous work. 2. from the office of the Apostles, which was to teach all nations, Matth 28.19. which seeing they could not do in their own persons, it was necessary that they should preach unto them by their writings. 3. from the end and use of the Scriptures. 1. whether for instruction in doctrine: for all Scriptures are written for our learning, Rom. 15.4. or direction unto virtuous living, or decision of Questions, and confuting of errors, it was necessary that the Scriptures should be written to these uses, as the Apostle showeth, 1. Timoth. 3.16. that the man of God may be perfect. The Scriptures than were necessary to be extant for the aforesaid purposes: in so much that the Apostle saith, if any Angel from heaven do preach any other Gospel, etc. let him be accursed: whereupon Chrysostome saith, Paulus etiam Angelis de coelo descendentibus proponit Scripturas, Paul even propoundeth the Scriptures to the Angels descending from heaven, in Galat. c. 1.    

6. Moral observations.  

1. Observ. Of the happiness of these times under the Gospel, in comparison of the former times under the Law.  
In that the Lord hath clearly manifested and opened unto his Church by jesus Christ, the high mysteries, which lay hid before, therein appeareth the singular love of God to his Church, and the great pre-eminence, which the faithful now have in comparison of the people of God under the Law: as our Saviour saith unto his Apostles, Blessed are your eyes, for they see, and your ears for they hear, for verily I say unto you, that many Prophets, and righteous men have desired to see those things which you see, and could not see them, etc. Matth. 13.16, 17. the use hereof is to stir us up unto thankfulness unto God, for this so great mercy showed unto his Church.   

2. Observ. The dangerous estate of those, which are found to be contemners of the Gospel and New Law.  
The greater light is revealed, and the more knowledge that men have, the greater obedience doth God look for at their hand: disobedience then now unto the Gospel of truth, is so much more grievous, then was transgression under the law, as the times of light and knowledge in brightness exceed the days of ignorance and blindness: thus the Apostle reasoneth, the night is past, and the day is at hand, let us therefore cast away the works of darkness, and put on the armour of light, Rom. 13.12. So also Hebr. 2.2. the Apostle saith, if the word spoken by Angels was steadfast, and every transgression, etc. received a just recompense of reward: how much more if we neglect so great salvation, etc.     

More special observations upon the whole Epistle.  

1. The Argument and Method of S. Paul's epistles in general, and specially of this Epistle.  
1. Nicephorus lib. 2. c. 34. maketh the end and scope of Saint Paul's Epistles to consist in these two things. 1. that the Apostle, what he preached being present, he committed to writing, to put them in memory, when he was absent. 2. And that which he did more obscurely deliver by word of mouth, or passed over in silence, he did in his writings handle and set forth more fully and plainly: But the Apostle had diverse other occasions offered him in his epistles, than fell out in his sermons, and therefore it is to be thought, that although his sermons and writings agreed in the substance of doctrine, yet he, as occasion did move him, in his epistles otherwise handleth matters, than he did in his preaching.  
2. His Epistles then may be reduced to these five kinds. 1. Some belong unto doctrine, wherein he layeth the foundation of faith and of Apostolical instruction: as in the Epistles to the Romans, Ephesians, Philippians, Colossians, the first to the Thessalonians, to the Hebrews. 2. Some do confute and refel errors of doctrine, and life, as the 1. to the Corinthians, the epistle to the Galatians, to the Colossians in part, the 2. to the Thessalonians. 3. Some are apologetical, wherein the Apostle maketh Apology, and useth defence for himself, against the false Apostles, as in the 2. to the Corinthians. 4. Some specially concern Ecclesiastical offices, as the Epistles to Timothy and Titus. 5. Some are written by way of mediation and intercession, as the epistle to Philemon.  
3. The end and scope of S. Paul's writings, as of the rest of the Scriptures, were these. 1. to set forth the true and sincere doctrine of faith. 2. to confute and convince errors. 3. to reclaim men from vice and corruption of life. 4. to instruct them in the works of righteousness: these sour are touched by the Apostle, 2. Timoth. 3.16. where he showeth a fowrefold use of the Scripture, it is profitable to teach, to improve, to correct, and instruct in righteousness. 5. the edifying of the weak, is an other end, that they fall not away from the faith. 6. and the exhorting of those which are slack, that they may go on in their Christian course. 7. the comforting of the afflicted, that in tribulation they despair not or faint: these three ends also the Apostle speaketh of, 1. Cor. 14.3. He that prophesieth, speaketh unto men to edifying, to exhortation, and comfort.   

Of the occasion, argument, and Methods of this Epistle of S. Paul to the Romans.  
1. The occasion of the writing of this Epistle seemeth almost to have been the same that the Apostle took to write unto the Galatians: which was this, the believing jews, dispersed among the Gentiles, did think that the ceremonies and observations of Moses law were still to be retained: whereupon did arise great stirs between the believing jews and Gentiles: the one despising the Gentiles, thinking themselves to be privileged by the promises made to the seed and posterity of Abraham, and urging the rites of Moses law, as though they helped unto justification: the other insulted against the jews, as glorying too much in their Christian liberty, and exemption from Moses law, and taking the jews, to be rejected of God: the Apostle to compound this dissension among them, writeth this Epistle; this was the occasion.  
2. And accordingly the Apostle frameth this Epistle: first generally, showing, that neither the Gentiles by their natural knowledge, nor the jews by the works of the Law could be justified: but that both the one & the other were freely justified by faith in Christ: this general tractate of justification by faith, is extended unto the 9 Chapter. Then particularly he cometh to suppress the insolency of the jews, showing that the promises were not made unto all that were of Abraham's carnal seed, but only to the true Israel, so many as were of the faith of Abraham, c. 9.10. than he also turneth him to the Gentiles, that they should not as it were insult in the rejection of the jews: for it was not total, not final, God would have mercy on them, if they continued not in unbeleefers. 11. The rest of the Epistle is spent in Christian exhortation, 1. to the mutual offices of charity among brethren, c. 12. of duty toward Magistrates, c. 13. how they should behave themselves toward the weak brethren, c. 14, 15. And then after divers salutations he concludeth.  
The Method then and parts of the Epistle are these two, the first is doctrinal, unto the 12. chapter, the second exhortatory, in the 5. last chapters, 12, 13, 14, 15, 16.  
In the first the two chief points of Christian religion are handled at large, namely of justification, to c. 9 and of election and reprobation, c. 9, 10, 11.  
In the doctrine of justification, 1. the manner and form thereof is declared: 2. the fruits: in the first, the false way unto justification by works is rejected and refused, c. 1, 2, 3. to v. 21. then the true way, which is by faith, is affirmed and proved, c. 3.21. v. c. 4. the effects of justification follow, as the peace of conscience, c. 5. the newness of life, c. 6. exemption and freedom from the law, c. 7. constancy and perseverance in affliction, c. 8.  
In the doctrine of predestination and election: 1. he treateth of the rejection of the jews, c. 9 2. of the vocation of the Gentiles, c. 10. 3. of the restoring of the jews again, c. 11.  
2. In the exhortatory part: there are first exhortations general concerning all Christians, c. 12. then particular, as of duties toward Magistrates, c. 13. toward the weak, c. 14, 15. secondly he concludeth with salutations, both of himself, wherein he professeth his love toward them, and purpose to come unto them, c. 15. v. 15. to the end, then of others, c. 16.   

2. Of the style and phrase which S. Paul useth in this Epistle.  
1. S. Paul, as he useth not any affected eloquence, or elegant style, or enticing speech, whereof he giveth this reason, that your faith should not be in the wisdom of men, but in the power of God, 1. Cor. 3.2. So neither yet is the Apostles style base or barbarous, but ex utroque temperatus, of a mixed kind betwixt both: who by a pithy and sententious kind of writing, full of arguments, and forcible persuasions, in grave but plain words, delivereth high mysteries. There is a double kind of eloqu●ce, one which consisteth in the eloquence of speech, and the curious choice of words, such as the Orators among the heathen excelled in: this shall we not find in Paul: there is an other which is grave, sober, consisting rather in the force of persuasion, then in the number of words: and this kind of eloquence S. Paul useth: Martyr. So that, as Chrysostome saith, lingua illius supra solem emicuit, doctrinaeque sermone supra reliquos omnes exuberavit, his tongue or speech was brighter than the Sun, and in the utterance of doctrine he excelled all the rest, etc. and they all gave place unto him for speech, unde & Mercurius ab infidelibus putabatur, quod sermoni praesset, whereupon he was of the Infidels called Mercury, because the office of speaking was committed to him, etc. Chrysost. argum. in epist. ad Roman. Augustine herein concurreth with Chrysostome, that although he affected not eloquence, ea tamen sapientiam eius comitata est, yet it did follow and accompany his wisdom. lib. 4. de doctr. Christ.  
2. But there are which think otherwise of S. Paul's style. 1. Origen saith, that Paul hath many hyperbata, and avantopedota, many imperfect transitions, and clauses of sentences not one answering an other, but breaking off abruptly: and M. Beza in his preface to Oleviaves' commentary, maketh mention of a famous man, nostrâ memoriâ magnus, of great name in our memory, who therein concurred with Origen, but he leaveth it in doubt, whether this defect in the style were to be ascribed unto Paul himself, or to Tertius his Scribe. 2. Hierome although he be variable and divers in this matter, yet thinketh that S. Paul though he were eloquent in his own tongue, yet hath no pure Greek style, but such as the Cilicians used, and was very full of Hebraisms. 3. Yea S. Paul himself seemeth to acknowledge his want of eloquence, 2. Cor. 11.6. Though I be rude in speaking, yet am I not so in knowledge. 4. and S. Peter saith of S. Paul's Epistles, that many things therein are hard to be understood. Thus it is objected against S. Paul's style.  
Contra. 1. The reason why S. Paul seemeth sometime to break off abruptly, and leave his sentences imperfect, is, because of the sublimity & depth of those great mysteries which he handleth, whereby he is forced often to break forth into admiration, as Rom. 11.33. O the deepness of the riches both of the wisdom and knowledge of God, how unsearchable are his judgements, etc. And this proceedeth also from the earnestness of the apostle, that sometime he seemeth extra se raptus, to be ravished beside himself: Martyr. But as for his Scribe Tertius, it is not to be thought, that he writ otherwise then S. Paul indited: and therefore the style and manner of writing is to be imputed to Paul the author, not to the writer: which is such, that as Beza well inferreth, nihil p●ruisse de tantis rebus, non modo divinius, sed ornatius aut accommodatius dici, nothing could be more divinely, or elegantly said of so great matters, etc. And this divine kind of writing, which is frequent with the Apostle, to fall into admiration and other such like affectionate speeches, Origen well expresseth with this similitude, that it fareth with the Apostle in treating of such divine things, as with a man, that is brought into a Prince's palace, and lead out of one chamber into an other, to behold the glory and beauty thereof, which while he taketh a diligent view of, he is astonished, and beginneth to wonder, forgetting, unde illuc venerit, aut quâ egressurus sit, whence he came in thither, or how he should got out again, ex praefat. Martyr.  
2. And as touching Paul's Cilician speech, it was fit and convenient, seeing S. Paul did write not only to the learned, but unlearned also, that he should attempes his speech to the capacity and understanding of all: and because the Hebrew Scriptures were translated into the Greek tongue, which the believing Gentiles were conversant in, it was also meet, that the Apostle should so frame his Greek style, as that it might have some relish of the Hebrew tongue, out of the which the Scriptures were translated.  
3. Neither doth S. Paul acknowledge any imperfection in his speech or writing, which he was persuaded, he indited by the spirit of God, but he so confesseth by way of concession, because the false Apostles objected against him the weakness of speech: so he saith thus much in effect, admit it be so, num rerum scientiam etiam mihi adimetis? will ye also deny unto me the knowledge of things?  
4. S. Peter doth not impute the hardness of S. Paul's epistles to the obscurity of the style, but rather to the sublimity and profundity of the great mysteries, which he treateth of: which must needs be hard unto our weak understanding: neither were his epistles hard, but only some things in his epistles: and that not to all, but to the unstable and unlearned, who perverred those things to their own destruction, 2. Pet. 3.16. Gryneus. So that notwithstanding any thing objected against S. Paul's style, it appeareth to be answerable unto the matter, which he writeth of: that as he entreateth of high, grave, and divine matters, so is his speech grave, divine, piercing, as Hierome himself confesseth, that when he read S. Paul, non verba, sed toni●ru percipere, that he perceived thunder, rather than words: And Origen likewise, though sometime he extenuateth S. Paul's style, yet thus excellently writeth thereof against Celsus, lib. 3. Sat scio, si se attent illorum lectioni dederit, aut admirabitur mentem viri vulgari dictione egregias complecti sententias, aut nisi admiratus fuerit, ipse ridiculus videbitur; I know well, if he read the Apostle well, either he will wonder, that such excellent matter is contained in so plain speech, or if he wonder not at it, he will show himself ridiculous.   

3. The questions and doubts discussed.  

1. Quest. Whether S. Paul were the Author of this Epistle.  
Beside the general consent of the Church of God both in times past, and now, that this Epistle was written by S. Paul, as Ireneus lib. 5. cont. Valent. Hierom. epist. ad Paulin. Eusebius Ecclesiast. histor. lib. 3. c. 3. with divers others of the Fathers, do acknowledge this divine Apostle to be the author; it thus appeareth by better evidence out of the book itself:  
1. By the inscription of the Epistle, where the name of Paul is prefixed as in all other his epistles, saving that to the Hebrews, in the which he concealeth his name, as Hierome saith, propter invidiam sui apud eos nominis, because his name was envied among them: catalogue. scriptor.  
2. But beside the inscription of his name, this Epistle endeth with that usual salutation, which S. Paul annexeth in the end of all his Epistles, The grace of our Lord jesus Christ be with you all, Amen: Rom. 16.24. which form of salutation written with S. Paul's own hand, was his sign and mark in every epistle, 2. Thess. 3.18. Paraeus.  
3. Beside, the style of the epistle, and the matter agreeable to other writings of the holy Apostle, do evidently proclaim him to be the author: Gryneus in c. 1. v. 1.  
4. And it being resolved upon, that S. Paul was the author, it followeth, that this Epistle is of Canonical authority, because it was written by the spirit of God speaking in Paul: for, he saith, I think that I have the spirit of God, 1. Cor. 7.40. and that Christ spoke in him, 2. Cor. 13.3. and that he received not his doctrine from man, but by the revelation of jesus Christ, Gal. 1.12.   

2. Quest. Of the birth, the life, acts, and death of S. Paul.  
1. For the place of his birth, Hierome thinketh, that he was borne in Giscalis a town in the tribe of Benjamin, which being taken by the Romans, he then removed with his parents to Tarsus: but this agreeth not with S. Paul's own narration, that he was borne in Tarsus a city of Cilicia, Act. 22.2. which if it had not been so, his adversaries would have entrapped him, and detected him of an untruth.  
2. For his kindred, he himself testifieth, that he was of Israel, an Hebrew of the Hebrews, of the tribe of Benjamin, Philip. 3.5.  
3. For his education, he was brought up under the feet of Gamaliel, Act. 22.3. who was of great authority among the jews, as it appeareth Act. 5. where the whole Council followed his sentence: by profession he was a Pharisie, Philip. 3.5. which was the most tolerable sect among the jews.  
4. Concerning his life and conversation: even before his conversion, he did lead an unblamable life touching the law: being very zealous in defending the rites and ceremonies thereof: but he was withal a most fierce persecutor of the Church of Christ, Philip. 3.6. and after his conversion, he was a zealous a preacher of the Gospel.  
5. Touching his gifts, he was not only learned in their own law, but also well studied in human learning, as appeareth by the alleging of forten testimonies, as of Aratus, Act. 17. of Menander, 1. Cor. 15. of Epimenides, Tit. 1. He excelled in the gift of utterance, and had a singular grace of speech, as is evident by the Apologies and extemporal speeches which he made, Act. 22.23. Beside, he was forcible in persuasion, pithy in argument, and ready in disputation: as appeareth by the conflicts which he had divers times with the jews, and with the Philosophers at Athens, Act. 17. His labour and pains was answerable to his gifts: the grace of God was not in vain in him, for he laboured (both by writing and preaching) more than all the Apostles beside, 1. Cor. 15.10. he caused the Gospel to abound from jerusalem to Illyricum, Rom. 15.19. even unto Spain, v. 24. in all Asia minor, and in the most famous countries of Europe, he preached the Gospel of jesus Christ.  
6. Now concerning the end of this holy Apostle, in the 23. year of his Apostleship, after his conversion (which is held to have been in the 3. year after the ascension of Christ in the 20. year of Tiberius) in the 2. year of Nero he was carried prisoner to Rome, and there remained in free custody two years: from thence it is thought he was delivered, and went and preached the Gospel in the West parts: as Hierome collecteth out of that place, 2. Tim. 4.17. that the Lord delivered him out of the lions mouth, (meaning Nero) that by me the preaching of the Gospel might b● fully known, and all the Gentiles might hear. Afterward in the 14. year of Nero, and the 35. of his Apostleship, and 37. after Christ ascension, and from the nativity of Christ 70. he was beheaded at Rome: and during his bonds, he writ 7. of his Epistles, but whether in his first or second bonds, it is uncertain: Paraeus. Aretius thinketh he wrote them in the time of his first imprisonment, but that is not so certain.  
But there are other particular matters recorded, which fell out in S. Paul's death, which are not of like certainty: Hierome thinketh that S. Paul and S. Peter suffered in one day at Rome: and some add, that when he was beheaded, in stead of blood there issued forth milk, to show his innocency: August. in orat. de sanctis. But Nicephorus reporteth a thing more strange, that Paul before he suffered had conference with Nero, and told him, that he would return unto him the third day after: and so his shadow appeared accordingly, which Nero catched at, but it fled from him: Niceph. l. 2. c. 36. The first of these is probable, though not necessary to be believed; the second is not impossible, though of no great certainty; the third seemeth to be fabulous: as many such miracles have been devised in former times of the Saints, to increase superstition: Aretius.   

3. Quest. Of S. Paul's place of birth.  
1. Absurd is the opinion of the Ebionites (as Epiphanius reporteth and confuteth their heresy, haeres. 30.) that S. Paul was a Grecian by nation, and borne of Greek parents, but coming to jerusalem he was in love with the Priest's daughter, and desiring her to wife, he became a Proselyre, and was content to be circumcised. But this is contrary to Paul himself, who affirmeth, that he was an Hebrew of the Hebrews, and of the tribe of Benjamin, Philip. 3.5.  
2. Hierome sometime seemeth to be of opinion, that Paul was borne at Giscalis a town of judea, which being taken by the Romans, he departed to Tharsus with his parents, and thereupon he was counted of Tharsus: libr. de Ecclesiast. script. but after this in an epistle to Algasia, he resolveth that he was borne at Tarsus. Beda is of the same opinion, that Paul was borne at Giscalis, in c. 21. Actor. and Andreas Masius in c. 19 josua.  
3. But the more general and received opinion is, that Paul was borne at Tarsus, and not at Giscalis, which is thus confirmed: 1. Giscalis was a town of Galilee, not of judea, and taken by Titus the Emperor after S. Paul's death, who was crowned with Martyrdom in the 13. year of Nero: joseph. l. 4. de bello judaic. it was not then taken by the Romans so long before. 2. S. Paul was a Roman borne, Act. 22.26.28. that is, borne in a city privileged with the Roman liberties: but so was not Giscalis: Tharsus was, as Dio testifieth, lib. 47. and Plin. lib. 5. c. 27.3. Ignatius writing to them of Tharsus, calleth them cives, & discipulos Pauli, S. Paul's disciples and citizens. 4. But the Apostle himself putteth this matter out of doubt, affirming that he was borne in Tarsus in Cilicia, Act. 22.2.   

4. Quest. Whether S. Paul were noble by birth.  
1. August. serm. 15. de verb. Apost. thinketh that S. Paul was of noble birth, upon those words, Philip. 3.3. Though I might have confidence in the flesh: for it had been no great matter, saith he, for the Apostle to have contemned nobility, having none himself: And beside he was of the sect of the pharisees, which was a noble sect among the jews, they were not of the contemptible sort: to this purpose Augustine: Whereunto this may be added, that the high Priest would not have given so great authority unto S. Paul as he did, if he had been of obscure birth or parentage.  
2. But Chrysostome seemeth to be of the contrary opinion: fuisse Paulum inopem & coriarium, that Paul was a poor handicraft man, a worker of leather: hom. 4. in 2. epist. ad Timoth. And hereof this argument is yielded, that S. Paul was not of noble birth, because he was exercised in an handicraft in making of tents, and therein brought up before his calling, as may be gathered, Act. 18.3. But it was not the use of noble men to follow such base trades: And S. Paul saith, not many noble are called, 1. Cor. 1.25. which is understood chiefly of the calling of the Apostles.  
3. The resolution is this, that though S. Paul were not noble according to the Roman estimation of nobility, being of an handicraft, which suited not with nobility among the Romans; yet among the jews he was not of unnoble birth: v. ho counted nobility by the nobleness of the tribe, and the antiquity of the family: in which respect joseph the husband of Marie was noble, though a carpenter by his trade, as being descended of the royal tribe of David. So Paul was noble being borne of the noble tribe of Benjamin: which was famous, both because the first king of Israel Saul was chosen out of that tribe, and the tribe of Benjamin revolted not from judah, as the other ten tribes had done: As also S. Paul was of a noble profession among the jews, by sect a Pharisie.  
4. But this will be objected further, that S. Paul could not be privileged with the liberty of a citizen of Rome: which immunity no tradesmen were capable of, but only husbandmen and soldiers: as Halycarnesseus writeth, lib. 2. & 6. But the answer is, that this constitution or provision made by Romulus, was afterward abrogated by Numa Pompilius, who admitted artificers to the privilege of citizens: as Terentius Varro was Consul, and Marcus Scaurus, whose fathers were handicrafts men, the first a butcher, the second a collier.   

5. Quest. Whether S. Paul were brought up in the learning of the greeks.  
1. Chrysostome thinketh, that S. Paul was utterly ignorant before his conversion of the Greek tongue, and learning, and that he only knew the Hebrew tongue: hom. 4. in 2. ad Timoth. But it is not like that S. Paul being brought up in a city of Cilicia, where they used the Greek language, was utterly ignorant of the common speech then used.  
2. Neither yet do I think with Hierome, that Paul learned the Greek tongue at Tarsus, where he was brought up, yet was not very skilful or eloquent in the Greek tongue: seipsum in Graeca lingua interpretari cupiens, revolvitur, he desiring to interpret himself in the Greek tongue is enwrapped and entangled: in 3. ad Philip. and where S. Paul saith, he was rude in speech: he thus said, non ex humilitate, sed ex scientiae veritate, not of humility, but according to truth: epist. ad Algasiam. and that he used Titus his interpreter for the Greek tongue, as Peter used Mark: epist. ad Hedibiam.  
3. But that S. Paul was neither ignorant of the Greek learning, as thinketh Chrysostome, appeareth by the alleging of the Greek poets, Aratus, Mevander, Epimenides, and by the commendation, which Strabo giveth of the Tharsensians, and in the study of Philosophy, and other arts exceeded them of Athens, and Alexandria: Strabo lib. 16. Neither was he so rude in speaking, as Hierome thinketh: for he himself saith, 1. Cor. 14.18. I thank my God, I speak languages more than ye all: and he so confesseth by way of concession, because the false Apostles so objected. But S. Paul useth indeed no affected eloquence, both because he was to temper his speech to the capacity and understanding of all: and the depth of the divine mysteries which he handleth, and his passionate speeches, breaking forth into zeal, do carry him often away from hunting after or labouring for curious elocution.   

Quest. 6. Of the years of the reign of the Emperors of Rome unto Nero, under whom S. Paul suffered.  
Because we shall have occasion afterward in the handling of some Questions to have recourse unto the years of the Roman Emperors, in whose time S. Paul lived, it shall not be amiss, to make a just computation of their years, wherein I find great difference among Chronographers.  
1. Tiberius Caesar, who succeeded Augustus, in the 18. year of whose reign Christ our Blessed Saviour suffered, according to Suetonius, in Tiberio, c. 73. and Orosius lib. 7. c. 2. Eutropuis lib. 7. Beda de sex aetatib. reigned 23. years, according to Sextus Aureulius, 24. as Clemens Alexandrin. lib. 1. stromat. 22. years: as Dio counteth, lib. 58.22. years and 7. months, and so many days: as Tertullian. lib. advers. judaeos, c. 5. 22. years, 7. months, and 28. days: josephus lib. 18. antiquit. c. 14. reckoneth 22. years, and 6. months. But the true account is this: Tiberius reigned full 22. years, counting from the Calends of januarie after he began to reign, to the Calends of januarie next before he died: but he entered his reign the 19 of August, when Augustus died, from whence to the Calends of januarie, are 4. months, and 13. days: and he died the 16. of March, two months and sixteen days after his 22. years expired at the Calends of januarie: so in all he reigned 22. years and 7. months: so that by this computation appeareth the difference, why some do give unto him but 22. years, some 24. some but 23. because some count only the full years, some the months of his first and last year, for whole years; some put the odd months together, and make one year of them. Hence than it is evident, seeing our Blessed Saviour is held to have suffered in the 18. year of Tiberius about the beginning of April, that Tiberius reigned after our Blessed saviours passion 4. years, an 11. months, and 18. days: for of his 1●. year there remained from the beginning of April unto the 19 of August, when Tiberius began to reign, 4. months and 18. days: and after the 18. year, he reigned 4. years, and almost 7. months, for he-raigned in all as is showed before, 22. years, and 7. months.  
2. Caius Caligula, reigned according to Suetonius, and Eutropius, 3. years, 10. months, and 8. days: according to Clemens, and Tacitus, and Sextus Aurelius 4. years: after Beda, 4. years, 10. months, and 8. days: according to Dio, 3. years, 9 months, 28. days: as Tertullian, 3. years, 8. months, and 13. days: as josephus, 3. years, and 6. months. But the right computation is this: Caligula began his Empire the 16. day of March: from whence to the Calends of januarie following are 9 months, and an half: then he reigned from the first Calends of januarie full 3. years, and died the 24. of januarie following: so the whole time of his reign was 3. years, 10. months, and 8. days: they which give unto him full four years, count the odd months, and days for a whole year.  
3. Claudius, who was next Emperor, according to Tacitus, Suetonius, Clemens Alexandrin. Eutropius, Orosius, reigned 14. years, according to Dio and josephus, 13. years, 8. months, and 20. days: after Eusebius, 13. years, and 9 months: after Beda, 14. years, 7. months, and 28. days. But the certain computation is this: Claudius began his Empire upon the 24. of januarie: whence to the Calends of januarie following, when the Roman year beginneth are 11. months, and 7. days: then he reigned full 12. years, and in his 13. year he reigned 9 months, and 13. days: from the Calends of januarie unto the 3. day before the Ides of October, which was the 13. day of that month, when he died, as Tacitus and Suetonius write: so the whole time of his reign was 13. years, 8. months, and 20. days: they than which give unto him 14. years, do count the odd months for a whole year.  
4. Unto Claudius succeeded Nero, who according to Tacitus, Clemens Alexandrin. and Eutropius, reigned 14. years: according to Dio, 13. years, and 8. months: as Beda, 14. years, 7. months, 10. days: after Suetonius not much under 14. years: Tertullian counteth but 9 years, 9 months, and 13. days: But herein he is much deceived. The most do give unto Nero 14. years, but not complete: the reason of this uncertainty is, because it is not certainly known when Nero died: Onuphrius thinketh he died about the 10. day of june, and he began to reign about the 13. day of October, when Claudius died: so that by this account he should reign but 13. years, 7. months, and 28. days: ex Perer. but because the most do allow unto him 14. years, we will follow the usual and common reckoning. And this shall suffice to have been inserted here concerning the years of the reign of the Emperors: see more of the years of the Emperors, Hexapl. in Dan. c. 9 qu. 75. where the account somewhat differeth from this in certain months, because there Eusebius computation is followed.   

7. Quest. In which year after the passion of Christ Paul was converted.  
It followeth now, that such matters be briefly touched, which concern this holy Apopostle after he was converted to the faith of Christ: and first of the time of his conversion.  
1. Whereas it is most evident, that S. Stephen was stoned to death, after the most glorious ascension of Christ, and that S. Paul's conversion followed after that blessed Martyr's death: some do think that Stephen was put to death 7. years after Christ's ascension, and so consequently S. Paul's conversion happened likewise 7. years after: this opinion Nicephorus lib. 2. c. 3. ascribeth to Euodius the successor of S. Peter in Antioch. But there is no probability of this opinion: for it is not like, that the Church had rest without persecution so long, that is, 7. years after Christ's ascension. And the conjecture of some is, that 7. years are put for 7. months, by some corruption and fault in the copies: for so many months there are between the ascension of Christ, and the martyrdom of S. Stephen.  
2. Some think, that Paul was converted in the first year after the passion of our blessed Saviour, upon the 25. day of januarie: so Eusebius and Beda: But because S. Stephen is held to have suffered upon the 26. day of januarie, in the first year after Christ's passion: from which day to the 25. day of januarie, when S. Paul, according to the received opinion, was converted, is not above a month; in which time all those things could not be fulfilled, which are recorded by S. Luke, Act. c. 8. S. Paul's conversion could not fall out in the first year after the passion of Christ. This matter is not helped by the author of the scholastical history, upon the Acts of the Apostles, c. 46. who thus distinguisheth, that if the first year of Christ's passion be reckoned according to the usual account, that is from januarie, when the Roman year began, then S. Paul was converted in the second year: but if from the time of Christ's passion, than it was in the first year: for still the same doubt remaineth: that in this reckoning there was but one month, between the martyrdom of S. Stephen, and the conversion of S. Paul.  
3. Wherefore the opinion of Oecumenius, upon the last chapter of the Acts of the Apostles, is more probable: that S. Paul was indeed converted in the second year, counting from the time of Christ's passion: so that from the most holy death of our blessed Saviour, unto the conversion of Saint Paul, which is held by a general received opinion, to have been upon the 25. day of januarie, there was run one whole year and ten months.   

8. Quest. At what age S. Paul was converted.  
1. Ambrose, and Theodoret upon the 7. chapter of the 1. epistle to the Corinthians, think that S. Paul at the time of his conversion, was so young a man, that he was not meet for marriage: so that in their opinion, he could not then be above 20. years old: this their opinion may seem to be grounded upon this reason, because Act. 7.58. Saint Luke speaking of Saint Paul, saith, that the witnesses laid down their garments at the feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a young man, called Saul: But that word hath not so much respect unto his age and youth, as to his courage, and fierceness, as the word signifieth, as Budeus showeth: whereupon Euripides calleth bold and insolent speech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And that Saint Paul was not so very a young man, appear, because he is termed by an other word: Ananias saith, chap. 9.13. We have heard by many, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of this man.  
2. And further, that S. Paul was not so young a man at the time of his conversion, may be showed by these reasons. 1. S. Paul himself saith, Act. 26.6. As touching my life from my youth, and what it was from the beginning among mine own nation at jerusalem, know all the jews: it seemeth then that he spent his youth among the jews, before his conversion. 2. Those things which S. Paul reporteth to have been done by him before his conversion, agree not unto S. Paul's youth: Act. 26.9. I also verily thought in myself, that I ought to do many contrary things against the name of jesus, etc. many of the Saints I put in prison, having received authority of the high Priests, and when they were put to death, I gave sentence: this judgement of S. Paul, and authority committed unto him, were not incident unto a very youth. 3. If S. Paul were but about 20. years of age, when he was converted, it would follow, that he exceeded not 46. years in the 4. year of Nero, when he is thought to have written his Epistle to Philemon; but then he called himself aged Paul: for from the 20. year of Tiberius, which was the 2. year after Christ's passion, when Paul was converted, unto the 4. of Nero, are but 25. or 26. years. It would follow also hereupon, that S. Paul suffering, as Hierome thinketh, in the 37. year after the passion of Christ, 
H●mil. de princip. Apost. rom. 3. edit. Parisien.  was not above 55. year old: whereas Chrysostome thinketh, that he was above 68 years when he suffered: so that by this account he will be found to have been more than 30. years of age when he was converted.   

9 Quest. How long S. Paul after his conversion was ravished in spirit, and taken up into Paradise.  
1. Some are of opinion, that in the space of those three days, while Paul continued blind, after jesus had spoken to him by the way, Act. 9.9. that he then was taken up into the third heaven, and heard such things, as were not to be uttered: of which his ravishing in the spirit, S. Paul writeth, 2. Corinth. 12. of this opinion are Thomas, Lyranus, Carthusianus upon that place: joannes Driedo, lib. 1. de scripture. c. 2. But this opinion is easily refuted: for the Apostle saith, that thing happened unto him 14. years before he writ that epistle: now this second epistle to the Corinthians, he is held to have written in the beginning of the reign of Nero: from thence counting 14. years, we still come to the beginning of Claudius' reign: but S. Paul's conversion was 8. years before that, in the 20. year of Tiberius: for there remained three years of Tiberius' reign, and 4. years almost of Caligula, whom Claudius succeeded.  
2. But it is most like, that S. Paul in that three days space had revealed unto him the knowledge of jesus Christ, and of his Gospel, which the Apostle saith, he received by revelation of jesus Christ, Galat. 1.12. so thinketh Beda in 9 c. Actor. and the author of the scholastical history, c. 46. upon the same book. And it is evidently gathered by the history of S. Paul's conversion set forth by S. Luke, Act. c. 9 how presently upon his conversion S. Paul began to preach in the Synagogues, that Christ was the Son of God. He would not have so preached unto others, if he had not been before himself instructed in the ways of Christ.  
3. Sixtus Senensis then is greatly deceived, who 1. tom. bibliot. delivereth this out of Origen, that S. Paul had learned the history of the Gospel of S. Luke: for both S. Luke's own narration is against it, who saith, that straightway after S. Paul had recovered his sight, by the laying on of the hands of Ananias, he began to preach in the name of jesus, Act. 9 And S. Paul testifieth otherwise of himself, Galat. 1.11. Now I certify you, brethren, that the Gospel, which was preached of me, was not after man: for neither received I it of man, neither was I taught it, but by the revelation of jesus Christ.   

10. Quest. At what time Paul was first in bonds, and of his going to jerusalem, how oft he went thither, before he came into bonds.  
Because S. Paul did write divers of his Epistles while he had his liberty, and some after the time of his imprisonment, it shall not be amiss to examine this matter briefly, when Paul began first to be restrained of his liberty: which falling out at jerusalem, it must first be known, how after and upon what occasion he went up to jerusalem: his journeys then to jerusalem are found to have been these four.  
1. First he went to jerusalem to see Peter, which was three years after his conversion; And from Damascus where he was converted, he went into Arabia, and thence to Damascus, and so to jerusalem. But here two doubts are moved: the first is, that Saint Luke presently after S. Paul's escape out of Damascus, maketh mention of his coming to jerusalem, Act. 9.26. but the answer here is, that S. Luke in that story omitteth many things which were done, and so passeth over for brevity sake that journey of S. Paul into Arabia. The other doubt is, whether S. Paul preached at this his going to Arabia: Hierome thinketh that he did not, but that he was letted by the Spirit to preach the word in Arabia, as afterward in Asia: Act. 16.7. Pareus also is of the same judgement: because S. Paul speaking before king Agrippa, how he preached at Damascus, and at jerusalem, and in judea, Act. 26.20. maketh no mention of his preaching in Arabia. But seeing there were three years run, after S. Paul went from Damascus to Arabia, before he returned to jerusalem, it is not like, that S. Paul all this time was idle: and in the same place, Act. 26.20. though he make no particular mention of his preaching in Arabia, yet he saith in general, that he preached to the Gentiles: wherefore I rather subscribe here unto the sentence of Chrysostome, who thinketh, that S. Paul at this time preached in Arabia, and did other memorable things, which for modesty sake he passeth over in silence.  
2. The second voyage of S. Paul to jerusalem, was, when he with Barnabas carried releese from Antioch unto the brethren at jerusalem and in judea, because the great famine which was through the whole world, which fell out under Claudius Cesar: as we read, Act. 11.30. and 12.35.  
3. The third travel of S. Paul to jerusalem, was that, whereof he writeth, Galat. 2.1. Then fourteen years after I went up to jerusalem. But here likewise ariseth a double doubt: first, whether this journey, and that described Act. 15. were one and the same: the second, how these fourteen years are to be counted, and where they must take beginning. For the first, Chrysostome and Hierome upon the 2. to the Galatians, seem to be of opinion, that these were two divers journeys: and there may seem some probability hereof; because S. Luke saith, that Barnabas went with Paul, Act. 15. But S. Paul saith, beside Barnabas he took also Titus: and S. Luke showeth this to be the occasion, that Paul and Barnabas were sent up about the deciding of the question concerning circumsision: But S. Paul saith, he went up by revelation, Gal. 2.2. Yet hereunto it may be thus answered, that though Luke make no express mention of Titus, yet he may be included in that general addition, They ordained that Paul, and Barnabas, and certain other of them should go, etc. Act. 15.2. And S. Paul might go up by revelation, and yet that other occasion also concurrè therewith. Wherefore the opinion rather of Theodoret, in 2. ad Galat. and of Beda, in c. 15. Actor. seemeth to be more sound; that both these were but one journey: both because after this immediately Paul and Barnabas divided themselves, Act. 15.39. and travailed not together afterward to jerusalem: and Paul after this went not to jerusalem, but when he was there apprehended and taken, Act. 21.  
The other doubt is, where the computation of these 14. years must begin. 1. Beda, and the author of the scholastical history upon the 15. of the Acts, and Thomas, Lyranus, Caietanus, upon the 2. to the Galat. think that they are to be counted from the time of S. Paul's conversion.  
2. But the opinion of Hierome and Anselm is more probable, that these 14. years begin from S. Paul's first coming to jerusalem, which was 3. years after his conversion, whereof the Apostle maketh mention, Galat. 2.18. for seeing he had spoken before of his first going to jerusalem, After three years I came again to jerusalem: and saith afterward, c. 2. Then fourteen years after I went up again to jerusalem: these 14. years must properly begin, where the other 3. years end: so that these 14. years, were indeed 17. years from his conversion.  
But Pererius objecteth, that then the 17. year would fall out into the tenth year of Claudius Cesar: which can not be, for the jews were expelled from Rome by Claudius after this third going up of Saint Paul to jerusalem: for Saint Luke in the 15. chap. maketh mention of Saint Paul's going up to jerusalem: but the jews departure from Rome, by the commandment of Claudius, afterward he remembreth, c. 18.2. now, this dismissing of the jews from jerusalem was in the ninth year of Claudius, as Orosins writeth, lib. 7. c. 4. and Beda lib. the 6. atatib. Which objection of Pererus may easily be answered: for, 1. he relieth only upon the credit of these two, that this inhibition was in the 9 year: it might be after. 2. admit it were in the ninth year, yet S. Paul's going up in the 17. year of his conversion might be before: for seeing he was converted in the beginning of the 20. year of Tiberius, upon the 25. of januarie, as is commonly held: his going up to jerusalem may be supposed to have been in the beginning likewise of the 17. year, which falleth out in the beginning of the 10. year of Claudius: and this ejection of the jews might be in the end of the year. 3. S. Luke saith not, c. 18.2. that then the jews were first expelled: but that Aquila was lately come from Rome, because Claudius had giue● commandment, etc. there is no precise time set: and there might be some space allowed for their departure, after that the commandment was given.   

11. Quest. Of Paul's being in bonds first at Caesarea, and afterward as Rome.  
The fourth journey of S. Paul to jerusalem was, when he was taken by the captain Lysias, and sent to Caesarea to Felix the governor: as S. Luke setteth forth the history, Act. 21.22, 23. and at Caesarea he continued under Felix two years in bonds, Act. 24.28. But there are divers opinions concerning this matter.  
1. Some do think that the two years there mentioned, are understood of the time of Felix government: but that can not be: for S. Paul saith, Act. 24.10. that Festus had been of many years a judge unto that nation: he had been then their governor more than two years: and I●sephus writeth, that Festus was sent thither in the 11. year of Claudius, lib. 20. Antiquit. c. 5. and he was displaced from his regiment in the 2. year of Nero: so that he held his government five years at the least.  
2. Baronius thinketh, that the two years there mentioned must be restrained to Nero's reign: for in his second year Felix was removed, and Paul brought prisoner to Rome: he denieth that he was two years in bonds at Caesarea: But Pererius well refuteth this assertion, because no mention is made at all of Nero by S. Luke: and therefore to his reign, these two years can have no relation.  
3. The author of the scholastical history will have these two years counted from the time, when the jews first accused Paul before Caesar, in Act. Apostol. c. 3. But neither doth S. Luke make mention there of any such thing.  
4. Wherefore, whereas the words stand thus, when two years were expired, Pontius Festus came into Felix room, and Felix willing to get favour of the jews, left Paul bound: the best sense is to begin these two years from the first imprisonment of S. Paul at Caesarea: of this opinion are Lyranus, gloss. interlinear. Occumenius in ultim. cap. Actor. Beds in c. 24. Actor. And so much may be gathered out of the text: because it is said, that Felix sent for Paul the officer, and communed with him, hoping that some money should have been given him, v. 27. this often communing with S. Paul showeth that S. Paul was detained there sometime in bonds, and it is said also that he left Paul bound: so that the two years expired, which are mentioned in the same place, are most fitly referred to Paul's bonds.  
Now after Paul had been two years prisoner at Caesarea, he thence was sent bound to Rome, in the second year of Nero, and continued there free prisoner two years in an house which he hired, Act. 28.30. So he came to Rome in the 23. year after his conversion, and the 25. year after the passion of Christ: But afterward he was loosed out of his bonds and dismissed from Rome, as shall be showed in the next question: and in this first two years imprisonment at Rome, it is like that S. Luke wrote the history of the Acts, and there endeth, because it is not like that he was after that S. Paul's perpetual and inseparable companion.   

12. Quest. Whether S. Paul was set at liberty after he was prisoner at Rome, and where he bestowed himself afterward.  
1. This is evident by S. Paul's own testimony, who in divers of his Epistles while he had been prisoner in Rome, promiseth to visit the Churches again where he had preached the Gospel, and speaketh thereof very confidently: as Philip. 1.25. writing from Rome, he saith, This I am sure of, that I shall abide, and with you all continue, for your furtherance, and joy of your faith: likewise to Philemon he thus writeth, v. 12. Prepare me lodging, for I trust, that through your prayers I shall be given unto you. So also Heb. 13.23. Know that (our) brother Timotheus is delivered, with whom, of he come ●●rely I will see you. And yet more evidently he saith, 2. Tim. 4.16, 17. At my first answering no man assisted me, etc. notwithstanding the Lord assisted me, and strengthened me, that by me the preaching might be fully known, and that all the Gentiles should hear, and I was delivered out of the mouth of the lion. All these places do evidently show, that Paul was delivered after his first imprisonment at Rome.  
2. The reason is thus alleged by Eusebius, Neronem in principio imperi-mitiorem fuisse, that Nero in the beginning of his Empire was more gentle and mild: but afterward, when Paul was taken again, Nero then being become a most cruel Tyrant, caused the holy Apostle to be put to death. Thus Eusebius lib. 2. histor. scholast. c. 21. to the like purpose also writeth Hierome in Paulo.  
3. Now after S. Paul was delivered, he visited the Churches, where he had preached, and other places likewise where he had not been before. 1. Hierome thinketh, that he preached only in the West parts: for he had a purpose to go into Spain, Rom. 13.28. but it is not like that he spent all the time of his liberty after his first imprisonment, which was 10. years, only in the West parts. 2. Caietanus thinketh that he visited Macedonia, and Achaia, as he had promised in his Epistles: and so much he inferreth upon those words, 2. Tim. 4.13. The cloak which I left at Troas with Carpus, when thou comest, bring with thee: and v. 20. Trophimm I left at Miletum sick: these things were not done when S. Paul went first to Rome (saith Cajetan) for no such thing is mentioned in the story of the Acts: these things than fell out before his second coming to Rome: which being 10. or 11. years after the first, he would not write for his winter cloak, which he had left so long behind him: neither is it like that Trophimus sickness continued 10. or 11. years. But Caietans collection here is not sound: for it is evident that S. Paul wrote this epistle at his first imprisonment in Rome: for he saith, v. 17. that he was delivered out of the mouth of the lion. And many things were acted by the Apostles, which are not written in the history of the Acts: yet Caietans' opinion is true, that S. Paul visited the East Churches, because he so purposed and promised in his Epistles. 3. But he did not visit only the East Churches, but as Eusebius saith, it is like, ad Evangelium passim praedicandum se denno recepisse, that he returned to preach the Gospel again every where.  
4. Yet to Ephesus it is certain he returned not: for he himself had told them, that they should see his face no more, Act. 20.38. And whether ever he were in Spain, it shall be showed, when we come to that place in the 15. chapter.   

13. Quest. In what year after the passion of Christ, and of Nero his reign, S. Paul was put to death at Rome.  
1. Pererius, alleging for his authors, Metaphrastes, Dyonisius Bishop of Corinth, Onuphrius in his Chronicle, and Baronius, thinketh that S. Paul was martyred in the 13. year of Nero his reign, in the 8. month: and in the 36. year from the passion of Christ. 2. Beda upon the 15. c. of the Acts, assigneth Paul's death to the 38. year after the passion of Christ. 3. Thomas yet goeth further, and saith it happened in the 40. year after Christ's passion, in 2. cap. ad Galat. But if either of these two latter opinions were true, S. Paul should not have suffered under Nero, which is against the common received opinion of all. 4. Therefore it is more probable, according to the received tradition, that S. Paul died in the 14. year of Nero his reign, and in the 37. year after the passion of Christ: as Eusebius in Chronic. and Hierom. lib. de script. Ecclesiast.  
Pererius objection, that Nero died about the 10. of june in his 14. year, whereas S. Paul and S. Peter suffered the 29. of june, and therefore they could not be put to death in Nero's reign, may be thus answered: that it is uncertain at what time of the year, or in what month Nero died: he buildeth only upon the conjecture of Onuphrius, as hath been showed before, qu. 6. toward the end: whose testimony is not sufficient, to weigh against the authority of Eusebius, Hierome, and others, who place S. Paul's death in the 14. year of Nero.  
But Epiphanius is far wide, who thinketh S. Paul to have died in the 12. year of Nero, in haer. 27. which was the 35. year after the passion of Christ: who herein is against the opinion of all other.   

14. Quest. Of Paul's person, and of the manner, and place of his death.  
1. Concerning S. Paul's person, Nicephorus thus describeth him, lib. 2. c. 37. that he was of stature small, and somewhat stooping: of a whitely face, small head, comely eyes, low eyebrows, a coming nose: a thick beard somewhat long, full of grey hairs, as likewise was his head: of comely grace, showing some divine thing to be in him. Chrysostome in his homily de principib. Apostol. saith, that, for his stature, he was but 3. cubic high, whereas a man's usual stature is toward four cubits: which if it were so, the reason may evidently appear, why the false Apostles said that Paul's bodily presence was weak, 2. Cor. 10.10. they might disdain his person, for his small stature.  
2. For the place where S. Paul was beheaded, the general opinion is, that it was in the way Hostrensis, where Constantine erected a Temple bearing S. Paul's name, and there was he buried. But Pererius by the authority of Gregory, thinketh that he was put to death, ad aquas Salvia●, in a place called the Salvian waters: the matter is not great, yet there is more probability for the former opinion.  
3. It is also generally received, that S. Paul and S. Peter were both put to death on the same day at Rome: But Prudentius in his verses, de festo Apostolor, and August. Tom. 10. serm. 4. de fest. Apost. are of opinion that Paul suffered upon the same day, that Peter did, but a year after: the matter is not great: though Gelasius condemn them as heretics which deny that S. Peter and S. Paul suffered in one day together.   

15. Quest. What moved Nero to put the holy Apostle to death.  
1. Some do think that this was the cause: when Simon Magus to prove himself to the Romans to be a God, by the help of the Devil did fly aloft in the air, by the prayers of Peter the Devil being driven away, that wicked Sorcerer fell down, being forsaken of his spirit, and so was broken in pieces: whereupon Nero was incensed against the Apostle: thus Hegesippus lib. 3. c. 2. Ambr. lib. 5. epist. de tradend. basilic. Arnob. lib. 2. advers. Gentil. with others: But this reason, if this report were true, as it may be doubted of, rather showeth the cause, why Peter was put to death, then Paul.  
2. Chrysostome and Theophylatt upon the 4. c. of the second to Timothy, do allege this to be the cause, because Paul had converted to the Christian faith Nero's butler, whom he made great account of: and thereupon he commanded him to be beheaded.  
3. Simeon Metaphrastes in commentar. peregrinat. Petri & Paul. affirmeth out of Chrysostome, that Nero raged against S. Paul, because he had converted one of Nero his concubines, which afterward refused to have company with him. But these two may seem to be but men's conjectures: if this had been the cause, Nero would have put Paul to death at his first imprisonment: for than he had converted divers of Caesar's household, whose commendations he sendeth to the Philippians: but after this he was enlarged, as may be collected, c. 1.25.  
4. Severus Sulpitius, lib. 2. giveth an other reason, why Nero persecuted Paul to death, which was this: Nero having set Rome on fire, and laid it unto the Christians charge, whereof there was then a great number in the city: and this occasion Nero took to persecute the Christians, and put them to divers torments: some he caused to be covered with beasts skins, and to be woorried with dogs: some were nay led to crosses: some were burnt in the night, that their fires might qualify the darkness of the night: and in this hot persecution moved upon this occasion, Paul was put to death. But Pererius confuteth this opinion by this reason: this setting of the city on fire happened in the tenth year of Nero, as Eusebius noteth in his Chronicle, but S. Paul suffered in the 14. year of Nero.  
5. But we need assign no other cause of Nero his rage against this blessed Apostle, than this, which Eusebius and Hierome both do touch, as is partly showed before, Quest. 12. that Paul's defence was at his first imprisonment admitted, and thereupon delivered, because Nero at the first carried himself as a gentle Prince, but in the end he became a most savage Tyrant, and then his hatred was such against the Christians, that Paul could not escape his bloody hands. It was then the cruelty of that bloody Tyrant joined with a wicked detestation of the Christian faith, that provoked this beastly Tyrant, to show his rage, in putting to death this holy Apostle: we need not seek for any further reason. And thus far we have proceeded in such questions as concern the person of this Apostle: now follow such matters, as are to be observed touching his writings, and specially this Epistle to the Romans.   

16. Quest. Of the Epistles of S. Paul the number of them.  
1. The Epistles which S. Paul writ, are in all 14. in number, he writ nine of them to the 7. Churches: 1. to the Romans, 2. to the Corinthians, 1. to the Galatians, 1. to the Ephesians, 1. to the Philippians, 1. to the Colossians, 2. to the Thessalonians, and one to the Hebrews: and 4. beside to private persons, 2. to Timothy, 1. to Titus, 1. to Philemon. The reason of this number, Gregory, whom Anselmus followeth yieldeth to be this: this number of 14. consisting of 10. which signifieth the moral Law, and of four which noteth the 4. Evangelists, showeth the harmony and consent of Law and Gospel, and that S. Paul, jegis & evangelii secreta rimatus esset, had searched out the secrets both of the Law and Gospel: But this reason is too curious. Cyrillus de Hieros●lym. Catech. 10. better showeth the reason, why S. Paul did write more epistles than the rest of the Apostles: non quod minor esset Petrus, ant joannes, not because Peter, or john were less or inferior: sed quia antea fuit mimicus, but because he had been an enemy before, it pleased God he should write most: that we might be the better persuaded that he taught the truth.  
2. These epistles of S. Paul are extant, some other he did write, which are not extant, as 1. Cor. 5.9. he maketh mention of an epistle, which he had written to the Corinthians before that: for thus he saith, I wrote unto you, in an epistle, that you should not company together with fornicators: which words Chrysostome thinketh to have relation to the 2. and 7. verses of the chapter, but the 11. verse following, But now I have written unto you, doth show that it was at another time, that he so had written. Indeed those words of the Apostle, Ephes. 3.3. as I have written before, (or above) in few words, may have relation to the beginning of the same epistle, c. 1. v. 9 yet in this place it may be gathered that S. Paul had written a former Epistle to the Corinthians, Pareus: which may be his meaning, where he saith, this is the third time that I come unto you, 2. Cor. 13.1. which he may understand of his three epistles, which he had written unto the Corinthians: for that some of the Apostles writings may be missing in the New Testament, as some of the Prophets in the old Testament, as Solomon is said to have spoken three thousand Proverbs, and a thousand and five songs, 1. king. 4.32. whereof the greater part is lost, may be granted without any inconvenience: seeing that part of the Scripture, which the Lord hath thought good to preserve for the edifying of his Church is found to be sufficient.  
3. Yet diverse books were forged and foisted in under S. Paul's name: as Augustine citeth the Apocalypse or Revelation of S. Paul, in 16. c. joan. whereof Niceph●rus also maketh mention, lib. 12. c. 34. which they said was found in Paul's father's house at Tarfus in a marble coffet in the time of Theodosius the Emperor, which was proved to be false by the confession of an old man: such was the book of the Acts of Paul, mentioned by the same Nicepherus, lib. 12. c. 46.  
4. Of the same sort was the Epistle to the Laodiceans imagined to be of S. Paul's writing: 1. which neither was S. Paul's writing, but the Church rejected it, 
whether S. Paul wrote any Epistle to the Laodiceans.  that there might be but 14. epistles in all: to show, that the Apostle had attained to the secrets of the Law and Gospel: for run signifieth the Law, and four the Evangelists, thus Anselmus in 4. epist. ad Colossens. following Gregor. lib. 35. moral. c. 25. for the Church hath no authority to reject any part of the Apostolical writings. 2. neither was it of S. Paul's writing, but now perished, as Bellarmine thinketh, lib. 4. de verbo Dei, c. 4.3. nor yet was that epistle sometime extant, of S. Paul's writing, as Epiphanius maketh mention thereof, in the heresy of the Marcionites: for S. Hierome well saith, legunt quidam ad Laodiceuses, sed ab omnibus exploditur, some do read also the Epistle to the Laodiceans, but it is rejected of all, catalogue. scriptor. for the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from Laodicea, Coloss. 4.16. which the vulgar Latin corruptly translateth, quae Laodicensium est, which is of the Laodiceans. 4. neither was it the same epistle which the Apostle had written from Laodicea, which some think to have been the first epistle unto Timothy: for it is evident Coloss. c. 2.1. that S. Paul when he wrote this Epistle had not seen the Laodiceans. 5. So Philastrius, har. 59 maketh mention of such an Epistle which was taken to be S. Paul's, but it was not publicly received, because of some doubtful sentences thrust in by some: but it was not S. Paul's Epistle, neither in part nor whole, for the reason before alleged, as Theodoret thinketh that it is a seyned and forged epistle. 6. Sixtus Senens. writeth, that there is an epistle of S. Paul's to the Laodiceans to be found in Paris, in an old book, in the library of Sorbon, and at Padway in the library of S. john: But that is not S. Paul's epistle, for it containeth nothing worthy of him: and whatsoever that epistle hath is more distinctly handled in the epistle to the Colossians: so that there was no reason, why S. Paul should will the Colossians to read that epistle. 7. this epistle then from Laodicea, was some epistle, which either the Laodiceans writ to S. Paul, whereunto he partly maketh answer, in that epistle to the Colossians, as Chrysostome, Theodoret, Oecumeneus, or which they had written to the Colossians, Beza.   

Quest. 17. Of the order of time, wherein S. Paul's several epistles were written.  
This Epistle to the Romans, though it be placed first, yet is thought to have been written last of all those, which S. Paul did write before he was imprisoned at Rome. His epistles than are thought to have been written in this order: 1. the former epistle to the Thessalonians, seemeth to have been first written, which he sent unto them from Athens by Tychicus: for from Thessalonica he removed to Berea, from thence to Athens, Act. 17.2. And the same year while he was at Athens, he did write the second epistle also to the Thessalonians, explaining in the latter, that which he had written in the first concerning the coming of Christ, and the end of the world: this was about the 17. year of his Apostleship, and the 9 year of the reign of Claudius the Emperor, Pareus. Chrysostome giveth this conjecture, why the epistles to the Thessalonians should be written before those to the Corinthians, because he saith, 2. Cor. 9.2. that Achaia was prepared a year ago: whereby he signifieth that he had formerly dealt herein with the Thessalonians, unto whom he thus writeth, 2. Thess. 4.9. as touching brotherly love, ye need not, that I write unto you, etc. yea and that thing ye verily do to all the brethren, which are throughout all Macedonia. It seemeth then that he had propounded this matter of benevolence, and alms to the Thessalonians, before he had written thereof to the Corinthians, Chrysost. in argum.  
But here are two doubts moved concerning this epistle: from whence it was sent, and by whom: Barenius, to whom Pererius consenteth, thinketh it was written from Corinth: because S. Paul maketh mention, c. 3.6. of Timothy his return unto Paul, before this epistle was written, who found S. Paul at Corinth, Act. 18.1.5. But there it is said, that Silas and Timotheus came from Macedonia, when they found Paul at Corinth: therefore that might be an other return, than this here mentioned, when Timothy came from Thessalonica: And that Paul was then at Athens, when he wrote this epistle is evident, c. 3.1. we thought it good to remain at Athens alone, etc. And of this opinion also are Athanasius in Synops. and Theodoret, that this epistle was sent from Athens.  
But these forenamed fathers think also, that this epistle was sent by Timothy: because it followeth, c. 3.2. and have sent Timotheus our brother, etc. who they think carried this epistle: yet it is more probable that it was sent by some other, and most like by Tichicus: Pareus: for the inscription of the epistle is in Paul, Silvanus, & Timotheus name: it is not like, that he would send Timotheus salutation, he being the messenger to carry the epistle: for salutation and greeting is sent in the name of those which are absent.  
3. The third epistle in order was the former Epistle to Timothy, which he wrote from Laodicea, the chief city of Phrygia parationa, while he passed through that country, Act. 18.2.3. before he came to Ephesus, c. 19.1. for when S. Paul writ to Timothy, he purposed to see him shortly, 1. Tim. 3.14. as he did, out of Phrygia coming to Ephesus: this seemeth to have been about the 19 year of his conversion.  
4. Next was written the former epistle unto the Corinthians: which was dated not from Philippi, as it is in the Greek subscription, but rather from Ephesus, as the Syrian and Arabian translation hath: for at this time Paul was at Ephesus, 1. Cor. 16.8. I will tarry at Ephesus until Pentecost: and as yet he was not come to Macedonia, where Phillippi was, as he saith, v. 5. I will pass through Macedonia: it seemeth then, that this epistle was written while Paul stated at Ephesus, before that commotion made by Demetrius: Beza annot. 1. Cor. 16.5 about the 19 year of Paul's conversion, the 54. year of our Lord, and in the 12. year of Claudius. Pareus.  
5. Then followed the second epistle to the Corinthians, which was written from Philippi, as the usual subscription showeth: for after the tumult ceased in Ephesus, Paul departed to go into Macedonia, Act. 20.1. and from thence into Grecia, where he stayed 3. months: as he promised to come unto Corinthus with them of Macedonia, 2. Cor. 9.4. which he at that time performed.  
6. About the same time also was written the Epistle to Titus from Nicopolis, which is not far from Philippi in Macedonia, whether he sent for Titus to come unto him: because he purposed there to winter, Tit.. 3.12. yet the Apostle afterward changed his mind, for he stayed three months in Grecia, and there wintered, Act. 20.3. as it is most like at Corinthus, Pareus. Aretius thinketh that this epistle was written before the latter to the Corinthians: the matter is not great: they were both written in a short time one after another: but it seemeth he first came to Philippi, whence he wrote to the Corinthians, and then to Nicopolis.  
7. The last of all these, was written this epistle to the Romans, from Corinthus in his last passing through Macedonia and Grecia, when he went to jerusalem, whence he was sent captive to Rome: for now he had received the alms to minister unto the Saints at jerusalem, Rom. 15.25. which he had written before to the Corinthians to be gathered, 1. Cor. 16.2. 2. Cor. 8.6. which alms he now carried to jerusalem, when he wrote this epistle, as he saith Act. 25.17. that he brought alms to his nation: This epistle to the Romans, as it was the last of those, which were written before he came to Rome, so yet was it before all the rest, which he sent from Rome, being there in bonds: Romanorum enim unbem nondum accesserat, for he was not yet come to the city of Rome, when he wrote this epistle, Chrysostome.  
These seven former epistles, S. Paul did write before he was carried prisoner to Rome: the other seven he sent after he came to Rome, for in all of them he maketh mention of his bonds: but whereas Paul is thought to have been twice in bonds at Rome, for otherwise being held to have come to Rome in the 2. year of Nero, he must either be thought after 2. years imprisonment at Rome to have suffered in the 4. year of Nero, which is against the opinion of all, or that he remained there 12. years prisoner, which is not like: Now than whether he writ these Epistles following, in his first, or second imprisonment and bonds at Rome, it is uncertain, Pareus.  
8. The first written from Rome was the epistle to the Galathians, wherein he maketh mention of the marks of the Lord jesus, which he did bear in his body, c. 6.17. meaning his chains, or torments, which he endured: this may seem to have been in the beginning of his second bodes, Pareus. Chrysostome thinketh, that the epistle to the Galatians was before this to the Romans: but that cannot be: for when he sent this epistle to the Romans, he had not yet seen them, for he saith, c. 1.11. I long to see you, etc. neither had been at Rome: but from Rome he sent the Epistle to the Galathians, then being in bonds, as both the subscription of the Epistle showeth, and the mentioning of the marks of the Lord jesus, c. 6.17. Aretius thinketh that this was written last of all, saving the epistle to the Hebrews: because the Apostle saith, c. 6.17. from hence let no man put me to business: ego enim modo immolar, for I now am ready to be offered: but these words are not there: he saith, for I bear in my body the marks, etc.  
9 The next was the epistle to the Ephesians, where he maketh mention also of his bonds, c. 6.22. Pareus.  
10. Then the epistle to the Philippians, in the which he maketh mention of some in Caesar's household, which sent salutations, c. 4.22. Pareus. Aretius will have this the first epistle sent in his bonds, because he maketh mention thereof as of a new thing, c.i.u. 7. but by this reason the epistle to Philemon should be first, because in the very title he saith, Paul a prisoner of jesus Christ: These epistles, the order whereof cannot be proved otherwise out of the epistles themselves, are best holden to have been written in that order wherein they are placed.  
11. The last of all the epistles written in S. Paul's first bands seemeth to be the epistle to the Hebrews: Pareus maketh it the first written from Rome: but because he saith, they of Italy salute you, c. 13.23. it may seem he was dismissed from Rome, and preached in Italy: Baronius, and before him Aretius, think it was the last of all S. Paul's epistles: but that is not like, because it seemeth when he writ this epistle, he was delivered from his bonds at Rome, and was in Italy: therefore I think that it was upon the same reason, the last which S. Paul did write in his first imprisonment, as Pererius.  
12. The next was the epistle to Philemon, but written in S. Paul's last bonds: Pareus and Aretius think the Epistle to the Colossians was written first: but Chrysostome giveth the priority of this epistle to Philemon, upon this reason: because, Coloss. 4.9. the Apostle maketh mention of Onesimus a faithful and beloved brother whom he sent with Tiobicus unto the Colossians: but it is like he had first reconciled him to his master Philemon, whose servant he had been, without whose mind he would do nothing, Philem. 14. him therefore it is like he first of all sent to Philemon his master, with that epistle, before he would employ him.  
13. Then followeth the epistle to the Colossians, wherein he prayeth them to be mindful of his bonds. These two last epistles, 1. I neither think with Pererius to have been written in S. Paul's first bonds, because he calleth himself now in the epistle to Philemon, which was written before this to the Colossians, Paul aged: and though he writeth v. 21. as hoping to be delivered, yet it pleased God otherwise. 2. neither yet do I think with Pareus, that all but the Epistle to the Hebrews written from Rome, are to be referred to S. Paul's last bonds: because in some of them he writeth very confidently of his deliverance, as Philip. 1.25. This I am sure of, that I shall abide, etc. these two then, with the latter epistle to Timothy, were written in S. Paul's last bonds.  
14. The last was the second epistle to Timothy, which was after the other to the Colossians: for Demas was now fallen away, 2. Timoth. 4.10. who yet continued with Paul, when he writ to the Colossians, c. 4.14. Aretius. And that this was the last of all, is evident, 2. Tim. 4.6. where he saith, I am ready to be offered up, and the time of my departure is at band. Chrysost. Pareus.  
But Pererius much differeth and dissenteth, as touching the order of time of the writing of these epistles: whose placing of them with the reasons of his opinion shall briefly be examined.  
1. The Epistles to the Corinthians he thinketh to have been written before the 1. epistle to Timothy: which is affirmed to have been written in the third place before either of these epistles: for if Paul writ the 1. epistle to the Corinthians from Ephesus, as Pererius confesseth, and it is evident, 1. Cor. 16.8. then must the 1. epistle to Timothy be the former: for when S. Paul writ to Timothy he had not yet been at Ephesus, but he purposed to see Timothy shortly, 1. Tim. 3.14.  
2. Next to the epistles to the Corinthians, he placeth the former to Timothy, which must go before upon the reason alleged.  
3. After the epistles to the Corinthians he setteth the Epistle to Titus, which followed indeed in that order, as is showed before: saving that he thinketh it was not written from Nicopolis, which is most probable, because he saith, c. 3.12. Be diligent to come unto me to Nicopolis, for I am determined there to winter: for although these words may bear that sense, that he was not yet come to Nicopolis, but had it in his mind to be there: yet the subscription to the epistle, affirming that it was written from Nicopolis, aught to sway that way especially, the text favouring that sense.  
4. The epistle to the Galatians he thinketh to have had the 5. place next to that to Titus, with Chrysostome: But Theodoret's opinion is rather to be received, who thinketh it was written from Rome, and therefore after the epistle to the Romans, as is showed before, loc. 9  
5. The Epistle to the Romans was the last of those which S. Paul writ before he was in bonds at Rome, as hath been showed before, loc. 7.  
6. Then follow the other epistles to the Galatians, Ephesians, Philippians, Philemon, Colossians, Hebrews: saving that Pererius will have the epistle to the Galatians before this to the Romans: and the epistle to the Hebrews last of all, but the two epistles to Timohie: whereas the Epistles to Philemon, and the Colossians, were after it: see before, loc. 13.  
7. Last of all Pererius placeth the second to Timothy: which was written last of all, when Paul was ready to be offered up, as he writeth 2. Tim. 4.6. and that the time of his departure was at hand: Baronius therefore is deceived, who thinkeh it was written before the epistles to the Philippians, Ephesians, Colossians, Philemon, and to the Hebrews: And whereas it will be objected, that S. Paul when he writ this epistle was delivered out of the mouth of the lion, meaning Nero, 2. Timoth. 4.17. and therefore this epistle was written in his first, not in his second bonds. Chrysostome and Theodoret do answer, that S. Paul speaketh here of his first bonds, that at his first answering he was delivered: But 〈◊〉 the former places, he speaketh of his state and condition, wherein he then presently was, every day expecting death, and looking for the time of his dissolution.   

Quest. 18. That it is no point of curiosity, but a thing very requisite to know the diverse times of the writing of S. Paul's Epistles.  
1. Not for that reason, which Origen supposeth, to know how the Apostle profited, v●detur in hac epistola perfectior fuisse quam in caeteris, he seemeth to have been more perfect in this epistle then in the rest: for to the Corinthians he writeth, 1. Cor. 9 Lest when I have preached to others, I should be a reprobate: he so saith, quasi res non indubitata esset, as though it were a thing which he was not fully resolved of: and to the Philippians he saith, 3.12. not as though I had already attained unto it: But in this epistle he speaketh as a man thoroughly resolved: he was persuaded that nothing could separate him from the love of God in Christ, c. 8.38, 39 sic fere Origenes.  
Contra. 1. The places alleged prove no such uncertainty of assurance of salvation in Paul: for in the first, he speaketh not of reprobation before God, but in the opinion of men, lest they might judge him as a reprobate, if his life should be contrary to his doctrine: in which sense he useth the word, 2. Cor. 13.7. though we be as reprobates, that, is in man's judgement: In the other place he speaketh of the full possession of the inheritance, not of the perfect assurance. 2. the epistle to the Philippians was written after that to the Romans, as hath been showed: therefore it is impertinently alleged to prove greater perfection to have been in the Apostle, when he writ to the Romans, then when he indicted the epistle to the Philippians. 3. The same assurance of salvation, which S. Paul professeth Rom. 8. he showeth also, 2. Cor. 2.9. the things which eye hath not seen, etc. which God hath prepared for those that love him: But God hath revealed them unto us by his spirit, etc. Here the Apostle, in saying (us) persuaded himself to be one of those, to whom these things were revealed and prepared.  
2. But Chrysostome better showeth the reason, why it is profitable to distinguish of the time of the writing of these epistles: because the Apostle handleth the same things diversely, treating of circumcision and other Ceremonies: for to the Romans he saith concerning such things, c. 14. him that is weak in the faith receive unto you. But to the Galatians, he writeth more sharply, c. 5.2. If ye be circumcised Christ shall profit you nothing: and to the Colossians he calleth them the ordinances of the world, the commandments and doctrines of men, Coloss. 2.20.22. the reason of which difference Chrysostome allegeth to be this: quia principio condescendere oportuit, successu temporis non item, because in the beginning the Apostle was to condescend and yield somewhat, but not so afterward: like as physicians and schoolmasters do more gently and tenderly use their patients, and young scholars at the first, than afterward.   

Quest. 19 Of the order of placing the Epistles, and why this to the Romans is set first.  
1. Athanasius in Synops. placeth the 7. canonical epistles before S. Paul's, which are fourteen in all: and of them the epistle to the Hebrews he maketh the tenth next before the epistles to Timothy: Luther setteth the epistle to the Hebrews after S. john's epistles, and divideth it from S. Paul's: Tertullian lib. 5. cont. Marcionem, placeth them in this order, the epistles to the Galatians, Corinthians, Romans, Thessalonians, Ephesians, Colossians, Philippians: But the best order is, that which is usually received, to the Romans, Corinthians, Galatians, Ephesians, Philippians, Colossians, Thessalonians, to Timothy, Titus, Philemon, to the Hebrews.  
2. And why the epistle to the Romans is prefixed before the rest, the reasons are these: 1. not for that it was the first in time, for the contrary is showed before. 2. nor so much for the prolixity and largeness thereof, as the prophesy of I say in that behalf is set first, Pareus. 3. or for the dignity of that nation, because the Romans, were chief Lords of the world, Aretius. for this had been but a temporal respect. 4. or for the dignity and excellency of the Roman Church: for he giveth the pre-eminence to the jews: whom he calleth the olive tree, and the Gentiles the banches of the wild olive tree, c. 11.5. But the chief reason was, because of the excellent matter: this epistle treateth of that principal question of justification by faith (which is handled also in the epistle to the Galatians, but here more at large) and of the chief questions beside of Christian religion, as of the works of nature, c. 1.2. the force of the law, c. 7. the fruits of justifying faith, c. 5. of election and reprobation, c. 9 of the calling of the Gentiles, and the rejection of the jews, c. 11. of the diversity of gifts, c. 12. of the duty towards Magistrates, c. 12. of the use of indifferent things, c. 14.15. so that this epistle is as a catechism and introduction to Christian religion, and therefore is worthily set before the rest: Aretius, Pareus.   

Quest. 20. Unto whom this epistle to the Romans was written, and from whence.  
1. It was not written generally to the whole Roman state: for the Emperor of Rome with his Princes, ministers, and officers, were persecutors of the Church of God: but it was directed to those among the Romans, whether of that nation or strangers, both jews and Gentiles, that had embraced the Gospel of Christ: Aretius, Faius. As now in the Roman papal state we doubt not but there are many, which profess the gospel of Christ, and are members of the true Church.  
2. And although this epistle were personally directed to the Romans, yet it entreateth of the common faith, which concerneth the whole Church of God, and to the use thereof is general: and that which was written unto them, is written unto us. As that which our Blessed Saviour said unto his Apostles, he said unto all, Mark. 13.37. So that which the Apostles did write to some special Churches, they did write unto all, Gryneus.  
3. This epistle was written from Corinthus, as not only the subscription showeth both in the Greek and Syriake, but Origen beside doth collect so much by these three arguments out of the text itself: 1. It was sent by Phebe a servant of the Church of Cenchrea, Rom. 16.1. which Cenchrea is near unto Corinth, yea, portus ipse Corinthe, the very haven of Corinth. 2. he saith, Gaius mine host, and of the whole Church saluteth you, c. 16.23. which Gaius dwelled at Corinth: as the Apostle saith, 1. Cor. 1.14. I baptised none of you, but Crispus and Gains. 3. he addeth further, Erastus the chamberlain of the city saluteth you: which Erastus is the same, whom Paul left at Corinth, 2. Timoth. 4.20.   

Quest. 21. Of the excellency and worthiness of this epistle.  
Three things do commend this epistle, 1. the matter, 2. the form, 3. the kind and method.  
1. Concerning the matter, it containeth the chief articles, and most weighty points of the Christian faith, as is partly showed before, qu. 6. Origen further setteth it forth thus: multa de lege Mosis connectuntur, etc. many things are knit together in this epistle, as of the law of Moses, of the calling of the Gentiles, of Israel, which is according to the flesh, and of Israel not according to the flesh: of the circumcision of the heart, and of the flesh, of the spiritual law, and the law of the letter: of the Law of the members, and the law of the mind, of the law of sin, of the inward and outward man: to this purpose, Origen. praefat. in epistol. ad Romanos.  
2. The form and method of this epistle is most exact: consisting of the definition of that, which is handled, and the tractation and explication thereof: for the most perfect and artificial Method is that which beginneth with the definition: as the Apostle showeth what the Gospel is, it is the power of God to salvation to every one that believeth, c. 1. v. 16. in the which definition are expressed all the causes thereof: the efficient and author, (God) the end salvation, the material cause Christ jesus, the formal, faith and belief in us, and on God's behalf his efficacious power: Gryneus. In the amplifying and tractation of this definition, all the rest of the epistle is bestowed: as this proposition, that we are justified by the Gospel, that is by faith and belief in Christ, is further amplified by the contrary, that we cannot be justified either by the works of nature, c. 11.2. or of the Law, c. 3. but by grace, and faith, c. 4. by the effects of justifying faith, inward, the peace of conscience, c. 5. outward, the fruits of holiness, c. 6. by the contrary operation of the law, which revealeth sin, c. 7. but the Gospel freeth from condemnation, c. 8. by the cause, the free election of God, c. 9 by the subject, the Gentiles called, the jews rejected, c. 11. See more hereof concerning the Method, in the general argument of the epistle before.  
3. For the kind of epistle: It is principally definitive and demonstrative: for he defineth and determineth that we are justified, neither by the works of nature, nor of the law, but by faith in Christ; and proveth the same by most evident demonstration: Beside this epistle hath somewhat of all other kinds of epistles, which are called accessaria, accessary and secondary: as it is both gratulatory, rejoicing for their faith, c. 1. and it is reprehensorie, rebuking the Gentiles for their licentiousness: it is also exhortatory, exhorting to holiness of life, c. 6.12. and it is deprecatory, he prayeth and maketh request, praying for increase of grace in them, and for himself, that he might have some good occasion to come unto them. Aretius.    

4. Places of doctrine.  

1. Doct. Of the godly custom and use of the Church, in laying the foundation of religion, which is Catechising.  
This commendable use was taken up by the Apostles themselves: as the Apostle showeth, Hebr. 6.1. he calleth it the doctrine of beginnings, and the laying of the foundation: as of repentance, faith, baptism, the resurrection, of eternal judgement: And so in this epistle, the Apostle delivereth a perfect form of catechism: which consisteth of three parts, of the misery of man by nature, his reparation and restitution by grace, and then of his thankfulness afterward, in his obedience of life, for the benefits received: which three parts, the Apostle doth at large handle in this epistle: what man is by nature, he showeth, c. 1.2.3. what by grace, c. 4.5.8. and of the fruits of regeneration he entreateth, c. 6. c. 12. So that it is false which Bellarmine affirmeth, that the Apostle delivered no form of catechising, to the Church: l. 4. de verb. Dei. c. 4. for he doth it most plainly & evidently in this epistle. Pareus.    

5. Places of controversy.  

1. Contr. That it is known, that this Epistle was written by S. Paul, and is of divine authority, by the Epistle itself.  
Bellarmine affirmeth, that to know, that any Scripture is divine or Canonical, it can not be concluded out of the Scripture itself: neither which were the writings of S. Paul, or that the Gospel of S. Matthew was written by Matthew, without the tradition of the Church. Bellar. lib. 4. de verb. c. 4.  
Contra. 1. That the Epistles of Saint Paul are of divine, and Canonical authority, it appeareth evidently out of the writings themselves: for they being written by Saint Paul, who had the spirit of God, 1. Corinth. 7.40. and had Christ speaking in him, 2. Cor. 13.13. and was taught of God, from whom he received his doctrine by revelation, Gal. 1.12. it is not to be doubted, but that his holy writings proceeded from the spirit of God, and so are of divine authority: and he himself doubteth not to make them canonical, as he saith, Gal. 6.16. Whosoever walketh according to this canon or rule, etc. And he denounceth anathema, if any, yea an Angel, should teach any other Gospel, than he had preached, Gal. 1. 2. Likewise that S. Paul was the author and writer of them, it is evident, both by the inscription and title, and by the salutation in the end of every epistle, and the benediction which he useth, The grace of our Lord jesus Christ be with you all: which he saith is the token or mark to know his epistles by, 2. Thess. 3.17. 3. The tradition of the Church is an uncertain thing: that which is uncertain can not be a rule and measure of that, which is most certain: the testimony of men, can not assure us of the testimony of God, Christ saith, joh. 5.33. Ye sent unto john, and he bare witness unto the truth: but I receive not the record of men, etc. 36. I have a greater witness, than the witness of john, etc.   

2. Contr. That S. Paul's epistles are not so obscure, that any should be terrified from the reading thereof.  
In the Preface to Toletus commentary, the epistles of S. Paul are affirmed to be hard, out of Hierome and Origen, contr. Whitakerum hareticum, against Whitaker that heretic: as it pleaseth that railing taxer, to call that learned godly man.  
Contr. 1. True it is, that as S. Peter saith, some things are hard in S. Paul's epistles, 1. Pet. 3.16. he saith not, that many things are hard, or that the Epistles are hard, but only some (few) things in them: this letteth not, but that his Epistles may safely be read of all, that read them with an humble mind, desirous to profit thereby: the danger is only to the unlearned, and unstable which pervert them, as they do the rest of the Scriptures, as S. Peter in the same place saith. 2. And even those hard places may be made easy by diligent reading: as Chrysostome giveth this instance; like as we know their mind whom we love and observe, and are familiar with them, & utique si lectioni cum animi alacritate volueritis attendere, etc. so you if you will with cheerful attention give yourselves to reading, ye shall need no other help, etc. hinc ut innumera mala nata sunt, quod scripturae ignorantur, hence so many evils have sprung up, because the Scriptures are not known; hence so many heresies, etc. the ignorance then, not the reading of Scripture, breedeth heresies: and thus he concludeth, oculos ad splendorem Apostolicorum verborum aperiamtu, let us open our eyes to receive the brightness of the Apostolical words, etc. they do not then cast darkness upon our eyes, but bring brightness and clearness. Chrysost. argum. in epist. ad Rom.   

3. Controv. Against the Ebionites, which retained the rites and ceremonies of Moses.  
Whereas the Ebionites thought the rites of the Law necessary, and joined them together with the Gospel, which heresy did much trouble the Church in the Apostles time, and is at large confuted in the epistles of S. Paul to the Galatians, and Colossians: the same also in this epistle is convinced, and confounded: for the Apostle renounceth the works of the Law, whether the ceremonial and moral, as having no part in the matter of justification, which he concludeth to be by faith, without the works of the law, c. 3. And he showeth directly, c. 4.10. that Abraham's faith was imputed to him for righteousness, when as yet he was uncircumcised, lest his justification might be thought to have depended upon his circumcision.   

4. Controv. Against the Marcionites, which rejected the law of Moses.  
These wicked heretics too much depraved the law of Moses, with the rites thereof, (as the other extolled it too much) affirming that it was not appointed nor commanded, by the good and gracious God, but by the Prince of the darkness of this world. But these also are sufficiently confuted in this epistle: for S. Paul commendeth the ceremonies of the old Testament, as fit for those times, and figures of things to come: as he calleth circumcision the seal of the righteousness of faith, c. 4.11. and this testimony he giveth of the moral law, Rom. 7.12. Wherefore the Law is holy, and the commandment is holy, just, and good, etc.   

5. Controv. Against the Romanists, which deprave the doctrine taught by S. Paul in this epistle.  
Bellarmine in his controversies, and Stapleton in his Antidotes, do apparently impugn the holy doctrine of the Apostle in this epistle in divers points. 1. justification by the imputation, and apprehension of faith, which we call imputative justice, they condemn, as a lie and untruth: whereas the Apostle directly teacheth, c. 4.5. That to him that worketh not, but believeth in him that justifieth the ungodly, faith is counted for righteousness: and v. 8. Blessed is he, to whom the Lord imputeth not his sin. So that it is evident by the Apostle, that our justification before God, is in the not imputing of sin, and in the imputing of Christ's righteousness by faith.  
2. The Romanists do teach, that a man, as long as he liveth here, can not be certain of faith, whether he believeth, of remission of sins, whether he be justified, of reconciliation, whether he be in the state of grace, of adoption, whether he be the child of God, of life eternal, whether he shall be saved. Contrary to the Apostle, who showeth, that by faith, we may be assured of all these: as of remission of sins, for otherwise we could not be at peace with God, which we obtain being justified by faith, c. 5.1. of adoption, that by the spirit we can call God, Abba, father, c. 8.15. of everlasting salvation, for there is no condemnation to them that are in Christ jesus, c. 8.1.  
3. Whereas the Apostle would have every soul subject to the higher powers, c. 13.1. they exempt all their Clergy from the power of the Magistrate, and so in a manner the one half of the multitude: for if their Cardinals, Prelates, Priests, Monks, Friars, Pardoners, with all their ministers, be put together, à media multitudinis puto vix aberit, they will not want much of the half part. Pareus in praefat. But these controversies shall more fully be handled, when we come to deal with them afterward in particular.   

6. Controv. Against Socinus, that blasphemously subverteth the doctrine of our redemption by Christ, and justification by faith.  
This blasphemous Socinus not many years since, set forth a book in Polonia, wherein he maketh Christ no otherwise the Saviour of the world, than Moses, in teaching the people by his example to live well: and so doing, they shall inherit eternal life: he further most impudently affirmeth, that we have no need of any Reconciler or Redeemer with God: but that he died for our sins, no otherwise then the Martyrs, not to make any satisfaction for us, but only to give us example. These and other such wicked assertions, hath he published in that book: Pareus in praefat.  
Thus this wicked heretic opposeth himself to the most holy doctrine of S. Paul: who evidently teacheth, that as faith was imputed to Abraham for righteousness, so is it to us, c. 4.24. and that when we were enemies, we were reconciled unto God by the death of Christ, c. 5.10. and that by Christ's obedience we are made righteous, c. 5.19. But such wicked assertions, need no confutation, it is sufficient to propound them: for who can not, that hath the least spark of grace, but at the very first naming of them abhor them?   

7. Controv. Whether Paul may be thought to have been married.  
The Rhemists much mislike our English translation, because we read, Philip. 4.3. faithful roake-fellow, so translating the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as though we thereby intended to prove that S. Paul had a wife: which they say is contrary to the Apostles words, 1. Cor. 7.8. where he wisheth the unmarried to abide as he did: Anxot. Philip. 4.3.  
Contra. 1. The Protestants do not much insist upon it, whether Paul had a wife or no, neither do they much urge this place to that purpose: yet Clemens Alexandrin. out of this very place inferreth so much, that the Apostle by yoke-fellow, understandeth his wife: lib. 4. stromat. Eusebius also is of the same mind, that Paul was married, joining him with Peter and Philip, which were both married. 2. Yet it followeth not, because Paul was unmarried, when he writ unto the Corinthians, that he was so always. 3. And what though Paul were not married, it is sufficient, that he had liberty to take a wife, as the other Apostles did, 1. Cor. 9.5. Aretius.  
But we will somewhat more distinctly yet consider of this question, of S. Paul's marriage, whereof there are divers opinions.  
1. Some think that he was a perpetual virgin and never married, of which opinion is Tertullian, who calleth S. Paul, Euangelicum spadonem & custratum, the evangelical Eunuch, who had made himself chaste: and he saith further, Petrum solum invento maritum, I find Peter only, of the Apostles to have been an husband: lib. de Monogom. So thinketh Hierome, that Paul was a virgin: epist. 22. And Epiphanius, haeres. 58. reckoneth among those, qui perpetuo coluerunt virginitatem, which were perpetual virgins, Helias in the old Testament, and Paul in the new. Ambrose likewise, and Theodoret, do give this reason, that S. Paul before his conversion was too young to be married: and after he was converted, it is not like he desired marriage, which he had neglected before. Of the same judgement are Theophylact, Oecumenius, Beda upon the 7. c. 1. epist. ad Corinth. The chief reason of Paul's virginity they ground upon these words, 1. Cor. 7.8. I say unto the unmarried, and unto the widows, it is good for them, if they abide, even as I. But this only showeth that S. Paul at that time was not married, not that he never had been married: and that conjecture that Paul was not of age to be married before he was converted, hath no probability, seeing he was put in great authority by the high Priest, of whom he received letters to persecute the Disciples at Damascus, Act. 9.1, 2.  
2. another opinion is, that S. Paul had a wife both before his conversion and after: so Ignatius epist. ad Philadelphens. Clemens alexander. lib. 3. stromat. Leo 9 distinct. 31. c. 11. Catetanus and Catharinus, in 4. cap. ad Philippens. and Erasmus likewise: their grounds are out of two places, 1. Cor. 9.5. Have we not power to lead about a wife being a sister, as well as the rest of the Apostles? and, Philipp. 4.3. I beseech thee, faithful yoke-fellow, help those (women,) which laboured with me in the Gospel.  
But neither of these places prove any such thing. The first we refuse not, neither upon Tertullians' reason, because it goeth before, Have we not power to eat and drink? 
lib. de Monog.  that he speaketh of such women which ministered unto them victuals: or Hieromes, 
lib. 1. contr. jovinian.  who thinketh because the name sisters is added, he understandeth rather other women, than their proper wives, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both a wife and a woman: for their wives also were their sisters in profession: or Augustine's, who saith the Apostle, 
lib. de oper. Monach.  non ducendi, sed circumducendi ●ocabulo usus est, used not the word of leading to marry, but leading about: But the special reason, why we refuse this place is, because at the same time, that S. Paul wrote this epistle, he counted himself among those which were unmarried, 1. Cor. 7.8. This place only showeth, that S. Paul had power to carry about a wife, as the rest of the Apostles did: but not that he used this power: as likewise he had liberty not to work, as it followeth in the same place, v. 6. Or I only and Barnabas, have we not power not to work? yet he wrought with his hands notwithstanding.  
The other place is rather to be understood of some helper, that was most nearly joined unto S. Paul in the work of the Gospel, then of his wife: for as Caietane well noteth, seeing S. Paul was unmarried before, when he was at liberty, and wrote the first epistle to the Corinthians, it is not like he took him a wife afterward, being now a prisoner at Rome, when he sent this epistle to the Philippians: and beside, the Syrian translator putteth it out of doubt, who useth here the masculine gender, as Beza noteth, which is ambiguous in the Greek.  
3. Some other leave the matter in suspense, not determining, whether S. Paul were married or not: as Origen in the beginning of his commentary upon this epistle: to which opinion it is safest to subscribe: to hold it as a matter indifferent, whether S. Paul were at any time married or not, seeing it is not expressed in Scripture. It sufficeth, that he saith he had power to lead about a sister a wife, as well as the rest.  
But now Pererius out of some fathers, as Hierome, Augustine, contendeth that it must rather be interpreted, a woman being a sister, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here used, signifieth both a woman, and a wife: which conceit is removed by these sufficient reasons:  
1. They in thus reading, a woman a sister, do invert the order of the words: which stand thus in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sister a wife: if they will have it, a sister a woman, that were superfluous, seeing the word sister also includeth the other: for she could not be a sister, but she must be a woman too.  
2. It was more seemly, that seeing the Apostles had women in their company to minister unto them, it was more fit and convenient, that their own wives should go about with them, than other women, which had not been without offence.  
3. Likewise the very phrase, of leading about a sister, showeth some authority and command, such as husbands have over their wives, and masters over their servants, as Peter Martyr well note●h: the Apostles had power to lead about their own wives, who were not to forsake their husbands: but over other women they had not that power.  
4. And if this were to be understood of rich and wealthy women, which accompanied the Apostles, and ministered unto them of their substance, they had been no charge unto the Churches, whether the Apostles came: and so this had been no privilege to the Apostles, to bring such women with them, as should support their charges. But the Apostle here standeth upon his privilege and immunity, if he had thought good to have used it, that he might, as the other Apostles, have lead about a wife: Beza. So that whether S. Paul were married or not, it sufficeth, that he might have taken a wife, if he would.    

Moral observations out of the whole Epistle.  

1. Observ. Of the singular profit that may arise by reading of this Epistle to the Romans.  
This Epistle hath a double use, either to instruct us in the right judgement of the greatest mysteries of Christian Religion, as of justification by faith, of the Law, of Election, of certainty of salvation, as also to stir us up to the works of piety. Origen only commendeth the reading of the latter part of the Epistle, from c. 12. to the end: the other part, he thinketh not to be so necessary, as handling only questions about the ceremonies of the Law: but herein I prefer rather the judgement of Chrysostome, who often caused S. Paul's epistles to be read in his hearing, even twice every week: argument. in epist. ad Roman. and Augustine professeth he was much addicted to the reading of S. Paul, lib. 7. confess. c. 3. It was an ancient use in times passed in the Church, that they which were appointed to the ministery, should get without book, the Psalms and the prophesy of Isai in the old Testament, and the Gospel of S. Matthew, with S. Paul's epistle in the new: It shall be profitable for every Christian likewise to follow the same godly use, especially to acquaint themselves with the divine writings of S. Paul: and every one may say with Chrysostome, gaudeo equidem, quod spirituali illa tuba frui datum sit, I am glad, that I may enjoy that spiritual trumpet, etc. in argum. ad. Roman.     

The first Chapter.  

1. The text with the divers readings.  
PAul a servant of jesus Christ, called to be an Apostle, put a part to preach the Gospel of Christ,  
2 (Which he had afore promised by his Prophets in the holy Scriptures)  
3 Of his Son (jesus Christ our Lord. G.) made (not begotten. V.T. or made to him. L.) of the seed of David according to the flesh: (not of the seed of David in the flesh. T.)  
4 Declared to be the Son of God (not known. T. or predestinate. L. or destinate to be the Son of God. V.) in power, L. (not mightily. G. Be. or by power. V. according to the spirit of sanctification. G. Be. V. not according to the holy spirit. T. or the spirit that sanctifieth. R.) by the resurrection from the dead: T. B.G.Be. (not of the dead) even jesus Christ our Lord: Be. T. (not of jesus Christ our Lord. L.U.R.B. for it must be suferred to the beginning of the third verse: and all that followeth must be enclosed in a parenthesis: so the Genevens. do transpose it: but it is safest to put it in the last place, according to the original: with reference, as is said before.)  
5 By whom we have received grace and Apostleship, for obedience to the faith (that obedience might be given to the faith. B. G.) among all the Gentiles for his name: (that they may obey the faith of his name. T.) (in his name among all heathen. B.G.)  
6 Among whom ye are also the called of jesus Christ: (the called in jesus Christ. T.)  
7 To all that be at Rome, B. (you, that be. B. G. Be. V. they that be. L. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being) called to be Saints: Grace be to you, and peace (grace with you. T.) from God our Father, and from the Lord jesus Christ.  
8 First verily I give thanks to my God (I thank my God. B.G. but in the original it is put in the dative, to God) through jesus Christ, for you all, because your faith is published in the whole world. (not, herded. T. or renowned. R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, annunciator, published.)  
9 For God is my witness, whom I serve in my spirit (with my spirit. B.) in the Gospel of his Son, that without ceasing, I make mention of you V.B.G.Be. (make memory of you. R.L. which phrase is neither good in Latin or English.)  
10 Always in my prayer, beseeching, if by any means sometime at the length T.B.L. V. (at one time or other. B.G.) I might have a prosperous journey by the will of God to come unto you.  
11 For I long to see you, that I might impart unto you Be. L. (bestow among you. B.G.) some spiritual gift; that ye may be established, Be. B. (or confirmed. T.U. to confirm you. L. R. but the word is in the passive.)  
12 That is, to be comforted together among you, Be. (in you. L. R. with you. B.G. to be exhorted together. B. Par. but the Apostle was comforted rather, then exhorted by their faith) by our mutual faith, yours, and mine.  
13 Now I would not have you ignorant (brethren) Be. Par. l. Or. (I would have you know. T.B.) how that I have oftentimes purposed to come unto you, (but have been letted hitherto) that I might have some fruit also among you, Be. Par. (in you. L. T.R. the Greek preposition signifieth (in) properly, but here it is taken for, among) as also among other Gentiles.  
14 Both to the Grecians, and to the Barbarians, both to the wise, and unwise am I a debtor: (to every man am I a debtor, to preach. T. this is not in the original.)  
15 So that, as much as in me (is,) I am ready to preach the Gospel, to you also that a●● in Rome. (verbat. that which is in me, is ready to preach.)  
16 For I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation, to every one that believeth, to the jew first, and also to the Grecian.  
17 For by it, the righteousness of God is revealed, from faith to faith, as it is written, But the just shall live by faith.  
18 For the wrath of God is revealed from heaven against (upon. L.) all ungodliness and unrighteousness of men, which withheld the truth in unrighteousness,  
19 Forasmuch as that which may be known of God, Be. G.U.B. (which is known of God. L.R. the knowledge of God. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here signifieth that rather, which may be known) is manifest in them: for God hath showed it unto them.  
20 For the invisible things of him, from the creation of the world, (or since the foundation) T.L. Par. (not, through the creation of the world. V.G.B. see qu. 51.2.) being understood by (his) works, are seen; both his eternal power and Godhead (which words the Genevens. transpose to the beginning of the verse) that they should be without excuse: T. (not, so that they are inexcusable. L. R. B. or to the intent, that they should be without excuse. B.G. Par. see qu. 54.)  
21 Because, that when they knew God, they glorified him not, as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Be. L. (blinded. B. full of darkness. G.)  
22 When they professed themselves to be wise: B.G. (saying themselves to be wise. L.R. counting, B. thinking. T. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is better translated, professing) they became fools.  
23 And they turned (for they turned, Be. G. but the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and) the glory of the corruptible God, into the similitude of the image (by the similitude, etc. V. into the form image, Be. made after the similitude, etc. B. but in the original it is, in the similitude) of a corriptible man, and of birds, and of four footed beasts, and of creeping things.  
24 Wherefore God gave them up to their heart's lust, unto uncleanness (not, to unclean lusts of their hearts. T. or to uncleanness through the lusts of their hearts. V.B.) to dishonour or disgrace, ignominia afficiant. T.U.L. (defile, Be. B.G. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly signifieth to disgrace) their own bodies between themselves:  
25 Which turned the truth of God into a lie (not, his truth for a lie, V.B.) and worshipped and served the creature beside the Creator, (or forsaking the Creator (not, above the Creator, V. or more than the Creator. B. or rather than the Creator: the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside) who is blessed for ever, Amen.  
For this cause, God gave them up to vile affections: for even the women did change the natural use into that which is beside nature: (contrary to nature. L.B.G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prater: and used that which is not of nature. T. but here he interpreteth, rather than translateth.)  
27 Likewise the males (the men. B.G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, males) left the natural use of the women, and burned in their lust one toward an other, and the males with males (men with men. B.G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, males) wrought filthiness, and received in themselves such recompense of their error, as was meet: (as they should. L. as was according. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which it beheoved, or was meet)  
28 For as they regarded not to know God, even so God delivered them to a reprobate mind, G.U. (rather then a lewd mind. B. reprobate sense. L. vain mind. T. mind void of judgement. B.P. the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reprobate mind) to do those things, which are not convenient.  
29 Being full of all unrighteousness, fornication, wickedness, covetousness, maliciousness, (rather than, iniquity, malice, fornication, wickedness. L. B. for the order is inverted: for the most Greek copies, and the syriac put fornication in the second place, see qu. 73. following) full of enure, murder, debate, deceit, evil conditioned, V.B. (taking things in the worse part, G. full of evil thoughts, T. malignity. L.Be. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, churlishness, morosity)  
30 Whisperers, backbiters, haters of God (not hateful to God. L. for the Apostle setteth down the sins of the Gentiles) despiteful, B. (or contumelious, L. doers of wrong. G.) proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant breakers, (dissolute, L.R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not standing to composition) without natural affection, such as can not be appeased (without fidelity, L.R. truce breakers, B.U. but that was said before) merciless.  
31. Which knowing the justice of God (the righteousness. B. law. G. right of God. G.Be. judgement of God, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, justice) that they which do such things, are worthy of death, Be. B.G.U. (not, did not understand, that they which do such things are worthy of death. L. for these words, did not understand, are not in the original: nor, that it condemneth to death those which do such things. T. for the word is in the plural, (are worthy of death) but favour, G. or applaud. Par. or have pleasure in. B. or patronise. Be. not consent. L. the word signifieth more, than a bare consent) those which do them.   

2. The Argument and parts of the Chapter.  
IN this Chapter the Apostle after the salutation, and exordium of the Epistle, falleth to prove justification by faith against the Gentiles: first, showing their manifold sins, and bad works, whereby they were so far from being justified, that thereby they incurred everlasting damnation.  
The parts are 1. the inscription to v. 8. 2. the exordium or introduction to the matter, to v. 17. 3. the proposition and argument concerning justification by faith, v. 17.18.4. the confirmation or proof, tow. 31.  
1. The inscription or salutation showeth, 1. the person that saluteth and sendeth greeting, which is Paul, described by his office and calling, in general, a servant of jesus Christ: in special an Apostle, to what end, to preach the Gospel, v. 1. which is set forth, 1. by the antiquity, v. 2.2. the excellency of the subject thereof, Christ jesus: who is described by the singularity of his person, God and man, v. 3.4. and by his office set forth in general, by the work of our redemption, which was finished by his sanctification and resurrection, v. 4. and in special, he was the author of the conversion and calling of the Apostle, v. 5.3. by the effect of the Gospel, to win obedience to the faith among the Gentiles.  
2. The persons saluted are the Romans, whom he setteth forth by their external condition, general, they were Gentiles, special, at Rome, and spiritual, what they were, called, by whom, by Christ, to what, to be Saints, v. 6.7.  
3. The salutation itself, v. 7. he wisheth unto them grace, and peace.  
2. In the exordium or poem. 1. there is his gratulation or giving of thanks for their faith, v. 8.2. the testification of his love toward them confirmed by an oath: in which his love is expressed by two effects, 1. his earnest prayer to God to come unto them, v. 9.10. 2. his longing desire in himself to see them, v. 11. with the end, v. 12.3. a preoccupation of a question, or purgation of himself, that he yet came not unto them: where he showeth 1. the lets of his purpose v. 13.2. his purpose, which yet he continued to come unto them: which is confirmed both by the end, to have some fruit among them, v. 13.2. and by his calling, in general, he was a debtor to all the Gentiles, who are set forth by distribution, v. 14. in special, and so consequently he was ready to preach the Gospel unto them: And by this mention made of the Gospel, he taketh occasion to pass unto the matter.  
3. The third part is the proposition: that justification is by faith: where we have first the occasion, whereupon he bringeth it in: I am not ashamed of the Gospel of Christ: then the proposition itself: that the Gospel is the power of God to salvation to every one that believeth, v. 16. and the proof thereof taken from the Prophet Habacuke, v. 17.  
4. The fourth part is the confirmation of this proposition, that men are justified by faith: which he showeth by this disjunction: they are either justified by faith, or by works: but not by works: which he proveth by this distribution: first that the Gentiles cannot be justified by works, in this chapter to the 17. v. of the next: then, that neither the jews can challenge any thing by their works, thence to the end of the 2. chapter: the Gentiles cannot be justified by their works, because by their works being full of impiety and iniquity, they are made guilty of eternal death, and of the wrath of God: the argument standeth thus: they which are full of impiety and iniquity, are subject to the wrath of God: this proposition is expressed, v. 18. But the Gentiles are such, full of impiety and iniquity: Ergo: the assumption or second part is proved distributively: first their impiety is showed toward God, to v. 28. then their iniquity toward men. v. 32.  
In the proof of their impiety: first the sin is showed, than the punishment: their sin, in that wittingly and against their knowledge, they depraved the worship of God: their knowledge is set forth both by the light of nature in them, v. 19 and by the creatures, v. 20. their depravation of God's worship, is expressed, in the causes, their unthankfulness, which brought forth vanity of mind, and foolishness, v. 21.22. the effect, in worshipping corruptible things in stead of God, v. 23. then the punishment followeth, they were given up to their hearts lusts, v. 24.  
2. As they depraved Gods worship wittingly against their knowledge, so they did it willingly: their sin is showed, in their voluntary forsaking of the Creator, v. 25. their punishment, in being given over both women and men to vile affections, v. 26.27.  
Then followeth the demonstration of their iniquity: which consisted, 1. both in doing things not comely, which is declared, both by showing the cause thereof, then being given over to a reprobate mind, procured by their contempt, and wilful neglect of the knowledge of God, v. 28. and by a particular enumeration of the diverse sins, which they committed: the several distribution whereof see afterwards, qu. 72. 2. they did not only commit such things themselves, but they also favoured and patronized such as did them, v. 32. so then the conclusion must follow, that the Gentiles made themselves, by those their evil works worthy of death, and so consequently thereby deprived themselves of life and salvation.   

3. The questions and doubts discussed.  

Quest. 1. Why Paul setteth his name before this epistle.  
1. Chrysostome giveth this reason, why neither Moses prefixeth his name before his books, not yet the Evangelists, Matthew, Mark, Luke, john, before their gospels, ille quip praesentibus scribentes, etc. for they writing unto these which were present, had no cause to set to their names: But Paul, quia long remotis scribebat, etc. because he did write to those, which were a far off, had reason to set to his name, after the manner of epistles. 2. But Paul for an other reason doth suppress his name, writing to the Hebrews, quia non erunt amico in Paulum animo, because they had no friendly mind toward Paul: and therefore as soon as they had heard his name, they would presently have rejected the whole epistle, Chrysostome. 3. And S. Paul being appointed to be the doctor of the Gentiles, useth rather to instruct them by epistles, then by sermons, as the Prophets, or commentaries, as the Evangelists, or dialogues, as lob: because he did write unto many Churches: And so as the form of epistles requireth, he setteth his name in the inscription, that it may be known whose epistle it was. Hyperius.   

Quest. 2. Of the two names of the Apostle, Saul, and Paul, what they signify.  
1. Concerning Saul: Ambrose in his commentary thinketh it signifieth unquiet, restless, alluding unto the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth the troublesome motion of the waves of the Sea: and the letter υ being put unto it, it maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Erasm. annot. But Saul being an Hebrew name, the derivation thereof must be taken from the Hebrew: Saul then is derived of the Hebrew word, shaal, and it signifieth asked or begged, Erasm. ibid. Tolet.  
2. Of the derivation of the name Paul, there are diverse opinions. 1. Hierome sometime thinketh, that it should come of the Hebrew word pelah, which signifieth wonderful, comment. in Philemon. 2. Some will have it rather derived of paghal, which signifieth to do, or work, because he was God's workman, and the Lord wrought by him as his instrument, Tolet. 3. Remigius saith, it signifieth in the Hebrew os tuba, the mouth of a trumpet: for so S. Paul was the Lord's trumpet to found forth the gospel, Gorrham. but Aretius saith well, ex proprijs linguis derinatio nominum petenda, that the derivation of names must be fetched from the proper languages: from the Hebrew tongue then, words which are not Hebrew, cannot take their derivation. 4. Some do make it a Greek name, and to be derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quietness, of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to rest, to be quiet. But Aretius well noteth, that Paul is found to be no proper name among the ancient Greek writers, Homer, hesiod, Herodotus, Thucydides: but only in the late Greek historians, Plutarch, Appion, Dion, which turned the Latin histories into Greek. 5. Augustine thinketh that it is a Latin name derived of the adverb paulum, little: whereby S. Paul signified his humility: and herein Bed● followeth Augustine. 6. But their conjecture is best, that take it to be a proper name used among the Romans: as Paulus Aemilius and other famous Romans were called by this name, Beza.   

Quest. 3. Upon what occasion the names Saul was turned to Paul.  
1. Origen thinketh, that the Apostle had two names from the beginning, as Matthew was called Levi: and it was the manner of the Hebrews to use diverse names: and he giveth this reason, because it is said, Act. 13.9. Saul, which is called Paul, that be began not then to have two names, but was so called before: and his parents because they were jews of the tribe of Benjamin called him Saul, and being citizens of Rome also by privilege, they called him Paul, according to the Roman names: But Toletus thus objecteth, that if he had two names from the beginning, S. Luke would have expressed them before, whereas he is only called Saul in the history going before the 13. chapter: otherwise there is great probability in this opinion, that the Apostle was called both Saul and Paul, but not at the same instant, neither from the beginning, but afterward.  
2. Chrysostome, Theodoret, Theophylact, Theodulus, all these are of opinion, that the Apostles name was changed from Saul to Paul, by God himself, as Abraham and Jacob's names were changed, and Peter's, that herein he should not be inferior to Peter. But Hierome in commentar, in Philemon, and Sedulius, do refute this opinion by this reason, because mention is made in Scripture of the change of their names, so is there not of this: and Tolet addeth further that Peter's name was not changed, but somewhat added to it: he was called Simon Peter: But after the Apostle began to be called Paul, he is no more named Saul.  
3. Hierome in epist. ad Philem. whom Lyranus follow, think, that Paul after the conversion of Sergius Paulus, would be called by his name, as a monument of that triumph in converting a chief man of the Gentiles to the Christian faith: Sedulius and Anselm do reject this opinion, because there is no such use and custom in the Scripture for Saints to take unto them names upon any such occasion: And again, this had not beseemed Paul's humility to have taken the glory of that victory to himself, which was due unto Christ, Tolet. and rather Sergius should have been called by Paul's name by whom he was converted and baptised, than Paul by his. Perer.  
4. Ambrose and Augustine, think that the Apostles name was changed at the time of his conversion: and Ambrose giveth this reason, ex Saulo inquieto factum Paulum quietum etc. of unquiet Saul he was made quiet Paul, of a persecutor a preacher of the Gospel: But here Ambrose alludeth unto the Greek signification of these words, whereas Saul is an Hebrew name, and Paul a Latin, as is showed before: But Augustine rendereth an other reason, which Beda followeth: Saulus factus est Paulus, primo superbus, postea humilis, Saul was made Paul, first proud, then humble: for Saul was a proud and cruel king, and persecuted David, and so Saul before his conversion persecuted the Church: this opinion Tolet approveth. But if Paul had been so called upon any of these occasions, S. Luke would have called him by that name before, presently after his conversion, whereas he maketh no mention of Paul until he came to the 13. chapter.  
5. Therefore this is the most probable conjecture, that as long as S. Paul laboured among them of the circumcision, he was called by his Hebrew name Saul. But after his calling to preach unto the Gentiles, he was called by a Roman name, Paul, not so much to show that he was a Roman by privilege, as to testify and profess himself the Apostle of the Gentiles, because the name of Paul was more acceptable unto the Gentiles, as being a Roman name: And Saul and Paul may be thought to be one and the same name in effect, and to differ no more, than Theodoricus in Latin, Dietrich in the German tongue, and Tierrie in French: as jochanan in Hebrew, joannes in Latin, and jean in French: Beza annot. Act. 13.9. with whom agreeth Pareus. But Aretius objecteth, that Saul and Paul cannot be the same name, and one derived of the other, because Saul is an Hebrew name, and Paul a Latin or Roman: Tolet addeth further, that if they had been one and the same name, S. Luke would not have said, Saul which also is Paul.  
Answ. 1. We do not say that Paul is derived of Saul, or of the same signification in the Latin, which Saul hath in the Hebrew: but that in likeness of sound the one cometh near the other, and so one might be taken for the other. 2. And though th●y be one name in effect, yet being diverse in language, and so differing, S. Luke may make mention of both, as john doth of Simons new name, which was Cephas in Hebrew, and Peter in Greek, john 1.42. And this is an evident argument, these were not two diverse names of the Apostle at the same instant, because as soon as the Apostle began to be called Paul, he ceased to be named Saul.   

Quest 4. At what time the Apostles name began to be called Paul.  
1. Origens' opinion is, that from the beginning even of his nativity he was called by two names by his parents, so also Pererius: but that is not like, for then from the beginning of the story, S. Luke would have called him indifferently by the one name, as well as the other.  
2. Ambrose and Augustine think, that this change was made at the time of their conversion: whose opinion is seen before: but this is unlike upon the former reason, because S. Luke maketh no mention of the name of Paul, at his first calling and conversion.  
3. Hieromes opinion is, that he then first was called Paul when he converted Sergius Paulus: But he is so called before S. Luke setteth down the manner of his conversion, Acts. 13.9.  
4. I prefer therefore their opinion, that think that Saul began then to be called Paul, when he was set apart by the Church of Antioch by the instinct of the spirit to preach among the Gentiles: thus Beza annot. and Catharinus a Popish writer. Pererius objecteth that after the Apostle was thus separate, and set apart by the Church, he is called Saul, and Barnabas was also separate with him, and yet his name is not changed: Answer. He is not called Saul after he was sent forth by the Church: but the last place wherein he is called Saul only, is v. 2. Separate me Barnabas and Saul, etc. But being now sent forth, they came first to the Isle Salamis, the deputy whereof was Sergius Paulus: and then he is called Saul, otherwise Paul, and ever after that, in all that history Paul only.   

5. Quest. In what sense Paul calleth himself the servant of jesus Christ.  
1. Origen assigneth sour causes why Paul calleth himself, the servant of jesus, 1. propter humilitatem to show his humility. 2. propter imitationem Christi, to imitate Christ, who said, I am in the mids among you, as one which ministereth. 3. And because he is thought to have been called, having a wife, in that respect he was a servant. 4. as long as we are in this body, we have not attained to perfect liberty, and therefore are as servants still: But all this being admitted to be true, that in all these respects Paul was a servant to Christ: yet they are too general, and agree unto other servants of Christ: whereas S. Paul doth make this somewhat more peculiar to himself. 3. Chrysostome saith, that three ways we are servants unto God: by the right of creation, by the obedience of faith, and the obedience of life and conversation: but yet these considerations are somewhat too general, and do not show, why the Apostle doth use this title specially of himself. 4. Some give this reason: the servant must be addicted to his master's religion: as Exod. 12.22. the servants bought for money, were to be circumcised: so Paul professeth himself a servant of jesus Christ's, that is, of the Christian religion: so that writing to Christians, he might better persuade them hereby, professing the same religion, Aretius, Toletus. But in this sense, not only Paul, but every Christian is the servant of jesus Christ. 5. Sedulius understandeth Paul to be a servant in respect of his ministery, which is a kind of service: But Tolet misliketh this, because his office and ministery is expressed in the next word following, wherein he maketh mention of his Apostleship. 6. Ambrose, Theodoret, Theodulus, interpret him to be a servant, because he was àlege liberatus, delivered from the Law: But this was not a peculiar privilege to Paul, but general to all Christians. 7. Therefore this holy Apostle in a peculiar, and special regard, calleth himself the servant of jesus, in respect of his singular and miraculous conversion: by the which he was so obliged unto Christ, that he devoteth himself wholly to his service: so that both by his condition, he professeth himself Christ's servant, being by him redeemed from the tyranny and servitude of Satan, of a cruel persecutor and blaspemer, being made a worthy Apostle and preacher of the gospel: and so by his office also and ministery, he wholly doth consecrate himself to the setting forth of the Gospel of Christ.   

Quest. 6. How Paul calleth himself a servant, seeing Christ saith, I will not call you servants, john. 15.15.  
1. Hierome giveth this solution, 
initio. comment. in epistol. ad Titum.  that there is a double kind of service, one is a service of men, of the which Christ speaketh, I will not call you servants, but friends: the other is a service unto God, whereof David speaketh, I am thy servant, and the son of thine handmaid, Psal. 116.15. 2. Origen giveth this satisfaction, seruit Christo non in spiritu servitutis, etc. he serveth Christ not in the spirit of servitude, but in the spirit of adoption: quia omni libertate nobilior est Christi servitus, for Christ's service is more noble than any liberty. 3. But yet to speak hereof more distinctly: there is a theefold kind of service, servitus peccati, the service of sin: whereof our Saviour speaketh, joh. 8.34. he that committeth sin is the servant of sin: there is servitus humana, the service of men, from the first we are freed by faith in Christ, but not from the second: for the Apostles exhort those which are called being servants, to be obedient to their masters in the flesh: the third kind is the service of God: which is of two sorts, voluntary, as in the Angels and Saints: the which S. Paul meaneth here, and constrained, as in the devils, which are forced to be obedient to Gods will: now there are two special bond of this service, both by right of the creation, we are Gods creatures, and the workmanship of his hands, and therefore bound unto his service, and of our redemption in Christ, Perer. 4. And of this service unto God, there is a threefold consideration: there are servants, natura, conditione, statu, by nature, as by the right of creation, by condition, by the right of redemption: thus the faithful remain servants unto God: but they are not in the state of servants, but are freemen, though the Lords servants, Tolet. 5. And of these servants unto God there are three kinds, 1. the worst sort is of those which serve only for fear: the middle sort is of such, which serve only for hope of reward: the third of those, qui Deo propter Deum serviunt, which serve God only for his own sake, Pererius.   

Quest. 7. How S. Paul saith, called to be an Apostle.  
1. Pererius note is somewhat curious here, as if the Apostle should have said, I dare not call myself an Apostle, but I am so called of all: for here the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called, is not of the nature of a Participle, but rather of a noun, as Erasmus noteth and Beza, and it is as much, as if he should say, by calling an Apostle: so that this word rather showeth the authority by the which he was called, than the calling itself. 2. here may be noted the difference which the fathers make between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which both signify called: but the first is used of them which are called, and obey not, the other of them which are effectually called, and obey their calling which difference though it may well be observed here, yet it is not derpetuall, as Math. 22.19. Many are called, and few chosen, the word is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza. 3. not much unlike is Origens' distinction: between, electus and vocatus: elected to be an Apostle, and called to be an Apostle, judas was an Apostle called, but not elected: which distinction, if by election be understood predestination, it holdeth well: otherwise in respect of the outward calling, judas was both elected and called to be one of the twelve, Tolet. 4. the difference which Augustine here noteth between vocari, and congregari, to be called and congregate, or gathered together, is not generally true: the first he thinketh to be peculiar to the Church of Christ, the other to be used of the synagogue and Church of the jews: for the Prophets in the old Testament do use the word of vocation and calling, Beza. 5. there are two kinds of calling, one is general, as to be called to the knowledge of God: in what sense it is said, many are called, but few chosen: there is a special kind of calling, as to be called to some special office: as the Apostle saith, No man taketh this honour to himself, but he that is called of God, as Aron, Heb. 4.5. S. Paul was called both ways, first to the knowledge of Christ when he was converted, Act. 9 then he was separated to the office of his Apostleship, Act. 13. Tolet. 6. And hereby S. Paul, in saying, called to be an Apostle, noteth two things: 1. that he did not take this honour upon him by intruding himself, but he was thereunto appointed of God, Erasm. 2. he showeth that the Apostolic dignity is not attained unto by any human merits, but by the grace only, and free gift of him that called, Perer. ex Thoma.   

Quest. 8. Of the office and calling of an Apostle, what it was.  
1. The word Apostle is taken, either aequivoce, in an equivocal and improper sense: and either in the better sort, as Andronicus and junta are said to be notable among the Apostles, Rom. 16.7. where the word is generally taken for one that is sent: or in the worse, as some are called false Apostles, 2. Cor. 11.13. 2. or the word is used univoce, properly: and that either in a kind of excellency, as Christ is called our high Priest and Apostle, Heb. 3.1. or else it is applied to the chief Ministers of the New Testament, which were properly called Apostles, Gryneus. 2. Hierome maketh four kinds of Apostles, that is of such as were sent, as the word signifieth. 1. Some were only sent from God, as the Prophets Isaias, jeremias, with the rest. 2. Some were ordained of God, but by men, as Moses consecrated Aaron to be high Priest: and josuah to succeed him. 3. Some are sent by men, and not of God, as they which enter by corruption and bribes. 4. some intrude themselves being neither sent of God, nor by men. 3. the word Apostle generally signifieth any, that is sent, yet it properly also expresseth the highest office and dignity of Apostles in the New Testament: as S. Paul saith, 1. Cor. 12.20. God hath ordained some in the Church: as first, Apostles, secondly Prophets, thirdly teachers. 4. And though S. Paul were none of the 12. Apostles, yet he and Barnabas were also ordained of Christ, to be Apostles, of equal authority with the twelve.   

Quest. 9 diverse points, wherein consisted the excellency of the Apostleship.  
1. The Apostles were such as were immediately called by Christ, to preach his gospel through the world, as Matth. 28.20. Go and teach all nations.  
2. They were such as had known Christ in the flesh, and were eyewitnesses of his miracles, and heard his sermons: as S. john saith, That which we have seen, and heard, declare we unto you, 1. epist. 1.3. And S. Paul though he had not known Christ in the days of his flesh, yet he saw him now being immortal and in glory by revelation.  
3. They had the keys of the kingdom of heaven after a more special manner: that whatsoever they bound, or loosed in earth, should be bound and loosed in heaven, as Peter did bind up the sin of Simon Magus, and gave sentence against Ananias and Saphira his wife.  
4. They had authority both to discern the canonical Scripture, from that which was not canonical, as also to write new canonical books: as Paul, Matthew, Peter, john, jude.  
5. They had power to work miracles: to heal all manner of diseases: and to cast out devils: yea the very shadow of Peter as he passed by, was able to heal the sick, Act. 5.15. and the partlets and napkins that were brought from Paul's body to the sick, helped them, Act. 19.12.  
6. They had the gift to speak with diverse tongues and languages: Pererius here addeth further, that they had another special grace: that speaking but in their own tongue, yet men of diverse languages did so understand them, as if they had spoken diverse languages: of the same opinion is Erasm. annot. Act. 2.8. But Beza well objecteth, that if this had been so, the miracle had not been in the Apostles speaking, but in the people's understanding: neither yet is it to be thought, that they spoke diverse languages, at one and the same instant (as Erasmus objecteth) but that they spoke diversly, unto several people, of diverse languages, as they were offered unto them.  
7. This special prerogative the Apostles had, to be judges of men at the latter day: as our Saviour saith, Matth. 19.28. That they shall sit upon 12. seats, and judge the 12, tribes of Israel: not that they shall sit as judges to give sentence: but by the word and doctrine, which they had preached, and the world refused, shall men be judged as our blessed Saviour in this sense saith, joh. 12.48. He that refuseth me, and receiveth not my words, the word that I have spoken, it shall judge him in the last day.  
8. The Apostles had power by laying on of their hands, to give the holy Ghost: which Simon Magus seeing, would by money have purchased the like power, Act. 8.  
9 It was given them in all their doctrine to be free from error, as Christ promiseth, joh. 16.13. that the spirit should lead them in all truth.  
10. The Apostles in the knowledge of the mysteries and high things of the Gospel exceeded all other, as S. Paul saith, Ephes. 17. According to his rich grace, whereby he hath been abundant toward us in all wisdom and understanding.  
11. Two other prerogatives Pererius addeth, the one uncertain, the other false: first he saith, that the Apostles composed and framed the symbol, containing the 12. articles of the faith, commonly called the Apostles Creed, which is not certain: both because some of the articles, as that of the descension came in many years after the Apostles, as is elsewhere showed: 
see Synops. pag. 2055. edit 3.  and if the Apostles had set down this rule of faith, it is not like that diverse Churches would after them, have framed so many diverse forms beside of the Creed.  
12. But the last privilege, that the Apostles post acceptum spiritum sanctum fuerint impeccabiles quantum ad peccatum mortale, after they had received the spirit, were without sin, etc. for 1. in this sense, that distinction of venial and mortal sin, is not to be allowed, that some are venial in their own nature: by the grace of God all sins were venial to the Apostles, and to all other believers: but in it own nature every sin deserveth death, and so is mortal, Rom. 6.23. 2. and that the Apostles were apt to sin, is evident by Peter's oversight, for the which he was openly rebuked of S. Paul, Gal. 2.11. where he saith, he was to be blamed.   

10. Quest. How S. Paul is said to be set, or put apart for the Gospel of God.  
The word which the Apostle here useth, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, separated, or set apart. 1. Ambrose thinketh that here there is an allusion to the sect of the pharisees, whereof S. Paul was, who were so called, because they were in a more strict kind of living separated from others. 2. Whereas S. Paul saith likewise, Galat. 2.15. that God separated him from his mother's womb, some interpret, ab utero synagogae, he was separate from the womb of the Synagogue, gloss. interlin. à doctrina Phariseorum, from the doctrine of the pharisees, gloss. ordinar. but this S. Paul expresseth in the words following, and called me by his grace, Gal. 2.15. 3. Hug. Cardin. segregatus à grege, he is said to be separated from the rest of the flock: but so were the other Apostles also. 4. Oecumen. alij ad alia, ego ad evangelium, some were set apart for other things, I for the Gospel: but this was general also to all the other Apostles. 4. Anselmus, he is said to be segregatus, set apart, prae caeteris discipulis, etc. in respect of other disciples, which were with him, then at Antioch: when the Spirit said, Separate me Barnabas and Saul, Act. 13. but the Apostle speaketh of a separation even from his mother's womb, as he expoundeth himself, Gal. 2.15. 5. As these have special reference to Paul's actual separation, when he was called: so others refer it to the electing and foreordaining Paul to this work in the counsel of God. But Origen and Sedulius, ascribe this separation to Paul merits, that the Lord foresaw his merits and labours, which he should take in the Gospel, and therefore elected him to be an Apostle. But Tolet well confureth this, because it is contrary to S. Paul's own doctrine, Rom. 9 who ascribeth election to the mercy and grace of God: and he himself professeth, that he was called by the grace of God, Gal. 2.15. therefore not by any merits. 6. Chrysostome understandeth this separation, of his preordaining unto the Apostleship: as the Lord likewise saith to jeremy, c. 1.5. Before thou camest out of the womb, I sanctified thee: and so, inculcat divinam electionem, he doth urge his divine election, that his Epistle might be received with great authority: so also Peter Mart. he showeth his calling initium habuisse ex praedestinatione, to have taken beginning from God's predestination: which he maketh mention of, to show a difference between his calling to be an Apostle, who was thereunto also elected, and theirs, which were called, but not elected, as was judas. Hyperi●. And further, apponit vitae priori, he setteth this against his former life: while he was a persecuter, all that he did, was per accidens & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as by the way, and out of course: but this was that whereunto he was ordained. Aretius. 7. But beside this eternal separation in God's prescience, here is somewhat noted, quod Paulus ab aliis Apostolis habuit peculiar, which Paul had peculiar even from other Apostles: he was appointed an Apostle to preach among all the Gentiles, as it followeth, v. 5. for the rest of the Apostles remaining in judea, he first with Barnabas was separated to preach to the Gentiles, Act. 23. Tolet. And so consequently his office was to preach to the Romans among other Gentiles, Aretius. Here also he insinuateth his extraordinary calling to be an Apostle, divers from the rest: he was separate from them, being an Apostle above the number of the twelve: Mathias was chosen in the place of judas, and so did but fill up that number: but S. Paul was over and above, Tolet. so S. Paul was separate first unto eternal salvation, then unto the knowledge of Christ, and thereby to be an Apostle. Faius.   

11. Quest. Of the description of the Gospel, v. 1, 2, 3.  
v. 1. The Gospel of God, which was promised, etc. 1. The Gospel is taken two ways, either for the doctrine concerning jesus Christ, which containeth four things: 1. of the coming of Christ in the flesh, which comprehendeth the whole history of the incarnation of Christ, and all his acts: both his holy sermons, and speeches, and his holy and powerful works: 2. the effects of his coming, as the remission of sin, the subduing of the kingdom of Satan, the reconciling us to God, opening the kingdom of heaven, and the like: 3. the third is the verity of those things, which in the Gospel are prescribed to be believed; the holy doctrine and precepts of the Gospel: 4. the observation of such things as Christ commanded, Matth. 28.20. Teaching them to observe all things, which I have commanded you: Tolet. secondly, the Gospel is taken for the publishing, preaching, and annunciation of it: in which sense the Apostle saith, If our Gospel be hid, it is hid to them which are lost.  
2. Here all the parts of the Gospel are expressed: 1. the efficient, it is called the Gospel of God: to show that it was no human invention, Gualther. 2. the form thereof, it was promised before: as the Apostle saith, Gal. 3.23. Before faith came, etc. we were shut up unto the faith which should be revealed: Gryu. which promises concerning Christ to come were made unto the fathers for these five reasons. 1. for their comfort in the expectation of the Messiah to come: as Isa. 40.2. Speak comfortly to jerusalem, and cry unto her, that her warfare is accomplished, etc. 2. to stir up their desire to long for the coming of the Messiah: as Isa. 64.1. O that thou wouldst break the heavens, and come down. 3. to set forth the honour and glory of the Messiah, that sent his forerunners, and messengers the holy Prophets before him, to proclaim the coming of the great king: as the Prophet saith, Isa. 40.3. A voice crieth in the wilderness, Prepare ye the way of the Lord, etc. 4. that none might be excused by their ignorance, as touching the coming of the Messiah: as Abacuch 2.2. Write the vision, and make it plain upon tables, that he may run that readeth it. 5. that the fathers should not rest in the figures, but by them should be brought to the understanding of these things, which were shadowed forth by those figures: as the Apostle saith, Hebr. 10.1. That the law had the shadow of good things to come. Hug. Card. 3. The ministers and instruments of these promises, or the Gospel promised, were the Prophets in the Scriptures, Gryneus, Aretius: and here by Prophets we understand not only them, which were writers of the prophecies, but they also which preached to the people, as Nathan to David: and to whom those promises were made concerning Christ, and so Adam, Abraham, Isaac, jaakob, and the rest of the patriarchs are here also comprehended. Hyperius. 4. The subject and matter of the Gospel, is jesus Christ the Son of God: who is described in his person, the Son of God, in his offices, he is jesus, the Saviour, and Christ, the anointed of God, and his two natures, his humanity, v. 3. his divine nature, v. 4.  
Now, this Gospel is sometime called the Gospel of God, as in this verse, sometime the Gospel of Christ, v. 16. the one in respect of the author of the Gospel, the other of the matter and subject. Gryneus.   

12. Quest. Whether the Gospel be comprehended in the old Testament.  
1. This is evident by divers reasons, that the fathers under the old Testament enjoyed the Gospel of Christ. 1. If they had not the Gospel, they could not consequently have faith: for how could they believe in him, of whom they had not heard? and faith cometh of hearing, Rom. 10.14, 17. but the fathers had faith, as the Apostle proveth at large, Heb. 11. 2. If they had not the Gospel, than were they not saved by the grace of Christ, which is by the Gospel: for the law was given by Moses, but faith and truth came by jesus Christ: now the fathers were saved by the grace of Christ, Act. 15.11. 3. The fathers had the knowledge of God, but that cometh by the revelation of jesus Christ, joh. 1.18. 4. The fathers did eat and drink Christ, 1. Corinth. 10.3. but he is only eaten and drunk by faith: therefore the fathers were not without the faith of the Gospel.  
2. But it will be thus objected on the contrary: 1. the Gospel was only promised to the fathers, as here the Apostle saith, which he had promised before by the Prophets: but that which is promised, a man hath not in deed: 2. again the Apostle saith, that the mystery of the Gospel was kept secret since the world began, Rom. 16.25. therefore it seemeth to have been unknown to the fathers: 3. S. Mark also thus beginneth his Gospel, Mark. 1.1. The beginning of the Gospel of jesus Christ: if the Gospel began but then, it will follow that the patriarchs had it not before.  
3. For answer hereunto, the Gospel must be distinguished: for it either may be taken for the Gospel promised, or the Gospel complete and exhibited: the Gospel promised, is the doctrine of grace by Christ to come: the Gospel complete and exhibited, is the doctrine of grace in Christ already exhibited, and performed to the world. By this distinction the several objections propounded may be answered.  
1. That which is promised, a man hath not in full complement and perfection, but he may have it in certain and assured hope: so the fathers had not in deed the Gospel exhibited, but they had it promised, and so enjoyed it in hope. 2. Likewise the mystery of the Gospel which lay hid from the beginning of the world, must be understood of the Gospel exhibited. 3. And S. Mark also understandeth the beginning of the Gospel, not accomplished, but only exhibited, and manifested. Pareus.   

13. Quest. How Christ is said to be made of the seed of David after the flesh. v. 3.  
1. Some do read, genitus, begotten, as Vatablus, or natus, borne, Erasm. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly signifieth made: which doth better set forth the admirable conception of Christ of a virgin, without the help of man: which is not so well expressed in the other reading: to say he was borne, or begotten. Beza, Tolet.  
2. Chrysostome well noteth, why it is added, after the flesh, significans quod & juxta spiritum generationem habeat, signifying, that he had a generation also after the spirit, as he had one according to the flesh. And this generation also after the flesh is first spoken of, not because it was first in order, but this infinite generation, commodius auditorem subducit, doth more fitly bring the hearer, to the other divine and first generation.  
3. By flesh is here understood the substance of Christ's human nature, as it was infirm and weak (which weakness notwithstanding continued but for a time) not as it is corrupt: as it is taken, joh. 1.14. 1. Tim. 3.17. And although mention be not made here of the soul of Christ, it must neither be understood to have had the same beginning with the flesh of the seed of David: nor yet (as Origen) is it here understood by the spirit of sanctification, which showeth the divine nature of Christ, Beza: but Christ's soul was infused of God, and seeing he took our flesh, and became very man, it followeth consequently, that having an human and organical body, he was also endued with an human soul: Gryneus.  
4. Now he is said to be of the seed of David, that although he was not conceived by any human seed, yet, ex ea carne formatus est, quae constat ex semine, he was form of that flesh, which came of (human) seed: gloss. ex August. so that this word seed, doth not only note here the Virgin Marie, which was of the posterity of David, but ipsam carnem de Virgine assumptam, the very flesh taken of the Virgin: Beza.  
5. And though he came also of the seed of Abraham, and of other the holy fathers: yet mention is made of David for these reasons: 1. because the Messiah was promised to come of David, Hugo. 2. ut ex rege natus oftendatur, that it might appear he was borne of a king. 3. & quia david criminosus, and because David was a sinner: that he was not borne of his seed for any merit of his, but of grace: Haimo: and because he vouchsafed to be borne of sinners, to show, quod non dedignetur peccatores, that he disdaineth not sinners, Gorrham.   

14. Quest. How it can be showed that Christ was borne of the seed and posterity of David.  
Seeing both Matthew and Luke do set down the genealogy of joseph the reputed husband of Marie, the question is how this concerneth the birth of Christ, who only took his flesh of Marie.  
1. Ambrose giveth a good reason, why the genealogy is derived by the man, not by the woman: because it is the manner of the Scripture, to express the generation of men, not of women: secundum carnem natus, usum debuit sequi carnis, he that is borne after the flesh, was to follow the use and custom of flesh, which is to count the pedigree by the men.  
2. Then the genealogy of joseph thus concerneth Christ: because joseph being a just man, took a wife out of his own tribe: Origen also with Ambrose propoundeth this solution, yet he insisteth not upon it, but runneth to allegories; that joseph was not the natural, but spiritual father of Christ: But it is evident, that the Evangelists do set down the natural generation, and descent of Christ.  
The best solution than is the former, that joseph married with Marie being of his own tribe: and so they were both of David, and therefore they went both up unto Bethlem a city of David to be taxed, Luk. 2.4.  
3. But where it will be objected, that Elizabeth, which was married to Zacharie a Priest of Levi, is called Mary's cousin, and therefore Marie is not like to have been of juda: it is not sufficient to say with Origen, that Elizabeth was Mary's cousin, not in respect of the tribe, but the nation, because they were both of Israel: for so Elizabeth had been no more her cousin, than any other beside. Theophylact in Luk. 1. thinketh, that the kindred came in thus; because Aaron married Elizabeth the daughter of Aminadab of the tribe of juda, Exod. 6. and so this Elizabeth was descended of juda, by her great grandmother Elizabeth. But this kindred was too ancient, and would have grown in so many descents out of knowledge: whereas it seemeth that Marie and Elizabeth were so of kindred, that they were of acquaintance also, for Marie went to visit Elizabeth, Luk. 2.41. Augustine thinketh it might be thus: that some woman of the tribe of Levi was married into the tribe of juda, and so Christ was descended not only of the kingly, but the priestly stock also, quaest. super. judic. 47. But the best solution is, that some rather of the tribe of juda was married into the tribe of Levi: for though the other tribes might not one marry within an other, to avoid confusion, yet the Levites might take their wives out of any tribe, for they had no inheritance, and so there was no danger of any such confusion: So jehoida the high Priest married jehosabath the daughter of king joram, the sister of Ahaziah the king, 2. Chron. 22. Pareus, Genevens.  
4. Now as Matthew doth set down the pedigree of joseph, the reputed husband of Marie, so Luke doth prosecute the genealogy of Marie: for Heli whole son joseph is said to be, was the father of Marry, and father in law to joseph: for sons and daughters in law in Scripture are called by the names of sons and daughters simply: as Naomi calleth Ruth her sons wife her daughter: Beza, Pareus. But Ambrose hath an other answer, that Heli and jacob were brethren, and jacob dying without children, Heli according to the law took his wife, and raised seed to his brother: Ambr. lib. in Luc. 3. of these two the first solution is the best: for Matthew saith that jacob begat joseph: Heli then begat him not, but he was the natural father of Marie.   

15. Quest. Whether Christ descended of David by Solomon, or Nathan.  
But an other doubt there is about this genealogy: for Matthew descendeth by Solomon, Luke by Nathan. Hereof a question ariseth of which of these, Solomon or Nathan, Christ came after the flesh.  
1. Eusebius thinketh, that he was descended of Solomon, which he would prove by the 72. Psal. v. 1. Give thy judgement to the King, and thy righteousness to the king's son: where by the king, he thinketh Solomon to be understood, and by the king's son, not Rehoboam, but Christ, which was to come of him. Euseb. Demonstr. l. 7. c. 7. Origen before approved the same opinion, who giveth this reason thereof, because in Matthewes genealogy, the word, he begat, is repeated still, and so is it not in S. Luke's catalogue: and therefore he thinketh that Christ came of Solomon, whom Matthew maketh mention of, not of Nathan, whose generation S. Luke rehearseth.  
Contr. 1. That Christ was not lineally descended of Solomon, it is evident, because all Salomon's posterity ended in jechoniah: as is evident, jerem. 22.30. Write this man destitute of children. 2. In the place objected out of the Psalm: by the king, is understood David, by the king's son, Solomon, who was a figure of Christ. 3. Neither in Matthewes genealogy, properly is every one said to beget: for jechonias is said to beget Salathiel, who was in deed the son of Neri, as S. Luke setteth it down in his genealogy: but jechonias dying without heir, appointed Salathiel his next heir.  
2. Origen, Ambrose, & Beda think, that Christ came of Nathan both a Priest and Prophet: but that can not be, for it is certain Christ came of juda, not of Levi: Hebr. 7.14. It is evident, that our Lord sprang out of judah: and therefore Apoc. 7, he is called the lion of the tribe of judah.  
3. Wherefore our Lord descended of David by Nathan his son, who is thought to have been brother unto Solomon, not only by his father, but by his mother also, 1. Chro. 3.5. Damascen. lib. 4. c. 15. Pareus.   

16. Quest. Of the meaning of these words, v. 4. Declared mightily to be the Son of God, etc.  
1. The usual interpretation is, to gather from hence three arguments of Christ's divine nature: 1. by the power of miracles: 2. by the holy Ghost, which he gave unto them, which believed in him, and specially in the feast of Pentecost. 3. by the raising of himself up from the dead: to this purpose Chrysostome, Hyperius, Aretius, with others.  
But the better interpretation is this: that here three things are expressed concerning Christ: what he was declared to be, the Son of God mightily, or in great power: by which nature, namely his divine: by the spirit of sanctification, whereby he sanctified his own flesh, and his mystical body the Church: and by what argument, namely by his resurrection from the dead: wherein he manifestly showed himself by his own power, being able to raise up his own body from the grave: Beza, Pareus. But these three clauses, declared mightily to be the Son of God, according to the spirit of sanctification, by the resurrection from the dead, it shall not be amiss to handle distinctly, because of the difficulty, and divers expositions of them.   

17. Quest. Of the meaning of these words, Declared to be the Son of God in power.  
1. Some read, predestinate to be the Son of God: which they expound diversly. 1. Ambrose giveth this sense, he was predestinate, not to be the Son of God, for he was from the beginning, sed ut manifestetur, but to be manifested in the flesh. But than had S. Paul spoken very imperfectly and doubtfully, saying only, predestinate to be the Son of God, without any other addition. 2. Augustine joineth it with the last clause, by the resurrection of the dead: he was predestinate to be the first and chief of those, which should rise from the dead, August. in 1. ad Roman. But by this exposition the order of the words is transposed. 3. Anselmus, and so also Lyranus thus expound, that Christ as the Son of God, could not be predestinate, being coeternal with his father: sed unio illa facta est à dei praedestinatione, but that union between the human and divine nature came to pass according to God's predestination. But this devise Tolet overthroweth by this argument; that it can not be said, that Christ as man was predestinate to be the Son of God: for, when we say Christ, we affirm him to be God: as we can not say, a man is predestinate to have a soul: for he can not be a man without a soul: ad quod aliquid praedestinatur, est extra ipsam, quod praedestinatur, that whereunto any thing is predestinate, is an other thing beside that which is predestinate: Christ then can not be predestinate to be the Son of God, because Christ is always the Son of God: therefore not Christ, but the human nature of Christ was predestinate to be united to the divine. 4. Tolet understandeth this predestination, not of the priority of time, but of order: that Christ was predestinate, that is, prae omnibus declaratus filius, before all declared to be the Son of God, for he only is the true natural Son of God. But predestination is not taken in that sense: and this being admitted, that Christ was preordained to be the Son of God, than he was ordained: but that can not be said, seeing he was always the Son of God. And all these expositions do fail in mistaking the Greek word, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ordained or defined, not preordained.  
2. Origen mistaketh the word predestinate, and therefore readeth simply without the preposition, destinate, or appointed: for praedestinatur, quod non est, destinatur, quod est: that is predestinate which is not, that is destined which is. But Origens' distinction holdeth not: for even Christ, in respect of his office, though not as God, is said by the Apostle, to be ordained before the foundation of the world. 1. Pet. 1.20.  
3. There is then a third exposition, which is best of all: to interpret the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, declared, demonstrated, as Chrysost. Theophyl. Tertullian. advers. Propeam. so also Erasmus, Beza, with most of our new writers: so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not only to decree, define, but to demonstrate, prove, declare: and this sense is most agreeable to the words following, according to the spirit of sanctification, by the resurrection, etc. that is, in his divine nature showing itself by Christ's raising of himself from the dead, he was declared to be the son of God.  
4. And touching the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in power, it neither is to be restrained to the miracles and signs, which Christ wrought, as Chrysostome, for that expresseth not the full meaning of the Apostle: nor yet is it to be referred to the word declared, that he was mightily declared, though that be true also, Genevens. but rather unto the last words, the Son of God: he was declared to be the Son of God, omnipotent, of the same power and majesty with his Father. Beza, Pareus, Gorrham.   

18. Quest. Of these words, according to the spirit of sanctification, v. 4.  
1. Some do here understand by the spirit of sanctification, the holy Ghost, the third person in Trinity: and in this sense it is diversly applied. 1. Some refer it to the clause before of Christ's birth, he was made according to the seed of David after the flesh, etc. by the spirit of sanctification, because he was conceived by the holy Ghost. gloss. ordinar. 2. Some do join it with the 1. v. put apart for the Gospel of God, etc. by the spirit of sanctification: but the order of the Apostles words, will admit neither of these interpretations. 3. Chrysostome expoundeth it of the gifts of the spirit, which Christ distributed at the sending of the holy Ghost: so also Tolet understandeth it of the virtue and operation of the spirit, whereby the Apostles wrought wonders and signs. But the phrase will not bear this exposition, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the spirit, not by the spirit, which are two divers things, as Beza noteth: if any of these interpretations be received, the Apostle would have said, by the spirit, not, according to the spirit. 4. Gorrham showeth how Christ was declared to be the Son of God, by the spirit of sanctification, these 7. ways: 1. because he was conceived by the holy Ghost, 2. he was replenished with the gifts of the spirit, 3. manifested by the spirit, when it descended upon him in the likeness of a dove, 4. he was glorified by the spirit, joh. 16.14. 5. he breathed the spirit upon his disciples, 6. he sent the holy Ghost upon his Apostles, 7. he giveth his spirit to all that believe in him: Eph. 1.13. Ye were sealed by the holy spirit of promise.  
2. Origen by the spirit, understandeth the soul and spirit of man: but that manifested Christ to be man, not the Son of God.  
3. But by the spirit of sanctification, is not here meant the holy spirit, the third person of the Trinity: but the divine nature of Christ. And whereas Tolet objecteth, nec divi●i●●● in Scriptura unquam tali voce significatio, that the divine nature is never signified by this manner of speech; it is evident, that where S. Paul saith, 2. Tim. 3.16. justified in the spirit: and Heb. 9.14, he offered himself through the eternal spirit, that the divine nature is here understood: which is said to sanctify, because of the effects: by his divine spirit he sanctifieth his own body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hypostatically: and his mystical body the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powerfully, or effectually. This to be the meaning, is evident by the opposition, between the flesh and the spirit: as he was made according to the flesh, so he was the Son of God according to the spirit. Beza, Pareus. And before them Ambrose so expoundeth, which was the Son of God, according to the sanctifying spirit: that is, secundum Deum, qui spiritus est, & sine dubio sanctus, according unto God, who is a spirit, and without all doubt, holy.   

19 Quest. Of those words, by the resurrection of the dead.  
1. Because it is said, of the dead, not from the dead, Origen understandeth it of those which were raised with Christ in his resurrection: But his power was more seen in raising himself, which never any did beside, then in raising others: which even the Prophets did, though not by the like power.  
2. Augustine following the vulgar Latin, which readeth, the dead of jesus Christ our Lord; applieth it unto the faithful, which are called the dead of the Lord Christ, to distinguish them from the infidels which were dead: in exposition, inchoat. But the words following, of jesus Christ our Lord, are rather referred to the beginning of the third verse, concerning his Son, etc. (and then all the rest followeth, enclosed in a parenthesis, which was made of the seed of David, etc.) even jesus Christ our Lord. Chrysostome thus readeth, because jesus Christ rose from the dead: but the Greek construction will not bear it, jesus Christ being put in the genitive case, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
3. Tolet interpreteth, post resurrectionem, after the resurrection, when as Christ by the manifold graces of the spirit, declared himself to be the Son of God: but than it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the resurrection, whereas the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the resurrection.  
4. Some by the dead, understand such as were raised by the first resurrection from the dead works of sin, unto newness of life: Hugo Cardin. but that had not been so evident a sign of the divine power.  
5. Wherefore, by the resurrection of the dead, the resurrection of Christ from the dead, is signified: for in Scripture the resurrection of the dead, is so taken for the resurrection from the dead, as 1. Cor. 15.42. Hebr. 6.2. Beza, Perexius: and Pareus observeth well, that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted, because it was used before, that it should not be twice repeated: so he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: by the resurrection of the dead, for from the dead. By this his glorious resurrection Christ manifested himself to be God in the flesh: as joh. 5.26. As the Father hath life in himself, so he hath given unto the Son to have life in himself: and again, joh. 9.19. Destroy this Temple, and in three days I will raise it up again. Thus Chrysostome expoundeth this place, ex resurrectione, per quam mortis evici● tyrannidem, by the resurrection, whereby he overcame the tyranny of death: likewise Oecumenius understandeth the resurrection, qua ipse Dominus jesus exurrexit, whereby the Lord jesus himself rose again.   

Quest. 20. Of these words, v. 5. By whom we have received grace and Apostleship.  
1. By whom, that is as Origen, Ambrose, Lyranus expound, per Christum Mediatorem, by Christ the mediator of God and man: and make this the sense, that he was called of God to be an Apostle by the mediation of Christ: But Chrysostome better understandeth Christ here as the principal author of his calling: which is indifferently sometime ascribed unto Christ, sometime unto the holy Ghost: as Act. 13.2. The holy Ghost said, Separate me Barnabas and Saul. And hereby S. Paul showeth a difference between his calling, and of others, that he was immediately constituted an Apostle by Christ himself, and not by men, Beza annot.  
2. By grace and Apostleship. 1. Theodoret understandeth two distinct things, by grace the gifts of the holy Ghost, wherewith he was furnished, and by Apostleship, his vocation itself: so also Lyranus, concedens dignitatem apostolicam, simul dat gratiam ad exequendum, granting unto him the Apostolic dignity, he also giveth grace to execute it. 2. Origen interpreteth grace to be the fruit of patience, whereby he endured so many labours in the Gospel. 3. Ambrose taketh it to be the grace of remission of sins, common withal other faithful, so also Gorrham. 4. some understand gratiam conversionis, the grace of his conversion, Tolet. Pareus. 5. Gryneus of the gift, in fructu Evangelizandi, of preaching the gospel with profit and good success. 6. But hereby better is understood, the grace of his Apostleship: as S. Paul himself expoundeth, Ephes. 3.8. Even unto me the least of all Saints, is this grace given, that I should preach anong the Gentiles, etc. Beza. so also Chrysostome and Oecumenius understand it of his Apostleship, which he received not by his merits or worthiness, but by the grace of God: as he saith, 1. Cor. 15.8. I am the least of all the Apostles, which am not worthy to be called an Apostle, etc. but by the grace of God, I am that I am, Gualther. And though it be said grace and Apostleship: yet it followeth not, as Tolet objecteth, that they should be two distinct things but the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, is put by way of exposition, grace, that is Apostleship, Beza. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apostolatus, the grace or gift of the Apostleship, Faius. and so it is taken pr● Apostolatu gratis collati, for his Apostleship freely bestowed or conferred, Hyperius.  
3. In his name, or for his name. 1. Ambrose expoundeth it, vice eius, in his stead: as the Apostle saith, 2. Cor. 5.20. We are embassabours for Christ: so also Pareus. 2. Chrysostome readeth de nomine eius, of his name, that is, that they might believe in his name, and so Hyperius taketh it for the matter of his preaching, that he should publish the benefits received by Christ: and therefore Act. 9.15. Christ saith to Ananias, He is a chosen vessel to bear my name among the Gentiles, Beza. Faius. 3. But it rather showeth the end of S. Paul's preaching: for his name, that is, pro Christi gloria, to set forth the glory and praise of Christ, Gualther. Lyranus. yet both these last interpretations may well stand together.   

Quest. 21. Of the persons, whom the Apostle saluteth, to all you that be at Rome, etc.  
There are three parts of this salutation: he describeth them 1. by the place, to all at Rome. 2. by the cause and fountain of their vocation and calling: beloved of God. 3. the end, called to be Saints, that they should be holy: he writeth not generally to all at Rome, but with a restraint, he writeth fidelibus, non aliis, to the faithful, not to any other, Gorrham, and writeth unto all the faithful, without any respect of persons, sive essent ex primatibus, & consulibus, whether they were of the chief men or consuls, or private and poor men, Chrysost. and he writeth not only to those which were Romans by nation, but even unto the strangers at Rome also which were converted to the faith, so that they are deceived, which think that this epistle was written in the Roman tongue, because it is written to the Romans: there were Grecians, and of other nations at Rome, in so much that juvenal calleth it Graecam urbem, a Greek city, because of the abundance of strangers there, Erasmus.  
2. Beloved of God. 1. because God loved us before any merits of ours, gloss. ordinar. 2. there is a twofold love of God, una predestinationis, one of predestination, as it is said, jacob have I loved, Esau have I hated: alia presentis iustificationis, another of present justification: as it is also said in the Proverbs, c. 8.17. I love them, that love me: of the former the Apostle speaketh in this place, Hugo Cardin. delectis per praedestinationem, beloved in God's predestination, Gorrham. 3. herein God's love is unlike unto man's: for man loveth upon some cause, or desert going before: but God loved us without any desert of ours, Tolet. so than the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beloved, is here taken passively, not actively, not for the lovers of God, but for them which are beloved of God, Aretius.  
3. Called Saints. 1. Chrysostome here noteth, that thrice S. Paul hath used this word, called, of himself, v. 1. and t●ice of the Romans, v. 6.7. which he doth not superfluously, but volent illis, beneficij admovere, willing to put them in mind of the benefit, that they should ascribe all to the calling of God: and that S. Paul being called writeth to those that are called, he prepareth them to hear him: seeing he was ab eodem vocatus, called by the same, by whom they were called, Aretius. 2. they are called Saints, that is, called, ●● sint sancti, to be Saints, Tolet. and hereby the Apostle maketh a difference between their former state wherein they lived, which was unholy and impure, and the condition to the which they were now called to be holy, Aretius: and hereby is taken away the difference between the jews and the Gentiles, that the jews should not exalt themselves a● the only holy people: but the Gentiles also were called to the same glorious condition of holiness, Erasm. here the name of Saints, non perfectionem denotat, doth not note a perfection, but signifieth him which was consecrate unto God, Gualther. he is counted holy, qui affectu tenet sanctitatem, which retaineth holiness in his affection, though he have some imperfections: And though there might be some hypocrites and carnal professors among them, yet respicit ad meliorem par●em, he hath respect to the better part of the Church. Aretius.   

Quest. 22. What the Apostle understandeth by grace and peace. ver. 7.  
In these words is contained the salutation itself: wherein two things are expressed. 1. what the Apostle wisheth unto them, and from whom.  
1. Grace and peace. 1. Origen here noteth, that this benediction of the Apostle was nothing inferior unto those blessings pronounced by the patriarchs, as the blessing of Noah. upon Sem and japheth: and Melchisedekes benediction upon Abraham: because Paul also blessed by the spirit: as he saith, 1. Cor. 7.40. I think that I also have the spirit of God: But it is not usual in the old Testament to use this blessing of grace: and the reason may be this, because the law was given by Moses, but grace and truth came by jesus Christ, joh. 1.17. Hyperius. 2. By grace, Ambrose understandeth remission of sins; by peace, reconcillation with God: Lyranus, gracia in praesenti, gloria in futuro, grace in this life present, and glory in the next: Hugo, gratias agant Deo, pacem habeant cum proximo, that they should give thanks to God, and have peace with their neighbours: Tolet by grace understandeth donum animae, etc. a gift of the mind, whereby a man is made acceptable unto God: but there is no gift conferred upon the soul, that can make it acceptable unto God, but the grace and favour of God in Christ: therefore by grace rather is signified the grace and favour of God, whereupon followeth the collation of all other graces beside, and by peace, prosperous success, but especially the tranquility of mind, which is the special fruit of justification by faith, Rom. 5.1. Gryneus: and so this benediction answereth to the salutation of the Angels, Luk. 2.14. Peace in earth, toward men good will: for the mercy and gracious favour of God, is the fountain of our peace.  
2. From God the Father, and the Lord jesus Christ. 1. the Greek construction is doubtful, whether we understand thus the Father of us and of our Lord jesus Christ, or refer the last clause to the first preposition, and from the Lord jesus Christ: whereupon Fransiscus David a Samosetian heretic taketh advantage, that Paul doth not wish grace from jesus Christ, but from the father only: But this cavil is easily removed, for joh. 2.2. the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from, is repeated, from God the father, and from our Lord jesus Christ, and so must it be taken here, Pareus. 2. Some distinguish these two thus, that grace is wished from God the father, as the author of grace, and peace from jesus Christ, who is our reconciler, Aretius. But Haymo misliketh that, and would have this grace and peace indifferently to be conferred and equally, by God the father, and the Lord jesus. 3. Tertullian giveth this reason, why the title of God is given unto the father, of Lord unto Christ, lest the Gentiles might hereby have taken occasion to think of the plurality of gods: but when the Apostle speaketh of Christ alone, he saith, who is God over all, blessed for ever, Rom. 9.5. Tertullian. advers. Praxeam. But the reason rather is this, why Christ is called Lord, because the father hath committed unto him all authority: for he is called the Lord which hath plenary power, and authority: and yet the father is so called God, as that the Son is not excluded: and the Son is also Lord, as that the father be also included: and this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord, answereth to the Hebrew, jehovah, which showeth that Christ is very God with his father, Aretius. 4. but further the question is moved, why there is no mention here made of the holy Ghost: Haymo answereth, that intelligitur in donis suis, he is understood in his gifts, because grace and peace are also the gifts of the holy Ghost: so also gloss. ordinar. But the better answer is, that seeing these graces do equally flow from the whole Trinity, the Apostle by naming the father and the Son, includeth also the holy Ghost: and sometime he expresseth them all, as 2. Cor. 13.13. The grace of our Lord jesus Christ, and the love of God, and the communion of the holy Ghost be with you all.   

Quest. 23. Of Paul's giving of thanks for the faith of the Romans, which was published abroad, v. 8.  
1. In this thanksgiving four things are observed, to whom he giveth thanks, to God, by whom, through Christ, for whom, for you all, and for what, because their faith was published through the world: And this wise beginning S. Paul maketh, thus insinuating himself, that his admonition afterward might seem to proceed from a loving mind, Tolet.  
2. I thank my God. 1. he saith my God, not theirs, to signify that their faith was imperfect: as Ambrose, for in the words following he setteth forth an ample commendation of their faith. 2. some think he so saith, because he acknowledged this benefit, that the Romans believed, to be as conferred upon himself, Tolet. 3. But the manner of the Saints is so to speak, as David doth often in the Psalms, ex privato sensu divinae bonitatis, of a private and more lively sense and feeling which they have of the goodness of God: and in respect of some singular gifts, which they have received, Marty. so also Chrysostome: id magno facit affectu, he doth it with a great affection: And so the Prophets and other holy men, cum qui communis est omnium Deus, sibt proprium facientes, making the common God of all peculiar to themselves: even as the Lord did call himself the God of Abraham, Isaac, and jacob, tanquam seorsim illorum tantum esset, as though he were severally their God only.  
3. Through jesus Christ. He offereth thanks throrough Christ: 1. the meaning whereof is not, as Ambrose, to give thanks for a benefit received by Christ. 2. but as Origen, per Christum tanquam sacerdotem, he offereth this sacrifice of thanks by Christ, as the high Priest, by whom all our oblations are acceptable unto God: for we must take the same way in giving of thanks, which the father doth in conferring graces: that as he bestoweth his graces upon us in Christ, so in him again, we should return our thanks, Aretius.  
4. For you all: 1. not as in their stead, as David desired to die for jonathan, but because of them, that they had received such an excellent gift of faith: 2. the Apostle, sui oblitus, forgetteth himself, and giveth thanks for the Church, Pareus. 3. he giveth thanks for them all, incipientibus, proficientibus, perfectis, for the beginners, for them which profited and proceeded, and for them which were perfect, Gorrham.   

Quest. 24. How the faith of the Romans was published through the world.  
1. Origen by the whole world, understandeth the Angels in heaven, which did rejoice for the conversion of men in earth: but this savoureth of his accustomed curious speculations: the like phrase the Apostle useth of the Thessalonians, 1. epist. 1.8. Your faith spread abroad in all quarters: he meaneth then the world of men, not of Angels. 2. Hierome maketh this the sense: because the same faith which the Romans had received, was preached by the Apostles in all the world: but the Apostle here doth give a special commendation of the faith of the Romans. 3. therefore here an hyperbole, or rather a Synecdoche, is to be admitted, that many parts of the world are taken for all: because the more known parts of the world were now subject to the Romans: so S. Luke saith, c. 2.1. There came a commandment from Augustus Caesar, that all the world should be taxed, Pareus. And Chrysostome giveth this reason: Rome was quasi in quodam orbis vertice collocata, placed as in the top of the world, whence it might be seen and discerned of all the earth.   

Quest. 25. Of the singular faith of the Romans.  
1. First their faith was commendable and famous, for the worthiness and excellency thereof: both for the soundness of doctrine, which they had received, as S. Paul testifieth, c. 16.17. I beseech you, observe those, which cause division and dissension among you, contrary to the doctrine which ye have learned, and beside their knowledge was joined with goodness and fervent love: as he again saith, c. 15.12. I am persuaded of you, that ye are full of goodness, and filled with all knowledge, and that ye are able to admonish one another. 2. Again they had many lets and impediments, which made their faith the more famous. 1. divitijs & delicijs corrupti erant, they were corrupt with riches and other delicates, and so were hindered from believing. 2. qui praedicabant erant piscatores, they which preached the Gospel were fishermen, and jews, which nation was odious unto the Gentiles. 3. they taught to worship a man that was crucified. 4. vitam exagebant austeriorem, they exacted a more strict and austere kind of life, Chrysostome. 5. unto this may be added that the most grievous persecution of the faith was at Rome, and the Christians there were as under the paw of the lion, and so in greatest danger: yet notwithstanding, all these lets and impediments they received the Christian saith. 3. And further the Roman Church is commended in respect of the founders thereof, and the planters of their faith, which was first founded by S. Paul, and then by Peter, who both lived and preached there, and there ended their life: from thence also it is thought that john the Evangelist was banished into the Isle Pathmos: Chrysostome therefore thus saith of Rome, ob id maximè Romam praedico beatam, etc. I do chiefly for this count Rome happy: because Peter and Paul, did so love it, that they taught the faith of Christ there, and finished their life among them, hom. ult. in epist. ad Roman. 4. But concerning the last commendation of the Romans faith, which Pererius produceth, that the Church of Rome, inviolatam & intaminatam conservavit, etc. hath kept inviolably, and pure the faith received from the Apostles: that it is manifestly false, shall afterward be showed in the places of controversy.   

Quest. 29. Whether the Church of Rome were first founded by S. Peter.  
1. It is the received opinion of the Romanists, that Peter was the first founder of the Roman faith: for the proof whereof they allege certain authorities, as of Eusebius, who writeth that in the 2. year of Claudius Peter came to Rome, and there confounded Simon Magus, and preached the faith to the Romans: at which time they entreated Mark to write the Gospel as they had heard it from S. Peter's mouth, Euseb. 2. histor. Ecclesiast. c. 13.14. likewise Chrysostome, affirmeth the same that Peter preached at Rome first, qui praedicabant erant piscatores, they that preached were fishers, ex Perer. Bellarmine to the same purpose also produceth Epiphanius, Orosius, Leo, with others, that the faith was first planted by Peter at Rome, lib. 2. de Pontif. Rom. c. 1.  
2. Contra. 1. Concerning Peter coming to Rome there is great uncertainty: Hierome and Eusebius, say it was in the 2. year of Claudius: But Beda in 15. c. Actor. affirmeth it to have been in the 4. year of Claudius: Onuphrius assigneth the 3. year of Claudius, in Chronic. Damasus saith, that he came to Rome in the beginning of Nero's Empire, and sat there 25. years, whereas Nero reigned but 14. years in all: and he further affirmeth that Peter's disputation and combat with Simon Magus, was in the presence of Neto the Emperor, which Eusebius reporteth to have been under Claudius. 2. Chrysostome speaketh of the preaching of fishermen, but not of the first preaching at Rome: the Apostles being fishermen, and of no note in the world first began to preach the Gospel in the world: not only Peter, but Andrew his brother also, and james and john were fishermen: he may as well prove hence, these to have been founders of the Roman Church, as well as S. Peter. 3. Epiphanius as Bellarmine citeth him haeres. 27. saith, primi in Roma fuerunt Petrus & Paulus, the first in Rome were Peter and Paul, etc. he giveth no priority to Peter before Paul. 4. Orosius saith, l. 7. c. 7. Exordio regni Claudij, etc. in the beginning of the reign of Claudius, Peter came to Rome, atque exinde Christiani Roma esse coeperunt, and that from that time Christians began to be in Rome, etc. But it shall be showed afterward, that there were Christians in Rome before Claudius' reign: and the same Orosius maketh mention of a decree made by the Senate in Tiberius' reign, exterminandos esse ex urbe Christianos, that the Christians should be expelled out of Rome. 5. Leo writeth thus, serm. 1. de natal. Apostolor. Cum Apostli imbuendum evangelio mundum, etc. when the Apostles had undertaken, parting the earth among them, to season the world with the Gospel, beatissimus Petrus, etc. ad arcem Romani destinatur imperij, blessed Peter was appointed to the chief place of the Roman Empire, etc. But this is contrary to that which S. Paul writeth, Galat. 2.7. that the Gospel over the uncircumcision was committed to Paul, as the Gospel over the circumcision was committed to Peter: Then is it evident that S. Peter's lot fell out among those of the circumcision.  
3. Now it shall be showed that S. Peter could not be the first founder of the Roman Church. 1. S. Paul in his salutation, Rom. 16.7. maketh mention of Andronicus and junia, which were in Christ before him: they were converted to the faith before S. Paul: but he was converted the 2. year after Christ's passion, about the 20. year of Tiberius: from which time to the second year of Claudius, when Peter is held first to have come to Rome were about 9 years, there remained 3. of Tiberius' reign, 4. of Caligula, and 2. of Claudius. It is evident than that 9 years, before Peter came to Rome, Paul was converted, and before Paul's conversion, there were some at Rome which had received the Christian faith. 2. Vellenus whom Bellarmine confuteth, allegeth out of Orosius lib. 7. that there were Christians in Rome in the reign of Tiberius: when there was a decree made by the Senate, that the Christians should be banished from Rome: Bellarmine answereth, that the meaning of the decree was, ut non reciperetur ullo modo Christiana religio, that the Christian religion should not by any means be received into the city: But the words are exterminandos esse ex urbe Christianos, that the Christians should be exterminate or expelled out of Rome: they could not have been expelled, if they had not been there before. 3. Clemens in his recognitions, and Dorotheus in Synops. do affirm, that Barnabas was the first, that preached at Rome, and converted them to the saith: which report Bellarmine and Pererius hold to be but a fable: neither will we contend for the truth thereof: for S. Paul is as like to have been the first planter of the saith there, as Barnabas: But by this is appeareth even out of these writers, which the Romanists make account of, when they may serve their turn, that it was not held of any certainty that S. Peter first preached the faith at Rome. 4. Further, seeing the Gospel of the uncircumcision was committed to Paul, of the circumcision to Peter, it is not like that Peter would intrude himself within S. Paul's division: who if he had so soon come to Rome, and planted a Church there, whose example the rest of the Gentiles, depending upon the Romans, would have followed, he rather should have been the Apostle of the uncircumcision then S. Paul. 5. Wherefore it is not probable, that the Roman Church was first planted by S. Peter's preaching: neither yet was Paul the first that there preached: for as yet he had not been at Rome when he wrote this epistle: Therefore it is most like, that some other of the disciples, and believers first laid the foundation of faith, at Rome, which afterward was builded further by the Apostles, Faius. And herein I mislike not the opinion of Hugo Card. andierant à quibusdam fidelibus qui Roman● venerant Hierosolynsis, they had heard of certain faithful, which came to Rome from Jerusalem: to the same purpose Gorrbam: quidem acceperant fideru à Petra & hierant bene edocti, quidam à Indais disciputis', & by non pleur, some had received these faith of Peter, and they were well taught, some of the jews being disciples, and they were not fully instructed, etc. They are of opinion, that the Romans first received their faith by certain disciples, that came unto them: though afterward they were more fully instructed by Peter.   

Quest. 27. The place, Act. 28.21. reconciled.  
1. Whereas the jews say there unto Paul, We neither received letters out of judaea concerning thee, neither came any of the brethren, etc. the question here moved is, how these dwelling at Rome could thus say unto Paul whereas this epistle had been written long before. 2. Hereunto the answer is, that those jews, were not Christians or believers, and so not of the number of the brethren to whom S. Paul had written this Epistle, namely to such as were Saints by calling: but such as had not yet received the Gospel: for they say, concerning this sect we know, that every where it is spoken against, Parens. and beside, whereas S. Paul had declared unto them, how the jews had resisted him, and constrained him to appeal unto Caesar, they make answer, that they had received no letters concerning such things as had happened unto him.   

Quest. 28. Whether this be an oath, God is my witness, v. 9  
Although the usual form of an oath be not here kept: as when men swear by the name of God, of jesus, using the preposition, per, by, yet it is evident the Apostle here doth take a solemn oath: as it may appear by these reasons. 1. first by the definition of an oath, which is a calling of God to witness, of that which we say: as the Apostle here doth, so that to say, God is my witness, is as much as if he should say, I swear by God, Tolet. 2. Augustine giveth instance of other places where the Apostle useth the like oath, as Galat. 1.20. The things which I write unto you, I witness before God, that I lie not: and 2. Cor. 11.31. The God, even the father of our Lord jesus Christ, which is blessed for evermore knoweth that I lie not: like unto these oaths is this which the Apostle taketh here: Augustin. lib. 1. de sermon. Dora. and Beda upon this place.   

29. Quest. Whether it be lawful to swear, and upon what occasion.  
1. That it is lawful to swear, thus it appeareth. 1. Christ came not to dissolve the law, Matth. 5.17. now the law not only permitteth, but commandeth to swear, where cause is, Deut. 6.13. and 10.20. 2. the Lord himself sweareth, Psal. 110.4. Heb. 6.17. therefore it is not sin to swear. 3. the holy Fathers and patriarchs used to take an oath, where it was lawfully required: as Abraham, Gen. 21.24. jacob, Genes. 31.53. David, 1● Sam. 24.23.  
2. But it will be thus on the contrary objected. 1. Christ saith, Swear not at all, neither by heaven for it is the throne of God, etc. Answer. Christ forbiddeth not to swear by God, but not by creatures, as by the heaven, the earth, by the Temple, by the head. 2. where he saith, let your communication be yea, yea, nay, nay. Christ forbiddeth not the lawful use of an oath, when there is just cause: but the often and unnecessary using of it in common talk: where then, it concerneth the salvation, or edification of our brethren, it is lawful to take an oath: as it was requisite that the Romans should be well persuaded of S. Paul's affection toward them, who had yet never seen them, as Chrysostome saith, quoviam neminem hominum animi sui testem sistere poterat, etc. because he could not set forth any man to be a witness of his mind, he calleth upon God, who searcheth the heart.  
3. It will be again objected, that in the New Testament an oath is not lawful, as it was in the old, Basil. in Psalm. 14. Answer. The abuse of an oath was unlawful both in the Old Testament and in the New: But to take an oath lawfully is as well permitted to the Church of Christ now, as it was to the Church of the jews: As the Prophet Isaiah prophesieth of the New Church, that they shall swear by jehovah, Isay. 19.18. and c. 43.23. jerem. 4.3.   

Quest. 30. How Paul is said, to serve in the spirit.  
1. Chrysostome by the spirit understandeth the holy Ghost, omnia spiritus sancti imputat virtuti, he ascribeth all to the virtue of the holy spirit, nothing to his own diligence: But in that he saith (in my spirit) this interpretation is avoided: Paul would not so call the holy Ghost, my spirit. 2. Theodoret by spirit thinketh to be meant the gift and grace given unto Paul, whereby he was furnished for his Apostleship: whereof he spoke before, v. 5. by whom we have received grace and Apostleship: so also Oecumenius, he is said to serve him in tradito sibi dono, in the gift given unto him: but so much is expressed in the words following, In the Gospel of his son: that showeth his ministery and employment in the Gospel. 3. some give this sense, whom I serve in the spirit, that is not in the flesh, non in carnalibus observantijs, not in carnal observations, such as were the ceremonies of the law, gloss. interlin. so also Aretius, I serve God, non ut hypocritae ceremonijs, not as hypocrites with ceremonies: but the mentioning of the Gospel following, excludeth all legal ceremonies. 4. Origen here maketh a distinction between the soul and the spirit, which he taketh for the superior and higher part of the soul, wherein he served God: Ambrose also by the spirit understandeth the mind: which is true, that inwardly he served Christ in his spirit and mind, but the feign not considered in the natural condition thereof, as Origen seemeth to have relation thereunto, but renewed and regenerate by grace., 5. S. Paul then by his spirit, understandeth his ardent and earnest affection, wherein he served God, most earnestly and zealously in the ministery of the Gospel, Beza. The like saying the Apostle hath, 2. Tim. 1.3. I thank God, whom I serve from mine Elders with a pure conscience: he served God with an upright and innocent heart, not in show and ostentation: and in this sense our Saviour saith, joh. 4.24. They that worship God, must worship him in spirit and in truth. Martyr.   

31. Quest. v. 10. What prosperous journey the Apostle meaneth.  
v. 10. That I might have a prosperous journey by the will of God. 1. Paul simply prayeth not for a prosperous journey, but according to the will of God: there is a prosperity, not according to the will of God, as the wise man saith, Prov. 1.32. The prosperity of fools destroyeth them, Gorrham. But, the Apostle esteemeth not of such prosperous things, quae sine voluntate dei eveniunt, which come to pass without the will of God. Haymo. 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, that I may have a journey given me according to my mind, Erasm. in which desire, the Apostle non deprecatur omnia pericula, doth not pray against all perils and dangers: for he suffered shipwreck, and endured other casualties in his journey to Rome: but he counted it a prosperous journey, which howsoever might bring him unto them, to bestow some spiritual gift upon them. Aretius. Such a prosperous journey was that, which S. Paul took into Macedonia, where though he suffered imprisonment, and were beaten with rods, yet his journey prospered, in respect of the good success, which he had in preaching of the Gospel. Martyr. 3. And this desire of Paul to see the Romans might be one cause, of his appeal, which he made to Rome, Act. 25. Lyranus.   

32. Quest. Whether S. Paul needed to be mutually strengthened by the faith of the Romans.  
v. 12. That I might be comforted through our mutual faith, both yours and mine. 1. Chrysostome thinketh, that Paul spoke not this, quod ipse illorum opus habeat auxilio, as though he had need of their help, seeing he was a pillar of the Church: but that he so saith to qualify his former speech, v. 11. because he had said, that I might bestow upon you some spiritual gift to strengthen you. 2. But although the Apostles modesty appear herein, that joineth himself with them, as having need of their mutual comfort, yet in truth he professeth himself not to be so perfect, as though he needed no helps: non ponit se in supremo gradu, he doth not place himself in the highest degree: for he other where doth acknowledge his imperfection both in knowledge, 1. Cor. 13. and in the gifts of regeneration, Rom. 7. Pareus: like as a minister coming to visit one that is sick to comfort him, may be comforted again by him: Olevian. to this purpose P. Martyr. 3. This mutual consolation, Theophytact understandeth of the alleviating of their afflictions by their mutual comforts: Tolet with others, of the mutual joy, which they should have one in an others mutual faith, Lyranus: that they should be comforted by faith, which was common to him and them, for there is but one faith. But, as Chrysostome saith, here this consolation may be taken pro fider incremento, for the increase of faith: for the faithful mutuis exhortationibus in fide proficiunt, by mutual exhortations do profit in faith. Pareus. 4. And although S. Paul had given such excellent commendation before of their faith, yet they might notwithstanding have need to be strengthened: as Peter, when he began to sink in the waters, had faith, when he cried to Christ, Save me, or else I perish: yet Christ saith unto him, Why didst thou doubt, O thou of little faith? his faith had need to be increased. 5. So here are three reasons of the Apostles desire to see them: 1. that he might bestow upon them some spiritual gift: 2. to confirm and strengthen them: 3. to be mutually comforted with them. Aretius.   

33. Quest. Of the impediments whereby S. Paul was letted to come unto the Romans.  
v. 13. I have oftentimes purposed to come unto you, but have been let hitherto. 1. Chrysostome thinketh he was hindered and letted by the Lord: and so also Theophylact, Dei iussis prohibeor, I am inhibited by the commandment of God: as Origen giveth instance of that place, Act. 16.7. where Paul was not suffered by the spirit to go into Bythinia. 2. But Basil thinketh he was hindered by Satan: as the Apostle saith, he was letted by Satan to come unto the Thessalonians, 1. Thessalon. 2.18. where is to be considered a double difference between Gods hindering and Satan's: first Satan may hinder the outward actions, but the inward purpose and desire he can not let: but God can stay both: secondly, when Satan hindereth, it is by God's permission, for otherwise he could do nothing, but God often hindereth without the ministery of Satan at all. Now in this place the first opinion is more agreeable, because he entreated of God by prayer, that he might have a prosperous journey: therefore it seemeth that he letted him, unto whom he prayed, that he might have opportunity given him. Tolet. 3. Origen joineth both together, that he might be hindered first in the Lord's purpose, and then impediments might be cast in his way by Satan: so also Pareus, Genevens. and Aretius: But for the former reason, the first opinion is rather to be received.  
4. It being resolved upon, that God stayed S. Paul's coming, yet there is some diversity concerning the causes, why the Lord should thus let him ●●. Sedulius thinketh, that God saw not the hearts of the Romans yet prepared to believe: and therefore the Lord sent Paul then, and not before, quando praesc●●t eos credit●nos, when he foresaw, that they would believe: But Sedulius is herein deceived, thinking that it was in the Romans freewill to prepare their own hearts to believe: whereas every good gift is of God; Sam. 1.17. And if it were in man's power to believe, every one might attain unto faith, that would: but the Apostle saith, 2. Thess. 3.2. all men have not saith. And again, seeing the Apostle giveth such commendation of the Romans saith, there is no doubt but God had prepared their hearts. 2. Hugo thinketh, that Saint Paul was prohibited propter peccata Romanorum, because of the sins of the Romans: This indeed sometimes is a let, as Paul and Barnabas did shake off the dust of their feet against the jews, and would no more preach unto them, because of their obstinacy, and wilful refusal, Act. 13.51. Hyperius: But this seemeth not to have been the cause here, seeing the Apostle giveth such commendation of their faith, v. 8. and of their goodness, c. 15.14. and obedience to the faith, c. 16.19. 3. There are also external lets and impediments, as his bonds, imprisonment, persecution, Tolet. and he suffered by the way shipwreck, and other casualties, Aretius. 4. But the most likely reason, why the Lord stayed S. Paul's coming to Rome, was the necessity of other Churches, which the Lord would have first established. Gregory teacheth this reason, lib. 21. Moral. c. 13. that God therefore letted him, that he might more profit those Churches where he remained: and S. Paul himself rendereth this reason, Rom. 15.20. Therefore I have been oft let to come unto you, but now seeing I have no more place in these quarters, and also have been desirous many years again to come unto, you, etc. his employment in other Churches, deferred his coming to Rome: Beza. annot.   

34. Quest. Why S. Paul expresseth not the cause in particular, which letted him.  
1. Gualther giveth this reason, why the Apostle having divers lets, as namely new occasions continually offered in preaching the Gospel, and beside his persecutions and afflictions, and manifold troubles, yet he maketh mention of none of these, quia de his non poterat sine iactantiae suspicion, because he could not speak of these things, without suspicion of boasting.  
2. But I rather approve Chrysostom's reason, non scrutatur Dominipropositum, the Apostle doth not search into God's purpose, why such an Apostle was kept so long from such a famous city, when there was great hope of winning many unto Christ: it was sufficient that he was letted, he is not curious to know the cause, teaching us thereby, ne factorum rationem unquam à Deo exigamus, that we never require a reason of God's works.  
3. And indeed God's secret counsel herein is divers ways unsearchable: 1. in respect of the teachers: why sometime God sendeth many, sometime few, why some, and not others, why some are true pastors, some wolves, some true teachers, some false. 2. in regard of them, which be taught, why God sendeth preachers to one place, and not unto an other: why Christ wrought miracles in Corazin and Bethsaida, not in Tyrus and Sidon, to bring them to repentance, Matth. 11.21. 3. and for the places, why the Spirit suffered not Paul to preach in Asia and Bithynta, Act. 16.6, 7. And why in our days, in some certain cities, as at Constance God suffered the preaching of his Gospel to be intermitted. 4. for the time, why the Gospel is preached in some age, and not in an other, and some enjoy it long, some but a short time. 5. for the manner, why sometime the Gospel is preached obscurely, and darkly, sometime openly and manifestly, why some preach it of envy, some of sincerities. All these considerations do set forth unto us how the judgements of God are hid, and unsearchable. Gryneus.  
4. And by this reason may the like objection be answered, why the Apostle was letted, seeing his purpose was good, that he might have some fruit among them: Because the Apostle being the Lords minister, was not to prescribe the times and occasions fittest for the work of the Gospel, but to depend upon God therein, who best knew, how to sort out the best time for every purpose.   

Quest. 35. Whether S. Paul's desire to go to Rome, being therein letted, were contrary to God's will, and so sinned therein.  
1. S. Paul's desire was not absolute, but conditional, if it were the will of God, for so he saith, that I might have a prosperous journey by the will of God to come unto you. 2. But here we must consider of the will of God, as it is secret and hid, and as it is manifest and revealed: against the will of God revealed, all desires and attempts cannot be without sin: against his secret will, somewhat may be desired, and yet without sin, so there be●● subordination of our wills to the will of God: as Augustine showeth, how sometime homo bona volutitate souls, quod Deus non vult, a man with a good mind willeth that, which God willeth not, as a good child desireth his father's life, whom the Lord will have to die: So David prayed for his child's life of a fatherly affection, when yet God purposed that the infant should die: And again, saith Augustine, it may be, ut homo velit voluntate mala, quod Deus vult bona, that a man may wish and will that with an evil mind, which God willeth well: As an evil child may desire his father's death, which the Lord also purposeth, August Enchirid. c. 101. So Paul in desiring here that, which God willed not, to come unto the Romans, yet sinned not: both because Gods will therein was not revealed unto him, and beside he interposeth a condition, if it were Gods will. ex Pareo.   

Quest. 36. How S. Paul was a debtor unto all, v. 14.  
v. 14. I am a debtor. 1. The Apostle showeth a thresold desire that he had to the Romans, first to come unto them, then to set them, and now to preach unto them: which he amplifieth by three reasons. 1. from his own office and calling. 2. from the virtue and power of the Gospel, v. 16. 3. on God's behalf: the righteousness of God was revealed; etc. Gorrham.  
2. This debt some take to be the gift of tongues, which the Apostle had received, in which behalf he was a debtor to all nations, speaking with the tongues of them all, Origen, Theodoret: But the other Apostles also had received the gift of tongues, as well as Paul: therefore in that sense they were debtor as S. Paul was.  
3. Oleviane here maketh mention of a threefold debt. 1. of nature, as Esay. 58.7. hide not thyself from thine own flesh: every one is bound to succour his brother, as being his own flesh. 2. the second bond of our debt is in regard of our redemption, that we should willingly minister unto them for whom Christ died. 3. the third debt is in respect of our vocation and calling: which the Apostle here hath relation unto.  
4. So then Chrysostome and Ambrose do well expound this debt of S. Paul's Apostolic calling, so also Lyran. Pareus, with others. As he saith, there was a necessity laid upon him, and woe is unto me, if I preach not the Gospel, 1. Cor. 9.17.  
5. But he is a debtor first unto God, who is the creditor of whom he received all those graces which he had: and therefore he was to dispose and employ them according to the will and Law of the Creator, Faius: who sent him unto the Gentiles, Act. 13.3. Separate me Paul and Barnabas, etc. which debt the Apostle is willing to discharge, Hugo. and because he could not yet come in person to preach unto them, he dischargeth his debt by writing, Bucer.  
6. And he useth this term of debtor, lest that he might be thought to be a busy body, and noted of arrogancy for writing unto the Romans, Mart.   

Quest. 37. Whom S. Paul understandeth by the Grecians and Barbarians.  
1. Sometime the Apostle distinguisheth the nations into jews and greeks, v. 16. sometime into jews and Gentiles, as Rom. 3.29. sometime he reckoneth up altogether, the Grecian, the jew, Barbarian, Scythian, Coloss. 3.12. here he divideth all other nations beside the jews, into greeks and Barbarians: the jews he mentioneth not, quia magister Gentium, because he was the teacher or master of the Gentiles. gloss. 2. The Romans are comprehended under the Grecians, because from them they received their laws, and the knowledge of arts, Martyr. 3. Whereas he addeth, both to the wise men, and unwise, some take it for an exposition of the former, by the greeks understanding the wise, and by the Barbarians the unwise: Anselm, Calvin, Pareus. But Chrysostome and Theodoret, Gorrh. so also Beza annot. Faius, do better refer it unto particular men among the greeks and Barbarians: for there were among either of them some wise, some unwise. 4. Anselm by the wise, understandeth righteous men, by the unwise, sinners: some, believers, and unbelievers: But Chrysostome and Theodoret better interpret those to be wise men among the Gentiles, which had human wisdom and knowledge: those to be unwise, which were ignorant and unlearned. 5. By this the Apostle showeth, that their human wisdom, was not sufficient to bring them to the knowledge of God. And Chrysostome here well noteth, how Plato a wise Philosopher, thrice coming into Sicilia, could not convert one Tyrant, but went away without any success: but Paul a tentmaker, did not only convert Sicilia and Italy, but run through (preaching) almost the whole world 6. S. Paul here answereth a secret objection: it might have been said unto him, You may not spend so much time among the Grecians, they are a people wise enough therefore he saith, that not only the unwise, but even the most learned among them, had need to be instructed in the Gospel. Tolet. 7. And Paul illud inculcat ob judeos, doth urge this because of the jews, who thought that the preaching of the Gospel did only belong unto them. Erasm. 8. Celsus, against whom Origen did write, did object this place to discredit the Gospel, because it was offered to the unlearned: whereas he taketh that to be the most excellent doctrine, that can be perceived only of the wise and learned. But herein rather appeareth the dignity and excellency of the Gospel, which propoundeth the way of salvation unto all of what degree soever. Faius. And God's wisdom herein showeth itself, that the Gospel being preached to the wise and unwise: both the one might be humbled, when they see themselves to be fellow-schollers even with the unlearned; whom they taught before: and that the ignorant and simple should not despair, but that they also may come to the knowledge of salvation. Calvin. 9 And seeing the Apostle nameth the wise and unwise, not the rich or poor, noble, unnoble: because he speaketh of the knowledge of the Gospel, which might seem not so necessary for them, which were wise and learned. Tolet. 10. And here is set forth a double commendation of the Gospel: both from the excellency thereof, which was worthy the searching even of the wise and learned Grecians: and à facilitate, from the facility thereof; because the very unlearned might be also capable of it. Aretius.   

38. Quest. How Paul is not ashamed of the Gospel, v. 16.  
1. It might have been objected unto Paul: The Gospel is every where scorned and derided among the Gentiles, and every where it is spoken against: therefore the Apostle professeth, that he is not ashamed of the Gospel of Christ, though it seem never so contemptible unto the world. Olevian. 2. And as he was not ashamed to preach the Gospel himself, so he insinuateth unto them, that they should not be ashamed to hear it. Mart. 3. Chrysostome moveth a question, why S. Paul saith not here, that he is not only not ashamed, but rejoiceth also in the Gospel of Christ: as he saith, Gal. 6.14. God forbid; that I should rejoice, but in the cross of our Lord jesus Christ: And thus he answereth, that because the Romans were lifted up in their mind, because of their honour, riches, and estimation in the world, and Paul preached Christ jesus, who was crucified, and counted as nothing in the world: he therefore first of all would win them not to be ashamed of the Gospel: and then they would come also to glory in it, etc. But S. Paul in effect, faith as much, as I glory in the Gospel: minus dicitur, plus intelligitur, less is spoken, and more understood: Pareus, Mart. Faius. for the reason following, for it is the power of God, etc. showeth that he did even glory in it. 4. But whereas two things might have hindered Paul, shame, and fear, of the two which, fear seemeth to be the greatest pull-back: for shame is de amissione honoris, but for the loss of honour, fear is de amissione vitae, for the loss of life: S. Paul yet saith rather he is not ashamed, than he feareth not: both because his not fearing, had commended himself, but his not being ashamed, commendeth the Gospel, as not being a vile and contemptible things: as also persecution was not yet generally moved among the Christians, which the Apostle needed to fear, but yet it was generally contemned. Tolet.   

39 What the Gospel or Evangel signifieth.  
1. evangel 'em, the evangel, is sometime taken for the sacrifice, which used to be offered unto the gods among the heathen, for the bringing of good news and tidings: in which sense Cicero taketh it, â suaves epistolas quibus Evangelaum de beri fateor: ad Attic. O sweet epistles, which I count worthy of an Evangel: that is, of such an offering or sacrifice. 2. It signifieth, the bringing of any good news, or tidings: as jor. 20.15. Cursed be the man, that brought my father tidings, saying, A man child is borne unto thee: the word is bessar, which the Septuagint do translate by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring good news. 3. This word is appropriated to signify the glad tidings of our redemption purchased by Christ: as the Angels say unto the shepherds, Luk. 2.10. Behold, I bring you tidings of great joy: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and Rom. 10.15. Beautiful are the feet of them, which bring glad tidings of peace, and bring glad tidings of good things: where the feign word is used in the Greek, but in Isa. 52.7. from whence that testimony is taken, the word is bissar, which betokeneth the bringing of good news or tidings: some times formore evidence, the word good, is added: as 2. Sam. 18.27. besarah tobah, good tidings.   

40. Quest. Of the definition of the Gospel, It is the power of God unto salvation to every one that believeth.  
This definition consisteth of three parts, 1. of the efficient cause, the power of God, 2. the end, to salvation, 3. the form, to every one that believeth.  
1. It is the power of God. 1. The power of God is divers: there is his creating power, whereby he made the world: but this power is that which is joined with his love and favour in Christ, whereby he wrought the redemption of man: which is so much greater than the other, because when he made the world, none resisted him: but Satan opposeth himself in the work of our redemption. Faius. 2. There is a power also of God unto perdition, and damnation: but this is his power unto salvation Chrysost. Origen. 3. But how is the Gospel the power of God, seeing it setteth forth the humility of Christ in his sufferings, death, and passion? Answ. These were infirmitates voluntariè assumptae, infirmities which our blessed Saviour did voluntarily take upon him: and therein he most of all showed his power, in destroying the kingdom of Satan by such means, Hugo. 4. Neither do we here understand the essential power of God, but his organical power, Pareus: or by a metonymy, the declaration of his power, whereby the preaching of the Gospel is made effectual. Faius.  
2. Unto salvation. 1. This salvation consisteth presently in the remission of sins, and afterward in the inheritance of eternal life: not like the salvation, which is promised by men, as by Magistrates to their subjects, by Physicians to their patients: but it is the everlasting salvation of our souls. Mart. 2. Though outwardly the Gospel appear vile and contemptible, yet it hath a secret virtue, to work unto eternal life: As there be certain natural things, which make no show outwardly, yet inwardly are full of virtue: as pepper feeleth outwardly as cold, but it is hot in operation: Theodor, as a pill which the Physician giveth, though it seem nothing, yet it is, of great efficacy to expel diseases, Tolet. 3. The Gospel worketh to some unto condemnation: it is the savour of death unto death: but that is not properly the effect of the Gospel, which is given unto salvation, but by reason of men's incredulity: so the Gospel, not by it own proper effect, but accidentally worketh unto condemnation. Mar●.  
3. To every one that believeth. 1. The Gospel is offered unto all, but it only profiteth unto salvation unto those that believe: like as a medicine, is only effectual to those that receive it, Pareus. 2. Christ is the efficient cause of salvation: but faith, is organon appre●●sivum, etc. the apprehending instrument: like as the light is the cause of our seeing, but the eye also must be rightly disposed, which is the organs of seeing. Aretius. 3. Neither is this understood of every belief; believers are not here taken for such, as to whom the history of the Gospel is only known, but such as are sealed by the spirit of grace, and are assured they are the sons of God, and cry, Abba, father, Rom. 8.15. Gryneus. 4. And thus the Apostie falleth into the very chief argument and scope of this whole Epistle; that we are justified by faith, and not by the works of the law. Gualther.   

41. Quest. Of the difference between the Law and the Gospel.  
1. In that the Gospel requireth belief unto salvation, therein it differeth from the law: whose righteousness is this, not to believe, but to do those things, which are therein commanded, as the Apostle showeth, Rom. 10.5. Mart. 2. The Gospel is the power of God, that is effectual, mighty, lively in operation: but the law is weak and impotent, Rom. 8.3. it was weak because of the flesh. 3. The Gospel unto salvation, but the law is the ministery of condemnation, 2. Cor. 3.9. 4. The Law was given only to the people of Israel: but the Gospel is proposed to all, both jew and Gentile. 5. The Law consisted in observatione ceremoniarum, & externa cultu, in the observation of ceremonies, and external worship: the Gospel in interiori cultu fidei, in the inward worship by faith: so that the law was lex puerorum, the law of children, which were kept under it as a schoolmaster: but the Gospel is lex virorum, the law of men come to ripe age. August. lib. de spirit. & lit. 6. They differ also in the manner, that which was covertly and darkly shadowed in the law, is manifestly and apertly set forth in the Gospel. 7. In the time they differ: the law promised things to come, the Gospel presently performed that which was in the law promised: is Ignatius epist. ad Philadelp. quod supra legem pracipuum habet evangelium? nempe praese●tiam adventus Salvatoris: what hath the Gospel above the law? even the presence of Christ's advent, and coming.   

42. Quest. Why the jews are named before the Grecians, v. 16.  
To the jew first, and also to the Grecian, etc. 1. Here by the Grecians generally all the Gentiles are understood: because they of all other nations seemed to be the wisest, and therefore special instance is given in them, that they also have need of the preaching of the Gospel: Tolet. and at that time almost all nations used the Greek tongue, and therefore they are called by the name of Grecians, Gualther, especially when they are set against the jews, Beza. 2. Chrysostome thinketh, that the jew is named first, not for any other excellency or prerogative, said in hoc solo honoratur, quod primus illam accepit, but he is honoured only in this, because he first had the Gospel preached: so he giveth only unto the jew the priority of other. 3. Origen thinketh that the jew is set first, because that like as the Grecian preferred himself before the Barbarian, because of their laws and civil life, whereas the Barbarians lived without law: so the jew hath pre-eminence before the Grecian, because they received their laws from God. 4. Lyranus giveth this reason, the jews had a better preparation unto the Gospel by the knowledge of the law and the Prophets, than the Grecians, who only had the light of nature, and the knowledge of the creatures, 5. But the jew hath a pre-eminence before the Gentile in respect of the prerogative, which was given them of God: unto their fathers were the promises made, and of them was descended the Messiah according to the flesh: so that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, first, doth not so much signify ordinem temporis, the order of time, as ordinem dignitatis, the order of dignity: as when Christ saith, Seek ye first the kingdom of God, Matth. 6.33. that is, chiefly and most of all. Tolet. Pareus. This order our blessed Saviour observed both in himself, saying he was sent only to the lost sheep of Israel: and gave the like charge, when he sent out his Apostles, that they should not go the way of the Gentiles, Matth. 10.5. yea and at his ascension, he appointed his Apostles to be his witnesses first in judea. jerusalem, Samaria, and then to the uttermost part of the earth, Act. 1.8. This order the Apostles accordingly kept, Act. 13.46. It was necessary, that the word of God should first have him spoken unto you.   

43. Quest. v. 17. The justice or righteousness of God is revealed: what justice the Apostle meaneth.  
1. There is a justice of God, wherein he is righteous and just in himself: as Psal. 11.7: The righteous Lord loveth righteousness: but this the Apostle speaketh not of: the essential justice of God is not communicated to us by faith. 2. There is a justice distributive in God, whereby he rendereth unto every man according to his works: Origen understandeth this justice of God: but this is not the justice, whereby a man is justified to salvation: for if the Lord should mark what is done amiss, no man should be able to abide it, Psal. 130.3. 3. The justice of God signifieth his verity and truth in keeping his promises: so Gorrham taketh it here: true it is, that God graciously performeth whatsoever is promised in Christ, but yet his mercy must go before in promising. 4. Theodoret understandeth the perfect justice of Christ, whereby he satisfied the wrath of God for our sins, and accomplished our redemption: and this perfect justice of Christ is revealed in the Gospel: but the Apostle speaketh evidently of such justice, whereby a man is justified before God, which is not that perfect justice inherent in Christ, but the applying thereof unto us by faith. 5. Therefore Chrysostom's exposition is the best, who Homil. 3. taketh this for that justice, which is communicated and infused unto us by that justice of Christ: and so Augustine understandeth that justice, not whereby God is just in himself, seâ qua hominem induit, cum eum justificat, but wherewith he endueth man; when he instifieth him, lib. de spirit. & litter. cap. 9 of this the Apostle speaketh, chap. 3.28. We conclude that a man is justified by faith without the works of the Law. 6. But this justice is not an habit infused into the mind, whereby a man is made apt to exercise good works, as Pererius saith, that this justice comprehendeth two things, remissionem peccatorum, the remission of sins, & animi rectitudinem, etc. and the uprightness of the mind, whereby it is now acceptable unto God, and is exercised in good works: for the Apostle saith of this justice of God, that it is Made manifest without the law, by the faith of jesus, etc. c. 3.21. But this infused habit, which is charity and the exercising of good works, is not revealed without the law: for the law requireth and commandeth charity: This justice than consisteth only in the remission of sins, and in imputing unto us the righteousness of Christ by faith, c. 4.5. Blessed is the man, to whom the Lord imputeth not sin, Pareus. 7. It is called the justice of God, both because it is given us from God, not procured by our own works: and for that we thereby are made righteous, not before men, but in the sight of God, Tolet. 8. And this justice is sometime called the righteousness of God, Phil. 3.9. because he is the author thereof: sometime of Christ, he is our righteousness, 1. Cor. 1.30. because by his obedience we are justified: sometime of faith, Philip. 3.9. because faith is the instrument whereby Christ's righteousness is applied unto us, Gryneus.   

Quest. 44. Of the meaning of these words, v. 17. is revealed from faith to faith.  
1. Is revealed. 1. Which showeth a double pre-eminence of the Gospel: in respect of the matter: it showeth such things, as cannot be otherwise known then by revelation from God, whereas the law of the jews, and the Philosophy of the Gentiles treateth of common, and known things: and for the manner: that which was obscurely set forth in the law, is plainly declared in the Gospel, Pareus. 2. and it is so revealed, that it is not only made known, but indeed exhibited, Beza. 3. And herein a difference also is showed, that the Gospel is revealed unto some, namely to such as believe, but not unto others: it is hid to them which are lost, 2. Cor. 4.3. Hyper.  
2. From faith to faith. 1. Origen and Chrysostome, do thus expound, ex fide veteris Testamenti in fidem novi, from the faith of the Old Testament, to the faith of the New. 2. Ambrose, ex fide promittentis Dei in fidem hominis credentis, from the faith of God promising, to the faith of man believing: so also Aretius, Gualther. Martyr. 3. Augustine, ex fide praedicantium in fidem audientium, from the faith of the preachers, to the faith of the hearers, 4. Anselm, from the faith of one article, to the faith of the rest: but it can be no true faith, unless it believe all the articles. 5. Theodoret, ex fide praesentium, in fidem futuruum, from the faith of things present, to the faith of things to come, as of the resurrection, life everlasting: But unless these things be sound believed, there can be no faith at all. 6. ex fide informi, in fidem formatam, from an imperfect faith without charity unto a perfect faith: but the Apostle speaketh not at all of any such dead faith without charity, for that faith cannot justify. 7. There remain then these two expositions, that this be understood rather of the increase of faith: we must proceed from faith beginning, to faith increasing:: as the like phrase is used, Psal. 84.7. they go from strength to strength, Beza; Hyper. Gualther. and john 1.16. Of his fullness have we all received grace for grace. Thus Clemens Alexandrin. expoundeth, stronsat. 3. Apostolus unicam tantum fidem annuntiat, ●● but of one faith, which by increasing cometh to perfection. 8. And this meaning it hath withal: from faith to faith, to signify, that altogether by faith man is justified, and only by faith, Pareus, Faius, so also Thomas, null tempore cuiquam, nisi per fidem salus conti●●, that at no time salvation was attained unto by any but by faith.  
3. And by faith here is not understood, 1. either obedience of life, to live as God hath commanded: for faith is here opposed to works: 2. nor yet a bare and naked assent unto the Gospel that it is true: for such an historical faith even the devils have. 3. but it is taken for a full assurance, and confidence of the heart, Heb. 10.22. Let us draw near with a true heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the assurance of faith: by such a faith are we justified, Beza, Pareus.   

Quest. 45. Whether the Apostle doth rightly cite this place out of the Prophet, The just by faith shall live, for the words.  
1. Object. The Hebrew word used by the Prophet, Habuc. 2.4. is beomunatho, in his truth or integrity, but the Apostle translateth it, faith. Answ. The Septuag. do translate this word by the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faith, and so the Hebrew word cemunah, signifieth not only truth, integrity, but faith.  
2. Object. In the original it is by his faith, which notwithstanding the Septuag. do thus interpret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by my faith: the reason whereof Hierome conjectureth to be this, they might mistake the letter vau, for iod, which only differ in the length: now Synomachus readeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by his faith, according to the Hebrew: But S. Paul neither here, nor Galat. 3.11. doth translate the Hebrew pronoun: but translateth only, the just liveth by faith: to this it may be answered, 1. Hierome saith, non erat ei cura de vorbis, cum sensus esset in tuto, he had no care of the words, retaining the sense. 2. And beside, loquens eodem spiritu, quo Prophetae, sensum sumit, speaking by the same spirit, that the Prophets spoke by, he taketh the sense, using his own words, gloss. ordinar. 3. These pronouns are easily understood in the Greek tongue, though they be not expressed, Beza: 4. And without the pronoun, the place as the the Apostle allegeth, is sufficient to prove his purpose, that the just liveth by faith, Pareus.  
3. But the Latin translator here readeth amiss, vivit, liveth, in the present tense, whereas it is put in the future, in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall live.  
4. And the order of the words is to be considered: the just by faith shall live, not the just shall live by faith, for this reading presupposeth, that first he is just, and then liveth by faith: whereas he is first just by faith, before he can live unto God, Mart. Faius, Innius in Paral.  
5. And here by the way a slip of Chrysostoms' may be noted, who directly nameth in his commentary the Prophet Zephanie, whereas this testimony is taken from Habacuke: which may be observed, to show that those ancient fathers, though they were excellent men, yet were but men, and might sometime forget themselves: As Ambrose handling that place a little before, to the jew first, thinketh, that the jews were so called of judas Macchabeus. whereas long before they were called by that name, as is evident, 2. king. 25. jerem. 40. Esther 1.3. Mart. This is no note, to derogate from the credit of the fathers: but to show a difference between their writings and the holy Scriptures: which are free from the least error of forgetfulness.   

Quest. 46. Whether S. Paul, in citing this saying followeth the Prophet's sense.  
1. Some think, that the Prophet there historically speaketh of the deliverance of the people from the captivity of Nabuchadnezzar, and therefore exhorteth the faithful, that with patience they would expect the promised deliverance, by which faith, they should live, and be thereby refreshed and comforted: but typically thereby is signified the deliverance by Christ; and so this sentence is accordingly applied: which typical application the Apostle followeth: of this opinion is Gualther.  
2. Pareus thinketh, that the Prophet doth indeed comfort the people in captivity, which was to come, but not only: the Prophet doth lead the minds of the godly to an higher matter, to consider of their everlasting deliverance by Christ: so he thinketh, that both senses, of their temporal and spiritual deliverance, are comprehended in this sentence.  
3. But this is rather the literal and proper sense of the Prophet, specially to commend unto the faithful, their faith and belief in the Messiah to come. Thus Eusebius expoundeth 1.6, the demonst. c. 14. and Hierome saith, manifesta in his verbis de Christi adventus prophetis est, there is a manifest prophesy in these words of the coming of Christ: And the Apostle so evidently applieth it, Heb. 10.35. Cast not away your confidence, which hath great recompense of reward, etc. v. 37. For yet a very little while, and he that shall come, will come, and will not tarry, v. 28. now the just by faith shall live, Perer. Hyper.  
4. But it will be objected, that this sense agreeth not with the Prophet's purpose, who c. 1. complaineth of the enemies and oppressors of the people of God, and therefore the vision, which the Prophet received c. 2. was to Minister comfort again the present afflictions of God's Church. Ans. It is the manner, which the Lord observeth in the visions and prophecies by occasion of temporal deliverances to raise up the minds of his people to look for their everlasting deliverer: as Psal. 72. under the type of Solomon, the kingdom of the Messiah is properly described: and Dan. 9 the Prophet prayeth for the deliverance of his people out of the captivity of Babel, and he receiveth that prophesy of the 70. weeks concerning the Messiah who should deliver them from their sins. And so in this place, the Prophet praying for the deliverance of the people from their oppressors, receiveth a vision concerning the Messiah, in whom whosoever believeth, shall live for ever, Pererius.  
5. Theodoret thinketh that this saying of the Prophet concerned not those times then present, but was a prophesy of the times of Christ, that then the just by faith should live: so also Ireneus lib. 4. c. 67. But the Apostle otherwise applieth it, Galat. 3.11. that neither under the law, nor under the Gospel, any were justified by the law, but by saith: for his words there are general, And that no man is justified by the law in the sight of God, it is evident, for the just shall live by faith.  
6. Ambrose, and so likewise Chrysostome, because the word is put in the future tense, shall live, do understand this not of this present life, but of eternal life to come: But it is evident, that S. Paul Galat. 3.11. understandeth this life of justification: and so the Apostle calleth justification by faith the life of the soul, Galat. 2.20. I live by faith of the Son of God: and the future tense with the Hebrews, indifferently is oftentimes put for the present: yet the Apostle so understandeth the present life of the soul by faith and grace, as that he excludeth not the other sense concerning eternal life: as he applieth this sentence of the Prophet to the second coming of Christ, Heb. 10.37. Tolet.  
7. Now whereas Moses saith, as S. Paul citeth him, Rom. 10.5. The man that doth these things shall live, the Prophet may seem to be contrary unto him, saying, the just by faith shall live: but they are easily reconciled: Moses speaketh of the justice of the law, which none could attain unto, the Prophet of the justice of the Gospel, which the faithful obtain by faith in Christ, Mart.  
8. Thus the Apostle setteth down the chief benefits which we have by faith, salvation, v. 16. it is the power of God to salvation: justice or righteousness, the just by faith: life, shall live, Matyr.   

Quest. 47. How the wrath of God is said to be revealed from heaven against all unrighteousness, ver. 18.  
1. This clause is a probation of the former, that there is no way whereby one is justified before God, but by faith, which the Apostle proveth by the contrary: because either by works or faith must men he justified: but not by works, as he proveth first in this chapter by particular induction in the Gentiles, that their works deserved nothing but God's wrath: and in the jews, c. 2. This is the reason of the connexion of this verse with the former, Beza, Aretius, Mart. And the causes, why the Apostle thus beginneth to reprove the Gentiles are these. 1. S. Paul was the Apostle of the Gentiles, and therefore he first dealeth with them. 2. because the quality and nature of faith, and of the grace of God, can not be well understood, unless we first look into ourselves, and consider the vileness of our own works. 2. And because such is man's pride by nature, ut opera sua maximifaciat, that he setteth much by his own works: therefore the Apostle doth first begin to beat down the pride of man. 3. It is the manner of the Prophets and of our Blessed Saviour in their prophecies and sermons, to begin with the Law, and then to proceed to the promises of the Gospel, Hyper.  
2. By the wrath of God is signified, declaratio irae Dei, the declaration of the wrath of God, Aretius: there is in God no motion or perturbation, as in man: wrath according to the Hebrew phrase, is taken for revenge or punishment, Erasmus.  
3. Revealed. 1. three ways is the wrath of God revealed against sin. 1. by the light of nature: for every man's conscience accuseth, or excuseth him: 2. by the Gospel, which threateneth everlasting punishment to the wicked and unbelievers. 3. and by daily experience, which showeth that God is angry with the sins of the world, Pareus. 2. God doth by daily experience testify his wrath against the ungodly of the world, and even at this time when the Apostle thus wrote, the world was plagued with war, famine, and other grievous calamities, for the contempt of the Gospel, Gualther. 3. but this revelation also may be applied to the Gospel, wherein is revealed the wrath of God against sinners: as Mat. 3. john Baptist preached, Now is the axe laid to the root of the tree: and our Blessed Saviour saith, Luk. 13.3. unless ye repent, ye shall likewise perish. 4. under the law also the wrath of God was declared against the ungodly, as in the destruction of Sodom, and of the Egyptians in the red Sea: but the wrath of God did then only show itself in such external and temporary punishments: But the gospel doth threaten everlasting condemnation: as Matth. 10.28. fear not them, which kill the body, but rather fear him, who is able to destroy both body and soul in hell, Perer. And the Law did only in theft, generally condemn all infidelity: but the Gospel in hypothesi, in particular condemneth incredulity and unbelief in Christ, Pareus. And then it being a time of ignorance, the judgements of God, though they were in the world, yet were not marked and observed, but now they are evident to all men, Aretius.  
4. From heaven. 1. Ambrose expoundeth, ipsos coelos demonstrare, etc. that the heavens do declare the wrath of God against sinners, and shall be their accusers, who refused to worship God which made the heavens: so sometime the Lord calleth the heavens and earth to be witnesses against men, Isa. 2.1. Gryneus. 2. Origen giveth this sense, quia spirituales nequitiae in coelestibus sunt, because the spiritual wickednesses, (that is, the evil spirits) are above in the celestial places, who are ministers of God's judgements upon the wicked. 3. Chrysostome, Theophylact, Oecumenius, refer it to the revelation of the last and final judgement from heaven, at the second coming of Christ. 4. Caietan and gloss. ordinar. thus understand it, quia evangelium de toelo est, because the Gospel is from heaven, wherein this wrath of God is revealed. 5. Some hereby understand the universality of God's judgements, that they shall be upon all men under heaven, wheresoever they are, Per. 6. Some refer it to the manifest appearance of God's judgements from heaven, tanquam è sublimi loco, as out of an high place in the sight of all, Faius: so manifest that no man can deny it, Beza. 7. But the best sense is, that men should not think, these plagues sent upon the world, to be ordinary and natural, (though God therein may use natural and secondary causes) sed à Deo inflicta, but that they are inflicted of God, Martyr. Pareus.  
5. Upon all ungodliness. 1. Origen restraineth this clause: that though the wrath of God, be said to be revealed against all impiety, non tamen in omnes homines, yet not against all men, but only against those among the Gentiles, which had the knowledge of the truth: such were their wise men and Philosophers. 2. But Tolet by diverse reasons showeth, that all the Gentiles are here comprehended, whether the wise or unwise. 1. by the generality of the words, against all impiety and unrighteousness. 2. because they all had the knowledge of God by the creatures. 3. v. 26. the Apostle maketh mention of their women, whom he would not have counted among the Philosophers and wiser sort. 4. the Apostles intent is to prove, that all the Gentiles were under the wrath of God, and therefore also the knowledge of the Gospel, and of faith in Christ, was necessary unto all, both the wise and unwise. 3. but as Tolet here reasoneth well: so yet herein he is deceived: he thinketh as this sentence concerneth all the Gentiles, so the former, that the just shall live by faith, he taketh to be meant only of the jews: whereas v. 17. the Apostle made evident mention both of jew and Grecian, that the Gospel was the power of God to salvation, to every of them that believed, Faius.  
6. All impiety and unrighteousness. 1. Tolet following Theodoret, thinketh that these two are applied to idolatry: which is both impiety, because it denieth unto God his worship, and injustice, in giving that which is due unto God, unto idols. 2. But the usual interpretation is better: which Origen also hath, impiet as peccare in Deum est, iniquit as in homines, impiety is to sin against God, iniquity against men: so also Chrysostome, non de dogmatis tantum dicit, sed de vita, he speaketh not only of the errors of doctrine, but of the sins of the life, etc. So impiety comprehendeth the transgressions against the first table: unrighteousness, against the second, Pareus. 3. some by all impiety, etc. understand all impious and unrighteous persons, Perer. rather it signifieth, super omnes impietatis parts, etc. upon all the parts of impiety, and unrighteousness, Gorrham. whereof these two reasons may be yielded, 1. that none should be excepted: though they seemed never so righteous they might have some impiety in them, Beza. 2. and to show the object of God's wrath, which was not properly men, but the impiety and unrightousenesse of men, Pareus.   

Quest. 48. What it is to withhold the truth in unrighteousness, v. 18.  
1. Anselm understandeth this of those, qui veritatem id est Dei scientiam habent, tamen male vivunt, which have the truth, that is the knowledge of God, but yet do live ill.  
2. Basil of those, qui donis Dei ad proprias voluntates abutuntur, which having the gifts of God, do abuse them to their own pleasure: But the first restraineth this word verity, or truth, as though it only concerned the knowledge of divine things: whereas there is a truth also in moral duties: the second seemeth only to include those which sin maliciously, and of set purpose: whereas all the Gentiles were guilty of this in detaining the truth in unrighteousness.  
3. Oecumenius expoundeth it of those which did know the truth in themselves, and did keep it in, ne allies splendeat, that it should not appear unto others: But in this sense only the Philosophers and wise men among the heathen should be touched, whereas S. Paul showeth what was the condition of all the Gentiles in general.  
4. Augustine, Ambrose, Chrysostome, Hayme, do specially apply it to the knowledge of God, which the Gentiles had by the creatures, and abused it, in leaving the Creator, and worshipping the creature, quod per opera Dei cognovisti, per opera hominum perdidisti, that which thou knewest by the works of God, thou hast lost by the handieworke of men, August. serm. 55. de verbo Domini secund. joan. And Chrysostome thus resembleth it, like as one having the king's treasure committed unto him, to bestow in the king's affairs, should spend it upon harlots, and other jewde persons: so also Tolet. Perer. But in this sense the Apostles reason should be too much restrained: who spoke before of all impiety and unrighteousness, both against God and man.  
5. By truth, than we here better understand, veras notitias de Deo colendo, & proximo diligendo, the true notice both of worshipping God, and loving our neighbour: such as the Gentiles had by the knowledge of nature: which notice of the truth, they by their own concupiscence, and unrighteousness abused, and did contrary things to this their knowledge, both in their duties toward God, and their neighbours, Pareus, Martyr, Hyperius. And here the Apostle useth a sic similitude taken from Tyrants, who oppress the innocent, and imprison them: so the Gentiles did as it were imprison the truth which they had by nature, in their own corrupt affections: which were as setters & gives unto the truth, which would have showed itself, but was kept under.  
6. But seeing the truth is powerful and prevalent: why should it be kept under more at one time, then at an other? Ans. The truth is always powerful: but the difference is not in the truth itself, but in the instrument which we use in apprehending it: our natural strength is of small force, but when the grace of God assisteth us: then the truth breaketh forth, and can be no longer kept under. Martyr.   

49. Quest. What the Apostle meaneth by these words, v. 19 That which may be know of God, is manifest in them, etc.  
1. The Apostle here preventeth an objection: for whereas he had said, that the Gentiles did hold the truth in unrighteousness, it might be objected, that they had not the knowledge of the truth at all: the Apostle therefore showeth, that they had the knowledge of God by the light of nature, and by the sight of the creatures: Pareus. 2. Chrysostome, Oecumenius, likewise Ambrose, Augustin, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which may be known of God, they restrain unto the knowledge of the creatures, making the next verse, an exposition of this, the invisible things, etc. are seen by the creation: But the Apostle evidently distinguisheth this knowledge from that: for this is said to be manifest in them, the other is without them: here therefore he meaneth, that natural light, and those principles of truth, both concerning God, that he is, and, what he is, and touching moral equity, which are by nature imprinted in the mind: Pareus, Mart. cognitionem sui naturaliter insevit & exterius per opera adiuvit, God both hath naturally grafted in man a knowledge of himself, and he doth help the same by his works without: Gorrham.  
3. That which may be known. 1. which is not set against the knowledge of the essence of God, which can not be comprehended of any creature: as gloss. ordinar. but against those things, which are not known without revelation, as the mystery of the Trinity, of the incarnation of Christ, the redemption of the world: that therefore is here understood, quod ductu rationis nosci●ile est, which may be known by natural reason: as that God is, that he is but one, Gorrham: and his essential attributes, as his goodness, wisdom, power, Lyran.  
4. Is manifest in them. 1. not among them, as Perer. nor in them, that is, in the crearutes, Hugo: but in them, that is, in their hearts: Anselm. as the Apostle interpreteth, c. 2.15. Pareus, Beza. 2. not that indeed, God was thus manifested and made known unto them, but they had the way and means given them by nature, whereby they might have attained to the true knowledge of God, Tolet. 3. P. Martyr by in them, understandeth the Philosophers, to whom this natural knowledge of God was revealed, which they kept hid among themselves, and would not make it common to others: as appeareth in an epistle, which Aristotle sent unto Alexander: wherein he writeth, that his physics were so set forth (that is, in such obscure manner) as though they were not set forth at all: But it is evident, that S. Paul convinceth here all the Gentiles in general, that they hold the truth in unrighteousness, as is showed before, qu. 48.5.  
4. For God hath showed it unto them. 1. Ambrose expoundeth it thus, faciendo opus, per quod possit agnosci, that God manifested it by the works which he did, whereby he might be known: so also Hugo, manifesta ●●it per creaturas, he did manifest it by the creatures: but the Apostle here speaketh evidently of a manifestation in them, not without them. 2. And he saith, he hath manifested, not revel●e●, ne lumen gratiae immiserat, that it should not be taken for the illumination of grace, Perer! or that he did manifest it, per inspirationem, by inspiration, gloss. interlin. 3. Some understand it of the natural infusion of those principles and notions of God imprinted in the mind, Martyr, Pareus: But these seem to be two distinct things, to be manifest in them, and God hath manifested to them. 4. Therefore hereby the Apostle signifieth thus much: that beside that natural instinct and light of the mind, God did concur withal: as Augustine saith, not only natural reason did hereunto profit, sed Deus continuo adiuvit, ne sola natura sufficere videretur: but God did also continually help, that nature alone should not seem to be sufficient: ex glos. ord.. so they had divinum concursum mediant lumine naturali, they had concurring the divine help together with this natural light, Perer. Catharinus thinketh that God did per Angelos illuminare, illuminate their minds by the operation of the Angels: But the Apostle saith, that God, not Angels, did manifest it unto them. This then is added, lest any man should solis rationis viribus, to the strength only of reason ascribe whatsoever knowledge of God, Gualther. for though men have this natural instinct, yet by the corruption of their nature, and by the subtlety of Satan, it might be so obscured, that it should help them very little: and therefore it was necessary, that the divine assistance, should concur together, with this natural direction.   

Quest. 50. Of the ways and means whereby the Lord doth manifest himself unto men.  
These ways and means of the manifesting of God, are 1. reduced to these three kinds: they are either such as are in this life, either natural by the creatures, and the instinct of nature, or supernatural by faith, and these are imperfect: And there is an other manifestation of God, in the next life, which is called visio beatifica, the blessed sight of God: when we shall see him as he is, Tolet. 2. Now the means, whereby God is manifested in this life, are diverse. 1. per naturalem rationem, by natural reason. 2. per creaturarum considerationem, by the consideration of the creatures. 3. per Scripturarum inspectionem, by the inspection of the Scriptures. 4. per gratiae infusionem, by the infusion of grace. 5. per angelicam revelationem, by Angelical revelation. 6. per humanam eruditionem. by human instruction. 7. per miraculorum operationem, by human operation, Gorrham. 3. But the natural means of manifestation, which the Apostle speaketh of here, are thus distinguished: they are either within us, or without us: within us, there are 1. the natural principles, which are imprinted in the mind, both touching divine things, as that there is a God, that he is omnipotent, eternal, good and gracious: and concerning moral duties. 2. The natural reason of man's mind, whereby he discourseth, and concludeth unto himself, that there is a God by his effects and works in the world. 3. There is also divinus concursus, a divine concurring of God, in helping our natural weakness, and in giving efficacy unto these natural faculties and powers: the natural means without us, are the knowledge, sight, observation, and experience of God's creatures, whereby the invisible things of God are made known unto us: which the Apostle showeth in the next verse.   

51. Quest. What invisible things of God the Apostle speaketh of, and how they are made known unto us.  
v. 20. The invisible things of him, etc. 1. Origens' conceit here hath no probability, who by these invisible things, understandeth the Angels: for 1. the Apostle saith, the invisible things of him, that is of God, as he said before, v. 19 that, which may be known of God. 2. and he doth distinguish here manifestly between the invisible things of God, and the works of God: seeing then the Angels are comprehended in the works of God, they are not these invisible things. Tolet. 3. Theodoret by these invisible things, understandeth the creation of the world, the divine providence, his justice, and government of the world. 4. Lyranus by these invisible things, interpreteth the essential attributes of God: and so he maketh it a distinct thing from the eternal power and Godhead, which afterward the Apostle mentioneth: whereas the Apostle interpreteth himself, the invisible things of God, that is, his eternal power and Godhead. 5. Gorrham the invisible things of God interpreteth, invisibilis Deus, the invisible God: but there is great difference between God, and the things of God. 6. Therefore the Apostle doth best show his own meaning: the invisible things of God, that is, his eternal power, and deity: wherein notwithstanding all his other attributes, his wisdom, justice, goodness, are understood: Pareus: for as Calvin noteth, his deity nisi cum singulis Dei virtutibus nequit consistere, can not stand but with the singular virtues of God. But Tolet objecteth, that the word quoque, also, is here a note, non declarationis, sed adiectionis, not of declaration, but of addition. Contra. Though the vulgar Latin so translate quoque, also; yet in the original the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is as much as nempe, or videlicet, that is to say, as Vatablus, and the Syrian interpreter read: so likewise Beza.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the world created. These words are diversly expounded: for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the very act of creating of the world, and the creature itself that was made, as Erasmus noteth, hereupon these divers interpretations are given. 1. Some read, by the creation of the world, Beza, Genevens. and Aretius thus distinguisheth, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is tota mundi fabrica, the whole frame of the world taken together: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the works afterward mentioned, are the special works, as the stars, the elements, and such like. But if by the creation, the works themselves created should be understood, than the Apostle should seem superfluously afterward, to make mention, of the works are understood by the works: Perer. Tolet. and beside, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put in the genitive, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dative, and therefore they can not be joined appositively together by way of declaration. Pareus. 2. The Latin translator readeth, à creatura, of the creature, which Anselm and the ordinary gloss following, understand of man: in which sense it is taken, Mark. 16.15. preach the Gospel to every creature. And man is so called the creature by a certain excellency, because he hath some agreement with every creature: he is in a place, as other bodies, he hath sense, as beasts, and understanding as Angels: But as Tolet well noteth, the other word, which is joined with creature, of the world, excludeth this particular sense and application unto man. 3. Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here better taken for the world created: and is referred unto the time, à mundo condito, since the world was created, Pareus: à fundamentis mundi, from the foundation of the world, as the Syrian interpreter: for so the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from, is taken, as Matth. 13.35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the foundation of the world, Tolet: so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth, not the act of the creation: for it is taken for the world created afterward in this epistle, Rom. 8.20. nor yet for the creatures simply: but for the state of the world, when it was created: from the world created, à constitutione mundi, from the constitution of the world, as Chrysostome is translated.  
3. Being understood by his works. Non corporea, vel imaginaria visione, sed intellectuali, not by a corporeal or imaginary vision, are they seen, but by an intellectual: gloss. interlin. as the cause is understood by the effect: Lyran. like as by an image representing one that is absent, we are brought to the knowledge and remembrance of him, so God is seen in his works. Perer.  
4. To wit, his eternal power and Godhead. 1. Some by the invisible things of God, understand the person of God the father, by the virtue or power, the person of the Son, by the deity the holy Ghost: which interpretation Theophylact mentioneth here only: Gorrham seemeth to follow it: But this reason maketh against it, that the mystery of the Trinity is to high a matter to be searched out by the light of nature: that knowledge cometh only by revelation. Perer. 2. These three things then are here understood, the eternity, power, and divine majesty of God, the knowledge whereof man is lead unto in part by his natural instinct. Perer. 3. And under the deity or Godhead, are understood the rest of his attributes, his wisdom, goodness, justice, which are seen in the administration of the world, whereby his Godhead, which is in itself incomprehensible, is known, as by the effects: Pareus.   

52. Quest. Of the knowledge which the Philosophers had of God, and by what means they attained unto it.  
1. Theodoret rehearseth five ways whereby the Philosophers were brought to the knowledge of the Creator. 1. by the contemplation of the heavens and the stars, and their orderly motion. 2. by the consideration of the elements, the fire, the air, the water, the earth. 3. by the admirable frame and workmanship of man's body. 4. by the operation of man's hands, and by the manifold arts invented by man. 5. by the dominion, which man hath over the creatures. Theodor. in serm. de proved. But some Philosophers had their special and peculiar reasons beside, which induced them to think there was a God.  
2. Socrates especially considered the providence of God, in providing so bountifully for man: as he bringeth Euthydemus by this particular induction to acknowledge, that God hath special care of man: as he hath given him the light and day to guide him, the night for him to rest in, the fire to warm him, the fruits of the earth to nourish him: And whereas Euthydemus objected, that these things were common unto men with bruit beasts, Socrates showeth, that even the beasts themselves also are for man's use: and beside God hath given more excellent gifts unto man, then to any other creature, as understanding, memory, speech: wherein Gods special care appeareth more to man, then toward any other creature. This was Socrates' inducement. ex Grynaeo.  
3. The Platonists did find out God, by comparing the Godhead with other things: first they were persuaded, that God was not a body, secondly they held God to be immutable, and so they sought not God in the soul of man, or among the mutable spirits: and therefore they held God to be, an infinite, and immutable essence beyond them all: to this purpose August. lib. 8. de civ. Dei. c. 6. And further they rose up thus by degrees to find out the Godhead: first, they held spiritual things, to be better than corporal: then the things that had life, they preferred before those that had no life: and of the things that had life, them that had sense and motion: and of these they held to be most perfect the things that were endued with reason: and of the things having reason, such as were intellectual spirits, such as are the Angels: and among those, he to be most perfect, that was totus actus, only in act, void of all passive quality, which is God: for the other spirits do consist partly in act, partly in a possibility, as they may not be: But it is impossible that God should not be: and thus by these steps did they ascend to the contemplation of the divine nature. Faius.  
4. Aristotle was persuaded that there was a God, and that all things consisted by the divine power, because it was haereditaria fama omnium mortalium, an hereditary opinion of all mortal men: lib. 12. Metaphys. c. 6, 7. lib. 7. Ethicor. c. 13. thereupon he calleth God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the habitation of God: Pareus: Perer. disputat. 14.  
5. Galen by the contemplation of the creatures, and of the excellent workmanship of the world, did find out the wisdom, power, and goodness of God: for thus he writeth, lib. 3. de usu partium, as Beza annot. and Gryneus out of him translateth, Sacrum istum sermonum, uti verum hymnum, conditori nostro componan, etc. This sacred speech, as a right hymn, I will compose to our Creator: and this I hold to be the true worship of him, not to offer unto him, many sacrifices of bulls, or burn ointment and incense: but if I both know him myself, and declare him unto others, how great his wisdom, power, and goodness is: for in that he would have all these things made, and envied us not any of those good things, this is a clear demonstration of his goodness: in that he would find out a way, how to adorn all those things, it was his great wisdom: and in that he would bring to pass and effect, whatsoever he had decreed, therein he showed his power. And by these means the Philosophers attained by their natural light to some knowledge of God.   

53. Quest. How other Scriptures, that deny all knowledge of God unto the wicked, agree with this place of Saint Paul.  
1. Object. The Apostle saith here, that the things which might be known of God, were manifest unto them: how then is it said in the Psal. 53.1. The fool hath said in his heart, there is no God: and, Isa. 1.3. The ox knoweth his owner, etc. but Israel hath not known me: and it is said of all in general, joh. 1.18. No man hath seen God: and yet more evidently the Apostle thus writeth, 1. Cor. 1.21. Seeing the world by wisdom knew not God in the wisdom of God, it pleased God by the foolishness of preaching to save them that believe.  
Answ. 1. Cajetan giveth this solution, that the Apostle saith not, none of the world knew not God, sed mundus (communiter) non cognovit, the world generally knew him not: though the wiser sort among them, as the Philosophers knew him: yet they in respect of the rest of the world, were as none: But the Apostle doth exclude even the wise from the true knowledge of God, as he saith in the same place, 1. Cor. 1.20. Where is the wise, etc. hath not God made the wisdom of this world foolishness?  
2. Pareus thus answereth, Impijs negatur cognitio Dei efficax & salutaris, quae ex verbo discitur, the effectual and saving knowledge of God is denied unto the wicked, which is learned out of the word: but an unfruitful and idle knowledge they may have: Tit. 1.16. They profess that they know God, but by works they deny him. But the Apostle speaketh not here of the knowledge of God by his word: the world by wisdom knew not God in the wisdom of God: but of the natural knowledge, which the heathen might have had of God: for as Theodoret well noteth, the Apostle showeth three kinds of wisdom, two are natural, the wisdom of man by the light of reason, the other the wisdom of God shining in the creatures: these two the Apostle speaketh of here: the third kind is the wisdom of God in his Son Christ, which afterward the Apostle also expresseth, v. 24. We preach Christ the power of God, and the wisdom of God.  
3. P. Martyr maketh this answer, that there were some among the heathen, which by nature were persuaded there was a God, but afterward, they did not yield unto him, that which was proper unto God: as the Epicures denied unto God the government of the world, but made him as an idle beholder of the actions of men, being no agent himself: And some likewise grew to that impudency, that they sought by subtle reasons to prove, that there was no God. But though this be true, which P. Martyr affirmeth, yet it is too particular to include the whole meaning of the Apostle: for he saith generally of the heathen, that the world knew not God, not only certain sects of Philosophers among them, but all the Gentiles generally.  
4. Pareus hath an other answer, that this natural light could not bring them to the knowledge of God, because it was obscured and darkened by sin, and so imperfect through the natural corruption of man. But this doth not fully satisfy neither: for though by man's fall this natural knowledge is decayed, yet there was sufficient remaining, if the Gentiles had not abused it: at the least, as the Apostle saith, that they might have groped after God, in some sort to have known him.  
5. This solution than remaineth, that there is a twofold natural knowledge, one is only speculative, consisting in a bare and naked contemplation of God, bringing forth no fruit: the other is practical, when men according to that light which they have of God, do fear him, and worship him: the first kind of knowledge of God the heathen only had, as the Apostle showeth, Rom. 1.21. When they knew God, they did not glorify him as God, neither were thankful, but became vain in their imaginations: for the heathen, notwithstanding this natural direction which they had, generally did fall unto idolatry, and so dishonoured that God, whom they knew by his creatures, Mart. Perer.   

54. Quest. Of the meaning of these words, That they should be inexcusable, v. 20.  
1. Some thus translate the Greek words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad hac ut sint, to this end, that they may be unexcusable: Beza: Pareus: to the intent, that they be inexcusable, Genevens. And Beza thinketh that God for this cause would have the light to shine in darkness, ut homines nihil possent praetexere, that man should use no pretext or excuse. But it is hard, to say that God for this end gave the light of nature unto men, to take away all defence and excuse from them: whereas God's intent was, that man should thereby come unto the knowledge of the Creator.  
2. Origen, Chrysostome, do understand this consecutivo, by way of consequent: that this followed as a consequent upon their abusing of that natural knowledge, which was given them: And Theophylact maketh it like unto that saying in the Psalm. 51.4. Against thee have I sinned, etc. that thou mayst be just when thou speakest: it was not the end, but a consequent: so also Erasmus: and Faius, est consequens cognitionis illius, it was a consequent of that knowledge: But the Apostle seemeth to signify more than so, Tolet.  
3. Aretius, because he can not think that to this end were these helps given them, to make them inexcusable, taketh this to be a new argument, against justification by works: that whereby the Gentiles were made inexcusable, can not justify them: but by their works they were made inexcusable: Ergo. But the Apostle speaketh here of the light of nature, which the Gentiles used, not of their works, which follow in the next verse.  
4. Wherefore, the meaning of the Apostle is this, that this was not the proper end & use of this natural knowledge, to make them inexcusable: but it is usus accidentarius, an accidental use; which happeneth through men's ingratitude, that abusing this natural knowledge, which yet remaineth in man after his fall, they thereby are deprived of all excuse or pretext of ignorance, Pareus: so also Gualther, quod gentium vitio factum est, Deo per accidens tribuitur. that which came to pass by the fault of the heathen, is attributed unto God accidentally: this sense is well expressed in the vulgar Latin, it a ut sint, etc. so that they are inexcusable: as our common English translation also readeth.   

55. Quest. Whether there is any natural knowledge of God in man.  
1. Pererius here reporteth the opinion of some Schoolmen, whom he calleth Nominals, Deum non posse naturali ratione, etc. that God can not demonstratively be proved by natural reason: disput. 16. And Pareus maketh mention, dub. 16. of one Osterodius, who directly affirmeth, that man hath no knowledge of God by nature, or by the contemplation of the creatures, but only by outward fame and hearsay: his reasons are these:  
1. Because many in India and Brasile, are found utterly ignorant of God, because they have not heard, that there is a God.  
2. If there were any such natural knowledge, all should have it, but even among the Philosophers some were found, which denied that there was any God.  
3. The Apostle speaketh of the works of the new creation, namely of his miraculous works, v. 20. whereby God is known.  
Contra. 1. The very Indians are not without knowledge of God, though they abuse it: for some of them worship the Devil for their god. 2. Those Philosophers of malice, not of ignorance, denied that there was a God. 3. The Apostle speaketh evidently of such works, as were manifest and made known to all men: so were not Christ's miraculous works, they came not to the knowledge of all the world.  
2. Now, that there is some knowledge of God even by nature, is evident by the Apostle in this place. 1. he saith, that God hath manifested unto them, that which naturally may be known of him: and that the invisible things of God are seen and understood by his works, v. 20. Pareus. 2. For how else should all men be inexcusable, if they had not by nature some knowledge of God: whereas many have not otherwise heard of God? Perer. 3. Cicero an heathen man confesseth, lib. 2. de natura Deorum, quid potest esse tam apertum, etc. quam esse aliquod numen praestant●ssimae mentis, qua haec regántur, what is so manifest, when we look up to the heavens, etc. as that there is some divine nature most excellent, whereby all those things are governed? 4. This was the end, wherefore God erected the world, that thereby man might learn to know his Creator. 5. And if man naturally had not knowledge of God, then naturally he were not bound to love God above ll: for how naturally can be love and honour him, whom he acknowledgeth not? Perer.   

56. Quest. Whether the natural knowledge, which the Heathen had of God, was sufficient unto salvation.  
1. It was never doubted of among Christians, whether a man by his natural strength, without God's supernatural grace, might be justified before God, and so attain unto everlasting life: for this were to ascribe all unto man's free will, & to deny the grace of God: But this hath been called into question, whether that this natural knowledge of God, without any supernatural instruction or revelation, had not been sufficient (concerning knowledge) unto salvation.  
Chrysostome affirmeth, hom. 37. in Matth. that of those which died before the coming of Christ, fides Christi, qui nondum venerat, non petebatur, the faith of Christ, which was not yet come, was not required, etc. likewise justin. Apolog. 2. qui cum ratione olim vixerunt, Christianos esse appellandos, etc. they which lived in time past according to the rule of reason, are to be called Christians, although they knew not Christ: such as were among the Grecians, Socrates, Heraclitus, with others. Clemens Alexandrin. lib. 6. stromat. saith, that they which were before Christ, were made just either by the law of Moses, or by Philosophy, but they wanted only faith in Christ: and therefore they expected the coming of Christ and his Apostles in hell, eorumque ibi praedicatione Christi fidem percepisse, and there by their preaching they attained unto faith, and so were saved. And further these reasons may be alleged for this opinion, that this natural knowledge was sufficient:  
1. God requireth not things impossible: but it had been impossible for the Gentiles, beside their natural knowledge, to attain unto faith, which cometh by hearing the word, which they had not.  
2. To know that God is, and that he is a rewarder of them that seek him, had been sufficient, Heb. 11.6, but this they might have attained unto by nature.  
3. The Gentiles by their natural knowledge of God, might have been able to lead their life aright, and to direct their actions both toward God, and man: and therefore it might have been sufficient.  
Contra. 1. Though it be impossible to attain unto faith without the ordinary means, yet it is not to be doubted, but that, if the Gentiles had thankfully acknowledged their Creator, and not abused their natural knowledge, God would have given them further instruction: as he did afterward in sending the Apostles to preach the Gospel to all the world.  
2. To believe that God is, and a rewarder of them that seek him, is the work of faith: and not of natural knowledge, as the Apostle there showeth.  
3. Some moral civil duties the light of nature might have directed them unto, but to order their ways aright toward God and men, their natural direction had not sufficed without the grace of God: for then some might have been found among them, who had attained unto this sufficiency, by their natural light only.  
2. Now on the contrary side: that beside our natural knowledge, faith in Christ is necessary, and that without it there is no salvation, thus it appeareth by the Scriptures. 1. Christ saith, joh. 14.6. I am the way, the truth, and the life: and joh. 10.9. I am the door: so that none can enter into life, but by this way and door: he is the lamb of God, that taketh away the sins of the world, joh. 1.29. he is the Mediator between God and man, 1. Tim. 2.5. And S. Peter saith, Act. 4.12. that among men there is given none other name under heaven, whereby we must be saved: all these places do evidently testify, that without the knowledge of Christ there is no salvation. 2. Further the necessity of faith also appeareth. 1. because by faith we are justified: as the Apostle allegeth here out of the Prophet, the just shall live by faith, and without justification there is no salvation: 2. invocation and calling upon the name of God, is necessary: but they cannot call upon him, upon whom they have not believed, Rom. 10.14. 3. without faith it is impossible to please God, Heb. 11.6. and where God is not pleased, there can be no salvation. 4. the knowledge of life to come, and of those things which God hath prepared for them which love him, is necessary unto salvation: But those things are apprehended by faith, Which is the evidence of things, which are not seen, Heb. 11.1.  
3. Therefore, the former assertions of Chrysostome, justinus, Clemens, are unsound: unless they be understood to speak of perfect, distinct, and complete faith, which was reserved for the times of the Gospel, that such an exact faith was not required of the fathers: otherwise the Scripture generally imposeth necessity of belief in Christ, in some degree and measure, upon all: Angustines' judgement herein is much to be preferred, who thus writeth, quod scriptum est, non esse aliud nomen sub coelo, etc. that which is written, there is no other name under heaven whereby we must be saved, etc. since that time prevailed for the salvation of mankind, when in Adam all mankind was corrupted, etc. epist. 157. ad Optat.   

57 Quest. Whether any of the Philosophers were saved by that natural knowledge, which they had of God.  
1. Catharinus a Popish writer, thinketh that where S. Paul saith here of the Gentiles, when they knew God, they did not glorify him as God, that he speaketh not of all the Philosophers: a better opinion may be conceived of Socrates and Plato: it is an hard censure, to send all the Philosophers unto hell: Erasmus opinion also is well known, who inclineth to think that Cicero was saved, praefat. in Tusculan. question.  
2. For the deciding of this question: 1. It can not safely be affirmed, that all the Philosophers and other of the better sort among the heathen were all damned: for God might have mercy on some of them, and bring them unto repentance, and impart unto them some more clear light and knowledge of salvation, than nature could afford: it is therefore hard to set down, what end every one had: God might show mercy in the very instant of the passage of the soul: And we find that there were some among the nations, that were strangers from the people of God, that had the knowledge of his ways: as job with his friends, who lived among the Gentiles, had the knowledge of the true God: the like might be found elsewhere.  
2. Concerning, Socrates and Plato, and other the like in particular, whatsoever their end was, which is secret and hid unto us, yet by their sayings and doings it can not be gathered, that they had the true knowledge of God, or attained unto salvation. First, Socrates, though he privately among his friends seemed to mislike of the heathen gods, and acknowledged one only God, yet publicly he worshipped their gods and sacrificed unto them, as both Xenophon and Plato excuse him, and free him from that imputation, that he contemned the gods of the Grecians: likewise Plato, though he sometime seem to magnify the one God the Creator of all things, yet he alloweth sacrifices done unto the heathen gods, and commendeth Socrates for rendering his vows unto them, and that he commanded a cock to be sacrificed unto Aesculapius: to this purpose Euseb. lib. 13. de praepar. Evang. c. 8. & 11. the like Tertullian reporteth of Socrates in Apologes. who in contempt of the heathen gods used to swear by a goat, or a dog, yet in the end caused a cock to be sacrificed to Aesculapius: Chrysostome affirmeth the same of Socrates, that he sacrificed to Aesculapius, and of Plato, that he allowed the fables of the Poets of the gods. hom. 3. in 1. c. ad Rom.  
Seneca, who in his book de superstit. which is now perished, but cited by August. lib. 6. the civet. Dei. cap. 10. though he much enueighed against the heathen idols, showing how they worshipped their gods in the form of beasts, and fishes, and other shapes, thus writing, numina vocant, quae si spiritu accepto subito occurrerent, monstra haberentur, they call them gods, which if they had spirit and life, & should suddenly meet us, would be thought to be monsters: yet in the end he resolveth, that all this rabble of the gods is to be worshipped, yet so, that we think, cultum magis ad morem, quam ad rem pertinere, that this worship rather is for fashion, then in truth: thus, as Augustine inferreth, this grave Philosopher, colebat quod reprehendebat, agebat, quod arguebat, adored that which he reprehended, and acted that which he misliked. Much better is the example of that ancient and reverend old man Eleazar, who being persuaded by his friends to dissemble as though he did eat swine's flesh, and so to save his life: answered, non dignum est aetati nostrae fingere, it is not beseeming our age to dissemble, 2. Macchab. c. 6.  
Hermes Trismegistus, that wise Philosopher among the Egyptians, who did teach many things truly of God, in so much that some called him the Egyptian Moses, yet he spoke very absurdly and impiously touching the idols of the heathen, as Augustine setteth it down, lib. 8. the civet. dei. c. 23. that simulachra sunt velut corpora Deorum, etc. that the images were as the bodies of the gods: and he foretelleth, and that with grief, that the time should come, when the worship of idols should fail among the Egyptians: wherein he seemeth to note those times, when as by the preaching of Christ's Gospel, idolatry should be banished: wherein he showeth himself an enemy and adversary to Christ. If this were the behaviour of the most famous Philosophers, who contrary to their own judgement worshipped idols, what is to be thought of the rest? and what argument can we have of their salvation, who both lived, and died for aught we know, in so gross idolatry? Therefore howsoever God might have mercy upon some of them upon their repentance, yet it is most certain, that they being without the faith of Christ, could not be partakers of life everlasting. Faius.   

Quest. 58. Seeing that the natural knowledge, which the heathen had was not sufficient unto salvation, how are they thereby made inexcusable?  
1. Pareus dub. 16. answereth that they to whom sufficient knowledge and strength is denied to attain unto salvation, may have some excuse of their ignorance and weakness, if these 4. conditions be observed. 1. that this their ignorance and imbecility cometh not by their own default. 2. if that light of nature which they had, they had followed, and not wilfully depraved. 3. if they had accknowledged their own wants, and had desired to have the same supplied by the grace of God. 4. if God had been any ways bound to have given them further graces to help their ignorance and imbecility: But none of these things could be pretended by the heathen: for their ignorance and weakness came upon them by their own apostasy, and falling away from God: and that light which they had they depraved: neither did they acknowledge their infirmity, but became vain and foolish in the opinion of their own strength: neither is God debtor or bound unto any, but bestoweth his graces freely.  
2. Pererius disput. 16. insisteth only upon the first part of this answer, showing that there is a double kind of ignorance, una est causa culpae, one kind of ignorance is that which is the cause of fault or sin, and this excuseth: there is an other, cuius causa culpa est, the cause whereof is our fault, and this excuseth not: and such was the ignorance of the heathen, which was caused by their own wilful neglecting and abusing of the light of nature given unto them.  
3. Peter Martyr hath yet a further answer: he distinguisheth between the ignorance of the heathen, and their imbecility or weakness: this the heathen would not have pretended, because they ascribed all unto free-will, and therefore they would not have complained of want of strength: the Apostle than toucheth that, which was most likely to have been objected by them, namely, their ignorance: & showeth how even in that behalf they were also inexcusable, etc. But seeing as is showed before, even their natural knowledge was insufficient to salvation, the same doubt remaineth still: therefore those two other exceptions concerning their imbecility, which P. Martyr mentioneth, as that it happened by their own default, and that they did not practise that little knowledge which they had, but abused it, may also be admitted, touching their ignorance, as before Pareus answered sufficiently.  
4. Hereunto further may be added, that distinction of ignorance, which Gryneus borroweth from Augustine, not everis one, which is ignorant is excused, said is solùm, qui non habuit unde disceret, but he only, that had not whence to learn. And therefore S. Paul excuseth himself by his ignorance, that he persecuted Christ, I did it ignorantly through unbelief, 1. Tim. 1.13. But such was not the ignorance of God, which the Gentiles had, having natural means offered unto them, which they depraved and abused.   

Quest. 59 v. 21. How the Gentiles are said to have known God, and yet glorified him not as God.  
1. Some think that in Scripture, that ignorance, which is caused by a man's own fault when he may have knowledge, if he will himself, it is called by the name of science and knowledge in Scripture, as joh. 7.28. Christ saith to the jews, ye both know me and whence I am: because they might have known if they would: justin. resp. 140. ad 44. Gentium: so also Photius and Sedulius. But this is not the Apostles meaning here: for he saith not, when they might have known God, but when they knew God, they therefore had some knowledge of him.  
2. Some think that they had the true knowledge of God, but they against this knowledge maliciously, and against their own conscience, worshipped other gods: so Ambrose, Anselm. But 1. it cannot be showed, that any of the Philosophers, no not they which come nearest unto the truth, had the true knowledge of God, for even Socrates, Plato, Seneca, allowed the worship of the heathen gods, and practised it, as is before showed, qu. 57 and if any of them thought, that the images were no gods, yet those which they worshipped, were either devils or Angels, as Athanas. showeth, orat. cont. idol. 2. the Apostle here saith that they became vain in their imaginations, which showeth, that they were without the true knowledge of God: Anselm answereth, that they had once the true knowledge of God and afterward lost it: But the Apostle saith otherwise, that they did withhold the truth in unrighteousness, v. 18. they lost not that knowledge of the truth which they had, but suppressed it and kept it under, with their vain imaginations.  
3. Origen seemeth to think, that they were utterly void of all true knowledge of God, dum formas & imagines requirunt in Des, in semetipsis imaginem Dei perdiderunt, while they imagined forms and images to be in God, they lost in themselves the image of God: for there were some Philosophers which held God to be a spirit without any form or image.  
4. Some, whereas it is said, joh. 1. the world knew him not, and yet here the Apostle saith, when they knew God, etc. give this solution, that the world knew, the only God, but not the Son, Gorrham. But the Apostle speaketh here only of such knowledge of God, as naturally may be attained unto: but the knowledge of the Trinity exceedeth the strength of nature.  
5. Wherefore, the Apostle is thus to be understood, that they knew the true God in part, but not perfectly: they held some truths concerning the divine nature, but they mingled many untruths and falsities therewith: they acknowledged a God, but they either denied his providence, and power, or they communicated the duine honour unto others which were not gods: and thus they knew him, and yet knew him not: In this sense Christ said to his Apostles, joh. 14.4. Whether I go, ye know, and the way ye know, and yet Thomas saith immediately, Lord, we know not whether thou goest, how then can we know the way? So they knew Christ, because they saw him, and he was among them: but yet they knew him not perfectly, his power they as yet did not fully understand: So the Gentiles knew God in some sort, but such an one as he was, they did not know.  
Augustine to this purpose giveth instance in one of their chief Philosophers, Hermes Trismigestus, how he confesseth many things of the true God the maker of the world: tamen obscuritate cordis ad ista delabitur, etc., yet by the darkness of his heart he falleth to say, that he would have men subject unto those gods, which are made by men: Beda ex Augustin. so they kept the truth as the same Augustin. saith, in doctrina multis falsitatibus permixta, in doctrine mingled with many falsehoods.  
And though some among the heathen did hold certain true principles of God, yet there were others more gross and foolish, and were utterly ignorant of the divine nature: taking the fire, wind, stars, and such like to be governors of the world: as it is in the book of wisdom, c. 13.1, 2. see before of this matter, quest. 52.   

Quest. 60. v. 21. How the Gentiles did not glorify God, neither were thankful, but became vain.  
1. Did not glorify him as God: this word to glorify, is taken two ways: either to conceive an honourable opinion of God, and to magnify him, and set forth his praise: as joh. 11.4. this sickness is not unto death, but for the glory of God, that the Son of God, may be glorified thereby: or it signifieth the worship due unto God, as Isay. 43.23. Neither hast thou honoured (or glorified) me with thy sacrifices: Theodoret, so likewise Chrysostome and Origen, seem to take it in the first sense: that the Gentiles did not conceive so reverent an opinion of God, in feigning him to be like unto the images of creatures: so also P. Martyr. Gregor. hom. 11. in Ezech. thus understandeth it: they did not glorify God, non impenderunt ei cultum debitum, they did not give unto him his due worship: Ambrose, Anselm, Sedulius, do expound the former of the latter: they glorified not God, in not giving him thanks, but the Apostle set these two down, as two distinct things: not to glorify God, and not to give him thanks: Therefore, by this word, to glorify, is better comprehended, both the inward reverent opinion of God, of his justice, mercy, eternity, power, goodness, as also the outward worship due unto him, Calvin. Pareus. So the Gentiles did offend in both these: they neither honoured God as they ought, worshipping him and reposing their trust and confidence in him: neither did they return him thanks for the benefits received, but referred all unto fortune, some to the stars, some to their own providence.  
2. They became vain in their imaginations. 1. Erasmus giveth this sense, they were deceived in their expectation, because they took themselves to be wise, yet proved very fools: but this the Apostle expresseth afterward in particular. 2. some take it in Aristotle's sense: that is called vain, which is not brought to the due effect: as the end of this their knowledge was, that God should be honoured: which end they attained not unto, Martyr. but indeed they neither had the true knowledge of God, nor yet propounded unto themselves any such end.  
3. Some refer it to the errors of the Philosophers, because they did resemble the Godhead by vain images: Theodoret, Chrysost. Tolet: but this seemeth to be to particular: they had many vanities beside: and this the Apostle allegeth afterward, as a proof of their foolishness, v. 23.  
4. Augustine, whom Anselm followeth, understandeth it of their pride: the knowledge which they had, suis cogitationibus tribuebant, they attributed to their own thoughts, and reason: but their vanity was more general, it comprehended other things beside.  
5. Therefore hereby are understood all the vain opinions and inventions which the heathen, trusting to their own wit and invention, coy●ed concerning the divine nature: as 1. some denied there was any God, as the Epicures. 2. some doubted thereof, as Protagoras, Diagoras. 3. some affirmed that there was a divine power, but they made many gods: and them either incorporeal, as the spirits, so the Platonists. 4. or some also made material and corporal gods, as the greeks and Romans made men departed gods: the Egyptians other creatures, as oxen, geese, crocodiles, yea herbs, as onions, leeks. 5. Some acknowledged one God, as Plato, Aristotle: but either denied his providence in all things done under the moon, as the Peripatetikes: or tied him unto second, and inferior causes, as the stoics: this is the vanity, which the Apostle speaketh of: And as this was their vanity in their judgement and opinion, so were they deceived in their hope and expectation: they thought by such means to appease their gods, to procure favour, to obtain good things: but the contrary fell out.  
3. Their foolish heart was full of darkness. 1. by the heart is understood the mind, their very understanding was darkened, Faius. the natural reason in them was obscured, Gorrham. 2. this was a just punishment upon them, because they abused that knowledge, which was given unto them: their own pride and overweening of themselves besotted them, that whereas they thought themselves wise, they became fools, justo Dei judicio propter super●iam, their foolish heart was obscured through their pride, Lyran. 3. that whereas they boasted of the name and title of wisemen: as the Grecians much gloried in their seven wise men: as the Romans had their wise men also, Numa, Cato, Cicero, yet they were all fools: for as fools delight in toys, and let pass things of greater substance and importance: so they worshipped images instead of the true God, which the Apostle in the next verse giveth as a reason of their foolishness: yea Socrates, who was counted one of their wisest Philosophers, desired his friends, being now ready to die, to offer for him a cock unto Aesculapius, which he had vowed, Pareus.  
4. Some interpret thus, that while they held themselves wise in temporal things, stultifacti sunt in spiritualibus, they became fools in spiritual things: Lyran. But their understanding was darkened even in moral duties: as Cato gave his wife unto Hortensius, desiring her, and took her again, when he was dead. Lycurgus' exposed virgins naked in their plays and public spectacles, he commended theft, if it were secret: and many such absurd things even in civil duties were committed by their wisest men, Gryneus.  
5. Augustine, whom Hugo Cardinal. followeth, doth somewhat curiously distinguish these three. 1. they became vain in their imaginations, this he applieth to th●●●, which do measure the divine nature according to their corporal sense, imagining him to have parts and members like unto man, which was the error of the Anthropomorphites. 2. their foolish heart was full of darkness, this he understandeth of them, which ascribe unto God the qualities and affections of the soul of man, as anger, grief, forgetfulness, remembrance. 3. when they thought themselves wise, they became fools, this he doth interpret of those which do imagine such things of God, which neither can be found in him, nor in any other creature, neither in the body, nor in the soul of man.  
6. But this description of the error and blindness of the Gentiles is better referred generally to their foolish and carnal devices, and pretexes whereby they obscured the truth both in divine & human duties: as they alleged for their images, that they did not worship the image or idol, but the thing represented thereby, and that as a man cannot have access unto the Prince, but by his couriers: so there must be mediators to bring us unto God: Thus they became foolish in their imaginations, for God is not like unto man, that he need to be informed by others: Thus they became fools, leaving the true substance of God's worship, and following after shadows and shows: as the Apostle saith; Col. 2.23 which things have indeed a show of wisdom, etc. but substance they had none, Martyr.   

Quest. 61. How the Gentiles changed the glory of God into the image of men and beasts, v. 23.  
1. They changed the glory of the incorruptible God. 1. The glory of God is either absolute in himself, which can no ways be changed: or it is considered with relation to us, as the worship and honour which is yielded by the Creatures unto the Creator: this is changed by men, when they give the honour due unto God, unto creatures, Pareus. So that indeed they could not deprive God of his glory, sed audaciae accusantur, but they are accused of great presumption, that as much as in them lay they attempted to rob God of his honour, Martyr. 2. God is said to be incorruptible, because he only of himself is free from all corruption and change: the Angels are incorruptible, yet not originally, but by the will of God, Pareus, infaelix mutatio, this was an unhappy change of the true glory of God, into a similitude, of the very God, into an image, and of the incorruptible, into that which is corruptible, Gorrham. 3. this they did two ways: first in ascribing divine honour to such things, as by nature were not gods, as the Egyptians did worship beasts and other creatures for their gods: then in seeming to honour the true God by the images of men and beasts, Pareus. 4. Some take the words in this sense, as though they should think that the godhead was like unto these things, as S. Paul toucheth that error, Act. 17.29. We ought not to think that the Godhead is like to gold or silver, etc. But the meaning rather is, that they give the divine honour due unto God, unto the images of men and beasts: for the Apostle seemeth here to allude to that place, Psal. 106.16. they turned their glory into the similitude of a bullock, etc. yet the Israelites did not think God to be like unto a calf or bullock, Tolet. now whereas in the Psalm, it is said, their glory, but here the glory of God, the reason is, because gloria eorum Deus, God was their glory: for there can be no greater honour unto a nation, than the true worship of God, Mart. 5. The Apostle here doth divers ways exaggerate this gross idolatry of the heathen. 1. maxim ridiculum est, etc. it was ridiculous that they took upon them to change the glory of God: 2. than quoth in tam absurda mutarunt, that they changed it into such absurd things, Chrysostome. 3. he saith not, they changed the glory of the incorruptible God into a corruptible man: but into the similitude of the image, etc. not natural, but such as was fashioned and framed by the hands of man, Gorrham, Tolet. 6. And whereas some of the Philosophers were not so gross to think, that the very images of wood, gold, or silver, were the gods, but that the Gods were represented in them: yet both the one and the other did worship them for gods, as Athanas. showeth, orat. cont. idolat. and Augustine saith well, quis orat intuens simulachrum, qui non sic afficiatur, ut ab eo se exandirs putet, etc. who prayeth looking toward an image, is not so affected, as though he thought it heard him, and hopeth to have performed by it, that which he desireth: whereupon men addicted to such superstitions, do turn their back upon the Sun, and power out their prayers before the image of the Sun, August. tractat. in Psal. 123. ex Beda.   

62. Quest. Of the diverse kinds of idolatry among the heathen in worshipping the images of men and beasts, v. 23.  
1. Varro a famous antiquary among the Romans, who wrote the 41. books of antiquities, whereof 25. are of human matters, 16. of them of divine, he maketh three kinds of Theology or heathenish divinity: one fabulous and poetical, wherein the Poets do feign many undecent things of the gods, as that they committed theft, adultery: that some of them had their beginning out of the thigh, some out of the head of jupiter: there was also a natural Theology, which the Philosophers handled: as whether the gods were eternal, what their beginning was, whether of the fire, as Heraclitus, or they consisted of numbers, as Pythagoras, or ex atomis, of small motes, as the Epicures: the third was civil theology, which belonged to the Priests, as what gods ought to be worshipped, and with what ceremonies and sacrifices: this was for cities, the second for the world, the first for the theatre or stage: to this purpose Varro. But Thomas showeth how in this place, the Apostle condemneth all these kinds: the Civil, which consisted in the adoration of images, in these words, they turned the glory of the incorruptible God, into the similitude of the image, etc. the fabulous and poetical, in these words, v. 25. which turned the truth of God into a lie: and the natural, observed by the Philosophers, he condemneth in saying, v. 25. they served the Creature, forsaking the Creator. Thom. in hunc locum.  
2. Plutarch 6. c. lib. 1. de plurit. Philosoph. divideth the heathen idolatry into 7. kinds, 1. they observed the heavens, and stars, and when they saw that by their motion and influence the things below were much guided, they gave unto them the name of gods. 2. they made some profitable and wholesome gods, as jupiter, jono, Mercury. 3. some unprofitable as Mars, Saturn, the Furies, whom they appeased with sacrifices. 4. they gave the fourth place unto the passions and affections of the mind, as to love, venery, desire. 5. then they made goddesses of the virtues, as of justice, Fortitude, and such like. 6. Then follow the poetical fictions, as Hesiodus generation of the gods. 7. They ascribed divine honour unto those, that had bestowed any benefits, or found out any profitable invention for men, as Hercules, Castor, Pollux, Bacchus.  
3. And of all other people the Romans exceeded in the variety of idolatry: Tertullian in apologet. citeth Varro, that he brought in 300. juppiters', and of other kinds they had an infinite number of gods: whereof Augustine giveth this reason, Roma quanto maior facta est, sicut navis nautas, tanto plures adhibendos esse Deos putavit, etc. Rome the greater it waxed, as a great ship requireth more mariners, so they thought to use many gods, as though a few gods sufficed not for their greatness, lib. 3. the civit. c. 12. Leo addeth further, cum pene omnibus dominaretur gentibus omnium pene serutebat errorbus, when as they bore rule over all nations, they became slaves to all their errors, serm. 1. de Natal. Pet. & Paul. and they in policy did worship the gods of all other nations, ad dilatationem imperij, for the enlarging of their dominion: thinking thereby the rather to insinuate themselves, Lyranus.   

Quest. 63. Of the gross idolatry of the heathen in worshipping the images of men, and of beasts, v. 23.  
1. Of the image of a corruptible man, etc. 1. In the book of wisdom two reasons are yielded of the adoration of images, nimius amor amicorum, & nimius timor tyrannorum, too great love of friends, and too great fear of tyrants: of the one they made images to remember them, of the other to flatter them, Gorrham. 2. The Assyrians were the first that worshipped the image of a man, namely of Belus the father of, Ninus, whom the Babylonians called Bell, the Sidonians Baal, the jews Beelzebub, the Philistims Zebet, Haymo., 3. The Romans after the coming of Aeneas into Italy, worshipped also the images of men, as jupiter, Romulus, ex gloss. ordinar. 4. And they worshipped not only men of desert, but lewd persons: as the Romans made Larentia, a common strumpet one of their goddesses: Simon Magus they inaugured with the title of a god, Tertullian. in Apologet.  
2. And of birds, and fourefoosed beasts, and of creeping things. 1. Herein appeared the great folly of the heathen, who beside the adoration of images of men, gave divine honeur unto creatures: the Romans worshipped a goose, the Egyptians the hawk, and the Crocodile, and other beasts beside, Haymo. and the Philistims Dagon in the form of a fish: and Ambrose saith the Pagans had Coracina sacra, their sacred ravens solemnities. 2. But the Egyptians exceeded all other nations in these abominable fooleries as Diodorus Sicalus expresseth at large, lib. 2. c. 4. which narration of his may be sorted out to these particulars. 1. First, their gross superstition appeared in the adoration of diverse kinds of beasts and fowls, as at Memphis they worshipped the god Apis in the likeness of a pied coy●e, in Midatu a goat: at the lake Mirides the crocodile, and a lion in the city Leonce. Besides they adored dogs, and cats, wolves, vultures, water rats, which were enemies to the crocodiles and gnawed a sunder their bowels: 2. Those their beasts and birds which they held sacred, they kept very carefully in places near unto their Temples, and appointed keepeth for them, providing them divine meat, soft beds, and beside they used to wash and bathe them with sweet water and spices. 3. if any chance to kill any of them, he was put to death for it: they spare none, for at such time as Ptolemy was received into amity and society with the Romans, there chanced one of the Romans to kill one of them, who notwithstanding the mediation of the king himself and the nobles, could not escape the hands of the people. 4. if any of them die in an house, there is great mourning and lamentation made, and they bestow great cost upon the burials: in Ptolomeus Lagus time, who succeeded Alexander, there died at Memphis an old ox, in the burying whereof the keeper bestowed 50. talents, which he borrowed of Ptolemy, and Diodorus in the same place reporteth of some● that had employed an 100 talents that way.  
3. This kind of Egyptian Idolatry the Romans also learned, after the overcoming of Alexandria, gloss. ordinar. Tertullian objecteth to the Romans, iumenta omnia coeli à vobis, vosque omnium pane pecudum & bestiarum esse cultores, that they worshipped all kind of cattle and beasts: Valerius Maximus hath a memorable history, lib. 1. c. 8. how they brought a serpent in honour of Aesculapius from Epidaurus, which came of it own accord into one of their ships, and there lay folded together one part within an other, and so was brought to Rome: which narration if it be true, it was either the devil in the likeness of a serpent: or the devil used the serpent, as his instrument: The reason hereof, why that Satan useth Serpents to work by and to deceive men, Augustine rendereth to be this: haec permittuntur, ad primi facti memoriam commendandam, etc. those things are permitted unto Satan to deceive and delude men, by serpents; as in causing them to move at the enchantment of men: to call to mind the first fact of Satan in seducing our first Parents by a Serpent, lib. 11. de Genes. ad litter. c. 28. Pherecydes Syrus writeth that the spirits were cast down from heaven by jupiter, the Prince whereof was called Ophioneus, that is, serpentinus, serpentine, ex Lodou. Viu. in lib. August. de civit. dei.  
4. Thus were the heathen blinded, that as Ambrose in this place saith, eorum quae prava sunt, & inimica homini, similitudini, etc. that they gave the honour of God, even unto evil things such as were enemies unto man. They might pretend, that in worshipping Serpents, and such other deadly things enemies to man, they adored the divine wrath and revenge of God, who useth those creatures as his instruments, to punish men by, Mart. But this is a foolish pretence: the like may the men of calicut allege for worshipping of the devil, ne noceat, that he should not hurt them: they should rather have turned themselves unto God, as the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, turner aside of all such evils.  
5. This gross idolatry of the heathen in worshipping the images of creeping things, and beasts with such like, did not contain itself among the heathen only: But the Israelites also learned to follow the Gentiles: as Ezechiel was commanded to dig an hole through the wall, whereby he came into a secret place, where he found the similitude of creeping things, and abominable beasts painted upon the wall, and the Elders of Israel standing before them with their censers, Ezech. 8.10.11.  
6. But whereas the heathen commonly pretended this excuse, that they did not hold such things, as they worshipped to be gods: but they in them worshipped God: as Symmachus objected in his oration, wherein he craved of the emperors Valentinian and Theodosius, the restitution of the Roman gods: that the heathen had respect but unto one only God, sed ad illum per diversa itinera pergunt, but they have divers ways to bring them unto that God: this frivolous excuse is here taken away by the Apostle, who saith, that the heathen changed the glory of the corruptible God, into the similitude of those things. And Augustin further hereunto maketh this answer, quod illic facit ara, si non illud habent pio numine, what do their altars there before their images, if they take them not to be their gods. And whereas Symmachus pretendeth many ways to lead unto one and the same God, the Scripture teacheth us, that as there is but one God, so there is but one way, which he hath prescribed us whereby to come unto him: as our blessed Saviour saith, joh. 14. I am the way, the truth, and the life: we can not come unto God who is the fountain of life, but by Christ, who is the way. This and other objections made by Symmachus, are answered as large by Ambrose, epist. 30.  
7. Of this kind of idolatry, was that heathenish devise of the Astronomers, in imagining the image of beasts and souls among the stars: which was Satan's subtlety, to bring man, ut se submitteret iis rebus, etc. to submit himself to those things, which he was made Lord and governor of P. Martyr.   

Quest. 64. How God is said to have delivered them to their own hearts lusts, v. 24.  
1. Some do expound this only by way of permission, tradidit, nihil aliud est, quam permisit, he delivered or gave them up, that is suffered them: so Chrysostome, Origen, Oecumenius with others: Chrysostome useth two similitudes: like as if a captain should withdraw himself from his soldiers, and so in the time of battle they fall into their enemy's hand: the captain might be said to deliver them unto their enemies: likewise a king hath a son that is given to riot, whom he cannot reclaim, he leaveth him to himself, that by experience he may see his own folly: Theodoret also to the same purpose useth this similitude, that God leaveth men to themselves, tanquam cymbam absque rectore, as aship left without a pilot: Theophylact likeneth God herein to a Physician, who having to deal with an unruly patient, that will not obey his precepts taketh no more care of him: likewise Ambrose thus expoundeth, tradere est permittere, non incitare, to deliver up is to permit, not to i●●ite, or stir up. Damascen. lib. 4. de fide orthodox. c. 20. showeth, that it is the use of Scripture to call the permission of God, his action, that he is said to do that, which he only permitteth and suffereth: yea Pererius here addeth further, that the permission of God sometime nomine praecepti appellatur, is called by the name of precept: as, whereas Christ saith according to Matthew, c. 19.8. Moses suffered you for the hardness of your heart, to put away your wives; according to S. Mark, c. 10.3. he saith, What did Moses command you?  
Setus in his commentary maketh two kinds of permission: est una generalis, there is one general, when any man is suffered to sin, but this permission is not called a delivering up: altera est singularis quaedam & valde formidabilis, there is an other a singular and most fearful kind of permission, when God for the punishment of former sins, suffereth one to be blinded, and hardened in his sin: which kind of permission the Apostle speaketh of here. Of this opinion generally are the Romanists, that this delivering up is understood of permission; as Lyranus with the ordinary gloss. Varablus, Tolet. the Rhemists.  
Contra. 1. To make God only a sufferer or permitter of things to be done, doth admit a double inconvenience: first they make God an idle beholder of men's actions, like as Homer bringeth in jupiter feasting and spotting himself in Aethiopia, while the Grecians did take Troy: and again, they make God accessary and consenting unto evil: for like as the father, or master of the house, if he should suffer his servants to live riotously, and give themselves to all licentiousness, though he do not encourage them to it, yet in not hindering them, he seemeth to give consent: the like inconvenience also would follow, if God should be a permitter or sufferer only of such things to be done. Pareus.  
2. But it will be here objected, that if God suffer not sin to be done in the world, it could not be: how then is not he accessary to that, which he doth not hinder? Answ. God is here otherwise to be considered, then as man: we can not suffer any evil to be done before us, which is in our power to hinder, but we must be guilty of it: But the Lord is always most just: evil should not be done in the world, if it did not stand with Gods will and pleasure; who notwithstanding is therein just, and good, as Augustine saith, probando patientiam dat locum. poenitentiae, nolens aliquem perire, etc. the Lord therein showeth his patience in giving way unto repentance, because he would not have any perish, etc. and so he concludeth, Deus non facit voluntates malas, sed utitur iis, ut volverit, cum aliquid iniquè velle non possit, though God make not men's wills evil, yet he useth them, as it pleaseth him, and yet he willeth not any thing unjustly. August. contr. julian. lib. 5. c. 3.  
3. Chrysostom's similitudes are not fit: for the captain which leaveth his army, is a betrayer of them, and the very cause of their delivering up: but so is not God the author of evil: and the father can not turn his son from his licentious life: but God is able to turn the heart. Martyr.  
4. Seeing the Scripture ascribeth unto God manifest action, as shall appear afterward: as he is said to have hardened Pharaohs heart, and to bid Shemei curse David, and such like, it is a forcing of Scripture to apply that unto a bare permission, which showeth an active and working power. Pareus.  
2. another way, how God is said to deliver them up, is by the subtraction, and withdrawing of his grace: as he which taketh away the prop or pillar, that beareth up a great stone or weight, may be said to be the cause of the fall thereof: Thomas. Thus Gregory expoundeth: God is said to harden the heart, quando cor reprobum per gratiam non emollit, when he doth not mollify with his grace a reprobate heart: So also Augustine, Deus non indurat cor impertiendo malitiam, sed non largiendo gratiam, etc. God doth not harden the heart, by imparting unto it malice, but in not giving unto it grace: So also Thomas upon this place: God directly doth not deliver over men to uncleanness by inclining the affections, sed indirectè tradit in peccatum, in quantum subtrahit gratiam, but he doth indirectly deliver them to sin, by withdrawing his grace. This interpretation may safely be admitted, but yet it seemeth not fully to express the meaning of the Apostles phrase: for delivering up, signifieth more than a subtraction only, or depriving one of grace.  
3. Some do expound the Apostle thus, that God is said to harden the heart, and to deliver up unto concupiscence, and such like, by ministering occasion, which is perverted by the wicked unto evil: for as unto those that love God, all things are turned to the best, so unto those that hate God, all things make for their ruin and destruction: thus the miracles and wonders wrought in Egypt, and the messages which Moses brought from God unto Pharaoh, were a means to harden Pharaohs heart, not so intended by God, but so perverted by Pharaohs malice. Thus God is said to do those things, because by occasion of such things as the Lord doth, other things fall out: In this sense it is said, that he which loveth iniquity, hateth his own soul, not that he intendeth directly the death of his soul, but because he doth such things, as procure the death of his soul: So the Lord bestowed many benefits, and temporal blessings upon the heathen, which they abused to covetousness, and wantonness, in following of their own lusts. This interpretation followeth Pet. Martyr, and Pererius. But this seemeth to be no fit exposition: God delivered them up, that is, they abusing the blessings of God unto wantonness, delivered themselves up: for the Apostle here showeth, that this delivering of them up, was inflicted as a punishment upon the Gentiles for their idolatry: and therefore God must be considered here as a just judge, who had an hand in this their punishment, otherwise, then by ministering occasion only.  
4. Some do thus interpret, tradidit illos Deus. id est, delictum in Dominum, God delivered them up, that is, their sin committed against God delivered them: as we say, perdidit illum pecunia, his money was his destruction, whereas it was not the money, but the abuse of the money which hurt him: so caeten. Graec. which Stapleton followeth. But Faius here well answereth, that, here money is considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of passion, it is a thing used, as an instrument, it hath no action: but an active power is here given unto God.  
5. The blasphemous Manichees were here driven to this straight, because they would free God from being any way accessary to evil, that they made two gods, one good the father of Christ, and the author of the new Testament, the other evil, the author of the old: and that God it was, which is said to have hardened Pharaohs heart, and to bid Shemei curse David: and of this god, they understood S. Paul to speak, 2. Cor. 4.4. In whom the god of this world hath blinded the minds: But the Manichees do here manifestly contradict the Apostle, who saith, Eph. 4.6. There is one God, and father of all, etc. who is above all: there are not than more Gods then one. And in that other place, by the god of this world, the Apostle meaneth Satan, who is the prince of the darkness of this world, who is so called, because he is so held to be of the infidels. Some think that God may as well be said to blind the minds of infidels, as here to deliver them up to their own concupiscence: as P. Mart. following Augustine: But the Scripture useth not so to speak of God: the God of this world, is all one, as to say, the prince of the world, which name Christ giveth unto Satan, joh. 14.30.  
6. Wherefore, there is more to be considered in these actions, of hardening the heart, & delivering up unto a reprobate sense, then bare permission only, & subtraction of grace: these we refuse not: so that permission be here understood, as joined with Gods will: for otherwise to think that God permitteth any thing, which he can not hinder, were great blasphemy, Faius: yet God hath a further stroke in these actions, then by permission only, and withholding of his grace. 1. Augustine doubteth not to affirm, that not only the good wills and minds of men, which God maketh good of evil, are in God's hand, but also the evil minds and wills of men, are so in God's power, ut eos quo volverit, quando volverit, factat inclinari, that the same God causeth to be inclined, which way he will, and when he will: and he giveth instance in divers places of Scripture; as how God is said to have hardened Pharaohs heart, that he bid Shemei curse David, non iubendo dixit, sed eius voluntatem proprio suo vitio malam in hoc peccatam justo suo indicio inclinavit, not that he in deed bad him, but by his just judgement he inclined his will, being evil of itself, into this sin: so it is said, 2. Chron. 25.20. But Amaziah would not hear for it was of God, that he might deliver them into his hand, etc., likewise Ezek. 14.9. if the Prophet be deceived, when he hath spoken a thing, the Lord hath deceived that Prophet: upon these and other such places, Augustine thus inferreth: that it is manifest, operari Deum in cordibus hominum, ad inclinandus sorum voluntates, quacunque volverit, etc. that God worketh in the hearts of men to incline their wills, which way he will, either unto good for his mercy sake, or unto evil, according to their desert: indicio suo aliquando aperto, aliquando occulto, semper nutem justo, by his judgement sometime open, sometime hid, but always just: thus August. lib. 5. contr. julian. c. 3. All these places alleged show, that God in such actions, is to be considered as an agent, and yet is free from the imputation of any evil.  
2. Which that it may more fully appear, these considerations following are here necessary. 1. we must distinguish, between the motion of the mind, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the disorder or evilness of the motion, Pareus: and there are two things in sin, actio, & defectus, the action itself, and the defect or fault: the action is of God, but not the other, Mart. so Hugo Cardinal. Deus non incitat ad malas notiones, in quantum sunt mala, etc. God doth not stir up unto evil actions, as they are evil, but as they are actions. 2. Beside, sins are considered three ways: first as they are transgressions of the law of God: then as they are causes of other sins: in neither of these respects doth sin any way stand with the will and pleasure of God: thirdly, as they are poena praecedentium scelerum, punishments of sins before-going: and so they are of God: so then, as there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a disordered motion in sin, God no way is accessary unto them: but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the infliction of them as a punishment, proceedeth from the just judgement of God, Pareus. 3. As God is to be considered, as a just judge in punishing sin by sin, so likewise as a wise foreseer, and provident worker and contriver of all things, to effect his good pleasure: so than we affirm, Deum justo suo judicio ordinare, etc. God doth so ordain in his just judgement, that men be delivered up to their own concupiscence: as the judge delivereth male factors over to the tormentor, or hangman, Calvin. carnifex agit vi, & authoritate judicis, etc. the tormentor worketh by the authority of the judge: yet carnisicis opus, cum imperio judicis non confundo, I confound not the work of the hangman with the commandment of the judge, saith Beza: So it is true, as Faius here saith, Deus arcano suo judicio effecit, etc. God so wrought by his secret judgement, that they which were already estranged from him, magis averterentur, should yet be estranged more.  
But it will be thus objected against this resolution. 1. julianus the Pelagian thus cavilled, If this concupiscence, unto the which the Gentiles were delivered up, were a punishment of sin, than it is good and commendable. Ans. It followeth not, for by the same reason the devil should deserve commendation, because he is the executer of God's revenge, and punishment. 2. He objecteth, that they were left by the patience of God, not per po●●tiam compulsi, not compelled by his power. Ans. 1. God showeth herein both his patience and his power, as the Apostle showeth, Rom. 9.22. What if God would, to show his wrath, and make his power known, suffer with long patience, the vessels of his wrath prepared to destruction, etc. 2. yet although God herein show his power and secret judgement, in punishing them with their own concupiscence, yet he forceth not their wills, but being evil of themselves, he giveth them over further to all impiety. 3. Object. The Apostle saith, Eph. 4.19. Which being passed feeling, have given themselves unto wantonness, etc. they then give themselves over, God giveth them not up. Ans. It followeth not: for both God doth deliver them up, as a just judge, and Satan as a minister of God's vengeance: and they themselves, as willingly precipitating themselves into all uncleanness: So God delivered up his Son unto death, and the jews also: in one and the same action, God is just, and man guilty: quia in una re quam fecerunt, causa non est una ob quam fecerunt, because in one end the same thing which they did, there was not one cause, for the which they did it. August. See more of this question, Hexapl. in Exod. c. 11. qu. 15. to qu. 28. where it is discussed at large.   

65. Quest. How the Gentiles are said to defile their bodies in themselves, v. 24.  
1. Chrysostome thus interpreteth, propria corpora inter seipsus debonestar● solitos, that they were accustomed to defile their bodies between themselves: so also Erasmus, Vatablus, and Beza: Theophylact readeth, à seipsis, of themselves: but in the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in themselves: as the vulgar Latin translateth: so also Calv. Pareus. 2. Some retaining this reading, by in themselves, understand that kind of pollution and uncleanness, which men commit with themselves, & not with any other person, Ansel. Garr: or there are three kinds of sins of uncleanness against nature: either the same party with himself worketh uncleanness: or with an other person, of the same sex, but of the same kind, as man with man, or with an other kind, as man with beast: the first of these is signified here, Lyranus. 3. Some think that the Apostle speaketh of such uncleanness, which was committed by themselves one with an other, Osiand. but that is spoken afterward. 4. Tolet taketh this to be understood, not of sins against nature, but of adultery, fornication, and such like: that first they fell into peccata simplicia, into simple sins, then as they exceeded in idolatry, so they fell into more gross sins. 5. But this is better understood generally of all kind of pollution, and uncleanness, natural, or unnatural, which was committed in themselves, that is, against their own bodies: for other sins are committed without the body, but the sin of uncleanness defileth the body, and such do sin against their own bodies: as the Apostle showeth, 1. Cor. 6.28. And so Augustine distinguisheth between flagitium, and facinus: the first is that which one committeth against himself in defiling his own body, and soul: the other is in hurting of an other, Pareus. 6. And this was the just recompense of retalion, that as they had dishonoured God, so they should dishonour themselves: and like as they had turned God into the similitude of beasts, and beasts into gods; so they themselves should be given over to beastly affections. Faius.   

66. Quest. How they worshipped the creature, rather than the Creator.  
1. So readeth the vulgar Latin, and the Syrian translator: but upon this reading it would follow, that they worshipped the Creator, but not so much as the creature: and the same inconvenience followeth to read, above the Creator, Chrysost. Vatabl. but the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, beside the Creator: as Cyprian well giveth the sense, relicto Creatore, the Creator being forsaken, lib. 3. contr. judaeos, c. 10. and Hilary, praeter●● Creatore, the Creator being omitted: so also Beza. 2. Tolet here noteth, that they committed two things in their idolatrous worship, unum ad intellectum, alterum ad voluntatem spectat, one concerneth the understanding, in the error of their mind: they changed the truth of God, the true worship of God into a lie, that is, a lying image: the other was in their will and affection, in worshipping the creature. But Gryneus addeth a third degree, which was in their action: for he distinguisheth these two, they worshipped, and served, the first he applieth unto the inward veneration and worship, the other to their outward service. 3. By the creature, is not only here understood such things as were, and had an existence in the nature of things, as the Sun, the Moon, the stars, but they did also worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such things as had no being: which were of three sorts, either such as never were in the world, but were imagined gods and goddesses, as Venus, Pallas, Herculius, Febris, and such like: or such as were sometime in the world, but were now dead, and not in the world, as Hercules, Romulus; so Faius: and they worshipped some things of deuers shapes, which never were, nor could be in the world: as jupiter of Lybia had a rams head, and Anubis of Egypt a dogs head: the Fauns and Satyrs had goats feet, the Naiads and Trit●●●, had a mixed shape of men, and fishes: Aretius: by the creature than is understood, whatsoever beside the Creator, which they worshipped.  
4. Whereas the Apostle addeth, which is blessed for ever: Chrysostome well noteth, null● ille ex hac impietate da●●no afficitur, etc. that God, notwithstanding this contumely offered him by idolaters sustanied no loss thereby, he still remained blessed for ever: and that it is said for ever, a difference is showed between the honour of God, which remaineth inviolable for ever, and the honour of idols, which remaineth but for a time, Gorrh.   

67. Quest. Of the unnatural sins of the heathen.  
26. For this cause God gave them up, etc. 1. Aretius taketh this to be but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 further explanation of that which the Apostle had spoken of before: but it is rather an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exaggeration rather, and amplifications for it is more to be given over, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto passions, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto the lusts of the heart: for they differ in three things, 1. the passion here signifieth a 〈◊〉 defeat of the mind, which could not be removed, whereas the lust of the heart was not yet perfected, Faius. 2. by the lust is signified their unclean desires, but here the Apostle also speaketh of their unclean acts, Pareus: 3. and before the Apostle touched such uncleanness, as defiled the body: but now they are given over unto such vile affections as also defile the mind, depraving it of the use of reason, Tolet.  
2. How the women did change the natural use, may seem strange: Theophylact thinketh it was obscaenum aliquid, quod nec dici fas est, some obscene thing, that is not to be uttered. Lyranus, so also Tolet, and before them Ambrose and Anselmo, understand it de commistione foeminarum inter se, of the commixtion of women among themselves, as the men were defiled between themselves. But rather here the natural use is to be referred unto the organ and instrument of generation: when the women did prostitute themselves, the ●en exercising praeposterum & sterilem venerem, preposterous and sterilous venery, Osiand. Sodomiticos concubitus, or they companied with men, as Sodomites, Pareus: and as Augustine saith, when the males abused ex part corporis, quae non ad generandum instituta est, that part of the body in the female, which was not appointed for generation: so the Syrian translator, re quae non est ex natura usae sunt, they used the thing both which was not of nature, etc.  
3. So likewise the men with men wrought filthiness: actively, in forcing upon other unnatural acts of uncleanness: and passively, in suffering others to do it: this was the sin of Sodom, for the which they were destroyed. Socrates is noted among the Philosophers for masculine venery, which Plato condemneth. And the Apostle may seem to have special relation here unto the abominable uncleanness of the Romans, and specially 〈◊〉, who was a monstrous beast for such sins against nature, Pareus. Chrysostome 〈◊〉 elegantly showeth, how whereas by God's ordinance, in lawful copulation by marriage, two became one flesh, both sexes were ioned together in one: by this Sodomitical vn●●●nnes, the same flesh is divided into two, the men with men working uncleanness with women, and so serve in stead of two sexes.   

68 Quest. How one sin is punished by an other, upon these words, And received in themselves such recompense of their error, etc. v. 27.  
1. There are some sins, which are as punishments of former sins, which are non tormenta peccantium, sed incrementa vitiorum, not so much the torment of sinners, as the increasing of sin, as Augustine saith. And here we may make a fourfold distinction of sins: 1. some are not only sins, but the causes also of sins following: 
lib. 25. Moral. cap. 17.  as Gregory giveth instance, of one given unto riot and excess in eating and drinking, which causeth him through the lustiness of his flesh to commit adultery: here his Epicures life is both a sin, and the cause of an other sin, namely adultery. 2. Some sins are both the cause of an other sin following, and the punishment of a former: as if the adulterer proceed further to commit murder: here adultery is the punishment of his gluttony, and the cause of murder. 3. And there is a sin, which is the punishment of a former sin, though it bring forth no new sin: as murder here is the punishment of adultery. 4. Some sins are neither the causes, nor punishment of other sins, but simply sins in themselves: as namely when any one repenteth of his sin, and proceedeth no further.  
2. But here it will be objected, that every sin is voluntary, but the punishment of sin is involuntary: how then can sin be a punishment: and every punishment of sin is just, and so of God, but sin is unjust, and not of God, therefore not a punishment? To this objection divers answers are made:  
1. The master of the sentences, lib. 2. distinct. 36. giveth this solution, that sin is said to be a punishment, not as it is a fault committed by the will: but in respect of the effect which it worketh in the soul, which is the corrupting of the mind, and making it guilty of damnation. But in this sense, every sin should be a punishment of sin: because the mind is thus corrupted, and made guilty even by the first sins, which one committeth.  
2. Therefore Thomas Aquinas addeth further, that sin in respect of the nature thereof, because it is voluntary, is not a punishment, but in respect of the cause, which is the subtraction or removing of the grace of God, whereby he falleth into further sin. And further he explaineth the matter thus: that sin is a punishment 3. ways, either in respect of somewhat going before, as the absence, or subtracting of the grace of God, or somewhat which accompanieth sin, either in the mind, as the corrupting and polluting of it: or without, as crosses and troubles, which are sent for sin: or else in respect of somewhat ensuing and following, as the torment of conscience. But all these, the subtracting of grace, outward trouble, and remorse of conscience, may concur in the first sins, which are not the punishment of any precedent sins: therefore a further reason hereof is to be found out.  
3. Wherefore, God in punishing one sin by an other, is to be considered as a just judge, that not only by subtracting his grace, as Pererius: not by giving Satan power over sinners, to draw them further into sin, as Hyperius: but by the secret working of his justice, in ordering and directing all things according to his will, he so disposeth and effecteth, that the wicked are given over to greater impiety and iniquity, to commit sin with greediness: so than this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, recompense, hath neither reference unto the sinners themselves; who regard herein nothing but their own inordinate pleasure, not yet unto Satan's work, who intendeth nothing but the contumely of God, and the destruction of the ungodly: but it is referred unto God, who in punishing sin by sin, only respecteth the due course of his justice, in thus recompensing their former error. God then is no way accessary to their sins, but concurreth as a just judge in punishing their former sins with greater following: Pareus. Faius here noteth well a difference between the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Apostle here useth, which signifieth a just and full recompense, answering and correspondent unto the merit of their sin: which word is only used of evil works: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a reward, is given unto good works, as be conferred of grace, not answering unto any merit before going.  
3. As thus it hath been showed how sin is the punishment of sin, so also one sin may be the cause of an other: and that either directly, or indirectly: directly, when as a man by one sin is inclined to commit an other: and that three ways, 1. in respect of the end, as when one through covetousness committeth murder, to enjoy an others wealth: 2. or by suggesting the matter of an other sin, as gluttony bringeth forth adultery: 3. or in respect of the efficient and moving cause, as when one by practice and continuance in sin is grown into an habit of sinning, which still stirreth him up to heap sin to sin: Indirectly one sin causeth an other, by removing that which should keep one from sin, as namely when the sin first committed, excludeth the grace of God, whereby one should be preserved from sin. Thom. prim. secund. qu. 80. art. 2.   

69. Quest. How the Gentiles are said, not to regard to know God, v. 28.  
1. Origen thinketh, that the Apostle setteth down here three kinds of impieties against God: first, of them which worshipped idols, to v. 23. which was the general sin of the Gentiles: secondly, of those which worshipped the creature rather than the creator, v. 25. such were the Philosophers and Astronomers, which were skilful in the observation of natural things: thirdly, he thinketh heretics here to be noted, that regard not to know God. But the Apostle seemeth still to continue in the same argument, setting forth the sins of the Gentiles: that as before he showed, how they polluted and defiled themselves: so now he describeth other sins as fruits of their idolatry, namely such as are committed against others.  
2. These words, they regarded not to know God: 1. some thus interpret, that they thought God to have no knowledge, or no great care of such things, as they committed, gloss. ordin. Gorrham. and so before them Ambrose: but the words must be much forced and strained to make this sense, as though the Apostle should say, they regarded not, that God knew. 2. Some think the Apostles meaning is, that they had not God's fear before their eyes, that knowing him, they much regarded not, what was pleasing or displeasing unto him. Haymo. But the Gentiles had not the true knowledge of God, for they neglected the means, which should have brought them to know him. 3. Some give this sense, neglexerunt, etc. they neglected, Tolet. non curarunt, they had no care to know God, Vatab. they did not seek to know God according to that natural light and direction, which they had. 4. But there is more signified here, than a negligence: rather spreverunt, they despised to know and acknowledge God: Faius: they scorned and derided the true knowledge of God, and preferred their own vain inventions: And so Chrysostome noteth, that the Apostle saith not, as they knew not God, but regarded not to know God: so that it was corrupts judicij, of a corrupt judgement, not a sin of ignorance, that they refused the knowledge of God. The Apostle than showeth, voluntariam caecitatem, their wilful blindness, Pareus: it seemed not good unto them, as Beza: or they judged it not good, as the Syrian translator, to know God: it was a voluntary election in them to prefer their superstitions before the knowledge of God. And Erasmus, whom P. Martyr therein approveth, noteth here a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowledge, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acknowledgement: the latter word is here used: though they had some knowledge of God, yet they did not acknowledge him to be God, as in glorifying him, & giving thanks unto him, as the Apostle said before, v. 21.   

Quest. 70. What it is to be delivered up to a reprobate mind.  
1. Some understand this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reprobate, passively, that is, quod omnibus displicet, which displeaseth and is reproved of all: Eras. mentem improbandam, a mind to be reproved or disallowed, Sa. but this expresseth not the whole meaning: their reprobate mind, was not so called so much in respect of others, as of themselves.  
2. Some take it passively in respect of God: that they were as reprobates, that is, rejected and reprobate of God: But all the Gentiles, which followed these sins were not reprobates, Beza. many of them afterward were washed from their sins, and sanctified in the name of Christ, 1. Cor. 6.11.  
3. Therefore this word (reprobate) is rather here taken actively: for a mind void of all judgement, Beza. which taketh good for evil, and evil for good, Esa. 5.10. Bucer. which pravity of mind cometh not by one or two evil acts, but by a continual custom to evil, per acquisitum habitum, when it is grown into an habit: like as the razed that is corrupted taketh sweet things for bitter, Lyran. So the Gentiles were not delivered over to this reprobate mind, all at once, but by diverse degrees: first they were given up to their hearts lusts, v. 24. then to vile affections, v. 26. last of all to a reprobate sense, to such an evil habit, that they could do nothing but evil, Faius.  
4. This pravity of the mind is here described, 1. by the subject, in the very mind, not in the sense, as the Latin translator: the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth the very judgement and understanding, both theoretical, and practical, they err both in their judgement and conscience: as the Apostle saith, Tit. 1.15. their minds and consciences are defiled. 2. the material part wherein this reprobate disposition of the mind consisteth, is more distinctly showed, Ephe. 4.18. where the Apostle imputeth to the Gentiles, vanity of mind, their judgement and understanding was corrupt, than their cogitations were darkness, their reason and thoughts were obscured, and their hearts were hardened: that is, their wills and affections. 3. the causes are expressed: the meritorius cause, is their rejecting of God: they regarded not to know God: they rejected God, and he rejecteth them: where there is a fit allusion in the words: for it is said of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they approved not to know God, so they are delivered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into a reprobate mind, Pareus. The efficient cause, not of their reprobate mind, but of giving them up to a reprobate mind, is God, who as a just judge doth deliver them to this punishment, Gryneus. 4. Then follow the effects of their reprobate mind, to do things not convenient, that which was forbidden both by divine and human laws, Haymo.  
5. But here it is to be considered, that God is not said to be author or worker of their reprobate mind: but of the delivering of them up to a reprobate mind, Faius. not that their mind began now to be wicked and evil, which was not so before: but God finding their mind evil and lewd, doth deliver them over, that is to themselves, first, in withholding his grace, then unto Satan, to work his will in them, Gryneus: and not only to, but God by his just judgement doth secretly so work and dispose, even in the hearts of the wicked, that all things do tend still to their further hardening, Aretius.  
6. This reprobate mind or corrupt and depraved judgement is of two sorts, either in general, when things that are evil, and unlawful, are judged to be good and commendable: and in particular, when as the affection is misled in some particular act to do that, which generally the judgement condemneth, as to steal, to commit adultery: the Gentiles failed in both these, for some of them judged many things to be lawful, which were evil, as to commit fornication, to steal: But most of them failed in particular, committing those things, which in their general judgement they allowed not, Tolet.   

Quest. 71. General observations out of the Catalogue of the sins of the heathen, reckoned up by the Apostle, ver. 29.30.  
1. As before the Apostle touched those sins of unrighteousness, which the Gentiles committed against themselves, in their mutual defiling, so now he rehearseth such sins as were perpetrated against others, Rareus. 2. And in that he saith, full of all unrighteousness, this happened unto them, propter aversionem à Deo, because they had now forsaken and turned aside from God: therefore they fell into all evil, Lyran. for as the fear of God is the fountain of all righteousness, so incredulity, and want of the faith and fear of God, is the beginning of all iniquity. 3. Origen seemeth to make this the cause, why they were given over to a reprobate mind, because they were full of all unrighteousness, and the Latin interpreter, referreth it to the word, delivered up: that they being full of all unrighteousness were delivered up: but then nothing should have remained afterward, to show their reprobate mind in, if they had been full of all iniquity before: this than is rather a proof of their reprobate mind, by such fruits and effects, as followed, Tolet. Eras. Beza. 4. Thus the Apostle setteth down their faults in particular, ut apertius accuset, that he might accuse them more plainly, gloss. ordinar. 5. But this further is to be observed, that the Apostle in this catalogue of their sins, sub aliis personis omnem sermonem producit, doth frame his speech as under other persons, not directly accusing the Romans, but showing what they were, under the general view of the sins of the heathen. 6. Now the Apostle saith, they were full of all unrighteousness, showing a difference between the Gentiles, that were given over unto all iniquity, and such as believed, who may sometime fail in these sins, but are not full fraught with them, Mart. 7. And though all among the Gentiles were not alike guilty of these sins, yet an imputation is laid upon all the Gentiles for these reasons. 1. because the number was small of those which carried themselves more civilly, and therefore they were not to be counted in so great a multitude. 2. though some bridled their corrupt nature, yet they were naturally given to these sins, as well as others: as Socrates being noted by a certain Physiognomer, that took upon him to conjecture by his countenance of his disposition, that he was given to incontinency, answered, that by nature he was so, but that he had corrected the evilness of his nature by Philosophy, Gualther. 3. the Apostle doth not only rip up the sins of the Gentiles in fact, but such as were committed in the mind, as malice, envy, that they which were not detected of outward and gross sins, yet might find themselves guilty of the other, Hyperius. 4. And though all these sins are not found in every one, yet alicuius ex illis conscij omnes, all men are guilty of some one of them, Calvin.   

Quest. 72. Of the order observed by the Apostle in this particular enumeration of the sins of the Gentiles.  
1. Hugo Cardinal. thus scanneth the number: that whereas here are rehearsed 21. sins in all of the heathen, he would thus distinguish them, that there are seven capital sins, and each of them is three ways committed, cord, over, opere, in the heart, mouth, and work: and so the number of 7. being multiplied by three, we shall have the just summo of one and twenty in all: But having propounded this division, he there leaveth it, not being able to assign every one of these particular sins to one of these kinds.  
2. Gorrham doth thus more distinctly distribute these several kinds: first the Apostle setteth these sins down in general, full of all unrighteousness: then in particular, first the sins of transgression, then of omission, from these words disobedient to parents, to the end.  
The sins of transgression, are 1. in fact. 2. in word, whisperers. 3. then both in word and deed, doers of wrong, etc. v. 30.  
The sins of transgression in fact are seen, 1. in inferring some temporal damage, either in the affection, as malice, or evilness: or in the effect, either concerning carnal pleasure, as fornication, or worldly profit, covetousness, or some other notable wrong, which is called wickedness. 2. or in personal damage, which is done to ones person, which beginneth in the heart, that is envy, and is finished in murder. 3. then followeth spiritual damage or hurt, which consisteth in deceit, which is threefold, in open debate, in secret craft, and in the sinister opinion of the mind, in taking all in the worst part.  
2. In word men transgress either against men, in private whispering, or open backbiting: or against God, in hating him, or speaking evil of him.  
3. Then follow the transgressions, partly in word, partly in deed. 1. in detracting and dishonouring of others, doers of wrong, or contumelious. 2. in preferring themselves before others, proud. 3. in despising of others, boasters. 4. in corrupting of others, inventors of evil things.  
Next are the sins of omission. 1. in respect of superiors both in rebellion to parents; they are disobedient: then they are unwise, in refusing their parent's instruction: and so became incomposite, disorderly without any government. 2. or in respect of all: where there are three sins: first they are without natural affection: secondly, sine faedere societatis, without fidelity, or society: they can never be appeased: thirdly, sine miserecordia comp●ssionis, without compassion, they are merciless.  
3. But I rather think with Calvin, that it is too curious, to observe such order in the enumeration of the Gentiles sins, which the Apostle intended not, but only to accumulate together, the manifold corruptions, that reigned among the heathen: setting down every sin, not in any certain method, but as it came unto his mind: yet if these particular sins be sorted out to their several kinds, we shall find, that these transgressions are against all the precepts of the second table, Pareus.   

Quest. 73. Of the particular sins of the Gentiles here 〈◊〉 rehearsed by the Apostle.  
1. First is set down the general to all the particulars following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unrighteousness, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the transgression of the Law, 1. joh. 3.4. some interpret it, full omni peccati, of all sin, Gorrham. but that is too general, it signifieth rather all such injustice, quod coniungitur cum iviuria proximi, which is joined with the wrong of our neighbour, Calvin: some thus distinguish between iniquity and sin, the first is referred to the evilness of the mind, the other to the outward execution in the body.  
2. The first special sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fornication: the vulgar Latin placeth next, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, malitia, maliciousness, and so Beza following his ancient Greek copy: and he thinketh it to be another general word comprehending all the particulars following: But the most Greek copies, and the Syrian translation, make it the fourth particular sin, next to covetousness, to Vatab. Mart. Gryneus, Genevens. Gualther, with others: the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perneo, to sell, because such do make sale of their bodies and prostitute them for gain, Gryneus: the Latin word fornicatio, fornication, is derived a fornicibus, of the vaulted houses where such strumpets used to prostitute themselves, Haymo. By fornication is understood, omnis usus praeter legitimum connubium, any carnal use beside lawful marriage, gloss. interlin. all uncleanness and impurity of the body, Calvin. And for two reasons, is this one kind named rather than adultery: 1. quia ex leviori granius evincitur, etc. because by the less sin the greater is convinced, Ambrose: if fornication be a sin, adultery is much more, Martyr. 2. And because fornication was held to be no offence among the Gentiles, therefore the Apostle especially nameth it: for even Solon, which was counted one of the wisest men among the Grecians, did use to buy harlots for the young men: and among the Carthaginians it was a common use, for the virgins before their marriage, to prostitute themselves publicly in the Temple of Venus, that they might bring a dowry with them by that filthy lucre, home to their husbands, Gualther.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wickedness, studium improbo agendi, a study or desire to do mischief, Pareus: the Syrian translator readeth amaritudinem, bitterness: some versutiam, craft or subtlety, Vatab. which is interpreted to be a settled purpose or endeavour to do hurt, Gennad, ex Oecumenio. Beza his conjecture is, that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, came into the text, because of the near affinity that it hath with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for his ancient copy hath it not: But I prefer herein Piscator's conjecture, that thinketh the Apostle of purpose put these words together, that had some allusion the one to the other: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, covetousness, which is the desire of having much, though it be with wrong unto others: and so is the word derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having much, Mart. some refer it not only to the desire of wealth, but of carnal pleasure, Haymo. but this was touched before under the word fornication: the Romans know by woeful experience what a mischief covetousness brought with it, for this was the cause of the wars between Caesar and Pompey, and between Augustus, Lepidus, and Antony: Gualther. it comprehendeth, omnes, furti & imposturae species, all the kinds of theft and other impostures, Bucer. which are transgressions against the 8. precept.  
5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nequitia, maliciousness, it sometime is taken generally, as it is opposed unto virtue: but here it rather signifieth, inclinationem ad deteriora, a general inclination unto 〈◊〉 Tolet. some take it for the sin of spiritual sloth, when one is weary of well doing, Mart. But I prefer the former sense, that thereby is signified a general inclination to evil: and especially ad luxum & libidinem, to excess, riot, and wantonness, Erasm. as they which are given to drunkenness, are used to blasphemy, railing, fithie communication, and such like, Gualther.  
6. Full of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, envy: the Apostle changeth here his form of speech, both because of the elegance of the Greek tongue, and for that these sins following are special transgressions against our neighbour: envy hath a double passion: for an envious man would not have an other to be that which he is, seeing another in better case than himself, it grieveth him that he is not so to: this difference there is between envy and zeal, that is taken always in the worst part, so is not the other, for there may be both a good, and bad zeal, Haymo: and commonly men do envy those whom they cannot otherwise hurt, for if they could, they would soon take them out of the way, Bucer.  
7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, murder is the next, which is set next after envy, as the mother thereof: for Cain first hated and envied Abel before he killed him, Mart. the Latin interpretet readeth in the plural, murders, because there are two kinds of murder, one in will and purpose, the other in act: but in the original the word is put in the singular, yet thereby all kinds of murder are understood: which is committed diverse ways. 1. in heart, every one, that hateth his brother is a manslayer, 1. joh. 3. 2. in giving counsel or using persuasion, so the jews are said to have killed Christ, james. 5.6. 3. by writing, as David killed Vriah. 4. by striking with the hand, as joab killed Abner. 5. by taking away necessary things, such as the life should be maintained with: as he which withholdeth the poor man's covering wherein he should sleep: Exod. 22.27. 6. by not showing mercy in relieving, as the rich glutton refused to give the crumbs to poor Lazarus. 7. in not rescuing and delivering such as are unjustly oppressed: as the wise man saith, deliver them that are drawn to death, Proverb. 24.11. Gorrham. yet all kind of killing is not here understood, unless it proceed of a corrupt affection, either of revenge, or a desire of gain: that putting to death which proceedeth of the execution of justice, is no sin, Bucer.  
8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contention, which is set next after murder, because it followeth upon murder, Mart. contention, Basil describeth thus, which for vain glory sake, facit ut alij similiter faciant, procureth others to do the like, re. bre.. 66. Haymo thus, ubi non ratione aliquid, etc. when any thing is not defended and maintained with reason, but with a pertinacy of mind: gloss. ordinar. thus, est impugantio veritatis, it is an impugning of the truth by clamorous contention: against the which the Apostle speaketh, 1. Cor. 11.12. if any man lust to be contentious, we have no such custom, nor the Church of God.  
9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deceit: some take it for that special kind of deceit, which men use in undermining another's life, that whom they cannot overcome by strength, they supplant by treachery, as joab did Abner, Mart. Basil defineth it exquisita diligentia ad insidiandum, a most exquisite diligence to lie in wait: But here it is taken generally for all kind of dissimulation and deceit: Calv. cum aliud simulatur, aliud agitur, when one thing is dissembled, another thing done, gloss. interlin. Haymo maketh this difference, between dolus, insidiae, frans, deceit, which is in the mind, lying in wait, which is in act, and craft, which is in the deceiving of mutual faith.  
10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, churlishness, morosity: Basil defineth it to be latens in moribus vitium, a sin lurking in men's manners: Theophylact taketh it to be a kind of dissimulation: some take it for unthankfulness, gloss. Hugo. but it rather signifieth morosity, churlish behaviour: which Aristotle taketh to be a vice in construing all in the worse part, so Beza, Gry●, Gualt. Plutarch did tax Herodotus for this, writing a book of the morosity of Herodotus: these five last rehearsed are offences against the sixth precept, for they practise against the life and health of our neighbour, either secretly, as by envy, fraud, or openly, in murder, contention, or both ways, as in malignity, or morosity, Fareus.  
11. The next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a whisperer, such an one as secretly practiseth by carrying of tales to dissolve friendship, and sow enmity, and thinketh by such means to insinuate himself: such the wiseman speaketh of, c. 6.20. without wood the fire is quenched, and without a talebarer strife ceaseth: whisperers are enter amicos discordias seminantes, such as sow dissension among friends, gloss. interlin.  
12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a backebiter: he differeth from a whisperer, 1. in that he speaketh evil openly of an other, the whisperer doth it privily, Theophyl. 2. nullius fa●ae parcunt, they spare no man's fame, but the other specially intendeth, to set strife between friends, Calv. 3. they differ in the end, the detractor or backebiter intendeth to separate friendship, the other to hinder one's fame.  
13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a hater of God, which some take both actively and passively, as Theophylact: for such, as both do hate God, and are haters of God: some take it passively, for such as are hated of God, as the Latin interpreter, and in this sense they think there is a relation to the former sins, of whispering and backebiting, that even for such sins they may incur damnation, and be hated of God: But Oecumenius saith well, that it is not the Apostles purpose, to show who were hated of God, but to set down the sins of the Gentiles: whereof this was one, that there were among them enemies to all religion, plain atheists, that had no list, to think, hear, or speak of God, Mart.  
14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that is contumelious or injurious: Lyranus taketh it for one that is contumelious in words: so also Occumenius interpreteth them to be convitiatores, railers: but it is rather an injury offered both in word and deed: and that in a petulant and insolent manner: sedet in front, cord, & manu, this sin of contumely it hath the seat both in the heart, countenance, and in the hand, Pareus: it is that sin, quae homines paruifacit, which maketh no account of any: such were they which both reboked the Apostles and scourged them, Act. 4. Haymo: and such were the people of the old world, full of cruelty, Gen. 6.11. Eucer.  
15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is the proud man, that preferreth himself before another in honour, riches, and such like, as Chrysostome saith, that superbia in animo est idem, quod in corpore tumour, pride in the mind, is the same, that a swelling is in the body, Gryneus.  
16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a boaster, a vain glorious man, that boasteth of that which he hath not: Theophylact thinketh that the first is pride against God, the other against men: But the true difference is, that the proud man boasteth of such things as he hath, the boaster, of that which he hath not, Oecume, such was that vain glorious Thraso in Terence, Pareus: this difference there is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first oftentat quod non est, boasteth of that which he hath not, the other dissimulat quod est, dissembleth, and hideth that which is, and indeed he hath, Erasm.  
17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an inventor of evil things: such as were not content with the old known sins, but still invented new: which showeth, that they sinned not of ignorance but of malice, Chrysost. Thophylact. these were of two sorts, for either nothing could be so well said, or done, but they would find some fault with it, or else they would find out some new devices themselves, tending either to mischief, or filthy pleasure, or such like. As Tiberius the Emperor did promise great rewards to such as could find out new Venereans and carnal pleasures, Gual. such also were Phaleris, and Sardanapalus, that made great promises to such as invented strange torments, or new pleasures, Bacer. in this number may be reckoned such as found out new impostures, in usury, traffic, and in law suits, Marlorat. And Basil thus in general describeth them, qui praeter usitata mala, alia excogitant, etc. which beside the usual evils, do devise others, reg. brev. resp. 78.  
18. Disobedient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to parents: for they which obey not God their heavenly father, it is no marvel if they are disobedient to their earthly Parents, Haymo. Aristolte showeth that children receive three benefits by their parents, causam essendi generando, causam vivendi educando, & causam discendi informando, they are the cause of their being by generation, the cause of their living by education, the cause of their learning by instruction, Gryneus: this is understood not only of natural, but of spiritual parents also, and of others in authority, gloss. interlin. men are bound unto their natural parents, because they have from them their esse & nutrimentum, their being and nourishment, unto their spiritual, because they have of them their regimen & documenta, government and instruction, Lyran. & here by the less sin of disobedience, are understood all other wrongs offered to parents, as in striking, and killing of them: which sins were common among the heathen, as may appear by so many laws of the Gentiles made against parricide: Gualther. And even in these days this sin of disobedience to parents, is too common: for children grow stubborn, and will not be ruled by their parents, yea and they will presume to marry without their parents consent, Osiander.  
19 Without understanding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Lyran. Gorrham do refer this unto the next sin before going: that herein they are unwise, because they do not give ear unto their parents: but it is more general: they are such as are not guided by reason, but are void of all judgement in their actions, being carried away with their preposterous and precipitate affections: such were Pharaoh, Saul, with others, that ran headlong into their own destruction: such were Catiline among the Romans, and of late one Thomas Monerarius, that took arms with a purpose to destroy all Princes, and that vile person of Munster, that made himself king of the Temple of God, Marlorat. And generally by the unwise, we understand such as are void of all judgement, both in divine and human things, Par.  
20. Covenant breakers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some read incompositos, Lat. Lyran. Gorrh. Tolet. understanding such as are uncivil, and rude in their manners and behaviour: Haymo calleth them lascivious and inordinate persons: But Theophylact, so Erasmus also and Beza take them better for such as would not stand unto their covenants and leagues: such an one was Lysander among the Lacedæmonians, whose saying was, that children should be deceived with check stones, and men with oaths, Gualther. The Olynthians were noted for breaking their truce and league with Philip king of Macedonia, Libanius argument. 1. Olynthias'. The Carthaginians were common breakers and violaters of their saith: unto these may be adjoined all such as deny such things, as are committed to their trust, or do waste and consume them, or any other, which deceive that trust, which is reposed in them, Bucor.  
21. Without natural affection, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some take it generally for such as are without all love or humanity, Lat. Tolet. Lyran. as therefore the tribe of Dan did smite Lachis, because they had no society with any other people, Gorham. But specially is here signified the natural affection, as between parents and their children, husband and wife, kindred, country: the heathen were void cven of such natural affection, Mart. Beza: as their stories are full of such examples of unnatural inhumanity, as Cambyses, Remus, Romulus, and such like, Gualther, such was Cain, Ishmael, Esau, to their brethren: The Stoics among the heathen deprived a wise man of all affection, and so do the wicked Catabaptists among Christians, Bucer.  
22. Such as can never be reconciled: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some read absque faedere, without fidelity, Lat. such as break all truces and leagues: but they were noted before trucebreakers: Lyranus taketh them to be such as would hold no friendship with any, but such men were also spoken of before, loc. 10. they are therefore such as were implurable: that being once offended, would never be reconciled again, Mart. Pareus, with others: such was Saul that would by no means be appeased toward David, Marlorat.  
23. Merciless, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as had no bowels of compassion, neither pitied the miseries and calamities of others: as among the heathen, their cruel wars, and bloodshed, when they spared neither man, woman, nor children, and their bloody spectacles and sword-playes, when they delighted to see the blood of man shed before their face, were evident proofs hereof, Gualther: Chrysostome thus distinguisheth these last four: they are conevant breakers that keep no fidelity with the same kind, as man with man: they are without natural affection, which are unkind to their kindred: and such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which break civil leagues: and the last includeth mercy to be showed even unto enemies.   

Quest. 74. Of the true reading of the last verse, v. 31. and the meaning thereof.  
1. The vulgar Latin, which Lyranus followeth and Tolet, the Rhemists with other Romanists, read thus, when they knew the justice of God, understood not, that they which do such things, are worthy of death, etc. and this reading seemeth also Cyprian to follow, epistol. 68 But in the original these words, non intellexerunt, they understood not, are wanting, and are inserted beside the text: and they do also quite invert the sense of the text, for they make it a less thing to consent unto evil doers, and approve them, then to commit evil: not only they which do them, but also they which consent unto them, as the vulgar Latin text standeth: whereas the Apostle evidently maketh two degrees of sinners: they which commit evil, and those worse, which are patrons and favourers of evil. And so Chrysostome well expoundeth: showing how the Apostle, taketh away two pretexts and excuses of the Gentiles: one was their ignorance, which they could not pretend, because they knew by nature what the justice of God required: the other was their infirmity, but that they could not allege, seeing they did commit such things in fact: but approved also and commended the evil doers.  
2. By the justice of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is here understood not the moral law which the Gentiles had not, but the judiciary justice of God in punishing of sin: for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defined, iniusti facti corectio, a correcting of that which is unjustly or unlawfully done: Michael Ephesus in ethic. Aristot. lib. 5. c. 7. The Gentiles knew this justice of God in punishing of sin, both by the light of nature, by the testimony of their own conscience, and by the examples of God's justice showed in the world: Pareus: Even Draco, which appointed death for all offences, was taught by the law of nature, that all sin deserved death. Mart. So Abimelech and Pharaoh knew by the light of nature, that marriage was not to be violated, and therefore they caused Sarah to be restored to Abraham. Gualther.  
3. By death here is understood any kind of punishment, tending to the ruin and destruction of the offender, Pareus: yea also the Gentiles had some knowledge of everlasting punishment: for they had an opinion of hell, as Virgil showeth, lib. 6. Aenead. as they promised the pleasant Elysian fields after death unto well doers: Plato. lib. 10. de repub. Cicero. in some. Scipton.   

75. Quest. What a dangerous thing it is to be a favourer and procurer of sin in others.  
1. The vulgar Latin, reading thus, not only they which do such things (are worthy of death) but they which consent unto them that do, and Lyranus, Toletus, with others, do think, that here to consent with sinners, is put as the less: that no not the consenters only were free, but were worthy of death: But it is rather expressed as an higher degree of sin: as Theophylact saith, quodque deterius est, and that which is worse, they gave assent unto those which do evil: so also Erasmus, Osiander, Pererius, with others.  
2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth not an assent only, but an approbation, and patronage, as Beza and Pareus read, patrocinantur, they give patronage: but Piscator rather useth the word applaudunt, because to applaud and approve, is more than patronise: for one may be a patron of that upon some occasion, which he doth not altogether approve.  
3. The heathen generally were guilty hereof, in defending and maintaining publicly even those things, which by the light of nature, they knew to be evil: as idolatry, fornication, and such like: when Alexander had killed Clitus his friend, and was stricken in conscience for the same, he had miserable comforters applied unto him, Anaxarchus, Aristander, calisthenes, which were all but patrons of his sin, and made him worse: the first as an Epicure told him, that all was lawful which Princes did: the second being a Stoic, referred all to fate and destiny: the third used moral and civil persuasions: but none of them showed him the greatness of his sin. Gryneus.  
4. Of these favourers there are two kinds: some do afford their help, and assistance to evil doers: some, hold their peace, when they should reprove. And there is a double kind of reproof or correction: fraterna correctio, brotherly correction, unto the which all are bound, but not always, sed pro debito tempore & loco, but in due time and place: there is correctio punitionis, correction by way of punishment, unto the which all superiors are bound, and at all times, as they shall see it to make best for the amendment of sinners. Lyr. But both these kind of corrections were much neglected among the heathen.  
5. Now, of these there were three sorts, some might commit sin in themselves, and yet not consent unto it in others, and these were worthy of death: some might give consent, in not punishing sin in others, though they did it not themselves, and these also were worthy of death: and some did both practise it in their own person, and favour it in others; and these were worthy of double death. Haymo.   

76. Quest. How one may be accessary to an others sin.  
This may be done divers ways: 1. they which command others to do evil, as Saul bid Doeg fall upon the innocent Priests, 1. Sam. 22. are guilty of others sins. 2. They which are ready to obey such wicked commandments, as joab upon David's letter caused Vriah to be killed: and the same joab also was David's instrument to number the people, though be misliked it himself. 3. They which give counsel, or any kind of help or assistance to the evil: for which cause jehosaphat was reproved of the Prophet jehu, because he aided the idolatrous king of Israel in battle: and here they also are included, which do promote unworthy and unmeet persons to office: and therefore S. Paul chargeth Timothy to lay hands suddenly on none, neither to be partaker of other sins, 1. Tim. 5.4. They which commend the wicked in their evil doing, and so extenuate their sin: as Psal. 10.5. the wicked man is said to bless the covetous. 5. They which by any sign in word or deed seem to give consent unto the sins of others, as Saul kept their garments which stoned Steven, and to gave consent unto his death. 6. They which are partakers with others in their sin, and part stakes with them: as Psal. 50.18. When thou seest a these thou runnest with him, and art paraker with the adulterer. 7. They which do not rebuke and correct others, when it is in their power: which was the sin of Hell, who used too much connivance and forbearance toward his sons, 1. Sam. 2.8. They which give entertainment unto the wicked, as unto thieves, robbers, strumpets, and such like. 9 Such as conceal and keep secret others sins, whereby their heart is hardened, and so they continue in their sin, Hyper.   

Quest. 77. Whether all the Gentiles were guilty of these sins which are here rehearsed by the Apostle.  
Many among the Gentiles in respect of the rest, were men of civil life, and gave example of diverse moral virtues: such among the Grecians were Aristides, Phation, Socrates, among the Romans, the Scipios, Cato's, with others: But yet none of them are exempted out of the Apostles reprehension: 1. because none of them were free from the most of these sins, though they were not guilty of all. 2. they wanted true faith, and therefore their virtues were but speciosa peccata, goodly sins. 3. And in respect of their natural corrupt disposition, even the best of them were inclined unto all these sins, saving that the Lord bridled in some of them the corruption and badness of their nature, that there might be some order and government among the heathen: otherwise their common wealths would soon have come to confusion. 4. And those which gave any good example among the heathen, were so few, that they are not to be named among the rest, Peter Martyr.    

4. Places of doctrine.  
v. 1. Paul a servant of jesus Christ. 
1. Doct. Of diverse kinds of service.  Christ's service is perfect freedom: there are three kinds of service: 1. the service of God, which is either general belonging to all Christians, which is the service of their profession, whereof the Apostle speaketh, Rom. 6.19. or special, which is in that vocation, to the which any are called: whereof see Matth. 25.14. Luk. 12.43. 2. Civil service, which may very well stand with the service of God: see 1. Cor. 7.11. 3. there is the service of sin, Rom. 8.16. and service to please men, Gal. 1.10. and this service is contrary to the service of God. Pareus.  
Called to be an Apostle. 
2. Doct of diverse kinde● of callings.  There are two kinds of calling: one is unto salvation, the other is to some office in this life. The first is either external, which is general to all by the light of nature, and knowledge of the creatures: especial, by the preaching of the word: or internal by the inward working of God's spirit, which is peculiar to the elect. The calling to some function in this life, is either private, as of men, to their several vocations: or public, which is either Civil, of Magistrates in the time of peace, leaders and Captains in the time of war: or Ecclesiastical, which is either immediate from God, as of the Prophets and Apostles: or mediate by men, which is either ordinary, such as is the ordination of Bishops and Ministers now: or extraordinary by lot, as was the election of Mathias, Act. 1.  
To be an Apostle. 
3. Doct. Of the difference between Apostles and other Pastors.  There is a threefold difference between Apostles and other Pastors. 1. They were immediately called of Christ: the other mediately are appointed by men, 2. in respect of their doctrine and writings, both the authority thereof, they are free from error, and are part of the Canonical Scripture: but so are not the doctrine and writings of the other, they must be subject to the writings of the Apostles: as also their doctrine was confirmed and ratified by miracles. Mart. 3. in their authority and office, the Apostles were not tied unto any place, but were sent to preach to the whole world: but Pastors now have their particular and special Churches. Pareus.  
Set apart. 
4. Doct. The Father, Son, and holy Ghost one God.  God the father set apart Paul to be an Apostle, Gal. 1.1. and jesus Christ, Act. 9 and the holy Ghost, Act. 13.2. these three then are one God: for it belongeth only unto God to send Prophets, and Apostles, and Pastors to his Church: therefore all such are condemned, whom the Lord hath not sent. jerem. 14.15.  
Gospel of God: 
5. Doct. Christ God.  which is afterward vers. 16. and chap. 15.19. and in other places called the Gospel of Christ: which is an evident testimony of Christ's eternal Godhead. Pareus.  
v. 2. Which he had promised before, etc. 
6. Doct. Of the Gospel, and the nature thereof.  Concerning the Gospel of Christ, 1. evangelium, the Evangel, signifieth a joyful message of the grace of Christ: 2. though the Gospel be divers in circumstance; for there is Gospel promised by the Prophets, and the Gospel performed by Christ's coming, yet it is one and the same in substance: 3. the efficient and author thereof is God, it is called the Gospel of God: the material cause is jesus Christ, God and man: the formal, the declaration and manifestation of him to be the Son of God, v. 4. the end, is to salvation, v. 16. the effects, obedience to the faith, v. 5.  
v. 3. concerning his Son: 
7. Doct. Christ God and man.  here the person of Christ is described to be both God and man: Man as he was borne of the seed of David: and he was also declared to be the Son of God. Piscator.  
According to the flesh. 
8. Doct. Of the union of Christ 〈…〉  In that the Son of God is said to be made of the seed of David after the flesh, it showeth against the Nestorian heretics, that there are not two Sons but one Son, the same both God and man: and that according to the flesh he was made, there the property of his natures is still reserved; against the Eutychians, and Suenkefeldians, which destroyed the unity of Christ's human nature.  
By reason of this union of the divine and human nature of Christ, 
9 Doct. Of the 〈…〉 of the properties of Christ's divine and human nature.  that which was done in one of his natures, is ascribed to his whole person: and here we are to consider of a threefold communion of the properties of Christ's divine and human natures one unto the other. 1. some things are really common to both his whole person, and natures: as such things which belong to the office of the Redeemer, as to sanctify, quicken, glorify, to reign, to be adored: which things were performed in both his natures. 2. some things are communicated really to his whole person, which yet properly belong only to one of his natures: as Christ the Son of God in whole person is said to be made of the seed of David, but yet in respect only of his humanity; according to the flesh: these two communions there is no question made of. 3. a third communion there is devised by the Ubiquitaries, whereby they really communicate the properties of one nature to an other: as the flesh of Christ by reason of the union of the Godhead, they call omnipotent, knowing all things, every where present. Pareus.  
v. 8. I thank my God, etc. 1. Here two kinds of prayer are expressed, invocation, 
10. Doct. Of prayer, how it ought to be made.  which is a requesting of some grace or benefit from God, and giving thanks for some benefit received. 2. the requisite things in prayer are here showed, 1. that our prayers must be made to God, not to any creature, I thank my God. 2. we must pray with confidence, my God. 3. by Christ our Mediator. 4. not for ourselves only, but our brethren. Pareus.  
v. 9 God is my witness. Hence the lawfulness of a lawful oath among Christians, 
11. Doct. It is lawful to take an oath.  is warranted by the Apostles example against the Anabaptists. Piscator.  
v. 10. That by some means, etc. 
12. Doct. Means must be joined with prayer.  The Apostle then though he prayed for a prosperous journey, yet neglected not the means: against the Messalian heretics, who ascribed all unto prayer, and in the mean time would do nothing themselves.  
Here also the doctrine of God's providence is to be considered, 
13. Doct. God's providence worketh by contrary means.  who many times worketh even by contrary means: for S. Paul his bonds and imprisonment, which might have seemed like to hinder his journey to Rome, yet were means to bring him thither by his appeal. Olevian.  
v. 17. As it is written. The Apostles alleged Scripture, 
14. Doct. How the Apostles alleged Scriptures.  not to confirm their doctrine, for they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of themselves worthy to be credited, but to show the consent of the Prophets for the confirmation of others: But the Pastors of the Church do now allege Scripture for warrant of their doctrine. Pareus.  
v. 19 That which may be known of God. The knowledge of God is general, 
15. Doct. Of the divers kind● of the knowledge of God.  either internal by the light of nature: or external by the view of the creatures: or special, which is peculiar to the Church, which is either external, common to the whole visible Church, as by the preaching of his word: or internal, by the inward operation of the spirit, which is proper only to the Elect.  
v. 23. They turned the glory of the incorruptible God to the similitude, etc. 
16. Doct. Of the divers kinds of Idolatry.  An idol is whatsoever being not God, is worshipped for God, either inwardly or outwardly: Idolatry is of two sorts: direct, or indirect: the first, when the creature is worshipped, the Creator being omitted: and it is of two sorts, internal, when men set up such an idol in their hearts: or external, when divine worship is given outwardly to a false god, as the heathen worshipped the Sun, Moon, and stars: or to the image of a false god: indirect idolatry, when the true God is worshipped, but not after a due manner, such as he hath prescribed: Pareus.   

5. Places of controversy.  

1. Controv. Against the Manichees, which refuse Moses and the Prophets.  
v. 2. Which he had promised before by the Prophets. Out of this place August. lib. 5. cont. haeres. as he is cited by Beda, convinceth the Manichees: I (saith the Maniche) neither receive Moses not the Prophets, & quid ais de Apostolo Paulo, etc. what sayest thou then to the Apostle Paul, who in the beginning of his epistle to the Romans, thus writeth, Paul a servant, etc. put a part for the Gospel of God, which he had promised before by his Prophets, etc. then he inferreth thus, audis, quia evangelium per Apostolos non exhiberetur, ●i ante per Prophet as promitteretur, you hear that the Gospel should not have been exhited by the Apostles, unless it had been promised before by the Prophets.   

2. Controv. Against election by the foresight of works.  
v. 1. Set apart for the Gospel of Christ. Origen, and Sedulius following him, think that Paul was separated in the counsel of God, and ordained to be the Apostle of the Gentiles, because God did foresee his merits, and labour, which he should take in the Gospel: the same is the opinion of the Rhemists, who affirm, that Christ doth not appoint any by his absolute election, without respect unto their works: annotat. Hebr. 5. sect. 9 But Tolet. a champion of their own, confuteth this position, by that place of S. Paul, Gal. 1.15. But when it pleased God, (which had separated me from my mother's womb, and called me by his grace,) to reveal his Son unto me: he ascribeth this his separation to the good pleasure and grace of God, not to any merit foreseen in himself. P. Martyr addeth further, that if election were grounded upon such foresight of works, it had not been so hard a matter to find out the reason, why the Lord electeth some, and not others: and the Apostle needed not thus to have stopped the mouths of those, which complain of God's righteousness, O man who art thou, which pleadest against God, etc. And the Apostle in the same place evidently saith, It is not in him that willeth, or in him that runneth, but in God that showeth mercy. This doctrine of the free grace of God in electing his servants, hath a double use: 1. to make them confident and bold, that seeing they are elected of God, nothing can hinder or overturn their election, whatsoever befalleth them in this life: 2. as also to humble them, that they should not ascribe their election to any works of their own, but to the mere grace of God.   

3. Controv. Against the Nestorians and Ubiquitaries.  
v. 3. Made of the seed of David according to the flesh. The Son of God, not the Son of man, is said to be made of the seed of David, and yet with this limitation, according to his flesh, that is, his human nature: where first the heresy of the Nestorians is confuted, who denied that Marie was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mother of God: seeing the Apostle doth evidently affirm, that the Son of God was made of the seed of David: so that because of the union of the two natures, the human and divine in one person, that is ascribed to the whole person, which is proper but unto one of his natures: as the Son of God is said to be borne and become man, and to have died for us: and so the Son of man is said to have descended from heaven, the Son of man which is in heaven, joh. 3.13. which was only true of his divine nature, yet is spoken of his whole person, which there receiveth denomination of his human nature. 2. Beside, as the Nestorians admit no communication at all of the properties, which belong to each nature, but do so divide and distinguish the natures, as if they made two persons; so the Ubiquitaries make a confused commixtion and community, really attributing to one nature, that which is proper to the other, as though to ascribe any thing to the whole person, were secundum utramque neturam tribuere, according unto both natures to attribute it: because Christ's deity is every where, and it is true of Christ's whole person, that homo Christus, the man Christ is every where: yet it followeth not that his humanity should be every where: so than we conclude against the Nestorians, that Christus totus non dimiàtus, that Christ whole not half, was made of the seed of David; and against the other, that yet non secundum totum sus, not according unto his whole nature, but his humanity only.   

4. Controv. Against the heresy of one Georgius Eniedinus, a Samosatenian heretic in Transilvania.  
v. 3. According to the flesh: whereas we understand this place of the Apostle of the two generations of Christ, his human, in that he is said to be made of the seed of David after the flesh, his divine, in that he was declared to be the Son of God touching the spirit of sanctification: this forenamed heretic affirmeth, that Christ is said to be made of the seed of David in respect of his carnal generation, which is vulgar and common to all, and that he is by his spiritual nativity the Son of God, as other faithful are. Eniedin. expl. loc. p. 226.  
1. Concerning the first part of his wicked assertion, that this clause according to the flesh, doth here signify the vulgar and common kind of nativity, he would prove it by the like places: as, Rom. 9.3. he calleth the jews his kinsmen according to the flesh: and 1. Cor. 10.18. Israel after the flesh, etc.  
Contra. 1. It is not true, that this clause, according to the flesh, (no not in these places given in instance) doth show the common and vulgar generation: but there is implied a difference and distinction between, kindred according to the flesh, and in the spirit: and of Israel after the flesh, and Israel after the spirit: for otherwise in respect of their common nativity all Israel was after the flesh: whereas some were the children of Abraham after the flesh, some were the children of promise, Rom. 9.8. 2. The miraculous and singular birth of Christ is not insinuated only by these words, according to the flesh. but in that he is said to be made, not borne, for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it showeth the extraordinary making of his flesh, as the Apostle saith in the same phrase, Galat. 4.4. that he was made of a woman. And this is of purpose observed by divers of the fathers, to set forth the miraculous conception of Christ: as by Tertullian. lib. in praxeam. Iren. lib. 3. c. 32. advers. haeres. Vigilius in Eutychet. l. 5. August. l. 2. de Trin. c. 5. whereby is convinced the heresy of Hebian revived by this Transylvanian, that Christ's flesh was conceived by human seed.  
2. He thus objecteth concerning the other generation of Christ. 1. that every faithful man likewise hath two nativities, one according to the flesh, an other according to the spirit: as joh. 1.13. which are not borne of blood, nor of the will of the flesh, nor of the will of man, but of God: Isaac is said to be borne according to the spirit, Rom. 9.8. yet hereupon it followeth not, that they had two natures, divine and human.  
Contra. There is great difference between the two generations of the faithful, and of Christ: 1. for when they are said to be borne of the flesh and of the spirit, not two natures are thereby signified, but two beginnings of their divers births: but Christ is man according to his own flesh, and declared to be the Son of God, according to his own sanctifying spirit: he is not said to be borne of the spirit, but to be declared to be the Son of God according to the spirit: which showeth not a divers generation only, but a divers nature. 3. other faithful are the Sons of God by adoption and grace, Rom. 8.15. Ye have received the spirit of adoption, whereby we cry, Abba, Father: But Christ is the true natural Son of God: joh. 1.18. The only begotten Son, which is in the bosom of his father: Heb. 1.3. The brightness of his glory, and the engraved form of his person.  
2. Object. Christ is no otherwise the Son of God, then because the Father sanctified him, and sent him into the world: joh. 10.36. Say ye of him, whom the Father hath sanctified into the world, thou blasphemest, because I said I am the Son of God? And thus others also are the Sons of God, because they are sanctified by his spirit.  
Contra. Christ maketh not his sanctification a cause of his Sonship, but he reasoneth from the effects, which are set forth by an argument from the less to the greater: that if the Scripture calleth civil Magistrates the Sons of God, in respect of their office; much more may Christ call himself the Son of God, whom the Father had sanctified to be the Redeemer of the world, and to be the chief governor thereof.  
3. Object. By the spirit of sanctification, the divine nature of Christ can not be signified: for Christ is thereby sanctified, but that which sanctifieth, is divers from that which is sanctified and the Apostle giveth this to be the cause of Christ's being the Son of God, namely his resurrection: But his divine nature rather should be the cause, if it were here signified.  
Contra. 1. It is true that which sanctifieth is divers from that which is sanctified ● and Christ's human nature, which is sanctified, is divers from his divine, which sanctifieth. 2. neither is the resurrection given as a cause of his being the Son of God, but of his manifesting to be the Son: there is one cause of the being of a thing, an other of the manifestation. ex Paraeo.   

5. Controv. Against the Marcionites, that Christ had a true body.  
v. 3. Made of the seed of David. Then the Marcionites heresy is hereby convinced, which imagine Christ to have an invisible body, that could not be seen or touched, though it were present: from whose heresy they much differ not, which include the body of Christ in the sacrament, under the forms of bread and wine, neither giving unto it place, nor disposition of parts, nor making it visible or palpable: their heresy also is noted, that affirm Christ to have brought his body down from heaven with him: or to have passed through his mother's womb, as water through a conduit: for he was made of the seed of David. Gryneus.   

6. Controv. Against the Apollinarists, that Christ had no human soul.  
v. 3. Made of the seed of David. If Christ had a true human body, made with parts, organs, and instruments, of life and sense, as other men have, than it followeth also that he was endued with an human soul: which though it be not here comprehended under the name of flesh, yet it followeth by necessary consequence, that having an human body, he likewise received of God a reasonable soul: as he himself saith, Matth. 26.38. My soul is heavy unto death: his divine spirit was not subject to grief or heaviness. This overthroweth the heresy of the Apollinarists, which denied Christ to have an human soul, but affirmed, that his flesh was animated by his divine nature.   

7. Controv. That the Roman faith is not the same now, which was commended by the Apostle.  
v. 8. Your faith is published through the whole world. Pererius among other commendations of the Roman faith, allegeth this, That the Roman Church hath kept inviolablely the faith once received by the Apostles, and therefore the fathers, Ireneus, Tertullian, Opsatus, by this argument used to confute heretics, because they dissented from the faith of the Church of Rome. The Rhemists also allege divers testimonies of the fathers in the commendation of the Roman faith, as of Cyprian, who saith, whose faith was praised, to whom misbelief can have no access, epist. 55. nu. 6. likewise Hierome, the Roman faith commended by the Apostles mouth, will receive no such deceits, nor can be changed possibly, though as Angel taught otherwise, being sensed by S. Paul's authority, adv. Ruffin. l. 3. c. 4.  
Contra. 1. The meaning of these fathers is not, to give such privilege unto the Roman Church, as that it should never fail in faith: for Cyprian, though in error himself, chargeth Stephanus Bishop of Rome with error: and Hierome showeth that Liberius Bishop of Rome fell into heresy: catalogue. and he himself reproveth the custom of the Church of Rome; and preferreth the custom of the Catholic Church in all the world● Evagrio. 2. But they give this commendation of the Roman faith, which was commended by the Apostle, which while the Church of Rome held, as it did until those times, it could not possibly err. Now being fallen from that faith, more than any Christian Church in the world, it hath lost this commendation which S. Paul gave of the faith of the Romans: therefore as P. Martyr well saith, dolendae magis sunt vices Romana Ecclesia, etc. this change of the Church of Rome is much to be lamented, which being sometime so highly commended by the Apostle, is now become the seat of Antichrist: as at jerusalem, Antioch, Alexandria, Constantinople, which were sometime famous Churches, the Mahometarie profession is now received: and the Christians that are there, are addicted to infinite superstitions.   

8. Controv. That the Pope is not universal Bishop.  
v. 5. By whom we have received grace and Apostleship, etc. among all the Gentiles: hence the Romanists may pretend the Pope's universal Pastorship over all the world, because he succeed the Apostles.  
Contra. 1. Other Bishops also as well as the Pope succeeded the Apostles, therefore they also may challenge as well as he, to be universal Bishops. 2. But neither they nor he do succeed the Apostles in their special calling to be Apostles, but in their general ministery in office, in being Pastors and Bishops. 3. The Pope challengeth to be Peter's successor, not Paul's: but Peter was the Apostle of the circumcision, not of the uncircumcised Gentiles. 4. Gregory the 1. Bishop of Rome condemneth the title of universal Bishop, and thus wrote concerning john Patriarch of Constantinople, who affected that title, lib. 6. epist. 30. Ego fideliter dico, quia quisquis se universalem sacerdotem vocat, vel vocari desidevat, in electione sua Antichristum praecurrit, etc. I speak confidently, that whosoever calleth himself universal Priest, or desireth to be so called, in his pride forerunneth Antichrist: likewise in the African Council it was thus decreed: the Bishop of the first Sea shall not be called the Prince of Praists, or the chief Priest, but only Bishop of the first Sea: universalis autem nec etiam Romanus pontifex appelletur, etc. But no not the Bishop of Rome shall be called Universal. distinct. 100 primae sedis.   

Controv. 9 Against the Popish distinction, between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to worship, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to serve, ver. 9 Whom I serve in my spirit.  
1. The Romanists make this difference: they take the first to signify religious worship due only unto God, the other to betoken service which is given unto Saints and men, Bel. lib. 1. de Sanctor. beatitude. c. 12. Erasmus much dissenteth not, saving that he understandeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be worship, which is given Divis aut Deo, to Saints or God.  
Contra. That these words are indiffently taken for the same, is evident both by the Scripture, and profane writings. 1. as the Apostle here saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whom I worship, so in other places he useth the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to serve, Act. 10.19. Rom. 7.6. and 12.11. Ephes. 6.7. Philip. 2.22. Pareus. And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to serve, is given unto God, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they would have only to signify to worship, is used of men: as in Leviticus 23.7. where it is said, thou shalt do no servile work, the words are, as the Septuag. translate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: likewise Deuter. 28.48. where it is said thou shalt serve thine enemies, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 2. likewise these words are in foreign writers taken in the same sense, as Pet. Martyr showeth out of Suidas, that at the first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but that the first word afterward was taken to be of the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to worship: So also Xenophon lib. 3. Cyropaid. bringeth in the husband thus speaking unto Cyrus concerning his wife, that he had rather give his life, than she should serve, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Beza also showeth the same out of Pindarus in Olymp. odd 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a reward for service: So that the vanity of this distinction sufficiently appeareth: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is derived of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is added for more vehemency, and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to tremble: because it is the use of servants to be much afraid and tremble at the presence of their Masters: Erasmus. This device than will not serve their turn, to coin two kinds of religious service by this curious distinction, one peculiar unto God, the other unto Saints.   

Controv. 10. That God only is spiritually to be served and worshipped.  
v. 9 Whom I serve in the spirit: God only is so to be served, as our Blessed Saviour saith, Matth. 4.10. thou shalt worship the Lord thy God, and him only shalt thou serve: Origen saith, lib. 1. in epist. ad Roman. Nos nullam creaturam, sed patrem, filium, & spiritum sanctum adoramus & colimus, we worship no creature but the father, Son, and holy Ghost, etc. Therefore if no creature is to be worshipped, much less an image, which is the work of man's hands: if not the living are to be adored, much less the dead. But here this objection will be moved, if no creature is to be worshipped how then do we adore Christ? Chrysostome answereth, Nemo veneraturus regem dicit illi exuas purpuram, etc. no man coming to do reverence to the king, saith put off thy robes: So Christ being clothed with our flesh, is worshipped in and with our humanity, which is united unto his Godhead in one person: yet the original and first cause of this adoration given unto Christ's humanity, proceedeth from his divine nature: adoration then being due unto the person of Christ, is yielded unto him both God and man, Martyr.   

Controv. 11. Of the vain use of popish pilgrimages.  
v. 13. That I might have some fruit: Paul desireth to see Rome, to the intent, that he might receive some fruit by them, and they by him: this was the end of this his journey and peregrination: Much unlike herein were the pilgrimages which in times past, and now in many countries are made to Rome, jerusalem, and other places: which are only of a superstitious meaning, to offer before some idol, and to perform their vows: But the end of the travail & coming together of Christians should be for their mutual edifying, Mar.   

Controv. 12. None to be barred from the knowledge of God's word.  
v. 14. I am debtor both to the Grecians and Barbarians: seeing there was no nation so barbarous, to whom the Apostle was not willing to impart the knowledge of the Gospel, the Romanists are evidently convinced of error, that will not admit their lay people generally to the reading of the Scripture: If the gospel of salvation must be communicated to all, than the Scriptures also, which contain the knowledge of salvation, should be common to all, Hyperius: the book ●● the law was appointed to be read in the hearing of the people that they might learn and fear God, Deuter. 31.12. see more Synops. Centur. 1. error. 3.   

Controv. 13. Against diverse heretical assertions of Socinus touching the justice of God.  
v. 17. For by it the justice of God is revealed: because in this place the justice of God is taken for his benignity and mercy showed by Christ in the Gospel, Socinus, that blasphemous heretic, taketh occasion thus to broach his errors. 1. he saith, that justice being understood of God, is never in Scripture set opposite to God's mercy: but the contrary is evident, Psal 5.6. thou shalt destroy them that speak lies: here the Prophet speaketh of God's revenging justice: and in the next verse he compareth it with God's mercy, But I will come into thine house in the multitude of thy mercies. 2. he affirmeth, that, that which is opposed to God's mercy, is not called the justice of God, but wrath, indignation, severity: which is evidently refelled, v. 31. they knowing the justice of God, that they which commit such things are worthy of death: here the vengeance of God upon sinners, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, justice. And yet more evidently, Psal. 145.17. the Lord is just in all his ways, and merciful in all his works, here the justice and mercy of God are compared together. 3. further he saith, that this justice of God, as it is set against his mercy, is of two sorts: there is one, whereby he punisheth the wicked and obstinate sinners, an other, whereby he chasteneth even those, that are not altogether impenitent. But herein is his error, he maketh them two kinds of justice, which are but diverse degrees of one and the same justice: for when God showeth severity in punishing the wicked, therein he exerciseth his strict and rigorous justice: and when he chastiseth sometime his own children, for their amendment, he useth the same justice, but in an other degree, tempering his justice, with mercy and favour, Pareus.   

Controv. 14 Against inherent justice.  
v. 17. The justice of God is revealed: the Rhemistes apply this place against imputative justice, alleging out of Augustine how it must be understood of that justice, not which God hath in himself, sed qua induit hominem, but wherewith he endueth man when he justifieth him.  
Contra. 1. They do not well translate the word induit, which signifieth here not to endue, but to clothe with: and so man being justified by faith is clothed with Christ's righteousness: he is not justified by any inherent righteousness in himself, but by an imputed righteousness, Rom. 4.6. 2. And the Apostle doth expound himself, Rom. 3.22. showing that the justice of God is by the faith of jesus: and Philip. 3.9. the Apostle renounceth his own righteousness, that he might have the righteousness of God through faith.   

Controv. 15. That the Sacraments do not confer grace.  
Kemnitius out of this place, v. 16. the Gospel is the power of God to salvation, inferreth, that the Sacraments do no otherwise justify then the word preached, that is, excitando fidem, by exciting and stirring up our faith: as in this sense, the Gospel is said to be God's power to salvation.  
Bellarmine answereth, 1. that the Gospel is not here taken for the preaching of the Gospel, but for the history of the Gospel, as of Christ's incarnation, and passion: 2. if it be taken in the other sense, it followeth not because the preaching of the word justifieth only, by stirring up faith, that therefore the Sacraments justify the same way, Bellar. lib. 2. de effect. sacram. c. 11. ration. 4.  
Contra. 1. The Apostle speaketh not only of the historical narration of the Gospel, but of preaching and publishing the same, as it appeareth both by the words before going, v. 15. I am ready to preach the Gospel to you that are at Rome: and by the words following, it is the power of God to salvation to every on that believeth: but they cannot believe unless they hear, neither can they hear without preaching. 2. the argument thus followeth from the greater to the less, if that which is more principal in the work of our salvation, do justify no otherwise then instrumentally, in stirring up faith, namely the preaching of the word, then that which is less principal, cannot justify more: but the word and preaching of the Gospel, is the more principal: for they beget faith, which the Sacraments only confirm and seal: therefore the Sacraments do not justify men, us by conferferring of grace by the work wrought.   

Controv. 16. That faith only justifieth.  
v. 17. The just by faith shall live: out of this place, where the very justice, life, and activity of the soul is ascribed to faith, we do conclude that a man is justified only by faith: for all is ascribed unto faith: Now the Romanists, seeing this place of the Apostle to be so pregnant for justification by faith only, seek diverse shifts, to obscure the truth of this testimony.  
1. Costerus Euchirid. 170. saith, that these words, the just shall live by faith, have no other meaning but this, justum secundum fidei norman vitam dirigere, that the just doth direct his life according to the rule of faith.  
Contra. 1. He doth not place the words aright, for thus are the words to be joined together, the just by faith shall live, so that by faith, hath rather connexion, with the first word, the just, then with the last, shall live. 2. the Apostle by life, here understandeth everlasting salvation, not our conversion here: as is said before, v. 16. that the Gospel is the power of God to salvation to every one that believeth: faith then bringeth to everlasting salvation.  
2. The Rhemists have this shift, that faith together with works must be here understood to justify: the Apostle saith not, the just shall live by faith only: to this purpose also Bellarmine, lib. 1. de justificat. c. 20.  
Contra. 1. If the whole life of the soul depended not upon faith, but partly upon faith, partly upon works: than it might as well be said, the just shall live by works: which were an absurd speech, and not far from blasphemy. 2. the Apostle c. 3.28. excludeth works, concluding that a man is justified by faith without the works of the law: then to live by faith, is to live only by faith, as we are justified only by faith without works. 3. Now although the just live by faith, and not by works, yet faith liveth by works: it must be a lively and effectual faith working by love, by the which the just man liveth: and not a dead faith.  
3. Pererius here slayeth to their old distinction of justification: the first which is by faith, the second is perfited by works: so faith is said to justify a man, because it is exordium, fundamentum, radix iustificationis, the beginning, foundation, and root of justification, Perer. d●sput 8. in 1. ad Roman. sect. 46.  
Contra. 1. That which he calleth the second justification, is properly, satisfaction, which is the fruit of justification: as the Apostle saith, Rom. 6.22. being now freed from sin, and made servants unto God, you have your fruit in holiness, and the end everlasting life: where the whole state of the faithful man is divided into these three parts, his justification and freedom from sin, which is by faith, the fruit of his justification which is holiness, and the end or reward, which is everlasting life. 2. to live by faith, showeth that not the beginning but the perfection of our life is by faith, and by nothing but faith, as the Apostle saith, the justice of God is revealed from faith to faith: faith is the beginning and end of this justice: there is no time, wherein salvation is given unto any but by faith, as Thomas expoundeth: see before quest. 42.  
4. Bellarmine hath an other devise, he maketh this the meaning; the just shall live by faith, that is, ex fide patienter expectare, quae Deus promisit, by faith he doth patiently expect those things which God hath promised: So he would have it understood, rather of patient waiting and expecting, then of justifying. lib. 2. de effect. sacram. c. 9  
Contra. This patient expecting of God's promises is indeed a fruit of justifying faith, for it is the ground of things hoped for: and he that is justified by faith, hath this grace also of patient expectation: but to live by faith comprehendeth more. 2. and that by this phrase, to live by faith, the Apostle understandeth to be justified by faith, is evident Gal. 2.20. Thus I live, not I now, but Christ liveth in me, and in that I now live in the flesh, I live by the faith if the Son of God, etc. 3. And whereas Bellarmine further objecteth, that the Prophet's meaning, from whom the Apostle taketh this saying, is none other, but to note their patience, that waited for the Lords promises: it hath been showed before, qu. 44. that the Apostle keepeth the Prophet's sense, and doth most fitly apply this sentence to justification by faith.  
5. But the Romanists against justification by faith only, thus object. 1. It seemeth a very absurd thing, to make men believe, that they shall be justified by faith only, without either satisfaction for their sins, or the works of righteousness: by this means, nothing could be easier, then by faith to be saved. 2. And this doctrine will make men presumptuous, that they will care for no good works: and so there should be no more use either of precepts to exhort them unto the works of piety, nor of threatenings to terrify them from sin.  
Contra. 1. Though that faith need no satisfaction for sin in ourselves, nor good works as helping unto justification: yet it apprehendeth the satisfaction made by Christ's suffering for our sins: and works are also necessary as testimonies of our faith, though not as helps of our justification: neither is such a faith, lively and effectual so easy a thing, seeing man hath no power of himself to attain unto it, unless God do give it: and to believe in Christ, as a Christian ought, is found to be the hardest thing in the whole world. 2. Neither is this a doctrine of presumption, nor yet doth it make void, precepts and comminations: for faith though it require not works as causes and helps to salvation, yet it cannot be without them as fruits and effects: so that the law of faith establisheth the law of works: as the Apostle showeth, c. 3.31. do we then make the law of none effect through faith? God forbid, yea we establish the law. Pareus.   

Controv. 17. How the Gospel is the power of God to salvation to every one that believeth, v. 16.  
This, and such like places, which ascribe justification and salvation to faith, as joh. 3.16. that whosoever believeth in him, should not perish: Act. 13.39. by him every one, that believeth is justified: Bellarmine would thus elude. 1. he saith, that these Scriptures must be understood negatively, that without faith none are justified: not that only by faith they are justified. 2. then by all are understood, all nations, that there is no difference between jew, and Gentile, but that one common way to salvation is propounded to them all. 3. And it being applied to every particular man, the meaning is, that not faith of itself alone, but with other things, as hope, charity, justifieth, Bellar. lib. 1. de justify. c. 22.  
Contra. 1. Yes these sayings hold affirmatively, that faith is sufficient unto salvation: for our Saviour saith, john 5. he that believeth, etc. hath everlasting life, and is passed from death to life: that which giveth a man a present assurance, and real possession of everlasting life, is alone available to salvation. 2. True it is, that none of what nation soever are excluded, but every one that believeth wheresoever, is justified: this confirmeth the doctrine of justification by faith, that there is no other way to salvation either for jew or Gentile. 3. And if the Gospel be the power of God to salvation to every one that believeth: than it followeth that every one that believeth is saved, where else were the power of God to salvation, if it were not effectual to save? if than this power be in faith to salvation, if it could not save without the supply of other helps, this power should be turned into weakness: that which is powerful to salvation, is sufficient to salvation: God's power worketh perfectly it hath no want, nor requireth any help: but in faith is the power of God to salvation, Ergo, etc.   

Controv. 18. Of the difference between the Law and the Gospel.  
v. 18. The wrath of God is revealed from heaven against all ungodliness: Bellarmine hence inferreth, that comminations and terrors, are as proper and peculiar to the Gospel, as to the law, lib. 4. de justificat. c. 2.  
Contra. True it is, that the Gospel also hath many comminations against sinners: and as by the Gospel the righteousness of God is revealed from faith to faith, v. 17. so the wrath of God is also revealed thereby against all unrighteousness: but this is not the proper effect of the Gospel, but accidentally: for the Gospel by the unthankfulness of them which believe it not, being ordained for their salvation, is turned unto their condemnation: And whereas the Law in general condemneth all infidelity and unbelief, the Gospel peculiarly condemneth unbelief in Christ, Pareus. See further hereof, Synops. Centur. 4. er. 60.   

Controv. 19 Whether by natural means the Gentiles might have attained to the knowledge of the only true God, without the special assistance of God's grace.  
1. Bellarmine affirmeth the contrary, Deum esse, & unum esse, cognosci posse lumine rationis absque speciali gratiae auxilio, that it may be known that God is, and that he is but one by the light of nature, without the special help of grace: and he insisteth upon this place of the Apostle, v. 20. thereout urging these two arguments. 1. because the Apostle saith, the invisible things of the world are seen not by revelation, but by creation. 2. and seeing the Gentiles are hereby made inexcusable, because they notwithstanding this natural knowledge of God, committed idolatry, it showeth, that they knew God by the creatures, or else they might have excused themselves by pretence of their ignorance, Bel. lib. 4. de great. c. 2.  
Contra. 1. Though we consent not to their opinion, who hold, that nothing at all can be known of God, without his special assistance: as Petrus ab Aliaco affirmeth in 1. sent. qu. 3. which opinion see before confuted, qu. 54. for many things touching the Godhead, as his goodness, wisdom, power, are seen in the creation. 2. yet it cannot be proved, that the Gentiles did, or could attain unto such a manifest knowledge of the only true God, only by the light of nature, without God's further assistance: And this is an evident argument hereof, because never any of the Gentiles, de facto, in fact did attain unto such knowledge of God by the light of nature. 3. And concerning the reasons urged: S. Paul showeth, that the invisible things of God were to be seen in the Creatures: not that the Gentiles did therein see them, but they might have seen them, if they had not been wilfully blind: and they were made inexcusable, because they could not plead simple ignorance, but their own wilfulness was the cause of their ignorance, which took from them all excuse: see hereof before, qu. 52.54.57. So that Augustine's resolution is good: that the creatures do indeed cry with a loud voice, ipse fecit nos, God made us, sed surdis canere, etc. but they thus speak unto deaf men, unless God show further mercy: see further Synops. Centur. 4. err. 38.   

Controv. 20. Against some Philosophers, that the world is not eternal.  
v. 20. The invisible things of God, to wit, his eternal power and Godhead are seen, etc. If God's eternity is seen by the works which he made, then that which is made is not eternal. 1. that which is made must have one by whom it was made: he than that made the world, was before the world: then as by the things made, the maker is found to be eternal; so the things made, which had a beginning, are concluded not to be eternal. 2. beside, where things are contrary one unto another, there is no eternity, now in the world there are things contrary, as actions, passions, generation, corruption: seeing then the world consisteth of corruptible parts, the whole must be also subject to corruption: Then is the opinion of Aristotle vain and false, that held the world to be eternal, and of Pliny, which calleth the world God, and of Hermeas the Stoic, that imagined a coeternity of matter with God, whereof he made the world: ex Faio.   

Controv. 21. Against the adoration, and setting up of images in Churches and places of prayer, ver. 23. they turned the glory of the incorruptible God to the s●imilitude of an image.  
Though the use generally of all images be not condemned among Christians, as the Turks hold it unlawful to make the similitude of any thing: for there may be a civil and historical use of pictures and images: yet it is dangerous to set them up in the public places of God's service, either to fall down and worship before them, as the Romanists do, or to retain them for a supposed ornament, as the Lutherans: The reasons against all such public use of imagery, are these.  
1. It is the direct commandment of God, that he would have no image made to represent him by, Deut. 4.15. Take heed, that ye corrupt not yourselves, or make you a graven image or representation of any figure, whether it be male or female, the likeness of any beast, or the likeness of any feathered foul, etc. the same prohibition is expressed in the second commandment of the Moral Law, which is perpetual, and bindeth for ever, Pare.  
2. Herein pseudo-Christians do conform themselves to the Gentiles, by whom imagery was brought in, and herein they do oppose themselves to the decision of the Turks and jews: for as the Gentiles did use the pictures and images of beasts, which they joined to their idols, so is it among the Romanists: as they make john Baptist with a lamb in his lap, Vendeline with oxen, Antony with hogs, Eustachius with bucks and dogs, Gallus with a bear, Gertrude with mice, Martin and George upon horseback: These were the very superstitious fashions of the heathen, Gualther.  
3. Nay the very Gentiles at the first did a long time forbear the superstitious use of images: Plutarch writeth in the life of Numa Pompilius, that he would suffer no images to be in Churches, because he thought it not fit to make God like unto man, or any other thing, who is an invisible spirit: and so the Romans continued without images for the space 170. years: Varro also thus writeth hereof: that they which first brought in images, metum civitatibus ademerunt, & errorem addiderunt, did take away the fear and awe of the gods from cities, and brought in error: And if the first use had remained, castius dij obseruarentur, the gods should more chastened and sincerely have been worshipped still: to this purpose Augustine reporteth the words of Varro, lib. 4. the civit. dei. c. 31.  
4. The daily offence and hindrance that cometh by images set up in the Churches showeth the inconveniency of them: for they draw away men's minds from true devotion, and their eyes are first set to gaze upon such objects: therefore the Lacedæmonians forbade, that any images should be set up in their Counsel house, lest that by the sight thereof, their minds might be drawn away from the business of the commonwealth, which they came together to consult about: Augustine also giveth this reason, contion. 2. in Psal. 103. because by the very place some honour is given to images, when they are set up in Churches, Martyr.  
5. The first that are found to have made account of images among Christians for any religious use, was Marcellina the companion of the heretic Carpocrates, who privately had the images of Christ, Paul, Homer, Pythagoras, which she used to burn incense unto: Augustin. lib. de haeres. ad Quodvult Deum: But among the ancient Christians the public use of images in places of prayer was condemned: Epiphanius coming to a Church in the diocese of the Bishop of jerusalem, there seeing a picture in a cloth, caused it to be cut in pieces: and he writ an epistle unto the Bishop of jerusalem, that he should not suffer any such thing to be done in his Churches: which epistle Hierome translated into Latin●, therein showing his consent with him: In the Elibetan Council, can. 36. it was decreed that no pictures should be made upon the walls of the Churches: Leo Isauricus had a Council at Constantinople, wherein images were condemned, yet after this they were restored by Irene the Empress, and Tharasuos patriarch of Constantinople in the 2. Nicene synod: And about the same time Carolus the great held a Council in Germany, where the decrees of the said Nicene synod were abrogated: ex Martyr.  
Now on the contrary it will be thus objected for the use of images: 1. The Lord in diverse visions did show himself in certain representations, as Dan. 7. like an ancient man, and Matth. 3. the holy Ghost appeared in the likeness of a dove.  
Answ. 1. That which God did grant unto certain persons, upon some certain and special occasions must not be drawn into a general rule: neither is it lawful to leave a general precept, unless some special prohibition can be showed, Pareus. 2. So the Lord in Scripture is likened unto a lion: they may as well infer thereupon, that they may so picture him, Gualther. 3. And there is great difference, between the writing of Scripture, and a picture: for the Scripture speaking of such visions and representations, expoundeth itself, and showeth the meaning thereof: but a picture is dumb and idle: Martyr. 4. and though such visions may be historically represented, yet it followeth not, that they should be set up for any religious use, Faius.  
2. Object. Many miracles have been done before images, as Eusebius maketh mention of a brazen image of Christ at Caesarea, and there was an other image of a woman by, touching the hem of his garment: under the which grew an herb, that after it came up so high as the skirts of the image, had a sovereign power against all diseases.  
Answer. 1. This image (the history being admitted) was not set up in any religious place, but openly in the city, as a monument of that miraculous work. 2. God might in the beginning of Christianity show such miracles, as Peter's shadow healed the sick, for the confirmation of the Christian faith: which miracles are now ceased. 3. this miracle being admitted, yet even such images, when they are abused to idolatry, may notwithstanding be broken down: as the brazen serpent had a special virtue, to heal the biting of serpents in them that looked upon it, yet notwithstanding H●z. Isiah broke it down, when it began to be abused to superstition.  
2. Object. God hath punished such as offered any contumelic or disgrace to such images, as being the signs of God: as Socrates writeth, lib. 7. tripartit. histor. how julian removed the said image of Christ at Caesarea, and caused his own to be set up instead thereof, but it was cast down by lightning: and when the heathen had drawn the other image in disgrace round about the streets, the Christians took it up, and preserved it, etc.  
Ans. 1. Images set up for such idolatrous and superstitious uses, are no signs of God: and therefore the honour given unto such is a contumelic and dishonour unto God: for the will of him that giveth honour is not the rule of honour, but of him that is honoured. 2. yet even the disgrace and despite offered to such false signs of God, redoundeth sometime unto God, when they are done with an intention to dishonour God, Pareus: as julian did disgrace that image upon his hatred to Christ, and therefore the Lord did therein show his power: see further against the adoration of images, Hexap. in Exod. c. 20. Command. 2. Controv. 4.   

22. Controv. Of the corrupt reading of the vulgar Latin translation, v. 32.  
The Latin translation thus standeth, Who, when they knew the justice of God, did not understand, that they which do such things, are worthy of death, not only they which do them, but they also which consent unto the doers, etc. whereas according to the original, the words are thus truly translated, The which knowing the justice of God, how that they which commit such things are worthy of death, not only do the same, but have pleasure in them, etc. B. or favour those that do them. So that the Latin translation faileth, 1. both in the words: for these words, did not understand, and they which do them, are not in the original: 2. as also in the sense: for according unto the Greek reading, the Apostle maketh it a more heinous thing to favour and patronise evil doers, then to be a doer of evil: but after the other reading, the latter is the greater: 3. beside after the vulgar Latin, the words include a contradiction: for when they knew the justice of God, how could they choose, but understand it: 4. Chrysostome, Oecumenius, Theophylact, do read and interpret this place according unto the Greek text.  
Bellarmine here answereth: 1. that some Greek copies had had these word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they understood not: as appeareth in Origens' commentary, and Titlemannus affirmeth, that he had seen an ancient Greek copy with those words. 2. it is a greater sin to do evil, as to commit murder, then only to consent. 3. they might have a theorical knowledge, and yet fail in practice, and so not understand in effect. 4. Cyprian, Ambrose, Sedulius, Hayme, Anselm, do read here according to the vulgar Latin, so we may set one ancient writer against an other: to this purpose Bellarm. lib. 3. de verb. Dei. c. 14.  
Contra. 1. Though some Greek copies might have those words, yet the most, and the most ancient have them not: as is evident by the Greek commentaries: and the Syrian translator followeth the Greek text, as it is now extant. 2. The Apostle speaketh not of a bare consent unto evil, but of favouring, patronizing, and taking pleasure in them, which is more than to do evil: for this one may do of infirmity, the other proceedeth of a settled malice. 3. the understanding is in the judgement of the mind, not in the practice: and therefore to know a thing, and yet not to know or understand it, includes a contradiction. 4. the Greek authors and commentaries are more to be respected in this case, for the finding out of the best reading in the Greek, than the Latin writers.   

23. Controv. Against the Popish distinction of venial and mortal sins.  
v. 32. Worthy of death. Hence the Rhemists infer, that some sins are mortal, that is, worthy of damnation, some venial, that is, pardonable of their own nature, and not worthy of damnation.  
Contra. 1. This distinction is contrary to the Scripture, which saith, the wages of sin is death, Rom. 6.23. no sin is excepted: and whosoever continueth not in all things written in the law, is under the curse, Gal. 3.10. And if any sin were venial in it own nature, it would follow, that Christ died not for all sins: for those sins, which are pardonable in themselves, need not Christ's pardon. 2. Indeed there are degrees of sin, and some are worthy of greater condemnation than others, and are more easily pardoned, yet in God's justice every sin deserveth death: which are through God's mercy made venial both the less and greater sins: so that one and the same sin may be mortal to the impenitent, and yet venial to the penitent believer.    

6. Moral observations.  
1. Observ. v. 1. Called to be an Apostle: none then must take upon them any Ecclesiastical function, but they which are thereunto called and appointed of God. Heb. 5.4.  
2. Observ. v. 5. For obedience to the faith: the Lord straightly chargeth, that obedience should be given to the faith of his Son: whence are these sayings, Psal. 2.12. Kiss the Son. Matth. 17.5. Hear him: they then profess not the Gospel of Christ truly, who make only a show thereof in words, but deny obedience in deed.  
3. Observ. v. 7. Grace to you and peace: this inward peace of conscience, is that peace which can not be taken from us: all other things in the world are temporal, but the grace and favour of God, and this inward peace, ne morie ipsa abscinduntur, are not cut off by death itself: Chrysost. for this peace we ought all to labour, which Christ hath left unto us after an other manner, than the world leaveth peace, joh. 14.27.  
4. Observ. v. 8. I give thanks, etc. for you all. This is true charity, to pray one for an other, and to give thanks unto God for the graces bestowed upon others, as if they were conferred upon ourselves: And as here the Apostle prayeth for the Church, so the Church prayeth for the Apostle S. Peter, Act. 12.5. the Pastor and people are hereby taught one to pray for an other.  
5. Observ. v. 12. That I might have consolation together with you. Herein the Apostles modesty appeareth, who taketh not himself to be so perfect, but that he might receive some comfort even by the faith of the Romans: Let no man therefore despise the gifts and graces of others: for every one may profit by an other: even as one member helpeth an other.  
7. Observ. v. 13. I have been letted hitherto. Seeing the purposes of holy men, as here this of S. Paul was hindered, it teachet us, that we should commend and commit all our purposes, and counsels to God's providence, and fatherly direction.  
8. Observ. v. 17. The just shall live by faith. Hence Chrysostome inferreth, that men should take heed of curiosity, to know a reason of God's works: but they only must believe: As Abraham was not curious, when God bade him sacrifice his son, but he obeyed without any further reasoning, or disputation: But the Israelites, when they understood, that the Canaanites were as giants, because they saw no reason, or likelihood to overcome them, doubted, and so fell in the wilderness: so he concludeth, vides. quantum sit incredulitatis barathrum, you see what a dangerous downfall incredulity is, and what a safe defence faith is.  
9 Observ. v. 24. Wherefore God gave them up to the lusts, etc. The Lord sometime gave the idolatrous Samaritans over to lions, 2. King. 17. but he giveth over these idolatrous Gentiles to their own hearts lusts, and vile affections: which did more tyrannize over them, than lions and tigers: for when the body is given up to wild beasts, and deprived of life, nothing happeneth against the condition of our mortal nature: but when the mind is ruled by lust, and so the affection prevaileth against reason: this is monstrous, and unnatural. Perer. disputat. 20.  
10. Observ. Which is to be blessed for ever. We are taught by the example of the Apostle, when as we speak of the majesty of God, to break forth into his praise, as the Apostle doth here, and c. 9.5. 1. Tim. 1.17.  
11. Observ. Chrysostome further observeth, that as God still remaineth blessed, though his glory were defaced by the idolaters, as much as in them lay: so likewise the members of Christ, when they are reviled and railed upon, are not thereby hurt: nun vides adamanters cum percutitur, percutit iterum, like as the adamant, when it is smitten, it smiteth again, and leaveth a dint in the hammer that striketh it.    

The second Chapter.  

1. The text with the divers readings.  
THerefore thou art inexcusable, O man, (O son of man. T.) whosoever thou art, that judgest: (thy neighbour. T. but this is not in the original) for wherein thou judgest an other, L.T. (in that, that thou judgest an other, G. or in that wherein thou judgest an other: but in the original it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for wherein: the antecedent is omitted) thou condemnest thyself: for thou that judgest, dost the same things: (not thou dost the same things which thou judgest. L. in the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou judging, that is, which judgest: the relative is referred to the person, not to the thing.)  
2 But we know (are sure, B.) that the judgement of God is according to truth, against those V. B.T.Be. G. (upon those, L. the preposition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in, against) which commit such things.  
3 And thinkest thou this, O thou man, that judgest them, which do such things, (condemnest them, which etc. Be. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used, signifieth properly to judge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to condemn) that thou shalt escape the judgement of God?  
4 Or despisest thou the riches of his goodness, L.U. A.B. (or benignity, gentleness, T. Be. rather than bountifulness, G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and patience, and long sufferance, (or long animity) not knowing that the goodness (or benignity of God) leadeth thee (or bringeth thee, R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to repentance? (not to penance, R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather repentance and change of the mind, then outward penance)  
5 But thou, after thine hardness, and heart that cannot repent, dost treasure up unto thyself (heapest up. L.B.G. gatherest to thyself, V. but the word properly signifieth to store or treasure up) wrath, in the day of wrath, V.A.L. (that is, against the day of wrath, Be. T.G. B. but in the original it is in the day) and of the revelation T.A.L. (declaration, G. B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, revelation) of the just judgement of God:  
6 Who will render to every man (reward every man, B.G. but it is put in the original in the dative) according to his works:  
7 That is, to them, which by continuance in good works (or in well doing, B.G.U. but the word in the original, is good works: not according to patience in good works, L.R. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well perseverance, and continuance, as patience: nor, which by perseverance seek the glory of good works, Be. good works is better referred to continuance) seek glory honour, and immortality, eternal life:  
8 But unto them, that are contentious (verbat. of contention, L: R.) and disobey the truth, and obey unrighteousness, (not give credit to unrighteousness, L. R. for both the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, disobeying, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, obeying, are of the same derivation) shall be indignation, and wrath: V. A.B.G.Be. (wrath and indignation, L. T. but the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, excandescentis, commotion or indignation, is less, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wrath, rage)  
9 Tribulation and anguish shall be against the soul Be. V.A. (upon the soul, B.G.L. to every soul, T. the first rather, see before v. 2.) of every man that doth evil, of the jew first, and of the Grecian. (not to the jews first, and to the Gentiles. T.)  
10 But glory, honour, and peace to every one (every man, B.) that doth good, (to every one that doth good, glory, honour, etc. G. but here the words are transposed) to the jew first, and also to the Grecian. (not, to the Gentiles, T.)  
11 For there is no respect of persons V.B.G. (acception of persons, Be. L. R.) with God. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acception of persons)  
12 For as many as have sinned without the law (not, whosoever hath sinned, L. B. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whosoever, is put in the plural) shall perish also without the law, and as many as have sinned in the law, shall be judged by the law:  
13 For not the hearers of the law, are just with God, (before God. G.T. in the sight of God, B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apud, with) but the doers of the law shall be justified.  
14 For when the Gentiles, which have not the Law, do by nature (not naturally, L. R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by nature) the things of the Law, (contained in the law, G. B. which are of the law, but in the original it is, the things of the law) they having not the law, are a law unto themselves,  
15 Which show the work of the Law written in their hearts, (the effect of the law. G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work) their conscience also bearing witness, (not, bearing them witness, L.T.B. for, them, is not in the original) and their thoughts (not of their thoughts. L. for in the original it is put absolutely in the genitive) accusing one an other mutually, or excusing:  
16 In the day (at the day. G.B. but in the original it is, in the day) when God shall judge the secrets of men according to my Gospel, by jesus Christ. (by jesus Christ according to my Gospel. B.G. but the words are here transposed)  
17 Behold, thou art surnamed a jew, V.B.G.Be. (not, but if thou art surnamed, L.R.T. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, behold, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as though it were two words) and restest in the law, and gloriest in God, (makest thy beast of God. B. but the preposition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in)  
18 And knowest his will, and triest the things that differ, A. B. (approouest the most profitable things. L.T. approouest the more excellent things, G.B. but the phrase is used in the first sense, Philip. 1.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth things differing) being instructed by the Law:  
19 And art persuaded, or confident, V. Be. A.G. (believest, B. presumest, L. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Paul useth of himself, Rom. 8.38.) that thou art a guide of the blind, a light of them, which are in darkness:  
20 An instructor of them which lack discretion, B. G. T. (of the foolish, L. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without wit or discretion) a teacher of the unlearned, V. B. G. (of infants, verbal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, L.B.T. he meaneth, such as were infants in knowledge) having the form of knowledge, and of truth in the Law.  
21 Thou therefore, which teachest an other, teachest thou not thyself? thou that preachest, a man should not steal, dost thou steal?  
22 Thou, which sayest, a man should not commit adultery, dost thou commit adultery? thou that abhortest idols, committest thou sacrilege? A. B.G.Be. read these two verses with an interrogation: V.T.L. read without: and so the next verse also.  
23 Thou, that gloriest in the Law, through transgression of the law, B.U. (prevarication, L. breaking of the law. B. G 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression) dishonourest thou God?  
24 For the Name of God through you, is blasphemed among the Gentiles, as it is written.  
25 For circumcision verily profiteth, Be. V.G. (availeth, B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profiteth) if thou do the law: but if thou be a transgressor of the law, thy circumcision is made uncircumcision:  
26 Therefore if the uncircumcision (prepuce. R. the word is praeputium in Latin, but it can not be made an English word) keep the rites of the law, Be. (ordinances. B. G. justices, L. A. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rites) shall not his uncircumcision be counted for circumcision?  
27 And shall not uncircumcision by nature, keeping the law (not by nature keeping the law. T. these words, by nature, are evidently joined with the first clause in the original) judge thee, that by the letter and circumcision art a transgressor of the law?  
28 For not he, that is in open show, (outward, B. G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in manifest, in open show) is a jew, not that which is in open show, in the flesh, is circumcision:  
29 But he that is in secret, is a jew (he is a jew which is one within. B. G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the secret or hid part:) and the circumcision is of the heart, in the spirit, not in the letter: whose praise, (that is of the jew, as the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the masculine gender showeth) is not of men, but of God.   

2. The parts, Method, and Argument.  
THis Chapter hath two parts: 1. the Apostle convinceth all to be sinners, and so to deserve condemnation, much less to be justified by their works: 2. he taketh away certain pretexts and excuses which might be alleged.  
1. As in the former chapter he convinced the Gentiles of sin, and so to be subject to God's just wrath, because both they committed evil things themselves, and favoured those which did them: so now he urgeth an other argument from their own conscience: The reason standeth thus: whosoever condemneth himself, is inexcusable: this is proved in the second verse, because the judgement of God is according to truth, to judge every man according to his own conscience: but all men do condemn themselves, because they judge others for the same things which they do themselves, v. 1. therefore they are inexcusable, v. 1.  
2. The pretences are 1. either general, of all men, v. 3. to 11. or special, first of the Gentiles, v. 11. to 17. or of the jews, v. 17. to the end.  
1. The general pretext or pretence, 1. is propounded, v. 3, 4. that God being merciful and long-suffering, will not straightly punish and condemn every one that is evil. 2. the Apostles answer followeth, 1. from the end and cause of God's long-suffering, which is to call men to repentance, v. 4. in the latter part. 2. from the effect of impenitency, which is the heaping up of wrath: which is confirmed by the efficient cause, the justice of God, v. 6. then by an anrithesis and opposition both of the rewards and punishments, v. 7, 8, 9, 10. which also is amplified and confirmed by the reason thereof, that God is no accepter of persons, v. 11.  
2. The first special pretext is of the Gentiles, which may be collected thus: It is unjust for those which have no law to be punished: the Gentiles have no law, Ergo.  
The Apostle answereth to the mayor, or first part, by a distinction, that they which have no law at all, neither natural, nor written, are not to be punished, but if they have either or both, if they sin against the law of nature, or the written law, they shall be judged accordingly, v. 12. the latter part of sinning against the written law, is further illustrated by preventing an objection: for the jew might allege, that he had the law, and gave ear unto it, therefore he should not be judged thereby: the Apostle answereth, that not the hearers of the law, but the doers should be justified, v. 13.  
The second part of the argument, that the Gentiles had no law, the Apostle denieth, proving, that although they had not the written law, yet they had the law of nature: which he showeth by two arguments, taken from two effects, the one, because some of them by the light of nature, did some things agreeable to the written law, v. 14. and again, they had the testimony of their own conscience, either accusing or excusing them, v. 15. which is set forth by the circumstance of the time, when this testimony of their conscience shall most of all show itself, namely at the day of judgement, v. 16.  
Then follow the particular pretexts and excuses of the jews. The first is, that the jews had the knowledge of the law, and therefore that they should not be damned together with the rest: this defence of the jews is first propounded in their person, in divers particular points, wherein the jews boasted, as in the knowledge of the law, in the teaching, and instructing of others, v. 17. to 20. then the Apostle adjoineth his answer, denying the argument, because although they had the Law, yet they observed it not: which he proveth by experience of their evil life, v. 21, 22, 23. and by a testimony of Scripture, v. 24.  
The other pretext and defence of the jews was this; circumcision is not unprofitable, the jews had circumcision, therefore it was available unto them; to this the Apostle maketh this answer, to the proposition by this distinction: that circumcision profited if it kept the law, which is amplified by the contrary, that if it kept not the law, it was no better than uncircumcision; nay uncircumcision keeping the law, should be preferred before circumcision, not keeping the law, v. 25, 26, 27. to the assumption he also answereth by a double distinction, of a jew outward, and inward, and of circumcision in the flesh, and the spirit: that a jew outward should gain nothing before God by his circumcision only in the flesh, and not in the heart, v. 28, 29.   

3. The questions and doubts discussed.  

1. Quest. To whom the Apostle here speaketh, Wherefore thou art inexcusable, O man, etc. to the Gentiles, or jews.  
1. Some think that the Apostle useth here a transition, and as he had hitherto discovered the sins of the Gentiles, so now he turneth him unto the jews, to lay open their hypocrisy: Lyran. And Tolet thinketh, that the Apostle reasoneth from the less to the greater: that if the Gentiles which had not the written law of God, were not excusable, much less the jews: But the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherefore, showeth, that this is inferred out of that which went before, and so is a continuance of the same argument.  
2. Some here comprehend not the Gentiles only, but the jews also, that both the jews in condemning the idolatry of the Gentiles, and the Gentiles censuring the jews for their evil life, and yet did the same things themselves, should be both without excuse: Haymo, gloss. ordin. Anselm. Perer. But it can not be showed, how the jews condemning the Gentiles of idolatry, were guilty of the same themselves.  
3. The third opinion is, that the Apostle still treateth of the Gentiles: and hereof there are two reasons; both because those words have a necessary connexion, and reference to and with the former chapter; and afterward, v. 17. the Apostle beginneth by name to deal with the jews. But they which agree that this is spoken of the Gentiles, yet do differ therein. 1. Origen will have this verse to be the conclusion of the former chapter: wherein he committeth two faults, first in joining together things of divers natures: for the Apostle there touched those, which both favoured evil in others, and did practise it in themselves: but now he taxeth an other sort of men, that seemed to mislike sin in others, and yet did it themselves: and again, Origen in dividing the first verse from the second: for we know, that the judgement of God is according to the truth, which is a reason of the former, doth separate and distinguish those things, which should be conjoined.  
2. Some refer this to such as were judges among the Gentiles, who though they made laws to judge and punish by, yet did commit the same things themselves: Theodoret. But the Apostles words being general, Thou art inexcusable, O man, whosoever thou art, are not to be so restrained.  
3. Chrysostome thinketh the Romans are here specially taxed, who were the Lords of other nations, and so took upon them to judge others: But the Apostle hitherto in general hath reasoned against all the Gentiles.  
4. Some think that the Apostle speaketh of the judgement of the Philosophers, such as were Socrates, Cato, who erred in the same things, whereof they reproved others: Hyper. But the Apostle in general speaketh to every man whatsoever.  
5. Yea some do make the Apostles speech yet more particular: that he should specially mean Seneca, with whom he was familiar: But as yet S. Paul had not been at Rome, and therefore if Seneca were known unto the Apostle, this their knowledge began after the writing of this epistle.  
6. Wherefore I rather think with Pareus, that the Apostle noteth all such in general among the Gentiles, who found fault with others, being guilty of the same faults themselves: yet so, as the jews be not excluded, though principally the Gentiles be taxed: see the analysis before: he speaketh of a general judgement whereby one judgeth an other: that is, subscribeth to God's judgement, that they which do such things are worthy of death: so Chrysostome: universi mortales, licet non omnes thronos iudiciales, etc. for all mortal men, though they have not judicial thrones, etc. yet they judge either in word, or in the secret of their conscience. Ambrose thinketh, that the Apostle here preventeth an objection, that whereas he had before noted such, as committed sin themselves, and favoured it in others, they might think to be free, which condemned it in others, though they did it themselves: therefore the Apostle showeth, that even such could no way escape the judgement of God.   

2. Quest. Whether one offend in judging an other, wherein he is guilty himself.  
It may be thus objected, that if a man make himself inexcusable, in judging an other for the same crime, which he knoweth by himself, than it is not safe for such an one to judge an other: as our Saviour reproveth those which brought the woman taken in adultery, because they themselves also were not without sin, joh. 8. Ans. 1. The judge, which condemneth an other, is in the same fault, either occultè & in foro conscientiae, secretly and in the court of their conscience, and then they sin not in judging of an other: or they are publicly detected of the same sin: and then they sin, not in that they give just sentence upon other, but in respect of the scandal and offence given to others: Thomas: non peccat, quia reprehendit, sed quia inordinatè reprehendit, he sinneth not because he reprehendeth him, but because he doth it inordinately: Gorrh. 2. so that the power of the office must be distinguished from the vice of the person: such a judge neither offendeth against the laws, which command malefactors to be punished: nor against the offendor, which hath deserved that punishment: but he sinneth in giving offence to others: Pareus. 3. our blessed Saviour misliketh not the action, that they accused the adulteress: for he himself admonisheth her to sin no more: but the manner, that they did it in hatred, delighting in the punishment of an other, and in hypocrisy, not looking into themselves. Martyr. 4. Herein David offended, who pronounced sentence of death against the man, of whom Nathan put the case in his parable, not yet perceiving that he himself was the man, against whom he pronounced sentence: Erasm. such many were there among the heathen: Diogenes accused Grammarians, which diligently sought out Ulysses' faults, and were ignorant of their own; and musicans, which tuned their instruments, being themselves of untuneable manners; Astronomers, for that they gazed upon the stars, and saw not the things before their own fear; Orators, because they were careful to speak just things, but not to do them: the common people praised them, which contemned money, and yet they themselves were addicted to the desire of money. ex Grin.  
5. Now whereas our Saviour saith, judge not, that ye be not judged, Matth. 7. he speaketh not there against civil judgement, or brotherly admonition: but against hasty and precipitate judgement, and uncharitable curiosity, when men pried and searched into the faults of others, not with a desire to amend them, but to the end, tha● their faults might be rather excused with the multitude of otehr delinquents. Martyr.   

Quest. 3. Of these words, v. 2. We know that the judgement of God is according to truth.  
1. We know: some will have this principally referred to the jews: we know by the Scriptures, Tolet. we the Apostles and spiritual men, Gorrh. we know both by the light of nature, and by the testimony of the word, Pareus. But the Apostle having here to deal against all men in general, doth urge this natural principle, that God seeth more sharply than men, and therefore is a most just judge, Beza. so that he saith in effect, we know, that is, it is certain: Osiander.  
2. The judgement of God: Chrysostome referreth this to the final judgement at the last day, that howsoever some may escape unpunished in this world, yet the judgement of the next world shall be according to truth: so also Osiander: but even in this world the Lord also often showeth his upright and just judgement: Ambrose maketh this the connexion of the sentence: that if man judge the sins which he seeth in another, God shall much more: But these words are rather a confirmation of the former sentence: that he which judged an other, and yet committed the same things, could not so escape, for though he were blind in his own judgement, God would find him out: his hypocrisy could not be hid.  
3. According to truth: where the judgement of God is opposed to the judgement of man, in these two things: first man's judgement is partial, he often judgeth according to the person, not the quality of the offence, Calvin: and again there are many secret things which God will bring to light, but man cannot judge them, Lyran. Socrates who publicly disputed of virtue, yet privately was an idolater: Cato 2 Censor of others, yet was an usuter, and did prostitute his wife: these men though they seemed without reproof unto others, yet the Lord that judgeth according to truth, would find out their sins, Beza.  
4. Origen here moveth this question, if God judge according to the truth, so that the evil receive evil things, and the good good things at the hands of God: how then cometh it to pass, that a man who hath lived wickedly and repenteth him, findeth remission of sins and favour with God: and an other which hath lived well, and afterward falleth into evil, is punished: the answer is, that God judgeth here according to truth, for in the one, ingressa piet as impietatem depellet, godliness entereth and expelleth ungodliness: and in the other ungodliness expelleth godliness, and so every one is judged in truth, according to that present state wherein he is, whatsoever he had been before.   

Quest. 4. Whether a judge be bound herein to be like unto God, to judge according to the truth which he knoweth.  
Some here resolve, that a judge is bound to follow the evidence which is brought in before him, though he know the truth to be otherwise in his own conscience: indicandum est secundum veritatem manifestam, id est, probatam, they must judge according to the manifest truth, which is proved, and not according to the secret truth, Gorrham. Hugo Cardinal. and so their resolution is, that a judge is not bound to absolve a man publicly condemned, though he know him to be innocent.  
Contra. 1. Indeed a judge cannot follow that truth which is hid and secret and no way made known unto him: and in this case if an innocent man be condemned, the judge is free, because he followeth the evidence, having no other direction to the contrary: But if the judge know in his conscience that he is innocent, he is by no means to consent to his condemnation, whatsoever evidence is brought in to the contrary: for he is to judge according to the truth, as God judgeth: now there can be but one truth: neither can the action of that judge be warranted, which is against his knowledge: for whatsoever is not of faith is sin, Rom. 14. But see this question handled at large, Hexapl. in Exod. c. 23. qu. 13.14. whether I must desire the Reader to have recourse: because it were superfluous to handle the same things in diverse places.   

Quest. 6. Of the reasons why the Lord useth patience and forbearance toward sinners.  
1. The Apostle useth three words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, goodness, bountifulness, which is seen in the general benefits, which God vouchsafeth to the wicked, as in granting them the Sunshine and rain, and such other temporal blessings: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, patience and forbearance, which is in bearing with the wicked, and not punishing them in their sins: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, longanimity, and long sufferance: when God still deferreth his punishments, though men heap sin to sin: the first and chiefest cause of this long sufferance in God, is the expectation of men's repentance, that they should thereby come to amendment of life, as S. Peter saith, 2. epist. c. 3.9. God is patient toward us, and would have no man to perish, but would have all men come to repentance. 2. As God's mercy and goodness herein appeareth, so also the malice of men, in abusing the Lords patience, and their more just condemnation in the end is made manifest, as the old world was most justly destroyed, after they had been warned an 120. years by the preaching of Noah. 3. God taketh occasion by the malice, impenitency, and hardness of heart in the wicked, to show his powerful and wonderful works, as Pharaohs hardness of heart gave occasion to the Lord, to show his wondrous works in Egypt. 4. While the impenitent abusing Gods long animity, are more hardened in their sins, others in the mean time make good use of the divine patience, and are converted unto repentance: as in Egypt, though Pharaoh became worse, yet many of the Egyptians were humbled by these plagues, and were turned unto God, and joined unto his people. 5. God useth patience toward some, for the ensample, encouragement, and confirmation of others, that they should not despair of the goodness of God: as S. Paul saith, that jesus Christ might first show on me all long suffering, unto the example of them, that in time to come, shall believe in him to eternal life, 1. Timoth. 1.16.   

Quest. 7. Whether the leading of men to repentance by God's long sufferance, argueth that they are not reprobate.  
It will be here objected, that seeing the long sufferance of God calleth all unto repentance, and whom he would have repent, he would have saved: it seemeth then, that none are rejected or reprobate, whom the Lord so inviteth and calleth unto repentance.  
Answer. 1. Such as are effectually called unto repentance by God's patience and long suffering, are indeed elected: for the elect only are effectually called to repentance, but such as abuse God's patience, and are impenitent still, may notwithstanding be in the state of reprobation: for though the same means be offered unto them to bring them to repentance, yet they have not the grace: the decree then concerning the rejecting of such impenitent persons, and the offer of such means, as might lead them unto repentance, may very well stand together: because it is of their own hardness of heart that the means offered are not effectual. 2. And thus also another objection may be answered, that if it be Gods will, that such should come to repentance, whether the malice of man therein can resist the will of God: for, if it were Gods absolute will and good pleasure, that such should come unto repentance, no man could resist it: God is able to change and turn the most impenitent and hard heart, if it pleased him: But here we must distinguish between effectual calling, which always taketh place and none can hinder it, and calling not effectual, yet sufficient if men did not put in a bar by their own hardness of heart: Gods absolute will than is not resisted, when men come not to repentance: for his will is to leave such to themselves by his just judgement: and not to give them of his effectual grace, Faius. Now hereof no other reason can be given, why God doth not give his effectual grace to all, but his good pleasure, as our Blessed Saviour saith, Matth. 11.26. It is so father, because thy good pleasure is such.   

Quest. 7. How the bountifulness of God in leading men to repentance, and the revelation of his wrath, spoken of ch. 1.18. may stand together.  
The revelation of God's wrath and justice against all unrighteousness, and his goodness and mercy in expecting the conversion and repentance of sinners, are not contrary the one to the other: for if men have grace to come to amendment of life by God's long sufferance, than his mercy taketh place in forgiving them their sin, and acquitting them of their punishment which is satisfied for in Christ: But if they become impenitent, and abuse God's patience, than his justice showeth itself in their condign and deserved punishment: So God's bounty and mercy appeareth in forbearing to punish, if they will repent, and his wrath is revealed, upon their impenitency, and abusing of God's long sufferance, Pareus.   

Quest. 8. How God is said to harden the heart, seeing the wicked do harden their own hearts.  
v. 5. After thine hardness, and heart that cannot repent: this hardness of heart, is naturally in man's heart, and is increased by his own perverseness, and obstinacy: yet God sometime also is said to harden the heart, as the Scripture saith, he hardened the heart of Pharaoh: This is done three ways, 1. because men take occasion by God's patience and forbearance, to continue in their sins: and so the Lord may be said to harden the heart, because the wicked abuse that occasion, which is sent of God: thus Origen, lib. 3. periarchor. Basil in his oration, wherein he proveth that God is not the author of evil: but in this respect, man rather should be said to harden his own heart, in abusing the occasion, than God in giving it. 2. Augustine taketh this induration of the heart to be said of God, when he withdraweth his grace: as discedente sole aqua obduratur, by the departure of the sun, the water is congealed and hardened, serm. 88 de tempor. 3. But beside the subtracting and withholding of God's grace, he concurreth as a just judge, by his secret power so working, that both the inward suggestions of Satan, and the external objects do all make together for the further hardening of their heart: see before, c. 1. qu. 63.   

Quest. 9 Whether hardness of heart and final impenitency, be a special kind of sin.  
1. Pererius seemeth to collect so much by these two reasons. 1. because here the Apostle joineth hardness and impenitency of heart together: that as hardness of heart, is a special sin, so should the other be also. 2. here is a special and most grievous punishment inflicted, the heaping and treasuring up wrath: But neither of these reasons conclude, for both the hardness of heart is rather the general effect of sin, and a perpetual companion of an habit and custom in sin, than a special sin: and the punishment here described is against not one but all their sins, wherein they continue without repentance.  
2. Vega lib 13. c. 20. supper decret. Trident. de justificat. showeth that in these two cases, impenitency doth assume a new kind of peculiar malice, that is either in receiving of the Sacraments, for then especially men are commanded to prepare their hearts by repentance: so that herein the commandment of God is transgressed: and at the hour of death, for then a man not repenting is accessary to his own death, and so transgresseth that commandment, thou shalt not kill: But neither of these reasons are sufficient. 1. when one cometh to the sacrament without due preparation, and so receiveth it unreverently and profanely: there is a new sin indeed committed which is profaneness and contempt of sacred things: but this is the fruit and effect of his impenitency: a new sin is added to his impenitency, rather than impenitency itself is changed into a special sin. 2. And so likewise, when one through impenitency is careless of his salvation being at the point of death: this carelessness is also a fruit of impenitency.  
3. Thomas thus decideth this question: that if impenitency be taken simply for perseverance and continuance in sin, it is not a special sin, but a circumstance rather of sin: but if there be beside, praepositum non poenitendi, a purpose not to repent, now impenitency is become a special sin, Thomas 2.2. qu. 14. articls. 2. But this seemeth to be no perfect distinction: for wheresoever impenitency is, there is a purpose and resolution not to repent, as long as the heart remaineth impenitent: Thus much then may be added for the discussing of this question: that impenitency is two ways to be considered: either in respect of the object, which is sin, that one hath committed: and so it is a circumstance that accompanieth sin: or as it is joined with profaneness, contempt of God, and vacuity of his fear, and so it may have toward God, the nature of a special sin.   

Quest. 10. Whether it stand with God's justice to punish twice for the same sins.  
Seeing that the Gentiles were punished before, being delivered up to their vile affections, c. 1.26. how then are they reserved here to a greater punishment against the day of wrath? for the Prophet Nahum saith, c. 1.9. non consurget duplex tribulatio, double affliction or tribulation shall not rise up.  
Answ. 1. This is not the meaning of the Prophet, that God cannot punish twice for the same sin, but there he speaketh of the destruction of the Assyrians, that it should be at once, God should not need the second time to come upon them: which was fulfilled in the eversion and overthrow of Nineveh, it was at once destroyed for ever.  
2. This rule well holdeth in the course of justice, that one be not punished twice for the same sin. 1. if by that one punishment full satisfaction be made for sin: but the wicked by their temporal punishment, cannot fully satisfy God's justice for their sin. 2. punishment begun in this life, and eternal punishment afterward, are rather diverse degrees of the whole punishment due unto sin, then diverse punishments: as here in the course of human justice, a malefactor may be both put to the rack, to the wheel, hanged, and quartered: and all these shall make but one condign punishment for his offence, Par. 3. and when one punishment worketh unto amendment, than a second is needless: as the righteous only are chastened in this life, but the wicked because they profit not by temporal punishment unto repentance, have their punishment begun in this life, and finished in the next: as the old world and Sodomites were both temporally and eternally punished.   

Quest. 11. Whether every one shall be rewarded according to his works, ver. 6.  
Against this saying of the Apostle, v. 6. Who will reward every man according to his works, it will be objected, that they which repent them in their last hour, and so are saved, have no time to show good works, and likewise infants: therefore it appeareth not how they should be judged according to their works.  
Answ. 1. They which have grace to repent them in their last hour, are not void of good works: as the thief upon the cross showed these good fruits of his faith, he confessed Christ, acknowledged his sin, reproved the unbelieving thief, and prayed earnestly for everlasting salvation. And if he had lived longer, he had no doubt a full purpose of heart to have expressed his faith by his godly works: the like may be said of those which are at the point of death, called to repentance. 2. Concerning infants there is an other reason: for either they be saved according to the grace of God's free election: or some are damned being left in their own nature, the children of wrath: Now the Apostle speaketh not of infants here, but of such as are of years to commit evil, or do good, Pareus.   

Quest. 12. How it standeth with God's goodness to punish evil with evil.  
It may be thus objected: that sin is committed three ways, either in rewarding evil for good, or evil for evil, or in not recompensing good for good: But God cannot sin, therefore it should seem to be against the nature of the divine goodness to punish sin with eternal damnation: and it is against Christ's rule, who commandeth that we should do good against evil.  
Answer. 1. Two ways may evil be rendered for evil, ve! libidine vindictae, vel amore justiciae, either with desire of revenge, and so it is sin: or for love of justice, and so it is not sin: for than it should not be lawful for Magistrates to inflict punishment upon malefactors. 2. in this life also God sometime doth send evil for good, upon his own children, as when he afflicteth them: but it is for their greater good, as to increase their faith and augment their reward, Hugo: but in the next world, he never rendereth evil for good: but either evil for evil, as to the wicked, because he is just: or good for evil, as to infants, because he is good and gracious: or good for good, as to his faithful servants, because he is both just, and good and gracious, Gorrhan.   

Quest. 13. Of the true reading of the 7. verse.  
1. Some do thus read, To them which by continuance in well doing, seek eternal life, he shall render, glory, honour, immortality: thus Oecumenius, Ambrose, Gregory, lib. 28. moral, c. 6. Haymo. Pererius. But in this reading there is a manifest inverting of the order of the words: which stand thus in the original: to them which by patience in well doing seek glory, honour, immortality, eternal life: that is, God will give eternal life unto such: whereas then the sense may be found out, without any such inversion, the best way is to keep the due order of the words. 2. some do thus read: to them which by patience (the glory of good works, honour, immortality) seek eternal life: Beza, Gryneus, Aretius: that is, God will give the glory, honour, immortality, due unto their good works, unto them which continue to the end, in seeking eternal life; this reading agreeth with the former in transposing of the words: saving that they join, good works to the words following, glory, honour, etc. which is better annexed to the former word, patience and perseverance: as appeareth, v. 10. To every one that doth good, shall be glory, honour, etc. where these words glory, honour, are severed from the former: as it must be so here also. 3. Therefore the best reading of these words is this: To them which by perseverance in well doing, seek glory, honour, immortality, eternal life: that is, God shall render eternal life unto such: the word render must be supplied out of the former verse, who will render unto every man, etc. and the word is better joined, with eternal life, then with the former words, glory, honour, immortality: because the words need not be transposed, or put out of their place in this reading, as in both the former: Thus Origen, Chrysostome, Theophylact, do interpret this place: and the Syrian interpreter, Calvin, Pareus, Faius, with others.   

Quest. 14. What the Apostle meaneth, by patience of good works, v. 7.  
1. Some refer this patience unto God, whereof the Apostle spoke before ver. 4. Despisest thou the riches of his bountifulness and patience, etc. and they give this sense: that they which abuse not the patience of God, but thereby are stirred up unto good works, shall have eternal life: thus Ambrose. But this exposition cannot stand: for the Apostle useth here a diverse word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, patience, perseverance, from the former, v. 4. which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-suffering, forbearing: and there the Lord spoke of the sinners and impenitent, which abused God's longanimity, but here of the faithful that continue in well doing. 2. some understand the patience of men, whereby they endure affliction, which might otherwise turn them aside from well doing, Ansel. and Caietan much to the same purpose understandeth here patience of good works, not obiective, by way of object, for the object of patience is evil, and not good: but causaliter, causually, because good works give occasion of persecution, which many times followeth good works. 3. but the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth as well signify perseverance and continuance, as patience: the meaning than is, that they which persevere and continue in good works: So S. Luke saith, c. 21.19. By your patience possess your souls: which Matthew rehearseth thus, c. 24.13. He that endureth to the end shall be saved: likewise the Apostle to the same purpose, Heb. 10.36. Ye had need of patience, that after ye have done the will of God, ye may receive the promise: the Apostle there useth the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in this sense Hierome taketh patience here in his commentary upon this place, so also Pareus, Beza, with others.   

Quest. 15. What glory, honour, and immortality, the Apostle speaketh of, v. 7,  
1. Some do understand them, pro vitae piae & sanctae study, for the study and desire of a godly and holy life, Faius: and hereby Tolet would have signified, honorum operum qualitat, the quality of good works, for true honour cometh of virtue: but it is evident by the word following, immortality, that the Apostle here hath relation, unto the eternal glory of the next life, Pareus.  
2. Glory, by glory is understood, that glorious state of the Saints both in their bodies and souls: when, as the Scripture saith the just shall shine as the Sun in the kingdom of the father, Matth. 13. and honour is that dignity, which the Lord shall give unto the Saints, placing them at his right hand, honouring them in the sight of the world which before condemned them, Faius. These two Adam was funished with in his creation: as it is said, Psal. 8.5. Thou hast crowned him with glory and honour, he was created glorious in the gifts of his body and mind, and honourable, because he had the dominion of all other creatures, and so was preferred before them: but this glory and honour, which Ada● lost by his fall, as Origen to this purpose allegeth that place, Psal. 49.12. Man did not continue in honour, shall more abundantly be restored in the resurrection.  
3. He addeth incorruption, to show that this glory and honour, were not such as the Gentiles sought, who made terrene and earthly glory the scope of their actions: but eternal and everlasting in heaven, which should never fade: Origen seemeth here to understand the spiritual incorruption of the soul in this life, contrary to which is the corruption of the mind from the simplicity of faith in Christ: per hanc observantia incorruptionem, etc. by this incorruption in the observance of faith, we attain unto the incorruption of our bodies in the resurrection: Gryneus understandeth the incorruptible state both of the body and soul in the next life: As the bodies shall be freed from corruption, so mentes non lab●rabunt vanitate, their minds shall be free from vanity: But Chrysostome better 〈◊〉 it to the incorruptible state of the body: aditum facit ad resurrectionem corporum, etc. the Apostle maketh a way to the resurrection of the body: and he joineth glory and honour with incorruption, omnes resurgemus incorrupti, sed non omnes ad gloriam, etc. for we shall rise incorruptible, but not all unto glory.  
4. Unto these the Apostle addeth a fourth, v. 10. namely peace, which is the very complement and perfection of our happiness: this peace is honorum omnium secura & tran●qui● possessio, a secure and peaceable possession of all good things: and as Prosper saith, as Beda here citeth him: pax Christi sinem non habet, the peace of Christ hath no end: the Saints shall be at peace with God, they shall enjoy the tranquility and peace of conscience to themselves: and peace they shall have without, from all enemies whatsoever, which shall be subdued unto them.  
5. But it will be objected, that glory and honour are peculiar and essential unto God, which he will not give to any other, Isay. 42.8. And thine is the glory, Matth. 6.13. Answer. That essential and infinite honour and glory which is in God, is not communicated unto any other: but yet there are certain influences and bright beams of that glory, which in Christ are imparted to his members, as S. Peter saith, that by these precious promises (which are made unto us in Christ) we are made partakers of the divine nature, 2. Pet. 1.4.   

Quest. 16. How it standeth with God's justice to punish eternally sin temporally committed.  
Object. As God giveth eternal life unto his faithful servants, so he punisheth the wicked and impenitent with everlasting damnation: but sin is a temporal transgression: and for one to be punished eternally for a momentany delight, may seem to exceed the rule of justice.  
Answ. Three ways doth it appear to be most just, that God should punish eternally sin but temporally committed: both in respect of the mind and intention of the sinner, of the matter wherein he sinneth, and of the person against whom he is an offender.  
1. First though the act of sin be but temporal, yet the mind of the sinner is infinite: if he could ever live, he would ever sin: and therefore as Gregory saith, quia mens in hac vita nunquam voluit carere peccato, justum est ut nunquam careat supplicio, etc. because the mind in this life would never be without sin, it is just, that it should never be without punishment.  
2. If the matter and subject of sin be considered, it is of, and in the soul: like as then the wounding of the body, bringeth the death of the body, after the which there is no returning into this life again: so sin being the death of the soul, it followeth, that it should be perpetual and for ever, Hugo: like as then Magistrates do punish some offences, as murder, theft, with death, which doth utterly exclude them from the society of the living, and cut them off for ever: so is it just with God to punish the sins committed against him with everlasting pain, Perer.  
3. Sin because it is a transgression of the law of God, is so much the more heinous: as he that smiteth the Prince doth more grievously offend, than he which striketh a private person: so that sin is of an infinite nature, because of the infinite dignity of the divine majesty, against whom it is committed: and therefore it deserveth an infinite punishment: which because it cannot be infinite, secundum intensionem, in the intention and greatness of it, it remaineth that it should be infinite, secundum àurationem, in respect of the continuance, and enduring thereof. Perer.  
4. Further, the equity of God's judgement in punishing the temporal act of sin eternally, Hugo doth thus very well illustrate by these comparisons: Like as when marriage is contracted, per verba de praesenti, by words uttered in the present tense: though the contract be soon done, yet the marriage remaineth all the life long: so when the soul and sin are contracted together, it is no marvel if this contract holding during the life of the soul, deserve everlasting punishment: And like as where the fuel and matter of the fire continueth, the flame burneth still; so sin leaving a blot in the soul being the matter of hell fire, is eternally punished, because there is still matter for that everlasting fire to work upon. Thus than it is evident, how the Lord even in punishing sin eternally, doth reward men according to their works: for though the action of sin be temporal, voluntas tamen pe●candi, qua per poenitentiam non mutatur, est perpetua, yet the will to sin, which is not changed by repentance, is perpetual. Gorrhan.   

17. Quest. How eternal life is to be sought.  
v. 7. To them, which in well doing seek glory, honour, etc. In seeking of God who is eternal life, three things must be considered, locus, tempus, modus, the place, the time, the manner.  
1. The place must be mundus, quietus, securus, clean, quiet, secure: then first God is not to be sought upon the bed of idleness, or carnal delight: and therefore it is said, Cantic. 3. 1. In my bed I sought him, but found him not: that is no clean place to seek God in: But yet the bed undefiled is honourable. Heb. 13.4. and the faithful do seek God even in their beds; as David saith, Psal. 6.6. That he watered his couch with his tears. Neither is God to be sought in the courts and streets, and tumultuous assemblies: as Cantic. 3.2. I sought him in the streets, but found him not: and Hos. 5.6. They shall go with their bullocks and s●eepe to seek the Lord, but shall not find him: such are no quiet places: but God must be prayed unto in secret, and sought in the quiet haven of the conscience. Neither is God to be sought in pompa, where there is ostentation of pomp and vanity, as Christ's parents found him not among their kinted, but in the Temple disputing with the Doctors: God is to be sought, not in pompous shows, but in the assemblies of the Saints.  
2. Concerning the time, God must be sought, dum dies est, dum prope est, dum nobis predest, while it is day, while he is near, and at hand, and when it may avail us. 1. First God is not to be sought in the night, Cantic. 3.1. I sought him in my bed by night, etc. but found him not: so the Apostle saith, The night is past, the day is come, let us cast away the works of darkness: God then is to be sought, not in the time of ignorance and darkness, but in the time of light and knowledge. 2. The Lord must be sought when he may be found, and is at hand: Isa. 55.6. Seek ye the Lord, while he may be found, call upon him while he is near: while the Lord offereth grace unto us, and standeth knocking at the door of our hearts, we must open unto him. 3. And in this life must we seek God, while mercy is showed: while the bridegroom crieth in the streets, Matth. 25.6. but when the doors are shut, and this life is ended, it is then too late to seek for mercy.  
3. Touching the manner: God must be sought in the heart, in desiring him: Isa. 26.8. The desire of my soul is to thy name: our eyes must be toward him: Psal. 121.1. I will lift up mine eyes to the mountains from whence my help cometh: our talk must be of him: Psal. 119.13. With my lips have I declared all the judgements of thy mouth: our hands must be lift up unto him in our prayer: We must lift up pure hand● 1. Tim. 2.8. our feet must be ready to go to serve him: Psalm. 18.33. He maketh my feet like hinds feet: Gorrhan.   

18. Quest. Whom the Apostle meaneth by contentious, and such as disobey the truth.  
v. 8. But unto them that are contentious. 1. Some do understand those, that did wilfully maintain and defend their errors: whence was beginning of sects and schisms, Origen, Anselm. 2. Chrysostome, Theodoret, apply it unto those, which sinned of malice, and of an obstinate and set purpose. 2. But Ambrose specially referreth it unto those, who despised the judgement of God, and abused his long suffering and patience, thinking that they should not be called to account for their sins: and this seemeth to be most agreeable to the Apostles meaning: for he spoke before of such, v. 4. as despised the bountifulness of God, which did lead and call them to repentance: by the contentious than are understood such as were refractory, and rebellious against God.  
And disobey the truth. 1. Some understand the truth of the Gospel, Anselm, Aretius. 2. some generally the truth of doctrine by preaching, Lyran. Osiand. But the Apostle speaketh principally of the Gentiles, which had neither heard of the Gospel, and wanted the light of true doctrine. 3. Ambrose doth restrain it to those, that believe not the judgement to come by Christ, but that is too peculiar. 4. some do understand only the light of nature, Beza, Gryneus, Pareus: of which truth the Apostle spoke before, c. 1.18. which withheld the truth in unrighteousness. 5. But seeing the Apostle comprehendeth the jews as well as the Gentiles, the truth is more generally to be taken, for any direction unto that which was right, whether by the law of nature, which the Gentiles had, or the written law, which the jews had: so Chrysostome taketh it in this general sense, qui lucem fugit, tenebras eligens, which doth flee the truth, choosing darkness etc.   

19 Quest. Of the punishment due unto the wicked, Indignation, wrath, tribulation, anguish, etc. v. 8.  
1. Some do join all these together, as depending upon one sentence: so Ambrose, Theodoret, Origen: but they are distinguished into two periods, one endeth at wrath, the other beginneth at tribulation: the first showeth the quality of the works which are punished, the other the persons that shall be judged, indifferently both jews and Gentiles: Tolet. or the first containeth the thesis, or general preposition: the other an hypothesis, with particular application to the jews and Gentiles.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indignation, some take for the more vehement motion of anger, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, anger, for the less, Origen, Martyr. but the first rather signifieth the lighter commotion and stirring of the mind, the other the inflammation of the mind, with a purpose of revenge, Tolet. Pareus: and this anger and indignation are not to be referred unto the men themselves, as Origen, but unto God, who is not subject unto any such perturbations: but here figuratively, anger the cause is taken for the effects, the judgement of God upon the wicked, the effects of his anger. Pareus.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tribulation, and anguish. 1. some apply unto the inward vexation and anguish of the mind, which the wicked feel in this life: these are before judgement, and the other two, indignation, wrath, after: gloss. ordinar. Aret. and hereupon Origen maketh a difference between the tribulation of the wicked, quam subsequitur angustia, which anguish and vexation of the mind followeth, and the affliction of the righteous, wherein they are not straightened, but enlarged in their inward man. 2. But this tribulation and anguish is better referred to the infernal punishment, where shall be weeping and gnashing of teeth, Pareus: which some thus well distinguish referring tribulation, to the external punishment of hell fire, and anguish to the worm of conscience, that never dirth, O●●and, Gorrhan. But yet so there eternal punishment is here described: as that the horror of conscience even in this life, the forerunner of that everlasting horror in hell, may very well be included also.  
4. Upon the soul of every man: which is not only an hebraism, that is, upon every man, Tolet. for according to the Hebrew phrase it had been sufficient, to say, upon every soul: therefore hereby is also signified the horrible punishment of their souls specially, yet together with their bodies, Pareus: for à part totum intelligit, he understandeth the whole by a part. Haymo.   

20. Quest. Why the jew is set before the Grecian.  
v. 9 Of the jew first, and of the Grecian. 1. Tolet thinketh that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, first, here signifieth, ordinem & praeminentiam statuum, the order and pre-eminence or prerogative of states between the jews and Gentiles: for the jews were preferred before the Gentiles, because they were the people of God: But although this reason may be yielded in the next verse, where mention is made of glory and honour, upon every one that doth good, the jew first, and then the Gentile: yet it can be no prerogative for the jew to be first in punishment. 2. Therefore I prefer their judgement, which think that the jew in the order of punishment is placed first, because they knew God's will, and had better helps, and therefore they were worthy of greater punishment, if they did not their masters will: so Ambrose, judaeus credens propter Abraham honorificentior, diffidens peius tractandus the believing jew was more honoured for Abraham's sake, but the unbelieving jew was worthy of greater blame: so also Athanas. ad Antioch. qu. 144. so primum significat gravitatem poena, this word first, doth in this place signify the greatness of punishment: in the other, prarogativam pramij, the prerogative of reward, Faius.   

21. Quest. What jews and Gentiles the Apostle here meaneth.  
1. Origen will have neither the unbelieving jew here to be matched with the believing Gentile: for then the jew should not have the pre-eminence: nor yet the believing jew with the unbelieving Gentile: for than they were not fit to be joined together: but he understandeth, as well the unbelieving jews as Gentiles: and hath these strong positions: 1. that even they which believed not among the Gentiles, yet doing well might be rewarded, though they had not faith in Christ: for as they were condemned for their evil works, so if they did well, they should be counted worthy of reward: and whereas that place will be objected, He that believeth not, is condemned already, joh. 3.18. he giveth this interpretation, secundum hoc quod non credidit, iudicatus est, etc. he is judged in this, that he believed not, though for other things which he doth he shall not be judged: as it is said, he that believeth shall not be judged or condemned, that is, he shall not be judged, secundum hoc, quod credit, in that that he believeth, yet in other things he shall be judged: 2. Such an one not believing in Christ, yet doing well, though he have not eternal life, yet gloria operum poterit non perire, by the glory of his works he may be kept from perishing: to this purpose Origen lib. 2. in c. 2. add Roman.  
2. Contra. 1. The first position of Origen that any thing done without faith can be acceptable to God, is contrary to the Scripture, Heb. 11.6. Without faith it is impossible to please God, neither doth that argument follow from the contrary: for one evil work is sufficient to condemn a man, but one good work is not sufficient to obtain reward: for he that doth one good work may have many evil works beside, for the which he deserveth to be punished: that other gloss of his, of the judging of believers, and the not judging of unbelievers is confuted by the words of our Saviour, joh. 5.24. he that believeth, hath everlasting life, and shall not come into condemnation: he is not freed then from judgement only in part, because he believeth, but simply he shall never enter into condemnation: for he which hath a lively faith, which is effectual working by love, hath not only a naked faith, but is full of good works: and where he is wanting, his imperfect obedience is supplied by the perfect obedience of Christ apprehended by faith. 2. Neither doth the Scripture allow any third place beside heaven and hell after this life: that any not having eternal life, should be preserved from perishing: for they which are not counted among the sheep at the right hand of Christ; for whom the kingdom is prepared: they belong unto the goats at the left hand, and shall go into everlasting fire prepared for the devil and his Angels. 3. This strait and inconvenience Origen is driven unto, because he taketh these jews and Grecians to be unbelievers: whereas the Apostle understandeth such among the Gentiles, as believed in God, and lived thereafter: such were they which lived with Melchisedek, job, the Ninivites, Cornelius, as Chrysostome upon this place showeth, whom Faius followeth.   

22. Quest. Of the diverse acceptions of the word person, v. 11.  
This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is either given unto God, or to creatures, and the same either without life, or to such as have life, as to man.  
1. It is attributed to God three ways. 1. the face of God signifieth his judgement against sinners, 1. Pet. 3.12. the face of God is against those which do evil. 2. it is taken for the spiritual presence of Christ, 2. Cor. 2.10. I forgave it for your sakes in the sight or face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Christ. 3. it is taken for the divine hypostasis in the Trinity: as Christ is said to be the engraved form of the person of his father, Heb. 1.3.  
2. Things without life are said to have a certain face, as Luke 12.56. the face of heaven.  
3. Properly this word face is given unto man: and it 1. either signifieth his countenance, as jesus is said to have fallen upon his face, Matth. 26.39. 2. or the bodily presence: as the Apostle saith he was kept from the Thessalonians, concerning his face, but not in heart, 1. Thessal. 2.17.3. or it is taken for some respect of the gifts of body, mind, or some external condition, as of honour, riches, or such like: in this sense it is said of Christ, Mark. 12.14. thou carest not for the person of any: and S. Jude saith of certain false teachers, that they have men's persons in admiration for advantage sake, jud. v. 16, and in this sense it is taken here, Gryneus. 4. The person then of man betokeneth some quality or condition in him, for the which he is respected: either natural, as the gifts of the mind, sharpness of wit, memory, understanding, or of the body, as strength, come lines, beauty: or such as are attained unto by labour and industry, as learning, knowledge of arts, wisdom: or external in worldly respects, as if he be rich, honourable, of authority, or such like. 5. Further, some respect of persons is necessarily joined with the cause, as a fault in an aged man, or minister, or one that hath knowledge, is greater, than a slip of a young man, or one that is ignorant: some respect of persons is divided from the cause, as whether he be rich or poor, honourable or base: and in this sense persons are not to be respected: Martyr.   

23. Qu. How God is said not to accept the persons of men.  
The Apostle having made mention of the equal condition of the jews and Gentiles, both in punishment and reward, addeth this as a reason, because God is no accepter of persons, in respect of their nation and kindred: So S. Peter saith, God is no accepter of persons, 〈◊〉 in every nation, he that feareth God, etc. is accepted with him, Act. 10.34, 35, here the respecting of persons is understood of the nation or country: likewise S. Paul saith, Gal. 3.28. that in Christ, There is neither jew nor Grecian, bond, nor free, male nor female: that is, in Christ there is no respect of persons: Deut. 16.19. Thou shalt not accept any person, neither take any reward: to prefer any for gifts or rewards, beside the merit of his cause, is to have respect of persons: God then accepteth no man's person, he preferreth not any for his riches, country, honour, strength, or any other such quality, but judgeth every man, as his cause is, and a● his works are: But thus it will be objected on the contrary:  
1. Object. Moses entreateth the Lord to spare his people for Abraham, Isaak, and ●●kobs sake, Exod. 32. herein then the Lord had respect of persons.  
Ans. Some give this answer, that in temporal things, such as was the forbearing to punish the people, God may have respect to persons, but not in eternal, Mart. But it may be better answered, that God had not respect to the persons of these patriarchs, but to his gracious promise, which he had made unto them, as there Moses saith, Remember Abraham, etc. to whom thou swarest by thyself, etc.  
2. Object. S. Paul would have us do good to all, but specially to the household 〈◊〉 faith, Gal. 6.10. here the person is respected.  
Ans. The person is not respected here, but the cause: for the faithful are preferred, in respect of their faith, which is the cause, why they have the pre-eminence.  
3. Object. But God doth elect some unto salvation, some are rejected, whereas all by nature are the children of wrath, and in the same common condition: to give then unequal things, as life or death, to those which are in the same equal condition, seemeth to be done with respect of persons.  
Ans. 1. Some give this solution, that there is no acception of persons in donis gratuitis, in gifts of gratuity, and freely bestowed: as election, vocation, are of the free gift of God, he calleth and electeth whom he will: but a person may be accepted, in the distribution of that which doth of right appertain unto one: and so the Lord accepteth no ma● person, but rewardeth every one according to his work. Peter. disput. 6. number. 42.  
2. Beza thus answereth, that in the decree of election, there can be no acception of persons: when God electeth some before they have any being, and so are yet no person at all.  
3. But this answer is more full and sufficient: there are three things to be considered in the accepting of persons. 1. when some external condition is respected beside the merit of the cause. 2. and this is done contrary to the law of equity. 3. and not without injure done unto an other, when of partial affection, that is taken from one which is his right, and adjudged to an other: But none of these are seen in God's election: 1. he respecteth not any condition or quality in them, which are elected: but he maketh choice of them, of his own good pleasure. 2. he is not tied to any law, and so transgresseth no law. 3. he doth not wrong unto any, in exempting some from destruction, which in the rigour of his justice is due unto all: like as Augustine putteth the case of two debtor: if the Creditor do forgive his debt unto one, and exact it of an other, he doth no wrong: it is free for him to do what he will with his own, Matt. 20.15. Pareus, Faius: so as Augustine well determineth, ibi acceptio personarum recte dicitur, ubi ille, qui judicat, relinquens causae meritum, etc. there acception of persons is rightly said to be, when he that judgeth leaving the merit of the cause, doth find somewhat in the person, for the which he giveth sentence with one against an other, etc. lib. 2. ad 2. epist. Pelagian. c. 7. But to doth not God, for he findeth no difference in the persons, but all being in the same cause of damnation, he of his own free will forgiveth his debt unto some, and requireth it of others.  
4. Object. But it is an accepting of persons, as well, cum aequalibus in aequalia tribnuntur, etc. when unequal things are given to those which are equal in cause: as when all are guilty, and yet one is saved, an other condemned, as when the persons are unequal, as the innocent condemned, and the guilty freed: God seemeth in the first kind to have respect unto persons, freeing some from condemnation, which belongeth in the rioour of God's justice to all.  
Answ. 1. It is not simply an accepting of persons, to give unequally where the cause is equal: but when this is done with respect unto some quality in the person, as because he is rich, or honourable, or such like, and the other is not: But God doth not so, he electeth some before other, not for any respect to their persons, but of his mere grace and favour. 2. between the decree of God's election, and the execution thereof, there cometh the faith and piety of the elect, which maketh a manifest difference between them and the reprobate, which freeth God from all partiality, who judgeth men according to the quality of their works. See more afterward, 3. addition to the places of doctrine.   

24. Quest. Of the meaning of these words, v. 12. As many as have sinned without the law, shall perish without the law.  
1. Ambrose exposition here seemeth somewhat strange, who understandeth this not of the law of nature, but of the law of Moses, to the which the Gentiles were bound to give assent: and therefore duplici nomine sunt rei, they are guilty two ways, because they did not give assent unto the law given by Moses, nor received Christ, etc. Pererius refelleth this interpretation, because the law of Moses did only bind the Hebrews, neither were any of the Prophets commanded to publish the law of Moses to the Gentiles, as afterward the Apostles were commanded to preach it to the Gentiles. But Tolet somewhat qualifieth and excuseth Ambrose, making this his meaning, that he speaketh only of the Gentiles, who lived after the publishing and preaching of the Gospel, who then were bound to believe and to receive the writings of Moses, and the Prophets, which prophesied of Christ: yet in this sense, he thinketh, that Ambrose expresseth not the Apostles full meaning, who speaketh generally of the Gentiles, both before, and at the coming of Christ.  
2. Chrysostome, whom Anselm followeth, doth interpret, this to be judged without a law, levius puniri, to be more easily punished: for the Gentile having not the law as the jew had, is thereby somewhat excused: But the Apostles purpose is not to show any inequality of punishment between the jew and Gentile, but only howsoever they are unequal in knowledge, yet because they are equal in sin, they shall both indifferently be punished.  
3. Some chose, do make the case of the Gentiles more grievous: they shall perish without the law, meaning the written law, but the jews shall be judged only, that is, not punished eternally, but for a time, who afterward shall be saved: this opinion is imputed to Origen, hom. 3. in Levit. and he insinuateth as much in his commentary upon this place. Augustine reselleth this opinion, contion. 25. in Psal. 118. And it is evidently confuted by the saying of our Saviour, Matth. 11. that it shall be more easy for the Sodomites in the day of judgement, then for the unbelieving jews: Perer, and they that have done evil (whether jew or Gentile) shall go into everlasting fire, Matth. 25.46. Here then judgement is taken for condemnation, as it is usual in the Scripture: as joh. 5.29. They that have done evil shall come forth to the resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of judgement, that is, condemnation. Tolet.  
4. Pererius here maketh mention of the like opinion of certain of their Catholics, who by judging, here understand certain transitory pains in purgatory, which such shall endure, but they shall not finally perish, because they hold the foundation, namely, faith in Christ: But Pererius confuseth them, because the Apostle speaketh of such jews, as believed not in Christ, and therefore did not hold the foundation.  
5. Gregory hath this observation upon those words: he maketh two degrees of those which shall be saved in the day of judgement, and two likewise of them which shall be condemned: first, alij iudicantur & regnant, some shall be examined first for their life, and afterwards enter into God's kingdom, such as repented them of their former sins, and did good works: such Christ shall say unto, for I was hungry, and ye gave me meat, etc. alij electorum non iudicantur & reginant, others of the elect, should not be judged at all, but presently reign with Christ: such are they that are perfect, as namely the Apostles, who are promised to fit upon twelve fears, and judge the twelve tribes of Israel. So likewise for them, that shall be condemned, some sine judicij examine condemnabuntur, shall be judged without any examination or judgement, such are the infidels, which shall rise again, non ad judicium, sed ad tormentum, not unto judgement, but unto torment: as it is said in Psal. 1. The wicked shall not stand up in judgement: and here the Apostle saith of such, they shall perish without the law. But they which professed the faith, and yet lived not thereafter, redarguentur ut pereant, shall first be judged and reproved, and then perish: like as in a commonwealth, the Prince aliter punit civem delinquentem, aliter hostem rebellantem, punisheth a citizen offending one way, examining his offence according to the law, and an enemy rebelling an other way, he useth martial law against such, giving sentence presently to condemn them. But this observation of Gregory seemeth somewhat curious: the Apostle intendeth not here any such thing, to show any difference in the process of judgement between the jews and Gentiles, but that they both being in the same cause of transgression, shall be partakers of the same punishment: And that there shall be but one manner of proceeding in judgement, both in rewarding the righteous, and in condemning the wicked, it is evident by that description of Christ's coming to judgement, Matth. 25.31.  
6. Augustine here propoundeth this doubt, that whereas the Apostle saith, Rom. 4.15. Where there is no law, there is no transgression: how then can the Gentiles be found to be transgressors without the law? for answer hereunto, he maketh three kind of laws: one is the written law, which is given unto the jews, not to the Gentiles: and of this law speaketh the Apostle here, that they sinned without the law, and so shall perish without the law, that is, the written law of Moses: there is beside the law of nature, whereof the Apostle speaketh afterward, v. 14. They having not the law, are a law unto themselves: against this law the Gentiles sinned, and by this law they shall be judged: the third law is that which was given unto Adam in Paradise, by which not only he, but all his posterity are found to be transgressors: and in respect of this law, even infants are found trespassers, because of original sin: to this purpose Augustine in the place before cited.   

25. Quest. Of the occasion of these words, v. 13. The hearers of the law are not righteous before God, but the doers shall be justified.  
1. Some take this to be a new argument to convince the jews, that they could not be justified by the law, because the keeping and fulfilling of the law is required to make one just, which no man can do: and so consequently being not justified by the law, they must seek to be justified by faith. Calv. Pareus. But as yet the Apostle is not entered into that matter, to prove justification by faith, and not by the law: he hitherto laboureth to convince both jews and Gentiles, that they are under sin.  
2. Some take this to be the order: that the Apostle proveth both jews and Gentiles to be equal, both quo ad naturam, in nature, for God hath no respect of persons, v. 11. they are all alike by nature: and quoad poenam, in their punishment they are equal, the one shall perish without the law, the other shall be judged by the law, v. 12. then quoad culpam, they are equal in the fault, because neither of them are doers of the law. Gorrhaen.  
3. Some think, that here the Apostle meeteth with an objection of the jews, who seeing the Apostle to equalize them with the Gentiles, might have objected, that they had the law, and so had not the Gentiles: the Apostle than answereth, that this did not help them, because they were hearers only of the law, and not doers. Martyr. Gryneus.  
4. Tolet thinketh, that this sentence is brought in as a probation of the 10. verse, the glory shall be to every one that doth good: otherwise that part should be passed over without proof: and so he thinketh this clause not specially to be meant of the jews, but of the Gentiles also, because it is said, the doers shall be justified, which was common both to the jews and Gentiles, not the hearers and doers, which was proper to the jews, who had the law written, which was read unto them, and they heard it: Faius also thinketh this to be a proof of the tenth verse.  
Contra. 1. But if S. Paul should prove here, that glory shall be to every one that doth good, and he immediately inferreth, that the Gentiles do by nature the things of the law, it would follow that by nature they might do good, and so by their natural works obtain glory, which is not to be admitted. 2. that part concerning glory to them which did good, had not so much need of proof, as the other, because there were very few found among the Gentiles, that did such good works, as should be recompensed with glory and honour: and the Apostles principal intendment, is to conclude both jews and Gentiles to be under sin. 3. and further that the Apostle speaketh of the written law here, it is evident, because that only was heard: neither needed he again to repeat, hearers of the law, and doers, it being mentioned before.  
5. Wherefore, this rather is the coherence of this verse: that whereas S. Paul in the former verse, had showed first the Gentiles without the law, and the jews under the law, to be sinners: he proveth the latter part first: that the jews should be judged by the law, because as long as they were hearers, and not doers, it could not help them, they should not thereby be approved and justified: and in the next verses following, he showeth how the Gentiles should perish without the law, because although they had not the written law, yet they had the law of nature imprinted in them, which guided them to do some things agreeable to the law, and so made them inexcusable. And thus this whole disputation of the Apostle hangeth well together, Bucer. Aretius.   

Quest. 26. Of the meaning of these words, Not the hearers of the Law, etc. but the doers shall be justified, ver. 13.  
1. There are two kind of hearers: some only hear with the ear, but understand not: Matth. 13.13. they hearing hear not, neither do understand: and there is an hearing joined with understanding, v. 15. lest they should hear with their ears, and understand with their hearts: of the first kind of hearing speaketh the Apostle here.  
2. Doers of the law: the law is fulfilled two ways: one is in supposition, that if a man could by his own strength keep the law, he should thereby be justified: there is another fulfilling, which is by the perfect obedience of Christ, imputed to us by faith: whereof the Apostle speaketh, Philip. 3.9. Not having mine own righteousness, which is of the law, but that which is through the faith of Christ: of these the Apostle speaketh here, that in part do themselves live according to the law, and show their faith by their fruits, supplying that which is wanting in them by the obedience of Christ by faith.  
3. There are two kinds of justification: one is verily and indeed before God, which is by faith in Christ, Rom. 3.26. the other is in the opinion of men, Luk. 16.15. Ye are they which justify yourselves before men: of the former the Apostle speaketh here, Gryneus. see further for the exposition of this place, controv. 7. following.   

Quest. 27. How the Gentiles which had not the law, did by nature the things contained in the law.  
This place is diversly expounded. 1. Some do here understand the Gentiles converted to the faith of Christ, which do naturally the work of the law, that is, to believe in Christ, not that faith is natural, but because, duce natura credunt, they believe, nature so guiding them: and while they believe, opus legis oftendunt, they show the work of the Law: to this purpose Ambrose, whose meaning seemeth to be this, that the Gentiles which received the Gospel, were moved by the light of nature, seeing the great miracles which Christ did, to acknowledge him to be the Messiah. But 1. this is an improper speech to say, that to believe is to do the things of the law: neither is faith a work of the law: for than he that is justified by faith, might be said to be justified by the law, which the Apostle every where opposeth and setteth one against the other: and faith is called the work of God, not of the law: as joh. 6.29. This is the work of God, that ye believe, etc. 2. Neither by the light of nature can any come to believe, but he hath need of special illumination: john 6.44. No man can come unto me, except my father draw him.  
2. Augustine likewise, lib. de spirit. & litter. c. 26. understandeth this place of the Gentiles converted to the faith of Christ: and so also lib. 4. con. juli. c. 3. And thus he seemeth to prove it: because afterward, v. 26. he saith, If circumcision keep the ordinances of the law, shall not his uncircumcision be counted for circumcision? here the Apostle speaketh of a Gentile converted: for otherwise how could he keep the law? and it is like, that in all these places the Apostle speaketh of the same kind of Gentiles: and they are said naturally to do the things of the law, quia ut crederint, ipsa in eyes per Christi gratiam sanata est natura, because that they might believe, their nature was healed by grace: to this purpose Augustine. But this exposition may be thus objected against. 1. though it be admitted that afterward the Apostle speaketh of a Gentile converted to the faith, it followeth not that he should so mean here: for in this place the Apostle maketh mention of such Gentiles as had no other direction but the law of nature, and their conscience, and so are said to sin without the law: but in the other place, he compareth with the jews such uncircumcised Gentiles which kept the ordinances of the law, and had the true circumcision of the heart, which they could not attain unto by the light of nature: And so Origen though before he understand the unbelieving Gentiles, qu. 21. yet there he thinketh the Apostle to mean the Gentiles converted: see qu. 43. following. Some think, that the Apostle is there to be understood to speak by way of supposition, if circumcision keep the ordinances of the law, not that it did, but if it did, Calvin: but it is there better referred to the converted Gentile, O siand, see afterward question 43. 2. If to do by nature the things of the law, were to do it by nature illuminated by grace and faith, then were there no difference here between jew and Gentile: for the jew also did so keep the law. 3. and whereas it is said, they having not the law, he showeth, that they have no other help, but the law of nature: whereas the converted Gentiles did such things by the instinct of grace and faith, rather than by the light of nature. 4. And whereas Augustine thus objecteth, that if it be the law of nature which is written in their hearts, the Gospel should have no privilege more than the law: which the Lord is said to write in their hearts, jerem. 31.33. It may be answered: that the one is written in the heart, ratione luminis naturalis, by the means of the natural light: the other is written, ratione luminis fidei, by the light of faith: and by the first natural only and moral duties are imprinted in the heart, by the other, beside these, all other mystical points of religion, which nature cannot bring one unto without faith: this is the privilege then of the Gospel, more than the law of nature hath, Tolet. And jeremy speaketh there of a supernatural inscription and writing in the heart by grace, the Apostle here of the natural, Pareus dub. 14.  
3. Some do take the Gentiles here to be understood not converted to the Gospel, but such as lived before the times of the Gospel: but beside the light of nature, had auxilium divinae gratiae, the help of God's grace, whereby they kept the moral precepts of the law: Thus Thomas interpreteth, and Vega lib. 6. supper decret. council. Tridentin. c. 21. so also Tolet: that they did the works of the law, non quidem sine fide & gratia, but not without faith and grace, annot. 25. But this opinion is confuted by Medina lib. 4. de certa fide c. 7. and Pererius disput. 8. number. 61. and it may be further refelled thus: 1. If that were S. Paul's meaning, that the Gentiles by their natural light, helped by faith did keep the law, they should not in this behalf differ from the jews, who did keep the law by the same means also, the light of nature assisted by grace. 2. the Apostle saith, they having not the law, are a law to themselves: but they which are aided by grace, are not a law to themselves, they are guided and directed by grace.  
4. Some here understand such among the Gentiles, as had the true knowledge of God, such were Melchisedeck, job, the Ninivites, Cornelius. Chrysost. Faius. But these were not many among the Gentiles: the Apostle seemeth to speak more generally, of a great number among the Gentiles.  
5. Some think that the Gentiles by the light of nature though they believed not in God, might do works of the law worthy of reward, to this purpose Origen, whose opinion is before confuted, qu. 21. Lyranus seemeth also to incline hereunto, obseruatio legis naturalis cum fide & cultu unius Dei, (ad quod inducit ratio naturalis) aliquo modo sufficit, etc. the natural observation of the law, with the faith and worship of one God, to the which natural reason iuduceth, was some way sufficient to the Gentiles unto salvation, etc. But nothing can be acceptable to God without faith: not that general faith and knowledge of one God, but the knowledge of God in Christ: for he is the way and door, and without him is no entrace into life.  
6. Wherefore the Apostle here describeth the Gentiles in general even before the times of the Gospel, and such as had no other direction then by the law of nature: which they had, as the Apostle showeth by these two arguments: both by the external works of the law, and by the inward testimony of their conscience. But the Apostle faith not they fulfilled the law, they only did certain things, prescribed in the law, Martyr: And he speaketh rather, de notitia naturali, quam de implenda legis facultate, of the natural knowledge which they had, not of any power or faculty to fulfil the law, Calvin. Beza. And he meaneth not all the Gentiles in general, but the wiser sort among them as Solon, Socrates, Aristides, the Sciptoes, Cato's, with other, who outwardly did some external works which the law commanded, though they wanted the inward obedience, Pareus.   

Quest. 27. How any thing can be said to be written in the heart by nature, seeing the mind is commonly held to be as a bare and naked table.  
v. 15. Which show the effect of the law written in their heart: It is the opinion of the best Philosophers, as of Plato in Philebo, that the soul of man by nature is like unto a book wherein nothing is written, or like unto a bare naked table, Aristot. lib. 3. de anima. c. 4. how then doth the Apostle here say, that the law is written in their heart?  
Answ. 1. Plato was of opinion, that all things were at the first written in the soul, but when it cometh into the body, is blotted out again and forgotten: and upon this ground that opinion is mentioned by the Platonists, that scire est reminisci, to know is nothing else but to remember. But this assertion presupposeth that the soul of man had a being without the body: and that there is a certain promptuary or seminare of souls, from whence the souls are derived into the bodies: But this opinion is contrary to the Scripture: which affirmeth that God formeth the spirit of man within him, Zach. 12.1. the soul of man is created within him, in his body, infundendo creature, & creando infunditur, it is created by infusion into the body, and iufused by creation. 2. therefore a better answer is that whereas Aristole saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that nothing is written in the understanding: it must be understood actually: yet potentia, in possibility every thing is written there: because the understanding is apt, and hath a capacity to receive and apprehend every thing. 3. neither is that axiom of Philosophy generally to be understood, but to be restrained to such principles, as are not engendered in the mind without instruction, experience, and observation, as is the knowledge of arts, otherwise there are some principles, which are by nature imprinted in the soul, as first the natural conclusions, which the soul apprehendeth of itself without any other demonstration: as that God is to be worshipped, parents are to be honoured, that good and honest things are to be desired: secondly there are certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, general notions, which are at the first apprehended only by the sense: as that the fire burneth, that the whole is greater than the part, and such like, ex Perer.   

Quest. 28. Of the Law of nature, what it is.  
It shall not be amiss by occasion of these words of the Apostle, who speaketh here of the law of nature written in the heart, a little to digress, and briefly touch certain questions of this matter: and first we will see, what this law of nature is, and of what precepts it consisteth.  
1. It is evident by the Apostle here, that there is a law of nature: which he proveth by ●o effects, the one external in the performance of some things agreeable to the law, the other internal in the testimony of the conscience: But in this inward testimony, there are two things to be considered: there is first that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the comprehension of certain practical principles, and a natural discerning between good and evil, just and unjust: then there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the conscience, which either accuseth one for doing evil, or excuseth him in choosing of that which is good: the synteresis doth frame the proposition, the syneideses or cosncience, the assumption, as thus: the natural law reacheth that parents must be honoured, and that they which disobey parents are worthy of punishment: thus the proposition is framed out of the principles of nature: then the conscience of the guilty person supplieth the assumption: But we Cham, Esau, Absolom, have disobeyed our parents, therefore we deserve punishment: and the like practical syllogisms may be made in other commandments, Gryneus.  
1. Melancthon thus defineth the law of nature: it is a knowledge of certain principles belonging to the practice of life, and of the conclusions thence necessarily inferred, agreeable with the eternal rule of truth, which God hath planted in the mind of man, to be a testimony unto man, that there is a God, which ruleth and judgeth the actions of men, etc. In this description there are the former causes expressed of the law of nature. 1. the material cause, or the object thereof, wherein it is occupied, and whereof it consisteth: namely, of certain practical principles with the conclusions gathered thereupon: for the special scope of this natural direction, is for the the practice of life, and not for speculation: and in this natural knowledge, are not only contained the first principles, as parents are to be honoured, but the conclusions thence diducted, as out of this principle in general, every one is taught by the light of nature in particular to conclude, that therefore he must honour his parents: 2. the formal cause is the agreement with the rule of truth, and the equity of Gods written law: for the law of nature is a summary abridgement of the moral law. 3. then the efficient cause, and author is God, who hath written and imprinted this law in the heart of man, as Ambrose thus defineth this natural law, quam Deus omnium creator singulorum hominum pectoribus iufudit, which God the Creator of all hath infused into every man's breast, epist. 71.4. than the end is that it should be a testimony of the divine providence and judgement, whereby he ruleth all things, and in the end will judge the actions of men. This description of the law of nature agreeth with the Apostles definition here, it is the effect of the law written in our hearts, the effect or work showeth the matter, of the law, the form written, the efficient, for it is God's writing: the end is expressed afterward, their conscience accuseth or excuseth them,   

Quest. 29. What precepts the law of nature containeth and prescribeth.  
This may be showed, both generally in the diverse kinds of those things whereof these precepts consist, and in particular, by a several induction and instance in the precepts of the moral law.  
1. Man is bound to carry himself upright, both toward God that is above him, toward other men like himself, and toward such things as are inferior unto him, and under his rule and command: as within him his body, sense, affections, without him, honour, riches, pleasure, and such like. In all these, man receiveth some direction from the law of nature: for the first he is taught to love God and fear him above all, as being the maker of all things: for the second, there are two natural precepts: one affirmative, whatsoever you would that men should do unto you, do unto them: Matth. 7.12. the other negative, quod tibi fieri non vis, alteri ne feceris, that which you would not have done to you, offer not to another: for the third, even Cicero by the light of nature could say, animus imperat corpori ut Rex civibus, ratio libidimi, ut servis dominus, the mind ruleth the body as the king his citizens, reason the lust, as the master governeth the servants, lib. 3. de repub. which words are cited by Augustine lib. 4. cont. julian. c. 12. even by natural reason man hath some direction to guide himself in the desiring and coveting of the temporal things of this life.  
2. Another general demonstration there is of these natural precepts: for man hath some natural inclinations common to all other things, some incident only to things that have life, and some peculiar to human nature: of the first kind, is the desire which every thing hath for it own preservation: and hence it is that a man naturally declineth all things which are hurtful to his life, and is inclined by nature to preserve his body and life: as Tully saith, generi animantium omni est à natura tributum, etc. it is given by nature unto every living thing, to defend it own body and life: of the second sort, is the procreation and education of children, which is by nature given unto unreasonable creatures: of the third kind are those things which specially belong unto the nature of man, as a desire to know the truth, and to acknowledge God, and live sociably with other men: so Tully also saith, eadem natura virationis hominem conciliat homini, & adorationis & vitae societatem, etc. the same nature by the force of reason doth join man to man, both in the society of speech, and life, lib. 1. de officijs.  
3. But more evidently shall it appear what nature prescribeth, by particular induction in the several commandments of the moral law.  
1. Concerning the worship of the only God: the heathen by nature had some knowledge thereof, as Cyrellus lib. 1 cont. julian. citeth Pythagoras: Deus unus est, etc. God is one, not without the government of the world, as some think, said in ipso est tot ●s en toto orb, but he is in it, wholly in the whole, he considereth all generations, the beginning of all things, the father of all, etc. the same father showeth how Orpheus recanted his error of the multitude of Gods, and in the end ackowledged one only God.  
2. And as touching the adoration of images: Strabo writeth, that the Persians had neither altars, nor images: and when they warred against the Greecians they overthrew and burned their temples with their images: the like Cornelius Tacit. writeth of the Germans: quod coelesti maiestati parum convenire putaverunt, etc. that they thought it not agreeable to the celestial majesty, to include the gods within walls, or to resemble them to any human shape; Numa Pompilius thought it unlawful, to ascribe any form either of man or beast unto God that was invisible.  
3. Touching the abusing and profaning of the name of God: Tullus Hostilius was killed with lightning, and his house burned, because he attempted by certain irreligious excorcismes to call up jupiter Elicius: Theophrastus, as Plutarch writeth, noted Pericles, that being sick showed unto his friend, certain enchanted toys hanging about his neck.  
4. And the Gentiles also observed their sabboth's and days of rest: wherein it was of their blind and corrupt nature, that they added many superstitious observations of their own: yet nature taught them, that some time was to be set apart for the worship of their gods.  
5. The Gentiles also commended the honouring of parents, and condemned disobedience unto them: therefore Solon being asked why he appointed no punishment for such as killed their parents, answered, because he thought that none would be so wicked to attempt any such thing.  
6. Such was the hatred of the detestable sin of murder among the Romans, that for the space of 620. years from the first building of Rome none was found to have been killed within the city walls by any private man's hand, as Dion, Holicarnass. observeth.  
7. Adultery was odious by the light of nature among the Gentiles: as appeareth by the judgement of Pharaoh, and Abimelech concerning Sara Abraham's wife, Gen. 22. & 20.  
8. Theft by Draco his law was punished with death: Solon thought that too grievous a punishment, and enjoined double restitution for theft: the Indians and Scythians because they had not houses to keep their goods in, counted theft among the most grievous offences: the like opinion they had of fraud and impostures: Cato being asked, quod faenerari, what it was to be an usurer, answered, quid hominem occidere? what is it to kill a man?  
9 The Indians most severely punished those, which were taken in a lie: and generally among the heathen, they so detested falsehood, and were jealous and suspicious of false testimonies: that, as Cicero saith, it was generally received, ut vel amplissimi homines, ne in miximis rebus, etc. that no not the most excellent men, even in the smallest matters should give testimony in their own cause: and for the same reason, they would not suffer any to be a witness against his enemy: for it was supposed he would make a lie to endanger him whom he hated.  
10. The Gentiles also were not ignorant, that it was unlawful to cover the things of another: as when Xerxes dealt with Leonides to have revoulted, and promised to make him Monarch of Greece: he received this answer from him, If you had known, saith Leonides, what things are honest in man's life, abstinuisses à concupiscendis alienis, you would have abstained from coveting other men's things. And thus by this particular induction, it is evident, how the effect of the moral law, is naturally written in the heart of man, and that the law of nature, if it be not blinded, commandeth the same things which the written law of God, ex Gualtero.   

Quest. 30. What the law of nature was before and after man's fall, and wherein they differ.  
In the law of nature, there are two principal things, first the understanding and judgement, in apprehending and conceiving these natural principles touching our duty toward God and our neighbour: the other is in the will and affection, in giving assent and approbation unto those things so by the understanding conceived: In both these there was greater perfection in the natural light which Adam was created with, and that which is now remaining in his posterity.  
1. Concerning the understanding: whereas the object thereof is either touching mystical and divine things apppertaining unto God, or moral and civil duties. 1. In both these the mind of man is naturally obscured, that it doth not so clearly see, what is good or evil in moral duties, much less in spiritual, as Adam did in the creation's for there are some mysteries concerning the Godhead, as of the Trinity, of the creation of the world, and of the end thereof, of the power and omnipotency of God, and such like, which Adam in his creation had a perfect knowledge of: but now such things by the light of nature cannot be attained unto: they are revealed by grace: as our blessed Saviour faith, this is life eternal, that they know thee to be the only very God. 2. as some things we know not at all, by nature, which were infused to Adam: so these principles that remain, are but darkly and obscurely now revealed in nature, which were manifest to Adam, both in spiritual things, and moral duties: that as the Apostle saith, by this light of nature, they could but grope after God, Act. 17.27. 3. another defect in the understanding is, that men by great difficulty and labour now attain unto these things, which Adam had infused without labour, whereof the Preacher speaketh, when he saith, He that increaseth knowledge, increaseth sorrow, Eccles. 1.18. 4. Curiosity is an other fault in the understanding, when men are carried away from seeking after things profitable, and are tickled with a desire, to search out hid and mystical things, to high above their reach: as our parent Eve, when she began to listen to the serpent's suggestion, was tempted to desire some accession and increase of knowledge more than they had: therefore the Apostle would have every one understand according to sobriety, Rom. 12.4. 5. Now our understanding is overcast with a vanity of mind, which breaketh out into idle, vain, and unprofitable thoughts, which was not in Adam: who before his fall, should have been occupied in nothing else, but in the meditation of God, and good things: according to which pattern, David desireth that the meditations of his heart, might be acceptable unto God, Psal. 19.14. 6. Adam had the knowledge of good by experience, of evil by contemplation: But after his fall he had an experimental knowledge of evil, which now remaineth in his posterity: And these differences there are between Adam's natural understanding, and ours.  
2. In the will of man by nature, there are these defects and infirmities which Adam had not. 1. In spiritual and moral good things, the will hath no inclination at all, saving in some civil things: but to will that which is good it hath no free will or power at all without grace: as the Apostle saith, 2. Cor. 3.5. We are not sufficient of ourselves to think any thing. 2. in general the will consenteth to that which is good, but it faileth in particular: as by nature man knoweth that it is evil to steal, murder, commit adultery, and yet when it cometh to a particular act he approveth and followeth the contrary: as S. Paul saith, Rom. 7.19. I do not the good thing, which I would, but the evil which I would not, that do I: But Adam both in general and particular did know what was good, and might if he would himself, have given consent thereunto. 3. Man's will is so froward by nature and perverse, that when as naturally every one desireth to be happy, yet he willingly committeth those things against his intendment, which make him unhappier: as a thief stealeth to keep himself from famine, and so from misery: and thus, ut miser sic, malus fit, & ideo miserior ect, quia malus est, lest he should be miserable, he becometh evil, being so much the more miserable, because he is evil. And by this means, it falleth out, that he becometh that which he intended not. 4. Further whereas the law of nature is, that a man should not offer that to another which he would not have done to himself: yet now this natural light is obscured with self-love, that a man will not have wrong done to himself, yet he will wrong an other. 5. The law of nature is, that the reason should govern, and the affections should be subject to reason: thus was it in Adan, so is it now: for the lust and concupiscence often prevaileth, and swayeth against reason. 6. the law is constant and unchangeable: and the will of man following the light of nature altereth nor, but now the will of man is mutable and changeable. 7. And whereas by the light of nature only that which is good should be desired: now the will is carried to follow things apparently evil, as most notorious vices, of adultery, drunkenness, pride, and such like: which by custom men delight in, as Augustine saith, peccata, qumvis magna & horrenda, cum in consuetudinem venerint, aut parva, aut nulla esse creduntur, sins, though great and horrible, when they are grown into custom, are thought either to be no sins, or very small, Enehurid. c. 80. And in these particulars it is evident how far the natural light now remaining, is declined from that perfection, which it had in the first creation of man.   

31. Quest. Whether the light of nature, though much obscured, can altogether be blotted out of the mind of man.  
Though the light of nature may be, and is much dimmed and overcast by the corruption of man's preposterous affections, yet that is most true, which Augustine resolveth upon, legem scriptam in cordibus hominum, ne ipsa quidem delet iniquitas, the law written in the hearts of men, no not iniquity and sin itself can blot out: lib. 2. confess. c. 4. this conclusion may be further thus strengthened, and confirmed.  
1. There are certain general principles and rules of nature, which do revive and remain in most wicked men: as every one desireth to be happy: neither is there any so careless of himself, but would attain unto this end, though he may be deceived in the means: again, every one by nature knoweth, that evil is to be avoided, and therefore he would not have any wrong offered unto him by an other, because he taketh it to be evil: and he likewise knoweth, that good is to be desired, and therefore that which he would have an other to do unto him, he desireth so to be done, because he thinketh it to be good. These general rules and principles of nature, none are ignorant of: but when they come to draw out particular conclusions, out of these general rules, there they fail, either being blinded in their judgement, or corrupted by evil manners and custom: whereupon it cometh that men take those things in their practice to be good and commendable, which are evil: as among the Germans, as Caesar writeth, lib. 6. de bell. Gall. robbery was counted no fault: neither was the unnatural love of boys, among the Grecians and Romans, held to be unlawful, and infamous. 2. another proof hereof, that the light of nature is not utterly extinguished, is by the force and working of the conscience, which is ready to accuse the offender, and to prick and sting his soul: as Cain by this light of his conscience was driven to confess, that his sin was greater than could be forgiven. 3. another argument hereof, which the Apostle also toucheth here, is the practice of natural men, who did perform divers commendable things by the light of nature, agreeable to equity: as appeareth by divers politic laws, and positive constitutions of the Gentiles: by the which these two assertions and conclusions of Plato are found to be true: legem esse inventionem veritatis, that the law is the invention of truth: that is, the law of nature: and, legen est imitationem veritatis, the law is the imitation of truth: that is, positive laws grounded upon the law of nature.   

32. Qu. Whether ignorance of the law of nature in man doth make any way excusable.  
1. First, though the light of nature be now much darkened and obscured, yet thereby a man, notwithstanding this natural darkness and ignorance, is left without excuse: as the Apostle saith, c. 1.20. to the intent, that they should be without excuse: and the equity thereof thus further appeareth: the Prophet David saith, Psal. 79.6. power out thy wrath upon the heathen, that have not known thee: and S. Paul, 2. Thess. 1.8. in flaming fire rendering vengeance unto them that do not know God: But God's judgement is most just, he would not punish men without their fault: seeing then, that even they which know not God, shall be judged, it remaineth, that their ignorance is not without their own fault: that is an excellent saying of Augustine, inexcusabilis est omnis peccator, vel reatu originis, etc. every sinner is inexcusable, either by original guilt, or by voluntary additament, whether we know, or be ignorant: for ignorance in them that would not understand is sin without doubt, in them that could not, it is the punishment of sin: and so in both, non est just a excusatio, sed just a damnatio, there is no just excuse, but damnation is just, etc. epistol. 105. So both ways is the ignorant man left without excuse: for that perfect light of nature, which was given at the first to man, was lost by his sin, so that this ignorance is the just punishment of sin: and that light of nature which remaineth, was by the Gentiles abused, that they would not understand that, which nature revealed.  
2. Yet although the ignorance of the law altogether excuse not, as it serveth not the malefactor's turn, to say he knew not the law of the Prince, against the which he hath offended; yet it doth somewhat extenuate the offence: for the faults committed by the ignorant, are less than those, which such fall into that have knowledge, according to that saying of our blessed Saviour, Luk. 12.47. The servant that knew his masters well, and prepared not himself, neither did according to his will, shall be beaten with many (stripes:) but he that knew it not, and did commit things worthy of stripes, shall be beaten with few (stripes:) for unto him that is ignorant are wanting two things, knowledge, and a good will: but he that sinneth wittingly hath but one want, only good will and inclination: and the one hath both voluntatem facti & peccati, the will of the deed, and the sin: but he that falleth of ignorance, hath only a will to the deed, not to the sin, though the deed be sin: see further of this matter 4. chap. 1. quest. 57   

33. Quest. That the light of nature is not sufficient of itself to direct a man to bring forth any virtuous act without the grace of Christ.  
It was the common opinion of the Philosophers, that there were the seeds of all virtue graft in the mind of man by nature: which seeds growing to ripeness were able to bring forth right virtuous actions. But the contrary is evident, that this natural seed is imperfect, and of itself utterly unable to bring forth any such fruit.  
1. The Apostle saith, that he which soweth to the flesh, shall of the flesh reap corruption but he that soweth to the spirit, shall of the spirit reap life everlasting: it is then the seed o● the spirit, that sanctifieth to life everlasting: he that is lead only by the light of nature, soaketh to the flesh, and the fruit thereof is corruptible: S. john also saith, he that is borne of G●● sinneth not, for his seed remaineth in him, 1. joh. 3.9. he than that is only borne of nat●●e hath not this seed remaining in him, and therefore can not choose but sin.  
2. If the moral law, without the grace of Christ, were of no efficacy to bring a man to righteousness, but rather served to reveal sin, as the Apostle saith, Rom. 4.13. Th● law causeth wrath: and, Rom. 7.11. Sin took occasion by the commandment, and dece●●● me, and thereby slew me: much less is the law of nature available, to direct one unto yet ●●ous acts: but rather, it is an occasion to the wicked, that abuse it, of further stumbling: 〈◊〉 as a light suddenly flashing upon one's eyes walking in darkness, doth dazzle them the mo●● and causeth him to stumble.  
3. This further appeareth how unsufficient this natural light is, because in many through custom and continuance in sin, their very conscience is corrupt, that they are n●● touched with any remorse for evil: but as the Prophet saith, jer. 3.3. Thou hadst a who●● forehead, thou wouldst not be ashamed: so they grew to be impudent, and shameless in their evil doing: and as their conscience was feared as with an hot iron, so their judgement unblinded, taking good for evil, and evil for good, Isa. 5.20.  
4. If it be objected, that the Gentiles did many commendable things: there are found among them many worthy examples of justice, temperance, fortitude, yet these were s●●● from true virtues: for both these semblable virtues were obscured with many other vi●● which reigned in them, and they aimed at doing such things at a wrong end: they referr●● all this their endeavour either to their own profit, or else to get praise thereby: so that th●● did overcome other inferior lusts & desires, with the predominant humour of couetous● and ambition: like as in a body full of diseases and infirmities, there may be one, which not exceed the rest, & draw the other unto it: which body notwithstanding is far from per●●● health, though the smaller infirmities are not felt, where a greater disease hath taken possessi●●.  
5. Now if our nature be unsufficient to produce any good moral work, much loesses it able to direct a man unto godly living: for the truth only maketh one free, joh. 8.32. unto such godly works, we had need to have the grace of God to direct us: Psal. 4.6. ma● say, who will show us any good, but Lord lift thou up the light of thy countenance upon us.   

34. Qu. Of the testimony of the conscience, and the accusing or excusing of the thoughts.  
v. 16. Their conscience also bearing witness, and their thoughts, etc. 1. Faius thinketh th● three effects of the conscience are here expressed, the first to testify, that is, to propose the things done unto the mind, then to accuse, and thereby to defend or excuse. But rather the● first is the general, to testify and bear witness, which is expressed afterward in these two particulars, that according as the things committed are good or evil, so the conscience● beareth witness by accusing, or defending: Gorrhan. Pareus. 2. Their thoughts are said ●● accuse one an other, 1. non cogitationibus inter se digladiantibus, not as though the thought● did at the same time strive together about the same fact, that some thoughts accused, a●● other excused. 2. not yet is it meant of divers men, as that the thoughts accused the unbelievers, and excused the believers, gloss. interlin. Gorrh. or the accusing thoughts conceived puniendos, such as were to be punished, the excusing servandos, such as were to be saved Graeca caten. 3. but in one and the same man, as his facts were evil, his conscience accused and as they were well done, his conscience excused him: Par. Tol. 4. Some think that whe●● in every judgement there must be three, actor, retis, index, ●he actuary, the guilty person, and the judge: that in divers respects the conscience is all these: the conscience accusing is th● actor, the conscience accused, is the guilty party, and the judge also is the conscience, Faius: But the party accused, is rather the man himself, whom his conscience accuseth or excuseth, and the conscience is the witness: the judge supreme is God sitting in the conscience: and the subalternate judge is the light of nature imprinted in the heart: which Lyranus calleth naturale indicatorium hominis, the natural judgement place of man: All these are here expressed by the Apostle, he saith, the effect of the law is written in their heart: the judgement seat is the heart, the judge, the natural law their written, than the party accused or defended are themselves: and the witness and giver of evidence is the conscience. 5. Photius ex Oecumen. here noteth, that the conscience is not said to justify or condemn, but only to accuse or excuse: sententiam judex ipse fert, the sentence the judge himself giveth, etc. which is now for the present the evidence of natural light in the soul: but the superior judge is God himself in the day of judgement. 6. Here Origen disputeth very curiously, what this conscience should be: and he resolveth that the spirit of the conscience, is an other thing beside the soul, being joined unto it as an inseparable companion in the body: but if the soul of man be not ruled by it, it shall be separated from the soul afterward, and the spirit shall return to God, and the soul shall go to torment: to this purpose he expoundeth these words of the unfaithful servant, Matth. 24.51. He will separate him, and give him his portion with hypocrites: as though the soul and the spirit should be separated a sunder. Contr. True it is, that there are two faculties in the soul; there is in the mind the notion and apprehension of the natural principles, which are grafted in us by nature, and then the conscience in the heart, Pareus: but that these should be divers in substance, and that one may be separated from the other, is a strange conceit: for the very spirits and souls of the wicked shall be tormented in hell, not their souls only: as S. Peter speaketh of the spirits in prison which were disobedient in the days of Noah, 1. Pet. 3.19. & by separating in that place our Saviour meaneth, the cutting such off, and separating of them from the living.   

35. Qu. Why the Apostle maketh mention of the day of judgement, v. 16.  
1. Some join this verse with the 13. Not the hearers of the law, but the doers shall be justified, in the day etc. and all the rest coming between they enclose in a parenthesis: so Beza, Pareus, and the Greek catena: Beza giveth this reason, because if it should be referred to the next words before, their thoughts accusing one an other, or excusing, which is spoken only of the Gentiles, this general judgement should be supposed to be only for the Gentiles: But the same inconvenience will follow, if it be joined to the 13. v. which is specially meant of the jews, that the day of judgement would be thought only to concern them: it is therefore no good consequent, because the Gentiles are mentioned before, that this judgement should be only for them: for how followeth it? the conscience of the Gentiles shall in that day accuse or excuse them, therefore no man's conscience else.  
2. Wherefore this verse is better annexed to the next words before, then to the other words so far off: to the which they can not well be joined without great divulsion of the sentence, and suspending of the sense: the meaning than is this, not that the conscience accuseth not, or excuseth none, till that general day of judgement: but 1. it is felt now, sed tum maxime omnium sentietur, but than it shall be felt most of all, Osiand. so also Lyran. 2. And now many men being carried away with the delights of this life present, cogitationes accusatrices non audiunt, do not hear or regard their thoughts accusing them: but in that day they shall be brought to light, every man's conscience shall touch him. Mart. 3. Hactenus occultus est testis, hitherto the conscience is but a secret witness, only known to him that hath it; but then omnibus apparebunt, they shall be made manifest and apparent to all. Tolet. 4. and by this the Apostle showeth, ne morte cas extingui, that such accusing or excusing thoughts are not extinguished, no not by death: And Origen here well noteth, that the thoughts shall accuse or excuse them in the day of judgement: not which they shall have then, but which they have now: for cogitationum malarum quaedam notae, certain marks of evil thoughts do remain in the soul, which shall be manifested then: Origen. sicut style en cera nota imprimitur, as a seal leaveth a print in the wax. Haymo.   

36. Qu. Why it is called the day, and of the application of other words, v. 16.  
1. At the day. Gorrhan is here somewhat curious: it is called the day, propter occultarum manifestationem, for the manifesting of things secret: and the night, propter improvisionem, for the suddenness of his coming: as Matth. 25.6. At midnight there was a cry made: it is called the even, Matth. 20.8. propter terminum temporis, for the ending of time: and the morning, propter initium aeternitatis, for the beginning of eternity: Zeph. 3.5. In the morning doth he bring his judgement: But here day is understood generally for time, as it is taken in other places of Scripture. Faius.  
2. Shall judge. In this world the Lord showeth sometime special judgements, as he did upon the old world, upon Sodom and Gomorrha: but this shall be a day of general judgement, Faius: and he shall judge the secrets of men, non daemonum, not of devils, they have their judgement already. Gorrhan.  
3. According to my Gospel. S. Paul calleth it his Gospel, in respect of his ministery: it was the Gospel of Christ, tanquam authoris, as the author, and Apostoli, ut praediratoris, the Apostles, as the preacher, Lyr. my gospel, quod annuntio, which I preach, Haym. so joh. 17.20, our Saviour calleth his word, their word, that is the Apostles, because they were preachers of it.  
4. According. 1. which some understand of the manner of judgement: that Christ shall give sentence according to the doctrine of the Gospel: as he that believeth in the Son of God hath eternal life, he that believeth not is damned: Pareus: Gryneus referreth it to th●t doctrine of the Apostle, Gal. 5.20. They that do such things, etc. as idolatry, witchcraft, and the like, shall not inherit the kingdom of God: so he shall judge believers, both according to the Gospel of faith, and the wicked according to their works. Pareus, dub. 15. 2. some give this sense, according to my Gospel: because the day of judgement calleth men to repentance, and so belongeth to the Gospel, Mart. 3. but it is better applied to the certainty of the day of judgement, that it shall certainly come, as Paul had preached, and that the world shall be judged by jesus Christ: for this is portio Evangelij, a portion of the Gospel, to believe that the world shall be judged by jesus Christ: Calvin. see more afterward of other things belonging to the day of judgement among the places of doctrine.   

37. Quest. Whence the jews were so called, v. 17. Behold, thou art called a Iew.  
1. justinus imagineth, that the jews were so called upon this occasion; he thus writeth, that there was one Israel a certain king, that had two sons, to whom he distributed ten kingdoms, who after that division were all called jews, by the name of one judas, who died presently after that division was made. lib. 36.  
2. Cornelius Tacitus writeth, that the jews came out of Creta, where was the hill Ida, or Idaeus, as Vi●g. l. 3. mons Idaeus ibi, there is the mountain Idaeus: whence he thinketh they were called Idaei, and by some corruption of speech, judaei. Tacit. lib. 5. histor. But the falsity of both these fabulous reports, evidently appeareth out of the Scriptures: for they were thus named of judas one of the twelve patriarchs.  
3. Some Christian writers were of opinion, that they were so called of judas Macchabeus: Thomas maketh mention of this opinion, but nameth not the author, Catharinius ascribeth it to josephus: but indeed Ambrose, if he be the author of the commentary upon this epistle, so affirmeth: their conceit is evidently controlled by the Scriptures: for mention is made of the jews in the story of Esther in divers places, and Nehemiah 4. which were long before the times of judas Macchabeus.  
4. But the original of the name indeed was this: first this people, now called jews, were called Hebrews of Heber, in whose time the languages were confounded, and the Hebrew speech was continued in his family: after this they were called Israelites, of Israel their father, whose name was before called jaakob, Gen. 32. And after Salomon's time, the tribes were divided into two kingdoms, ten were under jeroboam, and two with 〈◊〉 half under Rehoboam: the ten tribes went into captivity, and never returned again: after that division, all they which were under the kingdom of Rehoboam, and his successors were called jews: these also went into captivity into Babylon, but after 70. years they returned: after which return, not only they which were of the tribe of judah, but all other of that nation, which returned with them, were called jews, because it was the more noble tribe: and that part of Palestina, which they inhabited, did belong unto judah's lot: josephus thinketh, that this name was given unto them, and to that region, quando à Babylonia sunt reversi, when they returned from Babylon, lib. 11. antiquit. c. 5. But indeed they were so called before, but not so generally, as afterward. Thus they had three names: they were called Hebrews, that is, transeuntes, passers, propter susceptionem praeceptorum terrenorum, for the receiving of terrene precepts: Israelites, that is, seeing God, propter cont●●plationem coelestium, for the contemplation of heavenly things: and judaei, that is, confessing propter confessionem divinae laudis, for the confession of the divine praise. Gorrhan.  
5. It was the opinion of some that the jews were the same people, who were called Solymi, whom Homer mentioneth in his verses, of whom the city Jerusalem should be so called: Tacit. lib. 5. historiar. and josephus citeth the ancient Poet Cherillus, who saith that these jews called Solymi, did serve Xerxes in his wars against Greece. lib. 1. contr. Apion. Contra. But these are mere conjectures: for these Solymi, as Strabo writeth, lib. 1. inhabited about the mountain Taurus, who were in times past called Mylies: Herodotus lib. 1. thinketh they were a people of Asia, called the Lysians: Pliny lib. 5. c. 27. doth number them among other people in Asia, that were long ago extinguished, whose country was ●ext unto Isauria, Pamphilia, Lycania. Pererius.  
6. Now whereas the name of a jew was then a noble name, as now is the name Christian, let it be observed, that S. Paul saith not, thou art a jew, but rather, thou art called a jew: they were so in name, rather than true jews in deed. Chrysost.   

38. Quest. Of the privileges of the jews here recited by the Apostle.  
The Apostle reckoneth up seven several privileges of the jews. 1. their name and profession, to be called jews. 2. they tested in the Law, placing all perfection therein, and admitting of no other doctrine: wherein they were deceived: for so long as they were bearers only of the law, and not doers, they were under the curse. 3. they gloried in God, not truly, as they do, which do ascribe the glory and praise of their salvation to God in Christ: but their boasting was vainglorious, such as was that of the Pharisie, Luk. 18. I thank thee God, etc. 4. They knew the will of God, revealed in the law: but they were so much the more inexcusable, because they knew their masters will, and did it not. 5. Thou allowest, or triest the things that are excellent: they had a discerning judgement by the knowledge of the law, to know good from evil, just things from unjust. 6. Then that which was the cause of this their discerning, they were instructed in the law, and trained up in the precepts thereof. 7. Then follow their titles, which they took upon them: to be masters, and teachers of others: a guide to the blind, a light of them which were in darkness: both of the Gentiles, which were blind in respect of other nations, and the more simple and ignorant jews. But these privileges did nothing profit them, because they followed not that, which they taught others. Pareus.   

39 Quest. How the jews are said to commit sacrilege, v. 22.  
1. They were not guilty of sacrilege in giving the divine worship unto idols, as Gorrh. for the jews after their return out of captivity, excepting some in the time of the Macchabees, who for fear were compelled to worship idols, were free from idolatry: and if it had been so, S. Paul would have directly charged them with idolatry, as he did before with adultery. 2. Neither, is hereby understood contemptus divinae maiestatis, the contempt of the divine majesty: Calv. Piscat. for that is afterward touched by the Apostle, v. 23. Through breaking of the law dishonourest thou God? 3. Nor with Origen, is the meaning, Christum verum templum Dei violas, thou dost violate Christ the true temple of God: for in joining sacrilege with idolatry, he meaneth some external sin: and the violence offered to the name of Christ is comprehended under blasphemy, which is objected, v. 24.4. Gryneus understandeth it, of arrogating to their own merits, that which was peculiar to the grace of God; Pareus of the polluting of God's service with their inventions: but some external sacrilege is signified, as is faide. 5. Some refer it to that particular sin of robbing and spoiling the house of God, as the sons of Eli appropriated to themselves the things offered to God: Martyr. but S. Paul seemeth specially to touch the sins of that age present: thou art called a Iew. 6. Some take this sacrilege to be meant of buying and selling the Priest's office, Osiand. and in taking to their own use, things ordained for the temple, Lyran. Syriack interpret. Haymo: But the jews which were at Rome, were not guilty of those abuses committed against the Temple at jerusalem. 7. Therefore this sacrilege was rather the covetousness of the jews, who attrectabant idolathyta, did handle things offered to idols, and so committed sacrilege, in using those things to their private commodity, which were consecrate to idolatry, which by the law of God should have been destroyed: Chrysost. Theophyl. as the manner of the jews is at this day, to buy chalices and other implements, which are stolen out of the idolatrous Churches of the Romanists: this is called sacrilege, because such things as were dedicated to idolatry, no man was to convert to his own use: Gualt. and Calvin misliketh not this sense.   

40. Quest. How the name of God was blasphemed by the jews and whether this testimony be rightly alleged by the Apostle.  
v. 24. The name of God is blasphemed among the Gentiles through you, as it is written. There are two kinds of blasphemy, one is in word, where the name of God is taken in vain whereof we have an example, Levit. 24. when the blasphemer was stoned to death: Gr●● and here there is great difference between these two, blasphemare, & blasphemiam die●● to blaspheme, and to say a blasphemy: he blasphemeth, which of set purpose profaneth and abuseth the name of God: but one may through infirmity and perturbation of mind sp●●●● that which is blasphemy, and yet not blaspheme: as job, that complained, that God had perverted or overthrown him, job 18.6. the other kind of blasphemy is, when that is given unto God, which appertaineth not unto him, as that he is cruel, unjust: or that is denied unto him, which is due unto him, as if any deny his providence, mercy, wisdom. Faius.  
2. Here the jews are said to blaspheme God divers ways. 1. they did both themselves contumelia Deum afficere, offer contumely unto the name of God, in blaspheming Christ, & ad id alios inducunt, and they teach others to do so likewise, Theoph. Gorrh. 2. they blasphemed God in the contempt of his law, for he that willingly transgresseth the law, contemneth it, and the author of it: Basil. reg. brev. resp. 4. 3. and they did not only blaspheme God themselves, male vivendo, in evil living, but occasionem praebendo, in giving occasion to the Gentiles to speak evil of God, and of his religion, because he had chosen such a wicked and disobedient people: Lyran. and of this latter kind of dishonouring and blaspheming God, speaketh the Apostle here.  
3. Now for the allegation itself. 1. some think that the Apostle borroweth this testimony from the Prophet Isa, 52.5. They that rule over them, make them to howl, saith the Lord, and my name all the day continually is blasphemed: so Origen, Theophyl. Tolet: but the two things will be here alleged: 1. that the Apostle neither followeth the Prophet's words: for here are neither through you, nor among the Gentiles. 2. nor yet keepeth his sense, for he speaketh of the blasphemy of the Chaldeans, who insulted against God, as though he were not able to deliver his people. Ans. 1. First of all those words are in the translation of the Septuagint, which the Apostle followeth, as being best known unto the Grecians and Romans: and because there is eadem sententia, the same sentence and sense. Lyran. 2. And in that the Chaldeans blasphemed God, as though he either would not or could not deliver his people, the occasion was ministered by themselves, who for their sins were carried into captivity, upon which occasion their enemies blasphemed. 2. Some refer us to that place, Ezek. 36.23. And I will sanctify my great name, which was polluted among the heathen, among whom ye have polluted it: Hierome, Ostand. Calvin. where it is evident, that the jews by their evil life caused the name of God to be polluted among the heathen. 3. But the Apostle rather hath reference to both those places, not so much alleging a testimony, as showing the agreement of that prophesy to those times then present: that the jews by their evil life caused the name of God to be blasphemed and evil spoken of among the Gentiles. Mart. Pareus.   

41. Quest. In what sense the Apostle saith, Circumcision is profitable, v. 25.  
Seeing the Apostle in other places utterly rejecteth circumcision, as Gal. 5.2. If ye be circumcised, Christ shall not profit you any thing: and, v. 5. for in jesus Christ neither doth circumcision atta●le any thing, etc. hence two doubts arise. 1. how the Apostle saith here, Circumcision is profitable, if thou do the law. 2. seeing none could keep the law, how could circumcision profit them.  
Ans. 1. In those places the Apostle speaketh of circumcision then abrogated in the times of the Gospel: but here he hath respect unto the times of the law, while circumcision was an ordinary sacrament of the old Testament.  
2. Circumcision was profitable, because ex part Dei, on God's behalf, it was a seal of all his gracious promises, if on their part, they did perform the condition, which was to walk in obedience: this condition was added, to meet with their hypocrisy, which stood upon the outward ceremony, thinking it sufficient for them to be circumcised in the flesh: whereas circumcision without obedience, was no better than uncircumcision: and to stir up the faithful to express their faith by their obedience, and to look unto Christ, in whom their disobedience was pardoned, and their imperfect obedience by his righteousness supplied. Pareus.  
3. Thus Augustine dissolveth this doubt, showing that there were two kind of precepts given the jews: the moral, and ceremonial: the moral were perpetual, not only concerning those times, but they do bind also now under the new Testament: the ceremonies were only for those times: si observabantur & intelligebantur, non modo nihil oberant, sid proderant, tanquam & illi tempori & illi genti congruentia, if they were observed, and understood, they did not only not hurt, but they were profitable, as agreeable to those times, and to that people: to this purpose August. exposit. inchoat. ad Galat. this solution follow Hugo Cardinal. distingue tempora, & salvatur Scriptura, distinguish the times, and the Scripture is reconciled: here the Apostle speaketh of the times before the manifestation of the Gospel: so also Gorrhan. hic loquitur pro tempore adventus Christi, here he speaketh of the time before the coming of Christ, there of the time after.  
4. Some give this solution further, that in those times, profuit circumcisio, sed non ad salutem, circumcision profited, but not unto salvation without the spiritual observation of the law: gloss. ordinar. as Hierome in his commentary upon this place, (if he were the author) showeth that circumcision was profitable to these ends: 1. ut agnosceretur populus Dei inter gentes, that the people of God hereby might be discerned among the Gentiles: and therefore the people were not circumcised in the desert, because they only were there: (though other reasons may be given thereof, Mart.) deinde ut corpora tum agnoscarentur in bello, that the circumcised bodies of the jews might be discerned in war: further it signified their chastity: and thereby Christ was signified, to come of the seed of Abraham, who should make an end of carnal circumcition. These and other such profitable uses of circumcision may be alleged. But the Apostle meaneth only, the profitable use thereof, as furthering their salvation, as it was a seal of the righteousness of faith, and brought with it the circumcision of the heart in the obedience of the law: si Christo credas, & spiritualiter observes, if thou believe in Christ, and spiritually keep the law: gloss. interlin.  
5. Origen hath two other expositions: the first is, that the Apostle speaketh not here of carnal circumcision, but of the spiritual circumcision of the heart: which the Apostle speaketh on afterward: and this circumcision consisteth in ceasing from sin, which is not sufficient, unless also we do the works of righteousness in keeping of the law: and his reason is, because the Apostle saith, If thou be a breaker of the law, thy circumcision is made uncircumcision: non est possibile carnalem circumcisionem in praeputium verti, it is not possible for carnal circumcision to be turned to uncircumcision: therefore such uncircumcision the Apostle speaketh not of. Contra. 1. the Apostle in this place speaketh evidently of two circumcisions, the one carnal, which of itself is not profitable without the keeping of the law, and the other spiritual, which is the circumcision of the heart: of the former he speaketh here, because he saith to the jew, thy circumcision, which was the circumcision of the flesh wherein they gloried: and the circumcision of the heart, consisted not only in ceasing from sin, but in keeping also the law: it is in the spirit, and is acceptable to God, v. 29. but a cessation from sin only without obedience, is not accepted of God. 2. the meaning of the other words is, that such remission facta est abominalis Deo, etc. is become abominable unto God, as if it were uncircumcision, Lyran. non plus valet, quam praeputium, it availeth no more than uncircumcision, Gorrhan: yea and Origen himself so expoundeth afterward, his circumcision, shall be turned into uncircumcision, that is, nihil profuturam, it shall not profit him at all.  
6. Origen hath an other exposition: he thinketh that the Apostle may also speak of such circumcision, as remained a while among the faithful after the coming of Christ: that although the Apostle allowed not the Gentiles to be circumcised, to whom he saith, Galat. 5. That if they were circumcised, Christ should not profit them: yet he beareth with the jews, to whom he speaketh here, to be circumcised, lest they might have been hindered from coming unto Christ: so their circumcision he maketh like, to Peter's discerning of meats, which were some clean, some unclean by the Law, and to Paul's purifying himself.  
Contra. There is great difference between these speeches, circumcision is profitable, and circumcision hindereth or hurteth not: After the Gospel was preached, and some ceremonies of the Law yet in fact remained, being in right abolished, the toleration of such things for a time, was no impediment to the believing jews, but yet it furthered them not: no more than Timothy his circumcision did profit him, or Paul's purifying, which both were done not for any benefit to themselves: but lest they might have given offence, and so hindered others: But the Apostle speaketh here of the profit which circumcision brought: which was only during the continuance of such legal sacraments, which were profitable unto them then, as being seals unto them of the righteousness of faith in Christ: so than circumcision with other legal tites was profitable under the law: but after the ceremonies were abolished, they became unprofitable in the mean time between both, as they profited not such as believed of the circumcision, so they hindered not, if they did not repose their trust and confidence in them: Therefore of all these expositions I resolve of the first, that the Apostle here speaketh of circumcision, as it was an ordinary sacrament under the law, not yet abolished.   

Quest. 42. How circumcision was available for infants.  
Object. If circumcision did not profit, except they kept the law: this doubt will be made that then it was not profitable at all unto infants, who could not keep the law.  
Answ. 1. Hugo answereth, that circumcision did not profit infants ex virtute sua, sed ex virtute & fide parentium, by it own virtue, but by the virtue and faith of the parents: But although the believing parents may obtain graces by their faith for others: yet formally none are justified before God, but by their own faith, or some grace infused by the spirit of God: for as the parents' sins cannot condemn the child, so the parents faith cannot save the infant.  
2. Gorrhan thinketh, that circumcision herein was available, quia peccatum originale delebat, because it blotted out original sin: But it is evident by this place, that the circumcision of the flesh did not outwardly confer grace: for then circumcision could never be turned to uncircumcision: that is to be of no more force without keeping of the law, then if they had not been circumcised at all.  
3. Augustine, as Pet. Martyr allegeth him, not citing the place, reporteth the opinion of some, which affirmed, that a man being once baptised, though he were an evil liver, yet in the end should be saved, but should suffer many things in this life: the like opinion the jews might have of their circumcision: and so it might be profitable to infants, but more profitable to those, that also kept the law: But the Apostle denieth circumcision to be profitable any thing at all without keeping the law, because it is turned into uncircumcision: it is no more available, then if they were not circumcised at all.  
4. Wherefore the best solution is, that the Apostle speaketh not here of infants, sed de adultis, but of those which were of years and discretion: that circumcision did not profit them, unless they kept the law: as baptism now is not any help unto salvation to Christians, that lead an evil life: As for infants they were then saved by the covenant of grace sealed in circumcision, as now in baptism.   

43. Quest. What uncircumcised the Apostle here speaketh of, whether such of the Gentiles as were converted to the faith, and what keeping of the law he meaneth.  
1. Calvin thinketh, that the Apostle saying, v. 26. if the uncircumcision keep the ordinances of the law, speaketh ex hypothesi, by way of supposition, if any such could be found, that did keep the law, which no man could: so also Pareus. de obedientia plena loquitur, ad quam obligabat circumcisio, he speaketh of the full and perfect obedience of the law, unto the which circumcision did bind: and he speaketh ex hypothesi, by supposition, if the uncircumcision keep. But it is evident, that the Apostle speaketh not by way of supposition, as of a thing impossible to be done, but supposing, if it were done: for than it would follow, that circumcision were not profitable at all, because he saith, circumcision is profitable, if thou keep the law: if the Apostle should speak of the perfect keeping of the law, which is impossible, than all profitable use is denied to circumcision: but he ●ealed not so much detract from that holy institution of God: circumcision indeed did bind them to keep the whole law: but it did profit them, if there were an endeavour in them, and care to keep the law, though they perfectly keep it not.  
2. But Lyranus here hath a very unfound assertion, that the Apostle should here speak of such uncircumcised Gentiles, which did the works of the Law, ex rationis naturalis dictamine, & erant Deo accepti, by the direction only of natural reason, and were acceptable to God: which cannot be, that any not having faith by the light only of nature, should be accepted of God: for without faith it is impossible to please him, Heb. 11.6.  
3. The interlineary gloss hath an other exposition, by the ordinances of the law, understanding, fidem Christi, the faith of Christ, whom the law did foretell should come for our justification: but faith in Christ is no work or ordinance of the law, for the Apostle concludeth, that a man is justified by faith without the works of the law, Rom. 3.28. which were no good conclusion if faith in Christ were a work of the law: yet I deny not, but the Apostle speaketh of such keeping of the law, as proceeded from faith.  
4. Wherefore the Apostle here understandeth such Gentiles as were converted to the faith, as Origen expoundeth, qui ex praeputio ad Christi fidem venerunt, which came unto the faith of Christ from uncircumcision: for the idolaters among the Gentiles, being not converted unto Christ, could not do the works of the law: failing in the first commandment, which forbiddeth idolatry: such faithful therefore among the Gentiles are understood, which had the knowledge of God, Faius. such as job was: and to fulfil or keep the law here, is taken pro legis seruandae study, for the study and endeavour to keep the law, Faius. so also Gryneus, he saith in effect, si Ethnicus aliquis fidei obedientiam praestaret, if any Ethnic or Gentile should perform the obedience of faith, he should condemn a Christian that only is baptised, and performeth not such obedience: But here it will be thus objected on the contrary.  
1. Object. The Apostle saith, v. 27. If uncircumcision by nature keep the law, shall it not judge thee? the Apostle then meaneth those, which by the light of nature only keep the law.  
Answ. 1. Some do thus expound, ex natura per gratiam reparata, by nature repaired by grace gloss, interlin, so also Gorrhan saith, that this keeping of the law is understood to be by faith: which is of nature, preparative, by way of preparation, but of grace completive, by way of perfection: for the illumination of the soul is of grace, the consent is of the will reform by grace. Contra. 1. It is an erroneous assertion, that faith is partly of nature, partly of grace: it is wholly the work of the spirit, 1. Cor. 12.9. the will indeed consenteth, yet not by it own natural power: God, as Augustine saith, ex nolentibus vol●tes facit, of nilling, maketh us willing: and the will concurreth, not actively, in any good work, or formally: but passively and materially, as not working but being wrought upon. 2. If nature should here be so taken, restored by grace: there should be no difference in this behalf between the Gentile and the jew: for even the jew also by grace illuminating his nature was enabled to keep the Law, though imperfectly: but the Apostle seemeth here to speak of somewhat peculiar to the uncircumcised Gentiles.  
2. The Syriake interpreter in his annotations, thinketh that by nature is here only opposed, to the law, and the letter: not excluding all other helps, beside nature, but only the help of the written law: but then, one that worketh by grace may be said to work by nature: which are opposite the one to the other, c. 11.6. if by grace, than not of works, that is naturally done without the help of grace.  
3. Wherefore the words are thus rather to be placed, and that which is by nature uncircumcision, keeping the Law, as the words stand in the original: not thus, uncircumcision, which by nature keepeth the law: as the Syrian translator placeth them, so, by nature, must be joined to uncircumcision, not to keeping the law: and it is a description of the Gentiles, which have uncircumcision by nature, Pareus.  
2. Object. The words of the Apostle are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consummans, as the Latin interpreter readeth, perfecting the law; which phrase Origen thus distinguisheth, from the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to keep the law, which the Apostle useth, v. 26. he that liveth according to the letter of the law is said to keep it, but he that keepeth it according to the spiritual sense, is said to perfect or accomplish it. Contra. But Beza here well observeth, that both these are here taken for one: that the perfect keeping of the law is not here opposed to the imperfect keeping, but the keeping and observing of the law, is set against the not having care to keep it, but to rest only in the outward sign and ceremony.   

Quest. 44. Of the explanation of certain terms here used by the Apostle: and of the letter and the spirit.  
1. v. 26. Where the Apostle saith, if uncircumcision keep the law, by a Metonymy he understandeth the uncircumcised: the sign is taken for the thing signified: but afterward it is taken for the sign itself.  
2. His uncircumcision shall be counted for circumcision: that is, it shall be as no circumcision: Chrysostome readeth, it shall be turned into circumcision: it shall be all one as if he were circumcised.  
3. By the ordinances of the law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some understand the ceremonies and rites of the law: But rather the moral duties of the law are thereby signified, which the Gentiles performed, having not the written law: otherwise the rites and ceremonies of the law they could not observe without the knowledge of the written law.  
4. Shall judge thee: To judge is taken three ways. 1. Personally, as it is said, the Saints shall judge the world, 1. Cor. 6. shall personally stand against them in judgement. 2. actually, as to judge may be taken to accuse, or testify against: as it is said v. 15. their thoughts accusing them. 3. or by example, as it is said the Ninevites and the Queen of the South, shall judge the Israelites: so is it taken here: the Gentiles going beyond the jews in example of life, shall condemn them, that is, show them to be worthy of judgement, for their evil life, Mart. Calvin, Pareus.  
5. What is meant by the letter and spirit, there are diverse expositions. 1. Sometime Augustine, by the letter understandeth the literal sense of the law, by the spirit, the spiritual sense, exposit. in epist. ad Roman. so also Origen, he transgresseth the law, qui spiritualem eius non tenet sensum, who keepeth not the spiritual sense: but even the spiritual sense of the law, if it were apprehended only, and the heart not thereby circumcised and reform, was in the Apostles sense but literal. 2. some by the letter understand legem scriptam, the law written, as separate from the grace of Christ: as the Syrian interpreter readeth, scripturam, the Scripture: which is so called because it was written in tables of stone, gloss. interlin. 3. But it is better here more specially applied to circumcision: so that the letter and circumcision, are here taken pro literali circumcisione, for literal circumcision, Calvin. Pareus. that is, the external sign and ceremony of circumcision only according to the letter of the law, which was made literalibus cultris, with literal, that is, external knives, Gorrhan. and by the spirit is not understood the soul, as Tolet, following Chrysostome: but the efficacy of grace wrought in the soul by the spirit of God: and so Augustine taketh it else where, thus describing the circumcision of the heart, quam facit non litera legis docent & minans, sed spiritus Dei sanans & adiuvans: which not the letter of the law teaching and threatening, but the spirit of God worketh healing and helping, lib. de spirit. & litter. c. 8. so then there is no difference, quoad rem, in respect of the thing which is propounded, between the spirit and the letter, sed quoad animi affectum, but in respect of the affection of the mind, and the inward operation of the spirit, Mart. for even he that heareth the Gospel, but believeth it not, may be said to be a gospeler according to the letter, not after the spirit.  
6. By transgressing the law is meant the voluntary breaking thereof, not the failing therein, through ignorance or infirmity, Mart. as Origen noteth Paul himself did not always keep the law: non tamen fuit praevaricator legis, yet he was not a prevaricator or transgressor of the law.  
7. v. 28. He is not a jew, which is a jew outward: here must be understood the word only, he was not a jew indeed, that was only so outwardly. And in this sense the Apostle saith else where, he was not sent to baptise, that is, only, Martyr.   

Quest. 45. Of two kinds of jews, and two kinds of circumcision, v. 28.  
v. 28. He is not a jew, which is one outwardly, etc. 1. The Apostle here maketh a double comparison: both of the persons, setting a circumcised jew not keeping the law, against an uncircumcised Gentile keeping of the law: and of the things between inward circumcision of the heart, and outward in the flesh only, Mart.  
2. And here there is a fowrefold antithesis or exposition. 1. From the forms, the one is within, the other without in outward appearance only. 2. from the subject, one is in the heart, the other in the flesh. 3. from the efficient, one is wrought by the spirit, the other is in the letter, it consisteth in literal and ceremonial observations. 4. from the end, the one hath praise of God, the other is commended only of men, Gryneus.  
3. Hence the Apostle proveth by three arguments, that the spiritual circumcision is better than the carnal: 1. That is best, which is in secret and in truth, then that which is openly and in show only: 2. and that which is wrought by the spirit, is more excellent than that which is in the letter. 3. and that hath the pre-eminence, whose praise is of God.  
4. This distinction of spiritual and moral circumcision, S. Paul hath out of Moses, Deut. 10.16. Circumcise the foreskin of your heart, Deut. 30.6. The Lord thy God will circumcise thine heart: which the Apostle further describeth thus, Coloss. 2.11. In whom ye are also circumcised with circumcision made without hands, by putting off the sinful body of the flesh, through the circumcision of Christ. And as there are two kinds of circumcision, so there is also a twofold uncircumcision, as Burgens. noteth, addition 1. out of the Prophet jeremy, c. 9.26. All the nations are uncircumcised, and all the house of Israel are uncircumcised in the heart: there is then an uncircumcision of the heart, and an other of the flesh.  
5. Yet this must not be so understood, as though there were two kinds of circumcisions, rather than two parts of one and the same circumcision: which are sometime joined together, both the inward and outward, as they were in Abraham: sometime separate one from the other: and this separation is of two sorts: it is either salutaris, healthful, or not: for when the inward circumcision is without the outward, it is profitable, as in Noah: but when the outward is, and not the inward, it is unprofitable, as in judas Iscariot.  
6. Origens' observation seemeth here to be somewhat curious, thus distinguishing the circumcision of the flesh: that because there is some part of the flesh cut off and lost, some part remaineth still: the lost and cut off part (saith he) hath a resemblance of that flesh, whereof it is said, all flesh is grass: the other part which remaineth is a figure of that flesh, whereof the Scripture speaketh, all flesh shall see the salvation of God: But thus Origen confoundeth the circumcision of the flesh and the spirit, making them all one: Further, to show these two circumcisions of the heart and spirit, he allegeth how the Israelites were circumcised again by josuah, (who was a type of Christ that circumciseth the heart,) who were circumcised before by Moses in the desert: wherein Origen is greatly deceived: for it is evident by the text, josuah, 5.5. that they which were circumcised by josuah, had not been circumcised before.    

4. Places of doctrine.  
1. Doct. v. 1. In that thou judgest another, thou condemnest thyself: 
He that is guilty of the same sins 〈◊〉 condemn: another, but therein he also judgeth himself.  he which doth give sentence upon another for that wherein he is guilty, therein is a judge against himself: so juda did judge Thamar, for her incontinency being in greater fault himself: and David pronouncing sentence of death against him, that had taken away his poor neighbour's sheep, did by his own mouth condemn himself: Piscator. see further addition 1. following.  
2. Doct. v. 11. There is no respect of persons with God, etc. 
No respect of persons with God in the elec●●on of his.  In that God freely without respect unto any works, electeth some unto eternal life, it is done without respect of persons: for though God decree unequal things unto those; that are in equal case: for all by nature are the children of wrath: yet it followeth not, that God hath respect of persons: for he doth it not either against any law, for God is not tied unto any law: nor yet upon any fini●ter cause, either for fear, for there is none greater than God, to be feared of him: or savour, for there are no merits or deserts which God respecteth in his election: And when God cometh to give the reward, than he distributeth unto every man according to their works: see further addit. 3. following.  
3. Doct. v. 16. At the day when God shall judge: 
Of their sin: of the last judgement  here the certainty of the day of judgement is expressed, with the manner thereof. 1. who shall judge, God. 2. whom, men and what, not their open and manifest works only, but their secret things. 3. by whom, in jesus Christ, in his human shape. 4. According to what rule, namely, the Gospel, is be saith, joh. 12. that his word shall judge them, Gualther.  
4. Doct. v. 21. Thou which teachest another, etc. the carnal jew, 
True doctrine not to be condemned for evil life.  though he did not himself, as he taught, yet was not his teaching and doctrine therefore to be refused: so our Saviour saith, Matth. 23.3. Whatsoever they bid you, observe and do, but after their works do ye not, Mart.  
5. Doct. v. 25. Circumcision is profitable, etc. 
Of the baptism of infants.  Baptism succeed in the place of circumcision: as the Apostle showeth, Coloss. 2.11. In whom ye are circumcised, etc. through the circumcision of Christ, in that ye are bound in him through baptism, etc. then like as infants were circumcised, so are they now to be baptized: but baptism is not now tied unto the eight day, as it was then: for by the liberty of the Gospel are we delivered from the observation of the circumstances of the time and place.  
6. Doct. v. 28. 
Of the baptism of the flesh and of the spirit.  Neither is that circumcision which is outward in the flesh: as these were not two diverse circumcisions, but two acts of the one and same circumcision, the internal and external: so there are two acts in one and the same baptism, there is the baptism of the spirit, and the baptism of water: which both are joined together in the lawful use: they have the baptism of the spirit to whom the Sacrament is upon urgent necessity denied: but infidels, unbelievers, and evil livers have only the baptism of water: for he that believeth not shall be condemned, Pareus.  
7. So likewise in the Eucharist, there is an external act of eating, and an internal: the unworthy receivers have only the latter, the faithful, when they communicate have both: and in case the Sacrament be denied, they may spiritually eat Christ without the Sacrament: our Saviour saith, joh. 6.54. Whosoever eateth my flesh, and drinketh my blood, hath eternal life: And though they do spiritually eat Christ, before they receive the Sacrament, for otherwise they would not desire it, yet the Sacrament also must be celebrated for their further comfort, and strengthening, and the testifying of their faith, Gryneus.   

Certain additions to the former doctrines.  
Addit. 1. Concerning the judgement which a man giveth against himself, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thus much may further be observed out of the 1. verse: 1. What it is: namely the testimony of ones conscience, of his own guiltiness before God. 2. Whence it is: partly by the providence of God, which striketh into a man's conscience this sense of sin, partly by the force of the conscience itself, convincing one of sin. 3. Of whom it is: namely, of all men. 4. It is necessary and profitable to diverse ends. 1. to humble us in respect of God's judgement: for if our conscience condemn us, God can much more, who is greater than our conscience, 1. joh. 3.20. 2. It is for our comfort, working in us boldness, if our hearts condemn us not, 1. joh. 3.21. 3. it will make us not to be too severe in judging of others, our own heart condemning us.  
Addit. 2. Out of the 5. v. concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hardness of the heart: we are to consider, 1. What it is: namely the contumacy and rebellion of the heart against the law of God. 2. Whence it is: originally by the corruption of man's nature: Satan concurreth as the efficient: the occasion are the external objects: and God by his secret judgement yet most just hath an overruling hand herein. 3. the effect, is the treasuring up of the wrath of God. 4. it is curable, not by man's free will, for it is not subject to the law of God, neither can be, Rom. 8.8. but by the grace of God's spirit, as David prayeth, Psal. 51.12. Create in me a new heart.  
Addit. 3. The accepting or respect of persons called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when things equal are given to them which are unequal, or chose things unequal to them which are equal, only for their person: and the person, is the state, condition, or quality of a thing: now to know whether all accepting of the person be unlawful: first the diverse kinds of persons and qualities must be considered, whereof there are 3. sorts. 1. some personal conditions there are which are annexed, to promises or comminations divine, and human: as faith, obedience in the elect, impenitency, impiety, unbelief in the wicked, this accepting of persons is not unjust: as Abraham was respected of God for his faith, so also David, and Saul rejected for his hypocrisy. 2. Some personal respects are so annexed to the cause, as thereby it is aggravated or extenuated: as he that striketh a magistrate is worthy of greater punishment, than he, that striketh an other: and this respect of persons is also just. ●● some personal respects are beside the cause: as riches, poverty, in the case of adultery, theft, and such like: and such accepting of the person is unjust: Secondly, the accepting ●● persons, is either in judgement, when it is in the two first senses lawful: but not in the thu●● or extra judicium, out of judgement: and it is of three sorts: 1. dilectionis, of love, which in common duties is unlawful, as when a rich man is preferred before a poor man for his riches: which is condemned by S. james, c. 2. v. 2.3. but in special and proper duties it is lawful: as in preferring the love of our parents before others. 2. electionis, of election ●● choice, as when men of quality and gifts are advanced to places of office, before them, which are not so qualified: this respect of persons is lawful, as being agreeable both unto nature and to positive laws. 3. donationis, in matters of gift and donation; as one for giveth his debt to one, not to another: this also is lawful, because here is no wrong done: a man may dispose of his own, as it pleaseth him: see more hereof before, quest. 23.   

5. Places of controversy.  

Controv. 1. Against the power of free will in good things.  
v. 5. Thou after thine hardness, and heart that cannot repent, heapest unto thyself wrath, etc. Pererius out of this place inferreth, that it is in potestate hominis bene vel male agere, in the power of man to do well or evil, for it should otherwise be unjust to punish a man for doing evil, and for want of repentance, whereas he can do no other, disput. 2. in c. 2. number. 23.  
Answ. 1. That man hath free will to do evil without any compulsion, violence, or constraint, it is confessed of all: but this is a freedom à coactione, from compulsion or enforcing, not à necessitate, from necessity: a man cannot now choose but sin, because his nature is enthralled by the fall of man, yet he sinneth willingly: no man compelleth him: But unto that which is good, man hath no will or inclination of himself, but by the grace of God: as the Prophet saith, jerem. 4.22. They are wise to do evil, but to do well they have no knowledge and our Blessed Saviour saith, joh. 15.5. Without me ye can do nothing. 2. yet though man cannot repent of himself, nor yet do any good thing, he is worthily punished: because man by his voluntary transgression, when it was in his power not to have transgressed did abuse his free will given in the creation, unto sin, and so enthralled himself and his posterity: Once therefore man had free will if he could have kept it: but now that is become necessary, to do evil, which was before free: man therefore is justly punished notwithstanding this necessity of sinning, because he lost this liberty and freedom by his own default. 3. And let it here further be observed, how Pererius beside the falsity of his assertion, is become a falsary, in charging us with untrue opinions, such as Protestants hold not: as first, that we should say, hominem ad utrumque impelli à Deo, etc. that man whether to do good or evil is compelled and enforced of God: whereas we abhor and detest that as a most wicked heresy, that God is the author of any evil, or the mover, stirrer, or provoker thereunto: Again, he objecteth that we hold that man's free will, is, velut quoddam inanime, etc. is a certain dead thing without life, that it doth nothing of itself, but is a bare title without any matter: whereas we affirm, that man is not as a stock, or stone, but hath a natural power, to will, to elect, to desire: but to will or do that which is good, it hath no power: man willeth, desireth, chooseth, but to do these things well it is of grace: in respect of the general inclination of the will unto the object it is active, but in respect of the goodness of the will, in being moved unto that which is good, it is merely passive: see Synop. pag. 858.   

Controv. 2. Of justification by the imputative justice of faith.  
Whereas the Apostle saith, v. 2. We know that the judgement of God is according to truth: Bellarmine hence thus reasoneth against imputative justice: God's judgement is according to truth, but so is not imputed justice, it is not verily and in deed, and according to truth, but the habitual, infused, and inherent justice is according to truth, lib. 2. de iustificaton. c. 3.  
Contra. 1. Bellarmine doth mistake the Apostles meaning: for according to the truth, is not secundum realem existentiam, according to the real existence of a thing, but secundum equitatem, according to equity.  
2. So then, the justice of Christ imputed by faith, is according to truth, that is, the rule of justice, because thereby full satisfaction is made for sin by faith in Christ: but that habitual and inherent justice, is not according to the rule of justice, because it is imperfect, and thereby God's justice cannot be satisfied, Pareus.   

3. Controv. Against the merit of works.  
v. 6. Who will reward every man according to his works: out of this place the Romanists contend for the merit of good works: the Rhemists upon this place affirm, that life everlasting is given for, and according to their good works: there reasons and arguments are these.  
1. The Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall render, which signifieth a just retribution, and so it is taken, Matth. 20.8. Bellar. l. 5. de justificat. c. 2.  
2. Tolet. annotat. 6. urgeth that place, Matth. 25.34. Inherit ye the kingdom prepared for you, etc. for I was an hungered, and ye gave me meat, etc.  
3. Likewise it is thus objected: God shall reward the wicked according to the merit of their evil works, Ergo the righteous shall be rewarded according to the merit of their good works.  
Ans. 1. Tolet. annot. 6. rehearseth five several answers, which he supposeth to be used by the Protestants. 1. some, he saith, by his works, understand Christ's works, according to the which God should reward the righteous. 2. some thus, he shall render unto every man according to their faith, which showeth itself by their works. 3. some, he saith, thus interpret; he shall render according to their works, that is, post opera sua, after their works, 4. some, say they shall be rewarded according to their works, but with the temporal blessings in this world, not with life eternal. 5. some grant, that the righteous shall be rewarded according to their works, if any could be found, that had such works, which are worthy of reward: the like answers Pererius imagineth to be made by the Protestants, number. 39 but neither of them name what Protestants they are, that thus answer: we insist upon none of these solutions.  
2. But we can otherwise satisfy all these reasons objected.  
1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render, signifieth not only a just retribution, but a gift of favour, as in that place given in instance, Matth. 20.8. the reward is said to be rendered, not only to them which had laboured first, which might seem to have deserved it, but unto those that came at the last hour, to whom it was given of favour: and therefore simply v. 14. it is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to give.  
2. In that place, Matth. 25. it is showed, to whom, not for what the reward shall be given: good works are required as a condition in those, which are to be saved, not as a meritorious cause of their salvation: Pareus: for in the same place our Saviour showeth the original and fountain of their salvation, Come ye blessed of my father, inherit the kingdom prepared for you, from the foundations of the world: their salvation then dependeth upon the free and gracious election of God, not upon their works. Faius.  
3. The argument followeth not from the merit of evil works, to the merit of good works: for there is great difference in the way of meriting between them. 1. good works are the gifts of God, and proceed from him: but evil works have their beginning from man. 2. good works are imperfect, and therefore merit not: evil works are perfectly evil, and therefore are worthy of punishment. 3. good works are commanded, and so it is our duty to do them: and therefore thereby we do not merit: but evil worke● are forbidden, and there is no duty but rather the transgression of duty in doing them: Gryneus.  
4. And concerning this place, it proveth no merit of works: the Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to works, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter opera, for works: so that this showeth the measure rather than the merit of works: As this phrase is taken, Matth. 9.29. according to your faith be it unto you: and, Matth. 22.3. according to their works do not. And this phrase is thus expounded, Revel. 22.12. My reward is with me to render unto every one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according as his work is: Pareus: so then according to their works, noteth the quality, not the merit of their work: that is, good works shall be recompensed with reward, and evil works with punishment. Faius. And mention is made here of works, that God shall judge according as he findeth men's works, to show that he is no accepter of persons, neither regardeth the outward appearance, but that which is in truth. Gualther.  
And that it is not one and the same thing to reward for works, and according to works, Gregory well showeth, in Psal. 149. v. 9 aliud est secundum opera reddere, aliud p●●pter ipsa opera reddere: in eo enim quod secundum opera dicitur, ipsa operum qualitas intell giver. etc. it is one thing to render according unto works, an other, for works, for in that it is said according unto works, the quality of the work is understood, that whose works appear to be good, his recompense should be glorious, etc. Pererius thus answereth to this place of Gregory, that he speaketh of the substance, quantity, and quality of works in themselves, which being compared with the celestial glory, are not worthy thereof, but as they are considered in Christ, by whose virtue and merit they are made meritorious, so are they worthy of that everlasting reward: to the same purpose also Tolet. annotat. 6.  
Contra. But Gregory must be understood to speak of the works of the faithful, which receive all their activity, worthiness, and acceptance from Christ: and the Apostle likewise speaketh of the faithful, Rom. 8.18. I account that the afflictions of this present time, are not worthy of the glory, which shall be showed us: even than the works and sufferings of the faithful are excluded from meriting. Faius.  
3. Now further that no works of the Saints are meritorious, it may further be showed by these reasons: 1. there must be a proportion between the merit and the reward: but between our works, and the everlasting reward, there is no proportion: the reward by many degrees exceeding the worthiness of the best works. 2. there are no good works without faith: for without faith it is impossible to please God, Heb. 11.6. wherefore whatsoever is promised to works, per fidem consequimur, we do obtain by faith. 3. that which a man meriteth must be of his own, not of his, of whom he meriteth: now our good works are of God, they are not of ourselves: and therefore by them we can not merit at God's hand. 4. that wherein men are indebted unto God, can not merit: for then be should be indebted unto us, not we unto him: for the wages is not of favour, but of debt, Rom. 4.4. But all which we can do, is no more but our duty, we owe our best service unto God: as our blessed Saviour saith, When ye have done all those things which are commanded you, say we are unprofitable servants, we have done that, which was our duty to do, Luk. 17.10. But here some will answer, that we are said to be unprofitable servants, only in respect of God, because he is not profited, or furthered by our service: but yet good works are profitable to ourselves. Contra. True it is, that good works are profitable, because thereby we testify our faith, we do good unto others, and make our own salvation sure, but it followeth not, because they are profitable, that therefore they merit eternal life: Martyr. they are as Bernard saith, via regui, non causa regnandi, the way unto the kingdom, not the cause of the kingdom.   

4. Controv. Which are to be counted good works.  
v. 7. Which by continuance in good works seek, etc. The Romanists do not hold those only to be good works, which are commanded by God, but such also as are enjoined by the Church, and the governors thereof. Concil. Tridenti●. sess. 6. c. 10. And according to this rule they count the saying and hearing of Mass, going in pilgrimage, invocating of Saints, praying for the dead, offering unto images, good works.  
Contra. There are two evident rules to examine good works by: 1. because God only is good, and the fountain and author of goodness, therefore nothing can be good, but that which is according to his will, which is no where revealed but in his word: then no work can be good, unless it be wrought according to the prescript of God's word. 2. there can come no good work from man, who is prone to evil, and to nothing but evil by nature: unless then a man be regenerate and borne a new, which is by faith in Christ, be can do no acceptable work. Both these are evident out of Scripture, 1. that without faith it is unpossible to please God, Hebr. 11.6. and whatsoever is not of faith, is sin, Rom. 14.23. 2. and that by faith we are regenerate and made the sons of God, joh. 1.12. As many as received him, to them he gave power to be the sons of God, even to them, that believe in his name: All such works then, as have neither warrant out of God's word, not yet proceed from faith, such as all superstitious works are, so much commended and commanded in Popery, are not to be counted good works. Gualther.   

5. Controv. Whether any good works of the faithful be perfect.  
1. The Romanists do hold that some works of the righteous are so perfect, that they be not sin so much as venially in them: they have no blemish at all. Concil. Tridentin. can. 25. de justificat.  
Pererius urgeth that act of Abraham's obedience in sacrificing his son, which was not only omnis peccati vacuum, etc. void of all sin, but it was perfectly good, as appeareth by that excellent promise, which the Lord made thereupon to Abraham: so it is said of David, that he was a man according to Gods own heart. disput. 4. in c. 2. number. 33.  
Contra. 1. That act of Abraham's obedience was not rewarded for the perfection of the work, but because it proceeded from faith: he believed God, and therefore it was counted unto him for righteousness. 2. And it is hard to say, whether Abraham did not cast some doubts in his mind, when he was first commanded of God to sacrifice his only son: there might be some natural reasoning within him, which notwithstanding he did overcome by faith. Ambrose thinketh, lib. 1. de Abrah. c. 8. that when Abraham said to his servants, T●rie you here with the ass, for I and the child will go yonder and worship, and come again to you: captiose loquebatur, etc. spoke cunningly, or captiously, lest his servants should perceive whereabout he went. 3. And, as for David, he had many infirmities and imperfections, from some of which even his best works might not be free: he was said to be according to God's heart, both comparatively in respect of Saul, and others; and because he fought God unfeignedly, not in show and hypocrity as Saul did: otherwise that he was not imply according to God's heart, the great sins, wherein he fell, do declare.  
2. But that there is some blemish, imperfection, and defect, even in the best works of the Saints, (though we affirm not, as Pererius slandereth Luther, that all the works of the regenerate are sin) it is thus made evident out of the Scripture.  
1. The Prophet Isai saith, c. 64.6. All our righteousness is as stained clouts, even their best actions were defiled and polluted: to this place divers answers are found. 1. Pererius out of Augustine, thus interpreteth; that iustnia nostra divine comparata justitiae, etc. out righteousness being compared to the divine justice, is like unto a filthy and menstr●●● clothe: this is then spoken comparatively: to this purpose August. serm. 43. Contra. And we herein concur with Augustine, that although the work of the Saints seem 〈◊〉 perfect and excellent before men, yet in regard of that perfection which God requireth of us, they are found to come far short: so that if they be compared with the justice of God, not which he hath in himself but which he commandeth and requireth of us, our best works will appear to be imperfect, and full of wants. 2. He urgeth Hieromes exposition, who applieth this place to the incredulous jews after the coming of the Messiah, whose sained legal holiness was as unclean thing in the sight of God, because they believed not in Christ exhibited to the world. Contra. It is evident by the text itself, that be Prophet speaketh of that age then present, v. 10. Zion is a wilderness, jerusalem is a dese●. 3. Therefore Pererius insisteth upon this third inpretation: that the Prophet speaketh of the hypocrites among the jews, and of their legal righteousness, which was an uncleare thing, being not sanctified by the spirit of God: and the Prophet speaketh in the first person, as including himself, as the manner of the Prophets is, for humility sake condescending unto the infirmity of the people, and therein also showing his charitable affection and compassion toward them. Contra. It is evident, 1. that the Prophet speaketh not only of their legal observations, but of all their moral obedience whatsoever: for the words are general, All our righteousness, is as a stained clout. 2. neither doth he mean the hypocrites only, but he comprehendeth all the people, excluding no not the better sort: as he saith, v. 8. But now, O Lord, thou art our father: and v. 9 Low beseech thee behold, we are all thy people: but the wicked and hypocrites are not alone God's people, neither is God said to be their father: for the godly and faithfuls sake among them, they may be so counted, but not alone by themselves.  
2. To this purpose may be urged that place, Psal. 143.2. Enter not into judgement with thy servant, for in thy sight shall none that liveth be justified, etc. Hence it is evident, ●hat no not the just in their best works are justified in the sight of God: but the Lord can find sufficient matter against them even in their most perfect works: as job saith, c. 9.30. If I wash myself with snow water, etc. yet shalt thou plunge me in the pit, etc.  
Pererius here showeth five reasons, why the just desire, that God would not enter into judgement with them: 1. because of the uncertainty of their election, and present justice. 2. many of them may fall into deadly and great sins, which they are not sure, whether they be remitted. 3. yea and the best men have their venial faults, which can not altogether be taken heed of in this life. 4. and even in their best works, plures negligentiae immiscentur, many negligences, and 'scapes are intermingled. 5. their good works are of God, and not of themselves, and therefore they can not in the rigour of justice expect a reward at God's hand. Perer. disput. 4. number. 37.  
Contra. 1. Of these five causes, some are false, some are impertinent, and some directly make against him.  
1. That the righteous and faithful are not certain of their election, nor of remission of sins, is false, and contrary to the Scriptures: for S. Paul was both sure of his election, desiring to be dissolved, and to be with Christ, Phil. 1.23. and of the remission of his sins, saying, I was received to mercy, 1. Tim. 1.13. 2. That the righteous may at other times fall into other sins, is not the point in question, but whether they may fail in their best works: neither is it to the matter, whether the goodness of their work be from God, or themselves: for no not from God have they recevied any perfection of goodness in this life. 3. And in that he confesseth many negligences to be intermingled in the good works of the faithful, he granteth as much as we desire, that the faithful are defective even in their good works.   

6. Controv. Whether men ought to do well for hope of recompense or reward.  
v. 7. Which by continuance in well doing seek glory. It is not to be doubted but that the faithful may encourage themselves in their well doing, by looking unto the reward set before them, as it is said of Moses, Heb. 11.26. He had respect to the recompense of reward: and S. Paul saith, I follow hard toward the mark for the price of the high calling of God in Christ, Phil. 3.14. and the same Apostle thus stirreth up servants to do their duties to their masters, Knowing that of the Lord ye shall receive the reward of inheritance, Coloss. 3.29. But here two things are to be considered: first, that men do not only or chiefly look toward the reward, but the principal end of their well doing, which they must propound unto themselves, must be the glory of God: secondly, they must have an eye unto the reward, not as wages deserved, but as a gift of favour. Thus to expect a reward, as a due and deserved recompense, is mercenary: which seemeth to be the opinion of the Tridentine Synod, sess. 6. c. 11. and can. 31. and of Bellarm. lib. 5. de justificat. c. 8. and of the Rhemists, annot. Heb. 11. 26. though Pererius would distinguish here between amor mercedis, & amor mercenarius, the love of the reward, and a mercenary love: But if they propound unto themselves the reward, as merited and deserved by their works, it is a mercenary love, and so derogatory to the glory of God, who crowneth our good works in mercy in himself, not of merit in them: Chrysostome here saith, oportebat omnia propter Christum facere, non propter mercedim, we ought to do all things for Christ's sake, not for the reward. serm. 5. See more of this question, Synops. Centur. 4. err. 66.   

7. Controv. Against justification by works, upon these words, v. 13. Not the hearers of the law, but the doers shall be justified.  
This place because it seemeth in show to be contrary to these places, Gal. 2.16. That a man is not justified by the works of the law: and, Gal. 3.11. No man is justified by the law: divers expositions are framed of these words, which are much urged by the Romanists to prove their justification by works.  
1. Ambrose thus interpreteth these words: the doers of the law shall be justified, that is, they which believe in Christ, whom the law of Moses promised, and in whom it commanded them to believe: for nemo. facit legem, nisi qui credit legi, no man doth the law, but he which believeth the law: and therefore our Saviour saith, joh. 5. If ye had believed Moses, you would have believed me, for he wrote of me. But against this exposition it may be thus excepted: 1. the Scripture so useth not to speak, to do the law, that is, to believe in Christ: for by this means the law of faith and belief, and the law of works should be confounded, whereas the one is opposite to the other. 2. the Apostle is not yet entered into the disputation of saith. 3. and he speaketh generally of keeping the whole law, not of that part only, which prophesied of Christ.  
2. Tolet here maketh mention of an other exposition of some of their Catholics, that the Apostle here meaneth, a certain moral, or civil justice in keeping of the law, which may be found in an unbeliever: But he rejecteth this, by the Apostles words, righteous before God: which showeth that he speaketh of true and perfect justice in the sight of God.  
3. Now whereas justification, and to justify, may be taken three ways, either when a man before unjust is made just: or when he is made more just: or declared to be just: as it is said, Wisdom is justified of her children, that is, declared to be just: Augustine taketh it here in the first sense, and he maketh this to be the meaning: not that men are made just by keeping of the law, but first being justified by God, than they are enabled and made fit to keep the law: as he maketh it to be like unto this speech, homines crea●tur, men are created, not that they were first men, and then created: but they are created to be men: so for the doers of the law to be justified, what is it else, but they that are just by faith, are justified and made able to keep the law? to this purpose Augustine, whom Anselms and Thomas followeth. But this exposition seemeth not to be agreeable unto the scope of the Apostle, who goeth not about to prove, that men must first be just, before they can keep the law: but that they are approved before God, in doing according to the law: in not professing, but practising it.  
4. In the second sense, the Rhemists in their annotation here, do take it for the increase of justice, which they call the second justification: the first justification is by faith without works, the second is by works: But Pererius rejecteth this gloss, as being not consonant unto the scope of the Apostle here: for he speaketh not of the increase of justification, but simply of justification: But beside this is a new devise of the first and second justification: the Scripture acknowledgeth but one justification, Rom. 8.30. Whom he justifieth, he glorifieth: after justification followeth glorification: that justification then, which glorification followeth, is one whole and sufficient justification, there cometh none other between.  
5. Some take justifying in the third sense, for declaring to be just: as the word is sometime taken: as Prov. 17.15. He that justifieth the wicked, and condemneth the just, even they both are an abomination to the Lord: to justify the wicked here, is to declare him to be just: so the doers of the law shall be justified, that is, declared and pronounced just in the day of the Lord in the presence of God, and all his holy Angels: thus Perer. numb. 52. Tollet. annot. 13. so also Bellarmine, in divino judicio justi iudicabuntur, they shall be adjudged to be just in the divine judgement: lib. 2. de justificat. c. 15. Contra. 1. Let it be observed here, that the Romanists approve that interpretation of this word, which is urged by Protestants, where S. james saith, c. 2. that Abraham was justified through works, that is, declared to be just: 2. but yet this acception of the word hath no place here: for this declaration of one to be just, by works is before men: before God, there need no such declaration, for he knoweth what is in man: but this justification is before God, which the Apostle here speaketh of: it is therefore justification in deed, and not the declaration of it only.  
6. Some think that the Apostle speaketh of the legal justification, which is by works, which if any could do, they should be justified thereby: but it is impossible for any to keep the law: Calv. Pareus, Beza annotat. But it is evident, that the Apostle speaketh not here of a thing impossible to be done, and of justification upon that supposal, if any could be doers of the law: but he setteth this down affirmatively and positively, that they which lived according to the law, should be justified: as he said before, v. 6. that God will reward every one according to his works. And as the hearers of the law only are not justified, so the hearers and doers are justified: but some hear the law in fact, verily, and in deed, therefore some also were verily and in deed doers of the law.  
7. The meaning then of this sentence is the same with that v. 6. God will approve, justify, reward them that do the works of the law, whether jew or Gentile: yet it followeth not, that a man is therefore justified by the works of the law: But God approveth and rewardeth the workers, not the hearers or professors: so here the Apostle entreareth not of the cause of justification, which is faith without the works of the law: but of the difference between such as shall be justified, and such as are not, Faius: they only, which have a lively faith, which worketh and keepeth the law in part, and supplieth the rest, which is wanting in themselves by the perfect obedience of Christ: they shall be justified, not those which only profess the law, and keep it not: the Apostle then here showeth, who shall be justified, not for what.  
8. But this place maketh nothing at all for justification by works: 1. if a man is justified by doing the works of the law, either he is just before he do the works, or nor just: if he be just, than he is justified before he do those works, then is he not justified by those works: if he be not just, then can he do no good works whereby he is made just: for the works done before faith, as Tolet himself confesseth, non possunt justum afficere, can not make one just. Here the Romanists have no better answer, then to confess, fidem sine operibu● prima● efficere justificationem, that faith without works doth effect the first justification: which is increased by works, which they call the second justification, Tolet. ibid. And thus they are driven to consent with Protestants, that justification is by faith without works: as for that distinction of the first and second justification, the vanity of it is showed before. 2. If works did justify, than it would follow, that the justice whereby we are made just, should be an actual justice, not habitual: because that is actual which worketh, the contrary whereof is maintained by Bellarmine, who proveth by sundry reasons, that one is formally made just, not by an actual, but an habitual justice, wherewith the mind is endued, lib. 2. de iustific. c. 15.   

Controv. 8. That it is not possible in this life to keep the law.  
1. Pererius disput. 7. number. 55. taketh upon him to prove against Calviu, legem divinam impleri posse, that the law of God may be kept in this life, he meaneth by a man in the state of grace.  
1. Otherwise David had not said true, Psal. 18.21. I kept the ways of the Lord, and did not wickedly against my God.  
2. S. Paul saith, he that loveth his brother, hath fulfilled the Law, Rom. 13.  
3. What wisdom were there in God to command things impossible unto man: or what justice to punish him for not keeping of that which was not in his power?  
2. Contra. 1. David's keeping of the ways of God, must be understood either of some particular act of his obedience, wherein he behaved himself uprightly: as Psal. 7.3. If I have done this thing, or if there be any wickedness in mine hands: or else it must be understood, of his faithful endeavour, as far as he was enabled by grace: for David's sins, which are mentioned in the Scripture do evidently show, that he did not keep all the ways of God.  
2. If a man could perfectly love his brother, as he ought, he might fulfil the law: but so can no man do: and there is, as Hierome distinguisheth, 2. kinds of justice, or fulfilling the law: there is a perfect justice, which was only in Christ, and an other justice, quae nostrae competit fragilitati, which agreeth unto our frailty, dialog. 1. cont. Pelagian. and thus may the law be fulfilled.  
3. The commandments are not simply impossible: for man in his creation had power to keep them if he would: Gods wisdom is seen in giving his law unto man, being unable in himself to keep it, that it might be a schoolmaster to bring him unto Christ, Galat. 3.19. and his justice appeareth in punishing man for transgressing that law, which sometime he was able as he was created of God to keep: and now may perfectly perform it by faith, in the obedience of Christ, who hath delivered us from the curse of the law.  
3. Now, that it is not possible for a man no not in the state of grace to keep the law of God, it is thus showed out of the the Scripture.  
1. S. Paul saith, Rom. 7.19. To will is present with me, but I find no means to perform that which is good: a man regenerate now can do no more, than S. Paul could, who confesseth that he was unable to do that which was good and agreeable to the law.  
2. If a man by grace could keep the law, by grace he hath power to redeem himself from the curse of the law: for as he which keepeth not every thing contained in the law, is under the curse: so he that keepeth all things which the law commandeth, is free from the curse: but no man can redeem himself from the curse of the law: for Christ hath redeemed us from the curse of the law, Galat. 3.13.  
3. Further, The law is not of faith, Galat. 3.12. but if the law might be kept by grace and faith, then should it be of faith.  
4. And if a man regenerate were able to keep the law, than it were possible for a man in this life to be without sin: for where no transgression of the law is, there should be no fa●e: for sin is the transgression of the law, 1. joh. 3.4. see more hereof, Synops. Centur. 4. ●rr. 63. pag. 916.   

Controv. 9 Whether by the light of nature only a man may do any thing morally good.  
Bellarmine hath this position, that a man, if no tentation do urge him, without faith, or any special assistance from God, may by his own strength do something morally good, it a ut nullum peceatum in eo admittat, so that therein he shall not commit any sin, lib. 5. justificat. c. 5.  
That the falsity of this assertion may the better appear, 1. We must distinguish of the light that is given unto man, which is threefold. 1. There is the light of nature, which Christ giveth unto every one, that cometh into the world, as he is their Creator joh. 1.9. this is given unto all by nature: they are endued with a reasonable soul, and in the same by nature is imprinted this light. 2. there is beside this natural light, an other special light and direction concurring with that natural light, which though it be not so general as the other, yet it is common to many unregenerate men, that have not the knowledge of God, as the Lord saith to Abimelech, Gen. 20.6. I kept thee that thou shouldst not sin against me: this common grace many of the heathen had, whereby they were preserved from many notorious crimes, which other did fall into. 3. There is beside these the grace of Christ, whereby we are regenerate, and enabled to do that which is acceptable unto God through Christ: of this grace we mean, that without it the light of nature is not sufficient to bring forth any good work.  
2. Secondly, we grant, that this light of nature, being illuminated by the grace of God's spirit, and lightened and perfected by faith, is able to bring men to perform good works agreeable to the law: As is evident in the fathers before the flood, and after the flood in Noah, Sem, Abraham, and other of the faithful, when as the law and Scriptures were yet unwritten, that by the grace of God, which lightened their natural understanding, they wrought righteousness and pleased God.  
3. But this must be received withal, that God's grace and the light of nature do not concur together as cooperators and fellow workers: but it is grace only that worketh, the nature of man is wrought upon: the spirit of God is only active, the power of nature is passive in all good works: and therefore in this sense, we mislike that position of Pereius, legem naturalem Christi gratia illustratam valere ad piè vinendum, that the law of nature lightened by the grace of Christ availeth to live well: for thus the law of nature it made a joint worker with grace unto godliness of life: we say it is wrought upon by grace, it worketh not, but only as a natural faculty and agent: the spiritual goodness is all of grace.  
4. But that no virtuous act or moral good work can be performed by the light of nature only without grace, it is evident out of these, and such other places of Scripture, Gen. 6.5. The imaginations of the thoughts of man's heart, are only evil continually. joh. 3.6. That which is borne of the flesh is flesh: joh. 15.5. Without me ye can do nothing: Rom. 14.23. Whatsoever is not of faith is sin: All these places evidently show, that there is no activity, power, ability, or inclination to any thing by nature without grace: see further, Synops. Centur. 4. err. 43. pag. 845.   

Controv. 10. Of the imperfection of the vulgar Latin translation.  
v. 15. Erasmus noteth a great defect of the Latin translation in the reading of this verse: for whereas in the Greek text, it is put absolutely in the genitive case, their thought accusing one another or excusing, which is expressed by the genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the original, because they want the ablative; the Latin translator putteth it in the genitive; cogitationum, of their thoughts accusing or excusing.  
Gorrhan would thus help this matter; that it must be referred to the word conscience, going before; their conference bearing witness, that is, not only the conscience of their works, but even of their thoughts: but the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and) coming between them, showeth that these words do not hang one upon another; he saith this is more Grecorum, after the manner of the greeks, which use the genitive for the ablative; but, seeing the Latins have their ablative cases, wherein things absolutely spoken use to be put, the Latin interpreter should have followed the use of the Latin tongue: therefore I say and conclude with Erasmus here, they which think the Latin interpreter did not err, unum bunc locum, si possunt, expediant, let them free this place, if they can.   

Controv. 11. That the Sacraments do not confer grace.  
v. 25. Circumcision availeth if thou keep the law: the opinion of the Romanists is, that circumcision did actually confer upon infant's remission of sins, & mundabat eos à peccato originali and did cleanse them from original sin, Perer. disput. 17. c. 2. number. 105. so also Gorrhan.  
Contra. 1. But the contrary is evident here: for the Apostle saith, If thou be a breaker of the law thy circmcision is made uncircumcision, it was no more available, then if they had no circumcision at all: But if they had actually received remission of sins in circumcision, it must needs be better than uncircumicision, whatsoever desert followed afterward. 2. That which cleanseth the soul, hath praise with God, v. 19 now the circumcision of the flesh, hath no praise with God, but the circumcision of the spirit, the circumcision then of the flesh doth not cleanse or purge the soul: to this purpose Hierome, invisibilia non indigent visibilibus, visibibilia indigent invisibilibus, eo quod visibilia sunt imago invisibilium, & invisibilia sunt veritas visibilium, invisible things do not need visible, but the visible have need of the invisible: because the visible are the image of the invisible, but the invisible are the verity of the visible: the circumcision then of the flesh needeth the circumcision of the heart: but the circumcision of the heart, needeth not the circumcision of the flesh: for the truth hath no need of the image, but the image hath need of the truth, etc. remission of sins than is not tied to the sacrament, it may be conferred without it: but the sacrament needeth the inward operation of the spirit to make it effectual: as the Apostle saith, cleansing it by the laver of the water in the word: the water is the instrument of cleansing, but the efficient and working cause is the word; the sacraments than confer not grace, but the spirit in and with the Sacrament, and also without it worketh grace.   

Controv. 12. That the Sacraments depend not upon the worthiness of the Minister or receiver.  
This may be observed against that paradox of the old Donatists, who measured the sacraments by the worthiness of the Minister; upon which ground they refused baptism ministered by heretics, or evil livers, and after such baptism they baptised again: the Donatists held baptism ministered by schismatics or heretics to be no baptism, Augustin. lib. 2. de baptis. c. 6. and the heretics called Apostolin, denied, that wicked men could minister the Sacraments. Bernard. serm. 66. in Cantic.  
Contra. 1. This place of the Apostle, that circumcision profiteth, if one keep the law, doth not favour any such opinion; for the Apostle speaketh not of the dignity and worthiness of the sacraments, which dependeth upon the institution, sed de fructu, but of the fruit thereof, Mart. Gualt. 2. neither the unworthiness of the minister, maketh the sacrament void, for judas baptised with the rest of the Apostles; nor yet of the receiver; for he that eateth and drinketh unworthily, shall be guilty of the body and blood of the Lord; if his unworthiness made it no Sacrament, he should not be guilty of so great a sin; But the unworthiness both of the one and the other maketh the sacrament void, and without fruit unto themselves.   

Controv. 13. Against the Marcionites, and other, which condemned the old Testament, and the ceremonies thereof.  
The Marcionites among the heathen rejected circumcision, and condemned the author of the old Testament for the same; and the Stoics among the heathen denied the same, as being an invention not beseeming God, who thus objected as Origen showeth in this place. 1. It was not a thing answerable to the clemency and goodness of God, to command infants so to be wounded and cruelly handled in their infancy. 2. If the foreskin of the flesh be a superfluous part, why was it made, if it be not, why should it be cut off. 3. by this means many were terrified from taking upon them that religion, which God desired to be propagated, both for the shame and painfulness of circumcision; and so it fell out, to be impedimentum religionis, non ensign, an impediment rather, than an argument, and cognizance of religion.  
These objections are thus sufficiently answered by Origen. 1. He showeth against the Gentiles, that circumcision was had in honour even amongst them, and therefore they had no reason to scorn and deride that, as a thing dishonest among the people of God, which was of great estimation among them; for among the Egyptians, who were most addicted of all other people to superstitious rites, and from whom all other nations borrowed their ceremonies, there was none given to the study of Astrology, Geometry, but was circumcised, so were all their Priests and Ministers of sacred things.  
2. Against those which professed Christ, and yet refused the old Testament with all the rites thereof: he showeth the conveniency of circumcision, that seeing we were to be redeemed by the blood of Christ, before that price was paid for our redemption, it was necessary for them, which were instructed in the law, unumquemque pro se velut ad imitationem quandam futurae redemptionis sanguinem suum dare, every one for himself to give his blood, in imitation of the redemption to come: but now seeing the blood of Christ hath been offered for us, it is not now necessary that every one for himself should offer the blood of circumcision.  
3. Then he cometh to answer the particular objections. 1. If you blame God, for imposing so hard a thing upon infants, why also do ye not find fault, that Christ was circumcised the 8. day, vulnera passionis excepit, was wounded in his passion, and shed his blood. 2. And if this bloody Sacrament terrified men from their religion, then exempla martyrum prohibebant homines accedere ad fidem, by the same reason the example of martyrs much more should have hindered men, from coming to the faith. 3. And though there had been no other mystery in circumcision, it was fit, that the people of God should carry some badge and cognizance to discern them from other people: and if the amputation or cutting off some part of the body were requisite, what part was more fit than that quae obscaena videbatur, which seemed to be obscene? 4. And whereas they object, if it be not a necessary part, it should not have been created, if necessary, it should not be cut off, they may be answered by the like: they will not deny but that the procreation of children is necessary: then by this reason, virgins, and all unmarried persons, and such as have made themselves chaste for the kingdom of God, should be blamed, quia necessari●s naturae officijs non ministrant, because they do not give their service to the necessary offices of nature. 5. And so he concludeth thus: As there were many washings and baptisms in the law, before the baptism of Christ: many purifyings, before the purifying by the spirit: many sacrifices, before that alone sufficient sacrifice was offered upon the cross: so multorum sanguinis effusio processit, the shedding of the blood of many went before, until the redemption of all came by the blood of one: And here the Apostle stoppeth their mouths, saying, that circumcision was profitable: how then do they reject it, as a thing vain and unprofitable? to this purpose Origen upon this place.   

Controv. 14. Against the Anabaptists, which reject the Sacraments of the new Testament.  
Whereas the Apostle saith, v. 28. Neither is that circumcision, which is outward in the flesh: the Anabaptists take occasion by these, and such like words, to condemn all the Sacraments of the new Testament, and the outward ministery thereof, in like manner S. Paul saith, 1. Cor. 7.19. Circumcision is nothing, nor uncircumcision, but the keeping of the commandments.  
But their objection may be answered out of this place, where the Apostle had said a little before, v. 25. Circumcision is profitable, if thou do the law: The Apostle than condemneth not outward circumcision simply, but if it be external only, and not joined with the inward circumcision, Mart.   

Controv. 13. That the want of baptism condemneth not.  
v. 29. Seeing the Apostle saith, that the outward circumcision is not that which hath praise of God, but the inward in the spirit, and the like may be said of baptism which succeed in the place of circumcision: than it followeth, that like as many circumcised in heart were saved, without the circumcision of the flesh, so also many having the spiritual baptism of the soul by faith in Christ's blood may be saved, the outward sacrament being not by them contemned or neglected, but by some urgent necessity denied: as Ambrose saith, concerning Valentinian the younger, Emperor, who deceased without baptism, Christus te baptizavit, quia humana officia defuerunt, Christ baptised thee, where other human offices were wanting, etc. and again, detersa labe peccati ablutus ascendit, quem sua fides lavit, he is ascended to heaven being washed from his sin, whom his own faith washed. Ambros. tom. 5. de obit. Valentin. The like may be affirmed of infants the seed of the faithful, that they dying without baptism, Christ baptizeth them: they are within the covenant of grace, and so stand according to God's promise, I will be thy God, and the God of thy seed, Gen. 17.7. Like as then the want of circumcision was no bar unto infants under the law, no more is the want of baptism to infants now.   

Controv. 16. That the wicked and unbelievers eat not the body of Christ in the Sacrament.  
It is the received opinion of the Romanists, to justify their gross error of Christ's carnal presence in the Sacrament, that even the wicked are partakers of the body of Christ: But they may be convinced here: for as circumcision, and so also baptism outward in the flesh, is not profitable: so neither is the outward participation in the Eucharist; unless the receiver do also spiritually eat and drink Christ: And further our saviours own words confute them, joh. 6.54. whosoever eateth Christ's flesh, hath eternal life: But the wicked and unbelievers have not eternal life: therefore they cannot eat Christ's body: So Cyprian saith, qui verba tenus, etc. they which in word only, being dry in heart, and withered in soul, are partakers of the gifts: lambunt quidem petram, sed inde mel non sugunt, do indeed lick as it were upon the rock (with their tongue) but they suck no honey out of it: serm. de coma Domini. see further of this controversy, Synops. Centur. 3. err. 28. p. 564.    

6. Moral observations.  
Observ. 1. Thou art inexcusable that judgest an o her: this teacheth us that we should not be too curious and strict examiners of other men's faults but look into ourselves: Augustine hath an excellent place concerning this matter, lib. 2. de serm. Domini. c. 30. to this effect; When necessity driveth us to reprehend an other, we must bethink ourselves, whether it be such a vice, which we never had, or now have not: if we never had it, cogitemus & nos homines esse, etc. let us consider that we are men, and might have had it. But if we had it and have it not now, tangat memoriam communis fragili●as, etc. let us remember the common frailty of man, and so let compassion go before our reprehension, etc. if we find that we are in the same fault, non ob●urgemus, sed congemiscamus, let us not rebuke him, but mourn together with him, etc. This counsel of Augustine agreeth notably with that saying of S. Paul, Galath. 6.1. Brethren, if any man be fallen by occasion into a fault, etc. restore such an one with the spirit of meekness, considering thyself lest thou also be tempted.  
Obser. 2. v. 2. Know that the judgement of God is according to truth: this maketh against security, that men do not flatter themselves, as though they should escape unpunished committing things worthy of punishment, seeing the judgement of God is true, Pareus.  
Observ. 3. v. 4. The bountifulness of God leadeth thee to repentance: let licentious persons take heed, that they abuse not Gods long suffering and patience: which is showed to them to bring them to repentance: for as Valerius Maxim. lib. 1. c. 1. Deus tarditatem suppliciij gravitate recompensat, God will recompense the slowness of his punishment with the greatness of it, Piscator.  
Observ. 4. v. 6. Who will reward every man according to his works: let us study then to approve our faith by our works, that the Lord may judge us worthy to be rewarded in Christ, when he cometh to judgement.  
Observ. 5. v. 15. Their thoughts accusing or excusing: it is evident then, that no not in the most wicked, ex●u●● posse conscientiam, that the conscience can be shaken off, as appeared in Saul, judas, Caligula, ●●lian, though the conscience may lie asleep for a time, yet in the end it will be awake●: let us therefore always study for the peace of conscience: as S. Paul did, who saith Act. 24.16. And herein I endeavour myself always, to have a clear conscience, toward God, and toward men, Olevian.  
Observ. 6. v. 16. In that Christ jesus shall judge the secret actions of men, it teacheth us, that no man should be encouraged to sin, because of the secrecy of the place, or silence of the night: for all things are manifest in God's eyes, Heb. 4.13. Piscator.  
Observ. 7. And seeing Christ shall be our judge, who was judged for us, and redeemed us by his blood: and shall judge according to his gospel, which saith, that whosoever believeth in him shall be saved: the faithful may be of good comfort, wish for that day, and love the appearing of Christ, which shall be a day of refreshing unto them, Gualther.  
Observ. 8. v. 24. As the jews through their evil life caused the name of God to be blasphemed among the Gentiles: so now carnal Christians give occasion to Turks, jews, Papists, and other adversaries to speak evil of their profession: It is the part therefore of all that profess the gospel of Christ, specially of those which are by office teachers, that they give no offence by their evil example of life: but both in doctrine and conversation set forth the word of God.    

The third Chapter.  

1. The text with the divers readings.  
v. 1. What is then the preferment (or excellency) of the jew? (what preferment hath the Iew. L.U. but that it should be put in the dative, whereas it is in the genetive in the original) or what is the profit of circumcision?  
2 Much every manner of way: the first (or chief) is because Be. V. (not, first surely because, L.B.G. for then the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because, should seem to be superfluous) unto them were credited Be. (rather then, committed. B. G.R, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credita, credited) the oracles of God. V. Be. G. (the words of God. L.R.B.T. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more than words: the words of God became faithful. T. but the Greek word is put passively, were credited, and therefore it is not of an active signification.)  
3 For what if some (though some, B. G. some of them. L. B. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if, and if them, is not in the original) did not believe? shall their unbelief make the faith of God without effect? (not hath their incredulity made, etc. for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is in the future tense)  
4 God forbid: (or, far be it of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, absit. B.U.T.) yea let God be true, (not, but God is true, L.R. the word is in the imperative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and every man (the son of man, T.) a liar, as it is written, That thou mightest be justified in thy words, and overcome, (be pure, T. but the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth to overcome) when thou judgest. B. Par. (not judged. B.L.U. when they judge thee. T. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the mean voice, may a well be translated actively as passively, and the rather because he speaketh afterward of Gods judging the world. Beza.)  
5 But if our unrighteousness commend the righteousness of God, what shall we say? is God unrighteous, which inflicteth wrath? (executeth wrath, L. taketh vengeance, B. which punisheth, G. inferreth punishment. B. Par. immittit iram, sendeth his wrath. T. inducit ira●●, bringeth in his wrath, that is, punishment) I speak according to man. V.L. Or. (as a man. G. as the son of man. T. after the manner of man. B.Be.)  
6 God forbid: (far be it, or let it not be. Or.) else how shall God judge the world? Or. (this world. L.R.)  
7 For if the verity of God hath (more, B.) abounded through my lie (in my lie, L. so is the original, but the preposition in, is taken for through) why am I yet condemned as a sinner?  
8 And not rather, as we are blasphemed, orig. (as some speak evil of us. Be. V. but the word in the orig. is in the passive, as we are slanderously reputed. B. and some affirm that we say, let us do evil, that there may come good? whose damnation is just. or. (whose damnation is reserved for justice. T.)  
9 What then? are we more excellent? no, in no wise: for we have already (or before) proved, G. (or pronounced. T. not before accused. Be. B. L, showed by rendering the cause. V. the word properly so signifieth, to give a reason, or show the cause) all both jews and Gentiles to be under sin.  
10 As it is written, There is none righteous, no not one. (there is not any just. L.R. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one, is here omitted)  
11 There is none that understandeth: there is none that seeketh (after, B.) God.  
12 They have all gone out of the way: they are together become unprofitable: there is none that doth good, no not one. (unto one. Or.)  
13 Their throat is in an open sepulchre: with their tongues they have deceived: B. Or. (used their tongues to deceit. Be. G.) the poison of asps is under their lips:  
14 Whose mouth is full of cursing and bitterness:  
15 Their feet are swift to shed blood:  
16 Destruction (not heart's grief. B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contrition, destruction) and calamity V.B.G. (misery, B. unhappiness. L. grief. T.) are in their ways,  
17 And the way of peace they have not known.  
18 The fear of God is not before their eyes. Or. (not, there is no fear of God before their eyes, for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not, is an adverb.)  
19 Now we know, that whatsoever the Law saith, it saith to them, which are under the Law, (in the law, Or.) that every mouth may be stopped, and all the world may be culpable G. (obnoxious. V. Be. subject. L. R. endamaged. B. subject to condemnation. B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to be under the sentence, that is, guilty) unto God.  
20 Therefore (not, because, L.B. because that, V. for it is a conclusion inferred out of the former words) by the works of the Law shall no flesh be justified in his sight: (or before him. L.) for by the Law cometh the knowledge of sin: (by the law sin is known. T.)  
21 But now is the righteousness of God made manifest without the Law, having witness of the Law and the Prophets:  
22 To wit, the righteousness of God by the faith of jesus Christ toward all (unto all. B.G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in omnes, toward all) and upon all that believe: (the righteousness of God by faith, etc. L.U.T. but it is better to join it by way of exposition to the former verse: for this righteousness by faith is the same which in the former verse he called the righteousness of God) for there is no difference (these words some make part of the next verse the 23. Genev. but in the original they end the 22. verse.)  
23 For all have sinned, and are deprived of the glory of God. G. Be. (or come short, as of the mark, not, have need of the glory of God. L. B. or are destitute, V. T. for that doth not sufficiently express the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is (to come short.)  
24 But are justified (being justified. L. Or. but the participle must be resolved into the verb) freely by his grace, through the redemption that is in Christ jesus:  
25 Whom God hath set forth to be a propitiation through faith in his blood, for the showing of his righteousness, by the forgiveness of the sins which were passed before.  
26 Through the patience of God (by the space which God gave us by his long suffering. T. but this is interpreted, rather than translated) for the showing of his righteousness in this present time (at this time. G.B.L.T. but in the original there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nunc, now, that is, this present) that he might be just, and a justifier of him, which is of the faith of jesus. Or. (of jesus Christ. L. of our Lord jesus Christ. T.)  
27 Where is then the boasting? rejoicing. G.) it is excluded: by what law? of works? nay but by the law of faith.  
28 Therefore we conclude G. (or collect or gather. B.U. as by reason and argument, so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, not, we think. L. or hold. B.) that a man is justified by faith without the works of the Law.  
29 Is he God of the jews only, and not of the Gentiles also? yes even of the Gentiles also:  
30 For it is one God, which shall justify (justifieth. L.T. but the word in the original is in the future tense) the circumcision of faith (through faith. T.) but the preposition here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of) and the uncircumcision through faith.  
31 Do we then make the Law of none effect through faith? (not destroy the law through faith. L.B. for the same word was used before, v. 3. shall their unbelief make the faith of God without effect, not, destroy it) God forbid: yea we establish the Law.   

2. The Argument, Method, and parts.  
IN this Chapter the Apostle proceedeth to prove, that the jews notwithstanding certain privileges which they had, yet because of their unbelief were not better than the Gentiles, and so he concludeth all under sin, and unable to be justified by their works, whereupon it followeth, that they must be justified by faith. This chapter hath three parts:  
The 1. from v. 1. to v. 9 wherein he removeth certain objections which might be hooved by the jews, which are three in number.  
1. Objection is propounded v. 1. in making the case of the jews and Gentiles alike, he should seem to take away all privilege from the jews: the answer followeth, in granting their privilege, v. 2. and confirming the same by the constancy of God's promises, v. 3. which he proveth by certain testimonies out of the Psalms, v. 4.  
2. Objection is propounded, v. 5. and it ariseth out of the testimony before alleged; that if God be declared to be just, when he judgeth and punisheth men's sins, than he should not do well to punish that, whereby his justice is set forth, v. 5. the answer followeth, v. 6. taken from the office of God, he can not be but most just, seeing he shall judge the world.  
3. Object. v. 7. which ariseth likewise out of the former testimony cited out of the Psalm: if by men's lies Gods truth is commended, than the liar is unjustly punished: the answer followeth, v. 9 the Apostle calleth it a blasphemy, and worthy of just damnation, if any shall justify themselves in their evil doing, and of purpose do evil, to set forth the justice of God, v. 8.  
The second part is from v. 9 to 21. where he proveth the jews and Gentiles both to be under sin, which is propounded, v. 9 proved by particular induction of their sins grounded upon some testimonies of Scripture, v. 10. to 19 then applied to the jew, as well as to the Gentile, by three arguments, v. 19.1. from the relation which the law hath to those which are under the law: 2. then from two ends, that every mouth may be stopped, all occasion of boasting may be taken away: 3. and that all the world may be found culpable.  
The third part followeth, wherein the Apostle proveth that all must be justified by faith in Christ: which he proveth by a distribution, either by the works of the law, or by faith: not by the law by the contrary effect, v. 20.  
Then he confirmeth the other part, that we are justified by faith without the law, which proposition is contained v. 1.22, 23. by showing the causes of justification, and who are justified, even all that believe, and why, v. 23.  
Then this proposition is confirmed, 1. by showing all the causes, the efficient principal the grace of God, than Christ by his blood, the instrument is faith, the formal cause remission of sins, the end the setting forth of God's justice, v. 24, 25, 26. 2. by the effects, it excluding all boasting, v. 27. 3. the conclusion followeth, v. 28. 4. which is confirmed, 1. by removing an absurdity, because God otherwise should seem to be God only of the jews, v. 29.30. 2. by preventing an objection, v. 31.   

3. The questions and doubts discussed.  

1. Quest. Of the privileges of the jews, and their pre-eminence before the Gentiles.  
v. 1. What is the preferment of the jew? etc. Whereas the Apostle seemed in the end of the former chapter to make the jews and Gentiles equal, and had extenuated the circumcision of the flesh; now it might be objected by the jew that by this means, they should have no pre-eminence or preferment more than the Gentile had: the Apostle than meeteth with that secret objection, and showeth, wherein consisted the excellency of the Iew.  
1. The jews had many privileges, which the Gentiles had not: as 1. they were called to be the peculiar people of God, and the Lord professed himself to be their God. 2. i● that nation continued the true knowledge of God, even unto the coming of Christ, 3. of them came many holy patriarchs and Prophets, that were in high favour, and acceptance with God. 4. among them and for their sakes the Lord wrought many miracles and wonders. 5. they had many visions, prophecies, and dreams. 6. God gave unto them the Sacraments and sacrifices, as circumcision, the Paschal lamb. 7. the Messiah was promised to descend of that nation. 8. But the Apostle omitteth these, and specially insisteth upon this, that the law and oracles of God were committed unto them.  
2. Chiefly, or first, because unto them were credited, etc. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Erasmus taketh for to signify the order of the Apostles speech, as before c. 1.8. but there the Apostle beginneth his epistle, which he doth not here. 2. Some refer it to the number of the privileges rehearsed by the Apostle, whereof this was the first, and the rest follow in the epistle: But the Apostle maketh mention of no other privilege but this. 3. Origen, whom Sedulius followeth, hath here reference to the Gentiles, that unto the jews first were committed the oracles, then to the Gentiles: but the promises here spoken of, were only made unto the jews. 4. Therefore this word first, here signifieth chief: that this was the chief privilege and immunity which the jews had.  
3. And the Apostle giveth instance of this, that they had the Scriptures, 1. because it was most general, & multa concludit, and concluded many things beside, Tolet. 2. herein consisted a chief difference between the Gentiles, which had but the law of nature to direct them: and the jews, which had also the written law of God. Perer. 3. and the Apostle omitteth their temporal privileges, insisting upon a spiritual, as being more precious and durable. Gorrhan.  
4. By oracles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some seem to understand only the law, which was given by Moses, as Chrysostome, Theodoret: but thereby are signified all the prophetical writings, which the jews had, both the law and the Prophets: gloss. interlin. though special reference be made to the law: as S. Steven saith, that Moses received the lively oracles, Act. 7.38. Pare.  
5. But it will be objected, that God also to others communicated his oracles, as to Pharaoh, Nabuchadnezzer, which were not of Israel: it may be answered, that 1. God did impart those things not to many of the Gentiles, but to a few, 2. and that of some particular things: 3. neither were such oracles and visions committed to their trust, but only for a time revealed: 4. and that for his people's sake, rather than their own.  
6. In that the Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the oracles of God were committed to their credit, or credited unto them: 1. the Syrian interpreter is deceived, who maketh it the nominative, that the oracles of God were credited or believed. 2. and Origens' observation is much like, that the oracles of God were committed unto them, which did understand and believe them: but the letter of the law, was given to all: for by the words following, v. 3. what though some did not believe, it is evident, that the Apostle here speaketh of a general privilege, which was not made void, by some men's unbelief. 3. Erasmus saith, that those oracles were committed unto them, aliis magis profutura, quam ipsis, to profit other rather than themselves: as though they were committed unto them to keep for others use: But Beza noteth better, that they had those things committed unto them, non ut alienae rei depositum, not as an other man's thing laid to pledge, but as their own proper treasure, if they could have used it well. 4. And indeed, they were faithful keepers of the Scriptures, preserving them from falsity and corruption, and are to this day, though they understand them not: and in the days of our Saviour, when many other corruptions both of life and doctrine were objected against them, yet they were not charged to be falsifiers of Scripture. Faius. 5. Chrysostome hath here a good note, nusquam illorum virtutes, sed Dei beneficia in illos enumerat, the Apostle doth not reckon up their own virtues among their privileges, but he counteth the benefits of God toward them. 6. And this word, is credited, (which the Apostle useth else where, as 1. Cor. 9.17. the dispensation is credited, or committed unto me) maketh for the credit of those, to whose fidelity these oracles were committed: facit ad honorem personae, cui confidimus, it maketh for the honour of the person, which we trust: as Ambrose saith, maximam fuisse laudem judaeorum, etc. it was a great praise for the jews, that they were counted worthy to receive the law. 7. And this word of crediting, showeth, that what was committed unto them, exigendum cum usuris, was to be exacted with usury: Gorrhan. God would require an account of them of his law, which he had credited, and committed unto them, as is showed in the parable of the talents. Hugo. 8. This than was the privilege and pre-eminence of the jews; that they were first depositarij, tum oeconomi, first keepers of God's oracles committed unto them, and afterward stewards and dispensers of them: Calv. for the Apostles preached the word of God unto the Gentiles, as it is prophesied, Isa. 2.3. The Law shall go forth of Zion, and the word of God from jerusalem: and so our blessed Saviour saith, joh. 4.22. that salvation is of the jews.  
9 But this further here is to be observed, that whereas v. 1. the Apostle propounded two questions, one of the pre-eminence of the jews, the other of the profit of circumcision; he insisteth only upon the first, and omitteth the other: both because he had answered before, concerning circumcision that it is profitable, if one keep the law, c. 2.25. and he hasting to other things, reserveth that matter to a fitter place, c. 4. Pareus.   

2. Quest. How men's unbelief can not make the faith of God without effect.  
1. By the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here is rather understood their perfidiousness, rebellion, and falling away from God, than the not believing of his promises, Beza: and by the faith of God, is meant his verily and constancy in keeping his promises: as Psal. 33.4. All his works are faithful Pareus: the Apostle than understandeth, fidem datam, faith given by God, Bez. and the truth of his promises, Bucer: now, as the former objection might be made by the jews, that if their case were no better than the Gentiles, than they should have no pre-eminence at all: so this second objection might be moved by the Gentiles, that although God for his part had made unto the jews many gracious promises, yet they by their de●●elt, had deprived themselves of the benefit thereof: to this objection than the Apostle maketh this answer, that their unbelief could not make the faith and promise of God of no effect.  
2. This some expound of the absolute promises of God: for some of his promises are absolute, as those made to the fathers, of the giving of the law, and of the coming of Christ: some were conditional, as that they should for ever inherit the land of Canaan, if they walked in God's commandments: the first is called by the schoolmen, prophesia predestinationes, the prophesy of predestination, the other the prophesy comminationis, of commination: and diverse will have the first kind to be here understood, as Lyranus, Caietas Perer. Faius. Pareus rejecteth this interpretation, because all the promises of the Law and Gospel have annexed the condition of obedience or faith.  
3. Some give this sense, by faith, understanding the belief of the faithful reposed in God's promises: that the infidelity of some could not evacuate the faith of others: Origen. but by the words following, let God be true, show that the faith of God, that is, made by him, not faith reposed in him, is here signified.  
4. Some thus expound, quantum ad De●●, that God for his part is ready to keep his promises, if men perform the condition: but if they by their infidelity deprive themselves of the promise, the failing is in themselves and not in God, Pareus dub. 1. But this doth not fully satisfy, for if the promises of God should have been altogether evacuated, though not by any inconstancy in God, but their infidelity, yet they should have been without effect: which the Apostle denieth.  
5. Chrysostome thus inferreth: that their incredulity is so far from laying any fault upon God, ut maiorem illius ostendit bonitatem, that it more commendeth his goodness when he seemed to honour those which dishonoured him: So also Beza, the goodness of God is so much the more commendable, quanto indigniores sunt, quorum miseretur, the more unworthy they are, that he hath mercy on: But to the incredulous the promises of God were of no effect: they were deprived, Heb. 4.1.  
6. Therefore it must be observed, that the Apostle saith not all, but, some, what though some did not believe, Gualther, they then which believed not non praeiudicabant caeteris, ●● not hinder or were prejudicial to those which believed, gloss. ordinar. he signifieth, sem● mansisse quosdam, etc. that there were always found among them in that nation, that believed in God's promises, and therefore the promises of God are not evacuate, Calvin, like as, though the Sun seem not to rise unto those, which are blind, yet he doth rise unto those, that are of perfect sight, Gryneus. as then the Sun should rise, though no man could see it: yet God hath ordained, both that the Sun should give light, and some should enjoy it: So God would show himself true and steadfast in his promises, though all men should fall away from him: yet he hath ordained, that as he keepeth truth in his promises, so there should be always some in the Church, which should believe them.   

Quest. 3. How God is said to be true.  
1. The vulgar Latin readeth, God is true, and so some of the fathers have followed that reading, as Cyprian epist. 55. ad Cornel. and Ambrose lib. 3. de fide, c. 3. and so the Syrian interpreter: but in the original Greek, it is in the imperative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let God be true which Origen thinketh must be understood, non praeceptive, by way of precept, but pronuntiative, as pronouncing, that God is true: And here it is taken in the same sense, as when we say in the Lord, prayer, let thy name be hallowed: then fiat, let him be, is here all one, as manifestetur, let him be manifested to be true: sit nobis verax, intelligatur, let him be true to us, that is, be so taken and understood to be: Photius: so also Basil lib. 4. cont. Eunom.  
2. Now this difference is between veracity, and fidelity, the first is circa verba, above words that no untruth be uttered, the other is circa pacta, concerning covenants and premises, in keeping and performing them: faithfulness and fidelity always includeth verily but there may be verity in speaking, without fidelity, when as truth is only uttered without any promise to perform any thing: But here veracity is taken for fidelity: as Psal. 8.15. the Lord is said to be great in kindness and truth. Tolet.  
3. Now the Lord is said to be true, 1. not only effective, because he effecteth his promises, which he made to Abraham, as concerning the land of promise, and concerning Christ, Haymo: but essentialiter, he is essentially true and constant in himself, he can not lie● Man is said to be true, because he will not sometime lie, though he may and can lie: B●● God is so true, that he can not lie: neither doth this argue an impotency of nature in God for as in a man posse mentiri, to can, or be able to lie, argueth an infirmity, rather than power; so in God it showeth his power, that he can not lie, because it is contrary to his 〈◊〉 Faius.  
4. It will be objected, that God sent a lying spirit into the mouths of ahab's false prophets: how then is God true, that sendeth forth a lying spirit? Ans. Satan was indeed the author of that lying, and offered himself to go: God only permitted and suffered him, & efficaciam erroris dedit, and gave way, and efficacy of error, and by his just judgement delivered Ahab over to be deceived, and deluded by them: God was no way accessary unto the act of lying. Faius.  
5. This saying of the Apostle, God is true, though it be not cited out of any special text of Scripture; yet it may be collected out of divers places, unto the which it is agreeable: as, Numb. 23.18. God is not as man, that he should lie. Psal. 85.15. God is great in kindness and truth. Psal. 36.6. Thy truth reacheth unto the clouds. Psal. 89.33. I will not falsify my truth. jer. 10.10. The Lord is the God of truth, he is the living God, and an everlasting king: Out of all these places, or any of them may this sentence be alleged. Pareus, Perer.   

4. Quest. How every man is said to be a liar.  
1. Four ways is a man given to lying. 1. by the circumstance of his nature, because he is mutable, and ready to alter and change his purpose. 2. by the pravity and perverseness of his will, in not keeping that which he hath promised. 3. in the vanity of his mind, in delighting in lies, and giving ear unto fables. 4. in his malice, in inventing and devising lies many times to beguile and deceive. Gryneus, Martyr.  
2. Hugo thus distinguisheth these kinds of lying: there is triplex vanitas, a threefold vanity, which a threefold lying followeth: there is vanitas essentiae, the vanity of man's nature and essence, which is to be mutable and changeable: and this is common to man with all other creatures, and hence is the first kind before spoken of: then there is vanitas miseriae, the vanity of misery and wretchedness, which is incident to all living things: such is the misery of man's nature, that neither he can do what he would, neither yet often will do that which he can: hence is the perverseness of the will, in not performing and keeping that which is promised, which is the second kind before spoken of: the third is vanitas culpae, the vanity of sin: which is proper only to the reasonable creature: hence are the two last kinds before spoken of, either to give ear unto lies, or to devise them.  
3. But there is great difference between mentiri, & mendacium dicere, between lying, and telling of a lie: one is said to lie, when he doth it anima fallendi, with a mind to deceive: one may tell a lie, and yet not lie himself: when he reporteth that which is false: as many such false and fabulous things, are found in Herodotus and Pliny. Faius.  
4. Augustine distinguisheth a lie into three kinds: there is perniciosum, officiosum, iocosuas, a pernicious lie, which is to deceive, and to do hurt; an officious lie, which is made to preserve an others life; and a lie made in merriment in sport: none of these lies can be justified, but the first is the worst. But here is no place at large to handle these things: I refer the Reader to the questions upon the 9 Commandment in Hexapla upon Exodus, chap. 20.   

5. Quest. Whether every man can be said to be a liar.  
Origen here moveth this doubt, if every man be a liar, than Paul also was a liar, and David, for they were men.  
1. Hierome upon this place, would have this general particle, all, to be restrained, and to be taken for the most part: as when S. Paul saith, All seek their own: and, Psal. 14.5. All are gone out of the way. But it is evident v. 12. of this chapter, that the Apostle understandeth all, without any exception.  
2. Some by omnis, every one, understand the jew, or such as were incredulous: gloss. ordinar. But Beza well maketh a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, disobedient, unfaithful, which be affirmed only of some, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a liar, which he ascribeth to all without exception.  
3. another answer is, that in respect of God, all men are said to be liars, because God only is immutable: But in this sense, not only men but Angels should be said to be liars, for they also are mutable and changeable being compared with the Creator.  
4. There are then two answers, which will fully satisfy: 1. the Apostle speaketh of men, as they are in themselves by nature, so every one is apt and prone unto lying, not as they are regenerate and renewed by grace, and speak by the spirit of God, as David, and Paul did: Pareus: this solution followeth Augustine in his commentary upon the 116. Psalm, Every  
4. It will be objected, that God sent a lying spirit into the mouths of ahab's false prophets: how then is God true, that sendeth forth a lying spirit? Answ. Satan was indeed the author of that lying, and offered himself to go: God only permitted and suffered him, & efficaciam erroris dedit, and gave way, and efficacy of error, and by his just judgement delivered Ahab over to be deceived, and deluded by them: God was no way accessary unto the act of lying. Faius.  
5. This saying of the Apostle, God is true, though it be not cited out of any special text of Scripture; yet it may be collected out of diverse places, unto the which it is agreeable: as, Numb. 23.18. God is not as man, that he should lie. Psal. 85.15. God is great in kindness and truth. Psal. 36.6. Thy truth reacheth unto the clouds. Psal. 89.33. I will not falsify my truth. jer. 10.10. The Lord is the God of truth, he is the living God, and an everlasting king: Out of all these places, or any of them may this sentence be alleged, Pareus, Perer.   

4. Quest. How every man is said to be a liar.  
1. Four ways is a man given to lying. 1. by the circumstance of his nature, because he is mutable, and ready to alter and change his purpose. 2. by the pravity and perverseness of his will, in not keeping that which he hath promised. 3. in the vanity of his mind, in delighting in lies, and giving ear unto fables. 4. in his malice, in inventing and devising lies many times to beguile and deceive. Gryneus, Martyr.  
2. Hugo thus distinguisheth these kinds of lying: there is triplex vanitas, a threefold vanity, which a threefold lying followeth: there is vanitas essentiae, the vanity of man's nature and essence, which is to be mutable and changeable: and this is common to man with all other creatures, and hence is the first kind before spoken of: then there is vanitas miseriae, the vanity of misery and wretchedness, which is incident to all living things: such is the misery of man's nature, that neither he can do what he would, neither yet often will do that which he can: hence is the perverseness of the will, in not performing and keeping that which is promised, which is the second kind before spoken of: the third is vanitas culpae, the vanity of sin: which is proper only to the reasonable creature: hence are the two last kinds before spoken of, either to give ear unto lies, or to devise them.  
3. But there is great difference between mentiri, & mendacium dicere, between lying, and telling of a lie: one is said to lie, when he doth it anima fallendi, with a mind to deceive: one may tell a lie, and yet not lie himself: when he reporteth that which is false: as many such false and fabulous things, are found in Herodotus and Plinic. Faius.  
4. Augustine distinguisheth a lie into three kinds: there is perniciosum, officiosum, iocosum, a pernicious lie, which is to deceive, and to do hurt; an officious lie, which is made to preserve an others life; and a lie made in merriment in sport: none of these lies can be justified, but the first is the worst. But here is no place at large to handle these things: I refer the Reader to the questions upon the 9 Commandment in Hexapla upon Exodus, chap. 20.   

5. Quest. Whether every man can be said to be a liar.  
Origen here moveth this doubt, if every man be a liar, than Paul also was a liar, and David, for they were men.  
1. Hierome upon this place, would have this general particle, all, to be restrained, and to be taken for the most part: as when S. Paul saith, All seek their own: and, Psal. 14.5. All are gone out of the way. But it is evident v. 12. of this chapter, that the Apostle understandeth all, without any exception.  
2. Some by omnis, every one, understand the jew, or such as were incredulous: gloss. ordinar. But Beza well maketh a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, disobedient, unfaithful, which he affirmed only of some, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a liar, which he ascribeth to all without exception.  
3. another answer is, that in respect of God, all men are said to be liars, because God only is immutable: But in this sense, not only men but Angels should be said to be liars, for they also are mutable and changeable being compared with the Creator.  
4. There are then two answers, which will fully satisfy: 1. the Apostle speaketh of men, as they are in themselves by nature, so every one is apt and prone unto lying, not as they are regenerate and renewed by grace, and speak by the spirit of God, as David, and Paul did: Pereus: this solution followeth Augustine in his commentary upon the 116. Psalm, Every  
2. This some expound of the absolute promises of God: for some of his promises are absolute, as those made to the fathers, of the giving of the law, and of the c●●●●ing of Christ: some were conditional, as that they should for ever inherit the land of Canaan, if they walked in God's commandments: the first is called by the schoolmen, prop●esia predestinationis, the prophesy of predestination, the other the prophesy comminationis, of commination: and diverse will have the first kind to be here understood, as Lyranus, Caietan, Perer. Faius. Pareus rejecteth this interpretation, because all the promises of the Law and Gospel have annexed the condition of obedience or faith.  
3. Some give this sense, by faith, understanding the belief of the faithful reposed in God's promises: that the infidelity of some could not evacuate the faith of others: Origen. but by the words following, let God be true, show that the faith of God, that is, made by him, not faith reposed in him, is here signified.  
4. Some thus expound, quantum ad Deum, that God for his part is ready to keep his promises, if men perform the condition: but if they by their infidelity deprive themselves of the promise, the failing is in themselves and not in God, Pareus dub. 1. But this doth not fully satisfy, for if the promises of God should have been altogether evacuated, though not by any inconstancy in God, but their infidelity, yet they should have been without effect: which the Apostle denieth.  
5. Chrysostome thus inferreth: that their incredulity is so far from laying any fault upon God, ut maiorem illius ostendat bonitatem, that it more commendeth his goodness, when he seemed to honour those which dishonoured him: So also Beza, the goodness of God is so much the more commendable, quanto indigniores sunt, quorum miseretur, the more unworthy they are, that he hath mercy on: But to the incredulous the promises of God were of no effect: they were deprived, Heb. 4.1.  
6. Therefore it must be observed, that the Apostle saith not all, but, some, what though some did not believe, Gualther. they then which believed not non praeindicabant caeteris, did not hinder or were prejudicial to those which believed, gloss. ordinar. he signifieth, sempa mansisse quosdam, etc. that there were always found among them in that nation, that believed in God's promises, and therefore the promises of God are not evacuate, Calvin. like as, though the Sun seem not to rise unto those, which are blind, yet he doth rise unto those, that are of perfect sight, Gryneus. as then the Sun should rise, though no m●● could see it: yet God hath ordained, both that the Sun should give light, and some should enjoy it: So God would show himself true and steadfast in his promises, though all m●● should fall away from him: yet he hath ordained, that as he keepeth truth in his promises, so there should be always some in the Church, which should believe them.   

Quest. 3. How God is said to be true.  
1. The vulgar Latin readeth, God is true, and so some of the fathers have followed that reading, as Cyprian epist. 55. ad Cornel. and Ambrose lib. 3. fide side, c. 3. and so the Syrian interpreter: but in the original Greek, it is in the imperative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let God be true: which Origen thinketh must be understood, non praeceptive, by way of precept, but pronuntiative, as pronouncing, that God is true: And here it is taken in the same sense, as when we say in the Lord's prayer, let thy name be hallowed: then fiat, let him be, is here all one, as manifestetur, let him be manifested to be true: sit nobis verax, intelligatur, let him be true to us, that is, be so taken and understood to be: Photius: so also Basil lib. 4. cont. Eunem.  
2. Now this difference is between veracity, and fidelity, the first is circa verba, abo●● words, that no untruth be uttered, the other is circa pacta, concerning covenants and premises, in keeping and performing them: faithfulness and fidelity always includeth verity: but there may be verity in speaking, without fidelity, when as truth is only uttered without any promise to perform any thing: But here veracity is taken for fidelity: as Psal. 86.15. the Lord is said to be great in kindness and truth. Tolet.  
3. Now the Lord is said to be true, 1. not only effective, because he effecteth his promises, which he made to Abraham, as concerning the land of promise, and concerning Christ, Haymo: but essentialiter, he is essentially true and constant in himself, he can not lie Man is said to be true, because he will not sometime lie, though he may and can lie: But God is so true, that he can not lie: neither doth this argue an impotency of nature in God for as in a man posse mentiri, to can, or be able to lie, argueth an infirmity, rather than power; so in God it showeth his power, that he can not lie, because it is contrary to his na●●●● Faius.  
4. It will be objected, that God sent a lying spirit into the mouths of ahab's false prophets: how then is God true, that sendeth forth a lying spirit? Ans. Satan was indeed the author of that lying, and offered himself to go: God only permitted and suffered him, & efficaciam erroris dedit, and gave way, and efficacy of error, and by his just judgement delivered Ahab over to be deceived, and deluded by them: God was no way accessary unto the act of lying. Faius.  
5. This saying of the Apostle, God is true, though it be not cited out of any special text of Scripture; yet it may be collected out of divers places, unto the which it is agreeable: as, Numb. 23.18. God is not as man, that he should lie. Psal. 85.15. God is great in kindness and truth. Psal. 36.6. Thy truth reacheth unto the clouds. Psal. 89.33. I will not falsify my truth. jer. 10.10. The Lord is the God of truth, he is the living God, and an everlasting king: Out of all these places, or any of them may this sentence be alleged. Pareus, Perer.   

4. Quest. How every man is said to be a liar.  
1. Four ways is a man given to lying. 1. by the circumstance of his nature, because he is mutable, and ready to alter and change his purpose. 2. by the pravity and perverseness of his will, in not keeping that which he hath promised. 3. in the vanity of his mind, in delighting in lies, and giving ear unto fables. 4. in his malice, in inventing and devising lies many times to beguile and deceive. Gryneus, Martyr.  
2. Hugo thus distinguisheth these kinds of lying: there is triplex vanitas, a threefold vanity, which a threefold lying followeth: there is vanitas essentiae, the vanity of man's nature and essence, which is to be mutable and changeable: and this is common to man with all other creatures, and hence is the first kind before spoken of: then there is vanitas miseriae, the vanity of misery and wretchedness, which is incident to all living things: such is the misery of man's nature, that neither he can do what he would, neither yet often will do that which he can: hence is the perverseness of the will, in not performing and keeping that which is promised, which is the second kind before spoken of: the third is vanitas culpae, the vanity of sin: which is proper only to the reasonable creature: hence are the two last kinds before spoken of, either to give care unto lies, or to devise them.  
3. But there is great difference between mentiri, & mendacium dicere, between lying, and telling of a lie: one is said to lie, when he doth it anima fallendi, with a mind to deceive: one may tell a lie, and yet not lie himself: when he reporteth that which is false: as many such false and fabulous things, are found in Herodotus and Plinir. Faius.  
4. Augustine distinguisheth a lie into three kinds: there is perniciosum, officiosum, iocosum, a pernicious lie, which is to deceive, and to do hurt; an officious lie, which is made to preserve an others life; and a lie made in merriment in sport: none of these lies can be justified, but the first is the worst. But here is no place at large to handle these things: I refer the Reader to the questions upon the 9 Commandment in Hexapla upon Exodus, chap. 20.   

5. Quest. Whether every man can be said to be a liar.  
Origen here moveth this doubt, if every man be a liar, than Paul also was a liar, and David, for they were men.  
1. Hierome upon this place, would have this general particle, all, to be restrained, and to be taken for the most part: as when S. Paul saith, All seek their own: and, Psal. 14.5. All are gone out of the way. But it is evident v. 12. of this chapter, that the Apostle understandeth all, without any exception.  
2. Some by omnis, every one, understand the jew, or such as were incredulous: gloss. ordinar. But Beza well maketh a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, disobedient, unfaithful, which be affirmed only of some, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a liar, which he ascribeth to all without exception.  
3. another answer is, that in respect of God, all men are said to be liars, because God only is immutable: But in this sense, not only men but Angels should be said to be liars, for they also are mutable and changeable being compared with the Creator.  
4. There are then two answers, which will fully satisfy: 1. the Apostle speaketh of men, as they are in themselves by nature, so every one is apt and prone unto lying, not as they are regenerate and renewed by grace, and speak by the spirit of God, as David, and Paul did: Pareus: this solution followeth Augustine in his commentary upon the 116. Psalm, Every man is a liar, if man be considered in himself, sed gratia Dei verax efficitur, but by the grace of God he is made true: and again, he allegeth that place in the Psalm, I said ye are gods, etc. in tantum non erit homo mendax, in quantum homines erunt dij, as men are gods, so they are not liars: So before him Origen urging those words of our Saviour, joh. 10.35. If he called them gods, to whom the word of God was, etc. but the word of God came unto David, and unto Paul, non utique homines erant, sed dij: therefore they herein were not men, but gods. 2. This must be understood, of a general proneness and inclination by nature unto lying, not of the very act itself of lying: It followeth, because every man is naturally a liar, that therefore morally he should be a liar in act: Pareus: so than every man is said to be a liar, quia mentiri potest, quamvis non mentiatur, because he may and can lie, though always he do not lie. Tolet.   

6. Quest. How the Prophet David is to be understood, saying, Every man is a liar, Psal. 116.11.  
1. Some do thus interpret, nihil est firmum vel stabile in rebus humanis, nothing is firm or stable in human matters, Theodoret: to the same purpose also Euthymius, fallax est humanae vita faelicitas, the happiness of man's life here is deceitful: But this being a most true position, how could the Prophet say, I said in my haste, as correcting his hasty and unadvised speech, in thus saying.  
2. Some prefer this sense: that David being much troubled and perplexed with his manifold afflictions, and sometime tempted with diffidence, doth correct himself, and confesseth, that God notwithstanding was true, though all men were liars: Perer. but it is evident by the Prophet's words, that this is not a correcting, but a corrected speech, which he spoke in his haste.  
3. Origen delivereth a third sense: that David having revealed unto him the truth by faith, saying a little before, I believed, and therefore I spoke, doth thankfully acknowledge, that he had received the revelation of the truth from God, whereas all other men, as Philosophers, and the wise among the heathen, were liars: their writings were full of error, and falsehood: But that by all, he understandeth not only the unbelieving Gentiles, but all men in general, is evident, v. 12. following, as hath been showed before.  
4. Calvin, whom the Genevens. follow, thus expoundeth, nihil esse certi neque ab homine, neque in homine, that there is no certainty, neither from man to be looked, nor yet in man: but this being a most true and advised assertion, why then should the Prophet there say he spoke it in haste: for so the word there signifieth, as likewise Psal. 31.22. I said in my haste, I am cast out of thy sight.  
5. Vatablus thinketh that David meaneth those, which said, when Saul persecuted him, that he should never enjoy the kingdom, and therefore he trusting to God's promises, saith they were all liars: But why then should David say, I said in my haste: as confessing, that he thus spoke in his heat and haste?  
6. Wherefore the meaning of the Prophet David there is this, that being oppressed with his manifold and great afflictions, he had some distrustful thoughts, in so much, that he began to think, that even Samuel and Nathan, which had made unto him such promises concerning the kingdom, were but men, and had spoken as men unto him: And this sense may be confirmed by the like place, Psal. 31.22. cited before, I said in my haste: jun. Caietan, jansenius.  
But two objections will be made against this interpretation. 1. If David be thus understood, this allegation should seem to be impertinent: for the Apostle groundeth upon that saying of David, as a certain and undoubted axiom, which David their uttered in haste. Ans. 1. It is not necessary to grant, that S. Paul citeth this place out of that Psalm: the like saying is found, Psal. 39.5. Every man is altogether vanity. 2. but it may safely be admitted, that the Apostle hath reference to this very place, Psal. 116. and yet he keepeth the Prophet's sense: for though David were deceived in the particular application to Samuel, and other Prophets; yet the speech was true in general, every man is a liar: here was David's error, that he took them to speak as other men: this general ground of David's speech the Apostle followeth here.  
2. Object. The word there used bechaphzi, Vatablus translateth, in praecipiti mea fug●, in my hasty flight: the vulgar latin, in excessu meo, when I was beside myself for fear: it need not be translated, in my haste. Ans. 1. The word chapaz signifieth indeed all these, to make haste, to be astonished, to move for fear, to precipitate: but the more usual and proper signification, is to make haste: as Exod. 12.10. Ye shall eat it in haste: Psal. 104.7. they hast away. 2. and whether it be translated in my haste, or in my fear, the sense is all one: that David spoke thus in his heat and passion. 3. and that it is not meant of his external flight of body, but rather of the acceleration and haste of his affections, is evident by the like place, Psal. 31.22. I said in my haste, I am cast out of thy sight.   

Quest. 7. Of the occasion of these words, cited out of the 51. Psalm, that thou mightest be justified, etc. against thee only have I sinned.  
The words in the 51. Psalm immediately going before are these, v. 4. Against thee only have I sin, and committed evil in thy sight: how David is said to have sinned only against God, it is diversely scanned.  
1. Gregory thus expoundeth: tibi soli peccavi, against thee only have I sinned, quia tu solus es sine peccato, because thou only art without sin: man is not said to sin against man, quia eum aut par, aut gravior culpa inquinat, because either he is defiled with the same or a greater sin: But though every man be a sinner, this is no reason, but that one man may trespass against another.  
2. Origen thus expoundeth David by these words of S. Paul, 1. Cor. 2.15. the spiritual man discerneth all things, yet he is judged of none: therefore against thee only have I sinned: because others cannot judge me, quia spiritualis sum, because I am spiritual, etc. But David in this act was not spiritual, but carnal.  
3. Caietan thinketh that David so speaketh, because he was king, and had no superior judge, to whom he was subject: and therefore he is said only to sin against God: because he only was his superior judge: But David standeth not here upon any personal prerogative, he setteth forth the quality of his offence.  
4. another exposition which P. Martyr mentioneth is, he saith he sinned only against God, because he sinned against his law: for although he had trespassed against Urias, and Bathshebe his wife, yet those were sins none otherwise, then as they were prohibited by God's law: But in this sense not only David, but every one beside should be said to sin against God.  
5: Some give this sense: against thee only, that is, chiefly: he had so profaned God's covenant, abused his benefits, caused the name of God by this his fall to be blasphemed, that he had offended God most of all, Mart. Gualther. But they are two diverse things, to sin only against God, and chiefly to offend him.  
6. Wherefore, David here hath relation to the secrecy of his sin, which was carried so politicly, that the world perceived it not: yea joab, though he was privy to Urias' death, yet knew not the cause, Vatab. jun. and thus before them D. Kimhi: this sense is warranted, 2. Sam. 12.12. where the Lord saith, thou didst it secretly, but I will do this thing before all Israel.   

Quest. 8. Of the diverse acceptions of this word, justified.  
1. justice, is taken diverse ways. 1. it is used to signify a general consent and concurrence of all virtues, which we call righteousness: in this sense job is called an upright and just man, job. 1.8. 2. it properly signifieth that special virtue, which is seen in giving unto every one their own, as Luk. 18.3. do me justice against mine adversary. 3. it is taken for the goodness of God, in performing unto us though unworthy, that which he hath promised: as S. Paul saith, 2. Timoth. 4.8. which the Lord the just judge shall give me ●● that day, etc.  
2. So likewise to justify is used in a diverse sense. 1. it signifieth to declare or manifest one to be just: as it is said, Matth. 11.19. Wisdom is justified of her children. 2. to absolve as pronounce innocent, Rom. 8.33. It is God that justifieth, who shall condemn? 3. we are said to be justified by faith, that is, to be reputed and counted just by the righteousness of Christ applied and imputed unto us by faith. 4. and it is also used of that inchoate and imperfect righteousness, which is in the regenerate: as revel. 22.12. He that is just, iustificatur adhuc, let him be justified still, Beza. Gryneus: here it is taken in the first sense, God is said to be justified, that is, declared, acknowledged to be just.   

Quest. 9 Of the meaning of these words, That thou mightst be justified in thy words, and overcome when thou judgest.  
1. Some do specially apply these words unto Christ: as Augustine, vidit futurum indicem judicandum, be saw that the judge to come should be judged, tract. in Psal. 60. to the same purpose Gregory expoundeth, that Christ was justified in his words, and overcame when he was judged of Pilate and the jews, there was no guile found in his month: Hugo addeth, that he overcame when he judged and triumphed over Satan, and all the infernal powers upon the crossen: But in this sense there should be small coherence in David's words: for he confessing his sin, saying, against thee only have I sinned, adding further, that thou mayest be justified, etc. hath relation to his present state, how God should be justified in forgiving his sin: and the Hebrew word is taken actively, when thou judgest, not when thou art judged, so that it cannot fitly be applied to Christ being judged.  
2. Some give this sense, Against thee only have I sinned, ut dum ego & omnes peccamus, etc. that while I and all other sin, thou only mayest appear to be just, gloss. ordinar. so also Osiander, agnosco me nihil agere sine peccato, I confess, that I do nothing without sin, to thee only belongeth the praise of all goodness: But David speaketh not of other men's sins here, but of his own, and not of all his, but this special sin, which he had committed, neither doth he meditate of the justice and goodness of God in general only, but as he had experience of his goodness, in the particular remission of his sin.  
3. Some by words, here understand God's promises, which he had made to David, touching the continuance of the kingdom in his seed, and the coming of the Messiah: which promises some might think God would revoke because of David's sin, and therefore God, though men so judged of him, that he would alter his promises, yet he would show himself just in keeping his word with David: Thomas, Lyranus, Tolet, Perer. But David maketh not mention here of any such particular promises: but such, as other sinners also upon their repentance, might have comfort in, as he saith, v. 13. I will teach thy way unto the wicked, and sinners shall be converted unto thee.  
4. Calvin and Pareus thus interpret; that David confessing his sin, acknowledgeth God therein to be just, whatsoever he should lay upon him for his sin, that howsoever men might murmur against God, and so judge him unjust, yet his judgements were most upright: and so God should be pure when he was judged of men, or to read it actively, when he judged sinners for their sin: But in this sense, it should not seem to be much pertinent to S. Paul's purpose; who would prove by this place, that the Lord is true and just of his promises, though men do fail in their obedience.  
5. Theodoret and Euthymius think, and so likewise junius, that David hath special relation to that conference, that Nathan had with David, 2. Sam. 12. and the punishment there denounced: confessing it was justly inflicted upon him: and so God was justified in his words and speeches, which Nathan had in his name with David.  
6. Yet further, as I deny not, but that David hath special reference unto that judicial proceeding, which the Lord had with David, when he sent his Prophet Nathan: it is more agreeable to the Apostles purpose, to understand this of Gods promise made to David by Nathan, that his sin was forgiven him, then of the judgement there inflicted: that God notwithstanding David's sin, yet would keep his promise toward the elect for the remision of their sins: and so Vatablus will have it depend upon the 2. verse, wash me from ●ine iniqu●●●●, that thou mayst be justified, etc. or Lyranus immediately after these words, against thee only have I sinned, understandeth to be supplied, remit mihi, forgive me: Thus Beza also referreth it to God's gracious promise of remission of sins: And so it is best agreeable to the Apostles purpose, who showeth by this testimony, that the unbeleeefe or some maketh not the faith of God's promises of no effect: and as before the Apostle set the truth of God, against man's lying: so here in this sentence, man's frailty appeareth on the one side, in David's sin, and God's truth and constancy in forgiving the same, Tolet.  
7. Now whereas the Apostle followeth the Septuagint, and overcome when thou ●● judged: but out of the Hebrew it is thus interpreted, and mayst be pure when thou judgest, first the Apostle retaineth the received translation which was much accounted of, specially seeing it kept the sense of the original: for he which is pure and blameless, ouercomme●● in right judgement, Faius. and God being pure and free from the accusations of the wicked, therein overcometh their murmurings, against his judgements, Pareus: secondly, the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in judging, may as well be in the mean voice as the passive: and so may be taken actively, when thou judgest, as some read passively, when thou are judged, Beza, Pareus.   

Quest. 10. Whether a man may do evil, and commit sin to that end, to set forth God's justice.  
This doubt is moved by occasion of the Prophet's words: because after he had said, I have done evil in thy sight, it followeth, that thou mayst be justified: to the which these answears may be made, 1. David w●n he sinned did not propound this as the end to himself thereby to set forth God, justice, but this event followed: this word that, doth not then show the cause, but the order rather and event of the thing, Perer. where is not relation to David, that he did it to this end, but unto God, who turned this evil unto good. 2. or these words, that thou mayst be justified, are not to be referred, to the words immediately going before, but to the 3. verse, I know mine iniquities: David therefore showeth not, quo sine prius fecerit mal●, with what intent he did evil before, sed quo fine nunc faciat bonis, but with what end he now did well in confessing his sin, namely, that God might receive glory thereby. 3. Vatablus also referreth these words unto the 2. verse, where he saith, wash me thoroughly from my sins, and then these words in sense are to be annexed, that thou mayst be justified, etc. this was not then sinis peccati, sed precationis, not the end of David's sin, but of his prayer: that God in forgiving his sin might appear to be just and true of his promises in forgiving the sins of the elect.   

Quest. 11. Of the meaning of the 5, 6, 7, 8. verses.  
1. Now followeth the third objection, issuing out of the former: for if God's justice and truth in keeping his promises do appear in remmitting the sins of the faithful, that notwithstanding their sins, yet he is faithful in performing his promises: than it would follow, that our unrighteousness commendeth the justice of God: and hereupon ensue three other inconveniences. 1. That God should be unrighteous in punishing that which maketh for his glory. 2. nay he should not be said, to be so much as a sinner, by whom the the glory of God is promoted, v. 7. Why am I yet condemned as a sinner. 3. and it would follow, that if by our sins the justice of God were set forth, we should still commit sin and do evil, that good might come thereof, the setting forth of God's glory, Gorrhan.  
2. Whereas the Apostle saith according to the Greek text, I speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to man, Origen seemeth to approve and follow another reading: as though it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against man: for the Greek preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with an accusative case signifieth according, but with a genitive, against: and so he would join it to the former words, is God unrighteous, which inferreth, or inflicteth punishment against man. But there is an other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I speak, which should be quite cut off in this sense: beside this phrase, I speak according to man, is usual with the Apostle: which he useth upon diverse occasions. 1. to decline envy, when he is forced to speak of himself, and his own doings, he thus speaketh according to the wisdom of men, 1. Cor. 15.31. 2. Cor. 11.16. 2. sometime he useth this form of speech, when he taketh somewhat from the common use of men, for a more lively demonstration of that, which he hath in hand, Rom. 6.19. 1. Cor. 9.8. 3. sometime according to man, is as much as according to the flesh, and after the guise of carnal men: and so the Apostle here speaketh in the person of a carnal man, Beza, annot.  
3. But whereas, v. 7. the Apostle saith, why am I yet condemned as a sinner, the most interpreters agree to make it a part of the same objection: that God should seem unjust in punishing sinners by whom his glory is set forth: Tolet maketh it rather an answer to the objection: that S. Paul proveth by two arguments, that God is not unrighteous, one by his office, that he is judge of the world, the other by the execution of his justice, that if God were not just, I should not be punished as a sinner: but the former words going immediately before, if the verity of God, hath more abounded through my lie unto his glory, showeth that it is part of the objection, which also is continued still in the verse following; And, etc. why do we not evil, etc.  
4. By verity here v. 7. is not understood, the verity of doctrine; and by a lie, erroneous and false doctrine: as Origen here showeth by diverse particular instances, of the false positions of the Philosophers, how the verity and truth of God, hath thereby more manifestly appeared: But by virtue rather the justice of God and constancy in keeping his promises is understood, and by a lie, the perfidiousness of men, whereof the Apostle spoke before, v. 3.  
5. Now to this objection the Apostle maketh 4. answers. 1. he rejecteth this impious calumniation, as blasphemous, and absurd, thinking it worthy of no better answer, saying, God forbid. 2. he addeth a reason taken from God's office: he is the judge of the world both present and to come, who doth both govern the world in equity, and shall as the supreme judge give unto every man according to his works: he therefore cannot be unjust. 3. to the last part of the objection he saith, first, that they do blaspheme the Apostle, v. 8. in raising such a slander of him, as though he should teach any such doctrine, that men should do evil, that good may come thereof. 4. then he saith, their damnation is just: which words some do understand actively, that the Apostle condemned such positions; referring whose to the objections: but it is better understood passively of their persons, that for this their blasphemy, they deserve to be condemned of God, Pareus.  
6. Thus the Apostle answereth pithily, to these cavils and objections, repelling them, that howsoever men may imagine, yet God is most just in punishing of sinners, though thereby his glory is set forth. So that thus much is insinuated in the Apostles answer: that it followeth not, that God should therefore forbear the punishment of the wicked, because by their iniquity, his justice and goodness is more set forth, because it is not of their sin, that any good cometh thereof, but of God's goodness: they per se, by themselves are no causes of the setting forth of God's glory, but per accidens, by an accident: God thereby taketh occasion to manifest his justice in their condign punishment, as he did in the destruction of Pharaoh: his wisdom as he did use the malice and envy of Joseph's brethren, to effect his purpose in bringing him to honour: his clemency, in doing good to his Church, as by judas treachery Christ was delivered up to death, for the redemption of the world: But therefore none of their sins were excused, because they had no such intent to set forth God's glory, but God who brought light of darkness, was able by their works of darkness, to manifest the light of his truth, Pareus.  
Like as when the judge condemneth a malefactor, his uprightness appeareth in his just condemnation: and the greater the disease is, the more commendable is the skill of the Physician in healing it: yet no thanks is due either to the malefactor, for the one, or to the diseased patient for the other, Mart. So likewise, that man's sin setteth forth the goodness of God; it is not of the nature of sin, sed ex infinita bonitate, sapientia, & potentia Dei, but of the infinite goodness, wisdom, and power of God, who can turn men's sins to his further glory. Perer.  
And further, here we are to distinguish between malum culpae, & malum poena, the evil of the offence, and the evil of punishment: the first simply and by it itself maketh not to God's glory: but the punishment of sin, which is occasioned by sin, God ordaineth for the declaration of his justice, Lyran.   

Quest. 12. Whether none evil is to be done at all, that good may come thereof.  
1. This is a most true conclusion in divinity, that no evil must be done or sin committed, that some good may be caused thereby: for the contrary the Apostle here condemneth, and saith their damnation is just, that thus object, Why do we not evil, that good may come thereof: the reason hereof is this, no sin is eligible, for whatsoever is eligible, and to be made choice of, is good, but sin is no ways good, for than it should not be sin, yet sin may be the occasion of the further setting forth of God's glory: as the offences of thieves and murderers may be the matter for the justice of the judge to work upon, and diseases are occasions for the skilful Physician to show his skill: yet as therefore a man will not choose to be diseased, that the Physician may grow famous in healing him, so neither are sins to be of purpose committed, that God's justice should be thereby set forth, Mart.  
2. But here the former distinction taketh place between malum culpae, & malum poena, the evil of sin, and the evil of punishment: the first is no ways to be chosen: a less sin is not to be committed to avoid a greater: for if no evil is to be done for a good end, than the less evil or sin, is not to be committed to avoid a greater: for the avoiding of evil is also a good thing, Caietan. But of other things, which are not evil in their nature, but are counted evil in respect of temporal loss, there one may make choice of the less, Pareus: as David did rather choose to have the pestilence sent upon the land, than famine, or captivity: and here that similitude of Gregory may have place, ut qus murorum, ambitu clauditur undique etc. as he that is compassed and closed in with a wall, that he cannot escape, there taketh his flight, ubi brevior murus invenitur, where the wall is the lowest: so of such temporal evils a man may make choice of that which bringeth the least inconvenience.  
3. And concerning the first sort of evils, there is also a kind of choice to be made: when there is a necessity: as when one is driven to such a straight, as that having taken a rash oath to do an unlawful thing, and the oath being made, he must either break his oath, and so commit perjury, or keep his oath, and so break charity: it is the less of the two evils, to break a wicked oath, then to fulfil it, as Herod did in putting john Baptist to death: for in violating the oath, creator●m offendimus, we do but offend the Creator, but in performing a cruel and bloody oath we both transgress Gods commandments, as also offer wrong unto our brother: thus was it decreed Concil. Toletan. 8. ubi periculi necessitas as compuleru, etc. where the necessity of the danger compelleth: which necessity is, when a thing is once committed, and cannot be undone again, as in taking a rash oath: which necessity, or perplexity, as Caietan well noteth, is not ex part rerum, on the behalf of the things: for it is not necessary for a man, if it were in his power either to swear falsely, or to break charity: but it is ex part hominis, on the behalf of man, who cannot revoke and uncall that which he hath once done, Caietan.  
4. But against this position the example of Lot will be objected, who to preserve the young men from the beastly rage of the Sodomites, would have prostituted his daughters unto them: if this fact were not good, why doth S. Peter call him just Lot, 2. Pet. 2. if it were, than one may do good that evil may be occasioned thereby.  
Concerning this act of Lot, there are diverse opinions: some do commend and justify it, as Ambrose lib. 1. de Abraham. c. 6. Chrysostome hom. 43. so also Thomas. Caietan. Some do blame Lot in so doing, and disallow this fact: as August. qu. 42. in Genes. Lyran. Gloss. interlin. Tostatus. Lyppom. in catena. and this seemeth to be the better opinion: as Augustine determineth, ●oli facere magnum scelus tuum, dum magis horrescis alienum, do not make thine offence great, while thou fearest an others sin: yet two things do excuse Lot, his zealous care to preserve the young men from violence, and his perplexed, and troubled mind, not well considering what he did: And whereas S. Peter calleth him just Lot, that is not understood in respect of this particular fact, but of his upright life, who was not touched with the unclean conversation of the city, but grieved thereat.  
5. Here further may be noted a certain oversight of Gregory, who disputing this point, that of two evils the less is to be chosen, giveth this instance that the Apostle saying, to avoid fornication, let every one have his wife, concessit minimo, ut maior a declinaret, he permitted the less (evil,) to avoid the greater: so he thinketh it not to be without fault to marry, though it be less: and he would prove it by these words of the Apostle, I speak this by permission, not by commandment, non est sine vitio, quod ignoscitur, & non praecipitur, that is not without fault which is pardoned, not commanded, Gregor. lib. 32. Moral. c. 27.  
Contra. 1. If it were an evil or sin to marry, than God should be the author of sin, who was the institutor of marriage: if men do abuse the marriage by their in temperancy, that is their fault, not any evil in the thing: 2. The Apostle doth not pardon them their marriage, but he permitteth them to marry as a thing lawful for all, if they will use the remedy, but not necessarily imposed by way of commandment: for they which have the gift of continency are not bound to marry. 3. the Apostle then in allowing to marry to avoid fornication, doth not prefer the less evil before the greater, but prescribeth the remedy, which is good to prevent the greater inconvenience of evil, which would follow, if the remedy were not used.   

13. Quest. Whether God do not evil, that good may come thereof, in reprobating the vessels of wrath, to show his power.  
Object. 1. The Apostle saith, Rom. 9.22. What and if God would to show his wrath, and make his power known, suffer with long patience the vessels of wrath prepared to destruction? ●ere God should seem to do that which is evil, as to prepare the vessels of wrath to destruction, for a good end, namely, to declare his power.  
2. Likewise to permit and suffer evil to be done in the world, to exercise his judgements, or declare his providence seemeth to be evil, as when he suffered Joseph's breth●●● to sell him into Egypt, that Jacob's family by this means might be provided for: for he which suffereth evil to be done, when he may hinder it, seemeth to consent unto it, and so is accessary thereunto: as a Magistrate sinneth in suffering adultery, murder, and other sins to go unpunished.  
Ans. Concerning the first objection, it is not evil, that some are vessels of wrath prepared to destruction: 1. because it is Gods will, which is always just and holy: yea Gods will is a perfect rule of justice. 2. and that which tendeth to God's glory, can not be evil, as God getteth himself glory in the condemnation of the wicked. 3. that which is lawfully done, can not be evil: but God in rejecting some, doth that which he may do by lawful right, to dispose of his own as it pleaseth him; as no man can reprove the potter in making some vessels of honour, some of dishonour of the same piece of clay. 4. but seeing in the end God's rejecting and reprobating of some, namely such as by their sins deserved eternal death, appeareth to be most just, it must needs also be good, for that which is just, is good.  
2. To the other objection of God's permission, it may be likewise answered, 1. to permit evil to be done, and to consent to evil, do not necessarily follow one the other: he that permitteth, only hath a will not to hinder, but he that consenteth, approveth that which is done. 2. and that God consenteth not to that which he permitteth is evident, because he punisheth sin, which he suffereth to be done. 3. God in permitting evil to be done, only consenteth to that good which he draweth out of evil, and for the which he suffereth the same to be done. 4. the case is not like between God permitting evil to be done, and the Magistrate: for 1. God is free, and is not tied to any law, but the Magistrate suffering evil therein doth contrary to God's law, or man's. 2. Man oftentimes of some sinister affection suffereth evil, either because he is hindered by some greater power, and cannot punish it, or he is corrupted, and so winketh at sin: but none of these are incident to God. 3. If the Magistrate propound unto himself some good end, in using connivance i● some sins, yet he is not sure to effect it as God is. 4. Beside it belongeth unto the Creator, to give unto his creatures freely to work according to their nature: for otherwise he should restrain the ordinary course of things: But this no way concerneth the Magistrate in his connivance. ex Pareo.   

Quest. 14. In what sense the Apostle denieth the Jews to be more excellent than the Gentiles, v. 9  
v. 9 What then, are we more excellent? there is a double sense of these words, some think that this is spoken in the person of the faithful which were uncircumcised, as though they were more excellent than the jews, which abused the blessings which the Lord had bestowed upon them: but if the Apostle had spoken here of the uncircumcised, he would not have named himself, as one of them, are we more excellent? therefore the other sense is better, that the Apostle speaketh here in the person of the jews, lest they might have gloried too much, in their pre-eminence and prerogatives which the Apostle had yielded unto them before the Gentiles, v. 1.  
2. Now the Apostle in denying unto the jews that excellency, which he before had yielded unto them, v. 1. is not contrary to himself: for the reconciling whereof, 1. Some think, that S. Paul before spoke of the excellency of the jews beyond the Gentiles, before the coming of Christ, but here of their state in the Gospel, when they had no such pre-eminence, as the Apostle saith, Coloss. 3. that in Christ there is neither jews transgressing against the law, were no better than the Gentiles, as Ezech. 5.10. she hath changed my judgements into wickedness, more than the nations, etc. 2. Some give this solution, that then pre-eminence was in respect of the promises, on God's behalf, which he made unto the jews, but in respect of their own nature, they were sinners as well as others, Thomas, Pererius. they had no pre-eminence, by their own merits: to this purpose, Gualther, Hyperius, Aretius, with others: But Tolet refuseth this upon this reason, because in this sense neither should a Christian man have any pre-eminence before a Gentile, seeing the one meriteth more at God's hand, than the other: these things wherein they excel, non 〈◊〉 proprijs acciperunt, they have not received by their own merits, annotat. 6. 3. The pre-eminence then before granted, and now denied, is neither in respect of the divers times, nor of their persons, but of the cause in hand, that although the jews had some civil and Ecclesiastical prerogatives, they had the law & circumcision, which the Gentiles had not, yet concerning their manner of justification before God, it was all one, the jew was no more justified by works then the Gentile, but both of them were justified only by faith. Par. Tol.   

15. Quest. Of the meaning of certain phrases, which the Apostle useth, v. 9 We have already proved, and, under sin.  
1. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 1. some translate, criminati sumus, we have accused: Greek schol. Beza, Pareus: but it had been sufficient to have said, we have showed both jews and Gentiles to be under sin, this was a sufficient accusation itself, without any such express addition, that he had accused them: Tolet. 2. Pererius maketh this the sense, I have alleged this as a cause, that all are under sin, namely as the cause and occasion, why the jews in the matter of justification are not preferred before the Gentiles: Per. Haymo: but that the Apostles speech should be imperfect, saying thus much in effect, we have showed this as the cause, that all are under sin, not showing whereof it should be a cause. 3. Tolet deviseth an other sense, expounding it by the passive, we have been all accused that both jews and Gentiles are under sin: but the Greek construction will not suffer this sense, for jews and Gentiles, is put in the accusative, and so can not answer unto the word, accused. 4. Some thus interpret, causis redditis ostendimus, we have showed by rendering the cause, why all should be under sin: that the Apostle had not only showed this, but tendered also the cause: Chrysost. Ambr. Sedul. Erasm. Vatabl. but Beza thinketh that the word is not found in that sense. 5. Wherefore the best interpretation is this, evici●●● probavimus, we have proved before, Oecumen. Genevens. we have sufficiently showed by reason, that all are under sin: so also the Syrian interpreter readeth, pronuntiavi●●s, we have pronounced: and gloss. interl. rationibus ostendimus, we have showed by reason.  
2. Under sin, which signifieth three things, 1. that although the act of sin do pass, yet there remaineth still a blot in the soul and conscience, and a guiltiness of sin, as josu. 22.17. we are not cleansed from the wickedness of Peor unto this day. Perer. 2. to be under sin, is tenerireatu, to be held guilty of sin, Pareus: to be subject unto the curse and malediction due unto sin, Piscat. and so guilty to everlasting damnation. 3. and beside it signifieth the servitude under sin, that they do walk and live in sin, and can not be delivered from the tyranny thereof, Tolet. as to be under the law, is to be in subjection, thraldom, and under the curse of it. Pareus.   

16. Quest. Whence the Apostle allegeth these testimonies; v. 10. to 18.  
1. All these allegations according to the vulgar Latin edition, are taken out of the 13. Psalm, where all those sentences stand together in this order, wherein they are cited here: And one Lindanus a Popish writer, would prove hereby the Hebrew text to have been corrupted by the jews, because only v. 10, 11, 12. are there found Psal. 14. according to the Hebrew original, and he affirmeth that he had seen an Hebrew copy thought to have been Augustins the Monk that was sent into England, where these eight verses do stand in the Hebrew text, as they are here alleged by S. Paul. But Pererius misliketh this assertion: 1. he urgeth Hieromes opinion who was more ancient than that Augustine, who findeth not all these sentences in the Hebrew. 2. it is not like that the jews could all conspire to corrupt the Greek text, who otherwise are found to have been always most careful to preserve the Scriptures uncorrupted: neither had they any reason to raze out any of those sentences, seeing therein is contained no manifest prophecy of Christ. 3. and concerning that Hebrew copy, joannes Isaac sometime professor of the Hebrew tongue at Co●●●, writing against Lindanus, thinketh it was patched together by some unskilful Hebrician, who might turn the Latin into Hebrew.  
2. Pererius thinketh that the Hebrew text is not corrupted in that place, yet he would have the vulgar Latin translation to be retained, because of the antiquity thereof, which ●●serteth all those verses in the 14. Psalm: But if he acknowledge the Hebrew to be perfect, and the Latin translation to put in more, then is in the Hebrew, why should not the Latin text be corrected according to the Hebrew?  
3. Therefore the truth is, as Hierome thinketh, proem. l. 16. comment. in Esaiam, that this whole text is not taken out of the 14. Psalm, sed partim ex Isaia, partim ex Psalmis esse contextum, but is framed together partly out of the Prophet Isai, partly out of the Psalms: the 10, 11, 12, verses here are alleged out of the 14. and 53. Psalm: the first part of the 14. v. is out of the 5. Psal. v. 10. the second out of the 140. Psal. v. 3. the 14. v. out of the 10. Psal. v. 7. the 15, 16, 17. v. out of Isa. 59.7, 8. the 18. v. out of Psal. 36.1. Pareus: the same is also affirmed by Origen, that these testimonies are cited partly out of the Psalms, partly out of the Prophet Isai: but the 16. v. Destruction and calamity are in their ways, he saith, non recordor ubi scriptum sis, etc. I remember not where it is written, but I think it may be found in some one of the Prophets, etc. this may seem strange, that Origen so diligent a searcher of the Scriptures, should not find where these words are, seeing they follow in the very same place of the Prophet Isai, as Hierome also observeth.  
4. But that is well observed by Origen, that whereas S. Paul doth not follow the very same words which are in the Psalm, puto dari in hoc Apostolicam authoritatem, I think (saith he) that this is done by Apostolic authority, to teach us, when we use the testimony of Scripture, sensum magis ex eo, quam verba rapiamus, that we rather take the sense, than the words, etc.   

17. Qu. Of the matter and order observed by the Apostle in citing these testimonies.  
In these testimonies the Apostle first showeth the sins of men, than their punishment: their sins either of omission, in leaving some duties undone, to v. 13. then of commission, in committing such things as were evil, to v. 16. the sins of omission, are either concerning faith, or manners: concerning faith three ways, nec credunt per fidem, they neither believe by faith, there is none just, nec intelligunt per scripturam, neither do they understand by the Scripture, nor seek God per investigationem, by searching after him, v. 10, 11. Concerning manners, 1. they decline out of the way, in turning away from God. 2. they are become unprofitable, that is, to their brethren. 3. neither do they good, that is, to themselves, v. 12.  
The sins committed are of two sorts, ad inducendum alios in errorem, to bring others into error; ad incutiendum terrorem, and to smite into them terror: the first is done three ways, 1. openly in corrupting with evil words, their mouth is an open sepulchre. 2. secretly in deceiving, they have used their tongues to deceit. 3. in cloaking their malice with feigned words, the poison of asps is under their lips.  
They do strike terror into them, 1. mala imprecando, in wishing evil, their mouth is full of cursing. 2. necem intentando, by threatening death and destruction, there is bitterness in their mouth. 3. in shedding of blood.  
Then followeth their punishment, which is of two sorts, 1. poena & non culpa, a punishment, and no fault, either eternal, destruction, or temporal, calamity, with the meritorious cause, in their ways. 2. there is a punishment, which is both a punishment, and a sin: which is first their wilful ignorance and blindness, v. 17. they have not known the way of peace: then their obstinacy, the fear of God is not before their eyes. Gorrhan.  
But this distribution may seem to be too curious: we therefore will content ourselves with this plain enumeration of sins, which are here set down by the Apostle. 1. be accuseth all men of injustice, and unrighteousness, there is none righteous, v. 10. 2. of ignorance and blindness, there is none that understandeth, v. 11. 3. of apostasy and falling away from God to abominable idolatry, v. 12. 4. of deceit and craft. 5. of cursing and bitterness, v. 13. 6. of cruelty, their feet are swift to shed blood. 7. they are turbulent and enemies to peace, v. 17. 8. they are profane, casting off all fear of God, v. 18. Pareus.   

18. Quest. How none are said to be just, seeing Noah and other holy men are reported to have been just in their time.  
1. Origen thinketh, that whereas the Scripture saith, in thy sight shall no man living be justified, it is spoken by way of comparison, that none compared to God, are just: and so Lyranus thinketh, it is understood de justitia perfecta, of perfect righteousness: there may be justitia politica, a politic and civil justice, in living according to the rule of nature, and iust●●●● legalis, a legal justice, in keeping Moses ordinances, but no perfect justice. Contra. If this were the meaning, than they which are justified by faith in Christ should be here also included: for they being compared to God's perfect and exact justice, can not be said to be just but the Apostle speaketh not of faith, he showeth only, what men are by nature. 2. And by the same reason, do we also reject an other interpretation of Origen, that no man liui●● here is justified before God, that is, in this life none can be pronounced to be just: But although in the next world our justice shall be perfected, yet it is begun here; otherwise w● should never come there.  
3. Chrysostome understandeth this to be spoken only of the jews, which are noted of three things: 1. that they all had transgressed. 2. they only committed evil, and wrought no good. 3. they did it with all vehemencic and endeavour: so also Anselm thinketh, that Paul speaketh of the jews. 4. Some understand chose only the Gentiles, and uncircumcised, Greek schol. and Theodoret thinketh, that Psal. 14. there is special reference to the railing of Rabsacah, which is declared Isa. 36. But the words of the Prophet are general: and he intendeth by this Scripture to prove, that all both jew and Gentile were under sin. 5. Ambrose and Augustine think that these words are uttered only of the evil and wicked sort, not of the righteous, so also gloss ordinar. But the Apostle generally concludeth of all, that they are under sin, and that they had need of the grace of God.  
6. Pererius mentioneth an other exposition that some would have it understood of venial, that is, the smaller offences, which no man liveth without, but every one is subject unto: But the Apostle reckoneth up afterwards many grievous sins, as their throat is an open sepulchre, their feet are swift to shed blood, etc. these were not small offences, but most grievous and gross sins. 7. Pererius thinketh that this is spoken by an hyperbole, none are said to be just, that is the most, so that a few only are excepted.  
8. But the Apostle understandeth universally all men, that there is none just: as afterward he concludeth, v. 19 that all the world be culpable before God: and whereas some men are called and counted righteous, that is ex gratia, by grace: but yet by nature all both jews and Gentiles are sinners: that they can not by their own works be justified, but only by grace and faith in Christ. Faius. Tolet. annot. 10.  
9 Origen here maketh a question, how it could be said, that there was none neither among the jews, nor Gentiles, that did any good: seeing there were many among them, which did clothe the naked, feed the hungry, and did other good things: he hereunto maketh this answer; that like as one that layeth a foundation, and buildeth upon it a wall or two, yet can not be said to have built an house, till he have finished it; so although those might do some good things, yet they attained not unto perfect goodness, which was only to be found in Christ. But this is not the Apostles meaning only to exclude men from the perfection of justice: for even the faithful & believers were short of that perfection, which is required: he therefore showeth what men are by nature, all under sin, and in the state of damnation, without grace and faith in Christ: if any perform any good work, either it is of grace, and so not of themselves, or if they did it by the light of nature, they did it not as they ought, and so it was far from a good work in deed. Perer. num. 37. Tolet. annot. 10.   

19 Quest. Of the particular explication of the sins, wherewith the Apostle here chargeth both jews and Gentiles.  
v. 10. There is none righteous: in the Psalm it is, there is none that doth good, but the sense is the same, for he that is righteous doth that which is good, & he that doth not good, is not just or righteous, so he proveth the antecedent, by the consequent. No not one: though this be not in that place of the Psalm, according to the Hebrew, it is added for a more full explanation, to show, that none are excluded: some understand this of justification by faith in Christ, there was none which believed in him: gloss. interlin. Gorrhan. but the Apostle showeth, what every one was by nature: otherwise there were always some in the world, to whom the Lord gave faith and belief in him.  
v. 11. There is none that understandeth: the Apostle here omitteth some words of the Psalm: for there it is set down affirmatively, the Lord looked down from heaven, whether any would understand: but S. Paul keeping the sense, Beza, expresseth it by a negation: Pareus. The Apostle condemneth them all of ignorance, which is the mother of prophannes: Tolet understandeth this peculiarly of the Gentiles who were idolaters, and had not the right knowledge of God: some do specially refer it to their ignorance concerning Christ, that they did not know him to be God. gloss. interlin. Gorrhan. But it is more general: they had no knowledge of God at all, no true and effectual knowledge, which might bring them to the service and obedience of God. Mart.  
There is none that seeketh God. This Tolet specially understandeth of the jews, who though they knew God, yet they did not seek him, to live according to his commandment: but it is more general, comprehending both jews and Gentiles: some have particular reference to Christ, that they did not seek to know him, whom they might have found out to be God by his miraculous works: gloss. interl. But the Apostle comprehendeth more times, then that only wherein Christ lived: Lyranus hath here a corrupt gloss: they did not seek God, per opera meritoria, by the merit of their works: but so God shall never be found: the prophannes then of men in general is here set forth, that had no care to seek unto God, and to depend upon him, but they were addicted to themselves, and their own lusts, conforming themselves unto this present world, Rom. 12.2. Gryneus.  
v. 12. They have all gone out of the way. They fell away, being destitute of grace from the way which leadeth unto life, unto the broad way, that bringeth unto everlasting destruction: Gryneus: and they became unprofitable, being cut off from God, as the branch from the vine, they could bring forth no fruit: Tolet. the Hebrew word signifieth to rot and corrupt, so they became as rotten and corrupt branches, Pareus. There is none that doth good, no not one: here none are excluded: some thus give the sense, none saving one, namely Christ, gloss. interlin. Gorrhan, and so Augustine before them: but the original will not bear that sense: the words are, none unto one, that is, no not one.  
v. 13. Their throat is an open sepulchre. 1. They are instar voraginis, like unto a gulf to destroy men, and therefore are compared to a sepulchre. 2. and an open sepulchre, quod tetros spargit odores, which sendeth forth stinking smells: so they do utter filthy and vain words. 3. and they are likened to an open sepulchre, quia usus scelerum, verecundiam sustulit, their custom in sin hath taken away all shamefastness and modesty, they are impudent in their sin. Origen. 4. and as an open grave can never be satiate, but it receiveth one body after an other; so they do still seek to devour men, and as it were eat them up, with their filthy and slanderous tongues. They have used their tongues to deceit: where they can not openly devour, they attempt to do it by craft and deceit. gloss. interlin.  
The poison of asps is under their lips. The biting and venomous tongue is thus resembled: 1. because this serpent doth morsu inficere, infect and poison by biting. Gryneus. 2. it is insanabile, a poison incurable: gloss. interlin. Pellic. 3. and they are incorrigible and intractable, like as the serpent stoppeth the ears, and will not hear the voice of the charmer.  
v. 14. Their mouth is full of cursing and bitterness. 1. Their mouth is said to be full, because ex pleno oris vasculo, out of their mouth, as a full vessel do continually flow forth bitter and cruel words. Origen. 2. as they have gall and bitterness in their heart, Act. 8.23. so they do utter it with their mouth, Gryneus. 3. thus the Apostle showeth how they abuse all the instruments of speaking, their throat, their tongues, their lips, their mouth, Tolet. 4. And as before they were given to flattery and deceit, so they sometime broke forth into open blasphemy both against God and man. Calvin. 5. Haymo specially refereth it to the bitter and blasphemous words, which the jews uttered against Christ: charging him to have a devil, and crying out against him to be crucified.  
v. 15. Their feet are swift to shed blood. 1. The Apostle hitherto alleged those testimonies out of the Psalms, now he citeth the Prophet Isa; because in the mouth of two or three witnesses every word shall be established: Faius. 2. by the feet are understood their affections, as Origen expoundeth, consilium quo agimus iter vitae, the counsel, whereby we take in hand the travel of this life: and hereby their readiness is signified, upon every occasion to shed blood. Tolet. 3. as Doeg by his false tongue caused many innocent Priests to be slain, Gryneus. 4. and, by this phrase, of shedding, is showed how they do vilipend the blood of the Saints, pouring it out as water. Gorrhan.  
v. 16. Destruction and calamity are in their ways. 1. Whereas the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrition, Origen understandeth it of their sin and disobedience, whereby they do ●●●rere jugum domini, cast off and beat in pieces the Lords yoke: so also the Greek schol●●●: as by the way, he understandeth life, so by contrition, sin; whereby the life is worn, as the way is beaten with trampling. 2. some understand it passively of the destruction and calamity, which was brought upon them by the Romans: gloss. interlin. Haymo, Gorrha●. 3. but it is better taken actively, for the destruction and calamity, which they bring upon others: they are the authors and devisers of nothing but mischief: Grin. Calv. Pare. as the Roman histories do write of Hannibal, who in his dream following one, that was sent of jupiter to be his guide into Italy, seemed to see behind him an huge serpent, devouring and destroying all as he went: whereby was signified the horrible vastity, which he should bring upon Italy.  
v. 17. The way of peace they have not known. 1. Origen understandeth Christ to be 〈◊〉 way of peace, whom they acknowledged not: so also Haymo, Gorrhan. gloss. 3. but thereby is signified their turbulent nature, who delighted in war, and filled the world with tumults and troubles: Gryneus, Pareus: and although some among the heathen did seek to preserve the peace and tranquility of the commonwealth, yet it did not help them any thing toward their everlasting peace. Osiand.  
v. 18. The fear of God is not before their eyes. 1. As the fear of God is the beginning of true wisdom, and piety, so the want of that fear giveth way unto all impiety: and therefore, sine retinaculo currunt ad malum, they run into all kind of mischief without any stay. Lyran. These do not say, there is no God, yet they do not fear God: August. ex Beda: and so are given over to all impiety.   

20. Quest. v. 19 Whatsoever the Law saith: what is here understood by the law, and how diversly this word is taken.  
Hierome, epist. 151. noteth this word Law, to have six several significations in the Scripture: 1. it is taken precisely for the Law given by Moses, which contained both moral precepts, judicial, and ceremonial: as joh. 1.17. The Law was given by Moses. 2. the law signifieth not the precepts only, but the history of the old Testament: as S. Paul calleth Abraham's history concerning his two sons, the law, Gal. 4.22. 3. the book of the Psalms is called the law, joh. 15.25. It is written in the law, they hated me without a cause. 4. the prophesy of Isai is called the law: 1. Cor. 14.21. In their law it is written, by men of other tongues, etc. will I speak unto this people: which testimony is taken out of Isa, c. 28.21. 5. the spiritual sense and meaning of the old Testament is called the law: as the Apostle saith, The Law is spiritual, Rom. 7. 6. the law is taken for that natural light which is imprinted in the mind by nature: as S. Paul saith, c. 2.14. The Gentiles which have not the law, are a law unto themselves. Here then by the Law, the Apostle generally understandeth the old Testament, as the book of the Psalms, and the Prophets.   

21. Quest. It saith to them, which are under the law: who are here understood to be under the law.  
1. Origen taketh here the law, for the natural law, under the which not only the jews, but the Gentiles also are under: and this he would prove by two reasons, 1. because it followeth afterward, that every mouth may be stopped: but the mouths of the Gentiles could not be stopped by the written law, which was not given unto them. 2. the Apostle also saith afterward, that by the law cometh the knowledge of sin: which is not the written, but the natural law: for both Cain, and the brethren of joseph did confess and acknowledge their sin, before yet there was any law written. Contra. 1. The Apostle inferreth not, that every mouth is stopped by the written testimonies, but that general word is used, lest the jews should think themselves excluded: so than not that writing, but the thing written, that all men are sinners, serveth to stop all men's mouths, and especially the jews: it convinceth both jews and Gentiles; the jews both for the manner, because the written law, was given unto them, and for the matter also, they were sinners: the Gentiles it convinceth, for the matter, they were guilty of all these sins. 2. Though law be there taken generally both for the natural and written law, by the which came the knowledge of sin (and yet both Cain and Joseph's brethren had beside the natural law, instructions received from their fathers:) yet in this place it is evident, that the Apostle meaneth the written and speaking law, whatsoever the law saith.  
2. Origen beside hath here an other strange conceit, he thinketh that not only men, but Angels and spirits are here said to be under the law, because they also have a law and rule given them to be ordered by: but seeing the Angels are not saved by faith in Christ, which the Apostle treateth of here, & he saith directly, that by the works of the law no flesh shallbe justified in his sight, the angels can not be said to be under the law, for they are not in the flesh.  
3. Theodoret here hath this distinction: that the law saith thus to them which are under the law, seà non de iis, but not only, of them: for the Prophets have many comminations concerning the Egyptians, Babylonians, and other nations: Pererius also hath this observation, that when as any prophesy is directed against other nations, they are touched by name: but those things, which are set down in general and absolutely without any such particular direction, do properly appertain unto those who are under the law, etc. And although the Scripture make mention of other nations, yet the special intent thereof is to profit the Church of God: Faius.  
4. Now the occasion of these words of the Apostle is this: the jews hearing these general sentences, setting forth the iniquity of the world, might think, that the Gentiles were specially meant, and so shift them off from themselves: Therefore the Apostle showeth, that these things were specially directed to the jews: and that by these three arguments. 1. from the relation, which the law hath to them, to whom it is given; it seemeth specially to concern them: therefore, because the Scriptures wherein these things were found written, were given unto the jews, to them they were specially directed. 2. from the end, that every mouth should be stopped: if the Gentiles should be understood, and not the jews also, than they might have somewhat to glory in, and to exalt themselves against God: therefore, that all occasion of boasting should be taken away, even the jews are convinced by these testimonies to be sinners. 3. an other end is, that not only all occasion of boasting should be taken away, but that the whole world should be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, guilty and culpable before God: Chrysostome by this word understandeth him, qui sibi ipsi a● defensionem non sufficit, who is not sufficient or able to defend himself: but it signifieth more, one that is guilty and subject to condemnation. Pareus.  
5. Tolet thinketh not this to be the occasion, to meet with such a secret objection of the jews, for they could not be ignorant (saith he) but that whatsoever was written in the Scriptures, was spoken to them: but rather to show the reason, why they could not be justified by the law, because the law, which was given unto them, condemned them: annot. 11. Contra. The jews did know that the Scriptures did speak unto them, but not of them, they might flatter themselves, as though such things were uttered against the Gentiles: and therefore as Augustine saith, in judaeis confringenda erat: superbia, etc. the jews pride was to be taken down: exposit. epist. ad Galat. and both these may very well stand together, that an objection of the jews is met withal, and a reason also showed, that the law which condemned them, could not justify them.  
6. But the Psalm, whence the Apostle allegeth his first words, toucheth those which said, there is no god, Psal. 14.1. but so did not the jews: Hierome answereth, they did confess God with their mouth, sed factis negabant, but denied him in their works.   

23. Quest. How no flesh is justified by the works of the law, v. 20.  
1. By the works of the law: in that he decreeth justification to the very works, not to the persons or workers only, it is evident, that the places before alleged, as v. 10. there is none righteous, no not one, are to be understood generally of all, and not of the most, although some should be excluded, that did some good works either among the jews or Gentiles: for even the works of the law, which they did, were not able to justify them: Melancthon.  
2. By the works, are not here understood, those quae praecipiuntur, which are commanded and required by the law: for if a man could perform those works, he should find life thereby: but such, quae praestantur, which are performed of men, Beza: either before grace, which can not justify, because they can not be good, or acceptable to God without faith: or in the state of grace, which can not justify neither, because they are imperfect, Pareus.  
3. By the law, here he understandeth, both the natural, whereby the Gentiles were convinced, and the written law, given to the Hebrews: for the Apostle disputeth generally against both the Gentiles and Hebrews, proving them both to be transgressors of the law, and so not able to be justified thereby: Pareus: and by the works of the law, are understood not only the ceremonials, and judicials, as the ordinary gloss. but the moral works, which the Gentiles did by the light of nature: for otherwise the jews only should be excluded, whereas the disputation of the Apostle is general both against jews and Gentiles: Pareus● Tolet.  
4. The word flesh is diversly taken in Scripture: it signifieth the human nature of man, as joh. 1.6. the word was made flesh: or the corruptible and mortal state of man, as whe● the Apostle saith, flesh and blood can not inherit the kingdom of God: or the sinful state and condition of man, in which sense it is said, they that are in the flesh can not please God: in which sense Origen would have it taken here: that they which are carnal, not spiritual, a●● denied justification by works: but in this sense the meaning of the Apostle should be much perverted, who generally affirmeth, that there is no justification for any by the works of the law, but by faith: but yet the Apostle useth this word flesh, to put man in mind of his fresh condition and state, being not apt of itself to bring forth any thing that is good: Beza.  
5. To justify is taken three ways: first to make one actually and verily just: so if any man could perfectly keep the law, he should thereby get an habitual and inherent justice: secondly, it signifieth to be counted and declared just, as wisdom is said to be justified of her children: and thirdly, it signifieth, to forgive, discharge, and acquit sins: and so is it taken here: that no man is justified by the works of the law: that is, thereby findeth forgiveness of his sins, and so is taken for just before God: but this justification is by faith in Christ, by whom we are acquitted of our sins, and clothed with his righteousness: Martyr.  
6. The Apostle addeth, in his sight: to show a difference between justification and righteousness before men, which may be attained unto by works, and the perfect righteousness, which God requireth: sometime this phrase, in God's sight, is used to show a difference between that righteousness which is but in show, and hypocrisy, and that which it in truth: as in this sense, Zacharie and Elizabeth, are said to have been just before God, Luk. 1.6. sometime it distinguisheth between the righteousness, even of good men, and the righteousness before God: as the Apostle granteth that Abraham had wherein to glory before men in respect of his works, but not before God, Rom. 4.1. and so the Apostle taketh it here: It is Christ only that maketh us holy and unblamable, in the sight of God, Coloss. 1.22. Beza. And further these reasons may be yielded hereof, why none can be justified by works in God's sight, though before men they may. 1. in respect of the Majesty of God, and most perfect purity of his nature, before whom the very Angels do cover their faces, and feet, Isay, 6. and the heavens are not clean in his eyes, how much more is man abominable, job. 15.15. 2. God looketh not unto the outward show, but to the inward disposition of the heart, which is perfect in none. 3. the law of God is spiritual, and requireth exact obedience of God's commandments: so that he which offendeth in one is guilty of all, jam. 2.10. this perfection none can attain unto: Pareus.   

Quest. 24. How the Apostle here denieth justification by works, seeing he said before, c. 2. v. 13. that the doers of the Law are justified.  
1. The ordinar. gloss. giveth this solution, secundum ceremonialia intellige, understand this according to the ceremonials: he thinketh that the Apostle speaketh here of the ceremonial works of the law, whereby none are justified: but in the other place of the moral works, which do justify: But the Apostle here even excludeth moral works, for of the moral law the words following are specially understood, by the law cometh the knowledge of sin.  
2. Caietan thinketh that the Apostle speaketh here of justification before God, there of the justice of works before men: but the very words of the text do overthrow this interpretation: for even in that place the Apostle speaketh of those which are righteous before God, which are not the hearers, but the doers of the law.  
3. Ambrose to this purpose, lex temporalem habet justitiam, fides aeternam, the law may give a temporal kind of justice, but faith an everlasting: be thinketh that men are said here not to be justified by works, that is, without faith: but yet a temporal kind of justice they might have by the law without faith: But the Apostle in both places, as hath been said, speaketh of true justice and righteousness before God.  
4. The modern Papists tell us here of two justifications, the first which is by faith only without works, the second, which is by works which proceed of faith and grace: of the first speaketh the Apostle here, as they think, and of the other in the former place, Rom. 2.13. Perer. disput. 8. to the same purpose Tolet, that the Apostle speaketh here of works going before faith, which do not justify, there of works which follow faith: the other do justify in increasing justification which was begun before by faith, annot. 13.  
Contra. 1. This is but a Popish fiction of the first and second justification: the Apostle is saying, Rom. 8.30. whom he justified, he glorified, maketh but one justification, after the which followeth glorification. 2. even the Apostle excludeth here the works of the regenerate, which may appear by these reasons. 1. because there need no question to be made of the works of carnal men, which are evil, because they are without faith: there can be no show at all, that such works should justify. 2. the works of Abraham were the works of grace, which the Apostle excludeth from justification, c. 4.2. 3. This is the reason, why works cannot justify, that all occasion of rejoicing may be taken away from men, and every mouth may be stopped: but now, if men might be justified by their works after they are called, and have faith, they might glory in such works, by the which (they say) they do merit, and which (in their opinion) proceed in part from man's own free will.  
5. Some think that the Apostle, Rom. 2.13. speaketh ex hypothesi, by way of supposition, that the doers of the law shall be justified, that is, if any could keep and perform the law, they should thereby be justified: But here he simply denieth justification to works, because no man is able to keep the law, Pareus. This is a good distinction, and in other places it may well be received, where the Scriptures seem to attribute much unto the law, as he that doth these things shall live thereby: But here it is not so fit, for in that place, Rom. 2.13. the Apostle encreateth not of the causes of justification, but only showeth who they are, which shall be justified, not hearers and professors, but doers and followers.  
6. Peter Martyr saith, that when justification seemeth to be ascribed unto works, it must be understood in respect of faith and grace, wherewith they are joined: as a man is said to be a reasonable creature, yet in respect of his soul only, though he consist both of soul and body: yet it is faith properly that justifieth, and not works, which follow faith: But the Apostle doth not at all in that place, or any other, ascribe justification before God unto works.  
7. Wherefore the best solution is this, that here S. Paul disputeth indeed of the proper and true causes of justification, which he simply denieth unto works, and giveth unto faith: but there he showeth who, and upon what condition men are justified, and who are not justified, namely, such as having a lively faith do bring forth the fruits thereof, and do their endeavour to keep the law are justified: as the Apostle in the same sense had said before, c. 2.6. that God will reward every man according to his works. And in the like sense Christ shall say unto the righteous in the day of judgement, Matth. 25.34. Come ye blessed of my father, inherit the kingdom prepared for you, for when I was hungered, ye gave me meat: he showeth not the cause of their salvation, but the condition, state, quality of those which should be saved: to this purpose, Faius. see further before c. 1. quest. 26. and controv. 7.   

Quest. 25. How by the law came the knowledge of sin.  
1. The Apostle here confirmeth that which he said before, that none are justified by the works of the law, by the contrary use of the law, because thereby cometh the knowledge of sin: therefore justice and righteousness is not attained thereby.  
2. The law, Origen understandeth of the law of nature: Augustine only of the moral law, lib. de spirit. & litter. c. 8. but indeed the law is understood here in general: both the natural, for even before the law written, by the law of nature, Abimelech knew that adultery was sin, Genes. 20. but the moral more, by the which came a more full knowledge of sin: likewise by the ceremonial and judicial law sin was manifested, but after a diverse manner, ex accident, accidentally, because the one was appointed in expiationem, for the expiation, the other in poenam, for the punishment of sin, Tolet. annot. 14.  
3. Now diverse ways doth the written law, whereof the Apostle specially speaketh, reveal sin. 1. Ambrose showeth that before the law written there was some knowledge of sin, as he giveth instance in joseph, who detested the sin of adultery, to the which his mistress enticed him: but it is so said, quia lex ostendit peccata non impune futura, because the law showeth, that sins shall not go unpunished: so also Theodulus. 2. and by the written law, peccata clarius fuerunt cognita, sins were more evidently known: and some were known to be sins, that were not so taken before, leviora quaque non cognoscebantur esse peccata, the smaller sins were not known, as concupiscence, Hierome: as the Apostle saith, he had not known lust, unless the law had said, thou shalt not lust, quaedam etiam graviora, etc. and some things by the law were known to be greater, than before, gloss. ordinar. 3. Oecumenius thus expoundeth, because sin was increased by the knowledge of the law, for he that sinneth wittingly is so much the more a grievous offender. 4. And before the law written sin was known as being against reason, but by the law it is discerned, as being against the will of God: and so the nature and quality of sin, is more fully and perfectly known by the law, Perer. 5. and even the knowledge of sin before the law written, did issue out of the grounds and principles of the moral law which were imprinted by nature in the mind, Faius.  
4. But whereas the law showeth as well, what things are honest, and virtuous, as it discovereth sin: the Apostle only toucheth that use of the law, which is to reveal sin: both because it was more pertinent to his purpose, which was to show, that there is no justification by the law, because thereby we have the knowledge of sin: and for that men are more prone unto the things forbidden in the law, then to the duties commanded: so that the law doth not so much teach our duty to God and our neighbour, as that we do not perform that which is our duty, Beza.  
5. Now further, whereas the Apostle saith, by the law cometh the knowledge of sin, we must supply the word only: not that the law doth nothing else but reveal sin, for it judgeth and condemneth sin likewise: but here the opposition is between the knowledge of sin, and the remission thereof: the law only giveth the one, the agnition or knowledge of sin, not the remission, Perer. by the law is cognitio peccati non consumptio, the knowledge of sin, not the consumption of sin, gloss.  
6. But it will be objected, that in Leviticus there are oblations prescribed for sin, and the Priest was to pray for such as had sinned, and it should be forgiven them: Gorrhan answereth, that it was only a legal remission, quoad poenam, non quoad culpam, only concerning the punishment of the law, not of the fault: But Lyranus answereth better, that such sacrifice for sin, was protestatio Christi passuri, a protestation or profession of Christ which was to suffer: so that such remission of sins though it were under the law, yet was not by virtue and force of the law, but by faith in Christ: for the sins of the offerers were forgiven at the prayers of the Priests, which could not be heard, if they were not of faith.  
7. It will here be further objected, that the politic and civil laws of Princes intent more than the showing of sin, they also do help to reform sin, and reclaim men from it: therefore God's law should do more than manifest sin. Answ. 1. human laws do only require an external civil justice, but the law of God discovereth the corruption of the heart, so that herein there is great difference between them, Melancth. 2. human laws may by proposing of rewards and punishments help to persuade and induce men, but they cannot instill or infuse obedience into the heart. 3. God also intendeth more than the revealing of sin by his law: for if any could keep it, they should live thereby: which while none is able to do, yet the law beside the discovering of sin ferueth as a Schoolmaster to bring us to Christ: so that it is through man's own infirmity, that the law giveth not life: and it showeth God's power and wisdom that turneth the law unto our good, namely, to bring us unto Christ, which by our infirmity is become unto us the minister of death.  
8. So then there are two other special uses and benefits of the law, beside the revealing of sin, the one that concerning faith, it is a Schoolmaster to bring us to Christ, and touching manners and life, it showeth us the way wherein we should walk, Mars.  
9 There is a double knowledge of sin by the law: there is one which is weak and unprofitable, which neither thoroughly terrifieth the conscience, nor reformeth the life: such was the knowledge, which the heathen had of sin as the poets in their satirical verses did set forth the sins of their times, but themselves followed them: there is an other effectual knowledge of the law, whereby the soul is humbled: and this is of two sorts: when such as is joined only with terror of conscience, without any hope, such was the knowledge of sin, which Cain and judas had, that betrayed Christ: or it hath beside some lively hope and comfort, such was David's agnition and confession of his sin: But this comfort is no work of the law, it is wrought in us by the spirit of grace, Martyr.   

Quest. 26. Of the meaning of these words, The righteousness of God is made manifests without the law.  
1. Ambrose by the justice of God understandeth that justice, wherewith God is just ●estans promissa sua, in keeping his promises: Origen taketh this justice to be Christ: rather it signifieth the justice or righteousness which is by faith to Christ, so called, both because of the efficient cause thereof, namely God, who worketh it in us: and in regard of the effect, because it only is able to stand before God, Calvin.  
2. Without the Law. 1. Origen here understandeth the law of nature, and giveth thi● exposition: ad justitiam Dei cognoscendam nihil opitulabatur lex naturae, the law of nature did help nothing at all to the knowledge of the justice of God: but it was manifested by the written law of Moses: but the Apostle excludeth not here the written law: for them it were no consequent speech unto the former, where the Apostle denied justification unto all works of the law in general: the same law than must be here understood, which he treated before, that is, generally both the natural and written law. 2. Augustine joineth this word without the law, not unto manifested, but unto righteousness, so the righteousness without the law, he expoundeth, sine adminiculo legis, without the help of the law, lib. de spirit. & litter. c. 9 but this sense first Beza confuteth by the order and placing of the words, which stand thus, without the law is righteousness made manifest, not righteousness without the law: as S. james saith, faith without works is dead, not without works faith is dead: for in this transposing of the words, the sense is much altered: Tolet addeth this reason, that righteousness without the law, that is, the works of the law, was known even unto the faithful under the law, therefore the words without the law, must be joined rather unto manifested, then to righteousness. 3. But yet Tolet is here deceived, for he thus interpreteth, absque lege, without the law, that is cossante league, the law ceasing and being abrogate, the evangelical faith was manifested: for although the works of the moral law are commanded in the Gospel, yet they bind not by reason of the legal bond or obligation, but by virtue and force of new institution thereof by Christ: But our Saviour faith directly, that he came not to destroy the law and the Prophets, Matth. 5.17. but if the moral law were first abrogated, though it were again revived by Christ, it must first be dissolved. 4. Ambrose well referreth without the law, to manifested: but he seemeth to restrain it to the law of ceremonies: sine lege apparuit, sed sine lege sabbati, & circumcisionis, it appeared without the law, but without the law of the Sabbath and circumcision, and new Moon, etc. But in all this disputation the Apostle chiefly entreateth of the moral law, by the which specially came the knowledge of sin. 5. some refer this to the manifestation of the Gospel by the preaching of the Apostles, when the Gentiles were called, which had no knowledge of the law, Mart. and many also among the jews, which though they had not the law, yet cared not for it, as they say, joh. 7.48. Doth any of the rulers or pharisees believe, in him, but this people, which knoweth not the law, Gorrhan, ●● they understand without the law, that is, without the knowledge of the law: But the Apostle speaketh of that justice, which was manifested both to the Gentiles and the jews, which had yet the knowledge of the law.  
6. Gryneus, whereas the Apostle saith, first, that righteousness is revealed without the law, and yet immediately after he saith, having witness of the law and the Prophets, would reconcile them thus: understanding law in the first place of the letter of the law, which doth not set forth the justice of God by faith, and in the other place the spiritual sense of the law.  
7. But the meaning rather of the Apostle is this: that it is not the office of the law to teach faith: and that beside the law, there is an other doctrine, in the Church concerning faith: which doctrine of salvation and justice by faith, neither the natural nor moral law can teach: and though in the time of the law, this doctrine of faith was taught the faithful, yet the knowledge thereof came not by the law: And for the full reconciling here of the: Apostle to himself, three things are to be considered. 1. that in the first place the law is understood strictly, for the doctrine of the moral law, whether written or natural, which doth not properly teach faith in Christ: afterward the law is taken for the book● of Moses; wherein many evangelical promises are contained beside the legal precepts Beza annot. ●2. The law doth properly urge works, it doth not professedly teach faith, and yet it excludeth it not, Pareus: but accidentally it bringeth us to Christ, as forcing us when we see our disease to seek for a remedy. 3. this doctrine of faith was manifested without the law, that is, more clearly taught and preached at the coming of Christ, yet it was known unto Moses and the Prophets, though more obscurely: for in that it is said, to be manifested, nor made or created, it showeth that it was before, though not so manifest, Perer. disput. ●0. Faius. So then those words but now, do both note the diversity of time, and they are adversative particulars, showing, that our justice is not revealed in the law, but otherwise and else where.   

Quest. 27. How the righteousness of faith had witness of the law and the Prophets.  
Four ways are the law and Prophets found to bear witness and testimony unto the Gospel of faith. 1. by the evident prophecies of Christ: as our blessed Saviour saith, joh. 5.46. Moses wrote of me: and S. Paul said before, c. 2. Which he had promised before by his Prophets in the holy Scriptures: and S. Peter saith, Act. 10.43. To him also give all the Prophet's witness: such evident testimonies out of the law and Prophets are these, which are cited by the Apostles, as that Rom. 10.6. The righteousness of faith speaketh on this wise, say not in thy heart, who shall ascend into heaven? that is, to bring Christ from above, etc. so the Apostle citeth an evident testimony out of the 31. of jeremy, Hebr. 8.8. how the Lord would make a new testament with the house of juda: and many such testimonies in the new Testament are taken out of the old.  
2. A second kind of testimony, were the types and figures which went before in the old Testament: as the Paschal lamb, the Manna, the rock, the cloud, did shadow forth Christ: likewise some acts of the patriarchs and Prophets did prefigure out Christ, as Abraham's sacrificing of Isaac: Salomon's building of the Temple: jonas being in the belly of the whale, with such like.  
3. The sacrifices and oblations, and the blood of rams and goats did signify the unspotted lamb of God, that should be slain for the sins of the world, Mart.  
4. The law also by the effect thereof did bear witness unto Christ: as Augustine saith, lex hoc ipso, quod iubendo & minando neminem iustificabat, satis indicabat, etc. the law in this selfsame thing, that it justified none in bidding and threatening, did sufficiently show, that man is justified by the gift of God, etc.   

Quest. 28. Of these words, v. 22. The righteousness of Go by the faith of jesus Christ, unto all and upon all.  
1. Here the Apostle toucheth first the efficient and principal cause of this righteousness, which is God, than the material cause Christ with his obedience both active and passive, in performing the law, and bearing the punishment thereof for us: then the instrumental cause, which is faith: and the subject, wherein this faith is seen, and unto whom it belongeth, even unto all and upon all.  
2. The faith of Christ is not here taken actively, for the faith which Christ had, but passively for the faith, whereby Christ is had and possessed: And by faith here is not understood a general assent only, or naked knowledge, but a firm persuasion of the heart, joined with a sure and certain knowledge of things hoped for: as the Apostle joineth both together, Hebr. 11.1. defining faith, to be the ground of things hoped for, there is the assurance and confidence: and the evidence of things which are not seen, there is the knowledge.  
3. This faith doth not justify, effective, as working an habitual justice in us, nor materialiter, materially, as though faith in itself were that, whereby we are justified: but it justifieth obiective, as it apprehendeth Christ: and organic, iustrumentally, as it applieth the righteousness of Christ, to them which believe, Pareus.  
4. Further concerning faith, it differeth much from opinion, suspicion, science, or knowledge: opinion, though it incline unto the truth, yet it is uncertain and doubtful, so is not faith: suspicion giveth but a weak assent, but faith is a firm and sure persuasion: as opinion is an uncertainty of the judgement, so is suspicion in the will and assent, neither are in faith: knowledge bringeth a firm assent, but it is by demonstration of reason: now faith believeth beyond reason: And of faith there are two kinds: one is a vain and temporary faith, which is fruitless and without charity, as in the parable of the sour, some seed fell in stony and thorny ground; such faith justifieth not; there is a lively and effectual faith, which is only in the Saints; and this is the true justifying faith; which yet admitteth diverse degrees, in some it bringeth forth thirty, in some sixty, in some an hundred fold: there are two impediments of faith, the one is curiosity, to seek fully to comprehend the things which we believe, the other is doubtfulness to be uncertain of them: Both these Basil toucheth writing of faith, ne contendas videre ca, qua precul reposita sunt, neque eae quae sperentur, ambigua statuas, strive not to gaze upon those things, which are set far off, neither hold uncertain the things hoped for, Mart.  
5. Here it shall not be amiss to note the diversity of phrases which the Apostle useth, when he speaketh of faith: it is called the righteousness of God, c. 1.17. and of or from God, Philip. 3.10. righteousness by faith, c. 3.22. and of faith, c. 5.1. righteousness without works, c. 3.28. the righteousness of faith, c. 4.11.13. righteousness in the blood of Christ, c. 5.9. righteousness by the obedience of Christ, c. 5.19. righteousness not our own: Philip. 3.9. righteousness imputed of God, c. 4. v. 6.10.  
6. And whereas it is added, toward all, and upon all. 1. Some do thus distinguish, that the first (all) noteth the jews, the second the Gentiles, Oecumen. some by the first understand the Apostles, by the second those which were afterward called: Anselm, super omnes, upon or above all, interpreteth, supra captum omnium, above the teach or capacity of all: But this is rather doubled to show, neminem excludi, that none of the faithful are excluded, Pareus: and in that he saith above or upon all, God's overflowing justice is signified, which overfloweth as waters, Faius. 2. But this universal particle (all) must be restrained only unto those which believe: for as Ambrose saith, habet populus Dei plenitudinem suam, etc. the people of God have a certain fullness, & specialis quaedam censetur universitas, etc. and there is a special kind of universality, when the whole world (of the elect) seemeth to be delivered out of the whole world, etc. de vocat. gent. lib. 1. c. 3.   

Quest. 29. What it is to be deprived of the glory of God, v. 23.  
1. Origen understandeth these words, effective, by way of the effect: quomodo auderes peccator gloriam Deodare, how should the sinner presume to give glory unto God: the praise of God is not seemly in a sinner's mouth. 2. Oecumenius taketh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, literally, thus interpreting, they are left behind, post tergum est gloria & beneficentia Dei, the glory and beneficence of God, is behind thy back: that is, God's grace doth prevent thee: because a man is justified freely without his own works. 3. Some by the glory of God understand justification, whereby God's glory appeareth, Lyran. per quam gloriosus apparet, by the which the Lord appeareth glorious: so also gloss. ordinar. Hugo, Gorrhan. 4. Faius by this glory understandeth that image of God in righteousness and holiness, after the which man was created: which man hath blotted out by his fall: so also Martyr applieth it to the corruption of man's nature. 5. Theodoret taketh this glory for the presence of the grace of God: in which sense the ark of the covenant was called the glory of God, because there he showed himself visibly present: as when the Philistians had takes the Ark, it is said, the glory is departed from Israel, 1. Sam. 4.22. 6. Melancthon by glory would have understood, that grace, acceptance, and approbation, which men have with God, being justified by faith: so also Osiander, Tolet, Caietan, understand glori●● hominis apud Deum, the glory of man, that is his acceptance with God: and there is here a secret opposition between glory with men, which we may attain unto by works, as the Apostle showeth, c. 4.2. and glory with God: to this purpose also Calvin and Piscatur.  
7. Wherefore with Chrysostome we here understand rather the glory of eternal life: he that offendeth God, non ad eos pertinet, quibus ascribenda est gloria, doth not appertain unto those, to whom eternal glory shall be ascribed: and so Beza also well giveth the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is used of those which came short in the race, and cannot attain unto the mark or price, that is set before them: so also Gryneus, they cannot attain ad metam vitae illius gloriosae, to the mark of that glorious life, which is set before us in heaven: of this glory the Apostle spoke before, c. 2.10. to every one that doth good, shall be glory, and honour: the meaning than is, that all men by their sin, are strangers, and as banished men from God, and his kingdom, which is not recoverable by man's works, neither is there any way to come unto God, and everlasting salvation, but only by faith in Christ: So that all religions whatsoever are condemned beside the Christian faith, as not being able to bring us unto God, Pareus.   

Quest. 30. Of justification freely by grace, v. 24.  
1. Here the Apostle expresseth all the causes of our justification. 1. the efficient, which is the grace of God, that is, not the doctrine of the Gospel freely revealed, as the Pelagians unsterstand it, nor the graces of the spirit infused, as the Romanists: but by the grace of God we understand, the free mercy and goodness of God toward mankind. 2. the formal cause and manner, is in that we are freely justified without any merit of our own: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, freely, is sometime taken in an other sense, as Galat. 2.22. if righteousness were by the law, than Christ died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without cause: but here it signifieth firely. 3. the meritorious and working cause is Christ jesus, who hath redeemed us, and the instrumental cause, is faith. 4. the end in respect of us, is our salvation and justification: in respect of God, the manifestation of his righteousness to his glory.  
2. Through the redemption. 1. This word is taken improperly for any deliverance out of danger, as God is said to have redeemed his people out of the thraldom and captivity of Egypt: but properly it signifieth such deliverance, as when any thing being in an others occupying, is freed and exempted, by paying the price: and such redemption is either corporal, as when men are delivered from external and corporal bondage; or spiritual: such is our redemption by Christ: whose death, the price of our redemption, was in respect of the deed corporal, being historically done, but in regard of the effect and fruit it was spiritual, in redeeming us from the spiritual bondage of sin, the devil, and hell. 2. This redemption is taken two ways, either properly for the very work of our redemption purchased by the death of Christ: or for the effect thereof, the consummation of that work of our redemption in everlasting life: as it is taken, Rom. 8.22. Pareus.  
3. But it will be objected, that we are not freely justified, seeing that Christ hath paid the ransom for us: how then is that said to be freely done, where a price is paid? Answ. It is free ex part hominum, on man's behalf, because no price for their redemption is exacted of them: but ex part Christi, on Christ's part it was not free, because he paid a most sufficient, and exact price for our redemption: So the Prophet saith, Come buy without money, Isa. 55.1. they are said to buy salvation, because it is bought for them by Christ, and yet without money; because Christ paid the debt for them: Tolet. So in the work of our redemption are seen both the justice, and free mercy of God: the first, in that God's wrath was so testified by the death of Christ: the other toward us, in that God hath given his sin freely to die for us.   

31. Quest. How God is said to have proposed or set forth Christ to be our reconciliation.  
1. Whom God hath set forth or proposed: Ambrose readeth, disposed, and some understand it of the public exhibiting and proposing of Christ in the preaching of the Gospel, Tolet. but this word rather showeth the everlasting purpose and decree of God from the beginning of the world, to give his son for our redemption: so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken Rom. 8.28. even to them, that are called of his purpose. Faius. And hence may two objections be answered: 1. how it might stand with the justice of God, that his most innocent Son should die for others. Answ. This was God's purpose from the beginning of the world: it was the decree of the whole Trinity, that the Son of God should be the Redeemer of the world: yea and Christ also offered himself, 1. Tim. 2.8. Faius. 2. Some object, how the death of Christ, and whence it should have virtue to reconcile us unto God: what proportion is there between the infinite sea of men's sins, and the short death of Christ, that was not extended beyond three days. Answ. The virtue of Christ's death dependeth of the purpose of God: he so appointed, decreed, and purposed, that by this means the world should be redeemed: the Lord in his infinite power, could have appointed other means: but he thought none fitter for the recovering of our decayed estate: Pareus.  
2. Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the reconciliation: which some think may be taken in the masculine gender, that he is our reconciliator: Tolet. annot. 21. where there is a manifest allusion unto the propitiation of the Ark, which was called cappareth, the propitiatory: Christ was then signified by that golden propitiatory, which covered the Ark, from whence the Lord delivered his oracles. Origen is here somewhat curious in his typical applications: by the gold understanding the purity of Christ, by the length & breadth, his divinity and humanity: but I omit them as too curious observations: Beza thinketh, that the Apostle in saying whom God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath proposed, alludeth unto the propitiatory, which was then kept within the vail, but now is publicly proposed, and exhibited, that vail being removed: but the Apostle, in this word proposed, hath reference rather to the purpose and counsel of God, as is before showed.  
3. Through faith in his blood: 1. by blood is understood by a synecdoche, the whole sacrifice of Christ, which was the consummation of his obedience: And he saith in his blood, that is, by his blood, as the instrument of our redemption: for there are two instruments of our redemption; one on Christ's part, his death and shedding of his blood; the other on ours, which is our faith, Mart. these words, in his blood, some do refer unto the word reconciliation, Theodoret, Anselm, Tolet: some unto the next words before, (through faith) as the Syrian interpreter: But it may very well be joined with both, that our reconciliation was purchased by Christ's blood, and Christ's blood can not profit us, unless we believe it to have been shed for us. Pareus.   

32. Quest. How we are said to be justified freely, seeing faith is required, which is an act in the believer.  
1. This objection may further be urged thus: that is freely bestowed, which is conferred without any help or work in the receiver: seeing then a man must bring faith, which is a work of the will, how is he said to be justified freely?  
Ans. 1. Tolet first hath this answer, that we are said to be justified freely through faith; because faith is the free gift of God: and it is given us freely to merit our salvation by faith: But he himself misliketh this answer: for to be justified freely, and by the merit of faith in any other gift, it can not stand together: for where merit and work is, the wages is not counted by favour, and so freely, but by debt, Rom. 4.4.  
2. The better answer than is, that we are justified freely, although the condition of faith be required, because faith doth not justify, ut actus quidem noster est, as it is an act of ours: but all the virtue thereof proceedeth from the object: as the Israelites being healed by looking upon the brazen serpent, obtained not their health, by the very act of opening their eyes, but by the object, which they beheld, which was the serpent: And like as when a rich man giveth his alms unto the poor, though he stretch out his hand to receive it, yet is it said notwithstanding to be a free gift. Tolet. annot. 20. 3. But add here further, that as when a blind man putteth forth his hand, but he that giveth is feign to direct it, to receive the alms: or if a man have a weak and withered hand, which he is not able to stretch out, unless the other that giveth do lift it up: in this case every way the gift is free: So our will is not of itself apt to believe, or will any thing aright, unless the Lord direct it: faith then being both the work of God in straining our will, and faith receiving all the virtue from the object which it apprehendeth, namely Christ: it remaineth, that faith notwithstanding, we are justified freely. Faius.   

33. Quest. v. 25. To declare his justice or righteousness, what justice the Apostle understandeth here.  
1. Chrysostome understandeth the declaration of God's justice by the effects thereof: like as God declareth his riches, not that he is rich in himself, but in making others rich: and his power, not in that he ever liveth himself, but in raising others to life: so his justice is declared, not in being just in himself, but in making others just. But this justifying of sinners is a work of God's mercy, not of his justice.  
2. Theodoret herein will have God's justice to be manifested, because he did sustain the sins of the world with patience, forbearing to punish them: but this likewise was an effect of his goodness and mercy, not of his justice.  
3. Ambrose understandeth this justice of God in keeping, and performing his promise: but the justice of God is not here to be taken in a divers sense, then before v. 22. the righteousness of God by the faith of jesus Christ.  
4. Some do take the justice of God here, for his goodness, mercy, and clemency: as the Prophet David useth to pray, judge me according to thy righteousness, that is, thy goodness, Pareus: but this seemeth not to be so proper here.  
5. Some understand the justice of God, in not leaving sin unpunished, Lyran. it was the justice of God, that the price of our redemption should not be paid otherwise, then by the blood of Christ: but this is not the justice of faith, which the Apostle spoke of before.  
6. Therefore this justice, which the Lord manifested and declared, is none other but the righteousness of faith, before touched: and as the words here following do show, by the forgiveness of sins: God revealed and manifested this to be the true justice, whereby men are justified before him, even the righteousness of faith: so August. lib. de spir. & lit. cap. 13. Anselm, Tolet, Osiander.   

34. Quest. What is meant by sins that are past, v. 25.  
1. Some think that this is understood of the fathers in the law, which were kept in Limbus, who though through remission of their sins, they were freed from punishment, yet they were not received unto glory: gloss. ordin. Gorrhan. But Tolet confuteth this interpretation, (though he allow the opinion) as not agreeable to the Apostles mind: for the words are not to be so limited and restrained: but generally the Apostle understandeth such sins as he spoke of before, v. 23. All have sinned, and are deprived of the glory of God. And if the sins were not yet remitted until Christ's coming unto the patriarchs, they could not be freed, no not from the punishment. 2. The Novatians understand those former sins, which were passed, of sins going before vocation and justification, denying all remedy unto sins committed afterward: But this were to make the death of Christ of small force, if there were no place for forgiveness, even after one is justified: David fell into those two grievous sins of murder and adultery after he was called, and yet was restored again. 3. Catharinus with other Romanists, understand likewise sins going before justification and baptism: the rest that follow after, they say must be purged by other means, as by repentance and satisfaction: But the Apostle speaketh generally of all sins, If any man sin, we have an advocate with the Father, jesus Christ the just, 1. joh. 2.2. Christ is our advocate as well for sins before baptism, as after: but see more for the confutation of their error among the Controversies. 4. The Apostle than compareth not the persons, but the sins and the times, and showeth, that even the sins committed under the law, and from the beginning of the world, were redeemed by no other way, then by faith in Christ: God by his patience did forbear to punish those sins, as not imputing them, because of the Redeemer which was to come. Agreeable hereunto is that place, Heb. 9.15. For this cause is he the Mediator of the new Testament, that through death, which was for the transgression in the former Testament, they which were called might receive the promise of everlasting inheritance: By conference of these places together, it is evident, that by sins that are passed are meant not the sins going before baptism, or justification, but the sins committed under the old Testament, to show that there was no remission of sins from the beginning of the world, but by faith in Christ. And this further appeareth, because the Apostle faith, v. 26. to show at this time his righteousness, etc. he setteth the present time of the Gospel, and the revelation of grace against the former times.   

35. Quest. Why the Apostle only maketh mention of sins past.  
Now the Apostle so extendeth the effect and fruit of our redemption by Christ, unto the sins passed, as that the sins present, and to come also, shall be by virtue thereof remitted: but he maketh mention only of the sins past and before committed for these reasons.  
1. Hereby the Apostle showeth the imbecility of the law of Moses, and the ceremonies thereof, that they were expiationes non verae, sed umbratiles, not true expiations, but only in shadow, Pareus: as the Apostle saith, Heb. 9.9. that those gifts and sacrifices could not make holy concerning the conscience: and so Thomas yieldeth this reason upon this place, God remitted the sins before passed, quae lex remittere non potuit, which the law could not remit.  
2. Adamus Safhout addeth, that the Apostle maketh mention only of former sins, to signify, non deinceps vivendum esse peccatis, sed justitiae, that we should not live afterward unto sin, but unto righteousness: for it were a sign of great unthankfulness, having received so great a benefit in the forgiveness of sins past, if we should estsoone fall into the same again.  
3. Pererius giveth two other reasons, first, that because it seemed an hard and impossible thing, that sins before done should be remitted by the Redemption of Christ following many years after: for the cause must be secundum existentiam, have a being before the effect: therefore the Apostle to take away this scruple and difficulty, maketh express mention of precedent sins, to the which the virtue of Christ's death was applied by faith.  
4. But Pererius other reason is false and frivolous: that those former sins are mentioned to show, that there was no full remission of them: for though they were remitted quan●●● ad culpam & poenam aeternam, in respect of the fault and everlasting punishment: 
Perer. disput. 15. number. 73.  yet the fathers until Christ's coming were kept in Limbo, and had no entrance into heaven, ●at seeing by the blood of jesus their sins were remitted, they also by the virtue of the same blood had power to enter into heaven: as the Apostle saith, Hebr. 10.19. By the blood of jesus we may be bold to enter into the holy place. And again, v. 14. he saith, With one offering hath he consecrated for ever, them that are sanctified: if then the believing fathers of the old Testament were sanctified by Christ's blood, they were consecrated for ever, that is perfectly: but more followeth afterward of this matter among the Controversies.  
5. The true reason therefore, why the Apostle giveth instance in sins, which were passed, is to show, that from the beginning of the world, there was no remission of sins, from Adam unto Moses, and from Moses unto Christ, but only by faith in his blood: And therefore john Baptist pointeth at Christ, and saith, Behold the Lamb of God, that taketh away the sins of the world: Some do allege that place, Apoc. 13.4. whose names are not written in the book of life of the Lamb, which was slain, from the beginning of the world: Pareus, Faius: but this place seemeth not to be so fitly alleged to that purpose: for these words, from the beginning of the world, are rather to be joined with the former words, whose names are not written in the book of life, etc. from the beginning of the world: so Aretus distinguisheth, whom Beza and Pererius follow: And so are the words joined, c. 17.8.  
6. And further, as hereby is expressed, that all the sins of such as believed were remitted in Christ which were done before, so much more the sins of the age then present, and which should be committed afterward, are forgiven by no other way: as the Apostle saith, Heb. 13.8. jesus Christ yesterday, and to day, and the same also is for ever. Pareus.   

36. Quest. How God is said to be just, and a justifier of him which is of the faith, etc. v. 26.  
1. Some understand this justice of God generally of his holiness, uprightness, integrity, which appeared in the work of our redemption throughout, Pareus: wherein most of all shined forth the power of God, his wisdom, and benignity unto man: his power in justifying the wicked, which was no less work, then in first creating him: his wisdom in justifying him by the death of Christ: so fit and convenient a mean for the reparation of man: his benignity appeared, in being so mindful of man, as to appoint a way for his redemption: Hugo.  
2. Ambrose doth understand God to be just, that is, faithful in keeping his promises: so also Beza.  
3. Some thus interpret: just, that is, benignus & bonus, good and gracious: Osiand. but God's justice is one thing, his clemency an other.  
4. Tolet understandeth God to be just, in that he would not be satisfied for the sin of man, non accepto pretio sanguinis, unless he had first received the price of Christ's blood: so also Pareus.  
5. Oecumenius applieth it to God's justice, which should be showed in the just punishment of those, which should refuse grace offered: but the Apostle speaketh of the time present, not to come.  
6. The meaning than is this: that he might be just, that is, appear and be acknowledged only to be just, and all men liars, that is, sinners and unjust, as he said before: and as he is just in himself, so this justice is communicated unto us by faith in Christ: to this purpose Calvin, Bucer, Pelican. so also the interlin. gloss, that he might be just, aliter non posse ipso●vare, otherwise he could not help to justify others, if he were not most just in himself: God then is only just in himself, and as he is the fountain of all justice, so he doth justify others, by that way, which he hath appointed, namely by faith in Christ.   

37. Qu. How rejoicing is excluded not by the law of works, but by the law of faith.  
1. There are two kinds of rejoicing, one is in our redemption purchased by Christ: whereof the Apostle speaketh, 1. Cor. 1.31. He that rejoiceth, let him rejoice in the Lord there is an other rejoicing in man: as the Apostle saith in the same place, v. 29. that no flesh should rejoice in his presence: of the latter kind of rejoicing, which is in men's works, speaketh the Apostle here.  
2. But the ordin. gloss understandeth this de laudabili gloriatione, of the commendable rejoicing, and by excluded, he understandeth, manifested or expressed, as goldsmiths do exclude and set out the stones set in silver: but this is a very unfit interpretation: the rejoicing which the Apostle will have here excluded, is the rejoicing before men, as he showeth afterward, c. 4.2.  
3. By the law of works, he understandeth not only the ceremonials, & judicials of the law, which are abolished under the Gospel, as Lyranus: but the moral also: for the Apostle shows, c. 4.2. that Abraham might rejoice in works before men, but not with God: where he meaneth works of the moral law: for the ceremonies were not yet instituted.  
4. Neither by the law of works, doth the Apostle understand such works as are done without faith, and by the law of faith, the law of works with faith: but he excludeth all works whatsoever: for seeing that such works (they say) proceed partly of free-will, than this rejoicing should not be taken away, for where the free-will of man worketh, there is merit, and where there is merit, there is rejoicing. Pareus.  
5. By the law of works, and the law of faith, is understood the rule and doctrine of works, and the rule and doctrine of faith: for in the Hebrew phrase, the law is taken for the strength of a thing, for doctrine or direction, as afterward c. 7. he saith, the law of the spirit, the law of the members, the law of the mind. Mart. Faius.  
6. And Moses law is called the law of works, not because it only contained the precept of works, but gave no power or grace to do them: as Tolet. annot. 27. for neither doth the Gospel give power by fulfilling of the law to attain unto salvation: but it is called the law of works, because it required works and keeping of the law unto salvation: for the Gospel also commandeth works, but not with condition thereby to be saved: it is called the law of faith, because it requireth only the condition of faith unto salvation, it saith, believe, and thou shalt be saved. Faius. And whereas it will be objected, that divers had faith under the law, the answer is, that they had it not by the law, but by the spirit of grace given unto them. Faius.  
7. And whereas the Apostle had said before, v. 20. by the law cometh the knowledge of sin: it seemeth that even rejoicing is excluded by the law of works also, which the Apostle denieth, seeing the law doth not help to justify, but condemneth: But we must consider, that here the Apostle speaketh of the law of works, not in respect of our weakness, that are not able to keep it, but in regard of the institution thereof, which promiseth life and salvation to those, that keep and observe it: Calvin. the next verse being the 28. see handled at large, with the questions thereout arising, among the controv. contr. 14. to contr. 22.   

38. Quest. Of the difference between these two phrases, of faith, through faith, v. 30.  
Whereas the Apostle saith, it is one God, which shall justify the circumcision of faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the uncircumcision, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through faith: this difference of phrase is diversly scanned. 1. Origen thinketh the jews here called the circumcision to be said to be justified of faith, because initio ex fide sumpto, etc. they beginning of faith, are perfected by the fulfilling of works: and the uncircumcised Gentiles are said to be justified through faith, quia a bonis operibus exorsi, because beginning with good works they are perfected by faith: But Origen is herein both contrary to the Apostle, who concluded, that a man is justified by faith (only) without the works of the law, and to himself, who had said a little before, fidem solam sufficere ad salutem, that faith only sufficeth to salvation.  
2. Gorrhan showeth a more reasonable difference, that the jews are said to be justified of faith, the Gentiles through faith; because unto the jews, faith is both terminus à quo, & adquem, the term, where they begun their justification, and where they end: but in the Gentiles it is only terminus ad quem, the term, unto the which they tend, and where they end: and Calvin seemeth to say as much in effect, that the jews nascuntur gratia haeredes, are borne as it were the heirs of grace; but to the Gentiles it is adventitium foedus, a covenant happening unto them otherwise: But in this sense (of faith) should be joined to circumcision, not to justified, and if the jews were of faith, than they needed not to be justified again through faith.  
3. Faius hath the like conceit, that by the circumcised of faith, the Apostle meaneth the believing jews, which are said to be of the faith, and so he would have this particle again repeated, that the uncircumcision (of faith) are both justified through faith: but then the sentence should be very imperfect: and of faith must be joined to justify, as appeareth, v. 28.  
4. Tolet thinketh, that although sometime these prepositions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of, and through signify the same thing, yet here the Apostle giving the one to the jews, and the other to the Gentiles, seemeth to make some difference between them, lest he should seem to confound the jews and Gentiles together: Tol. annot. 28. But the Apostle in this matter of justification maketh both jews and Gentiles equal, how soever he otherwise denieth not unto the jews their prerogatives.  
5. Wherefore, in this place it seemeth rather that the Apostle meaneth the same thing, to justify of faith, and through faith, and by faith, v. 28. as the Apostle saith, c. 11.36. of him, and through him are all things; not insinuating by this diversity of phrase, any different thing in God: and further, as the circumcised jews are here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the faith, so are the Gentiles, Gal. 4.7. Thus much therefore the Apostle signifieth, that as there is no difference between these two, to be justified of faith, and through faith, so neither in this behalf is there any difference between the justification of the jew and Gentiles. Calvin.  
6. Peter Martyr noteth here how the Grecians standing upon the curious and nice distinction of these two prepositions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if, and per, through, dissented from the Latin Church about the proceeding of the holy Ghost: they would have the spirit to proceed ex patre per filium, of the Father by and through the Son: but the other to take away this difference, affirmed, that he proceeded, ex patre & ex filio, both of the Father, and of the Son.   

39 Quest. How the law is established by the doctrine of faith.  
1. Origen and Theodoret think that the law is established by faith, because the law did write of Christ, and commanded to believe in him: as Deut. 18. A Prophet shall the Lord God raise from among your brethren like unto me, etc. But the evangelical promises contained in the old Testament, belong rather unto the Gospel, than the Law.  
2. Ambrose understandeth it of the performing and fulfilling of the ceremonies: mystica & ceremoniala spiritualiter implentur, the mystical ceremonies of the law, are spiritually fulfilled: gloss. ordinar. to the same purpose Hierome: the law is established, when it appeareth, that one Testament succeeded an other, one circumcision an other, and spiritual things succeed carnal, etc. But it is evident that the Apostle specially meaneth the moral law, by the which cometh the knowledge of sin, v. 20.  
3. Chrysostome giveth this sense, quia fides voluntatem legis statuit, because faith establisheth the will and intent of the law: for the intendment of the law, was to justify men by the works thereof: now that which the law could not do, faith effecteth. But in this point of justification, faith rather is contrary to the law, for the one requireth the condition of works, the other only of believing.  
4. Beza and Pareus in these two points will have the law established, first because Christ satisfied the punishment of the law in dying for our sins, according to the sentence of the law, thou shalt die the death: and in that Christ by his perfect obedience hath fulfiller the law: But it seemeth that the Apostle speaketh in general of the establishing of the law in all the members of Christ, and not in Christ their head only.  
5. Therefore in these two things rather is the law established; because by it cometh the knowledge of sin, and the law is a schoolmaster to bring us unto Christ, it showeth us our disease, and sendeth us to the Physician: Faius, Sasbout: but because this is not the proper effect of the law, otherwise then by reason of our infirmity; the Apostle is to be understood to speak of the practice and obedience of the law, which Christ requireth of the faithful, who though they do not look thereby to be justified, yet by the spirit of sanctification are enabled to walk according to the same: as the law commandeth that we should love the Lord with all our heart, and our neighbour as ourself: these precepts every Christian is bound to keep. And in this sense our Saviour specially saith, Matth. 5. I came not in dissolve the Law, but to fulfil it: so Origen, omnis qui credens Christo bene agit, etc. vi●en●● legem confirmat, etc. every one which believeth in Christ, and doth well, doth confirm the law by his life: to the same purpose Augustine; fides impetrat gratiam, qua lex implet●●, etc. faith obtaineth grace, whereby the law is fulfilled, etc. the Gospel giveth grace, whereby men are directed to live and walk according to the law.  
Add hereunto, that without faith it is impossible to keep the law, or any part thereof as the law commandeth us to love God with all our heart, but no man can love God, vnles● he first know him and believe in him. Again, the law commandeth the worship of God, whereof invocation is a part: but none can call upon him, upon whom they have not believed, Rom. 10. Mart.  
6. Other expositions there be of this place: Cajetan saith, that faith doth establish the law, because by faith we believe, that God is the author of the law, without which faith i● would be of no greater authority with men, than the laws of Lycurgus and Solon.  
7. Catharinus a Popish writer, herein would have the law holpen by the Gospel, because those things, which were handled obscurely in the law, are manifested openly in the Gospel: the law was kept then through a servile fear, but now under the Gospel for the love of justice: But leaving those and other like expositions, I insist upon the fifth before alleged, as most agreeable unto S. Paul.  
8. Now than whereas the Apostle in some places speaketh of the abrogating of the law: as Heb. 7.12. If the Priesthood be changed, there must of necessity be a change of the law: and v. 18. the commandment, that was afore is disannulled, because of the weakness thereof and unprofitableness, etc. he is not herein contrary to himself, for either the Apostle speaketh of the ceremonial law, as in the first place, but it is the moral law which is established by faith: or be meaneth that the unprofitable end of the moral law, which was to justify men, is abrogated: but here he speaketh of an other end, and use of the law, which is to be a direction unto good life; in which sense the law is established.  
9 Thus the Apostle hath answered this objection, lest he might have seemed to abrogate the law, because he denieth unto it power to justify, unto this objection he maketh a double answer, first in denying that he doth not take away the effect of the law: for where one end of a thing is denied, all are not taken away: secondly he answereth by the contrary, he is so far from abrogating or disannulling the law, that chose he doth establish and confirm it, as is showed before.    

4. Places of doctrine.  

Doct. 1. Of the pre-eminence or prerogative of the Church.  
v. 1. What is the preferment of the jew, etc. here occasion is offered to consider of the pre-eminence and excellency of the Church, which consisteth in the consideration of the dignity, state, and blessings, wherein it excelleth other human conditions and states: This excellency and pre-eminence of the Church, is either of nature or grace: but by nature all men are the children of wrath, one as well as an other, Ephes. 2.3. therefore all the prerogative of the Church is of grace.  
This prerogative is either common to the old Church of the jews, and the new of the Christians, or proper and peculiar: the common is either internal, in their vocation, justification, sanctification by the spirit, or external, in their public profession of religion, and adoption to be the people of God, with their external directions, by the word and sacraments unto salvation.  
The peculiar and proper prerogative of the old Church is considered, 1. in their state, that they were a people severed from the rest of the world, and joined unto God by a solemn covenant. 2. in the blessings, wherewith they were endued, which were partly spiritual, as the Scriptures of the Prophets were committed unto them, they had the legal sacraments of circumcision, and the Paschal lamb, the Priesthood of Levi: partly temporal, as the inheritance of Canaan, which was tied unto Abraham's posterity.  
The prerogative peculiar unto the Church of the new Testament, consisteth 1. in their state, in being an holy people, taken out from the rest of the world, and consecrated to the worship of God. 2. in their blessings, partly perpetual, as the doctrine of the new Testament, the sacraments, baptism, and the supper of the Lord: partly temporal, as the gift of tongues, and miracles, which the Church had for a time, for the necessary propagation of the faith, but are now ceased, ex Pareo.   

Doct. 2. Of the utility and profit of the divine oracles.  
v. 2. Unto them were committed the oracles of God: The Scriptures called here the divine oracles are profitable to diverse ends. 1. illuminant intellectum, they do lighten the understanding: Psal. 19.8. It giveth light unto the eyes. 2. inflammant affectum, they inflame the affection: as Luke. 24.32. the two disciples said between themselves, did not our hearts burn within us, while he talked with us by the way. 3. mundant culpam, they do cleanse the fault: as joh. 15.3. now are ye clean through the word, which I have spoken unto you. 4. conservant contra tristitiam, they do comfort against heaviness. 5. roborant ad p●tientiam, they do strengthen unto patience: both these the Apostle showeth saying, Rom. 15.4. that we through patience and consolation of the Scriptures might have hope. 6. fran●●●t cordis duritiam, they break the hardness of heart, jerem. 23.29. is not my word like an hammer, that breaketh the stone? 7. protegunt contra tentationes, they defend and protect against the temptations of the devil, Prou. 30.5. Every word of God is pure, it is a shield; etc. Ephes. 6.17. the sword of the spirit is the word of God, Gorrhan.   

Doct. 3. Of the combination between God and his Church.  
v. 3. Shall their unbelief make the faith of God without effect? Here are to be considered tria ingorum paria, three pair of yokes and bands as it were, between God and us. 1. the covenant and intercourse is between God only and his elect, as Act. 13.48. th●● believed as many as were ordained to eternal life: God hath a special care of their salvation, that are ordained unto life. 2. there is a mutual relation between the faith of God, and the elect: the elect are by faith persuaded of the faith of God, and the truth of his promises. 3. on God's behalf there is offered his word, on our part it is required, that we should keep that worthy thing, which is committed unto us, 2. Tim. 1.14. Gryneus.   

Doct. 4. That the Sacraments depend not of the worthiness of the Minister.  
As the Apostle here saith, shall their unbelief make the faith of God without effect? howsoever the minister be disposed, the Sacraments want not their force and efficacy: because they depend upon the truth of God, which the incredulity or misbelief of man cannot make void, Martyr.   

Doct. 5. There are always some unbelievers and incredulous persons in the Church.  
Shall their unbelief, etc. Then it followeth, that as there were some unbelievers even among the jews, so there are still such carnal men and hypocrites in the Church: and yet it ceaseth not to be a Church: we should not therefore be afraid, when we see carnal men, and evil livers to remain within the Church: but consider, that such there must be, as the Apostle saith, that they which are approved may be known, 1. Cor. 11.19. Pareus.   

Doct. 6. Who shall judge the world, and how?  
v. 6. Else how shall God judge the world? 1. Here we learn that God is the judge of the world, and he shall judge the world by jesus Christ, Act. 17.31. 2. and this judgement of God consisteth both in his knowledge, that nothing is hid from him, Eccles. 12.14. God will bring every work unto judgement, and every secret thing: and in his power, whereby he now present both directeth, ordereth, and disposeth every thing, and afterward shall give unto every one according to his works. 3. God judgeth two ways, 1. by his word revealed, which teacheth the true faith and worship of God, and discerneth the true faith and doctrine from false: so our Saviour saith, joh. 12.48. the word which I have spoken shall judge him: This word than ought to be judge of all controversies: the Church cannot judge because it is a party, as when the question is, which is the true, which the false Church, here the Church is a party, therefore the word, and not the Church must be judge: as the law is the judge of civil controversies: the Church notwithstanding is said to judge but improperly, when it searcheth out, and pronounceth the sentence of the word. 2. God judgeth by his deed and work, both present, in disposing every thing to that end, which he thinketh best, and in proposing examples of his judgements even in this life, and therefore David saith, Psal. 9.5. thou sittest in the throne, that judgest right: and by, his judgement to come, in the final execution of his sentence upon all both good and bad, wherein he shall reward every one according to his works, ex Pareo.   

Doct. 7. Our doctrine must be grounded upon the Scriptures.  
v. 10. As it is written: hereupon Origen giveth this good note, non nostras cum docemus, sea spiritus sancti proferamus sententias, let us not bring forth our own but the sentences of the spirit when we teach, etc. the Preacher of the truth must confirm his doctrine by the word of truth: for faith must not be grounded upon any man's word: yea the Berrheans searched and examined the sermons of the Apostles by the Scriptures, Act. 17.11. Therefore neither are such preachers to be commended, which are very rare in citing of Scriptures in their sermons, but they are much more worthy of blame which are more frequent in the citing of profane testimonies of Philosophers and Poets, and such like, then of the Prophets and Apostles.   

Doct. 8. Of the corruption of man's nature.  
v. 10. There is none righteous, no not one. 1. It is evident, that man's nature is wholly corrupt, as both the Scripture testifieth and daily experience showeth. 2. this corruption of nature is a general depravation and pravity of nature, being inclined unto all evil, and by this pravity and evilness, it is made guilty of death. 3. this corruption of mankind is not of God, who created man good, but of man himself, through the instigation of the devil. 4. it is general and universal, none are exempted from it, there is none righteous, v. 10. all have sinned, v. 13. 5. the knowledge thereof cometh by the law, v. 20. 6. It must be known, confessed, and acknowledged of all, that every mouth may be stopped, v. 19 and God only may have the glory. 7. the remedy against this natural pravity and corruption is by the Redemption through Christ, v. 24. Pareus.   

Doct. 9 Of the difference of true and false religion.  
v. 19 That every mouth may be stopped: This is a true mark and touchstone whereby to discern true religion from false: for that religion, which only giveth honour unto God, and denieth all power unto man, to help toward salvation, and so stoppeth man's mouth, and taketh from him all ostentation and vain glory, that is the true religion: whereas on the contrary, that which giveth unto man matter of ostentation and rejoicing, is to be suspected of falsehood, and hypocrisy: such is the doctrine of Popery, which ascribeth much unto man's free will and merits.   

Doct. 10. Of true justification by faith, the manner, property, use, and end thereof.  
v. 21. Now is the righteousness of God made manifest without the law, etc. from this place to the end of the chapter S. Paul setteth forth the doctrine of justification. 1. how there is a right and true justification, which is by faith in Christ, and a false justification, by the works of the law. 2. from the true justification are excluded not only the works of the ceremonial law, and of free-will, but all works whatsoever, for the law of faith is set against the law of works in general, v. 27. 3. the first cause efficient of this justification is the grace of God, the next is redemption purchased by Christ, v. 24. 4. the matter or object of justification are all believers, v. 22. 5. the form is the imputation and application of Christ's righteousness, obtained by his obedience and blood. 6. the manner is, through faith in his blood, v. 25. 7. the end is the declaration of the righteousness of God by the forgiveness of sins, v. 25. 8. the effect thereof is our reconciliation with God, v. 25. 9 it is revealed in the Gospel, v. 21. 10. and this justification was not unknown unto the faithful under the law, having testimony of the law and the Prophets, ver. 21.   

Doct. 11. How God hath set forth Christ, and to what end.  
v. 25. Whom God hath set forth to be a reconciliation. 1. God hath set forth Christ to be our propitiator and reconciler, 1. joh. 2.2. He is the reconciliation for our sins. 2. to be our Redeemer, v. 24. Through the redemption that is in Christ. 3. to be our Mediator, 1. Tim. 2.6. Our Mediator between God and man, etc. 4. to be our doctor and teacher, Matth. 23.8. One is your Doctor, to wit, Christ. 5. to be our advocate and intercessor, 1. joh. 2.1. We have an advocate with the Father, Christ jesus the Iust. 6. to be our defender and deliverer, Isay. 19.20. He shall send them a Saviour, and a great man that shall deliver them. 7. to be our Lawgiver, jam. 4.12. There is one Lawgiver, which is able to save and destroy. 8. to be a faithful and true witness, Apocal. 3.14. These things saith Amen, the faithful and true witness. 9 to be our judge, Act. 10.42. It is he that is ordained of God, judge of the quick and dead. 10. to be our Saviour, Philip. 3.20. From whence we look for our Saviour even the Lord jesus: so Christ is all things unto his servants, reis propitiatore ●aptiuis redemptor, etc. a reconciliation to the guilty, a redeemer to the captives: a Mediator unto them at variance with God, a teacher to the ignorant, a lawgiver to the dissolute, an intercessor to them accused, a defender to the assaulted, a witness to the defamed, a judge to the oppressed, and to the elect a Saviour, Gorrhan.   

Doct. 12. The same faith both under the law and Gospel, v. 25.  
Thomas well observeth upon this place, that seeing the sins which were passed and committed under the law were forgiven by no other way then in Christ, that the righteousness of faith was at all times necessary: as S. Peter saith, Act. 4.12. Among men there is given no other name under heaven, whereby we must be saved: and S. Paul saith, 2. Cor. 14.13. That we have the same spirit of faith.   

13. Doct. Of our redemption by Christ, and the manner thereof.  
v. 24. Through the redemption, that is in Christ, etc. 1. This our redemption consisteth in our deliverance from the power of Satan, sin, and death, and in reconciling of us unto God. 2. there is a double redemption, the first in the forgiveness of our sins now present, the second when we shall be redeemed from corruption and mortality in the resurrection. 3. This our redemption, is not metaphorically so called: but it is a very true redemption: there being all things concurring in redemption: the captives, which are men, the redeemer Christ, the price his blood, and from whom we are redeemed, from Satan, hell, and damnation: see contr. 22. following. 4. They which detain the captives are first God as a just judge, whom they had offended: then Satan as God's minister, sin is as the bands, death as the tormentor, hell as the prison, Pareus loc. 5.    

5. Places of controversy.  

Controv. 1. That the Sacraments of the old Testament did not justify ex opere operato, by the work wrought, and so consequently neither the new.  
There are diverse opinions among the Romanists concerning this point in question. 1. Some of them think, that the Sacraments of the old Testament did not justify at all, though they were received in faith: because they were not given to that end to justify, sed ut oneri essent, but to be a burden: so Magister sentent. 4. distinct. 1. 2. Some are of the contrary opinion, that circumcision did justify ex opere operato, by the work wrought, though there were no faith in the receiver, as Alexander, Bonaventure, Scotus, Gabriel, as Bellarmine citeth them. 3. But the common opinion on that side is, that the sacraments of the old Testament did only justify and confer grace, ex opere operantis, by the work or disposition of the receiver; and this they hold to be the difference between the old sacraments and the new, nostra conferunt gratiam, illa sola significabant, ours do confer grace, theirs only signified grace, Bellar. and that those Sacraments did not confer grace Bellarmine would prove it out of this place, v. 1. What is the profit of circumcision, etc. to the which question the Apostle maketh answer, Much every way, for chiefly, because unto them were committed the oracles of God: herein was the pre-eminence of the jew before the Gentiles, not that he was justified by his circumcision, but because the Lord gave his oracles to the circumcised, Bellar. lib. 2. de sacram. c. 14. Now upon this conclusion of Bellarmine thus it may be further inferred: the sacraments of the old Testament did not justify by the work wrought, or confer grace: this Bellarmine granteth: but there was the same substance and efficacy of the old and new sacraments: for the Apostle saith, that circumcision was the seal of the righteousness of faith, Rom. 4.11. and so is baptism, Col. 2.12. And Christ was the substance both of their sacraments and ours, for the rock was Christ, 1. Cor. 10.4. the conclusion than followeth, that seeing their sacraments did not confer grace, no more do the sacraments of the Gospel: the difference then between the old sacraments and the new, is not the substance which is Christ, and the proper effect thereof, which is to be seals of faith: but in respect of the more clear signification, and so in the more lively illustration and confirmation of our faith: for the more full discussing of this matter I refer the reader to the treatise of controversies, Synops. Centur. 2. err. 97.   

Controv. 2. Of the Apocryphal Scriptures.  
v. 2. Unto them were committed the oracles of God: Faius well observeth hereupon, tha● seeing all the old Scriptures, which were Canonical were committed unto the Hebrews then those books which were called Apocryphal, that is, of hidden and obscure authority are not to be accounted any part of the divine & Canonical Scripture: such are the books o● the Macchabees, of Tobi, judith, with the rest, that go under the name of Apochypha● for they were not commended to the Church of the Hebrews, because they are not writte● in the Hebrew tongue: neither did the jews place them in the canon of the Scriptures as josephus setteth it down, lib. 1. contra Appion: see further Synops. Centur. ●● error 1.   

Controv. 3. That the wicked and unbelievers do not eat the body of Christ in the Eucharist.  
v. 3. The Apostle saith, Shall their unbelief make the faith of God without effect: hence than it will be inferred by the Romanists, that the promise of Christ's presence in the Sacrament is not evacuated, notwithstanding the unbelief of the communicants.  
Answ. True it is that the unbelief of some doth not make God's promises void, and of none effect, in respect of God himself, who for his part is ready to perform his promise or covenant, where the condition is performed, and on the behalf of the elect to whom God's promises are effectual, they receiving them by faith: but it followeth not that the promises of God should be effectual unto unbelievers: for God's promises are made unto those which believe: unto unbelievers therefore they do not appertain, Pareus.  
But it will be further objected, that the Apostle saith, 1. Cor. 11.27. that he which eateth and drinketh unworthily, shall be guilty of the body and blood of Christ: but they could not be guilty, unless they were partakers.  
Answ. It doth not follow, one may be guilty of a thing, which he is not partaker of: as many may be guilty of violating the princely majesty, which had no interest therein, neither were partakers thereof: so than the wicked and unbelievers are guilty, non manducati, sed non d●●dicati corporis, etc. not of the eating, but of not discerning the Lords body: Gryneus.   

Controv. 4. That the Roman Church hath not the promise of the perpetual presence of God's spirit.  
The Romanists allege this place for themselves: that the unbelief of some make not the promises of God of no effect: and therefore seeing the Lord hath promised to be present with, and to give his spirit to his Church, they cannot fail thereof, notwithstanding their sins, and corruptions.  
Answ. Christ promised the presence of his spirit to his disciples: they must then first prove themselves to be the disciples of Christ, in following his doctrine, and keeping his word, in adding nothing thereto, nor decreeing any thing against it, before they can have any interest in this promise: God indeed hath promised to be present with his Church: but a company of mitred Bishops following human traditions, and leaving the word of God, do not make the true Church of Christ, Martyr.   

Controv. 5. The Virgin Marie not exempted from sin.  
v. 10. There is none that is righteous, no not one: Chrysostome handling these words in his commentary upon the 13. Psalm, giveth instance, how that when Christ was crucified, this saying was then most of all verified, that there was not one that did good: discipuli omnes fugerunt, etc. all the disciples fled, john went away, Peter denied: Mariae animam gladius dubitationis & incredulitatis pervasit, and a sword of doubtfulness and unbelief did pierce the soul of Marie, etc. the like is affirmed by Chrysostome hom. 49. in Genes. and by Origen hom. 17. in Luc. and by Augustine lib. question. veter. & nov. Testam. qu. 73. But Pererius refusing the judgement of these fathers, confidently affirmeth that the Virgin Marie, fuisse expertem omnis peccati etiam minimi & levissimi per omnem vitam, was free from the least and lightest sin all her life: and of Chrysostome he is bold to say, veritatis & pietatis terminos excessisse, that he exceeded the bounds of verity and piety, Perer. 〈◊〉. 6. number. 33.  
Contra. But Pererius in thus affirming will make not Chrysostome only, and other ancient writers liars, but Christ himself, and his blessed mother: for if Mary were without the least sin, why did our Blessed Saviour reprove her for taking so much upon her, saying, john 2.4. Woman, what have I to do with thee? would he check her without any fault? and again Marie herself saith in her song, Luk. 2.47. My spirit rejoiceth in God my Saviour: what needed she a Saviour, if she were free from sin? see further hereof Synops. Centur. 2, ●●●. 79.   

Controv. 6. The reading of Scripture is not to be denied unto any.  
v. 10. As it is written, etc. in that the Apostle allegeth testimonies of Scripture to prove all men to be sinners, thereupon appeareth the necessity of the reading of Scripture 〈◊〉 of the general use for all both laymen and others: for by the Scriptures cometh the knowledge of sin, which concerneth all: Chrysostome in his homily of Lazarus and the rich man exhorteth all men to read the Scriptures, even such as did trade in the world, and kept families, further showing, that they could not attain unto salvation, unless both day and night, they were conversant in the Scriptures: yea he affirmeth that such of the common sort had more need to read the Scriptures, than men of more holy life, quod perpetus versantur in maiori discrimine, because they are conversant in greater danger: Here than that corrupt usage of the Roman Church is to be taxed, who deny the general use of the Scriptures unto the people, neither do permit them to read them, shutting the Scriptures up in an unknown language, Martyr.   

Controv. 7. Against the adversaries of the Law, the Marcionites and other heretics.  
v. 20. By the law cometh the knowledge of sin: hereupon those wicked heretics took occasion to speak against the law: malaradix lex, etc. the law than is an evil root and an evil tree, by the which cometh the knowledge of sin: to this Origen upon this place answereth well, non dexit ex lege agnitio peccati, sed per legem, ut scias non ex ipsa ●tum, sed per ipsam cognitum, he saith not of the law is the knowledge of sin, but by the law, to know, that sin did not spring of it, but is only known by it: As physic by the which we come to have the knowledge of our diseases, is not therefore evil: thus Origen.   

Controv. 8. Against the Counsels of perfection.  
v. 19 That every mouth may be stopped, etc. here the opinion of the Romanists is evidently convinced, that beside the precepts which are commanded, there are evangelical counsels, which are more, than one is bound to do: notwithstanding he that doth them is worthy of a greater reward: such are these counsels of perfection, as they call them, ●● vow single life, to give all to the poor, and to take upon them voluntary poverty, and such like: and Origen hath the like conceit, who in his commentary upon this third chapter giveth this corrupt gloss, upon these words of our Saviour, Luk. 17.10. When ye have done all these things, which are commanded you, say we are unprofitable servants: as long as a man (saith he) doth that which he is bound to do, he is an unprofitable servant, si a●●m addas aliquid praeceptis, iam non eris inutilis servus, but if you add any thing to the precepts, then are you no longer an unprofitable servant.  
Contra. 1. Concerning Origens' gloss, we have as great liberty to refuse it as Pererius had before to reject Chrysostom's opinion concerning the Virgin Marie, and to accuse him of falsehood and impiety: especially seeing that his gloss corrupteth the text: for if we cannot do those things, which are commanded, much less beside the commandment, can any do more than is required. 2. the Apostle here in saying, That every mouth may be ●●ped, overthroweth this arrogant and presumptuous opinion of such counsels of perfection: for then a man should have wherein to rejoice, if he could do more than is commanded, and his mouth would not be stopped.   

Controv. 9 Against the Pelagians, which established free-will.  
Augustine c. 9 lib. de spirit. & litter. handling these words, confuseth that presumptuous error of the Pelagians: who affirm, that the law only showeth what should be done, and the will of man doth it: so homo iustificatur non per legis imperium, sed per liberum arbitrium, man is justified not by the precept of the law, but by free will: this error Augustine confuseth by the Apostles words here, who saith, The righteousness of God is made manifest, he saith not the righteousness of man, or of our own will, but the righteousness o● God, non qusa Dous justus est, sed qua induit hominem, cum justificat impium, not the● whereby God is just in himself, but whereby he doth cloth man, when he justifieth the sinner.   

Controv. 10. That the verity of Christ's death is indifferently extended both to sins before baptism and after.  
It is the opinion of the Romanists, that sins before baptism and after are not remitted after one and the same manner: for the sins before baptism are freely forgiven by the merit of Christ's blood: both quoad culpam & poenam omnem, in respect of the fault, and of all punishment due thereunto: but for sins after baptism other remedies are requisite, they are remitted freely for the offence itself, and the eternal punishment, but the temporal punishment remaining must be purged by satisfactory and penal works, Perer. disput. 14. number. 63. they reason thus.  
1. Catharius urgeth to this purpose this place of the Apostle, v. 25. To declare his righteousness by the remission of sins past: which he understandeth to be the sins before baptism.  
2. Pererius urgeth the example of David, upon whom though his sin were remitted, yet this was inflicted as a punishment, that the child which was borne in adultery should die.  
3. This course is held also among men, who though they sometime are content to remit the offence, yet will impose upon the offender some kind of punishment, as Absalon, though he were reconciled to his father, and called home out of exile, yet David would not suffer him a good while to come into his presence, Perer. disput. 24. number. 65.  
4. For these works of penance and satisfaction, the Council of Colen in their antididugina, do produce these and the like places: as 2. Cor. 2.12. this godly sorrow, etc. what great care hath it wrought in you, yea what punishment: they imposed a certain punishment upon themselves for their sin: Apocal. 2.5. repent and do thy first works: these were the works of satisfaction: ex Martyr.  
Contra. 1. It hath been before showed, v. 34. that the Apostle by sins which are passed, understandeth not sins committed by any in particular, before baptism, but generally all the sins of the faithful, which were done under the old Testament before the coming of Christ: to that place I refer the Reader.  
2. That chastisement, which befell David, after his sin was remitted, was inflicted not as a punishment of his sin, but both as a correction, to make David more circumspect afterward, and for the example of others, for that he had caused the enemies of God to blaspheme: and so it is as Chrysostome well saith, Deus imponit nobis poenam, non de peccatis 〈◊〉 supplicium, sed ad futura nos corrigens, God imposeth punishment upon us, not taking revenge of our sins, but correcting of us for afterward, homil. de poeniten.  
3. If a man forgive a trespass, and yet retain a grudge in his mind still, to watch the other a shroud turn, therein he showeth his infirmity, and God is no ways like unto man: David kept Absalon from the Court, that the young man might know himself and be thoroughly humbled: he knew him also to be of an aspiring and turbulent spirit, and therefore did confine him: but this was not imposed, as any satisfaction for his former sin.  
4. The punishment, which the Apostle speaketh of, was that castigation, which they inflicted upon the incestuous young man, in executing the Apostles sentence, most severely against him: it was not a punishment laid upon the offender to satisfy the justice of God for his sin, but to give contentment and satisfaction to the Church, whom he had offended: And in this sense also a sinner may take punishment of himself, and so prevent God's judgement: as the Apostle saith, 1. Cor. 11.31. if we would judge ourselves, we should not be judged: not that by any satisfaction God's wrath is appeased, and his judgement stayed: but God looketh unto our repentance, testified by this judging of ourselves, and so in mercy stayeth his hand.  
So also the Church of Ephesus, is bid to repent and do their first works, not as a satisfaction for their sin, but as signs of true repentance, which is in vain without amendment of life.  
5. But that we are purged from all sin both before and after baptism, without any works of satisfaction in ourselves, the Scripture evidently testifieth, joh. 1.7. The blood of jesus Christ his Son cleanseth us from all sin: and, Apoc. 1.5. And washed us from our sins in his blood: all our sins are equally & indifferently purged by the blood of Christ: there is no difference, whether they be committed before or after baptism, saving that the ●●nnes committed after our calling, as they are more grievous, so they require a more earnest repentance: See of this controversy further Synops. Centur. 3. err. 11.   

11. Controv. That the believing fathers before Christ, were not kept in Limbo.  
Pererius because the Apostle maketh mention only of sins before passed and done, thinketh this to be the reason thereof, because the fathers that died before Christ, though they obtained remission of sins by faith in Christ, yet detinebantur in Limbo, they were detained in Limbus (which they imagine to be a dungeon of darkness, and a member of hell) until they were delivered thence by Christ's descending thither. Perer. disput. 15. num. 73.  
Contra. This Popish dream & fancy of this Limbus patrum, may be easily overthrown, by the Scriptures. 1. he that believeth, hath everlasting life, joh. 5.24. the patriarchs believed, they therefore had everlasting life: they were not then excluded heaven. 2. they had the same spirit of faith with us, 2. Cor. 4.13. but by faith the Saints now departing, are received into the kingdom of God, therefore they also by faith entered into heaven. 3. the faithful then departing went to Abraham's bosom, as is evident in the parable, Luk. 16. but Abraham's bosom is in heaven, it is a place of bliss and happiness: as our Saviour saith, Matt. 8.11. they shall sit down with Abraham, Izaak, and jacob in the kingdom of heaven Ergo. See more hereof, Synops. Centur. 2. err. 9   

12. Controv. Against the Marcionite heretics.  
v. 24. Through the redemption, that is in Christ: hence the old Marcionite heretics objected thus, that man was not the workmanship or creature of God: nemo enim emit, quod suum est, for no man useth to buy, that which is his own already. But Origen taketh away this cavil, hom. 6. in Exod. omnes eramus Dei, etc. we were all sometimes belonging unto God, but we sold away ourselves for our sins: then Christ came, and by the price of his blood redeemed us again, and restored us to our former liberty: so the Prophet Isai saith, 50.1. For your iniquities are ye sold. Now, whereas in Scripture redemption is taken sometime for a frank deliverance, where no price is paid: yet here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken properly for such redemption, where the price is paid, which was Christ's blood: as 1. Cor. 6.20. You are bought for a price, etc.   

13. Controv. Against the Novatian heretics.  
Whereas the Apostle saith, v. 25. to declare his righteousness by the forgiveness of sins, that are past: the Novatians hereupon denied remission of sins to those which fell away after they were called: who being pressed and urged by arguments out of the Scripture in the contrary, confessed and granted, that God indeed by his absolute power might give remission of sins unto such as fell away, but the Church had no authority to grant reconciliation unto such.  
But 1. they remembered not the answer of our blessed Saviour made to Peter, how often one should forgive his brother, not only seven times, but seventy times seven times. 2. David sinned grievously after he was called, yet was restored to the Church, so was the incestuous young man after due repentance for his incest. 3. for how else should the blood of Christ cleanse us from all sin, 1. joh. 1.7. if that there were not remission of sins and reconciliation even for offences committed after our calling?   

14. Controv. Against inherent justice.  
v. 28. We conclude, that a man is justified by faith, etc. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be justified, or made just, the Romanists contend to signify, ex impio justum effici, of a wicked man to be made just and righteous: Staplet. in Antidote. and so their opinion is, that there is in justification an habitual righteousness infused into the soul, whereby a man is justified.  
1. This they would prove by the grammatical sense of the word: because words compounded with facio, to do, as magnifico, purifico, certifico, to magnify, purify, certify, signify to make one great, pure, certain, and so to justify should be taken to make one just.  
2. The Apostle expresseth it by an other phrase, Rom. 5.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be made or constituted righteous before God.  
3. It is not agreeable to the nature and purity of God, to absolve, and hold for innocent those, who are wicked and ungodly.  
Contra. 1. This word to justify, though sometime it signify, to teach one justice and righteousness, as Dan. 12.3. they which justify others, etc. that is, teach them or turn them to righteousness: and sometime to persevere or continue in justice, as Apoc. 22.11. he that is just, iustificetur adhuc, let him be more just: yet usually in Scripture, it is taken to absolve, to pronounce and hold just: and that in a double sense, as either to acknowledge and declare him to be just, that is just: as wisdom is said to be justified of her children, Matth. 11.19. so is it taken before in this chapter v. 4. that thou mightest be justified in thy words, etc. or 〈◊〉 to count him just, who is unjust in himself, that is, absolve, free, and discharge him: as c. 8.33. Who shall lay any thing to the charge of Gods chosen? it is God that justifieth (that is, acquitteth, dischargeth) who shall condemn? so is it used in the same sense, Act. 13.39. From all things, from the which ye could not be justified by the law of Moses, by him every one, that believeth is justified.  
Neither doth that grammatical construction always hold: for Marie saith, My soul doth magnify the Lord, that is, declareth or setteth forth God's greatness: here it can not signify, to make great.  
Lombard's observation than is not found, that to justify in Scripture signifieth four things: 1. to be absolved and freed from sin by the death of Christ. 2. being freed from sin to be made just by charity. 3. to be cleansed from sin by faith in the death of Christ. 4. by faith and imitation of Christ's death to bring forth the works of righteousness: Lobmard. lib. 3. distinct. 19 for of these four significations, the 1. and 3. are all one, which may be acknowledged, but the 2. and 4. are not found in Scripture.  
2. We are also made and constituted righteous before God, not by any inherent righteousness in ourselves, but by the righteousness of faith: as the Apostle saith, that I may be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ.  
3. Yet it is most agreeable to the purity of the divine nature, to accept us as just in Christ, who is most absolutely righteous before God: and so to impute his righteousness unto us by faith: so sanctifying also our hearts by his holy spirit, that we should delight in the works of righteousness.  
4. If we should be justified by any inherent and inhabiting justice, and not by righteousness imputed by faith, these inconveniences would follow. 1. that justification and sanctification should be confounded: for that sanctity which is wrought in the faithful, is a fruit of justification by faith. 2. this holiness and charity, which is in the faithful, is a work of the law, which requireth, that we should love God and our neighbour: but faith and the work of the law, can not stand together. 3. this habit of piety and charity, is imperfect in us, for no man loveth God, and his neighbour as he ought: now that which is imperfect, can not justify: See further of inherent justice, Synops. Centur. 4. err. 56.   

15. Controv. Against the Popish distinction of the first and second justification.  
The Romanists generally do hold that there are two kind of justifications, the first which is an infused habit of justice form by charity, to the which we are prepared by faith, & other dispositions of the mind, and this they say is without works: the other is the increase of this justification by the works of charity, the grace of God concurring with man's freewill, and this they say is by works and truly meritorious: sic Stapl. in Antidote. Perer. disput. in 2. c. ad Rom. disput. 16, 17.  
Contra. 1. The Scripture acknowledgeth but one kind of justification in all, which is both begun, continued, and ended by faith: as c. 1.17. The righteousness of God is revealed from faith to faith: and, c. 3.30. For it is one God, who shall justify circumcision of faith, and uncircumcision through faith: here the whole work of justification is ascribed to faith: and Rom. 8.20. whom he justified, he glorified: there is nothing that cometh between this one justification, and glorification.  
2. They confound justification, and sanctification: for that, which they call the second justification, is nothing else but sanctification, which is the bringing forth of the fruits of holiness after that we are justified by faith: these two the Apostle manifestly distinguisheth, Rom. 6.22. Being freed from sin, etc. you have your fruit in holiness: holiness then and sanctity is the fruit of our justification, whereby we are freed from sin: Again, Apoc. 23.11. He that is righteous, let him be righteous still: be that is holy, let him be holy still: here these two, to be just, and holy, are manifestly distinguished.   

16. Controv. Against the works of preparation going before justification.  
Pererius concerning the works and motives of preparation tending to justification, hath these positions. 1. There are six of these preparative motions: faith, the fear of God, hope to obtain pardon, the love of God, the purpose of a new life, repentance and sorrow for sins past: thus he allegeth out of the Council of Trent, sess. 6. can. 6. so also Stapleton. in Antidote.  
2. These works of preparation proceed partly from man's free will, partly from the assistance of the spirit concurring: and hereof it is, that sometime the work of our conversion is ascribed unto man: as joel 2. Turn unto me with your whole heart: jam. 4. Draw near unto God, and he will draw near unto you: sometime it is given unto God, as jer. 31. Convert us, and we shall be converted.  
3. These works of preparation though they do not merit the grace of justification, ●● condigno, of condignity, yet de congruo, by way of congruity they may: that is, God seeth it to be mere and convenient, that such works of preparation should be rewarded with the grace of justification following. Perer. disput. 7.  
Contra. 1. Concerning faith, it is no where said in Scripture to prepare, or dispose unto justification, but in deed to justify, by the imputation of the righteousness of Christ: and as for the other preparations, they follow justification, they do not prepare a way unto it ● for good works follow justification as the fruit and effect thereof, Rom. 6.22. Being freed from sin, you have your fruit in holiness: And again, there is no good work or motion but it is commanded in the law: seeing than that we are justified by faith without such works, they can not go before justification, as preparatives thereunto.  
2. The Scripture ascribeth every good work, motion, and thought of the mind unto God: for of ourselves we are not able to think a good thought, 2. Cor. 3.5. and our Saviour saith, joh. 15.5. Without me you can do nothing: wherein the Scripture exhorteth men to be converted, and to draw near unto God: that showeth not this power to be in themselves: but by these exhortations the spirit of God worketh in them, and stirreth them up, that by grace they should seek to do that, which they find no strength in themselves to perform.  
3. But that distinction of merit of congruity and condignity is vain and frivolous: for in the matter of justification there is no merit at all: the whole work is ascribed only to grace, Eph. 2.8. By grace are ye saved through faith, not of yourselves, it is the gift of God, not of works, etc. lest any should boast: if all boasting be taken away, then there is no merit for of merits men may boast. Augustine hath an excellent testimony to this purpose, Vocantis est gratia, percipientis vero gratiam postea sunt opera bona, etc. Grace is of the caller, and then good works belong unto those, which have received grace, quae non pariant gratiam, sed quae à gratia pariantur, etc. which works do not beget grace, but are begotten of grace: for the fire doth not burn thereby to wax hot, but it is first hot, and then it burneth; and the wheel therefore runneth not well, that it may be round, but it is first round, and then it runneth well: so, nemo propterea bene operatur, ut accipiat gratiam, etc. no man therefore worketh well, to receive grace, but because he hath received grace, by the sa●●e he worketh well: lib. 1. ad Simplician. qu. 2. no works then going before the grace of justification, have any worthiness in them at all to procure grace.   

17. Controv. What justifying faith is.  
Pererius that he may every where show some trick of his Popish profession, misliketh three things in that description of faith, which is usually received by Protestants: for whereas we thus define faith, that it is a confident assurance of the heart, whereby we are persuaded of the remission and forgiveness of our sins in Christ: he taketh exception to these three points:  
1. He denieth that faith is any such confidence and assurance, which he granteth must be joined with faith: but that faith is not such assurance and confidence, he would thus prove, Eph. 3.12. the Apostle saith, by whom we have boldness and entrance with confidence by faith in him: here it appeareth, that confidence is a distinct thing from faith. Again, 1. Tim. 3.13. They that have ministered well, get themselves a good degree, and great liberty as the faith: here the Apostle showeth, that confidence is a divers thing from faith, and that it springeth from charity and a good conscience.  
Contra. 1. Pererius first argument is, faith worketh confidence, therefore it is not the same with confidence. Answ. 1. This argument may rather be retorted: faith worketh confidence, therefore it is much more a kind of confidence: for as the cause is, so is the effect. 2. faith is not the same with that confidence, which it worketh: but they are thus distinguished, faith hath a general assurance & confidence in all God's promises: & out of this fountain do proceed those special acts of confidence, as to pray confidently, to be confident in tribulation; which are as little rivers running forth out of the same head and fountain.  
2. His second argument is this: confidence is wrought by charity and a good conscience; therefore not by faith. Ans. The argument followeth not, for there may be divers causes of the one and the same thing: faith worketh confidence, and yet the same is more increased and confirmed, by a good conscience: because the Sun giveth heat, doth it follow that the fire doth not heat also? like as the warmth of the Sun may be augmented by the heat of the fire, so may the assurance of faith, by charity and a good conscience be increased. See further Synops. Centur. 4. err. 48.  
2. Pererius second exception is, that the object of faith is not the assurance of remission of sins: The Eunuch, when he was baptized, believed only that jesus Christ was the Son of God, Act. 8. And Paul required none other faith of the keeper of the prison, but that he should believe in the Lord jesus, and so he should be saved, Act. 16. Abraham's faith was counted unto him for righteousness, which was no other faith, then to believe, that in his seed, that is, in Christ all the nations of the world should be blessed: of none of these was required such faith to believe their sins were forgiven them: to this purpose Pererius, disput. 19 err. 94.  
Ans. 1. The Eunuch's faith was not only an historical knowledge, that Christ was the Son of God, which the Devils also knew and confessed, but he believed to have remission of his sins in his name, and therefore he was baptized: for baptism in the name of Christ was for remission of sins, Act. 2.38. the same may be said of the keeper of the prison, who was baptized with his household. 2. Neither was Abraham's faith only a general apprehension, that Christ should come of his seed; but he made particular application of that promise even to himself, trusting to be saved by the Messiah: and therefore our Saviour saith of him, joh. 8.56. Your father Abraham rejoiced to see my day, he saw it, and was glad.  
3. Pererius third exception is, that a man can not in this life by faith be certain of remission of sins: some of his arguments are these.  
1. job faith, c. 9.15. Though I were just, yet could I not answer: and v. 20. Though I would justify myself, mine own mouth would condemn me, etc. And S. Paul saith, I know nothing by myself, yet am I not thereby justified.  
2. The Apostle biddeth ●s to work out our salvation with fear and trembling, Philip. 2.12. S. Paul also was not so sure of his justification, but that he still remained in doubt and fear, 1. Cor. 9.27. I beat down my body, and bring it in subjection, lest after I had preached to others, I myself should be a reprobate.  
3. This certainty of remission of sins, should be either human, or divine: the human is of three sorts, either by the outward sense or by the inward act of understanding, or by evident demonstration: but none of these it is: the divine is also of two sorts, either by the general apprehension of the articles of faith, but this worketh no such certainty, for then every Christian that knoweth and believeth the articles of faith should have it; or by special and particular revelation, which every one can not have. Perer. disput. 19 number. 97.  
Contra. 1. job and Paul in those places speak only of such justification which might be grounded upon their own worthiness, by such justification indeed they could have no assurance, but they renounced it; I am not thereby justified (saith the Apostle,) that is, by his own conscience, which yet accused him not.  
2. The Apostle both teacheth others to take heed of carnal security, and presumption, and showed the practice of it in himself: one may be sure of remission of sins, and yet walk in fear and reverence: this certainty then of remission of sins only excludeth carnal security, not reverent and faithful fear: neither did S. Paul fear to become a reprobrate, but least if he should do contrary to his doctrine, it should be a reproof unto him: for he himself was most sure of his salvation, as he professeth confidently, that nothing could separate him from the love of God in Christ, Rom. 8.38.  
3. This certainty indeed, we willingly grant, is not human, but divine; neither is it so divine, as that it needeth always an extraordinary and special revelation: and yet it is more than an universal and general apprehension of the articles of the faith: for between these two there is a third, a particular application by faith of the general promises of God, whereby a faithful man groweth into this assurance.  
4. And whereas he further objecteth, that seeing every mortal sin hindereth justification, if a man can not assure himself to be free from sin, neither can he be assured of the remission of his sins: we answer, that if a man did think by his own purity to obtain remission of his sins, he can not possibly be assured of forgiveness, so long as he hath sin: but seeing we hope to be justified by faith in Christ, by his righteousness, and not our own, notwithstanding that the faithful are compassed about with infirmities, yet this hindereth not the certainty of justification by faith. So then a faithful man must be considered two ways: in his spiritual part, which is quickened and lightened by faith, and in his carnal infirmity which yet remaineth in the regenerate, which causeth sometimes doubtfulness in the servants of God: but the spiritual man prevaileth, and faith overcometh our carnal infirmities, that although they be and remain in us, yet they do not reign.  
5. This then (notwithstanding all these former objections) remaineth as an undoubted principle of our faith: that a faithful man may be assured by faith of his justification, and of the free remission and forgiveness of his sins in Christ: which appeareth to be, 1. by the nature and property of faith, which is to be without wavering, jam. 1.6. Let him ask in faith and waver not. 2. by the effects of faith, which worketh boldness, confidence, and assurance, and peace with God, Rom. 5.1. but we could have no peace of conscience, if we were not assured of forgiveness. 3. by the experience which the faithful had, as S. Paul by faith was most assured & persuaded of the love of God toward him in Christ, Rom. 8.38. whereof proceeded that his prayer, to be dissolved, and to be with Christ, Phil. 1. see further hereof Synops. Centur. 4. err. 56.   

18. Controv. What manner of faith it is, that justifieth.  
Pererius saith, that justification may be taken two ways, either for the preparation, and tending unto justice, or the very production of justice itself: as the word generation in natural Philosophy, is sometime taken for the very production of the form, and the perfection of generation, or for the first alteration and change of the matter, which is but in the way and tending unto generation: the Apostle speaketh of the first kind of justifying in this place: faith is said to justify, that is faith not yet form with charity, prepareth and maketh a way unto justification, which is per charitatis infusionem, by the infusion of charity: disput. 18. number. 86. so his opinion is, that faith which is said to justify, is severed from charity: it is fides informis & expers charitatis, an imperfect and unformed faith, void of charity.  
Contra. This assertion is flat contrary and opposite to the Scripture: for the Apostle showeth that it is faith working by love, which saveth, Gal. 5.6. and S. james saith, that faith without works can not save, c. 2.14. but such a faith is dead, and it is no other, but the faith which devils have: for the devils believe and tremble, v. 19 Let the Romanists content themselves with such a bare and naked justifying faith: but we are sure, that such a faith, which is separate from love, can not help us.   

Controv. 19 Of the manner, how faith justifieth.  
Here the Romanists have these positions. 1. they say faith justifieth, because it disposeth, prepareth, and maketh a way to justification, so Bellarm. Staplet. etc.  
Contra. 1. The Scripture saith, the just shall live by faith, if faith bringeth and worketh the life of the soul, as the Apostle also saith, I live by faith in the Son of God, Galat. 2.20. then is it not a disposition only: for a disposition unto life is not life: but faith is the life of the soul. 2. whereas Pererius objecteth these places, Galat. 5.5. By the spirit through faith, we wait or expect the hope of righteousness: whereupon he would infer, that faith worketh the hope rather of righteousness, than righteousness itself, and so prepareth rather, and disposeth to justification, then justifieth: to this we answer, 1. that by the hope of righteousness, may be understood the reward of righteousness hoped: for hope is taken for the thing hoped for, Beza. 2. or by the hope of righteousness is signified perseverance and continuance in this hope, Calvin. 3. or rather these words must not be taken in sensu diviso, sed composito, not in a divided, but an whole sense: that we must not join only (to expect and wait) with faith, but rather, thus to put them together, We wait for the hope of righteousness by faith, Genevens.  
2. Again the Romanists affirm, that faith is said to justify, because it is the root only, foundation, and beginning of justification: and whereas the Apostle notwithstanding saith, Ephes. 3.17. being rooted and grounded in love, he saith the Apostle speaketh not of the foundation of justification simply, but as it is complete, and perfect, and meritorious of everlasting life, and so charity is the foundation, because it formeth and perfecteth all other virtues, and it is that whereby we are formally and actually justified, Pererius disput. 18. number. 88  
Contra. 1. Faith is not the beginning only of justification, but the very perfection thereof: for being justified by faith, we are at peace with God, but an imperfect and begun only justification could not work peace in us. 2. The Apostle speaketh in that place, of the love of God toward us in Christ: which he calleth the love of Christ, v. 19 not of the charity and love which is wrought in man: and that love indeed is the very foundation of our hope. 3. but it is untrue that charity formeth all other virtues, or that thereby we are formally and actually justified: for it is faith that giveth life unto other virtues, which without faith cannot be acceptable unto God, whom it is impossible to please without faith, Heb. 11.6. and not charity but faith, is the form of justification, for the life of the soul is ascribed unto faith, Galat. 2.20.  
3. They say further, that faith doth not justify passively, as it is an instrument to apprehend Christ's righteousness, but by the dignity, worthiness, and meritorious work thereof, Bellar. lib. 1. de justificat. c. 17.  
Contra. 1. The contrary is evident out of Scripture, that faith justifieth not as it is an act or work: for how then should faith justify without works, if itself did justify as a work or act: If here it be answered, that the Apostle excludeth only the works of the law such as faith is not: the Apostle else where excludeth all works in general, as Ephes. 2.8. by grace are ye saved through faith, etc. not of works, etc. 2. faith than justifieth relate, by way of relation to Christ, as Rom. 5.19. By the obedience of one shall many be made righteous: and organic, as it is an hand to lay hold of, and apprehend the righteousness of Christ: as the Apostle again saith, Rom. 5.17. Much more shall they which receive the abundance of grace and the gift of righteousness, reign in life through one, etc. justification than is a gift received and apprehended by faith. In this sense than it is said, faith justifieth, as an organ, instrument, and hand apprehending, receiving, and applying the righteousness of Christ, like as the plough is said to make a man rich, being the iustrument of his labour, whereby the earth is tilled and made fruitful. 3. And here I will oppose the grave testimony of Tolet against Bellarmine, one Cardinal against an other: thus he writeth: fidem non habere ex se efficaciam ullam, ut actus noster est, reconciliandi, sed totam eius vir●●●● procedere ex obiecto nempe Christo, that faith hath no efficacy, as it is our act to reconcile us unto God, but the whole virtue thereof proceedeth from the object, namely, Christ: As when the Israelits looked upon the brazen serpent and were healed: their sight, as it was an act of the eyes had no virtue to heal, but the whole efficacy was from the serpent which they beheld, Tolet. annot. 20.   

Controv. 20. Whether faith alone justifieth.  
Bellarmine, consenting with the rest of the Romanists doth mightily strive, lib. 1. de iustif●●, c. 12. that faith alone doth not justify, and he much insisteth upon this argument: faith cannot be alone without love, hope, and other virtues and graces, therefore it cannot justify alone.  
Contra. 1. But it followeth not, for faith being separate from love and hope, is no faith, it is dead, and therefore faith being destroyed it can bring forth no act: like as it followeth not, the care only heareth, or the eye seeth, therefore the one can hear the other 〈◊〉, if it were alone, that is, pulled, and severed from the body.  
2. That faith only justifieth, though faith being alone justifieth not, it is thus made e●●dent. 1. because it is the office of faith only to apprehend and receive the promises, it is ●● hand of the soul, so is not charity, hope, or any of the rest. 2. faith justifieth without ●●e works of the law: but all other virtues, as hope, charity, are commanded in the law, ●●●refore without them is our justification wrought. 3. though the Apostle use not here ●●t particle only, yet else where he useth a term equivalent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nisi, but: a man is not ●●●●●fied, etc. but by faith: And many of the fathers have by way of interpretation expressly but to the word, only: as Origen upon this place, the Apostle faith that the justification, 〈◊〉 fidei, of faith alone, sufficeth: so Ambrose upon the 4. chap. of this epistle saith, Abraham sola fide justificatus, Abraham was justified by faith only: Hilary in c. 8. Matth. fides sola justificat, faith only justifieth: Hierome Rom. 4. impium per solam fidem justificat Deus, God justifieth the wicked returning by faith only: to this purpose also see Chrysostome, Cyprian, Augustine, Nazianzen, Basil, Ruffinus, cited by D. Fulke, who all affirm that faith only justifieth: so that appeareth to be a malicious cavil of the Rhemists, that only is foisted in by us: see annot. in 3. Rom. sect. 8. If sometime the fathers seem to dispute against only faith, they are to be understood to speak of solitary saith separate from good works: as Augustine thus putteth the case: whereas the Apostle saith that a man is justified without works, he must not be understood, ut accepta fide, si vixerit, dicamus eum iustumesse, si male vixerit, that after he hath received saith, if he live, we should call him just, if he live evil, etc. lib. 83. quest. quest. 76.   

Controv. 21. How S. Paul and S. james are reconciled together.  
Whereas S. Paul here saith, v. 28. We conclude that a man is justified by faith without the works of the law, but S. james affirmeth, c. 2.24. You see then, how that of works a man is justified, and not of faith only, etc. they may seem at the first sight to be contrary: they are then thus reconciled.  
1. Not as Erasmus and Caietanus, who doubt of the authority of the epistle of S. james: for though it were a while doubted of, yet was it at length received by a general consent of the Church, to be of Apostolic authority: as it is acknowledged to be by Origen hom. i● jos. Cyprian in symbol. Epiphan. haeres. 76. Augustine lib. 2. de doctrine. Christ. c. 8. Da●●as. lib. 4. c. 8. and others.  
2. Not yet is the solution of the Romanists false and frivolous, that S. Paul speaketh of works going before justification, which are without faith and grace, and S. james of the works of grace which follow the first justification: for S. Paul even excludeth the works of Abraham, which were works of grace, Rom. 4.2.  
3. The best solution than is this: that the Apostles neither speak of the same kind of faith, not yet of the same manner of iustifiying.  
1. S. Paul speaketh of the true lively faith, which justifieth before God: but S. james derogateth not from the true faith, but from the faith which was in show only, which he calleth a dead faith, and consequently no faith, and such a faith as devils may have: S. Paul then saying that a lively faith justifieth before God, and S. james, that a dead faith justifieth not, no not before men, much less before God, are not contrary the one to the other.  
2. Neither do the Apostles take the word justifying in the same sense: S. Paul speaketh of justification before God: but S. james of the declaration and showing forth of our justification by our works before men: as is evident thus: the Apostle saith evidently, v. 18. show thou me thy faith out of thy works, etc. Again he saith, that Abraham was justified by works, when he offered his son Izaak; which must be understood, that his justification was thereby testified, manifested, and declared: for by faith before God he had been justified before, as the Apostle allegeth in the same place, v. 23. Abraham believed God, and it was imputed to him for righteousness: which testimony is given of Abraham's faith, before he offered up his son: So then S. Paul saying, works do not justify before God, and S. james, that works do justify before men, that is, declare and testify their justification, do not contradict the one the other.   

22. Controv. Against Socinus that Christ properly redeemed us by paying the ransom for us, and not metaphorically.  
1. Argum. Impious Socinus (as Pareus rehearseth his wicked opinion, and confuseth it) denieth that Christ died for us, or paid any ransom at all for our redemption: but he is said to redeem, that is, to deliver us, without paying any price at all: as Exod. 15.13. and in other places, the Lord is said to have redeemed, that is, delivered his people from the Egyptian servitude.  
Ans. 1. It followeth not, because to redeem is sometime taken in that sense, that it should be so every where: 2. there is great difference between corporal, and spiritual deliverance: the first was, and might be done only by the power of God, without paying any price at all: the other could not be compassed without paying of a price; both because of God's justice, that they which sin, should die, Rom. 1.32. and the truth of his word, because he had said to man, that if he sinned, he should die the death.  
2. Argum. Psal. 31.5. David speaking of Christ, saith, Thou hast redeemed me, O Lord God of truth: here Christ is said to have been redeemed: but he was not redeemed with the paying of any price: Ergo neither did he redeem us in that manner.  
Ans. 1. If this Psalm be understood of Christ, we confess, that to redeem is taken improperly in that sense: but than it followeth not, because it is used improperly in one place, therefore it should be so in all. 2. But if the Psalm be understood of David, who was the type of Christ, the word is taken properly: for even David was no otherwise freed from his sin, then by the price of Christ's death.  
3. Argum. The deliverance of the Israelites by Moses from the bondage of Egypt, was a type and figure of our spiritual deliverance by Christ: but that was done only by the power of God without any price paid, therefore so was the other.  
Answ. 1. The argument followeth not, for the figure and the thing figured, agree not in all things, there is more in the substance, then in the type. 2. There is great difference between Moses & Christ's deliverance: Moses was a mere man, and a servant of the house, Christ was God and man, & the Lord of all: Moses delivered only from corporal bondage and servitude, Christ from spiritual bondage under sin, from the wrath and curse of God: Moses redeemed the Israelites without his own death, or shedding of his blood, but Christ our redeemer gave his life, and shed his blood for us: Moses gave them the inheritance of the earthly Canaan, Christ hath purchased for us an everlasting inheritance.  
4. Argum. Redemption is properly said to be from him, of whom the captives are holden: but we are said to be redeemed either from our iniquities, Tit. 2.14. or from our vain conversation, 1. Pet. 1.18. or from the curse of the law, Galat. 3.13. of the which we were not held captive: but no where are we said to be redeemed from God, or from his justice, etc.  
Answ. 1. Touching the proposition or first part of the argument. 1. it is false that redemption is only from him that keepeth us in bondage: for although principally captives are freed from him whose captives they are: yet they are delivered also from their very bands, imprisonment, and other such like instruments of their captivity: such are our sins, as the bands and fetters that kept us in thraldom under the devil. 2. there is a difference between corporal and spiritual bondage: for there the price is paid to the enemy, as to the great Turk, to get the captives out of his hand: but here the price is paid to God, not to deliver us from him, but to reconcile us unto him, like as when a subject rebelling against his Prince, is imprisoned and condemned to die, till some mediation and satisfaction be made for him, than his sin is pardoned, and he is reconciled to his prince.  
4. Concerning the second part of the reason. 1. it is false that we were not detained captives by our sins: for they are as the snare of the devil, 2. Tim. 2.26. 2. And although by our redemption we are not delivered or taken from God, but reconciled unto him; yet are we delivered from his wrath, Rom. 5.9. and so from his punishing justice.  
5. Argum. We are improperly said to be redeemed from that, to the which the price was not paid: but to the curse of the law, and wrath, that is, the punishment of sin, the price was not paid: for the bearing of the curse and the sustaining of the wrath of God for us, was the price itself: therefore we are improperly said to be redeemed from the curse and wrath.  
Answ. 1. The proposition is false: for the captive may be said to be redeemed from that, to the which the price is not paid: as from the gives, fetters, prison, sword, death: though principally the redemption, is from the hands of him, which holdeth any in captivity: so we may be redeemed from the curse of the law, though the price were not paid unto it. 2. the curse of the law and wrath may be taken two ways, passively for the effect of the curse and wrath, which is the punishment of sin, and in this sense the price is not paid to the curse: or actively for the wrath of God, and his ireful judgement pronouncing the sentence of the curse: and in this sense the price may be said to be paid unto the curse, that is, the justice and wrath. of God inflicting the curse.  
6. Argum. The operation or curse of the law is everlasting death, but Christ did not undergo everlasting death for us, therefore he was not made a curse for us, but only for our cause he fell into some kind of curse for us.  
Answ. 1. The proposition is generally true, for the curse or operation doth not only signify the punishment due unto the breach of the law, but the sentence also pronounced against the transgressors of the law: as it is said, Deut. 21.23. cursed is every one, that hangeth upon a tree: but every one that so hanged was not everlastingly condemned, as the thief, that was converted upon the cross. 2. yet it is most true, that Christ in some sense suffered eternal death for us: for in everlasting death two things are to be considered, the greatness and infiniteness of the infernal agonies and dolours, with the abjection and forsaking of God: the other is the perpetual continuance of such everlasting horror and abjection: the second Christ must needs be freed from, both because of his omnipotency, it was impossible for him to be for ever kept under the thraldom of death, and his innocency, that having satisfied for sin, being himself without sin, he could not be held in death, and in respect of his office which was to be our deliverer: yet the very infernal pains and sorrow Christ did suffer for us: because our Redeemer was to suffer that which was due unto us: and why else was our Saviour so much perplexed before his passion, which in respect of the outward torment of the body, was exceeded by many Martyrs in their sufferings, if he feared not some greater thing, than the death of the body? 3. And although sometime in Scripture the preposition for, signifieth only the end or cause, as Christ is said to have died for our sins, 1. joh. 3.16. yet it signifieth also for, and in ones stead to do any thing: as Rom. 5.7. for a good man one dare die, that is, in his stead, that he should not die; and so Christ died for us, that is, in our place and stead, that we should not die eternally, ex Pareo.  
7. Argum. As we are said to be sold under sin, so we are bought and redeemed by Christ: but we were sold under sin without any price paid: therefore so also are we redeemed, without the paying of any price.  
Answ. The proposition is not true: for it is a metaphorical speech, that we are sold under sin, thereby is signified the alienation and abjection from God by our sins: but we are said to be redeemed properly: wherein it was necessary, that a price should be paid for us, both to satisfy the just wrath and indignation of God against sin, as also because of God's immutable sentence, thou shalt die the death: which sentence must take place, let the Lord should be found a liar, and his word not to be true: Christ therefore in redeeming us by his death, paid that price and ransom for us, which we otherwise should have paid.  
8. Argum. Where there is a true and proper redemption, the price is paid to him, which holdeth the captives in bondage: but in this redemption purchased by Christ, the price was not so paid: for then the devil should have had it, whose captives we were therefore it is not properly a redemption.  
Answ. 1. It is not true that we are principally and originally the devils captives: first, we are the Lords captives, as of an angry and offended judge by our sins: but secondarily, we were captived unto Satan, because the judge delivereth over sinners unto him as the tormentor: that power therefore which Satan hath over sinners, is a secondary power received from God: this is manifested in the parable, Matth. 18.34. where the king delivereth over the wicked servant unto the tormentor.  
2. The price then of our redemption was paid unto God, who had delivered us over as captives for our sins; and so the Apostle saith, that Christ offered himself by his eternal spirit unto God, Heb. 9.14. not that God thirsted for the blood of his son, but after 〈◊〉 salvation, quia salus erat in sanguine, because there was health in his blood, as Bernard saith: for thereby God's justice was satisfied, and the verity of his sentence established, thou shalt die the death.  
3. But whereas it is further objected, that the price could not be paid unto God, 1. because God procured his own son to pay the price of our redemption: but be that detaineth captives, doth not procure their deliverance. 2. in paying the price of redemption there is some vantage, accrueing and growing to him, to whom the price is paid: but in our redemption there was no gain or advantage unto God: we further answer thus, 1. that in such a redemption, wherein the judge desireth the life and safety of the prisoner, the judge himself may procure him to be redeemed, and that out of his own treasure. 2. neither in such a kind of redemption doth the judge seek for any advantage to himself, but only the preservation of the laws and common justice: as Zaleucus the governor of the Loerensians, having made a law, that he which was taken in adultery should lose both his eyes, did cause one of his sons eyes to be put out for the offence, and one of his own eyes: by this he gained nothing, but the commendation of justice: and so in our redemption the justice of God is set forth, otherwise there can be no lucre or advantage growing properly unto God.  
4. Wherefore notwithstanding all these cavils and sophistications, Christ properly and truly redeemed us by his blood: which first appeareth both by evident testimonies of Scripture, as Mark. 10.45. The Son of man came to give his life a ransom for many: Coloss. 1.14. In whom we have redemption through his blood: 1. Tim. 2.6. Who gave himself a ransom for all men: Apocal. 5.9. Thou hast redeemed us unto God by thy blood: secondly, all the parts requisite in redemption do here concur together. 1. there must be captives, that are we. 2. one to redeem, which is Christ. 3. a ransom must be paid, that is Christ's blood. 4. and one to whom it must be paid, that is, God: see further hereof in Pareus, 〈◊〉 10.   

Controv. 23. That Christ truly reconciled us by his blood against an other blasphemous assertion of Socinus.  
v. 25. To be a reconciliation through faith in his blood: against this Socinus objecteth, that Christ was no otherwise a reconciliation, than the cover of the Ark in the old testament was called the propitiatory, not that thereby God was reconciled, but that God showed himself therein reconciled and appeased toward his people: So also the sacrifices of the law, are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a reconciliation, yet there was no satisfaction made unto God by them: to this purpose, that impious Socinus part. 2. c. 2. pag. 81.82. as he is cited by Pareus, dub. 11.  
Contra. 1. It is false, that the Ark and sacrifices of the old Testament did reconcile as Christ hath reconciled us: for there is great difference between dumb and senseless ceremonies, the blood of beasts, and the most holy and lively blood of Christ. 2. the Ark and the sacrifices, though in themselves, and their own virtue, they did not reconcile unto God, yet typically and sacramentally, they did reconcile, as being types and figures of the true reconciliation by Christ. 3. And that Christ was verily and properly our reconciler unto God, appeareth in that the Apostle addeth in his blood, which he offered up to God his father, which to what end was it so offered up, but to be a reconciliation? thus much of the controversial questions out of this chapter.    

6. Moral observations.  
v. 3. Shall their unbelief make the faith of God of none effect, 
1. Obser. Some men's unbelief hurteth not the faith of others.  etc. Origen hereupon hath this note, infidelitas eorum qui vel non accedunt ad fidem, etc. their unbelief which either come not to the faith, or fall away from it when they laugh us to scorn in our fasting, alms deeds, and other works of faith, fidem quae in nobis est, non evacuant, do not evacuate or make void the faith in us: our faith and piety is not hindered by other man's incredulity, and profaneness.  
And in that the Apostle doth here prevent the cavils and objections of the jews, 
2. Obser. He that teacheth the truth must meet with the objections of the adversaries.  it teacheth that the minister of God's word should so set forth the doctrine of the truth, whether in Church or Schools, as that he may meet with all contrary objections made against the truth: both to satisfy the minds of them that are desirous to learn, to deliver them from all scruple and doubting, and to stop the mouth of gainsayer, Pareus in v. 1.  
v. 4. Yea let God be true. Seeing God is always found true of his promise, 
3. Observ. We must trust God of his word.  but men are liars and deceitful, we are taught that in all our trials and temptations we should certainly ground upon the promises of God; and not be carried away or swayed by the promises or threats of men, to let go our confidence in God's promises: as David in all his afflictions, when he was chased up and down, and persecuted of Saul, stayed himself upon the truth of God's promises.  
v. 4. That thou mightest be justified: 
4. Observ. Not to accuse God but ourselves.  When as God doth correct us his children for our sins, or otherwise exerciseth his judgements in the world, we should not seem to accuse God or murmur against him, but confess God in all his works and judgements to be just, and ourselves to be sinners, as Dan. 9.8. to us appertaineth open shame, 
5. Obser. Ministers must not give over though in some their labour be in vain.  etc. yet compassion and forgiveness is in the Lord.  
v. 3. What though some did not believe: As the Oracles of God committed to the jews, yet were not in vain, though some believed not: so the Minister of God's word must not be discouraged, and give over his calling, because he seeth in some his labour to take small effect, Martyr: for even our Blessed Saviour, in that his most heavenly sermon of the eating of his flesh, and drinking of his blood, was forsaken and left of many of his hearers, yet many of his disciples went away, in so much that he said unto the twelve, Will ye also go away? joh. 6.67.  
v. 9 Are we more excellent: 
6. Obser. How the Minister sometime in his discretion must make himself as one of the number.  The Apostle, that his reprehension might appear more easy and tolerable, joineth himself in the company and maketh himself one of the number: and indeed he was a part and member of Israel: So the Prophets do often join thereselues with the rest of the people, as partaking with their sins, as Dan. 9.5. We have sinned, and committed iniquity: for like as the praise and commendation of the good and virtuous, extendeth itself unto all the congregation, wherein there are notwithstanding some carnal men, and hypocrites; so the sins of the congregation do even touch and some way defile the godly: because that they living among the wicked might offend in their connivance, in not reproving the sins of others, as they ought, or in not giving themselves such good example of life, as they should, or some other kind of way might be touched.  
v. 21. By the Law cometh the knowledge of sin: 
7. Observ. The law first to be preached.  Then is the law first to be preached to make men to know themselves, and to acknowledge their sins: this was the course that john Baptist took to preach repentance to the people, and to bring them to confess their sins, and so to prepare a way for the Gospel of Christ: for like as a wound cannot well be cured, unless first it be searched to the bottom: so the heart must first be humbled before it can be truly capable of the comforts of the Gospel.  
v. 31. Do we then make the Law of God of none effect, 
8. Observ. That the doctrine of justification by faith only is not enemy to good works.  etc. As the adversaries in S. Paul's time blamed his doctrine concerning justification by faith only, as an enemy to the Law and good works, whereas the Apostle always joineth sanctification with justification, works with faith, though he exclude works in the act itself of our justification: So the adversaries of the grace of God in these days the Papists and Romanists, do slander the doctrine of the Gospel, which urgeth justification by faith only, as though it should beat down and hinder the exercise of good works: But we say with the Apostle, that by this doctrine of only, faith we do not destroy the law, but indeed establish it, in as much as we hold faith without works to be a dead, and fruitless faith: we do not separate work from faith, though we exclude them from justification: faith which justifieth cannot be without works, yet it justifieth without works: it alone justifieth, yet it must not be alone.    

The fourth Chapter.  

1. The text with the divers readings.  
v. 1. What shall we say then, that Abraham our father hath found concerning the flesh.  
2 For if Abraham were justified by works, he hath wherein to glory, Be. (to rejoice, ●● to boast) he hath glory. L.T. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath matter of rejoicing:) but with God.  
3 For what saith the Scripture? but Abraham believed God, Be. V.T. (Abraham believed God. L.B.G. but here the Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is omitted) and it was counted (or reputed. L.) to him for righteousness.  
4 Now to him that worketh, the wages (reward. B.R. but a reward may be of favour, so is not wages) is not counted by favour, (or, of grace, Be.) but of debt: (duty, Be. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth debt)  
5 But to him that worketh not, but believeth in him, that justifieth the ungodly, his faith is counted for righteousness: (according to the purpose of God. L. this is not in the original, nor yet translated in the Syriake.)  
6 Even as David declareth G. (or pronounceth. Be. or expresseth. V. rather then termeth. R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith, calleth) the blessedness of the man, unto whom God imputeth righteousness without works.  
7. Blessed are they whose iniquires are forgiven, and whose sins are covered.  
8. Blessed is the man to whom the Lord (not our Lord, L. R.) imputeth not sin. G. (hath not imputed, L.R. will not impute. T. B. the word is in the future tense, but according to the phrase of the Hebrew, it is taken for the present.)  
9 Came this blessedness G. Be. (or belongeth it. V. or befalleth, B. better than abideth, remaineth. L. R. there is no word expressed in the original, it must be supplied and understood) upon the circumcision only, or upon the uncircumcision also? (the prepuce. R. but that is no English word) For we say, that faith was imputed to Abraham for righteousness.  
10 How was it then imputed? when he was in circumcision, (when he was circumcised, G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in circumcision) or in uncircumcision? not in the circumcision, but in uncircumcision.  
11 And (or after, G.) he received the sign of circumcision, as the seal of the righteousness of faith (which he had) in uncircumcision, that he should be father of all them which believe in uncircumcision, (that is, being not yet circumcised, not by uncircumcision, V. L. R. the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is better here translated in: for by uncircumcision they did not believe, that were to give more virtue to uncircumcision, then to circumcision) that righteousness might be imputed to them also,  
12 And the father of circumcision, not unto them only which are of the circumcision, but unto them also which walk in the steps of the faith, which was even in uncircumcision, of our father Abraham.  
13 For not by the law was the promise given to Abraham or his seed, that he should be the heir of the world, but through the righteousness of faith.  
14 For if they which are of the law be heirs, faith is in vain, B. (or made void, G.) and the promise is made of none effect.  
15 For the law procureth (or causeth, G. worketh, L.) wrath: for where no law is, there is no transgression.  
16 Therefore (the inheritance) is of faith, that it might be by grace, that the promise might be sure to all the seed, not to that only, which is of the law, but also to that, which is of the faith of Abraham, who is the father of us all,  
17 (As it is written, a father of many nations have I appointed thee) even before God (not according to the example of God. V.) whom he believed, (not whom thou didst believe. T. L. or whom ye believed, B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he believed) who quickeneth the dead, and calleth those things which be not, as though they were. (not as those things which are, L. for the speaketh of the same things still, which God causeth to be, whereas they were yet nothing.)  
18 Who contrary to hope, B.Be. L. (above hope. G. beside hope. V. without hope: the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken in the first sense: for Abraham's hope was in deed beyond all expectation) believed under hope, that he should be the father of many nations: according to that which was spoken to him: So shall thy seed be. (as the stars of heaven, and the sand of the Sea, L.R. but these words are not in the original)  
19 And he not weak in faith, considered not his own body, (he was not weak in faith, when he considered his body, T. but in the original it is put negatively, he considered not) which was now dead, being almost an hundred years old, neither the deadness of Saras tomb.  
20 Neither did he stagger (or stirke. L.U.T. doubt. G. dispute. B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is better taken here in the first sense) at the promise of God through unbelief, but was strengthened in the faith, and gave glory unto God.  
21 Being fully assured G. (or persuaded. V. Be. certified, B. rather then fully knowing, L.R. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth not only knowledge in the understanding, but assurance also in the heart) that he which had promised, was also able to do it.  
22 And therefore it was imputed to him for righteousness.  
23 Now it is not written only for him, that it was imputed unto him: (for rightesounes, L.G.T. but these words are not in the original)  
24 But also for us, to whom it shall be imputed, believing in him, which raised our Lord jesus from the dead.  
25 Who was delivered up for our sins, and was raised again for our justification.   

2. The Argument, Method, and parts.  
THis Chapter hath three parts. 1. the first is a proof of the former proposition that we are justified by faith without the works of the law, by the example of Abraham, the testimony of David, with some other arguments, unto the 17. verse. 2. A commendation and description of the excellency of Abraham's faith, to ●●.  
2. The third is, the use and explication of Abraham's imputative justice.  
In the first part the Apostle urgeth 4. principal arguments to prove, that we are justified by faith without works.  
1. Argum. If any were justified by works, most like Abraham: But he was not justified by works, but by faith: Ergo: the assumption is diversely proved, 1. from the effects, than Abraham should have had wherein to glory with God, but he had not, v. 2. from a testimony of Scripture propounded, v. 3. faith was counted to Abraham for righteousness then dilated and implied by the contrary: that which is counted is of favour and debts 4. but Abraham's faith was counted his righteousness by favour, v. 5. therefore not by debts.  
2. Argum. From the testimony of David: there is the same way of justification, which is of blessedness and happiness: but we are counted happy, by the not imputing and forgiving of sin, v. 7, 8. therefore so also are we justified, and consequently, not by any of our own works.  
3. Argum. The father of those which believe, and the children must be justified after the same manner: but Abraham the father of those which believe, was justified by faith, and not by the works of the law: Ergo: the proposition is insinuated, v. 11. from the end, why Abraham received circumcision as the seal of the righteousness of faith, that he should be the father, etc. the father then and children must be justified by one and the same way the assumption is thus proved: the first part thereof, that he was the father of all the faithful is proved by a distribution: he was the father both of the uncircumcised, which is showed by the time, v. 10. he was justified by faith being yet uncircumcised: and of the circumcised, because he received circumcision, v. 12. the other part that he was justified by faith, is proved by the effects, because he received the promise, not through the law, but faith, v. 13. 〈◊〉 otherwise the promise had been of no effect, if it had been by the law: which were absurd, v. 14.  
4. Argum. From the contrary effects of the law and of faith: the promise ought to be firm and sure unto Abraham, and his seed, v. 16. but the law cannot work any 〈◊〉 assurance, but it rather causeth wrath, because it discovereth transgression, v. 15.  
2. Then followeth a description of Abraham's faith. 1. by the foundation thereof, Go● omnipotency showed by the effects, v. 17. 2. the object of his faith, to believe to be the father of many nations, even as the stars, or sand in multitude, v. 18. 3. the strength is his faith in overcoming all impediments, v. 19 4. the quality, it was without doubting, v. 20. which wrought in him assurance, v. 23. 5. by the effects, it was imputed to him for righteousness, v. 23.  
3. The application of this example followeth. 1. from the end of the Scripture, which was not written only for Abraham, but for us. 2. from the description of faith. 1. the foundation, God. 2. the object Christ jesus crucified and raised up. 3. the end, remission of sins, and our justification, v. 25.   

3. The questions and doubts discussed.  

Quest. 1. Upon what occasion Saint Paul bringeth in the example of Abraham.  
1. Chrisostome taketh this to be the occasion, that now the Apostle intending to set forth how glorious and excellent justification by faith is, would show it by the example of Abraham, whose righteousness was most glorious: But the Apostle insisteth yet in the proof of his former conclusion, that a man is justified by faith, not by works: it had been yet unseasonable for the Apostle to set forth the praise and commendation of justification by faith, and to stand upon the glory and excellency of it, the truth whereof, the jews addicted to the works of the law, were not yet thoroughly persuaded of.  
2. Anselm thinketh, that whereas a double question was moved in the beginning of the former chap. v. 1. concerning the preferment of the jew, & touching circumcision: as the Apostle answered to the former question in the third chapter, so he cometh to the other here, to treat of circumcision: But both the Apostle had already said much concerning circumcision, c. 2. so that he needed not again to fall into any special treatise thereof: and beside, if he should have singled out the example of Abraham to that purpose, the doctrine of justification without all kind of works, as well ceremonial, as moral, should not have been sufficiently proved.  
3. Some think, that whereas the Apostle had said, c. 3.21. that the righteousness of faith had testimony of the law and the Prophets, that now the Apostle proveth the same by the example of Abraham: But that assertion of the Apostle went not immediately before, many other things which concern the principal argument of justification by faith came between, with the which this chapter rather must have coherence.  
4. And therefore it is the opinion of others, as of Origen, Oecumen. to whom consent Tolet, Pererius, that the Apostle directly by this example of Abraham goeth about to prove the general argument, that we are justified by faith without works, because Abraham was so justified.  
5. But as we deny not, but that the example of Abraham is very pertinent to that purpose to prove justification by faith without works; yet beside this general scope of the example of Abraham here produced, there is this particular reason of the connexion and coherence: that after the Apostle had concluded generally without exception, that every man must be justified without works, the jews might straightway have objected the example of Abraham, whose memory was honourable among them: that at the least he and David should seem to be excepted out of this general rule: their works were renowned and glorious, and somewhat must be yielded unto them. The Apostle therefore here preventeth this objection, and confesseth that Abraham was very glorious by his works among men, yet before God he did not glory by his works, but it was his faith, whereby he was approved just in God's sight. Thus Pareus, Pelican, Gryneus.   

Quest. 2. Of the meaning of the first verse.  
v. 1. What shall we say then, that Abraham our father. 1. The Apostle useth an interogation, both for the more full declaration of the thing in question, and for more vehemency sake, ad struendam dictis fiduciam, to win the more credit to his sayings, as c. 3.1. & 6.1.  
2. The Apostle speaketh in the first person, what shall we say, and Abraham our father, that he might the better insinuate himself, Pareus.  
3. He useth the name of Abraham, not Abram, because now it was the usual name, whereby he was called, though as yet his name was not changed when he was counted just by faith, for the which purpose S. Paul bringeth in his example, Mart.  
4. Concerning that addition, after the flesh. 1. Some do join unto Abraham our father, after the flesh, to distinguish the carnal children of Abraham from the spiritual: for he was the father of the Gentiles not according to the flesh; but the spirit, Chrysost. Theophy. Oecumen. Tolet: But then the Apostle would have said, rather your father, if he had spoken only of the carnal generation, Beza. neither doth the Apostle seem to derogate unto the jews, as having only a carnal prerogative: he would not therefore use any such limitation, as excluding them from being his spiritual children.  
2. Some do join it with the word hath found after the flesh, as indeed the order of the words showeth: but then by flesh, they understand circumcision, as Ambrose, and the interlin. gloss: but the Apostle disputeth generally against all works of the law, not the ceremonials only.  
3. Lyranus thinketh, that according to the flesh, is added, to show the difference between the original of the flesh, which was from Abraham, and of the soul from God: but this distinction is nothing pertinent to the thing in question.  
4. Therefore, by according to the flesh, the Apostle rather understandeth the works of the law, so Theodoret & the ordin. gloss: and the reason hereof is this, because the Apostle doth not simply deny unto Abraham all kind of righteousness, but that which is by works, Beza: so Phil. 3.3.9. the righteousness in the flesh, & of the law, are taken for the same with the Apostle. Grin. But in this sense great advantage may seem to be given unto the Popish sophisters, who think that only Abraham's works done before he had faith, while he was yet in the flesh, are excluded from justification, & not those which came after: upon the which reason Pareus seemeth to incline to the other exposition, to join, according to the flesh, with Abraham our father: But we need not for this reason to refuse the other exposition: for even the works which proceed from faith, if any merit or worthiness be reposed in them, may be said to be after the flesh: for the Apostle opposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by favour, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by debt, v. 4. that then which is by debt and merit of the work is according to the flesh, and is opposite to favour and grace.   

Quest. 3. Of the meaning of the 2. verse.  
v. 2. If Abraham were justified by works, he hath wherein to rejoice. 1. Origen, Ambrose, Chrysostome do thus frame the argument: if Abraham were justified by works, he had no glory with God, but he had true glory with God, therefore he was not justified by works: so also Faius collecteth the argument, assuming affirmatively: but the assumption is put negatively with the Apostle, but not with God: so that thus rather the argument holdeth: if Abraham were justified by works, he hath wherein to glory with God, he hath somewhat to glory in as being justified by his works: but he had not wherein to glory with God, Ergo: thus Beza, Pareus.  
2. Gorrhan maketh all this verse the proposition: If Abraham were justified by works, he hath wherein to glory, but not with God, but such glory, but not with God, Abraham had not: for if it be understood of true glory in deed, such glory none can have but from God, if false glory among men, Abraham would no such glory: But in this collection, the Apostle should deny, that Abraham's works had no praise or glory at all among men, whereas the Apostle seemeth to grant so much, that his works might be praise worthy among men, but before God, they could not justify him.  
3. Chrysostome hath here a distinction of glorying, one is by works, which a man cannot have with God, an other is by faith, which is before God: and Pet. Martyr approveth this distinction, and thinketh, that by the glory of God, c. 3.23. are deprived of the glory of God, the Apostle meaneth our justification by faith, wherein the glory of God showeth itself: but an other word is used there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth glory, here the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, glorying or rejoicing: and indeed before God we cannot glory either of works or faith: for he is said to glory with God, that can bring any thing to God of his own: now seeing faith also is a gift of God, we cannot glory in it: as the Apostle saith, 1. Cor. 4.7. why gloriest or boastest thou, as though thou hadst not received it? But whereas the Apostle saith, he that glorieth, let him glory in the Lord: he speaketh not of any glorying of any gift which any man hath, but of the mere grace of God: and the meaning is, let him give all glory unto God, confessing that he hath nothing of himself.  
4. Now whereas the Apostle saith, he hath wherein to glory: Oecumenius understandeth this of glorying in himself: but so would not Abraham glory at all among men: therefore by glorying here is understood nothing else, but the praise and commendation of men: his works might come honour abilem reddere, make him honourable with men, but not with God, Lyran. Tolet here distinguisheth between the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here used, which signifieth praise and glory, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before expressed, c. 20.23. which signifieth glorying, boasting, annot. 3. but this distinction to be perpetual he showeth not.   

Quest. 4. How the Apostle allegeth that testimony concerning the imputation of Abraham's faith for righteousness, v. 4.  
1. The Apostle readeth in the passive, it was imputed, whereas Gen. 15.16. whence this testimony is cited, it is put in the active, vaia●h shebeha, and he imputed it: 1. the reason hereof Tolet. annot. 5. thinketh to be, that the Septuagint and the Hebrews did read without pricks, and then the word might be taken either actively or passively: but this is no found opinion, to think that the Hebrew pricks came in so late, for so there should be great uncertainty of the Scripture: and further, set the pricks aside, yet the word is not expressed with the same letters, when it is actively and passively put: for Gen. 15.6. the word is as before it is set down: but Psal. 106.31. where it is put passively, the word is techasheb, it was imputed: the letters are divers: and further in this place, Gen. 15.6. there is an affix of the feminine gender, which showeth a difference in the very letters of the word beside the pricks. 2. some think that the Apostle writing by the same spirit which Moses did, by his Apostolic authority did so cite this Scripture, Faius. but this would have given great offence unto the jews and converted Gentiles, if the Apostles should have cited the Scriptures otherwise, than they were found in the old Testament. 3. Therefore it was more safely affirmed, that the Apostle followeth the Septuagint, which was the received translation among the Gentiles, Mar. specially seeing they keep the sense of the place, and the rather because this reading in the passive is warranted by an other Scripture, Psal. 106.31. where it is read in the passive, and it was imputed unto him.  
2. another difference in this reading is, that the Apostle beside that he changeth the voice, turning the active into the passive, doth not interpret the Hebrew affix, he imputed (〈◊〉) that is, Abraham's faith God imputed, for so the word cenunah, faith, being understood after the manner of the Hebrews in the verbal word heemin, he believed, answereth unto the affix ha, of the feminine gender: but this the Apostle afterward evidently supplieth, v. 9 that faith was imputed to Abraham for righteousness.  
3. A third difference there is, that in the Hebrew text there is no preposition set before the word tzedekah, justice, as here the Apostle translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for righteousness: but there Moses saith, he imputed it unto him for righteousness: but this doubt is easily removed: for Psal. 106.31. the phrase is put with a preposition, litzedakah, it was imputed to him for righteousness: so that beside the identity of the phrase, there is no difference, to say it was imputed unto him for righteousness, or as righteousness: this reading of the Apostle is warranted by that other place in the Psalm.  
4. S. Paul with the Septuagint read, he believed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God, but in the Hebrew it is, I●iehovah, in God: Augustine's distinction therefore doth not always hold, that it is one thing, Deo credere, to believe God, an other in Deum credere, to believe in God: Mart. for these two, both in the Hebrew and Greek phrase, are taken for the same: though in the Latin tongue there is a difference.   

5. Quest. Of the meaning of the words, Who counted this for righteousness unto Abraham.  
1. Some of the Hebrews perverting that place, Gen. 15.6. do understand it of Abraham, that he imputed this faith unto himself for righteousness: but beside that it is a very improper, and unfit thing, that a man should impute unto himself his own righteousness, the Apostle taketh away this doubt, v. 9 were he saith, was imputed to Abraham: he could not be both the imputer, and the person also, to whom the thing is imputed.  
2. And as unreasonable is their gloss, who understand an other third person not expressed, that the world imputed it to Abraham, that is, held him for that cause to be a righteous man: ex Beza. annot. for how should the world be here understood, whereof there was no mention before: the words than do easily demonstrate, who it was, that imputed it, namely, he in whom Abraham believed: he believed God, and he, that is God, counted it unto him for righteousness.  
3. Tertullian. lib. de patient. doth read it in the passive, and referreth it unto Abraham, justitiae deputatus est, he was deputed for righteous: whereas the Apostle doth not speak of the imputation of his person, but of his faith, as he saith, v. 9 faith was imputed to Abraham.   

6. Quest. What it was that Abraham believed.  
The Apostle may seem unfitly to allege that place of Abraham's faith, which was only concerning the promise of multiplying his seed, which kind of belief is of an other nature, than justification by faith: to this objection divers answers are made.  
1. Pererius here hath one answer, that S. Paul speaketh not of the first justification of Abraham, when of a sinner he became righteous, but of his second justification, which was an increasing of the first: and this is done per quemlibet actum meritorium, by any meritorious act: so that to believe any promise of God by such a faith informed by charity, is meritorious of a further degree of justice.  
But beside other errors, which are here couched together, as of the first and second justice, that charity is the form of faith, that we are justified by the merit of faith, all which are before confuted in the controversies of the former chapter: I do here oppose against Pererius, one of his own order, namely Tolet. annot. 5. who directly proveth, that S. Paul speaketh of Abraham's first justification, which he proveth by that place, jam. 2.25. that when Abraham's faith was imputed to him for righteousness, he was called the friend of God, now saith he, secunda justitia, non amicum, sed gratiorem amicum fecit, the second justice doth not make one Gods friend, (for he was God's friend before, when he was first justified) but it maketh him a better and more acceptable friend.  
2. Peter Martyr hath here two answers: 1. he that spoke here unto Abraham, was Christ, and therefore in believing God, he believed Christ, and so this saith was imputed unto him for righteousness. 2. all the promises of God were grounded upon the mercy and goodness of God, and the mercy of God is grounded on Christ: the patriarchs then, though it were but a temporal promise, which was made, yet in believing of it, did repose their trust upon God's mercy in Christ: but both these answers are unsufficient, for they show not directly that Abraham was justified by faith, but only by a certain consequence.  
3. Therefore the best answer is, that Abraham in this multiplying of his seed did understand Christ: for his faith had respect not only unto this promise of the multiplying of his seed, as the stars of heaven, Gen. 15.5. but to the other promises before going, as that in his seed all the families of the earth should be blessed, Gen. 12. And that in these promises the Messiah is understood, thus it may appear: 1. because so S. Paul expoundeth seed, of Christ, Gal. 3. and the Hebrews also do understand this seed wherein all the families of the earth shall be blessed, of Christ. 2. this multiplying of Abraham's seed, as the sand of the sea, or stars of heaven, was not fulfilled in the carnal seed of Abraham, which contained itself within the compass of Canaan, but it was accomplished in the spiritual seed of Abraham, in the conversion of the Gentiles to the faith of Christ. 3. neither could that blessing of all the families of the earth be understood of any carnal blessing, but of the spiritual benediction of the Gentiles converted to the faith of Christ: as it is said, Isa. 53.11. My righteous servant by his knowledge shall justify many. 4. yea in that they are promised to be as the stars of heaven, that is, shall have celestial glory, this promise the seed of Abraham could not attain unto but by Christ the king of glory, Psal. 24.8. 5. our blessed Saviour saith, that Abraham was glad to see his day, he saw it and rejoiced: which showeth, that he had an evident knowledge and express faith of Christ. Pareus, Perer.  
4. But Stapleton in Antidote. denieth that this faith of Abraham was a special faith of the remission of sins, but only the Catholic faith, which is to assent unto every word of God. Contra. 1. If Abraham did assent unto the word of God, then also to this word concerning the remission of sins in Christ, unless they will deny, that Abraham had any word at all for the remission of his sins: whereupon then arised that his singular joy in Christ, for wherein can a man joy, then in the remission of his sins, and consequently that his name is written in heaven? Luk. 10.20. 2. If they hold the hope, and assurance of remission of sins to be no part of the Catholic faith, as indeed the Papists do not make it, let them keep such Catholic faith to themselves: we will none of it: what comfort can one have in that faith, which can not assure him of God's favour and of the remission of his sins?   

7. Quest. Why Abraham's faith was imputed unto him at this time, and not before.  
Although Moses than first maketh mention of Abraham's justification by faith, Gen. 15.6. yet it hath relation to all other acts of his faith going before, for it was an act of faith, that Abraham obeyed God to go out of his country, and to dwell in a strange land, Heb. 11.8. and other promises, as Gen. 12.3. and 13.16. also Abraham believed, wherein he showed his faith: yet Moses reserveth this commendation of Abraham's faith to this place, for these reasons:  
1. Moses would not strait upon the first promise made, Gen. 12. speak of Abraham's justification by faith, before he had brought forth divers excellent and glorious works, that his justification might appear to be of his faith, not by works, so Faius, and Tolet. annot. 5.  
2. Neither would Moses defer this testimony of Abraham's faith unto that act of his in offering his Son to be sacrificed: but he setteth it down here, as soon as he had received an express promise concerning his seed, which was Christ: that it might appear to be faith in Christ, and none other whereby he was justified: before this Abraham had received some general promises concerning Christ, as that in Abraham all the families of the earth should be blessed, Gen. 12.3. and that his seed should be as the dust of the earth: but the seed out of his own bowels was not promised until now. Tolet. Faius.  
3. Further, than was his faith commended, because it had at that time been thoroughly tried, when he thought that Eliezer his servant should be his heir.  
4. And though Abraham had faith before, yet was it still more perfected: and Abraham was now more certainly persuaded of his justification, and therefore he is said now first to be justified, though indeed by the same faith, he had been justified before. Pareus, dub. 2.   

Quest. 8. What imputation is, and what to be imputed.  
1. This word is distinguished according to that, which is imputed, as sometime that which is evil is said to be imputed, sometime that which is good,  
1. An evil thing is imputed two ways, either rightfully, as when a sin is worthily imputed to him, that committed it, as Quintilian putteth this case, lib. 5. c. 10. utrum caedes ei imputanda sit, etc. whether the murder be to be imputed to him, that began the strife: or it is imputed wrongfully, as adultery was imputed to Susanna her charge without cause. 2. a good thing is imputed three ways. 1. iure, by right, as the reward is imputed to the work by debt, as the Apostle useth the word here, v. 4. but then this word imputed is taken for to give, and it is improperly called an imputing. 2. iniuria, by wrong, as when innocency is imputed to a malefactor, which is forbidden, Prou. 17.15. to justify the wicked. 3. gratia, by grace and favour, a thing is imputed, but not against right, propter alienum meritum, for an others merit, and so are we said to be justified by faith in Christ, Pareus: like as when a Creditor of grace and favour accepteth a debt to be paid, and accounteth it discharged, when yet the party indebted is not able to pay it: in this sense is the word taken, Numb. 18.27. Your offering shall be reckoned unto you, as the corn of the barn, it shall be so counted, or be in stead of it, though it be not it, Faius.  
2. This word to be imputed, likewise is taken either Physice, in a Physical sense, as when a plant is said to be imputed, that is, set in or graft into the stock, or relate, by way of relation, when a thing is imputed by way of acceptation and favour, as when the victory archieved by the soldiers, is for honours sake ascribed unto the captain though absent, or when the captain to whom the spoil belongeth giveth it unto the soldiers, that did not fight for it: and thus is the righteousness of Christ, which we wrought not ourselves, imputed unto us by faith.  
3. And thus for faith to be imputed for righteousness, or to be justified by faith, of faith, or through faith, are with S. Paul taken for one and the same thing.   

Quest. 9 How Abraham's faith was imputed to him for righteousness.  
1. Origen thinketh that Abraham's faith, was imputed to him now for righteousness, because it was perfect, whereas before until now it was only in part: and hereof it is, that whereas it is said of the Israelites, Exod. 14.31. they believed the Lord, and his servant Moses, yet they are not said to be justified by this faith, it was for that their faith was not perfect, as was Arahams': But 1. no man's faith can be perfect here, for as we know in part, 1. Cor. 13.12. so is our faith in part. 2. that belief, which there Moses speaketh of, was of an other kind, it was not a justifying faith, which is joined with confidence, for they reposed not their trust in Moses: but it was only a believing and giving credit unto God, and his minister Moses.  
2. Neither was Abraham justified merito fidei, by the merit and worthiness of his faith: as by the work and act thereof, as the Romanists teach: and Origen gave occasion of this error, who thinketh, as it is here said of faith, it was imputed for righteousness, idem de aliis vertutibus dici potest, that the same thing may be said of other virtues, as humility, wisdom, may be reputed unto justice, etc. But this is a manifest error: for faith or any other virtue, as it is a work cannot justify, because it is but an act of one virtue, and so not obedience and conformity to the whole law: and beside we are said to be justified by faith without works, than neither faith nor any virtue justifieth as a work.  
3. Neither yet is faith taken here by a synecdoche, when one part is taken for all, as including works, as P. Martyr reporteth their error, for faith cannot include that which it excludeth: if faith justify without works, then under works, cannot faith be comprehended.  
4. Here also we refuse that corrupt note of the ordinary gloss: that to him which believeth, si non habet tempus operandi, if he have not time to work, faith only sufficeth to righteousness: but to him that hath time to work, the reward shall be given, not according to his belief only, sed secundum debitum operationis, but according to the debt of his work: But two ways is this gloss erroneous, 1. because it flatly contradicteth the Apostle, who affirmeth where faith is counted for righteousness, there is no reward due by any debt, v. 4.5. 2. it is impossible, that he which hath a justifying faith, should be without some works: as even the thief upon the cross showed his faith by his works, in confessing his sin and honouring Christ.  
5. Tolet also here is very nice and curious, he will not have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here to be interpreted by the word imputo, to impute, but by the word reputo, to repute: the difference between the which two is this, reputatur id, quod tale non est, ac si tale esset, etc. that is reputed, which is not such, as though it were such: to impute is to make one the cause of some commodity and discommodity, ac si ille talis rei author esset, as if he were the author of it, etc. 1. so then faith is said not to be imputed but reputed for justice, because the act of faith is imputed for justice: for when it doth not bring justice of it own nature, ut est actus hominis, as it is an act of man, yet it is so accepted of God. 2. and therefore he misliketh the word imputed, because we thereupon gather, that there is no justice given unto man, whereby he is made just, but the justice of Christ reputed: but he affirmeth, that there is a justice verily given unto man, by faith, which God accepteth for justice: as the fight of the brazen serpent did verily heal, not by the virtue of the fight, sed ex divino beneplacito, because it so pleased God. 3. for if the word imputed, not reputed had been here used, the Apostle would have said, he imputed unto him, etc. not it was imputed: to this purpose, Tolet. annot. 7.  
Contra. 1. We say that justice is both imputed, and reputed unto us by faith, for first Christ's righteousness is imputed and made ours by faith, and then it is reputed and accepted, as if we had ourselves performed it: neither can there be any reputed justice, but it must first be by imputation. For God in his justice cannot hold or repute him for just, that is not just, unless for an others righteousness he be reputed and counted just. 2. That figure of beholding the brazen serpent doth make more for imputation of justice, than reputation only: for they which looked upon the serpent, were not reputed as healed, but verily were healed from the biting of the serpent, by the imputation and application of the virtue apprehended by the sight of the serpent: so we are truly healed from our sins by the imputation of Christ's righteousness. 3. that which S. Paul uttereth in the passive, it was imputed, Moses expressed in the active, he imputed, so that the sense is all one, and seeing Tolet following the vulgar Latin readeth, v. 8. Blessed is the man, to whom the Lord imputeth not sin, why should not the same sense of the word be retained here?  
6. Wherefore then all these cavils being thus removed, we infer, that Abraham was justified by faith, not materialiter, materially, as it was an act: but relate, and obiectur, as it hath relation unto the object the justice of Christ, and organic, instrumentally, as it applieth and apprehendeth the righteousness of Christ.   

Quest. 10. Whether Abraham were justified by any thing beside his faith.  
1. It will be objected, that Genes. 22.18. after the Lord had tried Abraham's obedience and faithfulness in offering his son, the Angel said unto him in the name of the Lord, because thou hast done this thing, I will surely bless thee, etc. here the Lord seemeth to bless Abraham for his obedience, not because of his faith: to this we answer, that it is not said that Abraham was justified by this fact: he was justified long before by his faith: but that the Lord rewarded Abraham's obedience, with ample and large promises: and so the Lord crowneth in mercy the works and obedience in his servant.  
2. Object. As it is said here that this faith and belief was imputed unto Abraham for righteousness: so Psal. 106.31. Phineas act in killing the adulterer and the adulteress, is said to have been imputed to him for righteousness.  
Answ. There is an universal and particular justice, that is personae, of the person, the other is facts, of some particular fact: so in this place in the Psalm, the Prophet speaketh not of that universal justice whereby one is counted just before God, but of the particular justification & approbation of Phineas his fact: which otherwise might have seemed to be unlawful, because he did take the sword being a private man, but because he did it in the zeal of God's glory, the Lord approved it: Phinehas by that act being but one, could not be justified before God; for the law saith, cursed is he that continueth not in all things, which are written in the law: one act then of obedience could not justify Phinehas before God: but that particular act was accepted and approved: so Deut. 14.13. the restoring of the pledge before the Sun go down, is said to be one's righteousness: that is, the Lord would accept it as a work of righteousness, pleasing, and acceptable unto him: But in this place the Apostle speaketh of universal justice, whereby a man is justified and counted just before God: to this purpose Pareus dub. 3. Martyr. Faius.   

Quest. 11. How S. Paul and S. james are reconciled about the manner of Abraham's justifying.  
S. Paul saith here, v. 3. that Abraham believed God, and it was counted unto him for righteousness: but S. james saith, c. 2.23. Was not Abraham our father justified by works, when he offered his son Isaac?  
1. Tolet would thus reconcile them, that S. Paul should speak of works going before Abraham's justification, and without them he was justified; but S. james of works, that followed after whereby Abraham was justified: But this solution will not serve his turn: for Abraham before this time, when he is said to have been justified by his faith, had done many excellent works, after he had believed God's promises, in obeying his calling, and leaving his country, which things he did by faith: and yet he was justified without any such works: S. Paul then excludeth even such works as followed his justification.  
2. Wherefore the true reconciling of them is this. 1. that S. Paul and S. james speak not of the same kind of justification: the one reasoneth of the manner and causes of our justifying before God, the other of the signs thereof before men. 2. they speak of a diverse subject, S. Paul of Abraham, iustificando, to be justified, S. james justificati, of the same being justified. 3. S. Paul of the justifying of the person, S. james of the justifying of a particular fact, Gryneus: see in the former chapter, controv. 21.   

Quest. 12. Of the explication of the 4. and 5. verses.  
v. 4. To him that worketh. 1. Here are three expositions set one against the other, of him that worketh, and worketh not, but believeth: of the debt, and favour, or grace, of the wages and imputation, Mart. and by him that worketh is understood him, that worketh with an intent thereby to merit or to be justified: for he that believeth also worketh: but he is said not to work. secundum quid, after a sort, because he doth it not to that end to merit by it.  
2. This the Apostle speaketh by way of concession, using a civil axiom taken from human affairs: not that indeed before God any wages by debt is due unto any that worketh, Beza. the Apostle than speaketh thus by way of supposition, ex hypothesi, Faius.  
3. This Origen not well understanding, but supposing that the Apostle indeed speaketh of such as are rewarded for their work before God: and not seeing, quod ullum opus ex debit● remunerationem Dei poscat, that any work by due debt can require reward at God's hand, he turneth the Apostles meaning an other way, and by debts understandeth sins: as they are called in the Lord's prayer, and so he also thinketh he speaketh of the wages of sin, as S. Paul saith, Rom. 6. That the wages or stipend of sin is death: But the Apostle here speaketh evidently, of the wages due unto good works, not to evil: the wages is not counted by favour: but in rendering the wages of sin, there is no favour but justice.  
4. The Schoolmen likewise are grossly deceived, who thinking the Apostle doth set down this as a positive rule before God, have here devised two interpretations. 1. they understand this working, and not working, of the works following justification: and so he that worketh is rewarded vot of favour only, because of his faith, but for the debt also of his works, gloss. interlin. but he that worketh not, that is, hath no time to work is rewarded only of grace: But this gloss is convinced of many errors. 1. in joining faith and works together, whereas the Apostle before, c. 3.28. ascribed justification to faith without works. 2. to say that our works are rewarded by debt, is to make God indebted unto man for the work, which is not far from blasphemy. 3. he that hath true justifying faith can never be without some works or fruits thereof, be his time never so short, as appeareth in the thief upon the cross.  
5. Gorrhan beside this exposition hath an other, to understand the Apostle to speak of works going before justification: and then he giveth this sense: that to him which doth some good works before faith, if he should be rewarded, the reward should be of debt, which is false, for than it should not be of grace: but to him that worketh not any such work before faith, righteousness is imputed by faith, etc. Here also are diverse errors. 1. ●o imagine, that there can be any good works at all before faith. 2. he imagineth the Apostles speech to be conditionalll, if any reward be given, whereas the Apostle setteth it down positively, the wages is counted not, if it be. 3. the Apostle speaketh in all that discourse of all works whether going before justification, or following after: for all works of the law are excluded, c. 3.28. now all good works are such as the law requireth, therefore even such good works are shut out from justifying, as well such as follow justification, as go before. 4. all these errors arise out of the misunderstanding of this place, where the Apostle speaketh by way of supposition, from the civil use of rewards among men: that if there were any such meritorious working before God, the wages should in like manner be due by debt.   

Quest. 13. Of the diverse kinds of rewards.  
1. Wages or reward is either due by debt, per proportionem operae cum re, by the proportion of the work with the reward, after a Geometrical kind of proportion: as when a labourer is covenanted with to have so much for his work, as in a due estimation it is valued at: there is a wages which is of favour by promise and not by debt, and then it signifieth the same thing that fructus, a kind of fruit or commodity that followeth one's labour, as Psal. 127. the fruit of the womb is called a reward, and so life eternal is called a reward, because the Lord hath promised to give it as a fruit following the labour of his Saints, Fai.  
2. And further life eternal is called a reward by a certain similitude, because that as in civil works the reward cometh after the work is done: so life eternal followeth after men's fruitful labour in this life, Mart. and again it is called a reward, in respect of the thing done, not for the manner of the doing: because that as the wages is given to the worker of debt, so is salvation rendered to him, which believeth of grace, Pareus.  
3. But properly eternal life is not a wages or reward, for these reasons. 1. because the things are not equal, which are given and received, the eternal reward, far exceedeth the worth of our temporary and imperfect obedience. 2. he that meriteth the wages, most do it ex proprio, of his own: but we have nothing which we have not received: it is not our own. 3. he that meriteth must be no way bound unto him that payeth the wages, for his service: but all that we do or can do, it is our duty to do.   

Quest. 14. How it standeth with God's justice to justify the wicked, v. 5.  
v. 5. But believeth in him, that justifieth the ungodly: this may seem to be contrary to that Exod. 34.7. where the Lord saith, he will not hold the wicked innocent: and Prou. 17. it is called an abomination to justify the wicked.  
1. Bucer hereunto answereth, that S. Paul here speaketh of the first justification, which if it should not be of the wicked, none at all should be justified, for we are all the children of wrath, and the Lord findeth us all wicked before we are justified: But Moses speaketh of him, which continueth in his sin and disobedience afterward.  
2. Gryneus thus answereth, that although it be not lawful for a man to justify the wicked, yet God may do it, that is omni lege superior, above all law: and the reason of this difference is, because God only hath right and power to forgive sins, because they are committed chiefly against him, Faius.  
3. Pareus addeth further, that then it is unjust to justify the wicked when as it is done without cause, and against the rule of justice, there being no satisfaction made by the offender himself, or some other for him: but with God it is so, for he justifieth the wicked having received a sufficient satisfaction by the death of Christ, who hath paid the price of our redemption.  
4. To this also may be adjoined, that this must be understood in sen su diviso, in a divided sense, that God justifieth the wicked: not him that remaineth wicked, but was so before he was justified: Faius. Anselmus understandeth him to be wicked, that believeth not: he then which believeth, is no longer to be counted wicked: so than whom God justifieth be also sanctifieth, and of an unrighteous man he is made righteous: which righteousness is imperfect here in this life, and therefore it cannot justify, Par. dub. 4.   

Quest. 15. How our sins are said to be forgiven and covered, v. 7.  
1. First it is here to be observed, that whereas S. Paul bringeth in this testimony out of the Psalms, Blessed are they whose iniquities are forgiven, and whose sins are covered, to prove the former proposition that God imputeth righteousness without works: that these two to remit and cover sins, and to impute righteousness, are taken for one and the same thing: for it is the obedience and righteousness of Christ, whereby both our sins are remitted, and justice imputed unto us: As Luk. 18.13. the Publican saith, O God be merciful unto me a sinner, and it is said of him, v. 14. that he went home justified, etc. so then for God to show mercy in forgiving sin, and for man to be justified, do both concur together, and the one doth necessarily follow the other.  
2. Further the privative graces of the spirit, as in the remitting of sin, the hiding of iniquity, and the not imputing of sin, are not severed from the positive graces, as in the imputing of righteousness, Gryneus.  
3. Now sometime sin in Scripture is said to be remitted, sometime to be hid, and covered, and further to be not imputed, likewise to be washed away: which are all the same in effect, but yet in a diverse, respect: for there are four things to be considered in sin. 1. the first is the inordinate act of sin, which being once done cannot be undone: this is said to be covered, not as though it were not, but because it is not imputed, the Lord seeth it not to punish it. 2. there is in sin, the offence committed against God, which the Lord is said to forgive and remit, like as one man remitteth and forgiveth the injury and wrong done against him. 3. there is the blot and stain of sin, whereby the soul is defiled and polluted, and that is said to be washed away. 4. there is the guilt of eternal death, in respect whereof sin is said not to be imputed, Faius.  
4. Now the reason, why these are all one, to impute righteousness, to remit sin, is this: because these are immediately contrary one to the other, to be a sinner, and to be just: he that is a sinner is not just, and so consequently he that is just, is reputed no sinner, Par. dub. 5.   

Quest. 16. In what sense circumcision is said to be a sign, and wherefore it was instituted.  
1. It was signum memorativum, a sign of remembrance or commemoration of the covenant, which was made between God, and Abraham, and of the promises, which he received: namely these three, 1. of the multiplying of his seed. 2. of inheriting the land of Canaan. 3. of the Messiah which should be borne of his seed.  
2. It was signum representativum, a representing sign of the excellent faith of Abraham as it is afterward called, a seal of the righteousness of faith. 3. it was signum distinctivum, a sign of the distinguishing the Hebrews from all other people. 4. it was signum demonstrativum, a sign demonstrating or showing the natural disease of man, even original sin, and the cure thereof by Christ. 5. it was signum praesigurativum, a sign prefiguring baptism, and the spiritual circumcision of the heart, Perer.   

Quest. 17. In what sense circumcision is called a seal of the righteousness of faith, v. 11.  
1. Origen thinketh, that it is so called, because in circumcision was sealed, and lay hid and secret the righteousness of faith, which should afterward be revealed and unfolded in Christ, and that it was a sign in respect of the believing Gentiles, and a seal unto the unbelieving jews, shutting them up in unbelief, until they should be called in the end of the world: But 1. in this sense it was not a seal to shut up and keep secret, seeing that Abraham was commended for his belief, and the justice of faith was not unknown, or as a● hid and secret thing to the fathers. 2. Neither doth S. Paul here speak of unbelievers, but of those which believe, whose father Abraham was.  
2. Chrysostome and Theodoret expound circumcision to be a seal, that is, testimonium fidei acceptae, a testimony of faith received: but a seal serveth more than for a witness or testimony, there are witnesses used beside.  
3. Thomas thinketh it was called a seal, that is, expressum signum, an express sign, having a similitude of the thing signified: as because he was promised to be a father of many nations, he received this sign in the generative part: But though a seal have the mark or print of the stamp, yet is it not called a seal for that, but in respect of the thing sealed and ●●●ified.  
4. Neither doth it only signify signum distinctivum, a distinguishing sign of the people of the Hebrews from others: for it had been enough to say it was a sign.  
5. But because a seal is more than a bare sign, it is for confirmation as king's letters pa●●●ts are sealed for better assurance: circumcision therefore served as a seal, ut obsignaret 〈◊〉 fidei, to seal the righteousness of faith: by the which seal the promises of God cordibus imprimuntur, are imprinted in the hearts, Calvin.   

Quest. 18. Whether the mystery of faith in the M●ssiah to come were generally known under the law.  
The occasion of this question here is, because the Apostle saith, that circumcision was the seal of the righteousness of faith: seeing then, that all the people were circumcised, it may seem, that generally all of them had this knowledge of the Messiah to come.  
1. Augustine as P. Martyr citeth him, seemeth to be of opinion, lib. 3. de doctrine. Christian. that only the patriarchs and Prophets, and more excellent men, being illuminate by the spirit did apprehend this mystery of faith, in the Messiah to come, and that the common people did only know in general, that God was worshipped by those signs and ceremonies, which were prescribed in the law, but the end and scope of them they did not know: But by three aguments it may appear, that the knowledge of the Messiah was more general. 1. the Prophets did every where show the insufficiency of the external ceremonies and sacrifices, that they were not those things; which God required at their hands: so that the people could not be ignorant, by the continual doctrine of the Prophets that some further thing was signified thereby. 2. yea the Prophet Isay hath most direct prophecies of the Messiah, that by his stripes we are healed, and that God had laid upon him, the iniquities of us all, c. 53. 3. at the coming of Christ it is evident that there was a general expectation of Christ: as Philip said to Nathanael, joh. 1.45. We have found 〈◊〉 of whom Moses did write in the law, and the Prophets: and the woman of Samaria said, job. 4.25. I know well that Messiah shall come.  
2. But though the knowledge of the Messiah, were more generally revealed, then to the patriarchs and Prophets only: yet is it not to be thought, that the people did know in particular the meaning of every ceremony, but only generally, that they aimed at the Messiah: neither yet had all the people this knowledge: there were some carnal men among them, which only did adhere unto the external signs, ex Mart.   

Quest. 19 Certain questions of circumcision: and first of the external sign, why it was placed in the generative part.  
1. Hereof these three reasons may be yielded. 1. by that part of being the instrument of generation was signified the propagation of original sin: that like as the circumcised parents did yet beget children with their uncircumcised part: so the regenerate parents had children, which had need to be regenerate. 2. it was a sign of God's covenant both to them and their posterity, as the Lord promised to be their God, and the God of their seed. 3. Christ was thereby signified, that he should come of the seed of Abraham.  
2. And though this seemed in itself a mean and base sign, yet because it was instituted by God, it is not to be basely esteemed of, as profane Celsus and julian scoffed, because our first parents were forbidden to eat an apple: so the jews and Gentiles derided the cross of Christ, as a weak means unto salvation: like as Naaman despised the Prophet's counsel to be washed 7. times in jordan: but these considered not, how that in all these things not so much the external precept is to be respected, as the institution of God.  
3. Now why circumcision was limited unto the eight day. Chrysostome rendereth these two reasons, because the infant in his tender age, facilius doloris circumcisionem sufferre possit, can more easily bear the grief of circumcision: and beside hereby he saith was signified nihil animae conducere, that circumcision was not available any thing at all for the soul: P. Martyr maketh this the reason thereof: 7. days he would have to signify this present world, and the 8. day the resurrection, when all corruption of the flesh shall be laid aside, which was signified by circumcision: But of these three reasons the first is most probable: other reasons there are which are more fully handled and discussed, Hexapl. in Gen. c. 17. whether I refer the studious Reader.   

Quest. 20. Certain doubts removed, and objections answered, concerning circumcision.  
1. It is doubted how circumcision was a peculiar mark of distinction for the Hebrews seeing that other nations used circumcision, as the Arabians, Phoenicians, Egyptians, and at this day the Turks: to this it may be answered that some nations among the Gentiles retained circumcision by an apish imitation of the Hebrews, but they did abuse it superstitiously, and did not keep the rite of institution, as the Lord had appointed it: 1. they did abuse it to superstition: for they imagined that by the blood of the infant the evil spirits were chased away, as Ambrose observeth, lib. 2. de Abraham: And the superstitious jews have the like conceit at this day, when the child is circumcised they hold under a vessel of earth, into the which they cast the foreskin that is cut off, thinking thereby that the devil having his food (because dust was appointed to be the serpent's meat) will depart from the child. 2. The Egyptians used to circumcise the females among them as well as the males. 3. the Hebrews circumcised at 8. days old, but the Egyptians at 14. years, as do the Turks also.  
2. It is further objected, that circumcision was an imperfect sign, because it was appointed only for the males, the females were not circumcised.  
Answ. Yet the privilege and benefit of circumcision, was extended also unto the females, which were counted with the men, the unmarried with their fathers, the married with their husbands.  
3. But further thus some object: if the foreskin be not according to nature, why is it suffered to grow? Answ. As though for the furthering of the spiritual man, it be not lawful to tame the flesh: as is seen in fasting, abstinence, and other bodily exercises, which serve for the strengthening of the inward man: and so it is fit that in circumcision that part of the body should be used and employed for the service of the spiritual man, Peter Mart.  
4. Object. By this hard ceremony and rite of circumcision, many were terrified from taking upon them the profession of the Hebrews: beside it was dangerous for children, and by this cutting off the foreskin they were in peril of their lives.  
Answ. 1. Circumcision was nothing so terrible, as the sufferings of the holy Martyrs: the shedding of their blood for the testimony of jesus, was no hindrance or discouragement unto men to become Christians: but many were provoked rather by their patience to embrace the Christian faith. 2. It was fit that as infants were subject to sin, so they should receive the sacrament, which was a remedy against it: as Ambrose well saith, ut omnis aetas est obnoxia peccato, ita idonea est sacramento, as every age is subject to sin, so is it mere for the Sacrament: And by this hard entrance into their profession, they were admonished patiently to endure much for faith, and not easily to give it over: God also by his providence so brought it to pass, that very few infants died of their circumcision.   

Quest. 21. How Abraham is said to be the father of them which believe, ver. 11.12.  
1. The Apostle here affirmeth two things of Abraham, that he was counted righteous by faith, being yet uncircumcised, and that he received afterward circumcision as a seal of the righteousness of faith: and so accordingly he is said to be the father of all that believe, both the uncircumcised, because he was uncircumcised, when he first believed, and of the circumcised, because he also received circumcision as a seal of his righteousness, which was by faith.  
2. Now he is said to be the father of them which believe, not effective, as effecting in them faith and belief: for so God only is the father of believers, working in them faith, and every good gift by his spirit: but he is their father only analogice, by a certain analogy, that as fathers do transmit over their inheritance unto their posterity, so Abraham should leave one example of believing for them to follow, Pareus.  
3. And though many of the fathers also were believers before Abraham, yet none of them are said to be father of the faithful, as Abraham was, because to none of them was made the like promise concerning their posterity as to Abraham, Tolet.  
4. Now in that Abraham is said to be the father of them which believe, thereupon the Apostle inferreth, that they which are the children of faithful Abraham must also be justified by the same faith: for the fathers do leave unto their children their privileges and inheritance: like as then Abraham left unto his caranll seed his temporal inheritance, namely the possession of the land of Canaan, so unto his spiritual children he bequeathed the spiritual inheritance of justification by faith.   

Quest. 22. How Abraham is said to be the father of circumcision, ver. 12.  
1. Lyranus understandeth the spiritual circumcision of the heart, but by the words following, not unto them only which are of the circumcision, but unto them also that walk in the steps, etc. it is evident that he speaketh here of the outward circumcision which is not sufficient, unless it be accompanied with the inward circumcision of the heart, which is by faith.  
2. Anselmus thinketh that the Apostle reporteth here that which he said before, that Abraham is the father of them which believe, though they be uncircumcised: but he toucheth here rather the other part, that Abraham is the father of the circumcision also: which he further explaineth, that he meaneth not such as only have the carnal circumcision, but such as walk in the steps of Abraham.  
3. By walking in the steps, the Apostle understandeth not here the fruits and effects of faith, but rather faith itself, in which respect Abraham is said to be the father of the faithful, Beza annot. And herein they must follow the steps of Abraham. 1. he was not counted just, not by any merits or works of his, but by faith. 2. this faith was joined with a constant and full assurance: herein they must be like unto Abraham.  
4. Origen here observeth, that though at this time he were called Abram, not Abraham, when he was pronounced just by faith, Gen. 15. yet the Apostle retaineth that name, which was afterward imposed by the Lord, quod enim divinitus sumitur, observari in posterum convenit, for that which is once appointed of God, it is fit afterward to be observed.   

Quest. 23. How and where Abraham was promised to be heir of the world, v. 13.  
1. Gryneus by the world understandeth (by a Synecdoche of the whole taken for a part) the land of Canaan, which was promised to Abraham and his seed: but the Apostle speaketh here not of a temporal, but of a spiritual promise.  
2. Faius, Osiander, with others, do apply it unto Canaan also, but mystically, as it was a type and figure of the kingdom of heaven.  
3. Lyranus will have this fulfilled in Christ, to whom was given all power in heaven and earth: so also Peter Martyr, and Calvin, who allegeth that place, Heb. 1.2. Whom he hath made heir of all things.  
4. Pareus by the world understandeth the world of the faithful, and believers dispersed over the world: and so in effect it is the same, which he said before that Abraham should be the father of all which believe, whether of the circumcision or uncircumcision: So also Origen here referreth us unto that promise, Gen. 15. that in Abraham all the kindreds of the earth should be blessed: likewise Beza.  
5. As this last seemeth to be the fittest interpretation, so I think it best to join both these last together: that Abraham was made heir of the world, that is, the father of all believers in the world: yet so, as this was chiefly performed in Christ: as it is said Psalm ●● I will give the heathen for thine inheritance, and the uttermost parts of the earth for thy possession: And so S. Paul also Galath. 3. understandeth the seed of Abraham, unto whom the promise was made of Christ: to this purpose the ordinary gloss, that Abraham was heres mundi secundum propositum exemplum, heir of the world in respect of his example of believing: but Christ secundum potestatem, in regard of his power.   

Quest. 24. Wherein Abraham was made heir of the world, and wherein this inheritance consisted.  
1. This inheriting of the world is not meant of any temporal dominion, which sno●● fall unto the posterity of Abraham, as the jews dreamt, for the object of faith is spiritual, not temporal: as it is defined by the Apostle to be the evidence of things that are not seen, Heb. 11.1.  
2. It must therefore be referred unto Christ. 1. Abraham in Christ's right is promises the inheritance of the world, which should be chiefly accomplished in the celestial inheritance. 2. and now in the earth this spiritual inheriting of the world is understood of the Church of Christ, which is dispersed through the world. 3. and beside the faithful only have true tied and interest unto the temporal things of this life: which the wicked 〈◊〉 bold as usurpers: as the Apostle saith, 1. Cor. 3.21. all things are yours, and ye Christ's and Christ Gods, Pareus.   

Quest. 25. How faith is said to be made void, if they which are of the law, be heirs.  
1. Haymo by the promise here understandeth the blessing which was promised to Abraham, should in his seed come upon all nations: so that if they which were of the law and circumcision should only be heirs unto Abraham: that promise should not be accomplished, that all nations should in his feed be blessed.  
2. Origen thus expoundeth, evacuabitur id, that should be evacuated and made void, that Abraham was justified by faith: his meaning is, that the word of God should not be found true: so also Osiander taketh here faith, for the constancy of God's promises: it would follow that God did not stand to his promise: seeing the promise was made to the faith of Abraham: but faith is not taken in that sense in this chapter: but thereby is meant belief in God, and the relying upon his promises.  
3. Bucer and Calvin give this sense, that seeing faith is joined with an assured confidence and trust: if the promise were made to the keeping of the law, which being a thing impossible, would make doubtfulness and distrust in the mind, this were contrary unto the nature of faith: and so in this respect faith should be made void.  
4. Tolet here referreth us to that place, Galat. 3.17. where the Apostle reasoneth from the time: that the law, which came 400. years after the promise, could not make void the promise which was made before, but if the inheritance came by the law, then should the promise which was made first, be of no effect, which were very absurd and inconvenient.  
5. But the Apostle rather reasoneth here from the contrary and diverse nature of the law, and promise: for the law requireth works, and so the reward is of due debt, the promise is of faith, and so the reward is of grace and favour: these than do one destroy an other: for that which is of favour cannot be of desert, and due debt: if the inheritance then come by the law of works, the law of faith is made void, and so Gods promise should be frustrate, which is impossible, Pareus in ver. 14.   

Quest. 26. How the law is said to cause wrath.  
1. This is not brought in as an argument and proof of the former speech, that the promise is of no effect, if the inheritance were by the law: but it is a new argument to prove that inheritance is not by the law, by the contrary effect, because the promise procureth a blessing, but the law wrath and so malediction, therefore the inheritance is not by the law.  
2. Origen by the law understandeth the law of the members, which maketh us captive unto sin, and indeed causeth wrath: and where this law is not, there is no transgression: Haymo thinketh it may be of the law of nature: but it is evident that the Apostle speaketh of the written law of Moses: as he calleth the jews, Abraham's seed of the law, v. 16. that is, which had received the law.  
3. By wrath, some would understand the wrath and indignation in the transgressor, his contumacy and rage against God, who hath by law restrained him of his licentious liberty: Origen and Haymo refer it to the penalty of the law, as an eye for an eye, a tooth for a tooth: but it rather signifieth the wrath and indignation of God in judging and punishing of sin, not only temporally but eternally, Calvin.  
4. Now the law worketh wrath, not of itself, for it is holy, just, and good, but in respect of the weakness and corruption of man, which taketh occasion by the law as contrary unto it, to be the worse: as we see that in nature, one contrary by the resistance of an other, becometh so much the more violent: as expereince showeth in the breaking out of lightning and thunder, and in the terrible noise of gunshot, where two contraries meet together, the fiery hot nature of the brimstone, and the cold quality of the saltpetre both tempered together in the gunpowder, Mart.  
5. But although the law occasionaliter, by way of occasion procureth wrath: yet it hath an other end, and effect unto the godly: for unto them it is a schoolmaster to bring them unto Christ: so that Christ is the end of the law, not only because he hath abolished the ceremonies of the law, and so is the end and fulfilling thereof: but because the law directeth us unto Christ, who hath fulfilled the law for us, which it was impossible for us to keep.  
6. Now the holy Apostle doth of purpose thus speak of the law, as saying, that by it cometh the knowledge of sin, that it causeth wrath, that it is the ministery of death; that by this means he might abate that great opinion and estimation of the law, which the jews conceived of it, hoping thereby to be justified: but otherwise, as the law is considered in itself, he giveth it the due commendation, as afterward is showed in the 7. chapter: like as now the Preachers of the Gospel do give unto good works their due praise and commendation, but yet they detract from them, as not being able to justify us. Mart.   

26. Quest. Of the meaning of these words, v. 15. Where no law is, there is no transgression.  
1. Origen here observeth, that the Apostle saith not, where is law, there is transgression: for then all those holy men, which lived under the law, should be held to be under transgression: but he saith in the negative, where there is no law, there is no transgression. But this collection is not good, for the contrary must be inferred out of the Apostles words: where there is no law, there is no transgression, therefore, where there is a law, there is transgression, or else there should be no coherence in the Apostles words: whereas this is added, as a proof of the former clause, that the law causeth wrath.  
2. Now touching the coherence: Gorrhan maketh here two arguments why the inheritance can not be by the law, because by it, there is neither remissio poenae, remission of the punishment, the law causing wrath, nor yet remissio culpae, remission of the fault, because by the law cometh transgression. Gryneus maketh this the coherence, because idem est index, etc. there is the same foreshown both of the transgression and punishment, namely the law: But thus better doth the sentence hang together: the Apostle proveth that the law causeth wrath, by the cause thereof, for that it causeth transgression: so than transgression is set in the mids between the law, and wrath: for the law bringeth forth transgression, and transgression wrath. Pareus.  
3. But this should seem to be no good argument: no law, no transgression, therefore where there is law, there is transgression: as it followeth not, no creature, no man, Ergo, a creature, a man. Ans. The Apostle here reasoneth not à genere-ad speciem, from the genus to the species, as in the instance proposed: but from the contrary, by the like connexion of the causes and effects: as this followeth well in the like; where the Sun is not risen, there is ●● day light, therefore the Sun being risen, it is day. Pareus.  
4. Now concerning the meaning of these words, Haymo thinketh it may be understood either of the law of nature: and so infants not yet having understanding of this law, cannot be transgressors against it: or of the evangelical law, which the Pagans not having, are not held to be so great offenders, as they which have received it: or of the moral law of Moses, where that law is not non est tanta praevaricatio, neque sic imputatur, there is not so great transgression, neither is it so much imputed. This latter sense is to be preferred: for throughout this chapter the Apostle understandeth the law of Moses.  
5. And further for the true understanding of these words, it must be observed, 1. that the Apostle saith not, where is no law, there is no iniquity: for the old world and the Sodomites committed iniquity, before the law was written: but he saith there is no transgression, which is referred to the law written, gloss. ordin. 2. this is simply true of things indifferent, as were the ceremonies, before they were commanded by law, for than it was no sin to omit them: but of things evil in their own nature it must be understood after a sort, that there was not so great transgression before the law was given, as after, Lyran. 3. and hereof these two reasons may be given, both quia homines nituntur in vetitum, men are most bend unto that which is forbidden, and so by the prohibition of the law, the stubbornness of man's heart was increased: as also because by the law came the knowledge of sin: and so the servant that knoweth his masters will and doth it not, is worthy of more stripes, Lyran. 4. So then the Apostle denieth not, but that sin which is committed against the conscience, even where there is no law, is sin, non est reus tantae transgressionis, etc. he is not guilty of so great transgression, as he which knoweth the law and breaketh it, Calvin.   

Quest. 27. Who are meant by Abraham's seed, which is of the Law, v. 16.  
1. The Apostle in this verse urgeth two arguments, to prove that the inheritance is not of the law, but of faith: because it is of grace, for to be justified by faith, and by grace, with the Apostle, are all one: and because the promise is firm: but if it were by the law, it should be uncertain and not firm, because of man's weakness, who is not able to perform the law: Calvin. Chrysostome further saith, that the Apostle here speaketh of two chief good things, or benefits: the one is quod quia data sunt, firma sunt, the things which are given are firm: the other, quod universo semini data sunt, they are given to the whole seed of Abraham.  
2. By the seed which is of the law, 1. Origen understandeth them that unto the natural law, do join also faith: so that he would have one and the same seed here understood, which is of the law, and of faith also: but it is evident, that the Apostle saying, Not to that only which is of the law, but to that which is of faith, etc. doth make a manifest distribution and distinction, of those which are the seed according to the law, and of those which are not, but of faith. 2. Some understand this clause of that seed, which de operibus legis praesu●mit, doth presume of the works of the law: gloss interlin. ordinar. but unto such as depend upon the works of the law, the promise appertaineth not at all. 3. Therefore, by those of the law, he meaneth the believing jews, to whom the law was given: and the same before he called v. 12. them which were of the circumcision, Pareus: and he meaneth not those which were only of the law, but of faith also, that is, were believers though of the circumcision: for here is a distinction of the seed of Abraham (now none are his seed, which have not saith) whereof some are believers of the circumcision, and so of the law: some are believers only, and are not of the circumcision. Beza. annot.  
3. But here the words stand thus in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to that of faith, Abraham: Erasmus would refer the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that, not unto seed, but unto Abraham: and so he maketh two Abraham's, one which was justified by faith being uncircumcised, the other justified by faith when he was circumcised: like as the Scripture maketh two Adam's one heavenly, an other earthly: But the Scripture no where setteth before us two abraham's: and the Apostles meaning is evident, that he speaketh distributively, of the seed of Abraham, one of the law, and the other only of faith. Beza.   

Quest. 28. Of the meaning of these words, v. 17. I have made thee a father of many nations, before God.  
1. Oecumenius joineth this with the former words, as it is written, as though the meaning should be this, it is written before God: and therefore it is worthy to be received: but it was evidently, that this testimony was taken out of Scripture, and so the testimony of God himself.  
2. Origen interpreteth thus, before God, that is, by God, he was appointed to be a father of many nations: but this were superfluous: for the words themselves, I have made thee a father, do evidently show without any other addition, that it was God that had made him, and called him to be a father, etc.  
3. Chrysostome, Theophylact, Theodoret, do take the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which signifieth as well against, or answerable, or before) here in the first sense, that Abraham was made the father of many nations, instar vel ad exemplum Dei, like, or after the example of God: and that in two respects; both because as God was an universal father, not of one nation, but of all, so was Abraham: and as God was a spiritual father, not by carnal generation, so was Abraham also: thus also Martyr and Pareus: But learned Beza observeth, that this wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against, is no where in the new Testament taken in that sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like.  
4. Lyranus with the gloss understandeth it of Abraham's righteousness and uprightness, that he walked uprightly before God, as the Lord said unto him, Gen. 17.1. Walk before me, and be thou upright: But the Apostle throughout this discourse insisteth upon Abraham's righteousness by faith, not by works.  
5. Haymo referreth it to Abraham's faith, and so maketh this difference of those which believe; that some believe God, but not before God, because their faith is only in outward show, and profession, and not in heart: but they believe before God, that believe and trust in him, with all their heart: but the words are not, he believed before God, but before God, whom he believed: so that this is not meant personally of Abraham's faith, but of his calling to be the father of many nations.  
6. Anselm likewise hath relation to the faith of Abraham, as it is set against the carnal generation: that by faith, not in the flesh he obtained to be the father of many nations.  
7. But it rather showeth the manner how, then the cause, why he was made the father of many nations: namely before God, by a spiritual generation, not by a carnal in the 〈◊〉 of men, Calvin, Beza. that although it appeared not so unto men, that he was the father of many nations: yet before God he was appointed to be the father of many nations 〈◊〉 faith, Osiander.   

Quest. 29. Of the meaning of these words, v. 17. Who quickeneth the dead, and calleth those things which be not, etc.  
1. Origen understandeth this of the quickening of those which are dead in their sins, and thinketh it to be specially meant of the jews, which were raised by Christ from their sins: but in the end of the chapter, ver. 24. the Apostle speaketh of the corporal raising of jesus from the dead.  
2. Oecumenius and Ambrose have special reference unto Abraham whose body is afterward said to be dead: yet it was quickened, that is made lively, and apt for generation: But this the Apostle speaketh of afterward, so that it should seem a needless repetition if it had been touched before: and it is an improper speech, to call the reviving of an old decayed body, the quickening of the dead.  
3. Some expound this place by that, Heb. 11.19. of Abraham's faith, when he offered up Isaac, He considered, that God was able to raise him up even from the dead: and this they will have understood of that act of Abraham's faith, Tolet. annot. 18. Faius: But this act of Abraham's faith, to believe that he should be the father of many nations, went long before the other act of his faith in offering up of his son.  
4. But the best interpretation is, that Abraham believed in God's omnipotency, and all-sufficiency, which is described by two effects, the one in causing that to be, which never was, as in the creation: the other, in making that to have a being again, which had ceased to be, as in the resurrection, Pareus. And so Chrysostome also understandeth it of the resurrection of the dead: but as Abraham believed thus generally concerning the power of God, yet there was a particular application to his own state at that present: that God could raise him a posterity, even out of his dead body: for so the Apostle saith, Heb. 11.29. that be received Izaac from the dead; a●ter a sort, Beza. Bucer.   

Quest. 30. How God is said to call those things which be not, as though they were.  
1. Concerning the diverse uses and acceptations of this word, to call, it is taken in Scripture specially four ways. 1. it signifieth the first motion, whereby God calleth any unto the knowledge of salvation, as Rom. 8.30. whom he predestinated, he also called. 2. it betokeneth the profession of Christianity, as the Apostle exhorteth, Ephes. 4. that they should walk worthy of their calling. 3. it signifieth to bid, command a thing to be, which was not, as Psal. 105. God is said to have called for a famine upon the whole land. 4. it is used for the distinct and exact knowledge of God, as Psal. 147. he numbereth the stars, and calleth them all by their names: so the Lord saith to Moses, I have called thee by name: But here it is taken the third way: the Lord calleth things that are not, as though they were, that is, causeth them to be, Perer.  
2. Concerning the meaning of these words. 1. Origen, Haymo, Anselmus do understand this to be spoken of the Gentiles, which in respect of their infidelity were no people before, as c. 9.25. the Apostle in this sense allegeth out of the Prophet Hosea, I will cal● them my people, which are not my people: to the same purpose, Lyranus with the interlineary gloss, I will call the things which are not, that is the Gentiles, which are of no reputation, and make them as the things that are, that is as the jews: But as yet the jews were not a constituted people, Abraham had at this time no seed at all, and therefore they were no more a people, than the Gentiles.  
2. Ambrose likewise understandeth here the Gentiles, but in an other respect: they were not of the seed of Abraham, and yet they should be counted his children, as though they were of his seed: But the Apostle speaketh here of all Abraham's seed, that he believed he should be the father of many nations, not only of the Gentiles but the jews also.  
3. So likewise Beza in his annot. and Bucer in his commentary do distinguish these two clauses: that the first, which quickeneth the dead, should be understood of the circumcised jews, which came out of Abraham's loins, being in a manner dead: the other which calleth things that are not, etc. of the Gentiles, that of no people, were made a people: like as john Baptist said, that God out of the very stones was able to raise up children to Abraham: But we refuse this also upon the former reason, because the Apostle speaketh here of the whole posterity of Abraham, whether jews or Gentiles, he as yet having 〈◊〉 feed at all, and therefore it could not be distinguished.  
4. The ordinary gloss hath reference here to God's election, elegit qui non sunt, he elected those, which as yet were not: they were not yet to whom the promise was made, sed quibus promissum est, & ips● promissi sunt: but they are also promised to whom the promise is made: But the Apostle speaketh not here of God's election, which was before all time, but of a promise made unto Abraham in time, which he believed, that he should be the father of many nations.  
5. It remaineth then, that the Apostle here hath reference unto the creation of the world, when all things were made of nothing: which is described by the name of calling, ut maiorem eius rei facilitatem in Deo declaret, to show the greater facility and easiness of this work in God: with whom it is as easy to make a thing to be, as for us to name or call it: thus Chrysostome, Faius. But this faith of Abraham concerning Gods creating power, hath here a special accommodation: that as God was able to make the things that are of nothing, so Abraham doubted not, but that God was able to give unto him a feed, as the stars of heaven in multitude, he yet having no feed at all: this I take to be the true meaning.   

Quest. 31. Whether it be peculiar to God only to quicken, and raise the dead.  
1. It will be here objected, that this seemeth not to be peculiar unto God to quicken the dead, seeing not only Prophets and Apostles have raised the dead, but the Pythonisse also called up Samuel: and in foreign histories, Aesculapius is reported to have by medicine revived two, Capaneus and Lycurgus, and Polyitus raised Glaucus Minoes' son, and Draco raised an other Draco, Apollodor. biblioth. lib. 3. p. 134.  
Answ. 1. This power of quickening the dead is peculiar unto God, for as he was the first author, and Creator of life, so he only is able to restore life: the Scripture saith, joh. 5.26. as the father hath life in himself, so he hath given to the Son to have life in himself: this power then to give and communicate life unto others, is only in him, that is the fountain of life, that hath life in himself.  
2. The Apostles and Prophets indeed verily raised up the dead, yet not in their own power, but by the virtue and power of Christ: as Peter saith, Act. 3.12. Why look ye on us, ●● though by our own power or godliness, we had made this man go.  
3. Concerning those foreign reports, they are either to be held mere fables or else illusions of Satan: as that was of the appearing of Samuel, which was not the Prophet in his own person, but the devil in his likeness, Pareus. dub. 7.   

Quest. 32. How Abraham is said against hope to have believed under hope.  
1. Faius will not have the preprosition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be intepreted contra, against, but praeter, beside: for faith, though it be (saith he) above nature, yet it is not against nature: but for an old man to beget a child of an old woman after childbearing, it was against the ordinary course of nature.  
2. Some read above hope, Genevens. the sense is good, for Abraham's hope was from beyond the expectation of nature: but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will not properly bear that interpretation.  
3. The Syrian interpreter readeth absque spe, without hope, but not so properly, for Abraham though he saw no likelihood in nature of feed, yet was not without hope.  
4. They which read, contra spem, against hope. 1. Some have reference unto his former hope, which he had of children, when as yet he was young, and his wife young also: this hope of having a child, both of them being old was contrary to that hope, gloss. ordinar. 2. Origen distinguisheth the times: that whereas Abraham had no hope of any issue, thus complaining unto God, Genes. 15.2. behold I got childless, yet afterward upon God's promise he conceived hope. 3. but rather the diverse kinds or objects of this hope are to be distinguished, than the times: for Abraham at one and the same time, against hope believed under hope, as Chrysostome expoundeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beside or against hope: contra spem naturae, in spem gratia, against all hope of nature, he believed under the hope of grace, and of the power of God, Haymo, Lyran.  
5. Hence then appeareth the greatness of Abraham's faith: 1. both by the nature thereof, which was against reason, and the usual and ordinary course. 2. and by the difficulty of the thing promised, to be the father of many nations. 3. by the unlikelihood of the object set before his eyes: that his seed should be as the stars of heaven in multitude, Par. omnia difficultatem sonant, all things were full of difficulty, both actus fidei, the act of his faith, which was of things that appeared not: and modus, the manner, it was against hope, and fructus, the fruit and end, which was to be the father of many nations, Gorrh.   

Quest. 33. How Abraham's body is said to be dead, verse 19  
Whereas Abraham 37. years after this begat diverse children of Keturah, whom he married after Sarah, it is questioned, how Abraham's body at an 100 year old is said to be dead, that is, unapt for generation.  
1. Origen to dissolve this doubt, understandeth this deadness of Abraham's body of his spiritual abstinence and mortification, such as the Apostle speaketh of, mortify your earthly members: But if in this sense Abraham's body be said to be mortified now, than it would follow, that it was not so mortified afterward, when he had children at a greater age, by an other wise.  
2. Pererius hath one solution, in his questions upon the 18. of Genesis, that this deadness of Abraham's body, was only in respect of his own opinion: for it is said, he considered not his own body, but this deadness and unaptness of his body was not in his own opinion, but verily and in deed, as appeareth by the reason, which is yielded, because he was an hundred year old.  
3. Augustine bringeth in two solutions, lib. 16. the civit. c. 28. the first is that Abraham's body was not simply dead, and unfit for generation, but only in respect of Sarah: he might be able to beget children of a younger woman, though not of Sarah, so Lyraus Gorrhan, with others: But then this deadness had not been in Abraham's body, but in Sarahs': whereas the Apostle setteth down both the deadness of Abraham's body, and of Sarahs' womb, as two several impediments.  
4. Augustine hath an other solution, though he prefer the other: that Abraham's body was indeed dead, and unapt for generation: but his body was revived, and he received a generative faculty of God by faith, which continued also after Sarahs' death: thus answereth also Thomas, upon this place, Tolet. annot. 21. Calvin, Beza, Martyr.  
But it will be thus objected against this interpretation. 1. Augustine thus reasoneth, that it is not like Abraham's body was dead for procreation at an 100 years, seeing that although now, a man of these years cannot beget a son: yet it was not unlike then: for many not years only, but ages after Abraham's time, no less than a 1700. years, Plinius writeth of Cato, and king Massinissa, that begat children after 80. years, and I have known an old man in this age at those years to have begotten children.  
Answ. 1. If for a man at an 100 years to beget children, were not then unusual, when the age of man extended near unto 200. years: the like might be said also of Sarah, that it was not unusual for women to bear at 90. Tolet. 2. It must be considered that Abraham was worn with labour and travail, and so he might the sooner grow old, and his body weak, Calvin: as we see in these days some men's bodies are as weak at 60. years as some men's at 70. or 80. Tolet. 3. and further the disuse and discontinuance of Abraham's body all his life time in that generative faculty, made it more unapt now in his old age for procreation.  
2. Object. Pererius thus objecteth: that the Apostle maketh this an act only of Sarahs' faith, not of Abraham's, that she received strength to receive seed, Heb. 11.11. whereas if Abraham's generative faculty had been decayed, the Apostle would also have noted it, to be an act of faith in him.  
Answ. 1. In matters of fact it is no found reasoning from the Scriptures negatively; it followeth not, that if a thing be found not rehearsed in some place of Scripture, that therefore it was not done. 2. that may be omitted in one place of Scripture, which is supplied in an other; as both Genes. 17.17. Abraham standeth upon both these difficulties, that a child should be borne unto him at an hundred years, and Sarah should bear at ninety; and the Apostle setteth down both these as impediments in this place, the deadness of Abraham's body, and of Sarahs' womb; the Scripture then noting both as difficulties, and lets, we are not curiously to take exception to the contrary.  
Now although elsewhere, Hexapl. in Gen. c. 17. quest. 7.8. I seemed to incline unto Augustine's first solution; yet now upon better ground, and plain evidence of Scripture, I approve the latter rather, that Abraham had effoetum corpus, a body unapt for generation indeed, Haymo, Beza: and herein I subscribe unto Chrysostome, who rehearseth four impediments and difficulties, which yet Abraham's faith over came. 1. he believed, contra spem, against hope, because non habebat alium quempiam, etc. he had not any other, whom he knew in that manner to have received children: whereas they which followed afterward of Abraham's posterity, had the example of Abraham set before them. 2. then Abraham had himself, corpus emortuum, a dead body, this was a second impediment. 3.4. then Sarahs' womb was dead, which he calleth the third and fourth impediment: which Theophylact thus expoundeth, that Sarahs' womb was two ways mortified, semo, & sterilitate, with old age, and barrenness.   

Quest. 34. What promise of God made to Abraham it was whereof he is said, not to have doubted, v. 20.  
1. Tolet annot. 22. thinketh that the Apostle hath reference in this place, unto three promises renewed to Abraham, the last is mentioned first, v. 17. when he offered up Izaak without doubting, believing God who quickeneth the dead: the first, v. 18. which was made concerning the number of his seed, Gen. 15. and then the renewing of the promise, that he should have a son of Sarah, Gen. 17. the Apostle inferreth v. 19 and of that promise the Apostle speaketh here: But if the Apostle in the first place should have mentioned the last promise made at the offering of Izaak, it had been out of order, to mention the last first: and it hath been showed before, that there the Apostle toucheth the first promise made to Abraham concerning his seed, quest. 29.  
2. Some think that the Apostle here only aimeth at the second promise made concerning Izaak: as the Latin translator readeth, in repromissione, in the repromission or promise renewed, and so Lyran. Gorrhan take it: but the Apostle addeth, v. 22. it was imputed to him for righteousness, which imputation was at the first promise concerning Izaak, Gen. 15. when Abraham believed.  
3. Neither yet is this to be restrained only to the first promise: for at that time, no mention was made of Sarah, but Abraham is promised a son only out of his own bowels, Gen. 15. but the Apostle saith here, that he considered not his own body, etc. nor the deadness of Sarahs' womb.  
4. Wherefore the Apostle in this place joineth both these promises together, the one as touching a son out of his own bowels, in whom his seed should be multiplied as the stars of heaven, Gen. 15. and the other, that he should have this son by Sarah, Gen. 17. and although it be not said there that Abraham believed God, and it was imputed to him for righteousness: yet because Abraham did not only believe that promise which was made, Gen. 15. but other promises also, that came afterward, the Apostle applieth the same testimony unto other acts of his faith: for Abraham's faith, as Tolet well saith annot. 24. non processit in omnes actus, nisi occasione data, did not show itself in every act, but as occasion was given.   

Quest. 35. Whether Abraham doubted of God's promise.  
It may seem at the first view of that story, Gen. 17. where Moses showeth how Abraham, when the Lord promised him a son of Sarah his wife, laughed to himself, and thus said, shall a son be borne to one that is an hundred year old, and shall Sarah bear being 90. year old: and he prayeth in the same place, that Ishmael might live in God's sight: for the solution of this doubt there are diverse opinions.  
1. Chrysostome hom. 6. de poeniten. and Hierome lib. 3. cont. Pelagian. are of opinion, that Abraham offended by incredulity, and Chrysostome addeth further, that for this his son of incredulitic Abraham's posterity was punished with 400. years servitude. But this is contrary to the Apostle here, who freeth Abraham from all doubting and unbelief: And Chrysostome himself returneth this opinion, hom. 40. in Gen. there showing, that Abraham did not waver any thing at all in faith.  
2. joannes Arboreus as Pererius citeth him, disput. 9 thinketh that Abraham at the first doubted of God's promise, but afterward being strengthened and confirmed by the Lords words, he believed and cast away all doubting: of the same mind seemeth Basil to have been before, homil. de poeniten. Abraham fidelis inventus est, & tamen iuvenire est, ubi hae●verit, Abraham (in the end) was faithful, but we may find where he did somewhat stick and doubted: But the Apostle cleareth Abraham from all doubting and unbelief both first and last, Neither did he doubt of the promise of God, through unbelief.  
3. Caietan in his commentary here thinketh that Abraham doubted not at all of the truth of God, promise, but he was uncertain only how the Lords speech should be taken, whether properly or figuratively: But it is evident that Abraham understood the Lord to speak properly without any figure or mystical sense: for he saith, shall a Son be borne to him that is an hundred year old?  
4. Ambrose and Augustine do free Abraham from all manner of doubting: and think that his laughter and his question which be moved, was not diffidentis. sed de mirantis omnipotentiam Dei, of one which doubted, but rather admired the omnipotency of God: to this purpose, Ambrose lib. 1. de Abraham. c. 9 Augustine lib. 16. de civit. Dei, c. 26. But it appeareth that Abraham did cast some doubts in his mind: when after God had promised him a Son by Sarah, yet he desired that Ishmael might live in his sight.  
5. Wherefore we neither with the first impute unto Abraham any incredulity, who though he laughed, as Sarah did afterward, yet he upon an other occasion: it was in him a sign of spiritual joy, but in the other of womanly vanity and lightness: and therefore she is rebuked of the Angel, but Abraham is not reprehended: neither yet do we say, that Abraham was at the first incredulous, but afterward upon better reason was swayed: not yet do we ascribe so perfect a faith unto Abraham, as though he had no doubts at all. But that he had a conflict at one and the same time in himself: he did wrestle with his own reason, but stayed not there, he presently by faith overcame all difficulty: and that interrogation which he made proceeded not of doubting, but of a desire to be further instructed, how that thing should be, & so to be confirmed in faith: like as the virgin Marie at the time of the annunciation propounded the like question, not of any incredulity or curiosity, but only of a desire to be further confirmed in her faith: like as Gedeon and Hezekiah asked signs of God for their confirmation, wherein they were heard and their desire granted: whereas Ahaz was reproved for his perverseness, because he refused a sign, when it was offered of God: to this purpose Martyr, Calvin: for fides non respuit media à Deo instituta, licet non est illis penitus addicta, faith refuseth not the means appointed of God, although it be not altogether addicted unto them, Faius, so also Gorrhan, non fuit quaestio dubitatunis, sed admirationis, it was not a question of doubting, but admiring: see more of this question, Hexapl. in Gen. c. 17. quest. 11.   

Quest. 36. How Abraham is said to have given glory unto God. ver. 20.  
This phrase to give glory unto God is taken two ways in Scripture, and uttered of two sorts of men, either of the righteous, or of the wicked: when it is used of the righteous, it sometime signifieth the acknowledging of his truth and power, as joh. 3.33. he that received his testimony hath sealed, that God is true: or it is taken for giving thanks, in acknowledging thankfully the benefits received, as Luk. 17.18. there is none returned to give God praise save this stranger: when this phrase is uttered of the wicked, it either signifieth an acknowledging of God's justice in punishing, as 1. Sam. 6.5. the Philistims in sending a present to the God of Israel, are said to give glory unto him: that is, to confess, that it was his hand and none other, that was upon them: or else it signifieth to stand in awe of God, and to know that he is the revealer of secrets, and so to confess the truth, and not to lie in his presence: as josuah when he urged Achan to confess the truth, bid him give glory unto God, jos. 7. so they say in the same sense to the blind man, joh. 9.24. that he should give glory unto God: Now in what sense the Apostle saith, that Abraham gave glory unto God, it is diversly scanned.  
1. Chrysostome and Oecumenius thus expound it, non curiose agere Deum glorificare est, not to deal curiously is to glorify God: as curously to inquire is to dishonour God. But this rather is a sequel and effect of giving glory to God not to be curious, to give glory goeth before, as the cause of the other.  
2. Gorrhan and gloss. interlin. taketh it for praising God, de fidei suae constantia, for the constancy of his faith. 3. Haymo de acceptis beneficijs, for the benefits received. 4. Osiander, tribuens ei laudem veritatis, giving him the praise of the truth, for he that believeth not God's promises, taketh him in effect not to say the truth, and so dishonoureth him. 5. Tolet, nihil impossibile Deo credidit, he believed that nothing was impossible unto God. 6. Lyranus: he ascribed the promise not unto his merit or worthiness, but unto the goodness of God. 7. But with Beza I join all these together, agnito & collandato Deo, etc. he acknowledged and praised God that he is true and gracious: so Bucerus, illum verum, omnipotentem credit, illum, invocat. colit, etc. he believeth him to be both true and omnipotent, and doth call upon him, worship, and adore him.  
Thus Abraham's faith is set forth, quod credidit confidenter, that he believed confidently, He did not doubt of the promise of God through vnbeleefe● gratanter, he believed thankfully, because he gave God the glory: and certainly, he was fully assured, Gorrhan.   

Quest. 37. What was imputed to Abraham for righteousness.  
v. 22. Therefore even it was imputed to Abraham for righteousness. 1. Tolet will have this referred not simply unto Abraham's saith, to prove that not his works, but his faith were imputed unto him for righteousness, but unto the quality of his faith which was perfect, because he was assured: he believed confidently: But seing the Apostle addeth that it was not written for Abraham only but for us also, that faith should be imputed to us for righteousness, it is evident, that the Apostle hath not relation unto the particular quality of Abraham's faith, but generally unto the condition and nature of faith, whereby all that believe are justified: for otherwise none should be justified, but they which have the like perfect faith, as Abraham had.  
2. Origens' collection here also is not found: that because the Greek conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, is here used, inferreth, that the like may be said of other his virtues, as piety, mercy, charity, quod reputata est ad justitiam, that it was reputed unto him for justice: But this gloss is contrary unto the text, which saith Abraham believed God, and it was counted unto him for righteousness: this justice is imputed unto his faith, not to any other of his virtues: for it is the office only of faith to believe, and not of the rest: now the Apostle inserteth the conjunction, and, because the sentence is so expressed by Moses, which dependeth on the other clause, Abraham believed God, than it followeth, and it was counted to him for righteousness.   

Quest. 38. Of these words, Now it is not written for him only, etc. ver. 23.  
1. Here then is confuted their error, who think that the Prophets did write upon special and particular occasions only for that age, wherein they lived: But the Apostle showeth, that this Scripture was written for our use: as he saith again, c. 15.4. Whatsoever is written, is written for our learning, Pareus.  
2. But all things which are written of Abraham, are not written for our imitation: as his arming of himself to recover Lot, that was taken captive, his offering up of his son in sacrifice, and such like acts: for we must distinguish between the universal or general calling of those holy men, which was to be worshippers of God, and their particular, which was for some special service: in their general calling the holy patriarchs are by us to be imitated, and in such actions, as thereunto belonged, as Abraham is set forth to us an example for believing: but the particular acts, which they did by some special and extraordinary direction of the spirit, are not by us to be imitated, Martyr.  
3. Yet there is somewhat to be observed even in the singular and extraordinary acts of the fathers, worthy of our imitation: As in Abraham's readiness to sacrifice his son, thus much we learn, that as he preferred the commandment of God before the life of his son, so we should prefer the will of God before all other things, Martyr. And so Origen here observeth well, est viri sapientis, etc. it is the part of a wise man to observe, quo●●●● unum quodque opus, quod de Abrahame scribitur, etc. how every work which is written of Abraham, may be fulfilled in him.  
4. The same Origen also here hath an other good observation, not only the things written of Abraham, are written for us, sed quae de Isaac scripta sunt, similiter accipienda, etc. 〈◊〉 the things written of Isaac, are so to be taken likewise, and so of jacob, etc. for the Apostles rule is general, as is alleged before: that whatsoever is written, is written for our ●●●●ing.   

Quest. 39 How Abraham's faith is to be imitated by us.  
v. 24. But also for us, to whom it shall be imputed, etc. 1. Here the Apostle showeth that our faith must be answerable unto Abraham's in these three things. 1. first in the benefit of imputation of righteousness: as justice came unto Abraham by imputation, so also it is given unto us: the same kind of justice before was always in the Church, from the beginning of the world to the end. 2. he showeth to whom this benefit of imputation is imputed, namely, unto believers such as Abraham was: unbelievers than are excluded. 3. what must be believed: even the same thing which Abraham believed of God, that he was able to quicken the dead: so we must believe in God, that raised up jesus from the dead: in which faith two things are contained, the manner we must believe in God, which noteth a firm and steadfast assurance, and the matter which showeth three things, the author, God that raised, jesus that is raised, and the end, in confessing him to be our Lord, that is, our Saviour, Mediator, and Redeemer.  
2. But it will be objected, that Abraham's faith is inimitable, because it was great and miraculous, and a perfect faith. Answ. 1. It was a perfect faith in comparison of ours, but not perfect in itself: for there is no mortal man's faith so perfect, but it is mingled with some doubting. 2. we are not required to imitate his faith in the quantity and greatness thereof, but in the quality that we believe in God as he did: Faius: and yet Abraham's faith was a great faith rather in respect of the fathers which lived under the old Testament, then of the faithful under the new.   

Quest. 40. Wherein Abraham's faith and ours differ, and wherein they agree.  
1. They differ in promissionis specie, in the kind and quality of the promise: for Abraham was promised, beside the spiritual blessing in the Messiah, the possession of the land of Canaan, the multiplying of his seed, the victory of his enemies, the inheritance of the world: to us is only promised the inheritance of the kingdom of God. 2. in obiecto fidei, in the particular object of faith: Abraham believed in him which doth quicken the dead: but we believe in him, that raised jesus from the dead: which particular point of faith was not so plainly revealed to Abraham. 3. Abraham's faith was exemplary for us to follow, and he is made in that respect the father of the faithful: but the faithful and believers now are only the children of faithful Abraham.  
2. Now Abraham's faith and ours herein agree. 1. in the general object, which is God, that quickeneth and raiseth the dead: 2. in the manner, condition, and quality: for Abraham's faith was firm and certain, he was fully persuaded: and such must our faith be. 3. the end and scope of his faith and ours is the Messiah, the promised seed. 4. the effect is the same, the imputation of righteousness, Pareus.   

Quest. 41. How Christ is said to have been delivered up for our sins, v. 25.  
Christ was diverse ways, and by diverse delivered up. 1. he was delivered up by the determinate counsel of God, Rom. 8.31. he spared not his own son, but gave him up 〈◊〉 us all unto death.  
2. He was delivered up by himself, Galath. 2.20. Who hath loved me and given himself for me. Ephes. 5.25. as Christ loved his Church and gave himself for it.  
3. By judas: Matth. 26.21. One of you shall betray me.  
4. He was delivered up by the jews: as Pilate saith unto jesus, joh. 18.35. thine own nation, and the high Priests have delivered thee unto me.  
5. He was also delivered up by Pilate to be crucified, joh. 19.16.  
6. And lastly, he was delivered up by Satan, joh. 13.2. the devil had put it into the heart of judas to betray him, Gorrhan, Tolet.  
So then Christ was delivered up à patre permittente, of his father permitting: à scipso s● lutem hominis procurante, of himself procuring man's salvation: à judae prodente; of Iuda● betraying him: à Iudao invidente, of the jews envying him: à Pilato iudicante, of Pilat● judging him: à diabolo suggerente, of the devil suggesting, Gorrh.  
But the Apostle here speaketh of the first kind of delivering up by God his father, ●● that the ineffable counsel of God's wisdom, and mercy toward us may appear. 2. that it might be known that Christ died not by chance, or of any weakness or imbecility, ●● by the counsel of God, wherein appeareth Christ's great love in willingly offering himselve for us, Pareus: 3. that the same author may be known both of Christ's delivering to death and of his raising again: God raised him up, v. 24. Tolet.   

42. Quest. Why the Apostle thus distinguisheth the benefits of our redemption, ascribing remission of sins to Christ's death, and justification to his resurrection. v. 25.  
v. 25. Who was delivered up for our sins, and is risen again for our justification: here the Apostle seemeth to ascribe our justification unto the resurrection of Christ: where he must not be so understood, as though Christ's death only merited for us remission of sins, and not justification also: for elsewhere this our Apostle doth place our justification in our redemption by the death of Christ: Rom. 3.24. We are justified freely by his grace, through the redemption that is in Christ jesus: and S. Peter likewise faith, 1. epist. 2.24. Who his own self bore our sins in his body on the tree, that we being delivered from sin, might live unto righteousness, etc. divers interpretations then, are given of these words, to remove this doubt.  
1. Some do give this reason of this distinction: that Christ is said to be risen for our justification, that is, to be an example of newness of life: as Augustine applieth this sentence, super Psalm. 101. & ser. 2. pasch. serm. 2. Christus crucifixus est, ut ostenderet veteris homiris occasum, etc. & resurrexit ut in vita sua ostenderet vitae nostrae novitatem, Christ was crucified to show in us the dying of the old man, and he rose again to show in his living again our newness of life, etc. to the same purpose Origen, and Anselm upon this place; and likewise Thomas 3. part. quest. 56. artic. 2 that quantum ad efficientiam, in respect of the efficacy both the passion and resurrection of Christ, are the causes of both, sed quantum ad exemplaritatem, etc. but in respect of the exemplary virtue and force, the passion of Christ is the cause of remission of sins, and his resurrection the cause of newness of life: this interpretation is approved by gloss. ordinar. Gorrhan. Bellarm. lib. 2. de effect. sacram. c. 9 resp. ad argum. 5. Pererius disput. 10. number. 49. and by Stapl. Antidote. pag. 259.  
But Tolet annot. 25. misliketh this sense upon this reason; because as the one clause of this sentence is to be taken, so is the other: but the Apostle saying, who was delivered (to death) for our sins, insinuateth a satisfaction made by his death for our sins, not an example showed of mortification: therefore in the other part he must be understood likewise to speak of the cause of our justification, not of an example only. And further there is difference between justification, and newness of life: the Apostle saith, c. 6.4. As Christ was raised from the dead, etc. so we should walk in newness of life: here the Apostle speaketh of the exemplary imitation of Christ's resurrection in newness of life, which is our sanctification and regeneration, but justification is a divers thing from sanctification, which is as the frait, and the other, the cause thereof.  
2. Caietane thus expoundeth, we are said to be justified by Christ's resurrection, because we are justified by faith, which is confirmed by Christ's resurrection; and so products sumus ad justificationem, per fidem resurrectionis, we are brought unto justification, by the faith of the resurrection. And they add further, that our faith is specially directed unto Christ's resurrection: for the jews and heathen did confess that Christ died, but not, that he rose again: to this purpose Vatablus, Christ rose for our justification, that we should believe him to be the Son of God, and so by that faith be justified: to the same purpose Faius.  
But Peter Martyr resureth this opinion, because our faith must as well aim at the death of Christ, as at his resurrection: and although the jews knew that Christ died, yet they did not acknowledge, that he died for our sins, Tolet addeth this reason further, that like as the death of Christ was not an argument only, and confirmation of our faith, but the very cause of the remission of our sins: so his resurrection must be held to be not an argument, and proof of our faith, but the very cause of our justification.  
3. Tolet here bringeth in an other exposition, which he doth father upon Theodoret: Christ rose for our justification, ut communem omnibus resurrectionem procuraret, to procure the common resurrection of us all: for unless Christ had risen again, we should not have risen again.  
But 1. no where in Scripture is our resurrection called by the name of justification: 2. and our resurrection was as well merited by Christ's death, as by his resurrection. 3. if Christ indeed had not risen at all, neither should we have risen: but his body might have been kept incorruptible in his grave unto the end of the world, and then he might have risen, and we with him, but then should we have been justified: he rose therefore for our justification, not for our resurrection.  
4. Some will have these two benefits, of remission and justification, to be indifferently referred as well to the death, as to the resurrection of Christ: as Theophylact, mortuus est & exe: tatus à morte, etc. he died, and was raised from death, to free and exempt us from our evil works, and to make us just: to the same purpose Haymo, ut credentes eum passum, etc. that believing him to have suffered for our salvation, and to have risen from the dead: per hanc fidem mereamur justificari, we may be counted worthy to be justified by this faith: So Emmanuel Sa. utrunque factum propter utrunque, both of these were wrought by both these. But if both these benefits were in like sort and manner wrought by both those actions of Christ, there should appear no reason of this distinction which the Apostle useth.  
5. another exposition is, Christ rose for our justification, that is, ad eam demonstradam, for the manifestation and demonstration of it, Piscator: he had purchased indeed both our redemption from our sins, and our justification by his death and passion: but resurrectione gloriosa testatus est, he witnessed by his resurrection, that he had overcome hell and death for us, Osiand. But the Apostle showeth the very real cause of our justification, not the testification only thereof by Christ's resurrection, as his delivering to death, was the very cause of the remission of our sins.  
6. Some give this sense, he is said to have risen for our justification, quia salutis predicatio, & redemptionis applicatio generalis, etc. because the preaching of salvation, and the general application of redemption, was to follow after the resurrection, Tolet. annot. 25. to the same purpose, Pet. Martyr, our redemption was purchased by the death of Christ, but that the same might be applied unto us, spiritu sancto opus fuit, it was needful the spirit of God should be sent. These by justification understand the application, publication, and preaching of justification. But this seemeth not be so fit neither: for as in the one part of the sentence the Apostle toucheth the true working and efficient cause of the remission of sins, Christ's delivering unto death, and not the application or publication, so must the other part of our justification be understood: And Christ might if it had pleased him have given his Apostle a commission to preach his death and passion before his resurrection: yet had we not been fully justified, until he had risen again.  
7. But among the rest that exposition, which goeth under the name of Ambrose in the commentary upon this place, seemeth to be most unreasonable: that the Apostle thus divideth these benefits, to show, that as many as were baptised before the passion of Christ, solam remissionem peccatorum accepisse, received only remission of sins: but after Christ's resurrection, as well they which were baptised before, as after, esse omnes vere justification, were all truly justified: This one place doth give just occasion of suspicion, that those commentaries were not composed by Ambrose: for remission of sins cannot be separated from justification: whosover hath the one, hath likewise the other, because they are pronounced blessed whose sins are remitted before, ver. 7. but there can be no blessedness without justification.  
8. Hugo is somewhat curious to show the reason, why remission of sins is ascribed unto Christ's passion, and justification unto his resurrection: first, he saith, that Christ's passion, is both causa, meritum, figura, the cause, merit, and figure or form of remission, but it is the cause, and merit only of justification, and newness of life, not the form: it is the cause moving, that we should live in sin, for which Christ hath died, and Christ by his death merited forgiveness of our sin: and he hath given in his death a form, that as he died in respect of his bodily life, so we should die unto sin: now of newness of life Christ's death is both the cause moving, and meriting of newness of life, but not a figure so it agreeth in three points with the remission of sins: and in two only with justification.  
Likewise Christ's resurrection was both the cause moving unto newness of life, are the form and figure, that as Christ rose again, so we should rise unto newness of life but of remission of sins it was only the cause moving, not the form: but of neither was it any meritorious cause, for Christ having put off his mortal body in the resurrection, was not in statu merendi, in the state of meriting: so the resurrection of Christ agreeth with justification in two points, in being the cause and figure or form, but with remission of sins only in one, in being the cause, therefore justification is rather ascribed to Christ's resurrection, then unto his passion: to this purpose Hugo: But he faileth in this his subtle and curious distinction. 1. for seeing that the passion of Christ in two points, as be himself observeth, agreeth with justification, namely, in being the cause and merit thereof, and the resurrection in two likewise, in being the cause, and figure or form: justification should rather in this regard be ascribed unto Christ's passion, because it was merited by it, and not by the other: and the rather, because the Apostle hath nothing to do with the exemplary form of the one or the other, but to show the true causes: and so the passion of Christ shall agree in two respects with justification, and the resurrection of Christ, but in one.  
9 To draw then this question to an end, there are two answers which I insist upon as the best, and so I will join them both together.  
1. The Apostle doth put justification unto the resurrection of Christ, because although it were merited by his death, yet it had the complement and perfection by the resurrection of Christ: for if Christ had not risen again, he had not showed himself conqueror of death, and so the work of our redemption had been unperfect: thus Calvin, Beza, Gualther: and to this purpose Rollecus distinguisheth well between meritum & efficacia, the merit of justification in respect of Christ, and the efficacy thereof in respect of us: Christ did meritoriously work our justification and salvation by his death, and passion: but the efficacy thereof, and perfection of the work to us-ward dependeth upon his resurrection: the like distinction the Apostle useth saying, Rom. 10.10. With the heart man believeth unto righteousness, and with the mouth man confesseth to salvation: not really distinguishing them in the causes, one from the other, but showing that the complement and perfection of the work, consisteth in both.  
2. Hereunto add, that although these two benefits of our redemption, remission of sins, and justification, are in themselves, and in the use of them common and undivided, and are indifferently sometime ascribed to Christ's death and passion, Rom. 3.24. Ephes. 1.7. and sometime to his resurrection, Rom. 10.9. yet in respect of their proper causes they are discerned, rather than distinguished, as the remission of sins is properly referred to Christ's passion, justification to his resurrection, Pareus: and the reason is yielded by Thomas: effectus habet aliqualiter similitudinem causae, the effect hath in some sort the similitude of the cause, our mortification in the remission of sin, answereth to Christ's death, our justification and spiritual life, to Christ's rising again to life, Mart. Thus the works of our creation, redemption, sanctification, are indifferently ascribed to the whole Trinity, as works of their deity, and yet are discerned in respect of their several persons: And this shall suffice of this intricate and difficult question.    

4. Places of doctrine.  

Doct. 1. justification by works showeth pride and vainglory.  
v. 2. If Abraham were justified by works, he hath wherein to rejoice, or glory, etc. It is evident then, that for one to stand upon the justice of his works, it cometh of pride and vain boasting: it maketh a man to extol and advance himself against the grace of God: but God resisteth the proud, and giveth grace to the humble: the proud Pharisie was not justified, but the humble Publican: then let proud pharisees, and vainglorious Papists know, that as long as they stand upon the merit of their works, they shall never be truly justified: But yet whereas the Apostle addeth, he hath wherein to rejoice, but not with God: we learn that all rejoicing in good works, and in the keeping of a good conscience, is not denied, we may modestly profess and protest before men, what the grace of God hath wrought in us, but we must not glory therein; as thereby justified before God, as the Apostle else where saith, 1. Cor. 4.4. I know nothing by myself, yet am I not thereby justified, Pareus.   

Doct. 2. Of the nature and substance of the Sacraments.  
v. 11. Circumcision is called, the seal of the righteousness of faith, this is not proper and peculiar to circumcision, but it showeth the use and end of all sacraments, which is to seal & confirm unto us the promises of God in Christ: So here are collected all the causes of the Sacraments: 1. the efficient cause and author is God only, because he only is able to give efficacy and virtue unto the sacraments, as God was the author of circumcision, so of all other the Sacraments both of the old and new Testament. 2. the material cause is the visible and external sign. 3. the form is the rite and manner of institution. 4. the end to seal unto us the promises of God for remission of our sins in Christ, Faius pag. 238.   

Doct. 3. Of the baptism of infants.  
From the circumcision of infants in the old Testament, is inferred the baptism also of infants under the new: for there is the same reason of both the Sacraments: and S. Paul doubteth not to call baptism circumcision, Col. 2.11. And if, circumcision being granted to infants then, baptism should be denied now, this were to make God more equal unto the jews and their seed, which were the carnal offspring of Abraham, then unto believing Christians, which are the spiritual sons of Abraham.  
If it be objected, that we know not whether infants have rem sacramenti, the thing represented in the Sacrament, neither should we put to the sign: we answer 1. that this were to reason against God, for the same question may be moved concerning circumcision. 2. no more doth the minister know the mind and intention of all those which communicate, in the Lord's Supper. 3. infants are baptised though they have no understanding as yet of the Sacrament, to show, that they belong unto the covenant of grace, whence their salvation dependeth, and not of the outward sign: and both presently the Church receiveth edifying, when they see infants baptised, and the children themselves are admonished and stirred up, when they come to years of discretion, to learn the true signification, and use of their baptism which they received in their infancy, Peter Martyr.   

Doct. 4. Of the unity of the Church, and the communion of Saints.  
v. 11. That he should be the father of all them that believe: In that Abraham is called the father of all that believe, whether of the circumcision, or uncircumcision, hence it is evident, that there is but one Church, and one way of justification, for all whether circumcised or uncircumcised, under the Law, or the Gospel: and that there is a communion and common fellowship of all believers, as being all brethren and children of faithful Abraham: So the Apostle saith, Ephes. 4.4. There is one body, one spirit, etc. one Lord, one faith, one baptism.   

Doct. 5. Faith requisite in those which are made partakers of the Sacraments.  
v. 11. The seal of the righteousness of faith which he had: Circumcision profited not Abraham without faith: neither can any Sacrament, to them which are of discretion and able to understand and discern, be of any force without faith: and therefore S. Paul's rule is, 1. Cor. 11.28. That a man should examine himself, when he cometh to the Lords table, and to this examination it belongeth, to prove, whether they be in faith, 2. Cor. 13.5.   

Doct. 6. The faithful are the true owners and hears of the world, the wicked are usurpers.  
v. 13. The promise to be heir of the world, was made to Abraham through faith, to them then that believe, who are the right seed of faithful Abraham do the promises belong, both of this life, and of the next, as the Apostle saith, 1. Tim. 4.8. That godliness have both the promise of this life, and of that which is to come: the faithful then may use the blessings of this life with a good conscience, as pledges of the life to come: but the wicked are usurpers, and therefore defile themselves in abusing the things of this life, Gryneus.   

Doct. 7. The difference between the true God and the false.  
v. 17. He believed God who quickeneth the dead. Hence are gathered three arguments of the Godhead. 1. his omnipotency, both in giving a being unto things which are not, be calleth the things that are not as though they were, and in restoring unto things the being which they had. 2. his eternity, he is the first and the last, both at the first he created all things, and shall in the last day raise them up to life again. 3. his omniscience, he can foretell things to come, in calling them, that is, giving them a being, which yet are nothing. These things cannot idols do, nor any strange gods: by these arguments the Prophet Isa; confoundeth the Idols of the heathens, showing that they are not like unto the true God. Isa. 44.6. I am the first and the last, and without me there is no God: who is like me that shall call and declare it, etc. and what is at hand, and what things are to come, etc.   

Doct. 8. Of the nature, condition, and properties of faith.  
v. 13. Who above hope believed under hope: faith then is a grace and gift of God, whereby we give a firm and sure assent unto his promises in Christ, even above and against natural reason: in faith then these things are considered. 1. the author thereof God, faith of God's gift, Ephes. 2.8. 2. the object or matter of faith in general is the word of God, but the particular and proper object, which is called obiectum adaequatum, is the promise of salvation in Christ. 3. the quality and property which maketh the form of faith, is to be firm and sure without wavering, and to believe even beyond and against the apprehension of natural reason, Pet. Martyr.    

5. Places of controversy.  

Controv. 1. That the Apostle excludeth all kind of works from justification.  
v. 2. If Abraham be justified by works: The Romanists are here of opinion, that the Apostle only excludeth such works as were done only by the strength of nature without faith in the Mediator: so Staplet. Antid. pag. 46. who urgeth this reason among other to confirm his opinion: the Apostle only excludeth such works, which expect not an eternal reward with God: but the works done in faith do expect an eternal reward: therefore such works he excludeth not.  
Contra. 1. But the contrary is evident that the Apostle shutteth out all works whatsoever from the matter of justification: 1. he speaketh of the works of Abraham, now a faithful man not an unbeliever: 2. he mentioneth works in general without any distinction, denying justification unto them, and ascribing it unto faith. 3. every thing which is rewarded ex debito, of due debt, is excluded from justification, but to every work is the wages due of debt, as vers. 4. To him that worketh the wages is counted by debt, therefore every work is excluded.  
2. Concerning his reason: if he understand the reward which is due of debt, and not given by favour, than even the works of faithful men cannot expect such a reward: if he mean a reward given by favour, then as well the works which are so rewarded, as those which shall not, are excluded.  
3. And as the works of faith are excluded together with works done before and without faith: so also not only doth the Apostle speaking of works mean the rewards only, but even the works of the moral law also: for the Apostle nameth works in general: and he directly afterward speaketh of the moral law, v. 15. The law causeth wrath, and where no law is, there is no transgression: which though it be true of every law in general, yet this generally is seen in the moral law.   

Controv. 2. Whether blessedness consist only in the conversion of sinners. v. 7.  
The Romanists here object, that as the Apostle out of the Psalms ascribeth beatitude to the remission and forgiveness of sins, so elsewhere in Scripture it is given unto innocency of life and to other virtues, as Psal. 119. Blessed are the undefiled in heart, and Matth. 5. Blessed are the merciful, blessed are the pure in heart, etc.  
1. Peter Martyr answereth here by a distinction of beatitude, which is either inchoata, begun only, and that is in our justification, or perfecta, it is perfect and absolute in the kingdom of God: so he will have the Apostle here to speak of the blessedness which is begun in our justification: but in the other places the blessedness in the next life is promised.  
2. Calvin saith that all these beatitudes which are pronounced do presuppose the happiness, which is in being justified by faith, without the which, all the other promises are in vain.  
3. But the more full answer is, that the Apostle here showeth the cause and manner of our justification, which is by faith in Christ: but in the other places it is only declared, to whom this justification belongeth: and who they are that shall be blessed, namely, the merciful and undefiled in heart: but the Apostle showeth, why they are blessed, because they believe in Christ, Pareus. dub. 5.   

Controv. 3. Whether sin is wholly purged and taken away in the justification of the faithful.  
The Romanists are of opinion that not only the guilt of sin is taken away in justification, but sin itself is altogether purged: and so for sins to be covered, idem plane valet atque esse sublata & nulla prorsus relicta, is all one, as to be taken away, and not to remain at all, Perer. disput. 3. number. 11. Tolet. annot. 10. and they impute this opinion to the Protestants, peccata non auferri, etc. that sins are not taken away in justification, but remain the same they were, only they are not imputed after justification: their reasons are these.  
1. It was the opinion of the Pelagians confuted by Augustine, that in baptism there is not given remission of all sins: nec auferre crimina, sed radere, and that it doth not take away sin, but only prone it as it were, and pair it: the root remaineth still: August. lib. 1. contra 2. epist. Pelagian. c. 13. like unto this error they make the opinion of Protestants, Perer. ibid.  
2. It were no justice in God, if sin remained still, not to impute it, not to impute sin unto the sinner, seemeth not to stand with the rule of equity, Tolet. ibid.  
3. The Scripture so speaketh of the remission of sins, as though they were wholly removed, as Isaiah 44. I have taken away thine iniquity as a cloud, 1. Cor. 6. but ye are washed, ye are sanctified, job. 1. Behold the lamb of God that taketh away the sins of the world: Isaiah 1. If your sins were as red as scarlet, they should be made white as snow: Hes. 14.3. Take away all iniquity, and receive us graciously: Coloss. 2.14. Putting out the handwriting of ordinances, that was against us: these and the like places are produced by Tolet, and Pererius, in the foresaid places, to prove the full removing and abolishing of all sin in our justification.  
4. Otherwise Christ's merit should be of less force and efficacy than the sin of Adam, if it should not wholly remove and take away sin brought in by Adam, Tolet.  
5. Pererius inferreth as much out of the Apostles words here: if our sins be hid and covered, then are they not seen of God: si non videntur à Deo, nulla utique sunt, if they are not seen, then are they none at all: for if sin still remained in the faithful, which God hateth, than he should find somewhat in them worthy of hatred, and so what he hateth consequently he punisheth, Perer. number 11.  
Contra. 1. Our adversaries do not truly propound the state of this question between them and the Protestants: for we affirm not that the same sins remain before justification and after: there is great difference between peccatum inhabitants & regnans, sin dwelling in us, and reigning in us: before justification it both dwelleth in the faithful and reigneth, but after it dwelleth but reigneth not: again, before the righteous are justified by faith, there is no sanctity in them, but upon their justification presently followeth sanctification, whereby they are become holy and full of good works, though some relics of sin remain. There are three things then specially here to be considered in sin, macula, culpa, poena, the blot of sin, the fault or offence, and the punishment: now after we are justified by faith, the fault is remitted, the punishment acquired, but some blot and blemish remaineth: Now that in the justified and regenerate remaineth some seed and relics of sin, it thus is manifest. 1. The Apostle confesseth that there was sin dwelling in him, Rom. 7.20. 2. David when he thus spoke, Psal. 32. Blessed is he, whose wickedness is forgiven, had now many years been the servant of God: and yet he confesseth he had sins which had need of forgiveness, Bucer. 3. the very word itself of not imputing of sin, presupposeth a being of sin: for that which is not at all, cannot be said not to be imputed; for of that which is not, there can be neither action nor passion, Faius: and that which is covered appeareth not, not because it is not, but because it is covered.  
2. Now for answer unto the arguments objected. 1. the error of the Pelagians rather cleaveth unto the Romanists, than the Protestants, who affirm that in baptism there is sealed remission of all sins as well going before baptism as following after, whereas the Papists extend the virtue of baptism unto the sins only before going: neither do we say that the sprigs only of sin are pruned, the root remaining still, but that the very root thereof is killed, though some sprigs do sprout still, yet they shall never branch out to bear the like bitter fruit as before: And as we are free herein from the error of the Pelagians, so let them take heed, that the error of Origen be not here worthily fastened upon them: who upon this place of the Apostle writeth to this effect; that when the soul of a sinner leaveth and forsaketh sin, than his iniquities are said to be remitted: and when it beginneth to do well, than it hideth and covereth sin, bonis recentibus, with new good things: But when it is come to perfection, ut nullum in ea vestigium inveniri possit nequitiae, that not a footesteppe of sin can be found in it, etc. then the Lord is said not to impute sin, etc. Here Origen concurreth with the Romanists, or they rather with him, that there remaineth no relic of sin in the faithful after justification, and that they cover and hide their sins by their good works: which doth quite overthrow and pervert the Apostles sense: who allegeth these testimonies out of the Psalms to prove that righteousness is imputed without works: which were no proof at all, if sins were covered and hid by good works, Beza annot.  
2. Not to impute sin unto a sinner continuing and remaining still in the strength of his sin, were indeed no justice; but to a sinner that repenteth of his sin, and amendeth, it is just with God not to impute sin for the worthiness of Christ.  
3. All these testimonies produced of the taking and washing away sin are understood, of remitting the fault and offence, and acquitting the punishment: it followeth not, but that there remaineth some blot and blemish still.  
4. Christ's merit is as effectual to take away sin, as Adam was to bring it in: and in the end Christ shall utterly abolish the very relics and remainder of sin: which though Christ by his infinite power could effect all at once, yet it pleaseth him to work it by degrees, to begin our justification here, and to finish it in his kingdom.  
5. How our sin is covered in God's sight, and how the Lord is said not to see it, Augustine showeth well, si texit peccata Deus, noluit advertere, si noluit advertere, noluit animadvertere, si noluit animadvertere, noluit punire, etc. if God have hid our sin, he would not mark it, if he would not mark it, neither would he chastise it, if not chastise it, than not punish it, neither must ye so understand, that the Prophet said, our sins are hid, quasi ibi sunt, etc. vivunt, as though they be there, and are alive, etc. to this purpose Augustine, who by the hiding, and Gods not seeing of our sins, understandeth his not seeing them unto punishment.  
And although sin in itself be hated and detested of God, yet it followeth not that the faithful should be hated for sin, dwelling in them, because they hate it, and judge it in themselves; sin then is to be considered two ways, in itself, and as it cleaveth and adheareth to the person; yet seeing the person of the faithful, wherein it is found, is not addicted and wholly inclined unto it, but likewise hateth and abhorreth it; the Lord loveth their person accepted in Christ, though he hate that which is evil in them, as they themselves also do.   

Controv. 4. Against works of satisfaction.  
v. 8. Blessed is the man to whom the Lord imputeth not sin. The opinion of the Romanists is here confuted, that after remission of the offence in sin, and the guilt of eternal death, there remaineth yet some temporal punishment to be satisfied for: and yet there is full remission of sin: for the temporal punishment is extra substantiam peccati, etc. is not of, or belonging to the substance of sin, but as an adjunct, and a thing annexed to it, Perer. disput. 3. number. 13.  
Contra. 1. It followeth necessarily, that where sin is punished it is imputed, and laid unto the sinner's charge: But unto them that are justified nothing is laid unto their charge: as the Apostle saith, Rom. 8.33. Who shall lay any thing to the charge of Gods chosen? it is God that justifieth: therefore where sin is not imputed and remembered no more, there it is not thought of to be punished; for how should it stand with equity for God to punish the sin which is remitted.  
2. No punishment is properly of the nature and substance of sin, but necessary consequents and effects thereof: everlasting punishment itself, is not belonging to the substance of sin: as Pererius confesseth, that inest peccato secundum substantiam, it belongeth to sin in respect of the substance thereof, for God hath appointed and decreed eternal death, as the just punishment of sin, but no substantial part of sin hath God ordained, for then be should ordain that which is evil: If then one part of the punishment of sin be discharged, than the other also: or else there should not be a full remission of sin.   

Controv. 5. Of imputative justice against inherent righteousness.  
v. 8. Blessed is the man to whom the Lord imputeth not sin: This is an evident place, for imputative righteousness: that our justice before God consisteth in the not imputing unto us the sins which we had done, and in imputing unto us the righteousness of Christ, which we had not done or performed in ourselves: But against this imputation of Christ's righteousness, for inherent justice thus it will be objected.  
1. Object. The Apostle saith, 1. joh. 3.2. We know, that when he appeareth we shall be like him, but God is just by a justice inherent in himself, we shall be like him, therefore we also are just by such an infused and inherent justice.  
Answ. 1. We are like unto God who is just, because he reputeth us for just in Christ: 2. and then we shall be like him in holiness and pureness, when all corruption shall be taken away in his kingdom. 3. this likeness is understood of the fruition of that great glory, which the faithful shall have, as it followeth in the same place, We shall see him, as he is.  
2. Object. As our justification is, such is our happiness, if then justification be by imputation only, then so shall our happiness be imputative also, not verily and in deed.  
Answ. 1. The proposition is not true, for it followeth not that because justification is by imputation, that our blessedness should be so also: the blessedness promised is the reward, and must really be performed: imputative justice is the condition required: like as a creditor may forgive his debtor, though his debt be paid by another: here he enjoyeth his true and real liberty, though he did not really in his own person pay the debt: so though our justice be by imputation: yet Christ's justice and obedience, which is by faith imputed, was really and actually performed, Faius.   

Controv. 6. That the Sacraments do not confer grace by the external participation only.  
v. 11. The seal of the righteousness of faith: Hence it evidently appeareth that the Sacraments are not effectual without faith, and that the very receiving of them. ex opere operato, by the work wrought, doth not confer grace, as the Romanists hold: for Abraham was justified by faith being yet uncircumcised: circumcision than did not confer upon him that grace, which he had not, but did confirm and establish him in the grace and faith received: the sacraments then, non instituta sunt iustificandis sed iustificatis, are not instituted for those which are to be justified, but for them which are already justified. Pareus.  
Here then two errors are to be taken heed of, one that we ascribe not too much to the outward sign in the sacrament: as to attribute unto it remission of sins, collation of grace, and such other spiritual benefits: for this were not far from Idolatry: If sometime the Scriptures and the ancient writers do seem to speak of the Sacraments, we must understand that to be spoken of the sign, which indeed belongeth to the thing signified. another error is, if any do extenuate the Sacraments, making them but bare signs, as the Anabaptists only take baptism and the Lords supper to be signs of our Christian profession: for than they should be no more than badges and cognisances, whereby families, and servants are one distinguished from another: but the Sacraments do not only represent, but exhibit also the thing signified, not by any virtue annexed to thy sign, but by the grace of the spirit concurring in the Sacrament, and offering itself to the faith of the receiver, Martyr.   

Controv. 7. That there is the same substance and efficacy of the Sacraments of the old and new Testament.  
another error of the Romanists is, that the Sacraments of the old Testament did not exhibit the graces of the new Testament, as our Sacraments now do, but were mere shadows obscurely representing them, so that their opinion is, that there is not the same substance of the old and new sacraments, nor the same spiritual graces exhibited.  
But the contrary is evident. 1. out of this place: the Apostle calleth circumcision the seal of the righteousness of faith, and so are our Sacraments: 2. the Apostle saith, they did all eat the same spiritual meat, and drink the same spiritual drink, as there the Apostle saith, and so is he ours. 3. this also appeareth in that the Apostle giveth unto their Sacraments the same names: he saith they were all baptised in the cloud, and in the Sea, 1. Cor. 10.2. the Apostle doubteth not to call it baptism, which it could not be, if there were not the same spiritual substance of their baptism and ours: And as the Apostle doubteth not to give the names of the Sacraments of the new Testament to the old, so also he calleth the new Sacraments of the gospel by the names of the old: as baptism he calleth circumcision made without hands, Coloss. 2.11.  
But it will be thus on the contrary side objected. 1. Ob. The Sacraments of the old Testament, were but shadows of that truth which is exhibited in the new: therefore there was not the same substance in them: but they differ as much as the body and the shadow.  
Answer. It followeth not, because they were but shadows of things to come, that they had not in some part the things themselves: But like as, when a picture is first drawn with lines and shadows, therein is shadowed forth the same thing, though darkly and obscurely, that afterward is expressed in colours: so the same truth and substance is more obscurely shadowed forth in the Sacraments of the old Testament, which is more clearly manifested in the new: the difference than is not in the substance, but in dispensationis modo, in the manner of dispensation, Faius.  
2. Object. The Apostle saith, Heb. 8.13. In that he saith the new, he hath abrogate the old, for that which is disannulled, and waxed old, is ready to vanish. If the old Testament then be abrogated, how can there be the same substance of the old and new Testament?  
Answ. This abolishing and abrogating of the old Testament, must be understood only of the changing of the ceremonies, which as shadows were to give place to the body: as the Apostle saith, which are a shadow of things to come, but the body is in Christ: but the substance of the old Testament is not abolished: as the Apostle saith, c. 13.8. jesus Christ yesterday and to day, and the same also is for ever.  
3. Object. But Augustine saith, that the old Sacraments, promisisse servatorem, did but promise the Saviour, nostra exhibere, and ours do exhibit him, in Psal. 73.  
Answ. Augustine saith not, that their Sacraments showed one thing and ours another: but that they did both demonstrate Christ, yet after a diverse manner: for the old Sacraments did shadow Christ then to come, ours do exhibit Christ already come, Mart. see more hereof Synops. Centur. 2. err. 97.   

Controv. 8. That circumcision was not only a sign signifying or distinguishing, but a seal confirming the promise of God.  
Pererius taketh upon him here to confute the Protestants opinion, that the sacraments are seals to assure us of God's promises made in Christ, and that they serve for the strengthening and confirmation of our faith: his best reason is this, qualis obsecro fides est, quae vacillat, etc. what manner of faith is that I pray you, which wavereth and had need to be confirmed: if by faith we are assured of God's promises, what use is then of the Sacraments to assure us of that, whereof we are by faith assured already? Perer. disput. 4. number. 22. to the same purpose Staplet. Antid. pag. 225.  
Contra. 1. The truth of our opinion, that the Sacraments are seals to assure us, and means to confirm our faith is evident both by the Apostles words, who calleth circumcision not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sign, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a seal, which is more than a sign: for a seal is added for confirmation: secondly, the same is proved by the nature of signs, given in covenants, which is to assure the parties of the truth and constancy of the covenant made: now circumcision was a sign of the covenant between God and his people, and therefore a sign of assurance and certainty.  
2. And although it be the special office of faith to assure us of God's promises, which on God's behalf are most sure, and need no ratification, yet because our faith is here weak and imperfect, it hath need of props to confirm and strengthen it, Mart.   

Controv. 9 Whether circumcision were available for the remission of sins.  
1. diverse of the ancient and learned fathers are of opinion, that circumcision had no spiritual use, but only served as a mark of distinction to discern Abraham's posterity from other nations, and to be a sign unto them, what faith Abraham was of, whom they should imitate: and of this opinion these reasons are yielded.  
1. justinus Martyr dialog. cum Tryphon: and Epiphanius haeres. 30. do give this reason, why circumcision was not given, ad justificationem, for justification, or sanctificationis gratiâ, for sanctification: because it was a sign given only unto the men, and not to the women, quicquid ad justitiam & virtutem pertinet, etc. whatsoever belongeth unto justice and virtue, was given unto women, as well as men, justine.  
2. Tertullian saith, that circumcision was given as a sign for those times, none in salutis praerogativum, not to be a prerogative of salvation, because Abraham ante placuerat Deo, quam circumcideretur, had pleased God before he was circumcised, lib. advers. judaeos.  
3. Chrysostome proveth, quod circumcisio nihil ad animae virtutem conduceret, that circumcision did nothing avail for any virtue of the mind, by this reason, because it was appointed to be ministered unto infants upon the eight day: that it might thereby appear, that it did nihil animae conducere, nothing profit the soul, hom. 39 in Genes.  
4. Theodoret saith, corporalis circumcisio solius obtinet locum signaculi, corporal circumcision is only in stead of a seal: his reason is, that circumcision is called carnal, and it was a corporal thing; and therefore had no such spiritual use.  
5. Unto these reasons may be added, that the Israelites were not circumcised for the space of 40. years in the wilderness, which showeth, that it was no spiritual remedy, for than they should not have been suffered to want it so long.  
6. Beside josephus and Philo, who have written most diligently of the ceremonies of the jews, and the signification thereof: neither of them make mention of remission of sins signified thereby.  
Contr. But these reasons are easily answered. 1. Though the women were not circumcised, yet were they not therefore excluded from the covenant: Pererius thinketh that there might be some other means provided for the women: but if there had been any such thing prescribed to women, such as circumcision was for men, the Scripture would not have been silent therein: Peter Martyr answereth better, that although circumcision were only enjoined unto the men, yet the use and fruit thereof also was extended to the women, because they were numbered and counted with the men, the virgins belonged to their fathers, and the married women to their husbands.  
2. True it is, that Abraham pleased God, and was justified before he received circumcision: this proveth that Abraham indeed was not justified by circumcision: not that thereby was not sealed the remission of sins.  
3. And the circumcision ministered unto infants upon the 8. day doth not take away the spiritual use thereof, for then neither should baptism have any spiritual use concerning the cleansing of the soul, because infants which have yet no discretion, are baptised: The Sacrament of circumcision then, and of baptism now, is given unto infants to consecrate them unto God, that thereby they may be put in mind of their profession, when they come to years of discretion.  
4. And whereas S. Paul calleth it circumcision in the flesh: he there speaketh of circumcision as separate from faith, as it is only unto carnal men: whereas the right circumcision, being received according to the institution, consisteth both of the carnal and external circumcision of the flesh, and of the internal and spiritual circumcision of the heart.  
5. The omitting of circumcision 40. years in the wilderness showeth, that justification and remission of sins was not tied to the sign: that it was no sign of spiritual grace in the remission of sins, it proveth not: for them, which died in the wilderness uncircumcised, it may be affirmed, that they were in like case with those which died before circumcision was instituted, or with children, which died before the eight day of circumcision: the want of the sign in these cases was not prejudicial unto them.  
6. josephus and Philo might conceal this secret, that circumcision was a seal of remission of sins, lest the Gentiles, into whose hands they knew their writings should come, might thereby have taken occasion to have scorned and derided the mysteries, which they understood not.  
2. A second opinion is of the Romanists, who make this difference between circumcision, and other Sacraments of the old Testament, and baptism in the new: that in baptism grace is conferred; but in the other there was only significatio gratiae, non effectio, a signifying only not an effecting of grace: so Pererius out of Thomas, disputat. 6. number. 32.  
Contra. But beside that we showed before, controv. 7. that there was the same spiritual effect of the Sacraments of the old and new Testament, they differed only in respects of the more clear light and lively representation in the new Sacraments, then in the old: there was more than a bare signification only of spiritual grace in circumcision, for it is called a seal not a sign only.  
3. Yet some other of the Romanists, as diverse of their Schoolmen, as Alexander, Gabriel, Bonaventure, Scotus, as they are cited by Bellarmine lib. 2. de effect. Sacramentor. c. 13. are of opinion, circumcisionem ex opere operato contulisse justificationem, that circumcision by the very work wrought did confer justification: But this is evidently contrary to the Apostle in this place, who directly noteth, that Abraham was justified by faith, when as yet he was uncircumcised: and upon this justinus Martyr inferreth, that Abraham had not received circumcision ad justificationem, for his justification, because he was justified before by faith, whereby he believed God, dialog. cum Tryphon. And Ireneus urgeth the same argument, advers. haeres. lib. 4. c. 30. that Abraham was not justified by circumcision, because sine circumcisione placuit Deo. he pleased God without circumcision.  
4. As these do ascribe too much unto circumcision, so Ambrose seemeth to detract too much from it, inferring thus, that because Abraham received circumcision as a sign of the righteousness of faith, non ergo habet circumcisio aliquid dignitatis, sed signum est tantum, therefore circumcision hath no dignity at all, but is only a sign: to this purpose Ambrose in his commentary here.  
5. Wherefore the best opinion is, that circumcision, though it did not confer remission of sins, yet it was more than a bare signifying sign: it was a seal and pledge, whereby the promises of God were ratified and confirmed, and specially concerning remission of sins in Christ: And therefore the Apostle saith, it was not only a sign, but a seal, which serveth to confirm and ratify: see before of this controv. 8.  
And herein we mislike not the opinion of Thomas and other schoolmen, that in circumcision there was conferred grace, non virtute circumcisionis, sed fidei passionis Christi, not by virtue of circumcision, but of faith in the passion of Christ, whereof circumcision was a sign: Perer. disput. 6. number. 2. saving that they think that in the new Sacraments there is an actual collation of grace by the very external participation of the Sacrament.  
But that circumcision was as much an instrument of grace, not by the virtue of the Sacrament but of faith, whereof it was a seal as baptism is, Augustine directly testifieth, writing to this purpose; that circumcision, which was then a seal of the righteousness of faith, ad significationem purgationis valebat, etc. sicut & baptismus, etc. was available for the purgation of sin, as baptism was available unto regeneration, after it was instituted, etc. to this purpose Augustine de Nupt. & concupiscent. c. 11. Likewise Gregory, quod apud nos valet gratia baptismatis, hoc agit apud veteres, etc. that which the grace of baptism is available unto amongst us, to the same end served in the old Testament, either faith alone for children, or for the elder sort the virtue of sacrifices, for those which came of Abraham's stock, the mystery of circumcision, Gregor. lib. 4. job.   

Controv. 10. Of the presumptuous titles of the Pope calling himself the father and head of the faithful.  
Abraham is called the father of those which believe, because he gave them an example both of the true justifying faith, and of holy obedience: If the Pope would be the father of the Church and of believers, he must go before them in purity of faith and manners: and yet if he did so, he should think it his greatest honour to be counted the child of faithful Abraham: he must not arrogate unto him the title, which the Scripture giveth unto Abraham, to be the father of the faithful: But seeing they which are Abraham's children, must walk in the steps of Abraham's faith, which is to be justified without works: the Pope holding justification by the merit of works, cannot be so much as the child of faithful and believing Abraham.   

Controv. 11. Against the Chiliastes or Millenaries that hold that Christ should reign a 1000 years in the earth.  
v. 13. The promise that Abraham should be the heir of the world: The Chiliastes whose opinion was, that Christ after the resurrection should reign in the earth in all external happiness and pleasure for a thousand years, do apply this place to their own conceit, that this should be the inheritance of the world promised to Abraham: As likewise they urge that place, Luk. 22.30. of eating and drinking with Christ in his kingdom, and that Apocal. 20.4. how the Saints should reign with Christ a 1000 years in the earth: of this opinion were Papius, Ireneus, Tertullian, Lactantius, with others: Lactantius dreameth, that in those thousand years, the rocks shall drop honey, and the rivers run with wine and milk.  
Contra. But these are men's dreams and fancies. 1. the Apostle saith that the kingdom of God, is not meat and drink, Rom. 14.17. therefore we must not imagine that Christ shall reign with his Saints in any such carnal pleasure. 2. whereas the Scripture speaketh of eating and drinking in the kingdom of heaven, thereby Ambrose upon Luke well understandeth communicationem aeterna falicitatis, the communicating and participating of everlasting felicity and happiness: as the Scripture useth by such phrases taken from temporal and earthly delights to express spiritual joys. 3. by the thousand years mentioned Apocal. 20. Augustine understandeth all the time of the flourishing of the Gospel here in earth: during which time Satan is bound, and his kingdom destroyed by the preaching of the Gospel: so also Pet. Martyr thinketh that a certain time is there taken for an indefinite and uncertain: But because all such prophetical predictions do note a certain limitation of time and years, I subscribe rather unto their opinion, who think, that a thousand years precisely are spoken of, wherein Satan should be bound: which junius will have to end at the time of Hildebrande: but they rather end some 300. years after: for otherwise Satan should be held to be bound, in the 300. years of persecution, under the Pagan Emperors, which is not to be admitted.   

Controv. 12. Of the certainty of faith, v. 16. That the promise might be sure.  
1. This is an evident place against that Popish uncertainty of remission of sins: for they hold it a presumption for a man to be sure of God's favour, and of their justification by faith in Christ: but this is contrary to the Scriptures, the Apostle saith, Rom. 8.16. The spirit beareth witness with our spirit, that we are the children of God: but nothing is more certain, than the testimony of the spirit: Again, the same Apostle saith, Being justified by faith, we are at peace with God: but the conscience cannot be at peace, and settled, if it were not sure of the remission of sins in Christ: S. Paul also himself is persuaded that nothing could separate him from the love of God in Christ, Rom. 8.38. which persuasion was not peculiar to the Apostle by any special revelation, but wrought in him by faith, as it is in others, as he showeth, 2. Timoth. 4.8.  
2. This certainty of our assurance is builded upon these two grounds. 1. the firmener and stableness of the word and promise of God, which cannot fail. 2. the nature of faith which is to give an unfeigned and undoubted assent, unto the promises of God, Mart. Origen giveth this reason: those things are said to be firmer, which are by grace, than those things which are by the law: quia illa extra nos sunt, haec intra nos, etc. because those things are without us written in tables of stone, these are within us, vero spiritu Dei inscripta, being written by the very spirit of God.  
3. But it will be thus objected against this assurance and certainty.  
1. Object. God's promises as likewise his menasings are conditional, as that of jonah, that Nineveh should be destroyed within forty days: and that pronounced by Isay to king Hezekiah, that he should die.  
2. No man is sure of perseverance, and continuance to the end.  
3. Unless a man were sure to be without sin, which is impossible in this life, he cannot be certain of his salvation.  
4. There is not the perfectest man, but sometime he feeleth his mind to be full of doubting.  
Contra. 1. Some promises and threatenings of God are conditional, and they hold not, the condition not being kept: such are these given in instance, but some are without condition of our obedience, but are of God's mere grace, which require nothing but a lively faith to apprehend it.  
2. The faithful do pray for perseverance in all their prayers: but prayer as S. james showeth, must be made without hesitation, or doubting: therefore the faithful may be in time, and in the end are assured of their perseverance to the end.  
3. Not the assurance to be without sin, but that our sins are forgiven us is required: for than neither S. Paul, who was not without sin, could have been assured of God's favour in Christ, as he was.  
4. There may rise doubts in the minds of the faithful, from the weakness and infirmity of the flesh, and yet they may notwithstanding have a persuasion: for these do arise and spring of divers causes, and beginnings: the infirmity of the flesh may cause one sometime to doubt, and yet the spirit of grace, may work assurance in the mind, which in the end prevaileth and overcometh all doubts: Like as reason doth tell a man that the Sun is bigger than the whole earth, and yet his sense may cause him to doubt of it: Martyr. Origen in this purpose upon these words, v. 19 and he not weak in faith, etc. inferreth, that there may be then an infirmity, and weakness in faith, quod si est infirmitas, est sine dubio & ibi sanitas, and if there be infirmity, there is also health and sanity.  
Now this doubting, which riseth in the mind, proceedeth not from the nature of faith, but from man's infirmity: like as there is nothing more certain in any science, than the principles and axioms in the Mathematics, yet one may doubt thereof, not of any defect in the art, but through his own unskilfulness: so a faithful man may doubt, not because in faith, there is any uncertainty, but it is raised by his own infirmity: which infirmity is of two sorts, either when one is persuaded of that which he knoweth, but there remain yet other things to be known, which he comprehendeth not, or when he knoweth and believeth the things which are set before him, but through his weakness can not give full assent unto them: the first of these is a failing in his understanding, the second in his heart and affection: But the spirit of God subdueth at the last all these defects and doubting and worketh a full persuasion in the heart: The argument than followeth not, a faithful man may sometime cast doubts in his mind, therefore by faith he can not be assured: for neither doth a faithful man doubt totaliten, wholly, dubitatio proficiscitur ex infirmitate, his doubting proceedeth of his infirmity, certitudo ex fide, but his assurance is of faith: not yet finaliter, this his doubting is not final, at length by faith he overcometh all such infirmities Martyr.   

13. Controv. Whether faith be an act of the understanding only.  
Bellarmine upon these words, v. 19 not considering his own body, and v. 21. plenissime scitus, fully knowing, inferreth, that faith is not a certain fidence, confidence, or assurance, but only an act of the understanding: for to consider, belongeth to the understanding, and so doth a full and firm knowledge. Bellarm. lib. 1. de justificat. c. 6.  
Contra. 1. In that Abraham considered not his body, it showeth that his faith overcame all impediments, yea it even prevailed against his natural reason: this maketh rather against Bellarmine, for here an act of the understanding, which is to have considered the weakness of his body, is denied, he considered not: and yet if this proved any thing, it showeth only that faith joined with the consideration, and understanding of the mind, not that it consisteth only of it.  
2. Concerning the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is better translated, being fully assured and persuaded, then fully knowing: persuasion is not only a certain knowledge and apprehension of the mind, but a full assent also of the will grounded upon the firm and resolute judgement of the understanding: and in this sense doth the Apostle use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, certainty, full persuasion, 1. Thess. 1.5. where he saith, our Gospel was not unto you in word only, etc. but in the holy Ghost, and much assurance: as he delivered unto them the most evident and certain doctrine of the Gospel, so it wrought in them a steadfast and settled assurance of their salvation.  
3. And that this persuasion which Abraham had was joined with a confidence and assurance, the words evidently show, v. 20. Neither did he doubt of the promise through unbelief: which the Latin translator readeth, non haesitavit, he staggered or stuck not: And that faith hath always assurance and confidence joined with it, Saint james also testifieth, chap. 1.6. Let him ask in faith, and waver not: see more hereof Synops. Centur. 4. nr. ●. 45   

14. Controv. That justifying faith is not a general apprehension or believing of the Articles of faith, but an assurance of the remission and forgiveness of sins in Christ.  
Bellarmine further collecteth upon this place, v. 20. Being fully persuaded, that he which had promised, was able to do it, etc. that this faith, whereby Abraham was justified, was not any assurance of the remission of sins, but fides dogmatica vel historica, a dogmatical or historical faith, a belief of the omnipotency of God: Bellar. lib. 1. de iustif. c. 11. to the same purpose the Rhemists give here the like note, that Abraham's faith was a belief of an article revealed unto him from God: and so infer that it shall be sufficient for us to believe the articles of Christ's death and resurrection, without any scuh confidence, which they call a found faith.  
Contra. 1. That Abraham's faith was not only a general belief or assent that God's speech was true, and that he was able to effect, that which he promised, but that he had also a particular confidence of his acceptance with God, and remission of his sins in the Messiah promised, doth evidently appear by these two arguments. 1. The Apostle saith, that Abraham was partaker by faith of that blessedness, which the Prophet David speaketh of, v. 7. Blessed are they whose iniquities are forgiven, than it followeth, ver. 9 Came the blessedness upon the circumcision or upon the uncircumcision? 2. the like faith was imputed to Abraham for righteousness, which is imputed to us, v. 23. but our faith is to believe that Christ was put to death for our sins and rose for our justification, v. 25. therefore abraham's faith, was an assurance of remission of his sins in Christ.   

Controv. 15. That faith doth not justify by the merit or act thereof, but only instrumentally, as it applieth and apprehendeth the righteousness of Christ.  
Bellarmine hath an other sophistical collection upon these words, v. 22. therefore it was imputed to him for righteousness: here saith at, the Apostle rendereth the reason, why faith was imputed to Abraham for righteousness, because he in believing gave glory unto god: therefore he was justified merito fidei, by the merit or worthiness of faith, which notwithstanding was his grace and gift, Bellar. lib. 1. de iustif. c. 17.  
Contra. 1. Abraham was not justified because he in believing gave glory unto God: that indeed was an act and fruit of his faith: but it was his faith only, for the which he was justified: as the Apostle saith afterward v. 24. it shall be likewise imputed to us for righteousness, which believe, etc. 2. the Apostle saith, to him that worketh not, but believeth, etc. faith is counted for righteousness: than it will follow, that where faith is counted or imputed for righteousness, there is no work: faith then justifieth not as a work by the act of believing: for then faith should not justify without works, which is the scope of all the Apostles discourse, that by faith righteousness is imputed without works, v. 6. faith then doth not justify actively, as it is a work, but passively, as it apprehendeth the righteousness of Christ. 3. If faith be the gift of God, as Bellarmine confesseth, then can it not merit, for he that meriteth must merit of his own: where there is grace and favour as in the bestowing of gifts freely, there is no merit, v. 4. 4. I will here oppose against Bellarmine the judgement of Tolet, and so set one jesuit against an other, and a Cardinal against his fellow: he thus ingeniously writeth upon these words, non existimes Paulum merito fiderascribere iustitium, etc. think not that Paul ascribeth righteousness to the merit of faith, as though because he believed he was worthy of the righteousness of God, but he signifieth, Deum ex gratia acceptare fidem nostram in justitiam, that God of grace and favour accepteth our faith for righteousness.   

Controv. 16. The people are not to be denied the reading of the Scriptures.  
v. 23. Now it is not written for him only, but for us, etc. Hence it is evident that the Romanists offer great wrong unto the people of God, in barring them from the reading of the Scriptures: for they are to be admitted to the reading of the Scriptures, for whom they are written: but they are written for all that believe in Christ: the reading then of the Scripture serveth to confirm our faith, therefore they belong generally unto the faithful, Par.  
But it will be objected, that the unlearned do not understand the Scriptures, and therefore they are to depend upon the fathers of the Church for the understanding of them, and not to venture upon them themselves.  
Answ. 1. Nay the sense of the Scripture is most safely taken from the Scripture, which is the best interpreter of itself. 2. the Fathers and expossitors are to be heard, and consulted with, so far forth as they agree with the Scriptures: but the sense of the Scripture 〈◊〉 not depend upon their fancies, which have no warrant by Scripture: as Hierome upon the● 23. chap. of Matthew, giveth instance of a certain interpretation of one of the Father● that Zacharias the son of Barachias mentioned there v. 35. to have been slain between the Temple and the Altar, was Zacharie the father of john Baptist: And Hierome searching out, which of the Fathers had made this interpretation, found that it was Basil: and then he concludeth this, seeing it hath no warrant out of the Scriptures, eadem facilitate contemnitur, qua probatur, is as easily rejected, as it is affirmed: See further of the vulgar reading of Scripture, and of the manner of interpreting the same. Synops. Centur. 1. err. 3. and err. 9   

Controv. 17. Against the heretics, which condemned the old Testament, and God the author thereof.  
v. 24. Which believed in him, that raised up jesus etc. Origen very well inferreth upon these words, that seeing the God, whom Abraham believed was able to quicken the dead, was the same, that raised jesus from the dead, non erat alius Deus legis, alius Domini nostri jesu Christ. etc. there was not then one God of the law, and another of our Lord jesus Christ: etc. But there was the same God of the old and new Testament: which is observed by Origen against the wicked Marcionites, and manichees, who condemned the old Testament, and the author thereof.  
So also, whereas the same heretics urged these words of the Apostle. v. 15. where no law is, there is no transgression: and thereupon inferring the contrary, where there is a law, there is transgression, would thereby conclude that the law is the cause of transgression, and so condemn the law: Origen doth thus return this their collection upon themselves: that as where the law is, there is transgression of the law, so where faith is, there is transgression against faith: but as faith is not the cause, ut quis praevaricetur à fide, that one transgress against faith: neither shall the law be the cause of transgression against the law.   

Controv. 18. Whether justification consist only in the remission of sins.  
v. 25. Who was delivered to death, for our sins, and is risen again for our justification: Pererius taketh occasion here to invergh against Protestants, thus affirming of us: qui ●●●●em vim iustificationis ponunt in sola remissione peccatorum, donationem vero justitiae, etc. which do place all the force of justification only in the remission of sins, but the donation of justice whereby the mind is rectified, and newness of life wrought in us, they do reject and abandon, Perer. disput. 10. err. 49. and to the same purpose Bellar. lib. 2. de iustif. c. 6. and the Rhemists take upon them to confute the Protestants, because they hold justification, to be only remission of sins, and no grace inherent in us, annot. in 4. ad Rom. Sect. 6.  
Contra. 1. It is a false imputation, that we place justification only in the remission of sins: for we hold also with S. Paul the imputation of Christ's righteousness by faith: as S. Paul saith Philip. 3.9. That I may be found in him, not having mine own righteousness, which is by the law, but that which is of the faith of Christ, etc. 2. But though we grant as well an imputation of righteousness as a not imputation of sin concurring unto justification, yet we deny, that any inherent justice or renovation of life, is any part of this justification: neither doth the Apostle mean any such justification here: Christ rose for our justification, not thereby only to give us an example of newness of life, as Bellarmine, and Pererius expound it, wherein Tolet his own fellow jesuit and Cardinal, is against him, as is before showed, qu. 42. but Christ's resurrection is the cause and ground of our justification, which is imputed by faith: as Ambrose expoundeth, resurrexit, etc. ut nos gratia iustificationis donaret, he rose again to endue us with the grace of justification: ut justitiam credentium confirmaret, to confirm the justice of those which believe, saith Hierome: ista resurrectio credita nos justificat, this resurrection being believed, doth justify us, saith Augustine. 3. an inherent justice we confess, which is our sanctification, the fruit and effect of our justification by faith, but because it is imperfect in us, and not able to satisfy the justice of God, we deny, that we are thereby justified in his sight.   

Controv. 19 Against Socinus corrupt interpretation of these words, v. 25. Was delivered up for our sins.  
Socinus will not have this phrase to signify any satisfaction made by Christ for our sins, but only to betoken the cause or occasion of Christ's death: as the Lord is said to give Isra●l up for the sins of jeroboam, who sinned and caused Israel to sin, 1. king. 14.16. thus ●icked Socinus de servat. part. 2. p. 108.  
Contra. 1. Though sometime this phrase signify the cause, yet it is false that it so only signifieth: for the Scripture speaketh evidently, that Christ was our reconciliation, and that we have redemption in him, Rom. 3.24, 25. our sins then only were not the cause or occasion of his death, but he so died for our sins, as that he by his blood satisfied for them. 2. It was the Pelagian blasphemy, that Christ died for our sins, to be an example only unto us to die unto sin: for thus the power and force of Christ's death is extenuated, which indeed causeth us to die unto sin, it doth not teach us only, and show us the way: this were to extol the power of man's corrupt will against the grace of God. 3. The instance of jeroboam is altogether impertinent: Israel was delivered up for jeroboams sins, which they imitated and followed: if Christ were so delivered up for our sins, than they must make him also to be a sinner with us, and to be polluted with our sins. ex Perer dub. 8.   

20. Controv. Piscator's opinion examined, that our sins are remitted only by Christ's death, not for the obedience and merit of his life.  
These are Piscator's words in his annotation upon the 25. v. Omnia nostra pectata expiat● sunt per solam mortem Christi, all our sins are expiated only by the death of Christ: and therefore neither original sin is purged by his holy conception, nor the sins of omission by his holy life, but by Christ's death only: to this purpose many places of Scripture are cited, and alleged by him: as, Matth. 20.28. The Son of man came to give his life a ransom for many: Matth. 26.28. Which (namely, blood) is shed for many for the remission of sins: Act. 20.28. Christ hath purchased his Church by his blood.  
Likewise he affirmeth, that by Christ's obedience in his death, and upon the cross, part●● esse nobis vitam ae●ernam, everlasting life is obtained for us: as Hebr. 10.19. By the blood of jesus we may be hold to enter into the holy place: and other places are cited to the same effect.  
Contra. 1. It is true, that Christ only by his death, and other his holy sufferings, paid the ransom, and bore the punishment due unto our sin: but seeing Christ's blood had been of no value, if he had not been most perfectly righteous, his obedience and righteousness must as well concur unto the remission of sins, as his death: and this is that which S. Peter saith, 1. Pet. 1.19. We are redeemed with the precious blood of Christ, as of a L●●●e undefiled, and without spot: and, c. 3.18. Christ hath once suffered for sins, the just for the unjust: the innocency then and integrity of Christ must be joined with Christ's blood, to make it an acceptable sacrifice.  
2. Whereas there are two parts of our justification, the remission and not imputing of sins, and the imputation of Christ's righteousness: which two are not separated, neither can the one stand without the other, neither can there be any remission of sins, unless Christ's righteousness be imputed: as S. Paul saith, 1. Cor. 5.21. He hath made him to be sin 〈◊〉, that knew no sin, that we should be made the righteousness of God in him: the merit of Christ's obedience and righteousness must needs concur in the remission of sins: yea Piscator in his annotation upon the 4. v. confesseth that these words, blessed are they whose iniquities are forgiven, idem valere, to be as much in effect, as to say, blessed are they to whom justice is imputed.  
3. But that seemeth to be a more strange assertion, to deny, that possessio vitae eternat tanquam effectum adscribitur obedientiae Christi, the possession of eternal life is ascribed, as an effect to Christ's obedience: which is directly affirmed by the Apostle, Hebr. 7.26. Such an high Priest it became us to have, which is holy, harmless, undefiled, separate from sinners, and made higher than the heavens: what hath made Christ higher than the heavens, but his holiness, perfection, integrity? and therefore he is able perfectly to save them, that come unto God, v. 25.  
4. And further, that we are justified by Christ's obedience, the Apostle showeth, Rom. 5.13. As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous: here the Apostle saith directly, that we are made righteous by the obedience of Christ. Piscator here answereth, that by Christ's obedience here is understood his obedience in submitting himself willingly unto death, in which it was his fathers will he should suffer for us. Contra. Our justification consisteth of two parts, of the remission of our sins, and the making of us just before God: the one is procured by Christ's death, the other is purchased by his obedience and righteousness: and that the Apostle speaketh not only of Christ's obedience unto death, but generally of his whole course of righteousness, both in life and death, is evident, because he calleth it the gift of righteousness, v. 17. and the reigning of grace by righteousness, through jesus Christ, v. 21. And further this is yet more evident, where the Apostle saith, Rom. 4.25. Christ was delivered to death for our sins, and is risen again for our justification: whence it is gathered, that justification is more than remission of sins only: which as it was wrought by his death, so the other was compassed by all other his holy actions: Piscator answereth, that justification is here affirmed of the resurrection, because it is an evident demonstration of our justification which was obtained by the death of Christ. But I prefer rather Augustine's interpretation, lib. 10. cont. Faust. c. 10. Ista resurrectio credita nos justificat, etc. this resurrection of Christ being believed doth justify us, non quod reliqua opera & merita Christi excluduntur, etc. not that the rest of his merits and works are excluded, sed omnia consummantur, etc. but because all was perfected and finished in his death and resurrection: here Augustine affirmeth two things, both that all Christ's merits and works concur in our justification, as also that the believing of Christ's resurrection is as verily a cause of our justification (not a demonstration only) as his death was of the remission of our sins. See before this place more fully expounded, quest. 42. and Piscator's exposition refuted. artic. 5.  
So then to finish this matter, if Christ's death only effected and wrought our justification, then should the rest of his works and actions be superfluous: whereas, whatsoever he did, in life or death, was wrought for us: as Thomas in his commentary upon this place allegeth out of Damascen: omnes passiones & actiones illius humanitatis fuerunt nobis salutifera utpote ex virtute divinitatis provenientes, all the passions and actions of his humanity did tend unto our salvation, as proceeding from the virtue of his Divinity.    

6. Moral observations.  
v. 7. Blessed are they whose iniquities are forgiven: Peter Martyr here noteth well, 
1. Observ. That our sins hinder our beatitude.  that our sins only do hinder our blessedness: for justificatio est inchoata beatitudo, our justification is an happiness inchoate or begun: so then when our sins shall be fully taken away, than our beatitude and blessed estate shall no longer be deferred: as our happiness begun bringeth with it the remission of sin, so when it is finished, all our sins with the remainder of them, shall be clean purged.  
v. 13. The promise, that he should be heir of the world. 
2. The hope of our celestial inheritance should qualify our outward wants in this world.  Although the faithful have the promises of this life, so far as the Lord seeth it to be expedient for them; yet their peculiar inheritance is the kingdom of heaven: the children of God therefore must comfort themselves in the hope and expectation of their proper inheritance, though in the mean time they be stripped and dispossessed of the things of this life: As Abraham had the land of Canaan promised him, and yet he himself had no inheritance in it, no not the breadth of a foot, Act. 7.5. so we must be revived with the hope of our celestial inheritance, though we possess little in this world: as Abraham was promised to be heir of the world, not so much of that present, as of that to come.  
v. 18. Abraham above hope believed under hope. This teacheth us, that we should never despair, or cast off our hope, but comfort ourselves in God, though we see no means, 
3. Never to cast off our hope, ● to distrust in God.  as Abraham believed God's promise, concerning the multiplying of his seed, though he saw no reason thereof in nature: such a godly resolution was in job, cap. 13.15. Though he slay me, yet will I trust in him. Then God showeth himself strongest, when we are weakest: and his glory most appeareth, when he helpeth us being forsaken of all other worldly means.  
v. 20. And gave glory unto God. As Abraham praised and glorified God for his mercy and truth, so we ought to magnify God, 
4. We must give glory and praise to God for all his benefits.  and set forth his praise for all his mercies toward us: the Lord is not so well pleased with any spiritual sacrifice and service, as when he return unto the praise of every good blessing: as the Prophet David said, Psal. 116.12. What shall I render unto the Lord for all his benefits, I will take the cup of saving health, and call upon the name of the Lord: this is all the recompense, that either God expecteth at our hands, or we are able to perform, to give him thanks for all his benefits.  
v. 23. Now it was not written for him only, etc. but for us, etc. Seeing then that the Scriptures are written generally for all the faithful, 
5. The Scriptures are diligently to be searched of all.  we have all interest in them: and therefore every one of God's children should hereby receive encouragement, diligently and carefully to search the Scriptures, as appertaining and belonging even unto him: as our Saviour saith, joh. 5.39. Search the Scriptures, for in them you think to have eternal life: who would not search his ground very deep, if he thought he should find gold there: so much more should we be diligent in searching the Scriptures which show us the way to eternal life, which is far beyond all the treasures of the world.  
v. 25. 
6. Our true consolation is, that our sins are pardoned in Christ.  Who was delivered to death for our sins: Seeing than that Christ died not in vain, but brought that work to perfection, for the which he died, this now maketh much for the comfort of God's children, that their sins are verily done away in Christ, and blotted out in his death: this was S. Paul's comfort, that Christ came into the world to same sinners, of whom he was the chief, 1. Tim. 1.15.  
This also teacheth us to die unto sin, 
7. Christ dying for sin, doth teach us to die unto sin.  which was the cause that Christ was given up unto death, as Origen well observeth, quomodo non alienum nobis & inimicum omne ducitur peccatum, etc. how shall not every sin seem strange, and as an enemy unto us, for the which Christ was delivered up unto death?    

The fifth chapter.  

1. The text with the divers readings.  
v. 1. Then being justified by faith, we have peace (not let us have peace, S. L.) toward God, through our Lord jesus Christ:  
2 By whom also we have had access through faith into this grace, wherein we stand (by the which we stand. Be.) and rejoice under the hope Be. G.U. (in the hope, L.S.) of the glory of God. (of the sons of God. L. but this is added.)  
3 Neither that only, but also we rejoice in tribulation, knowing that tribulation (of afflection. V.S. oppression. Be.) bringeth forth patience, (worketh, G. in us, S. but this is not in the original.)  
4 And patie●●●e proof, B.S.L.U. (or experience, Be. G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr.) and proof (or experience) hope,  
5 And hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost, which is given unto us:  
6 For Christ, when we were yet weak, at his time B.G. (that is, the appointed time, S. according to the time, Gr.) died for the ungodly. (not, to what end, when we were yet weak died Christ for the ungodly? L. it is not put interrogatively, but passively in the original.)  
7 Doubtless one will scarce die for a righteous man: but yet for a good man (for one which is profitable to him, Be. he readeth the sense, not the words) it may be one dare die:  
8 But God setteth out his love toward us, seeing that while (not seeing, if that while, S.) we were yet sinners, Christ died for us.  
9 Being justified therefore by his blood, much more shall we be saved through him from wrath.  
10 For if when we were enemies, we were reconciled to God (God was reconciled to us, S.) by the death of his Son, much more being reconciled we shall be saved (live, S.) by his life.  
11 And not only so, but we also rejoice in God, through our Lord jesus Christ, by whom we have obtained V. Be. (received, Gr.) reconciliation: (atonement, B.G.)  
12 Wherefore as by one man sin entered into the world, and death by sin, and so (even so, B.) death went over all men, in whom (namely Adam, Be. not in as much as S.U.B.) all men have sinned.  
13 For unto the time of the law, was sin in the world, but sin is not imputed, while there is no law.  
14 But death reigned from Adam unto Moses, even over them, that sinned after the like manner (after the similitude, Gr.) of the transgression of Adam, which was the figure of him, that was to come:  
15 But yet not as the offence, so is also the gift: for if by the offence of that one, many be dead, much more the grace of God, and the gift by grace, which is of one man (by one man, B.G.) hath abounded unto many.  
16 And not, as that which entered by one which sinned: (not, as the sin of one, S.L. for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sinning, or that sinned: or, as by one that sinned, death entered, V. for that followeth in the next verse) so is the gift: for the fault (sin, B. not, judgement, S.L.U. because of the words following, to condemnation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gr.) came of one offence (which must be supplied out of the next clause) unto condemnation: but the gift is of many offences to justification.  
17 For if by one offence Be. (better then by the offence of one, B.G.S.U.L.) for so much is expressed in the words following) death reigned through one: much more shall they, which receive the abundance of grace (that abundance of grace, G.) and of the gift of righteousness, reign in life through one, that is, jesus Christ:  
18 Likewise then, as by one offence Be. (not the offence of one, cater, see the former vers.) the fault came upon all men to condemnation, so by one justification Be. (not the justification of one, B.G. cum caeter. for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put in the first place, otherwise it should be put after, as in the next verse) the benefit redounded unto all men to the justification of life:  
19 For as by the disobedience of one, many were made sinners; so by the obedience of one many shall be made righteous.  
20 Moreover, the Law entered thereupon, (by the way, V. in the mean time, B.) that the offence should increase: B. Be. (abound, V. G.) but where sin increased, grace abounded much more:  
21 That as sin had reigned unto death (in death, V. S. L. so is the word in the original is, in, but he meaneth unto death, as appeareth by the other opposite part, unto eternal death) so might grace also reign by righteousness unto eternal life, through jesus Christ our Lord.   

2. The Argument, Method, and Parts.  
In this chapter the Apostle pursueth the former proposition, wherewith he concluded the fourth chapter, that Christ died for our sins: and now he showeth the manifold benefits, which we have by the death of Christ, with an ample proof and demonstration of the same.  
So then this chapter is divided into two parts, the first containing a rehearsal of the benefits which we have by Christ's death, to v. 6. the second a proof and demonstration thereof, to the end of the chapter.  
1. In the first part there is 1. set forth the foundation of all other benefits, which we obtain by Christ, namely justification by faith, v. 1. 2. then the benefits and graces, either internal, which are these sour, peace of conscience, bold access to God's presence, perseverance, hope of glory, v. 2. or external, which is constancy and rejoicing in tribulation: which is amplified both by the effects, patience, experience, hope, which is described by the effect, it maketh us not ashamed, v. 5. and by the efficient cause thereof, the love of God shed in our hearts by the holy Ghost, v. 5.  
2. Then followeth the probation hereof, which consisteth of two arguments, the one taken from the state and condition of such, as were reconciled by Christ, they were enemies, this argument is handled from v. 6. to 12. the other argument standeth upon a comparison, and collation between Adam and Christ, the loss which we had by the one, and the benefit which we are made partakers of by the other: from v. 12: to the end.  
In the first argument there is 1. the proposition, that Christ died for the ungodly; v. 6. ●. the illustration thereof à dissimili, by an unlike comparison between man and God: the first part is expressed, v. 7. that a man will not die for an unrighteous man, and an enemy: which is showed by the contrary, because hardly for a righteous man will one die, unless he be also a friend, much less for an unrighteous man and an enemy: the other part of the comparison followeth, 1. showing that Christ died both for us being unrighteous, v. 8. and enemies also, v. 10. 2. then he inferreth two conclusions. 1. the certainty of our salvation being now justified and made friends, v. 9.10. 2. the joy and consolation which springeth and ariseth hereof, v. 11.  
The second argument consisting of a comparison between Adam and Christ, is thus handled: there is the proposition concerning Adam, showing wherein he was like, wherein unlike unto Christ, to v. 18. then the reddition or second part concerning Christ, v. 18. to the end.  
First Adam is like in three things. 1. in his person, he was but one and yet the author of sin to all. 2. in the object, his sin was communicated to all, though himself but one. 3. in the effect and issue, this sin brought forth death: all this is propounded, v. 12. that sin entered by one man into all the world: than it is proved by 3. arguments. 1. by the office of the law, which is not to bring in sin, but to impute sin, v. 13. therefore though sin were not so much imputed before the law, as after, yet was it in the world before. 2. by the effects, death was in the world before the law, and it reigned also upon infants, that had not sinned actually as Adam had done, and therefore sin much more which brought forth death, v. 14. 3. Adam was a figure of Christ, therefore as Christ's righteousness is extended even unto those, before the law, so also was Adam's sin, v. 14.  
Then the Apostle showeth wherein Adam is unlike unto Christ: namely, in these three things. 1. in the efficacy and power, the grace of God in Christ is much more able to save us, than Adam's fall was to condemn us, v. 15. 2. in the object, Adam's one offence was sufficient to condemn, but by Christ we are delivered from many offences, v. 16. 3. in the end, Adam's sin brought forth death, but Christ's righteousness doth not only deliver us from sin and death, but bringeth us unto righteousness and life, yea and causeth us to reign in life: it restoareth us to a more glorious kingdom and inheritance, than we lost in Adam, v. 17.  
The reddition or second part of this comparison showeth, wherein Christ of whom Adam was a type and figure, is answerable unto Adam: namely, in these three things propounded, v. 12. first in the singularity of his person, one man's justification saveth us, as one man's offence condemned us, v. 18. 2. in the object, as Adam's sin was communicated to many, so is Christ's obedience, v. 19 And here the Apostle by the way preventeth an objection: that if sin came in by Adam, why entered the law? he answereth, to the end, that sin might the more appear and be increased, not simply, but that thereby the grace of God might abound the more. 3. in the end as sin had reigned unto death, so grace might reign unto eternal life.   

3. The questions and doubts discussed.  

Quest. 1. What peace the Apostle meaneth, ver. 1.  
v. 1. Being justified by faith, we have peace toward God. 1. Oecumenius, whom Harm, and Anselm, Lyranus, Hugo follow, do read here in the imperative, habeamus, let us have, not habemus, we have: and they understand peace with men: that the jews should no longer contend with the Gentiles about their law, as though justification came thereby, seeing the Apostle had sufficiently proved already, that we are justified by faith: But this exposition cannot stand. 1. because the Apostle speaketh of such peace, as we have with God, not with man. 2. he speaketh in the first person, we have, but S. Paul was none of these which did contend about the Law.  
2. Origen, Chrysostome, Theodoret, understand it of peace with God, but in this sense: let us being justified by faith take heed, that we offend not God by our sins, and so make him our enemy; mihi videtur (saith Chrysostome) de vita & conversatione disserere, the Apostle seemeth unto me now to reason of our life and conversation: so Origen, let us have peace, ut ultra non adversetur caro spiritus, that our flesh no longer rebel against the spirit: But the Apostle here exhorteth not, sed gratulatur eorum faelicitati, he doth rather set forth with joy the happiness of those, which are justified: Erasmus: and it is not an exhortation, but a continuation rather of the former doctrine of justification, Tolet annot. 1. and here he showeth the benefits of our justification, whereof the first is peace of conscience, Pareus: and this is further evident by the words following, By whom we have access, which words being not uttered by way of exhortation, but of declaration, show that the former words should so likewise be taken, Erasmus.  
3. Ambrose reading, in the Indicative, habemus, we have, expoundeth this peace of the tranquility and peace of conscience, which we have with God, being once justified by faith in Christ: thus the Apostle himself expoundeth this peace, v. 10. When we were enemies we were reconciled to God, by the death of his Son, for they are our sins which make a separation between God and us: this sense follow Tolet annot. 1. and in his commentary, Pareus, Gryneus, Faius, with others.  
4. This then is resolved upon, that the Apostle speaketh here not of external, but internal peace: there is pax temporis, and pax pecteris, a temporal, and a pectoral or inward peace: the other Christ giveth, but through the malice of Satan, and the corruption of man's heart it may be interrupted, and therefore Christ saith, Matth. 10.34. That he came not to send peace, but the sword: but the other which is the inward peace of conscience Satan himself can not deprive us of: no man can take it from us.  
But whereas there is a threefold combat within us, the fight between reason and affection, between the flesh and the spirit, and a wrestling with the terrors of God's judgements: in the two first we cannot have peace here, but in part: for still in the servants of God there remaineth a combat between reason, and affection, the flesh and the spirit, as S. Paul showeth, that it was so with him, Rom. 7.23. he saw another law in his members rebelling against the law of his mind: and therefore we are not to hope to have such peace, ut non ultra caro adversetur spiritui, that the flesh should no more rebel against the spirit. as Origen thinketh: but this inward peace is in respect of the terrors which are caused in us by the fear of God's judgement against sin: from this terror we are delivered by Christ, Beza: yet so, as sometimes there may arise some fear, doubts, and perplexity in the mind of the faithful: as it is written of Hilarion, that being 70. year old, and now near unto death, he was somewhat perplexed and troubled in mind: yet faith in the end overcometh all these dangers, that we fall not upon the rocks, to make shipwreck of our faith, and a good conscience.  
5. And we must here distinguish between, pax conscientiae, & stupor conscienciae, the peace of conscience, and a carnal stupidity: for the one never felt the terror of God's judgements, and therefore can have no true peace, the other hath felt them, and is now by faith delivered from them, Calvin.  
6. Now whereas it is added, We have peace with God, or toward God, these things are here to be observed. 1. all the causes are here expressed of our justification: the material which is remission of our sins included in justification, the formal, by faith, the final, to have peace with God, the efficient, through our Lord jesus Christ, Gorrhan: 2. and in that he saith, toward God: Origen noteth that this is added to show, that they have neither peace in themselves, because of the continual combat between the flesh and the spirit: not yet with Satan and the world, which continually tempt us: but with God we have peace who is reconciled unto us in Christ: and he saith toward God, or with God, to signify that reconciliation is not only made with God, but that it is pleasing, and acceptable unto him, that such a reconciliation is made, Tolet. and further hereby is signified, that this is a perpetual peace, because it is toward God, with whom there is no change nor mutability, Faius.  
Through jesus Christ: 1. Chrysostome seemeth thus to understand the Apostle, that Christ jesus, is our preserver in this state to keep us in peace: which is true, but it is not all, we rather understand with Origen, Theodoret, Ambrose, that this our peace and reconciliation, was wrought and effected by Christ, not continued only and preserved. 2. neither do we understand by this phrase, that Christ in respect of his humanity was instrumentum coniunctum, a joint instrument of this our peace, as Lyranus. But Christ is the true author and efficient cause of this our peace, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a joint cause, and fellow worker with his father: for he saith, joh. 16.33. that in him we have peace; as the foundation thereof: and therefore he is said to be our peace, Ephes. 2.14. the worker and effector thereof, Faius. And here we may observe the opposition between the effects and fruits of justification by the law, and by faith: for they which look to be justified by the law, have not wherein to rejoice with God, c. 4.1. but they which are justified, by faith, have peace with God, and so matter of rejoicing, Tolet.   

Quest. 2. Of the second benefit proceeding of our justification, which is to stand and persevere in the state of grace.  
1. By whom we have access through faith. 1. This is an amplification of the former benefit of reconciliation: that we have not peace only with God by faith, but are admitted also unto his presence, to his grace and savour: one may be reconciled to his Prince, and yet not be brought into his presence, Pareus: as Absalon was a long time kept from his father's presence after he was reconciled: but by faith we are both reconciled, and restored the fruition of the favour and gracious presence of God. 2. But we must take beede here of Origens' note, that this gate whereby we have access unto God, is not only saith, but oftium hoc justitia, oftium humilitas, righteousness is this gate, humility is this gate: whereas the Apostle directly saith, We have access through faith. 3. Neither is this access taken only for a bare entrance and beginning: as Gorrhan thus alludeth, accedere est incipientium, stare proficientium, etc. to have access is of beginners, to stand, of proceeders, to glory of such as are perfect: but here it signifieth not an entrance as it were to the threshold, but an admittance into the very chamber of the spouse, Faius.  
2. Unto this grace. 1. Not the grace of a good conversation, gloss. interlin. for the Apostle speaketh of the justifying grace, wherewith we are formally made just, Lyran: 2. neither by grace are understood the second graces and gifts of the spirit, whereof the Apostle speaketh, 1. Cor. 15.10. I laboured more abundantly than they all, yet not I, but the grace of God, etc. Origen: for the Apostle speaketh not of any such special and particular graces which Paul had, but of the common justifying grace. 3. this grace than is that whereof he speak before, c. 3.24. We are justified freely by his grace: and it signifieth both the original of our justification, which is the free mercy and grace of God, and the state and condition whereunto we are called, Pareus.  
3. Wherein we stand. 1. Some have reference unto our fall in Adam, gloss. interlin. 2. some oppose it to the gesture of sitting or lying, as set against the law, wherein we stood not, but were as pressed down with the burden of ceremonies. 3. Tolet annot. 3. thinketh thereby to be signified, progressum ad ulteriora bona, a progress and proceeding to further good things: so Pererius saith, that standing betokeneth hominem erectum ad aspectum, a man settling himself to look up to behold heavenly things.  
4. But Chrysostome better observeth the steadfastness of spiritual graces, neque finem novit isthaec Dei gratia, this grace of God knoweth no end: And beside it showeth as the steadfastness of God's grace in itself, so the certainty which we have thereof by faith: for faith is like unto Jacob's staff wherewith he went over jordan, Gen. 32.10. it is that whereby we stand, Rom. 1.24. whereby we walk, 2. Cor. 5.7. through this vail of misery, Faius: we then stand in the state of grace, being sure by the Lord's assistance never to fall away from thence, sic Calvin, Pareus, with others.   

Quest. 3. Of the third benefit of justification, the hope of everlasting glory.  
v. 2. And rejoice under the hope of the glory of God. 1. Tolet annot. 3. will have the word rejoice referred unto the former clause, wherein we stand and rejoice, under the hope, etc. and his reason is; because there are two prepositions used in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in, and of or under, with the former is the same word rejoice, joined in the next verse, we rejoice, in, in tribulation: but this a needless contention, for howsoever the word be joined, the matter of this rejoicing is the hope of eternal life.  
2. The Latin translator addeth, the glory of the sons of God, which some understand of the Angels, Hugo Card. some of the Saints in heaven, Lyran. but there are no such words in the original, though this glory belong unto the sons of God, not only them which are already glorified in heaven, but those which are the sons of God by grace, yet militant in earth: as it is called, The glorious liberty of the sons of God, c. 8.21.  
3. Origen is here somewhat curious: making three kinds of glory, one which was seen, the glory of Moses countenance, which is passed away, another glory which appeared in the incarnation of Christ, job. 1.14. And we saw the glory thereof, as of the only begotten son of God; the other is the glory of the next life: whereof the Evangelist speaketh, Matth. 25.31. When the Son of man cometh in his glory: And whereas the Apostle speaketh here only of the hope of glory, that is, glory hoped for, and yet elsewhere be saith, 2. Cor. 2.18. We behold the glory of the Lord with open face, and are changed unto the same image from glory to glory: as though he had possession already of this glory: the Apostle must be understood to speak of two kinds of glory, one now enjoyed in the state of grace, but the more full glory is hoped and expected for in the kingdom of heaven.  
4. Chrysostom's note here is good, that faith extendeth itself not only unto things present, as the Apostle speaketh of grace, wherein we stand, but unto things also to come, namely, the glory which is hoped for: And beside he noteth the certainty of this glory, which is hoped for, because we glory in this hope: now faith he gloriamur in iis quae tam exhibita sunt, we glory in the things which are already exhibited: if then the hope of things to come were not as certain, as the things which are already past, we could not glory in it.  
5. Here the Apostle speaketh not so much of that absolute glory, which God hath in himself, as of that, whereby he shall glorify us, Pareus.   

Quest. 4. How we are said to rejoice in tribulation.  
v. 3. Neither that only, etc. Origen referreth this clause to all the particulars before expressed, as justification by Christ, peace with God, and having access unto him by Christ: but it is better restrained unto the former clause, that we do not only rejoice because of the future hope of eternal glory, but even in tribulation also, Erasmus: for it might have been objected, that the condition and state of the children of God, is for the present time most miserable: the Apostle than preventeth this objection, showing that the children of God are even in their afflictions most happy.  
2. As before then he showed the internal effects of justification in the spiritual graces of the mind: so here is declared what justification worketh in us even in temporal and external things: which is seen in these three points: 1. the faithful rejoice in tribulation. 2. why, because tribulation bringeth forth patience. 3. and this is not in vain, for hope maketh them not ashamed, Gorrhan.  
3. Chrysostome here showeth a difference between the striving for a temporal and everlasting crown: for there in the labour, that is sustained, there is no pleasure till they come to the reward: but here non minus iucunditatis adferunt ipsa certamina, etc. the very striving hath no less pleasure, than the reward which we strive for.  
4. But here we must understand not every tribulation, but such as are endured for Christ's cause: for the evil also do suffer tribulation, but they suffer worthily as evil doers, and in such tribulations there is no joy, no comfort: but in such as the faithful do suffer for righteousness sake, such as the Apostle speaketh of Act. 14.22. That we must through many afflictions enter into the kingdom of God.  
5. This is contrary to the judgement of the world, and of natural reason, for they hold afflictions to be nothing else but misery and unhappiness, and them miserable which do suffer them: But like as the eight sphere keepeth it course from the East to the West, but the planets do move from the West to the East, holding a contrary course: so the godly and faithful do embrace that way, which the wicked decline as evil and unhappy, Martyr.  
6. And the faithful rejoice thus in tribulation, not as though they were without feeling and were void of affection, as the Stoics would have their wise men; but afflictions being evil in themselves, are through the grace of God turned to the good of his servants, Mart. Chrysostome here saith, that tribulations are res in seipsis bonae, etc. things good in themselves, because they bring forth patience: but this is rather ex accident, by an accident, that things in themselves evil, are by God's grace turned to be profitable unto the servants of God.  
7. Now in that the faithful do many times mourn and complain in their afflictions, this is not contrary to the Apostle: for there is in every man regenerate, the spiritual and natural man: the one showeth itself in the natural feeling of crosses and afflictions: but the other above nature by grace rejoiceth in them, Calvin.   

Quest. 5. How S. Paul and S. james are reconciled together: the one making patience the cause of trial or probation, the other the effect.  
S. Paul, v. 4. saith, that patience bringeth forth trial or probation, which is commonly translated experience: But S. james saith, v. 1.3. that the trying of your faith bringeth forth patience: so S. Paul maketh this probation the effect of patience, S. james the cause.  
1. It cannot be said, that they speak of two diverse kinds of patience, for the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, patience, is used in both places.  
2. Lyranus by probation understandeth, the purgation of sins: for as the blot of sin is taken away (saith he) by the contrition of the heart, so the guilt of punishment by tribulation: But the Scripture acknowledgeth no such purging of sins by affliction, the purging of sin is ascribed unto Christ, Heb. 1.3. Who by himself (not by our afflictions, but by his own sufferings) hath purged our sin.  
3. There are then two kind of probations: or rather this word probation is taken two ways: for either it signifieth the very action itself, whereby one is tried or proved, and so it is taken actively in respect of God, who proveth and trieth us: and so the trial and probation of our faith by affliction bringeth forth patience as the fruit and effect thereof: and in this sense james taketh it: or it signifieth the experience or trial which a man hath of himself by his affliction, and so is the effect of patience, and thus S. Paul understandeth it: And therefore the Apostles use two diverse words: james hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is taken actively for the very probation itself: S. Paul useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is taken passively, for that which is tried and found out by experience: thus Calvin, Parevis dub. 3. Tolet. annot. 4. Perer. disput. 1. number. 5.  
4. Faius' further answereth that both are true in the same sense, that patience bringeth forth trial or experience, and probation or trial again maketh patience: as health is the cause of deambulation and walking, and walking is the cause again of health, the one is increased by the other.   

Quest. 6. Of the coherence of these words with the former, because the love of God is shed abroad in our hearts, v. 5.  
1. Oecumenius maketh this as a reason why we rejoice in tribulation; because the love of God is in us, and men do delight to suffer and endure for that which they love: But love is here taken passively for the love, wherewith we are beloved of God, not actively, for that whereby we love God, as shall be showed in the next question: and the Apostle had yielded a sufficient reason before of our rejoicing in tribulation, because tribulation worketh patience, patience experience, etc.  
2. Some do make it a reason of the words immediately going before, namely, of the certainty of our hope, which maketh us not ashamed, seeing we enjoy the things hoped for, because we are assured by the spirit of God, that we are beloved of God: his love is shed abroad, that is, manifested in our hearts by the spirit, so Faius, Tolet.  
3. But it rather containeth a general reason of all the precedent benefits and privileges, mentioned before, of our justification by faith, access and entrance unto God, hope of glory, rejoicing in tribulation, because the spirit beareth witness unto our hearts, that we are accepted and beloved of God in Christ, Calvin. Pareus.   

Quest. 7. What kind of love the Apostle speaketh of, saying, The love of God is shed abroad, etc.  
1. Some do take this actively, for the love wherewith we love God, so Oecumenius, Anselm, and Stapleton antidote. pag. 275. doth to the same purpose allege Augustine, who understandeth here the love non qua ipse nos diligit, 
Augustin. de spirit. & litter. c. 31.  sed qua facit nos dilectores sui, not wherewith God loveth us, but whereby he maketh us lovers of of him, etc. and he would prove the same by the Apostles phrase, absurdissime dicitur, etc. that is most absurdly said to be shed in our hearts, quod extra nos est, etc. which is without us, only in God.  
Contra. 1. Against Oecumenius we set Chrysostome an other Greek father, who understandeth the Apostle to speak of the love of God toward us, dilectioni Dei rem omnem acceptam fert, he ascribeth the whole matter unto the love of God. 2. Augustine shall answer Augustine, who elsewhere interpreteth this place of the love of God toward us: as where he thus saith, 
lib. 15. de Trinit. cap. 16.  ipse spiritus sanctus dilectio est, non enim habet homo, unde Deum dilig●● nisi ex Deo; unde Apostolus, the holy spirit himself is this love, for man cannot tell how to love God, but from God: whereupon the Apostle saith, the love of God is shed abroad, etc. 3. And in this very place of Augustine, he speaketh of such love of God in us, whereby the Lord maketh us love him, so that he includeth also the love of God, first toward us, whence issueth our love toward him. 4. And the love of God in God toward us, may without absurdity at all, be said to be shed abroad in our hearts, as in true friendship the love of a friend may be said to be shed on him, whom he loveth: so God's love is shed forth in us by the fruits and effects which it worketh in us, Pareus dub. 4.  
2. Some think that both the love of God toward us, and our love toward God, are comprehensive in the Apostles speech, as Origen upon this place alloweth both: so also Gorrhan, and Pererius disputat. 2. number. 9 who hereupon inferreth, that there may be more literal senses, than one, of one place of Scripture. Contra. One Scripture may have one general sense, which may comprehend divers particulars: or it may have one literal sense with divers applications, as typical or tropological, figurative or moral: but it can not have more than one literal sense or exposition, specially one being different from the other, not any scales included in it, or inferred, or diducted out of it: for then the spirit in the Scripture should speak doubtfully and ambiguously, like unto the oracles of Apollo, which were so delivered, as that they might be taken in a divers, yea a contrary sense. See further of this point Synops. Centur. 1. ere. 7. But that the love, wherewith man loveth God, is not here at all understood, it shall appear by divers reasons here following.  
3. The best interpretation than is, that the Apostle speaketh here of the love of God, wherewith we are beloved of him in Christ. 1. Beza urgeth this reason, because afterward v. 8. the Apostle speaketh of that love: God setteth forth his love toward us, etc. and in both places mention is made of the same love of God, the ground and foundation whereof is Christ, that was given to die for us. 2. Pareus insisteth upon this reason: the love of God here spoken of is alleged as the cause of our rejoicing, and of the steadfastness of our hope: but our love of God, being weak and imperfect, can not be that cause. 3. Peter Martyr, and Pareus do further press the scope of the place: the Apostle assumeth this as an argument of our hope, because Christ was given to die for us, which proceeded not from the love of us toward God, but from his love toward us. 4. Faius urgeth the force of the Apostles phrase: this love is said to be shed abundantly in our hearts, but our love toward God is not such an abundant, and surpassing love: it is a slender, scant, and weak love: he meaneth then the superabundant love of God toward us, which as the Apostle saith, Phil. 4.7. passeth all understanding. 5. I will adjoin also Tolets' reason, annot. 5. in c. 5. the charity and love, whereby we love God, is but one grace and virtue: but the Apostle speaking of the shedding forth of this love by the holy Ghost, meaneth the effusion and pouring out of all the graces, which are wrought in us by the spirit: he meaneth then the love of God toward us, from which fountain issue faith, all the graces and gifts of the spirit. 6. Add hereunto the consonant exposition of many of the Fathers, as of Chrysostome cited before, of Hierome, who thus writeth, quomodo Deus nos diligat, ex hoc cognoscimus, etc. how God loveth us, we know by this, that he hath not only by the death of his Son forgiven our sins, but hath also given us the holy Ghost, etc. Likewise Ambrose: pignus charitatis Dei bohemus in nobis, etc. we have the pledge of the love of God by the holy spirit given unto us, etc. Theophylact also interpreteth de charitate Dei, quam erga nos ostendit, etc. of the love of God, which he showeth toward us, etc. Likewise expound Theodoret, Sedulius, with others.   

8. Quest. Why the love of God is said to be shed abroad in our hearts.  
1. Some do give this sense: effusa est sicut oleum, etc. this love is shed abroad like oil, 〈◊〉 cor occupando, in possessing and occupying the whole heart, according to that saying. Matth. 22. Thou shalt love the Lord thy God with all thy heart: Gorrh. but the love of 〈◊〉 is not here taken actively, for that love whereby we love God, as is showed in the former question. 2. Tolet thus expoundeth it, abundantissime facti sunt amici Dei, they are not sparingly, but abundantly made the sons of God: likewise the ordinary gloss referreth it to the greatness of God's love, late nos diligit, he doth love us largely, that is, greatly. 3. Some refer it to the clear manifestation of the love of God in our hearts: clare nobis manife●●ta, sicut cum lux diffunditur, etc. the love of God is clearly manifested to us, as when the ●ight is spread and dispersed abroad. Gorrhan. 4. But hereby rather is expressed the abundance of those graces, which are powered upon us by the spirit: so Chrysostome, non mo●ce nos honoravit, etc. he hath not sparingly honoured us, but he hath shed forth upon us his love, as the fountain of all good things: so also Oecumenius, quia ubere datus est, etc. because the spirit is plentifully given us: and in the same sense the Prophet saith, joel 2. I will power out my spirit upon all flesh. Faius.   

9 Quest. Why it is added by the holy Ghost, which is given us.  
1. The spirit of God is mentioned as the efficient cause of this work: the love of God is said to be shed in our hearts by the holy Ghost, because the spirit of God beareth witness unto our souls, that we are the sons of God, Rom. 8.16. Osiand. Pareus, facit nos intelligere charitatem Dei, etc. the spirit of God maketh us to understand and feel the love of God toward us.  
2. And this work is ascribed to the spirit, not excluding the Father and the Son, to whom this love toward mankind is common: but the Apostle observeth the property of their persons, because as election is given unto God the father, and Redemption to the Son, so love is the proper work of the spirit: both to cause us to feel the love of God, and to make us to love God again.  
3. And here we are not to understand only the gifts of the spirit, but the spirit itself; which dwelleth in us, not in his essence, which is infinite, but by his power, illuminating, directing, converting us: Faius: so Tolet well saith, that the spirit non solum dona sua nobis communicate, sed per ea in nobis inhabitat, etc. doth not only communicate his gifts unto us, but also by them dwelleth in us.  
4. In that the holy Ghost is said to be given us, thereby is signified, quod non proprijs vi●tutibus, etc. that we have obtained the spirit not by our own virtue, but by the free love of God: Oecumen. and the person of the holy Ghost is noted, in that he is said to be given: and the givers are the Father and the Son. Hug. Card.   

10. Quest. How Christ is said to have died according to the time. v. 6.  
1. Some do refer these words to the former clause, and read thus, when we were yet weak according to the time: that is, we were weak in the time of the law, when grace yet appeared not: so Chrysost. Theodor. and Erasmus thinketh this is added, as a mitigation of their infirmity: but it is against the Apostles use to qualify the corruption & evilness of man's nature: and he speaketh to the Gentiles, that had not the law, as well as to the jews.  
2. The most do apply it unto the latter clause, that Christ died in his time: and here there are divers opinions. 1. Some understand it of the short time, which Christ's death continued, namely but three days, Ambrose, so also Lyran. but that time being assigned see Christ's resurrection, is not fitly expounded of his death. 2. Sedulius thus interpreteth, qu●● in ultimo mundi tempore mortuus est, because he died in the last time or age of the world. 3. According to the time, that is, he died temporally in the flesh which is mortal: for eternity knoweth no time. Haymo. 4. Hierom. epist. ad Algas. referreth it to the opportunity of time: Christ died in a fit time, when the world stood most in need of his redemption. 5. But the best exposition is, that Christ died in the fullness of time, as the Apostle speaketh, Gal. 4.4. the time decreed and appointed of his father: thus expoundeth Theodor. and Theophyl. tempore decenti & destinato, in a meet time, and appointed of God: so also Beza, Par. Tol. with others.   

11. Quest. Of the meaning of the 7. v. One will scarce die for a righteous man, etc.  
1. The Syrian interpreter readeth in the first place, scarce will any die for the wicked which reading Beza seemeth not to mislike, but that all the Greek copies are otherwise: and junius thinketh that here one word by the writers was taken for an other, because of the near similitude in the Syrian tongue: and thinketh it should rather be read according to the Greek copy, for the righteous, not for the wicked.  
2. Some do take here these two, the righteous, and the good, to be one and the same: and some confounding these two, do not understand these words of the person of the just and good man, but of the cause, Hier. epist. ad Alg. and so this should be the sense, that although scarce and sieldome, yet sometime one may be found to die for a just and good cause: some likewise taking these two for one, apply it unto the person of the righteous and good man, Chrysost. Lyran. Tolet. Par. Faius. But the Apostle first saying negatively, one wil● scarce die, etc. and afterward using a kind of correction, that one may die for a good man, doth evidently distinguish these two clauses.  
3. The most then do divide these two, and take the just and righteous, and the good to be diversly taken by the Apostle.  
1. Wicked Martion, 
Hier. epist. 151.  as Hierome reporteth, by the just did understand the God of the old Testament, for whom few offered themselves to death: by the good, the God of the new Testament, that is Christ, for whom many are found ready to die. But this opinion beside the blasphemy thereof in making two divers Gods, and authors of the Old and new Testament, containeth apparent absurdity and falsehood: for both many gave their lives in the old Testament in defence of the law of God, as the three children, Dan. 3. and many in the time of Antiochus Epiphanes, as the history of the Macchabees testifieth: and beside, many thousand Martyrs are found to have died for Christ: whereas the Apostle speaketh of very few, that will die for a good man.  
2. Arrius chose by the just understandeth Christ, and by the good the Father, of whom Christ testifieth, that none is good but God. But if Christ be this just one, for whom so many thousand Martyrs willingly gave their lives, how saith the Apostle, that scarce any will die for a just man?  
3. Eucherius by the just interpreteth the Law and old Testament, by the good Christ, and the new Testament: for few Martyrs are found in the old Testament, and many in the new. But beside that it is against the scope and mind of the Apostle, to understand this of dying for Christ, who by this comparison setteth forth the love of Christ, who died for evil men, even for his enemies, whereas few are found ready to die for the righteous and good: the words of the Apostle will not bear this sense, who in saying, for a good man it may be, that one dare die, noteth the paucity and fewnes of them: whereas many thousands have died for Christ in the New Testament.  
4. Some by the just understand the virtuous, by the good the innocent, for whom one may die in commiseration and pity toward him: Haymo, Thom. Aquin. Gorrhan: or because innocency is favoured of men, justitia habet aliquid severitatis, justice hath some rigour and severity in it. Hug. Cardinal. But a man can not be just, but he must also be innocent: these two then are not thus distinguished.  
5. Cajetan understandeth by the just, an ordinary, virtuous, or righteous man: by the good some excelling in the works of supererogation, for such one perhaps dare die. But such works of supererogation we acknowledge not: all that a man hath is too little for himself, he hath no superfluity to supererogate to an other.  
6. Osiander, and Emmanuel Sa, do understand in both those clauses, the things, not the persons: and the first they expound of just punishment, which none willingly suffer: in the second the good and honest cause, for which one may be found ready to die. But the phrase to die for the just, will not bear that sense: a man is not said to die for just punishment, but by it, or with it: and yet in this sense some have been found, which willingly suffered their just punishment, as the these converted upon the cross, who said unto his fellow, Luk. 23.41. We are righteously here.  
7. The best interpretation than is, that by the just we understand such an one, as is in himself a righteous and virtuous man: by the good such as have deserved well of us, that are liberal and bountiful men, from whom we have received good: so Beza interpreteth, one that is profitable to him: of whom he hath received good, Genevens. so also Catharinus a Popish writer: and some by the good understand such as are dear unto them, as their children, parents, friends, country: as some such were found among the Romans, that gave their lives for their friends and country. P. Mart. And this exposition may be confirmed by the opposite part: that Christ died for us being sinners, v. 8. yea his enemies, v. 10. whereas men will not die for the righteous, and hardly for their friends.   

12. Quest. Of the difference between Christ's dying for us, and those which died for their country.  
We read in the foreign histories of the Gentiles, that some have given their lives for their country: as Codrus for the Athenians, Menoecius for the Thebans, who killed himself and fell among his enemies for the deliverance of his country: so Curtius threw himself into a gulf to preserve Rome from the pestilence. But there was great difference between the death of these, and of Christ. 1. They were not innocent as Christ was, and therefore as their life was not so holy, so could not their death be so precious, nor their person to honourable. 2. They did not willingly offer themselves unto any judge to be condemned, as Christ did: but in other manner and sort adventured their lives. 3. They did it not of love, but of vainglory and desire of praise. 4. They by the instigation of Satan were moved so to do, having no cogitation therein to please God, but Christ gave himself to death 〈◊〉 obedience to the will of his heavenly father. 5. They at such time gave their lives, when as their case was desperate, and so were impatient to abide the extreme ha●●d: and they died being mortal men, that could not live long, as Solon, when he encouraged, the citizens to take arms against Pisistratus the tyrant, being asked, what made him bold so to do, answered, his old age he knew he could not live long: But Christ died for us, having no necessity to die in himself. 6. Their death was glorious and honourable unto them: but Christ offered himself to the ignominious and shameful death of the cross. 7. They died for a temporal deliverance: but we by Christ's death are eternally delivered. 8. And, that which maketh the greatest honour of all, they died for their country and friends: but our blessed Saviour for his enemies: ex Martyr. Pareus. 9 Origen addeth further, that although there may be found among the heathen that died for their country, yet there is none of them, which died for all the world, as Christ only did, which by his death totius mundi peccata absolvit, did absolve all the world of their sins.   

13. Quest. Of the greatness of the love of God toward man, in sending Christ to die for us, v. 8.  
This exceeding great love of God is set forth by three circumstances, what they were for whom Christ died, sinners and enemies to God; what Christ was, that suffered, even the Son of God; and what he endured and suffered, even to die for them.  
1. The condition of them for whom Christ died is set forth by three names: they are said to be weak, as not able to help or deliver themselves, ungodly, as they which had left the worship of the only true God, and had defiled themselves with idolatry: sinners, which had every way transgressed the law of God: Tolet. annot. 10. Origen here comprehendeth all kind of sins: for either one of ignorance, and infirmity sinneth, and he is called weak: or he is an obstinate and malicious offender, who is called the sinner: Sinners in Scripture are said to be those, not which commit any sin, but those in whom sin dwelleth and reigneth: as joh. 9.31. and such were we by nature: Beza. yea we were not only sinners, but enemies unto God: which setteth his love forth so much the more, that he sought our good, not only being evil, but also adversaries unto him: So that while we were sinners, and so God hated us in respect of our sins: yet at the same instant, amabat, secundum quod opus eius, he loved us, as his own work. gloss. ordin.  
2. God's love further appeareth in sending his own Son into the world: nothing is dearer to a man, than his own son: and therefore God's love doth herein most show itself, in that he sent not either Angel or Arkangel, or any other of his glorious creatures to die for us, but his own son. Martyr.  
3. And this Son of God was not only made man for us, and lived in the flesh, and suffered many things for our sake, but he died for us: it had been a sufficient demonstration of his love, to have humbled himself, to take upon him the nature of man, and to walk and converse among sinful men: But in that he died, and that for his enemies, it showeth an unspeakable love: there is no greater love among men, then when one bestoweth his life for his friends, joh. 15.13. But Christ's love here exceeded, that he gave his life for his enemies: Gorrhan.   

14. Quest. Whether man's redemption could not otherwise have been wrought then by the death of Christ.  
1. It was not necessary that Christ should die for our redemption, either by the necessity of coaction, as though God had been by some urgent occasion compelled thereunto: set God is not forced, he worketh most freely: nor yet by necessity of nature: as it is impossible in the divine nature, that God should lie, or be untrue: but no external work done by God proceedeth from the necessity of his nature: there was then no absolute necessity, that Christ should die for us, nor yet any hypothetical or conditional necessity, the end being considered, namely, the salvation of man: for it had been possible for God by other means, then by the death of his Son, to have wrought the salvation of man.  
2. Yet was it necessary that Christ should die for mankind, the wisdom and counsel of God considered; because there was no other way whereby the greatness of the love of God could be showed unto man, then by giving his own Son to die for us: P. Mart. there might have been an other way, in respect of God's power, to whom all things are possible, sed nullus humanae miseriae convenientoir, but none more convenient in regard of man's misery: for what can more comfort us, & deliver us from despair, then that it pleased God, that a man like ourselves should die for us: gloss. ord.. and though there must have been an other way found out, Liberandi, to deliver man; tamen non redimendi, yet not of redeeming man, Gorrhan: for man could not properly be said to be redeemed, unless the ransom had been paid, and the punishment due unto man satisfied, which was by the death of Christ.   

15. Quest. Wherein the force of the Apostles reason consisteth, saying, Much more being reconciled we shall be saved by his life, v. 9  
1. The ordinary gloss thus collecteth, because it is more to take away sin, then justos & cooperantes salvare, to save those that are just, and fellow workers: as though this were the Apostles argument; it was an harder matter to work our justification, which was done without us, than now to purchase salvation, whereunto man himself worketh. But this is far from the Apostles meaning, to make man a joint worker with Christ in the matter of justification: for he ascribeth all here unto the death and life of Christ.  
2. Wherefore the force of this comparison, being from the greater to the less, consisteth in these three points. 1. for whom Christ hath done this. 2. how he hath wrought it. 3. and what.  
1. The first is observed by Chrysostome: he justified us by faith in his blood, when we were enemies, now amici facti sumus, we are made his friends, and therefore he will much more save us.  
2. The next is observed by Oecumenius, and Chrysostome also toucheth it: it is not necessary, 〈◊〉 post hac silius moriatur, that afterward the Son should die any more: if then justification be already wrought for us, which required Christ's death; much more now shall we obtain the perfecting of salvation, to the which Christ's death again is not required. Pareus, and before him Gorrhan, do place the comparison in the opposition between life and death: if he could justify us by dying, multo magis vivens, etc. much more being alive can he save us.  
3 It is more to justify and reconcile sinners, then to save them being justified. Christ hath done the first, much less need we doubt of the second: Pet. Mart. But Lyranus hath here a corrupt gloss, giving this reason, why it is a greater work to justify a sinner, then to glorify him being justified, because one can not merit his justification: but he that is justified may per gratiam mereri de condigno vitam beatam, etc. may by grace deserve of condignity a blessed life, etc. This is contrary to the Apostle, who saith, Rom. 6.23. that the gift of God is eternal life, etc. it can not then be any wise merited.  
3. Now salvation is ascribed to the life of Christ, not as though the life of Christ rising from the dead were the price of our redemption, but because Christ by his resurrection and life did perfect our salvation: and he now ever liveth to be an intercessor for us unto his father, and to bring us unto glory: wherefore to finish and make perfect our justification, the life of Christ and his resurrection must be joined with his death and suffering: as the Apostle concluded before in the very last words of the former chapter, Pareus.   

16. Quest. Why the Apostle saith, not only so, but we also rejoice in God, etc. v. 11.  
1. Some do make this connexion: that we only shall not be saved by Christ in the life to come, but now also rejoice in the hope thereof, Lyran. Gorrhan. and before them Theo●●et: likewise Anselm we glory in this, quia consider amus nos futuros cum illo in gloria, we consider we shall be with him in glory.  
2. Oecumenius giveth this sense, lest any might think it a shame unto us, that we could not be otherwise redeemed then by the death of Christ: the Apostle addeth that we ●●eede not be ashamed thereof, but rather glory therein, because it was a sign of the great love of God, that he spared not his own Son for us.  
3. Some refer it to our glorying in tribulations, Sa: but it is more to glory in God, ●●en to rejoice in tribulation.  
4. But the Apostle setteth down here the highest degree of the rejoicing of Christians: they do not only rejoice under the hope of glory, nor in tribulation, which two degrees the Apostle mentioned before, ver. 2. but they rejoice in God: which is to rejoice, quod Deum propitium habeas, that thou hast God thy merciful father, Pareus. ●●●●care, Deum habere patrem, etc. to boast, that we have God our father, protector, and ●●●ender, Tolet. gloriamur Deum esse nostrum, we rejoice, that God is ours: Calvin. gloria●●● de ipsius in nos clementia, we glory of his clemency and love toward us, Osiander. And ●●s the Apostle here amplifieth three effects of justification, before propounded, v. 1, 2. to ●●●e peace with God, to stand in the state of grace, and to rejoice: so here he saith we are reconciled by his blood, than we are saved by his life, and so have a perpetuity and certainty in our state, and we dare also glory in God. Pareus.   

17. Quest. Whether any thing need to be supplied in the Apostles speech, v. 12. to make the sense perfect.  
v. 12. As by one sin entered into the world, etc. 1. Some do think that the redditive of this similitude is wanting: for unto this, as by one, etc. should answer the other part, so etc. Origen giveth this reason thereof, that S. Paul omitted the other part: so by one man's obedience came righteousness, propter negligentiores, lest the negligent and careless sort, should have presumed too much: but this can be no reason, because the Apostle both before and after had expressed as much, that we obtain life and righteousness by Christ.  
2. Bullinger consenteth with Origen, that there is in this speech of the Apostle an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some inconsequence: and that he omitted the other part, through vehemency.  
3. Erasmus thinketh, that here is an anantapodoton, a comparison without a reddition: which he would have understood by supplying the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so, in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and death by sin, that is, so death came by sin, as by one man sin entered: but all this belongeth to the proposition or first part of the comparison: As sin came in by one, and death by sin: the reddition must be, that so righteousness came in by Christ, and life thereby: for otherwise there should be small coherence in the words.  
4. Tolet thinketh that the reddition is included in those words in the end of the 14.1. where Adam is said to be the figure of him that was to come: insinuating thereby, that life and righteousness came in by the second Adam, as sin and death entered by the first.  
5. But their opinion seemeth to be the better, which supply the reddition of this comparison concerning Christ in the words following: Origen referreth us to those words, v. 15. the gift is not so as the offence: but I rather with Beza, and Pareus think, that the second part of the comparison is suspended by a long parenthesis in the words coming between unto the 18. and 19 verses, where the Apostle setteth down both parts of the comparison.   

18. Quest. Who was that one by whom sin entered into the world, v. 12.  
1. Ambrose, and Hierome upon this place, by this one man would understand the woman, because the beginning of sin came in by her: as Ecclesiastic. 25.26. it is said, of the woman came the beginning of sin, and through her we all die: and S. Paul saith, 1. Timoth. 2.14. Adam was not deceived, but the woman was deceived, and was in the transgression: But the woman here is not understood, seeing the word is put in the masculine gender: and true it is that from the woman came the beginning of sin, by the seducing of man: but the Apostle here speaketh of the propagation of sin, which was by the man, not by the woman: Perer.  
2. Some will have both the man and woman here understood, which both made as it were but one: as when the Lord said, Let us make man according to our own likeness, both the man and woman are understood: Pareus: so also the ordinary gloss. quia mulier de vi●●, & utriusque una caro, because the woman is of the man, and both made but one flesh.  
3. But by this one we better understand Adam: though both our parents sinned, and the man was seduced and deceived by the woman, yet the man only is named: 1. not because the man is the head of the woman, and so the sin of the woman, is imputed to the man, because he might have corrected her, Hugo. 2. nor because the man perfected the sin of the woman, which if he had not consented, had not been finished: so the woman was principium incompletum, was the incomplete or imperfect beginning of sin, the man was the complete and perfect beginning, Gorrhan. 3. neither is this the reason, because the Apostle consuetudinem tenens, etc. doth follow the custom, which ascribeth the succession of posterity to the man, not to the woman, gloss. ordinar. 4. But this indeed is the reason, the Apostle here showeth not the order how sin entered simply into the world: for the woman sinned first, and before the woman the serpent: but how sin was propagated into mankind: now posteritas ex viro, non ex m●liere nominatur, the posterity is named of the man, not of the woman: as the Apostle saith, 1. Cor. 11.8. the man is not of the woman, but the woman of the man: to this purpose Origen, so also Pet. Mart. ex quo tanquam principio peccatum per propagationem traductum fuit, etc. by the man as the first beginning sin was traduced by propagation: the Apostle then here speaketh of the beginning of the propagation of sin, not of the beginning of seduction, which was by the woman, or of imitation, which was by the devil: who was a liar from the beginning, and the father thereof, job. 8.44. not by propagation, but by seduction, and imitation, Mart.   

Quest. 19 What sin the Apostle speaketh of here, original or actual; by one man sin entered.  
1. Some understand here original sin, whereby the nature of man is corrupted, and not actual: actuale non per unum, sed per plures intrat, because actual sin entereth by many, and not by one, Gorrhan.  
2. Some comprehend here sin generally, both actual and original: this word sin, non solum complectitur vitium originia, sed omnia mala quae eo ex sequuntur, doth no: only comprehend the original corruption, but all other evils, that come from thence, etc. Martyr. but of the propagation of original sin, the Apostle speaketh afterward in the end of the verse, in as much as all men have sinned, etc.  
3. Wherefore the Apostle here understandeth, the actual sin which Adam committed: for the word is put in the singular number, and hath the article prefixed before it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which showeth some particular sin: & afterward the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, transgression, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, disobedience: which must be understood of Adam's transgression: which was in him actual, but original in respect of us, because it was the fountain of all sin: but it was not original sin passive, passively: as now we call that original sin, which is in the corrupt nature of man, issuing from Adam's sin, Pareus: this sin of Adam, in respect of him, was peccatum personale, a personal sin, but as thereby the whole nature of man was corrupted, it was peccatum naturae, the sin of nature, Faius.  
4. Neither are we here to understand all the actual sins, which Adam committed: but only his first transgression in eating of the forbidden fruit: for like as the sins of parents now are not transmitted to their children, so neither were all Adam's sins propagated to posterity, but only the first, between the which and his other sins there is this difference: that by the first, bonum naturae, the goodness of nature was lost, by the other, bonum gratiae personalis, the goodness and grace in Adam was taken away: And though Adam repented of his sin, and so were delivered from the guilt thereof, yet because that was a personal act, it extendeth not beyond his person: the corruption of nature could not be healed by his repentance, Perer. disput. 6. number. 29.   

Quest. 20. How sin is said to have entered into the world.  
1. Origen by the world understandeth, terrenam & corporalem vitam, the terrene and carnal life, to the which the Saints are crucified, but P. Mart. rejecteth this interpretation upon this reason, that by this means the Saints should not have original sin, if they be not comprehended under the name of the world.  
2. Some do take the world for the place continent and place of the world: but this is rejected by Pererius number 32. upon this reason, because sin did not in that sense first enter into the world by Adam: for before him sinned the Angels that fell, and the woman, that was first deceived.  
3. Neither by the world can we well understand paradise: for the woman had first sinned in Paradise, before the man had consented.  
4. Therefore by the world we better understand by a figure the inhabitants of the world: the thing containing is taken for that which is contained, totum genus humanum, all mankind is here signified, Gorrhan, Martyr, with others: as afterward the Apostle expoundeth himself, by the world understanding all men: And thus sin entered into the world: first Adam sinned being in and a part of the world, and in him all mankind sinned, being then in his joins.   

21. Quest. And death by sin: what kind of death the Apostle speaketh of.  
1. Ambrose here understandeth only the death of the body, when the soul is separated from the body: There is an other death (saith he) which is called the second death in hell. quam non peccato Adae patimur, sed eius occasione proprijs peccatis acquiritur: which we suffer not by reason of Adam's sin, but by occasion thereof, it is procured by our sins: so Ambrose is herein deceived, for Adam was threatened to die the same day he should eat of the forbidden fruit, Gen. 2.17. but he died not then the bodily death: Augustine, who seemeth to be of the same mind with Ambrose, 
lib. 13. de civit. Dei, c. 23.  that the death of the body only was threatened, not the second death, quod eam Deus occultam esse volait propter dispositionem novi Testamenti, etc. which God would have kept secret because of the new Testament, wherein it should be manifestly declared: Augustine (I say) thus answereth this reason, that although Adam and Eve did not that day die the corporal death, yet because from that time forward mutata in deterius & vitiata natura, their nature decayed and was corrupted, and the necessity of death was brought in, they then began to die, etc. and Ambrose to the same purpose saith, that there was after that no day not hour, wherein they were not merit obnoxij, subject to death: But the words of the text moriendo morieris, in dying thou shalt die, do seem to imply an actual death which then they should die, not a potential only. Pererius is of the same opinion, number. 38. that S. Paul here speaketh of the death of the body: because after our Parents had eaten of the forbidden fruit; the Lord said to Adam, Dust thou art, and to dust thou shalt return: But this is no good argument, they were subject to the death of the body, Ergo, to no other death.  
2. Some were of opinion, that the spiritual death is here only meant, because they did not the same day die the death of the body, but lived 900. years after: so Philo lib: de ●legor. leg. Mosaic. and Eucherius lib. 1. in Genes. Gregor. epistol. 31. ad Eulog. the Pelagians, to whom consenteth impious Socinus, were also of the same opinion, that the spiritual death only must be here understood, but upon an other reason, because they thought, the death of the body to be natural: But neither of th●● reasons conclude: not the first, for the same day they became mortal, though actually they died not: nor the second, for Adam being created according to God's image was made immortal, he was not then mortal by nature.  
3. Pererius hath here an other conceit by himself, that the death of the soul was also a companion of original sin, if it be taken only for the separation of the soul from God, and the privation of eternal life, but not as it signifieth beside the everlasting torments of hell, number. 39 But 1. this assertion includeth a contradiction, for if the death of the soul deprive sinners of eternal life, it consequently casteth them down to hell. 2. seeing Christ the second Adam delivered us from that thraldom, whereunto we were brought by the sin of the first Adam, and he hath redeemed us from the torments of hell, it followeth that by Adam's transgression we were made guilty of hell.  
4. Wherefore the founder opinion is, that sin brought into the world the death both of body and soul: as Haymo well interpreteth, mors animae & corporis in omnes homines pertransijt, the death both of the body and soul went over all men, etc. Origen giveth this reason, these two kinds of death are here signified, quia corporalem mortem umbram illia● dixeris, etc. because you may call the corporal death a shadow of the other, namely, the the death of the soul: that wheresoever that invadeth, the other doth necessarily follow, etc. he thinketh the death of the soul to be here specially meant, as in that place of Ezechiel, The soul that sinneth, shall die, but so, as the corporal death must necessarily follow: Theophylacts reason concludeth as much, who saith by the sin of one, sin and death invaded the world, abcessisseque hominis unius, id est Christi virtute: and both are removed and taken away by the virtue and strength of one, that is Christ, etc. Thus than the argument is framed, what is recovered in Christ, was lost in Adam, but Christ restoareth us both to the eternal life of the soul, and the life of the body in the resurrection: therefore by Adam's transgression we died both in body and soul, Pareus. Pet. Martyr addeth further, that as there is a double life, of the soul, whereby we seek such things at are heavenly and spiritual, and of the body, which seeketh those things, that concern the preservation of the body: so utramque hanc vitam mors inflicta propter peccatum sustulit: so both these lives death inflicted by sin hath taken away: Faius giveth this reason, in Adam we are the children of wrath, now the wrath of God invadeth not the body only, but the soul also.  
By death then here we must understand, first the spiritual and eternal death of the soul, which is to be cast out of God's presence into hell, whereunto all are subject without the mercy of God in Christ: secondly, the death of the body, which is the separation of the soul from the body: thirdly, all the forerunners, and consequents of both these deaths, as sickness, weakness, corruption in the body, grief, horror, despair, and such like in the soul, Pareus.   

Quest. 22. Whether the death of the body be natural, or inflicted by reason of sin.  
1. Seneca hath this saying, mors hominis non poena est, sed natura, death is the nature of man, not a punishment: and of the same opinion seemeth josephus to be, who writeth, lib. 1. antiquit. that Adam, if he had not sinned, futurum fuisse longissima vita tardissimaque senectute, should have had a long life, and a slow old age, etc. he thinketh then, that he should have died, though it had been long first. The Pelagians also were in the same error, that Adam was by reason of his nature subject to death, not because of sin, as Agustine reporteth their opinion, lib. 1. de peccat. merit. c. 9 and wicked Socinus agreeth with them, that death is naturally incident to men, as to briut beasts: and that Adam's posterity is subject to death, propter propagationem generis, non imputationem peccati, because of the propagation of their kind, and nature, not for the imputation of sin.  
2. But this opinion is diversly confuted by the Scriptures. 1. Man was at the first created according to God's image: then as God is immortal, so man if he had not sinned, should also have been immortal. 2. the Apostle saith, Rom. 6.23. the wages of sin is death, he speaketh of death in general: every kind of death both spiritual and corporal, is the reward of sin. 3. the propagation of sin doth indeed bring with it also propagation of death: as the Apostle here saith, sin entered by Adam, and death by sin: if sin than had not entered, neither should death have entered.  
3. But thus it is objected on the contrary, that death to mankind is natural, and not brought in by sin.  
1. Object. The body of man is compounded of dissonant and contrary qualities, and therefore naturally is apt to be dissolved: and if there be a natural aptness and power to die, there should also have followed a natural act of dying.  
Answ. 1. Pererius answereth, that indeed, if man be considered, secundum nudam natura conditionem, according to the bare and naked condition of his nature, he was by nature mortal, as other creatures: but being considered as he received a supernatural grace from God, death was not natural, but a punishment of sin, Perer. number. 34. But this answer is insufficient and untrue: for there should not have been so much as any possibility of death in the world, if sin had not entered: he than answereth only concerning the act of dying, which should be suspended by a supernatural gift, he taketh not away the possibility of dying: and this supernatural gift was no other than the dignity and excellency of man's nature made by creation immortal, if he had not sinned. 2. wherefore our more full answer is, that man's body, though consisting of diverse elements, yet was made of such an harmonaicall constitution and temper, as no dissolution should have followed, if he had not sinned: such as shall be the state and condition of our bodies in the resurrection.  
2. Object. If death be the punishment of sin, God should be the author of death, because he is the author of punishment.  
Answ. 1. Pererius saith, that God is not directly the cause of death, but either consequenter, by way of consequent, because he made man of a dissoluble matter, whereupon death ensueth: or occasionaliter, by way of occasion, because he took away from man that supernatural gift whereby he should have been preserved from mortality: but God efficiciter, is not the efficient cause of death, which is a mere privation. But this answer also is insufficient: for neither should death have followed by reason of any such dissoluble matter, if Adam had not sinned: neither needed there any such supernatural gift, beside the privilege and dignity of man's creation. 2. wherefore we answer further, that as God created light, darkness he created not, but disposed of it: so he made not death, but as it is a punishment: God, as a disposer rather, and a just judge, than an author, inflicteth it.  
3. Object. Christ died, and yet had no sin, therefore death is a natural thing, not imposed as a punishment for sin.  
Answ. 1. Origen here answereth, that as Christ knew no sin, yet per assumptionem ●● vis dicitur factus esse peccatum, etc. yet by the taking of our flesh he is said to be made sin for us, so also he died for us, etc. the death then which he undertook was not a punishment upon him, in respect of his own sin, which he had not: but of ours, which was imputed unto him. 2. Origen saith further, mortem, quam nulli debuit, sponte, non necessitate suscepit, the death which he ought to none, he did willingly undertake, not of necessity, as Christ himself saith, I have power to lay down my life, and power to take it again. 3. add hereunto, that mors in eo imperium non habuit, etc. death had no power or command over lum, Mart. for he rose again from death triumphantly, which showeth that he yielded not unto death of necessity, for than he could not have shaken off so soon the bands of death again.   

Quest. 23. Of the meaning of the Apostle in these words, in whom all have sinned, and of the best reading thereof, ver. 12.  
1. Erasmus will have the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be interpreted, eo quod, or quandoquidem, in so much, or because, so also Calvin, Martyr, Osiander, and our English translations, and Erasmus reason is, because the Scripture useth an other phrase in that sense, as 1. Cor. 15.22. as in Adam all die, the words are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: But this reason may be easily taken away: for sometime in Scripture the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Heb. 9.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the testament is confirmed in the dead, Beza: and Heb. 9.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in meats: And this interpretation of Erasmus, is the rather to be misliked, because he would not have this understood of original sin, but of every ones proper and particular sins, as Theodoret before him, and so we should want a special place for the proof of original sin.  
2. Wherefore the better reading is, in whom, that is, in Adam all have sinned, so read Origen, Chrysostome, Phatius in Oecumenius, Theophylact, whom Beza, Pareus follow: and there are three things, which may serve for the antecedent to this relative, in whom, either sin, or death, or that one man, namely Adam before spoken of, but not the first, because sin in the Greek tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is of the feminine gender: and so cannot answer unto the Greek relative, which is of the masculine gender: nor the second: for it were an improper speech to say in the which (death) all have sinned: for as Augustine saith, in peccato moriuntur homines, 
August. lib. 4. cont. 2. epist. Pelag. c. 4.  non in morte peccant, men die in sin, they are not said to sin in death, and so Augustine resolveth, that in primo homine omnes peccasse intelliguntur, all are understood to have sinned in the first man Adam, etc. and to this purpose Augustine in the same place allegeth Hilarius.   

Quest. 24. Whether the Apostle mean original, or actual sins, saying, in whom all have sinned.  
1. Erasmus in his annotations upon this place, contending that it should be rather read, for as much as all men have sinned, then, in whom all men have sinned, thinketh that this place is not understood of original, but of actual sins: who although he profess, that he is an enemy to the heresy of the Pelagians, which deny original sin: yet contendeth both by the authority of the Fathers, as Hierome and Origen, and by the scope of the place, that the Apostle must be understood to speak of actual sins: But all this may easily be answered. 1. those commentaries which pass under the name of Hierome, are verily thought not to be his, 
lib. 3. de remission. peccat. c. 123.  but Augustine conjectureth, that they might be written by Pelagius: that supposed author excepteth Abraham, Isaac, jacob, that they were free from this death, namely the spiritural death of the soul, whereas even they also without the mercy of God, were subject by nature unto everlasting death. 2. But Origen manifestly interpreteth the Apostle to speak of original sin: for he saith, as Levi was in Abraham's joins when he paid tithes to Melchizedeck, sic omnes homines erant in lumbis Adae, etc. so all men that are born were in the joins of Adam, and when he was expelled out of Paradise, they were expelled with him, etc. 3. touching the scope of the place that which followeth, v. 13. unto the time of the law was sin in the world, comprehendeth also original sin (which Erasmus would have understood only of actual, that this place might be taken so likewise) as shall be further showed, when we come to that place.  
2. But Theodoret goeth yet further than Erasmus, for he doth not only exclude original sin here, applying the Apostles words only to actual sin: but he thinketh further, that Adam's sin was not the cause of the entrance of sin upon his posterity, but the occasion only: for they having sinned became mortal: and being mortal, they begat mortal children, and so were subject to perturbations, and consequently unto sin, and so he concludeth, vim peccati non esse naturalem, etc. that the force of sin is not natural: for than they which sin should be free from punishment, (for that which is natural cannot be helped) sed naturam ad peccatum proclivem esse factam: but yet nature was made prone and apt to sin: to this purpose Theodoret: But the Apostle evidently showeth, that not only death is entered into the world, but sin also: for how could infants in the justice of God be subject unto death, if they were not also guilty of sin.  
3. But the Pelagians go yet a step further, and deny that there is any original sin at all, and that Adam's sin is not transfused to his posterity by any natural propagation, but only a corrupt imitation: which heresy shall be confuted among the controversies.   

Quest. 25. Of the coherence of these words, unto the time of the law was sin in the world.  
1. Some make this connexion, that the Apostle directly proveth his former assertion, v. 12. that in Adam all sinned, and therefore are subject to death: and this is proved by the contrary: because before there was any law given, men were not punished for their actual sins, which were then in the world: for there is no imputation of sin unto punishment, where is no law: seeing then death was not inflicted for actual sins, it followeth, that it was for original sin, Tolet. But this is not the coherence, for he taketh sin only for actual sin, whereas the Apostle spoke before of original sin.  
2. Some will have all this verse to contain an objection, and to be uttered by S. Paul in the person of the adversary and obiecter: Where no law is, there is no sin imputed, but before Moses there was no law given, therefore no such sin was imputed: But all the words of this verse cannot contain the objection, because the first clause, unto the time of the law was sin in the world, are contrary to the objection: for it is affirmed that sin was in the world, which the obiectio excepteth against: beside Beza well observeth that where the Apostle speaketh in the person of an other, he inserteth some note or signification thereof.  
3. Calvin suspendeth all this sentence by a parenthesis, which Beza misliketh: because it hath a very good coherence with the former verse.  
4. Some think that the Apostle here maketh not an objection, but rather preventeth it, and maketh answer unto a supposed objection: for it might have been thus excepted against the former words, in whom all have sinned, that there was no law given until Moses, and where no law is, there is no imputation of sin: to this objection the Apostle answereth by way of concession unto part, that though sin be not imputed without a law, yet sin was in the world before the law, as it appeareth by the effects thereof, namely death, which reigned over all, as it followeth, v. 14. to this purpose, Martyr, Piscator, Lyran.  
5. But this rather is the right coherence and connexion of these words with the former: whereas the Apostle had inferred, that all in Adam were sinners, and so subject to death: instance might be given of those which lived until the time of the law, that unto them sin was not imputed, because they had no law given them: Then the Apostle answereth this objection, proving that death came into the world because of original sin: and first he taketh it for granted, that there was then sin in the world before the Law, v. 13. as also death: then he reasoneth thus, if death were in the world, and not inflicted for actual sins, than was it imputed for original: but it was not inflicted for actual sins: which he proveth by two reasons, first by that which was objected, there was no law given for actual sins, and therefore they were not imputed: secondly, by the instance of children which committed no actual sins, and yet died: therefore death entered into the world because of original sin. Pare.   

Quest. 26. How sin is said to have been unto the time of the law.  
1. Some do understand this sentence inclusively, including also the time of the law: and expound unto the law, unto the end and term of the law: for sin was both before and under the law, which could not take away sin until Christ came: thus Augustine, lib. 1. de peccat. remission. c. 10. and Thodoret, likewise Haymo, who understandeth by the law, finem legis, & initium gratiae, the end of the law, and beginning of grace: and maketh it like unto this speech: the Huns reigned usque ad Attylam regem, unto king Attylas, that is, unto his death: But the words following are against this exposition: sin is not imputed where is no law, for if the time under the law be here comprehended, how could it be said, that then sin was not imputed, whereas by the law it is most of all imputed.  
2. Origen hath this singular exposition by himself, he understandeth here not the written but the natural law: and he supplieth the word mortuum, dead: sin is dead unto the time of the law, that is, till children come to years of discretion to understand the law of nature, and light of reason, sin is not imputed unto them: As it is forbidden that a child should smite his parents, but in a boy of 4. or 5. year old it is counted no sin so to do, and to this purpose he also interpreteth the word, world: the Apostle saith not among men, but in the world: because in the world there are unreasonable creatures, which are not capable of sin; and so he thinketh that S. Paul understandeth children, which are not yet capable of reason: to this effect Origen: But first it is evident that the Apostle by the law, understandeth the written law of Moses, as it followeth, v. 14. and again it is too great boldness to insert the word, dead: for thus we may make any sense of the Scripture.  
3. Wherefore the Apostles meaning is, that from Adam until the law was given (for of the time after the law there could be no question) there was sin in the world: for though they had not the written law, yet they had the law of nature, in transgressing the which they sinned, Lyran. Beza, Mart.   

Quest. 27. What sin the Apostle meaneth: which was in the world unto the time of the law.  
1. Some do understand it only of actual sin: which was in the world in that the law of nature was transgressed, though yet there were no written law given, Tolet: but it is evident, in that the Apostle maketh direct mention of infants, v. 14. which sinned not as Adam did, that is, actually, that he meaneth original sin also.  
2. Pererius only referreth it to original sin, which though it were known unto the patriarchs, yet it was not by the law of nature acknowledged for sin, so also Anselm: Tolet replieth, that it cannot be so taken: for neither under the law is original sin imputed unto punishment: But this reason is not sufficient: for both before and after the law death reigned over all, as brought in by original sin.  
3. But it is more agreeable to the Apostles mind to understand sin here generally, both original and actual, yet with special relation to original sin: because the Apostles intendment is to show, that all are sinners in Adam, and so subject unto death: and this appeareth to be the Apostles meaning, v. 14. where he speaketh of the reigning of death over all, as well those which committed actual sin, as those which did not: Thus Haymo interpreteth: sin was in the world, & originale, & actuale, both original and actual; Augustine likewise and Theodoret in the exposition of this place comprehend both: so also Beza, Pareus.   

Quest. 28. How sin is said to be imputed where there is no law, ver. 13.  
1. Chrysostome here reporteth the opinion of some, that make this a part of the objection: but he refuseth it: and Tolet addeth this reason further: because men do not use to object, but that hath some show of probability: now none could doubt whether there were sin in the world before the law, for that was evident and apparent to all: these words then the Apostle uttereth in his own person.  
2. Oecumenius thinketh that the Apostle speaketh of the imputation of such sins, as were against the ceremonial law of Moses, as touching circumcision, sanctifying of the Sabbath, and such like: for other sins before the law of Moses, were both known and imputed: as is evident in the examples of Cain, Lamech, the Sodomites, which were punished for their sins: But the Apostle directly speaketh of such sins, as were in the world before the law: now the breach of ceremonies commanded by the law, was counted no transgression before the law.  
3. Some by the imputation of sin understand the account made of sin, and take imputation for reputation: as the Syrian interpreter, and Beza in his last edition, non putatur esse peccatum, it is not thought to be sin: which is referred unto the judgement: and opinion of men: before the law came, they had no perfect knowledge of sin: obscurum tum erat naturae lumen, the light of nature was so obscure, that men did not see their sins, Mart. so also Os●ander, non reputabatur, it was not reputed sin; also Melancthon, ubi non est lex, non agnoscitur, non accusatur, etc. where no law is, sin is not acknowledged, accused: to the same purpose M. Calvin: though even before the law their consciences accused them, and there were diverse examples of God's judgements, ut plurimum tamen ad sua scelera connivebant, yet for the most part they did wink at their sins, etc. Thus before them Augustine understandeth it of the knowledge of sin, because per legem cognitio peccati, by the law cometh the knowledge of sin, lib. 1. de peccat. merit. c. 10. and Oecumenius also to the same purpose taketh it comparatively, magnitudo peccati non erat ita cognita, etc. the greatness of sin was not known so before the law, as afterward by the law: and Haymo so expoundeth, peccatum non agnoscebatur tam grave malum esse, sin was not known to be so great evil: to the same purpose Lyranus, Hug. Card. But these expositions seem not to be agreeable to the scope of the Apostle: for to what purpose should the Apostle use this qualification: sin was in the world, though it were not imputed, and taken to be sin before the law came: for the Apostle doth not here intent to show the effects or property of the law, but his purpose is to prove, that men before the law came, were punished with death even because of their original sin.  
4. Origen taketh the imputation of sin for the reputation, but he followeth his former sense, understanding the law of nature: that in children, while yet they have no use of reason, and so no knowledge of the law of nature, that which they do is not counted sin: But the Apostle evidently showeth in the next verse, speaking of Moses, that he meaneth here the written law of Moses: Origen fortifieth his opinion, that the Apostle here meaneth the law of nature; because if it be understood of any other law, diabolus & angeli eius videdutur absolvi, the Devil and his angels may seem to be absolved, because they had no other law, than the law of nature. Contra. The Apostle speaketh not of the sin of Angels, but of men propagated from Adam, whom he proveth all to be sinners in Adam, because they die in Adam: but in the spirits there is neither propagation, nor mortality.  
5. Ambrose referreth this imputation of sin unto the opinion, which men had of God, whom they thought not to regard nor punish the sins of men: But the contrary is evident in Pharaoh and Abimelech, who knew that they were punished for keeping Sarah Abraham's wife.  
6. Anselm and Pererius do understand this to be spoken only of original sin: that it was not acknowledged to be sin, before Moses law came, by the light of nature: though to the patriarchs and holy men it were known: But the contrary is proved by the Apostle, that original sin was imputed to men, even before the law was given, because death reigned over all, even over children: so far is he from saying, that original sin was not imputed: for where death was inflicted for sin, there sin was imputed.  
7. This word of imputing of sin is taken two ways, it signifieth either to have the fault imputed, or the punishment: but here the latter rather, to impute sin, is adiudicare 〈◊〉 reum, to adjudge the guilty person worthy of punishment: in this sense is the word taken, 2. Tim. 4.16. All have forsaken me, I pray God it be not imputed unto them: that is, that God do not punish them for it: so to Philemon, 18. if he have hurt thee any thing at all, impute it unto me, that is, let me satisfy for it, Faius, Tolet: in this sense the Apostle saith, Rom. 4.8. Blessed is he to whom the Lord imputeth not his sin, his sin shall not be laid to his charge in judgement. And so the Apostle saith here, where no law is, sin is not imputted, that is, there is no punishment inflicted for sin, but by the prescript of a law: seeing then, that the punishment of death was inflicted upon those which lived before the law, it could not be for sins, which they actually committed, which had no law to punish them: therefore it was original sin, which was punished by death: and lest it might be said, that though there were no written law, whereby sin was imputed, yet there was a natural law, which men transgressed, and therefore were punished: the Apostle showeth in the next raise, that even death reigned over them which had committed no actual sin, as Adam had done, and therefore death was inflicted as a punishment not only of actual, but original sin, Beza.   

29. Quest. How death is said to have reigned, from Adam to Moses.  
1. Origen distinguisheth between the word pertransijt, entered or passed, which the Apostle used before, v. 12. and regnavit, reigned: death entered over all both the just and unjust, but it reigned only in those, qui se peccato tota mento subiecerunt, which did give themselves wholly unto sin: But the Apostle speaketh generally of all, not only of some that death reigned upon: by the generality of death, he proveth the generality of some: and by this word regno, he showeth potentiam mortis, the power of death, tha● none could resist it, Martyr: instar tyranni saevijt, it raged like a Tyrant, Pareus.  
2. By death, some understand, mons anima, the death of the soul, that is, sin, which reigned from Adam unto Moses: Haymo, Hug. but it is evident, that the Apostle in this discourse distinguisheth death from sin: and proveth by the effect, the universality of death, brought in by sin, the generality of sin also. Origen seemeth to understand, mortem gehennae, the death of hell, unto which all descended, and therefore Christ went to hell to deliver them: this sense followeth also the ordinary gloss, and Gorrhan. But in this sense it appeareth not, why the Apostle should say, unto Moses: for they hold, that all the just men even under the law also, went to hell. But in truth the death of hell reigned not over the righteous either before the law, or after, from the which they were delivered by Christ: therefore the death of the body is here understood, which entered upon all even over infants, which sinned not as Adam did.  
3. Unto Moses. 1. Origen by Moses, understandeth the Law, and by the law the whole time of the law, usque ad adventum Christi, unto the coming of Christ, who destroyed the kingdom of sin: so also Haymo: but in that the Apostle setteth Moses against Adam, it is evident, that he understandeth the time, when the law was given: and what law he speaketh of, is further showed v. 20. The Law entered that offence should abound: the dominion then of sin and death there ended not. 2. Some think this limitation is set, because men were more afraid of death before Christ's coming then after, because they had not such hope of the resurrection, Gorrhan. but it is an hard and forced exposition, to interpret, unto Moses, unto the coming of Christ, as is showed before. 3. Some think it is said, unto Moses, because then a remedy was given by the law in restraining of sin: and then first in judas capit destrui regnum mortis, the kingdom of sin began to be destroyed, and now every where: gloss. ordinar. but the law gave no remedy against sin, for sin then abounded much more, v. 20. and the Apostle said before, c. 4.15. That where no law is, there is no transgression: there is no such knowledge of sin. 4. Therefore unto Moses, noteth the time of the giving of the law: usque ad legem per Mosen promulgatam, unto the law published by Moses gloss. ordin. not that death reigned not after Moses also: but this is added, to show that death was in the world even before the law, Lyran. and so consequently sin: for of those greatest doubt might be made, which lived before the law, whether death entered upon them as a punishment of their sin.   

30. Quest. Of the meaning of these words, which sin not after the similitude of the transgression of Adam.  
This verse hath divers readings. 1. some do refer the last words, after the similitude of the transgression of Adam, unto the first part of the sentence, death reigned. 2. some do join it with the next words before, which sinned: and of either of these there are several opinions.  
1. They which distinguish the sentence, and join the first and last words together, some, as Chrysostome, give this sense: that as death reigned upon Adam, so likewise it reigned over his posterity: but others do make this the cause of death and mortality, because they are borne like unto Adam, that is, destitute of original justice. Lyranus, Tolet. annot. 19 Tolet further would confirm this interpretation by divers reasons. 1. the preposition is 〈◊〉 which with a dative case showeth the cause, whereas an other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used to signify in, as Philip. 2.7. He was found in shape as a man: and, Rom. 8.3. In the similitats of sinful flesh. 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, similitude, showeth the similitude and likeness of nature. 3. and this is most agreeable to the Apostles purpose, to show the cause why death reigned over all, because they are borne sinners like unto Adam.  
Contra. 1. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in, as before in the 12. verse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in whom: and Tolet himself in that place showeth, that it is so used in other places of Scripture: annot. 15. 2. The word of similitude is better referred to the quality of Adam's sin, then to the conformity in nature. 3. Neither needed the Apostle here show the cause why death reigned over all: but he bringeth in this as a proof of that, which he said vers. 12. that all sinned in Adam; because all are subject to death: even they which commit not actual sins; as infants: it was therefore impertinent to repeat that, which he intendeth to prove. 4. Now further, this distinction of the verse is overthrown by these two reasons. 1. if the Apostle had said, over those which 〈…〉 and should have put to no other addition, he had contraried himself, having set it down vers. 12. that in Adam, all sinned, and death therefore went over all: how the● could he say, that death reigned over those; that sinned not? 2. there is not in infants the similitude of Adam's transgression: for his sin was actual so is not theirs: if he had said only, after the similitude of Adam, and not added transgression, there had been more probability in it, thus to divide the sentence: but in that he addeth, after the similitude of the transgression, it is more fitly joined to the former words, which sinned not.  
2. Now of those which join the last clause with the former words, some read them affirmatively, thus, death reigned, etc. over them, which sinned after the similitude, etc. and Origen receiving this reading, expoundeth it of those, which committed mortal and great sins, as Adam did: and so distinguisheth between the entering of death, which went over the righteous, and the reigning of death only over those, which gave themselves wholly over unto sin. Ambrose understandeth this clause of Idolaters, for they sin like unto Adam, who was not free from idolatry, in forsaking the Creator. Some understand it of children, that they are said to sin after the similitude of Adam, quia ex peccatore nascuntur peccatores, because they are borne sinners of a sinners Gorrhan. But all these go against the received reading, which hath a negative, over them which sinned not, as also the Syrian interpreter readeth.  
3. Of those which read with a negative, over them, which sinned not: Hier. l. cont. Pelag. expoundeth it of the particular sin of Adam, in eating of the forbidden fruit: that death reigned even over those, which had not committed that sin: so also Theodor. and Chrysost. though he otherwise divide the sentence, as is showed before: But none beside Adam did commit that sin: whereas the Apostle in saying, even over them also, which sinned not, insinuateth, that there were some, over whom death reigned, that sinned after the similitude of Adam's transgression, and some which did not.  
4. Athan. ser. 4. cont. Arr. saith, that they sinned like to Adam, which committed mortal and great sins: they sinned not like to Adam, that sinned not mortally; and yet died, as jeremy, and john Baptist, that were sanctified in their mother's womb: But in this sense the Apostle only should show, that death reigned only over those, which had committed actual sins; and so he should not prove that which he said before, that in Adam all sinned, not only those which commit actual, but are guilty only of original sin.  
5. Oecumenius doth interpret this place, of those, which were before the Law, which did not transgress in legem datam, against any law given unto them, as Adam did, but only against the law of nature: and so he seemeth to understand it only of those which committed actual sins: but then the Apostles reason should not be general enough, if he concluded not all, as well Infants, as others to be sinners in Adam.  
6. Most of our new writers understand this, not to sin after the similitude of the transgression of Adam, to be, sine lege peccare, to sin without a law, as all they did which were from Adam to Moses, as well infants as men of years: so Mart. Bulling. Melanct. Calv. But this had been then a needless addition, seeing all without exception from Adam to Moses sinned in that manner without a law: but the Apostle in saying, even over them also, showeth, that there were some beside those, which sinned after the transgression of Adam.  
7. Wherefore I prefer Augustine's exposition, who taketh those to sin after the similitude of Adam's transgression, that committed actual sins, and those not to sin after that similitude, which had no actual but only original sins: so also Ansel. Lyran. Gorrh. gloss inter. Haymo, and of our new writers, Beza, Par●. Ofianà. Pisc. with other: so also Per.   

31. Qu. How Adam is said to be the figure of him that was to come. v. 14.  
1. Origen, by him which is to come, understandeth the next world, that as by Adam we all in this life become mortal, so in the next world vita reguabit per Christum, life shall reign through Christ.  
2. Some understand this according to that place, 1. Cor. 10.11. all those things happened unto them in tapes: so whatsoever was before or under the law, were figures of those things, which should be accomplished in the times of the Messiah: Faius, and Origen also to the same purpose. But it is evident, that the Apostle compareth the person of Adam and Christ together, and touching those things, which were wrought and accomplished in this life, not deferred till the next.  
3. Augustine sometime referreth, that, which is to come, not unto Christ, but unto Adam's posterity, that such as he was after he had sinned, such was his posterity, lib. 1. de peccat. mort. c. 11. so also Haymo bringeth this in for one exposition, sicut Adam peccator extitit, as Adam was a sinner, so all his posterity are borne sinners: but the word being put in the singular number, and with one article, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of him, or one to come, showeth, that it must be understood of some special one, not of all Adam's posterity.  
4. The commentary under S. Hieromes name, but falsely, here bewrayeth itself to have been written by some Pelagian, whose heresy was, that Adam's sin is derived to his posterity by imitation, not by propagation: these are the words, Adam having first transgressed the commandment of God, exemplum est legem praevaricari volentibus, is an example to those, which will transgress the law of God, as Christ is an example, to those which will imitate him, in fulfilling his father's will: But wherein Adam is a type of Christ, the Apostle showeth in the rest of this chap. following, where no mention is made of any such exemplary imitation.  
5. Some refer this to such things as happened to Adam's person, as Eve was form out of Adam's side being asleep: so out of Christ's side hanging on the cross issued water and blood, the Sacraments of regeneration, by the which the Church is sanctified and saved: Gorrhan, Lyranus, Pererius: And as Adam was made ex terra virgine, of the earth a virgin, so Christ was borne of Marie the Virgin. Haymo. But Bellarmine presseth this further, that as Adam was made out of the earth being yet not accursed, 
Bellar. lib. 4. de amiss. great. c. 15.  so Christ of Marie, qua omnis maledictionis ac per hoc omnis peccati expers fuit, which was free from all malediction, and so from all sin, etc. But beside that none of the rest, which urge this similitude, do strain it thus far: but only thus, that as Adam was made out of the earth, divina virtutes, by the divine virtue, Lyran. sine humano opere, without man's help, Gorrhan: so Christ was borne of a Virgin: this strained and forced collection should be contrary to the Apostle: for if Marie were without sin, how is it true, which the Apostle said before, in whom all ever have sinned.  
6. Herein than Adam was a type of Christ, not in respect of such things, as were personal to either of them; but of that, which by them redounded to many: and this similitude and correspondency, is ex contrarijs, by the contrary, as Origen well observeth: and that in these three respects: what they are in themselves considered, what to their posterity, and wherein. 1. They were both authors and beginners, Adam was the beginning of mankind, quoad esse naturae, in respect of the natural generation: Christ is the beginning quoad esse gratiae, in respect of the spiritual regeneration by grace, Lyran. 2. as Adam's sin did not hurt himself only, but his posterity, so the grace of Christ is communicated to all his spiritual generation. 3. as death and sin came in by Adam, so life and righteousness by jesus Christ: as the Apostle followeth this comparison in the rest of this chapter, and ●● large, 1. Cor. 2.15.  
Here follow certain questions touching this comparison made by the Apostle between Adam and Christ.   

31. Quest. Of the names and terms, which the Apostle useth in this comparison.  
1. In the transgression and fall of Adam, the Apostle useth divers words and terms, which either express the cause of Adam's fall, the ruin and fall itself, and the fruits: for i● these three are Adam and Christ compared together. 1. the cause is set forth in general terms, as it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sin, v. 12. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, transgression, v. 14. or more special, as it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedience, v. 19 2. the fall of man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lapsus the fall or ruin of man, v. 15. 3. the effect are either, the guiltiness of sin, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 16, or the punishment, which is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, death, v. 12. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, condemnation, everlasting death, v. 16.  
2. In the justification purchased by Christ, are likewise expressed the causes, the work itself, and the effects which follow. 1. the causes: the efficient, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the grace of God, v. 15. called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the abundance or redounding of grace, v. 17. the formal cause, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the obedience of Christ, v. 19 2. the work of our justification is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift, v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gift by grace, v. 15. and the gift of righteousness, v. 17. 3. then the fruit and effect thereof, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the justification of life, or unto life, v. 18.  
3. But yet if we will more exactly distinguish these words, this difference may be made between them: these three words which the Apostle useth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 15, 16. the first signifying grace, the other two being translated the gift, do thus differ: the first showeth the grace and favour, from the which the benefit proceedeth, the second is the co●●lation of the benefit, the third betokeneth the benefit itself, which is conferred: as if a Prince should give a great treasure to redeem one out of captivity: this favour of the Prince is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the grace; the free giving of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the donation; the others enjoying of it, and receiving of this liberty, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the benefit or gift. Beza.  
4. So these other 3. words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, justifying, justification, justice, do thus differ: the first signifieth the merit of Christ's justice, whereby we are justified: the second the action itself of justification, whereby Christ's justice is communicated to us: the third the justice itself, which is imputed and communicated unto us, Tolet. annotat. 24.   

Quest. 33. Of the comparison between Adam and Christ in general.  
1. Origen well observeth, that this comparison, is per genus similis, per speciem contraria, it is alike in the general resemblance, but contrary in the particular: in two things there is a general agreement and resemblance: 1. that there is one that giveth beginning, and is the author unto the rest. 2. in plures aliquid diffundtur, on both sides, as the beginning is from one, so there is somewhat conveyed unto many.  
2. The specifical difference, consisteth in the contrariety, and disparity, and the excellency: the disparity is, that one was the author of sin unto condemnation, the other of righteousness unto life: the excellency is, in that the gift is not so as the offence, but much more powerful and abundant: of both these, the disparity and excellency, more followeth to be added in the two next questions: So then here are three things to be considered in this comparison, as Photius observeth, cited by Oecumenius, similitudo, contrarietas, excellentia, the similitude or likeness, the contratietie and disparity, and the excellency.  
3. Now whereas the Apostle from this verse unto the 19 v. seemeth to use diverse iterations of the same thing, we shall find by a diligent view and examination of the Apostles sentences, that he doth not repeat the same things, as Pelican thinketh, eadem repetit propter infirmas conscientias, etc. he repeateth the same things because of weak consciences, which often think, that sin is more powerful than grace, etc. But Oecumenius saith better, nequaquam iterum atque iterum eadem repetit Apostolus, etc. the Apostle doth not again and again repeat the same things, as one would think, but diligentissime copulat, he doth most diligently couple and join the principal heads together.   

Quest. 34. Of the disparity and unlikeness between Adam and Christ in this comparison.  
The difference and disparity between them is in these six several points.  
1. In the persons compared: Adam is considered as a mere man, v. 12. but Christ was both God and man, he is called jesus Christ our Lord, v. 21.  
2. They differ in that which is conferred: Adam propagateth to his posterity sin, and death, v. 12. Christ communicateth to his, righteousness and life, v. 15.16.  
3. The means are far different: Adam's disobedience brought in sin: Christ's obedience procureth life, v. 18.19.  
4. The persons upon whom these things are conferred, differ: for from Adam death and sin are derived upon all in general, v. 12.18. but righteousness is communicated only to those, which receive the abundance of grace by faith, v. 17.  
5. The manner how these things are conveyed, are diverse: Adam's sin is transmitted by natural propagation: but life and righteousness by Christ are communicated by grace, v. 15. the gift is by grace.  
6. The sequel and ends are contrary: the offence is unto condemnation, v. 16. but justification by Christ is unto life eternal. v. 18.   

Quest. 35. Of the excellency and superiority which the benefit by grace in Christ hath beyond our fall and loss in Adam.  
1. The first excellency is generally in the power and efficacy of the worker: for it was necessary that he that should overcome sin and death, should be superior to both: for if he had been of equal power he could not have dissolved Satan's work: the strong man could not be bound but by a stronger than he, Mart. And more particularly this excellency appeareth in the author and efficient cause: Adam's sin was unius & puri hominis, of one and the same a mere man: but the gift was Christi hominis & Dei, of Christ God and man: Lyran. that was of our, but this, non solum patris sed filii gratia, was not only the grace of God the father, but of his son, Chrysost.  
2. another point of excellency is generally in the work itself, and the manner of it: 1. if sin being a privative, were so forcible unto condemnation, much more the justice and grace of Christ, being a thing positive, is available: fortior vita, quam mors, justitia, quam peccatum, life is stronger than death, and righteousness than sin. Origen. 2. fortius est mortuum resuscitare, etc. it is a more powerful thing to raise one being dead, then to kill one that is alive. Osiand. 3. Chrysostome addeth further, magis videtur rationi consonum, etc. it seemeth more agreeable to reason, that one man should purchase salvation and redemption, than condemnation to and for an other: if then that were done, which was more against reason, for one to work an others condemnation, much more the other.  
3. As our redemption and justification by Christ, is more excellent than our condemnation by Adam, in respect of the more excellent and powerful cause, as the Apostle showeth, v. 15. as is before expressed: so it excelleth, in regard of the more excellent fruits and effects: whereof one is declared, v. 16. that whereas one offence of Adam entered unto the condemnation of many, in Christ not only that sin is pardoned, but all other our actual sins: non solum illud peccatum per gratiam est oblatum, said & reliqua omnia, not only that fault is taken away by grace, but all the rest also. Chrysost.  
4. another effect is, that in Christ we receive abundance of grace, v. 17. non tantum peccata sublata, sed justitia prastita, our sins are not only taken away, but righteousness also is given us: Chrysost. which he further thus setteth forth by this similitude; like as if a Prince should deliver a man, that is enthralled with his wife and children, and not only restore him to liberty, but set him in a princely throne: or as if a medicine should be given, not only to heal the disease, but whereby the body should be made much stronger: Lyrau. so Christ, non solum justificat à peccatis, sed etiam inducit ad gloriam, doth not only justify us from our sins, but also bringeth us to glory. Lyran.  
5. Chrysostome addeth one excellent privilege further, which we obtain in Christ, that whereas death came by Adam, in Christ we obtain, that by death we receive no hurt, sed plurimi luchri tulerimus, but much good: as 1. death persuadeth us and the remembrance thereof, to live soberly and honestly. 2. hic sunt Martyrum coronae, death was the occasion of the crown of martyrdom. 3. and thereby we are made fit for immortality.  
6. Origen herein placeth the excellency of this effect, that not only death no longer reigneth, sed & duo conferuntur bona, two good things are conferred: life is given in stead of death, Christ our life reigneth in us, and we also shall reign in life with him.  
This then is the abundance of grace that we receive in Christ. 1. in that we are not only purged from our sins, but justified in Christ. 2. and sanctified in him. 3. made fellow heirs with Christ, and restored to be the sons of God. 4. and brought to everlasting glory.   

36. Quest. Some other opinions refused, wherein this excellency should consist.  
1. Some think, that herein consisteth the excellency of grace, because the sin of Adam was derived only unto men: the grace of Christ is revealed to Angels. Perer. disput. 12. This is true, that even the Angels do stand by Christ, but it is not the meaning of Saint Paul here: for he speaketh expressly of the abounding of this gift of justification unto men. v. 18.  
2. Pererius further saith, that by original sin, which we have from Adam, we are only made subject poenae damni, to the penalty of loss, which is the privation of the grace and glory of God: but in Christ we are delivered from the penalty not only damni, of the loss, but sensus, of feeling and suffering the torments of hell. But the Apostle is contrary, who saith, that by the offence of one sin came upon all to condemnation, v. 18. the everlasting condemnation then of body and soul, is due unto men by nature in respect of original sin, without the mercy of God in Christ: and elsewhere the Apostle saith, we are all the children of wrath by nature, Eph. 2.2. to the children of wrath belongeth all kind of punishment, not only in the privation of life and glory, but in the actual feeling and suffering of eternal torments.  
3. The ordinary gloss saith, that death in Adam reigned only temporaliter, temporally: but grace and life in Christ eternally: but death in Adam should have reigned eternally, if Christ had not redeemed us: not only temporal, but eternal death is the reward of 〈◊〉 then seeing all sinned in Adam, all by nature are subject even to eternal death.  
4. Pet. Martyr observeth out of Oecumenius an other point of excellency in Christ above Adam: for Adam's sin, cooperans habuit omne nostrum peccatum, had every one of our sins to help and work together with it: but the grace of Christ came upon all, sine nostra cooperatione, without our joint working: for not only the faithful and believers, but infidels also and unbelievers shall rise again from death.  
But Pet. Martyr taketh these exceptions to this observation. 1. Adam's sin without our actual sins, was sufficient to condemn his posterity. 2. though the unbelievers shall rise again, it shall be to their further condemnation, it shall be no benefit unto them. 3. though God's grace do work without us, yet there is somewhat required in the faithful, that they should believe, though that also be the gift and work of God in us.  
5. Wherefore the true excellency of the grace of Christ above the sin and condemnation by Adam, consisteth in those points declared in the former question: because in Christ we are restored to a more excellent state, than we lost in Adam: 1. by Adam we are deprived of a temporal paradise, in Christ we are restored to an heavenly. 2. in Adam we are excluded from the eating of the material tree of life: but in Christ we feed of the bread of heaven, which giveth eternal life. 3. in Adam it was given us, posse non mori, non peccare, a possibility not to sin, not to die: but in Christ we shall obtain, non posse peccare, mori, that we cannot die, nor sin in the next life. 4. by Adam's sin we are compared to the beasts, that perish, Psal. 49.12. but in Christ we are made like unto the Angels: In these and other points, is our state more perfect in Christ, than it should have been in Adam, if he had not sinned.   

Quest. 37. In what sense the grace of God is said to have abounded unto more, v. 15.  
The vulgar Latin giveth occasion of this question, which in the first clause readeth multi, many be dead through the offence of one: but in the second he saith, grace in plures abundavit, hath abounded unto more; and this reading seemeth Origen to follow: Here than many do busy themselves to show, how grace in Christ hath abounded unto more, than sin in Adam.  
1. Origen saith that they are said to be more, because Adam himself, from whom the death of sin was derived unto others, additur numero eorum, etc. is added to the number of them, which have received grace in Christ: But this is too curious, neither agreeable to the Apostles meaning; for seeing the comparison is instituted between Adam and Christ, though Adam indeed were saved by Christ, yet each of these Adam and Christ with their offspring must be considered here, as in themselves: neither can the adding of one to this number, make them more which have obtained grace in Christ, then them which are lost in Adam.  
2. Some by those many which are dead in Adam, understand only those which sinned by imitating of Adam, that is commit actual sins, and so they read the former verse affirmatively, Death reigned over those which sinned, after the like manner of the transgression of Adam, and then the grace of Christ aboundeth unto more, even unto infants, that sinned not in like manner, as Adam did, that is, actually, thus Ambros. gloss. ordinar. Gorrhan: But in this sense infants should be out of the number of those that are dead in Adam: whereas the Apostle saith, in whom all have sinned, yea infants and all sinned in Adam.  
3. Pererius hath this acquaint observation, that there may be found of Adam carnally propagated, and yet not infected with his sin, as the Blessed Virgin Marie: yet none can be found spiritually regenerate, but by the grace of Christ: But this conceit of his is against the Apostle, who saith that in Adam all sinned: and Origen thus collecteth videsne ut à peccato nullum Paulus excuset? see you not how the Apostle excuseth none from sin? If all have sinned in Adam, then cannot the Virgin Marie be exempted from original sin.  
4. Pererius hath an other conceit, that the grace of Christ is said to have abounded unto more; because that if God should create a new kind of men, not of Adam, they should stand in need of the grace of Christ: and yet they not coming of Adam, could not be infected with his sin, Perer. disput. 10. But S. Paul speaketh not of a possibility of supposal, how grace might abound unto more, but of the actual and real abounding of grace unto many in Christ: and if there were a new creation of men, they should be created in a perfect estate as Adam was before his fall, and so should not keeping of that state, have need of a redeemer in that behalf.  
5. But this is a needless question, seeing that in the original in both places the Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, multi, many, not in the comparative, plures, more: therefore this question is impertinent, how the grace of Christ is said to have abounded unto more: Neither doth the Apostle give unto the grace of Christ the pre-eminence in respect of the number, but of the more powerful effect, as is showed before, quest. 35.  
6. Haymo in both places understandeth the elect: they are the many which are dead in Adam temporally, and they are the many, unto whom grace hath much more abounded, because in Adam only they are infected with original sin, in Christ both original and actual are pardoned: But those whom the Apostle here calleth many, ver. 18. he expresseth to be all: he meaneth then all mankind in general, which die in Adam.   

Quest. 38. How all men are said to be justified in Christ, v. 18.  
1. Huberus, therein joining the right hand of fellowship with the old Pelagians, hence would prove the Universality of grace, that all in Christ are absolutely justified, as in Adam all die: But than it would follow by the force of the Apostles comparison, that all should verily be saved in Christ, as they are by nature sinners in Adam: see the confutation of this error at large among the controversies.  
2. Some understand this of the sufficiency of justification by Christ, that it is sufficient for all, if they had grace to receive it, Lyran. But the Apostle speaketh not of a possibility of justification, but of an actual collation of this benefit, as Adam's sin really and actually is transfused to his posterity.  
3. Tolet understandeth generally all men, whosoever, and by the justification of life, he would have signified, the resurrection, which shall be of all men in general, both good and bad, as all men are subject to death in Adam both good and bad: But the Apostle before v. 17. called that reigning in life, which here he nameth the justification of life, but the wicked that rise again shall not reign in life, therefore they are not partakers of the justification of life.  
4. Haymo better understandeth here the universality of the elect, omnes electos & praedestinatos ad vitam, all that are elect and predestinate unto life: that as Adam infected all his posterity carnally descending of him, so Christ justifieth all, which believe in him: to the same purpose Augustine understandeth, omnes vivificandos, all that are to be quickened and made alive, because none are justified but in Christ, lib. 6. cont. julian. c. 12. so the interlineary gloss understandeth omnes sui, all that are Christ's: all are justified qui sunt Christi, which are Christ's, Pareus.   

Quest. 39 Why the Apostle saith, v. 19 By one man's disobedience many were made sinners, and not all.  
1. Origen by sins here understandeth those, which continue in a custom of sin, a righteous man may sin, but he therefore cannot be called a sinner: and so not all borne of Adam, but many are said to be sinners, to the same purpose Tolet annot. 25. But the Apostle speaketh here of Adam's disobedience, whereby many were sinners: which is derived by propagation, and learned by imitation: therefore he speaketh generally of all that sinned in Adam, and not only of some special sinners.  
2. Theodoret thinketh the Apostle nameth many, because all did not continue in Adam's sin: but some permanserunt in decretis naturae, etc. did remain in the decree of nature, and followed virtue, as Abel, Henoch, No, etc. But even those also were borne in sin, as the Apostle said before, v. 12. that all sinned in Adam, and they were sinners by nature, though regenerate by Christ.  
3. Tolet thinketh the Apostle hath reference to the time before spoken of from Adam, unto Moses, and therefore, he saith, many, not all, as he on the other side specially meaneth the times of the Gospel, when likewise many, and not all believed in Christ, annot. 22. so also Faius: But then this comparison should be imperfect: for as Adam's sin hath infected all his posterity since the beginning of the world to the end thereof: so Christ is the Saviour of the world both from Adam to Moses, and since.  
4. Augustine taketh the Apostle to mean all, but yet he saith many, to show the multitude of those that are saved in Christ: for there are aliqua omnia, quae non sunt multa, some things all, that are not many, as the four Gospels are all; but not many: and there be aliqua multa, some things many, that are not all; as many believers in Christ, not all, for all have not faith, 2. Thess. 3. etc. It is true, that the Apostle by many, understandeth all, as he said in the former verse: and sometime the scripture, calleth them many, which are all: as in one place the Lord saith to Abraham, I have made thee a father of many nations, Gen. 17. in an other, in thy seed all the nations of the earth shall be blessed: but yet the reason is not given, why the Apostle saith many, not all.  
5. Some think, he so saith, many, because Christ is excluded, that came of Adam: Piscator. But Christ, though he descended of Adam, yet not by ordinary generation, therefore in this general speech he needed not to be excepted: as he was not included, when the Apostle saith, in whom (that is, in Adam) all have sinned.  
6. The reason than is this, multos apponit uni, he opposeth many to one: that Adam being one, infected many beside himself with his sin: as Adam's sin rested not in his person, but entered upon many, so Christ's obedience and righteousness stayed not in his person, but was likewise communicated to many: Beza, Pareus.   

Quest. 40. How, many are said to be sinners in Adam.  
1. Chrysostome, by sinners understandeth, morti obnoxiot, those that are subject to death by reason of Adam's sin: and he addeth this reason, ex illius inobedientia alium fieri peccatorem, quam poterit habere consequentiam? by his disobedience others to become sinners, it hath no coherence or consequence.  
Contra. 1. True it is, that sometime the word peccatores, sinners, is taken in that sense, for men subject to death, and punishment: as Bathsheba saith to David, 1. King. 1.21. else, when my Lord the King shall sleep with his fathers, I and my son Solomon shall be sinners, etc. that is, put to death as offenders: But yet in this place, the word is not so taken, for as to be made just in Christ, signifieth not to have the reward of justice, but to be justified indeed, so to be made sinners, showeth not the punishment, but the guiltiness of sin deserving punishment; as then in the former verse, the effects were compared together, condemnation in Adam, and justification unto life in Christ: so here the causes are showed, sin on the one side causing death, and righteousness on the other which bringeth to life. 2. though Chrysostome fail in the interpretation of this place, yet he denieth not, but that in Adam's all sinned, and in many places he testifieth evidently of original sin: as he calleth to radical peccatum, the rooted sin, hom. 40. in 1. epist. ad Corinth. And therefore the Pelagians did him wrong to make him an author of their opinion, who denied original sin: from which imputation of the Pelagians Augustine cleareth Chrysostome, writing against their heresy: and this point is cleared in this place: for if all are subject to death in Adam, which Chrysostome here confesseth, than all have sinned in Adam, for death could not enter upon all without sin.  
2. As Chrysostome understandeth here only, temporal death, whereunto all are subject in Adam: so some by condemnation mentioned, v. 17. do likewise insinuate the sentence only of mortality, Tolet. Origen understandeth the expulsion of Adam out of Paradise: but by the contrary seeing the Apostle by justification unto life, understandeth the reigning in life eternal: by death and condemnation is signified, animae & corporis damnatio, the damnation of body and soul: so expoundeth gloss. interlin. Gorrhan, with others.  
3. Origen by sinners, understandeth consuetudinem & studium peccandi, the custom, and study of sinning: as though the Apostle had meant only actual sin: but that proceedeth not from Adam's disobedience properly, as original sin doth.  
4. Neither yet doth the Apostle only mean original sin which is by Adam's disobedience, in ipsius posteros propagatum, propagated unto his posterity: Faius: for it is more to be a sinner, then to sin in Adam, which the Apostle said before, v. 12.  
5. Wherefore the Apostle by sinners, understandeth both such as sin originally in Adam, peccatum contrabend● by the contagion or contraction of sin, and peccatum inte●and●, which sin actually by imitation, Gorrh. so that we are not only naturally evil by sinful propagation: as the Apostle said before, v. 12. in whom all have sinned, and so are by nature guilty of death and condemnation, v. 18. but beside as an effect of our natural corruption, there is a general pravity of nature, and an habit of evil engendered in us, whereby we can do no other than sin: so Adam's disobedience, hath made us not only naturaliter pravos, naturally evil, sed habitualiter peccatores, habitually sinners. Pareus.   

Quest. 41. How the law is said to have entered thereupon, ver. 20.  
1. The occasion of these words is not so much to show, that sin reigned in the world even after the law, as it was in the world before the law, from Adam to Moses, v. 14. but the Apostle having showed at large, how we are delivered from sin and death brought in by Adam, only by Christ, he preventeth the objection of the jews: for it might have been replied, wherefore then served the law, if there were no remedy against sin thereby? the Apostle then answereth, that the law was so far from saving men from their sins, that they were thereby the more increased thus: Chrysostome and Pet. Martyr, with others.  
2. But this is not to be understood of the law of nature, as Origen, who to decline the imputation of the law, laid upon it by wicked Martion, that it was given to an evil end to increase sin, will have the Apostle to speak of the law of nature: for the Apostle making mention of the law before, v. 13. understandeth the written law, as he expoundeth v. 14. where he expressly speaketh of Moses: neither was the law of nature given to that end, to increase sin, no more than the moral law was, but sin entered occasionaliter, by occasion only of the law, as shall be showed in the next question.  
3. The law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, entered thereupon. 1. the Latin interpreter readeth, subintravit, it entered in by the way: as though it had entered in secretly, so also Erasmus, and Gorrhan giveth the reason, because it was given but unto one people, and secretly in the desert: but the law being so publicly delivered, in such great power and signs, could not be said secretly to enter. 2. Origen giveth this sense, that the law of the members entered sub obtentu legis naturalis, under the pretext and colour of the law of nature, it entered, as it were by stealth, but the Apostle speaketh not here of the law of nature as is showed before. 3. Chrysostome (whom Tolet followeth) thus interpreteth, the law is said to have entered by the way, ut ostenderet usum illius temporarium, to show that the use thereof was but for a time: but this is a perpetual use of the law, to manifest and reveal sin: though indeed the use of the ceremonial law were but to continue for a time.  
4. Some think the law is said to have entered as under hand, post effuscationem 〈◊〉 naturalis, after the law of nature was obscured: so Ambrose, Lyran. but though the law of nature had not been obscured, yet the written law should have been given: by 〈◊〉 which men should have been prepared to receive the Gospel, Tolet. annot. 26. therefore it is said to have entered thereto or thereupon: that is, beside that natural corruption and deprivation of nature in Adam, the law also was given accessit ad morbum illium, it came upon, or was added unto that natural disease, that sin thereby being more increased might more commend the riches of God's mercy in Christ, Beza. Pareus.   

Quest. 42. How the offence is said to have abounded by the entering of the law, ver. 20.  
The law is to be considered three ways: in respect of the nature thereof, in respect of man, to whom it is given, and of God, the author and giver of the law. 1. The law being considered in itself, it holy, spiritual, and good, and so properly is not the cause of the increase of sin, but only in respect of the event, as Chrysostome, Gennadius, and most of the Greek interpreters expound it: the law than causeth sin to increase, non causaliter, sed consecutive, not as the cause, but in regard of the event, or consequent: and that not ex part legis, on the behalf of the law, but by the malice of man's heart, Lyran: non ex ●●tura legis, not by the nature of the law, but by the slougth and carelessness of them, which receive the law, Chrysost. and sin is thus occasionally increased sour ways. 1. because ruimur in vetitum, etc. we always rush upon that which is forbidden: like as a river meeting with some stone or let in the way, maketh the greater noise: whereof these reasons may be given: first, because things forbidden are not in our power, and therefore our desire is more toward them, whereas we neglect things easy, and such as we can do, when we list: secondly, the nature of human affections is, the more they are suppressed, and kept in, the more to be inflamed: as fide, when it is kept in, breaketh out more violently: this is usually seen in the passions of anger and grief: Perer. number. 78. Add hereunto the perverseness of man's will, which is opposite to the will of God, and most of all is bend to follow those things which the Lord forbiddeth. 2. Sin is increased by the law, because he sinneth more that knoweth the will of God, and doth it not, than he, that is ignorant of it. 3. by the law, which containeth variety of precepts, the number of sins is multiplied: innumera praecepta lex dedit, the law gave a number of precepts, Chrysostom. 4. the law terrifieth the conscience, and so accuseth and condemneth, and showeth punishment due unto sin, and so exaggerateth it, Mart.  
2. If the law be considered in regard of the effect which it worketh in the hearts of men, than this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that, may be taken causally, because by the law properly sin is manifested, and revealed, as the Apostle showeth, Rom. 3.20. that by the law cometh the knowledge of sin, Perer.  
3. If we turn ourselves to God the author of the law, then in respect of his counsel the law may be understood causally, to increase sin, in regard of a further end, which God propoundeth to himself, namely that by the abounding of sin, grace may yet more abound, Martyr. so the ordinary gloss, hath here this profitable note, Magnum Deiconsilium fuit, etc. it was the great and deep counsel of God, that by the law sin should abound, that men in severity and austerity of the law, seeing their own infirmity, infirmi ad ●●dicum confugerent, etc. being weak should run unto the Physician, and seek for the help of grace, etc.   

Quest. 43. How grace is said to have abounded more.  
1. Athanasius referreth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ubi, where, to the nature of man: that in the same nature grace abounded by the coming of Christ in the flesh, where sin abounded before, tractas, de salutar. advent. but this seemeth to be too curious.  
2. Lyranus. hath reference to the law: that whereas sin abounded under the law, grace also abounded under the law, because Christ was made under the law, as the Apostle showeth, Galat. 4.4. But here grace is opposed, and set against the law, therefore in both the opposite parts, there cannot be reference to the same law.  
3. The ordinary gloss, hath two expositions: grace is said to abound because it profiteth them, whom the devil could not overcome: grace worketh on them, upon whom the kingdom of sin had no power: but, then the same thing should be compared with itself, for in that the kingdom of sin and Satan prevailed not against them, it was the work of grace.  
4. Otherwise thus, quia peccatum ad tempus regnavit, because sin reigned but for a time, but grace for ever: but unless grace had destroyed the kingdom of sin, it should have reigned for ever.  
5. Origen saith grace abounded more, in that it doth not only hominem absoluere à peccatis prateritis, free a man from sins past, but also strengthen him against sins to come.  
6. Chrysostome thus: grace hath superabounded, not only in taking away the punishment, and remitting our sins, but in giving us life, and making us just.  
7. Some give this sense, that grace hath abounded, not only in taking away original sin, but all other actual sins added beside, Piscator, Gorrhan.  
8. But it is better to understand this superabounding of grace, of all those privileges and excellencies, which the benefit by Christ hath beyond our loss and fall in Adam, as the Apostle showed before, Bez. Fai. So every way grace exceedeth, both in respect of the potentis of God, whose grace appeareth to be the greater, by the greatness of our sin: which none 〈◊〉 superat, sed absorbet, it doth not only overcome, but even swallow up, Calvin. and in respect of ourselves, who the more we feel the burden and overflowing of our sin, the more we have occasion to extol and magnify the grace of God, Osiander.  
So here are two ends of the law expressed, the ne●●●● end, is the manifestation and increase of sin: the remote end is the more abounding of grace, but here is the difference: the first end is universal, for in all men both believers and unbelievers, the law worketh the increase, insight, and knowledge of sin; but the other end is particular and peculiar 〈◊〉 to the faithful, that by the abounding of sin, grace may more abound toward them: which is not properly caused by the increase of sin, but through the mercy of God, Pareus.   

Quest. 44. Of the reign of sin unto death, and of grace unto life.  
1. Before the Apostle had ascribed the kingdom unto death, v. 14. Death reigned from Adam, etc. but here unto sin, because death indeed reigneth by sin, as the Apostle saith, The sting of death is sin, 1. Cor. 15.56. death could have no power over us, but through sin: Martyr.  
2. But to speak more distinctly: where the Apostle giveth the kingdom unto death, he speaketh of the times before the law, when as death did apparently reign in the world, but sin was not so apparent till the law came: but sin is said to have reigned after the law was given, because sin then more abounded: So that three estates of the world are here described, the first, from Adam to Moses, when sin was in the world, but death reigned: the third is from the coming of Christ, who reigned by righteousness unto life, destroying both the kingdom of sin and death, Tolet.  
3. By death, Chrysostome seemeth to understand the death of the body, mors ex haec presenti vita eijcit, death doth cast us out of this life, etc. but eternal death is here also comprehended, potestatem habuit deijciendi, etc. it had power to cast us down to eternal death, Lyran. as may appear by the other opposite part of eternal life, Piscator.  
4. But whereas in the first clause, mention is made only of the reigning of sin unto death, but in the other, there are three mentioned, grace, righteousness, and life; Origen thinketh that the devil must be understood, to be set against the grace of Christ, ab inventis rebus author inventi nominatur, the author of the invention is named in the things invented, etc. for sin came in by the devil: some think that the wrath of God must be supplied, which reigned by sin, Piscator: but I think rather with Calvin, that beside the necessary parts of the comparison, the Apostle maketh mention of grace, ut fortius in figuret memoria, etc. that it might better stick in our memory, that all is of grace.  
5. The Apostle speaketh of the time past, sin had reigned, because that although sin do still reign in the children of disobedience, yet in the faithful it reigneth no more, Par.  
6. By righteousness, some understand, justitiam operum, the righteousness of 〈◊〉 gloss. interlin. so also Bellarmine lib. 2. de justificat. c. 6. but the justice of Christ is rather understood: as the Greek interpreters well expound, and as is evident by the clause in the end, By our Lord jesus Christ, who is notwithstanding both our justification; and sanctification.  
7. The ordinary gloss here well observeth, that in the kingdom of sin, mention is not made of Adam from whom sin came, because the Apostle speaketh not only of original, but of actual sins, both which are remitted in Christ.  
8. Through jesus Christ our Lord: jesus per gratiam, Dominus per justitiam, nostre per gloriam, jesus by grace, Lord by his justice, and ours, because he bringeth us to glory, Gorrhan.    

4. Places of Doctrine.  

Doct. 1. Of the difference between Christian and worldly hope.  
v. 5. Hope maketh not ashamed: This is the property of the hope of Christians, that is never confoundeth them, or maketh ashamed: because it is founded upon God's promises who both is immutable and changeth not, and is also omnipotent, able to perform, whatsoever he promiseth: But so it is not in human or worldly hope: for that often putteth man to rebuke, because he is deceived in his hope, and faileth in the thing hoped for; and the reason is, for that he reposeth his confidence in man, who is either deceitful and hopeth not his promise, or is not of power to perform it: therefore the Prophet saith, Cursed be the man, that trusteth in man, and maketh flesh his arm, jerem. 17.5.   

Doct. 2. Of the properties and effects of faith.  
v. 2. Being justified by faith: 1. Unto faith is ascribed justification, as in these words, and remission of sins in purifying the heart, Act. 15.9. 2. faith is the foundation of thing hoped for, Heb. 11.1. 3. it is the cause of the producing and bringing forth of good fruit, jam. 2.8. Show me thy faith out of thy works, etc. 4. it overcometh the temptations of Satan: for by the shield of faith we quench all his fiery darts: Ephes. 6.18. 5. by faith we attain unto the understanding of the word of God, which otherwise is unprofitable, Isay. 7.9. Unless ye believe, ye shall not understand, as some translations do read: and the Apostle saith, that the word did not profit the Israelites, because it was not mixed with faith, Heb. 4.2. 6. faith obtaineth our requests in prayer, jam. 2.16. the prayer of faith saveth the sick. 7. it worketh the salvation of the soul, Luk. 7.50. Thy faith hath saved thee.   

Doct. 3. Of the reign and dominion of death.  
v. 14. Death reigned from Adam to Moses: Before sin entered into the world, death had no dominion: but now it hath gotten a tyrannical and general dominion over men, both of all sorts and conditions, both young and old, and in all ages: as here it is said to reign even from Adam to Moses: that age, was not exempted from the dominion of death, wherein sin seemed least to abound; but Christ hath overcome death, and destroyed the dominion thereof, both in that he hath taken away the sting thereof, which is sin, that death is not hurtful unto them that believe, but bringeth their souls unto everlasting rest: and in the general resurrection, our bodies which death had seized on, shall be restored unto life; as our Blessed Saviour saith, I am the resurrection, and the life, etc. joh. 15.25.   

Doct. 4. Of the difference of sins.  
v. 14. Even over them, that sinned not after the like manner, etc. Here the Apostle setteth down this distinction of actual and original sin; some do sin in like manner, as Adam did, that is, actually; some not in like manner, that is, there is a secret and hid sin in the corruption of nature, which is not actual, but in time breaketh forth into act, as the seed showeth itself in the herb.   

Doct. 5. There is no salvation or life without Christ.  
v. 17. Much more shall they, which receive, etc. reign in life, etc. As in Adam sin and death entered, and so reigned over all, so life reigneth by jesus Christ: then they which are not graft by faith into Christ, but remain only in Adam, cannot be partakers of life: they are still under the kingdom of sin and death: wherefore the Turks, jews, and all other, that are without the knowledge and faith of Christ, howsoever they dream of a kind of Paradise, and terrene happiness after this life, yet they can have no assurance of life, seeing they are strangers from Christ: So S. Peter saith, Act. 4.12. That there is no other name given under heaven, whereby we must be saved.   

Doct. 6. That life doth accompany righteousness.  
v. 17. The Apostle saith, that they which receive the gift of righteousness, shall reign in life: then as sin reigned unto death, so righteousness reigneth unto life: wheresoever then righteousness is found, whether inherent, as in the Angels, or imputed, as in the faithful, who have the righteousness of Christ imputed unto them by faith, there is the kingdom of life: then they which do feel the kingdom of righteousness to be begun in them, who both by faith are justified in Christ, and their faith is effectual working by love, they are assured to enter into life: as S. Paul knew, after he had kept the faith and fought a good fight, that there was a crown of righteousness laid up for him, 2. Tim. 4.8.   

Doct. 7. Of the use of the law.  
v. 20. The law entered, etc. that the offence should abound, etc. This is the proper use of the law, to bring a man to the knowledge of his sin, and to show him in what state he standeth by nature, a transgressor of the law, and so subject to the curse: but we must not rest in this use of the law, there is a second and more principal end, that by the abounding of sin, grace may more abound: and in this sense the Apostle calleth the law, a schoolmaster to bring us to Christ, Galath. 3.19. that we by the law seeing our own weakness and unsufficiency, should seek unto Christ jesus, to find righteousness in him, which cannot be obtained by the law.    

5. Places of controversy.  

Controv. 1. Whether a good conscience and integrity of life be the cause of peace with God:  
Pererius disput. 1. in c. 5. number. 2. urgeth that place of the Prophet Isay, c. 32.17. s he work of justice shall be peace, even the work of justice and quietness, and assurance for ever: whereupon he inferreth, that opera justitiae, etc. the works of justice and the keeping of God's commandments, do work in us this tranquility and peace of the mind.  
Contra. It might be here answered, that peace of conscience is the work of our true justice, that is, Christ, who is called the Lord our justice or righteousness, jerem. 23.10. but that this interpretation agreeth not with the former words, v. 16. judgement shall dwell in the desert, and justice in the fruitful field: where the Prophet speaketh of the external practice and exercise of justice.  
2. junius seemeth to understand these disiunctively; the fruits of the spirit, which should be powered upon them, v. 15. should bring faith, justice, peace, as the Apostle showeth, these to be the fruits of the spirit, Rom. 14.17. righteousness, peace, joy in the holy Ghost: so also Faius: But this distinction here cannot be admitted, because it is directly said, the work of justice shall be peace, tranquility.  
3. But the best answer is; that righteousness procureth peace, not effective, because it worketh this inward peace, which is wrought in us by the grace of justification, but declarative, it declareth, confirmeth, and assureth unto us our peace; as S. Peter exhorteth, that we make our election and calling sure by good works, 2. Pet. 1.9. not that our works make our election sure in itself, which dependeth on the purpose of God, but it is made sure unto us; so the peace of conscience wrought in us by faith, is confirmed and ratified unto us by a good life, even as good works are testimonies of our faith, and in that sense are said by S. james c. 2. to justify.   

Controv. 2. Against invocation of Saints.  
1. By whom we have access through faith: this text is well urged by Peter Martyr, and Pareus against the invocation of Saints: for if by Christ we have access unto God, what need we the help of other mediators and intercessors? the Papists then do much derogate unto the glory of Christ, in bringing an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to enter us, and cause us to have access unto God; And further two arguments may be urged out of the Apostles words; he saith we have access by him through faith: but Saints are not the object of our faith, we must only believe in God. joh. 14.1. Ye believe in God, believe also in me. 2. we have access unto this grace, namely, whereby we are justified; but by the Saints we are not justified, therefore by them we have not access and entrance.   

Controv. 3. Of the certainty of salvation, and of final perseverance.  
v. 5. We have access unto this grace, wherein we stand: Calvin out of this place refuteth two errors of Popish sophistry; the one that the faithful for the present cannot be certain of the grace of God, and of the remission of their sins, the other that they are not sure of final perseverance: But to stand in grace signifieth to be sure of the grace and favour of God: one may attain unto the favour of the Prince, but he is not sure to continue in it; But God's favour in Christ is most constant; whom Christ loveth, he loveth to the end, job. 13.1. Tolet here foisteth in one of his Popish drugs, that tranquility, and peace of conscience, and certainty of remission of sins, is not the fruit or work of faith in the faithful; for the wicked, that know not their sins, have also a quiet conscience, Tolet. annot. 1. Contra. There is great difference between a senseless, and a quiet conscience; the wicked feel not the prick of conscience, because their sins are concealed from them, but the faithful have peace of conscience after the sight of their sins, which they know to be remitted in Christ; So Paul was alive without the law, but afterward when sin revived, he died. Rom. 7.9. where then the conscience is cast into a slumber of security, sin reviving awaketh & troubleth it; but where sin is remitted in Christ, the conscience ceaseth to be troubled and perplexed, as in the wicked.   

Controv. 4. That the tribulation of the Saints is not meritorious, though it be said to work patience.  
We must understand, that the Apostle diversely useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worketh: for it is sometime ascribed unto the principal efficient cause, as unto God the author and worker of all good things in us, 2. Cor. 5.5. sometime to the second or next underworking cause; as the Apostle saith, of beneficence or liberality, that it worketh or causeth thanksgiving unto God: sometime the effect is ascribed by this word unto the instrumental cause; as Rom. 4.15. the law is said to work or cause wrath: and our light and momentany afflictions, are said to cause or work unto us an exceeding weight of glory, 2. Cor. 4.17. because they are means to withdraw our minds from earthly things, and to stir up faith in us: So tribulation worketh patience, not as the efficient cause, but as the organ and instrument, whereby the spirit worketh patience in us: it procureth patience, not sicut causa effectum, etc. as the cause the effect, as Caietan, but eam exercendo, augendo, ostendendo, in exercising, increasing, and showing forth our patience, Gorrh: to the same purpose, Pererius: exercendae patientiae materia & occasio est, tribulation is the matter and occasion of exercising our patience: This than is to be understood according to the phrase of Scripture, which doth use to pronounce that of the sign and instrument, which is proper unto the thing; as when it speaketh of the Sacraments: for of itself tribulation worketh not patience, as is seen in the wicked, who thereby are driven to impatience and despair: here than is no place to prove any merit in the afflictions of the faithful.   

Controv. 5. That we are not justified by the inherent habit of charity.  
Whereas the Apostle saith, v. 5. The love of God is shed abroad in our hearts, etc. Pererius understanding the Apostle to speak here of that love and charity, which is infused as an habit into the mind, whereby we love God; setteth down here certain positions concerning this inherent charity. 1. he affirmeth, that this charity is that justice, whereby we are formally made just and righteous before God, disput. 2. number. 10. 2. this charity, whereby we are justified, he affirmeth esse donum omnium donerum maximum, to be a gift far exceeding all other gifts. 3. this charity, re non distingui à gratia gratum faciente, is not indeed distinguished from grace making us acceptable unto God. 4. Against the opinion of Cajetan, Scotus, Gabriel, he holdeth, that there is in those which are justified, the habit of charity permanent and remaining when the act ceaseth, whereby they are formally made just before God: otherwise they should not be held to be just before God, in their sleep, or when they cease to work, disput. 3. number. 17.18.  
Contra. Although all these questions are here impertinent, because the Apostle treateth not here of the charity or love, which is in man toward God, but of God's love toward us, as hath been showed at large before, quest. 7. yet it shall not be amiss briefly to counterpoise these erroneous assertions with the contrary true and sound positions.  
1. An inherent righteousness, and infused charity in the faithful we deny not: but not such, as whereby we are formally made righteous and justified before God: both because all our righteousness is as a stained cloth, Esay. 64. it is imperfect and weak, and therefore not able to justify us: and for that the Scripture testifieth, that it is the righteousness of Christ which is applied by faith, whereby we are justified before God, as the Apostle calleth it, The righteousness of God, through the faith of Christ, Rom. 3.22. Philip. 3.9.  
2. Charity is not simply the greatest of all other gifts, and so absolutely preferred before faith, but only wherein they are compared together, namely, in respect of the continuance: because faith and hope shall cease, when we enjoy those things which are believed and hoped for: but love shall remain still: so Chrysostome expoundeth the Apostle, 1. Cor. 13.13. Thus Hugo saith well, that charity is said to be the greatest, quia non excidit, because it falleth not away: but otherwise faith is the greater, in quantum est cognitio, & generans omnes alias virtutes, as it is a knowledge, and engendereth all other virtues.  
3. The Thomists are herein contrary to the jesuit, who affirm, that gratia gratum faciens, grace which maketh us acceptable to God, is in respect of charity, as the soul is to the powers and faculties which proceed from it: And so indeed the grace that maketh us acceptable unto God, is the love and favour of God in Christ, which is, as the efficient cause of that other love and charity, which is infused into us, and wrought in us by the holy Ghost: And that our love of God maketh us not first acceptable unto him, the Apostle evidently testifieth, 1. job. 4.10. Herein is love, not that we loved him, but that he loved us: we were first then accepted and beloved of God, before we could love him again.  
4. We grant, that faith, hope, and charity, are habits of the mind infused by the spirit, and permanent in the soul: for as the wicked do attain unto evil habits of vice and sin; so the faithful have the habit of virtue: but this is the difference; that an evil habit is acquisitus, gotten by evil custom, but the good habits of the intellectual virtues of faith, love, hope, are iufusi, infused and wrought in us by the spirit.  
But we deny, that by any such inherent habit we are made formally just: they are not causes of our justification, but rather the fruits and effects: we have the habit of faith, because the spirit of God worketh in us belief: and we love God, because he loved us first, and gave us his spirit, which worketh this love in us, Faius. So then the faithful even in their sleep are justified, not by any inherent habit, but because they are accepted of God in Christ, as the Apostle saith, Christ died for us, that whether we wake or sleep, we should live together with him.   

Controv. 6. Against the heresy of impious Socinus, who denieth that Christ died for our sins, and paid the ransom for them.  
Whereas the Apostle here saith, v. 8. that Christ died for us, we according to the Scriptures so understand it, that he offered a sacrifice for our sins, Heb. 10.12. that he as our high Priest offered himself for our redemption, Heb. 7.27. that he was our surety and paid our ransom for us, Heb. 7.22. and saved us from our sins, in bearing the punishment due unto the samland so he died for us, that is, in our place and stead, and so purchased our redemption: 〈◊〉 wicked Socinus thus wresteth and misconstrueth these words, that Christ died no 〈◊〉 wise for us, then for our profit and benefit, in confirming by his death his doctrine and example of life: by the which he saith he brought salvation unto the world, and not by dying for us, as in our stead, or to pay by his death our ransom: his wicked objections are these.  
1. Object. The Apostle saith, 1. joh. 3.16. He laid down his life for us, and we ought to lay down our lives for the brethren: Christ died for us, as we must die for our brethren, which is not to die in their stead, but only to profit them by our example.  
Answ. The Apostle doth not simply compare the death of Christ, and of the faithful dying for their brethren together: but only in this, that in both love is expressed to the brethren, though not in the like measure: But Christ's death doth not only by the example thereof profit the Church, as the death of the martyrs did: but thereby man's salvation and redemption also was wrought.  
2. Object. S. Paul saith, that he suffered for the Colossians, 1. Coloss. 1.24. which was not to satisfy for them, or he suffered in their stead, but only to confirm their faith, and so to edify them.  
Answ. There is great difference between the sufferings of Christ for his Church, which was to redeem it, and the sufferings of Paul for his brethren, which only was to edify them.  
3. Object. As Christ is said to have died for us, so likewise the Scripture saith he died for our sins, Galath. 1.4. the meaning is not in stead or place of our sins; but. because of our sins: in the same sense he died for us, that is, for our cause, not in our stead.  
Answ. This is a childish cavil: for the Scripture showeth a manifest difference between these two phrases, to die for us, that is, to save us, and to die for our sins, not to save them, but to purge them, and take them away.  
4. Object. That which no law or custom ever allowed, is not to be affirmed of Christ: but one to die for an other, is warranted by no law nor custom: indeed one may pay an others pecuniary mulct or debt, because one's money may become an others, but the death of one cannot be an others.  
Answ. 1. The assumption is not true, for even among the Romans there were some found, that did offer themselves to present destruction for their country, as Decius the Consul and Curtius: these examples are far unlike unto Christ's, yet they show, that it is not against all use and custom one to die for another.  
2. The proposition faileth diversly. 1. Christ's example is singular, the like precedent cannot be found, as the Apostle showeth, v. 7. that he died for his enemies, which never any did: therefore we must not seek for law or custom to measure this singular act of Christ by. 2. it is also false, that no law nor rule can be found for this: for it is revealed in the evangelical law; that God gave his son to die for the world: the law of Moses indeed required that the same person that sinned should die: but that which was impossible to the law, is fulfilled in Christ, Rom. 8.2. yea the blind high Priest spoke the truth unwittingly, joh. 11.50. That it was expedient; that one die for the people, and that the whole nation perish not: he little thought that Christ should redeem the people from everlasting death yet ignorantly uttered that which the Lord intended.  
5. Object. It is a great cruelty and injustice to punish him that is innocent, and to let go unpunished the offenders: they then accuse God of cruelty and injustice, in delivering up his innocent son to death for us sinners.  
Answ. 1. God's acts are not to be measured according to the rules of human proceedings; for the like temper of justice and mercy cannot be found among men: neither have any the like absolute power, as God hath, to dispose of all things, according to his will and pleasure: who if he should, as he made the world of nothing, so being it of a sudden to nothing again, should not therefore show himself either cruel or unjust.  
2. Neither is it unjust, for the innocent to suffer punishment for the offenders, upon these conditions: 1. If both of them be of the same nature. 2. If the innocent party do willingly offer himself. 3. If he can by his own strength overcome the punishment. 4. and if thereby he can effectually procure the salvation of others: all which do concur in Christ's voluntary suffering for us.  
6. Object. The Scripture saith, The same soul that sinneth shall die, Ezeck. 18. it was therefore unjust, that Christ should die, that had not sinned, and those escape which had sinned.  
Answ. These legal sentences show, what God might, according to the justice of the law, have required of every one: they are no rules of Gods proceeding in mercy with his children according to the promise of the Gospel.  
7. Object. God might, if it had pleased him, have freely forgiven men their trespasses: therefore Christ needed not to have died for them.  
Answ. 1. First, it is no good argument, à posse, ad esse, from that which may be, no that which is: God might do it, therefore he did it, or would do it, is no good consequent. 2. Neither is it true, that God could otherwise have forgiven men, then by the death of Christ, his justice being presupposed: for God cannot deny himself, seeing the sentence was past, that they should die the death, if they transgressed, this decree must stand, and the death deserved, must be satisfied for: neither is this any want or defect in God's power, but an argument of the perfection of his nature, that he cannot lie, neither is mutable.  
8. Object. It is perfect mercy to forgive freely, and perfect justice, that the offender should be punished only: but in God is perfect mercy and justice.  
Answ. 1. It is true, that perfect mercy, and perfect justice considered apart, and by themselves, have these effects and properties: but so can they not be incident into one and the same subject: therefore seeing God's mercy and justice are tempered together, they must be so considered, as the one destroy not the other. 2. Indeed the rigour of the law requireth perfect justice, but in the Gospel of Christ is propounded a way how the severity of God's justice should be moderated with equity, and tempered in mercy, or else no 〈◊〉 should be saved.  
9 Object. One man can but redeem one: and therefore either there must be found out an infinite sort of redeemers for all men, or Christ redeemed but one.  
Answ. The antecedent is false: for many times for one captive Prince a thousand common prisoners are set at liberty: much more available for all was the redemption purchased by Christ the Prince of our salvation, ex Pareo.   

Controv. 7. Against other objections of Socinus, and other impugning the fruit and efficacy of Christ's death, in reconciling us to God his father.  
1. Object. Whereas the Apostle saith, v. 8. God setteth forth his love toward us▪ hence it is objected, that seeing God loved us before the foundation of the world, and whom he loveth, he is not angry with, therefore Christ needed not to have died to reconcile us to God, and to appease his father's wrath toward us.  
Answ. 1. The antecedent is true concerning those whom God loved simply, and was never offended with them, because they had not sinned against him, such were the Angel● but it is not true of those whom God was offended with for their transgression, and yet he loved them not only as his creatures, but as his children whom he purposed to redeem in Christ, 2. So then in a diverse respect God both was angry with them as sinners, and yet he loved them, under this condition, that they should be saved by the redemption of Christ, in him they were elected and beloved before the foundation of the world: the argument than followeth not, God loved them in sending his son to die for them, and so reconcile them, therefore it was needless that Christ should die for them, which were beloved of God already, for God loved them in Christ, whom he had ordained before to be their Mediator and Redeemer.  
2. Object. As herein God showed his love toward us so it would seem a cruel part in God, so to be delighted in the death of his son.  
Answ. 2. God had no delight in his sons death in respect of his suffering and torments, but as it was a satisfaction for the sin of the world, and the price of our redemption, 2. and Christ the son of God was not forced hereunto, but offered himself willingly of his infinite love to die for man.  
3. Object. It had been a greater love, if the father himself had died for us, then in sending his Son: thus Pareus reporteth how a jew objected unto him as he took his journey toward Silesia, ann. 78.  
Answ. First, we must not curiously search into God's secrets to know the reason of his will, why the son of God rather than the father took our flesh and died for us: Secondly, yet these reasons may be alleged hereof. 1. the father and son being but one God, the father as God did work with his son, in finishing our redemption. 2. because God was offended, and it was God, that must satisfy, for none else could do it, therefore there must be one person in the Godhead, that must satisfy, namely the Son, and one that must be satisfied, namely the father. 3. what greater love could God the father show, then in giving his own Son, the most dear thing unto him. 4. It was the Redeemers and saviours part, to restore us unto the dignity of the sons of God: unto whom did this more properly belong, then unto the Son of God?   

Controv. 8. That Christ's death was a full satisfaction for our sins, against Socinus his cavils.  
Object. If Christ's death were a satisfaction unto the justice of God for the sins of the world● than 1. it must have been performed by the same person that had offended. 2. the justice of God required a punishment equivalent to the offence, namely, everlasting destruction and malediction, which Christ sustained not. 3. the Scripture no where speaketh of any such satisfaction for us by the death of Christ.  
Answ. 1. As in human Courts there is a double kind of justice, either strict or rigorous justice, or justice moderated and tempered with equity and clemency: as if a king inflict upon a traitor either the punishment of death, or the mulct of ten thousand talents, in the rigour of justice he may exact either, but if he shall in his clemency accept an 100 talents of an other, that shall undertake for the offender, here now is justice tempered with mercy: So is it with God, he dealeth with some in strict justice, as with the reprobate Angels, and reprobate men, that do despise Christ and his redemption, but with his elect by dealeth in the other kind of tempered justice, accepting the satisfaction of Christ for them, not a stranger from them, but made man like unto them.  
2. Though Christ suffered not eternal pains, yet in respect both of the excellency of his person, that suffered, and the bitterness of that agony, which he endured, did bear that punishment which in God's gracious acceptance was equivalent unto everlasting pain.  
3. And though the Scripture use not the very term of satisfaction, yet there are words of like f●●ree and efficacy applied to the death of Christ, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ransom, redemption, and such like, as Matth. 20.28. to give his life for the ransom of many: Rom. 2.14. are justified, etc. by the redemption that is in Christ jesus, and in many such places th●● like phrases are found.   

Controv. 9 That Christ's death was not only satisfactory, but meditarious, against Socinus.  
Object. 1. No satisfaction of a due debt, hath merit in it, for no more is paid then is due Christ then by his death merited not, because he paid our due debt: neither doth the Scripture ascribe any merit to Christ's death.  
Answ. 1. It is true, that he which satisfieth for his own debt, therein doth not merit: for he payeth but that he oweth, but he that satisfieth for an others debt, meriteth two ways, first in respect of the debtor, in paying that he oweth not, then in respect of the Creditor, who by an agreement, covenanteth to accept the satisfaction of the undertaker, not as a recompense only for the debt, but as a merit to deserve further grace and favour for the debtor: So Christ hath truly merited in respect of us, in paying our debt for us, and in respect of God, who accepteth the death of his son as truly meritorious of his grace and favour for us.  
2. And further herein appeareth the merit of Christ's death. 1. in respect of the excellency of the person that died. 2. of the perfect obedience and fulfilling of the law. 3. his great love and willingness in suffering. 4. and beside his satisfaction, he was a faithful martyr and witness of the truth, revel. 3.14.  
3. The Scripture, though in direct terms, it ascribeth not merit unto the death of Christ, yet it useth words equivalent, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acquisitio, purchasing, includeth merit, as Act. 20.28. Christ is said to have purchased his Church by his blood, and Ephes. 1.14. It is called the redemption of the possession purchased, etc. which is all one as if he had said merited: See more in Pareus dub. 7.    

Here follow certain questions and controversies of weight, touching original sin.  

Controv. 10. That there is original sin in men by the corruption of nature, against the opinion of the Hebrews.  
The Hebrews do reject this saying of the Apostle, that sin entered into the world, and death by sin: and they urge us to show some authorities out of the old Testament, to prove the propagation of Adam's sin to his posterity.  
Paulus Burgensis addit. 2. thus consureth their opinion.  
1. That death which was inflicted upon Adam for his transgression remaineth, quoad 〈◊〉, as it is a punishment, is evident by that place, Genes. 3.3. Dust thou art, and to dust 〈◊〉 〈◊〉 return, which sentence of mortality is executed as we see by experience upon all Ad●●s posterity.  
2. Then he proveth, quod illud peccatum transijt ad posteras quoad culpam, that 〈◊〉 sin did also pass over unto his posterity, even in respect of the fault: this he proveth by the testimony of the Hebrews themselves: just by the words which they use in circumcision, which are these, Deus noster, pars nostra, & protector noster, praecepit erui carne● nostram ab inf●●●●, propter foedus suum quod posuit in causa nostra, God our portion, and our protector, hath commanded that our flesh should be delivered from hell, for his covenant like which he hath placed in our flesh, etc. But infants which are circumcised have not deserved hell by any actual sins, which they had committed, therefore they are guilty of hell in respect of original sin: To this purpose also he produceth the testimony of R. Salmo, who giveth this note upon that place, Genes. 2.4. These are the generations of heaven and earth, etc. that in two places only this word teldoth, generations, is written fully, namely with chalom in the beginning and end; in this place before Adam's fall: for in the beginning men were created secundum plenitudinem 〈◊〉 & perfectio●●●, in their fullness and perfection: but after Adam had sinned, their generations were corrupted, and therefore Gen. 4. and other where that word it not expressed fully, with chalom in the end: the other place is, Ruth, 4. These are the generations of P●●●rs, etc. these the word toldoth, is written fully, because Christ the son of David, was the Son of P●●res, for until he came the generation of man should not be restored▪ ●● Burgens.  
3. But there are evident places beside out of the old testament, for the proof of original sin: as Genes. 9.21. the imagination of man's heart is evil from his youth: and David confesseth, Psal. 54. I was borne in iniquity, and in sin hath my mother conceived me, etc.   

Controv. 11. That Adam's sin is entered into his posterity, by propagation, not imitation only, against the Pelagians.  
The Pelagians held these two heretical positions concerning this matter: 1. That Adam's sin is derived into his posterity, nor by any natural propagation, but by corrupt imitation: 2. the other, that death is entered into Adam's posterity, not as a punishment of Adam's sin: but as a defect of nature issuing out of the frail and brittle composition and constitution of man's body: these strange assertions, are thus confuted by Augustine.  
1. If the Apostle had spoken here of the beginning of sin by imitation, not by propagation, non eius principium fecisset Adamum, sed diabolum, etc. he would not have made Adam the beginning, but the devil etc. for he sinned first: he was a liar from the beginning, john 8.44.  
2. As he in whom all are quickened, and made alive, beside that, he gave an example of righteousness to those that imitate him, that etiam occultissimam fidelibus gratiam, etc. giveth also secret grace unto the faithful: etc. so he in whom all die, beside the example of imitation in transgressing Gods commandment; occulta etiam labe, etc. he also infected all his offspring; with the secret contagion of concupiscence: Augustine. lib. 1. de peccator. merit. & remissi. c. 9  
3. Further Augustine presseth these words of the Apostle: Rom. 5.16. the fault is of one offence to condemnation, but if men are only guilty of condemnation for their actual sins: he should have said, condemnationem fieri ex multis peccatis etc. that condemnation came through many offences, not through one: epist. 89. ad Hilarium.  
4. And in an other place he urgeth this reason: because many in sinning do not propound unto themselves the example of Adam, but have other occasions which move them: as when a thief killeth a man, he did it, nihil de Adamo cogitans, thinking nothing of Adam, but to this end, that he might have his gold, etc. Adam's eating of an apple which was forbidden, can yield no example of imitation to a murderer: and there are many wicked men in the world, that never heard of Adam's transgression: to this purpose Augustine: lib. 6. cont. julian. c. 12.  
5. Beside the Apostles words evidently convinceth them: for the Apostle saith as sin entered, so death by sin: then as death actually is propagated, so also sin, Tolet. annot. 15. And death is entered upon all, because all have sinned: seeing then infants die, it followeth that they sin, but not actually, therefore they have original sin: P. Martyr.  
6. Hence it is evident, that the commentaries which pass under Hieromes name, are forged: for that author saith upon this place: insaniunt, qui de Adamo per traducem ad ●● asserunt venisse peccarum: they are mad, which affirm that sin is come upon us, as traduced and derived from Adam: etc. for Hierome living in the same time, that Pelagius broached his heresy, did condemn and detect it, as Augustine, and other orthodoxal writers did.   

Controv. 12. Of the manner how original sin is propagated against the Pelagians: where it is disputed, whether the soul be derived from the parents.  
The Pelagians to strengthen their error in denying the propagation of original sin from Adam to his posterity; objected thus: the seat and place of sin is the soul, but the soul is not propagated nor derived by generation from the parents: therefore neither sin.  
To this objection diverse answers are made: 1. Some think that original sin is conveyed by that carnal pleasure and delight, which the parents have in the act of generation but this is not so, for these two reasons: 1. because that carnal pleasure is not sin, 〈◊〉 some evil affection beside do concur with it: for without that delight there is no generation: which if it were necessarily accompanied with sin, the Scriptures would not have given liberty to marry, if it were in itself a sinful act: 2. And if it were admitted, that this natural delight were sin, yet there by that infirmity only should be conveyed, whereas original sin is a general corruption of nature.  
2. Some think, that God createth the souls of men, agreeable to their corrupt bodies like as he giveth unto dogs, and other creatures spirits answerable to their state and condition: But this opinion is rejected likewise: for if God should create or make any soul evil he should be the author of sin.  
3. Some do think, that the soul of man is derived also ex traduce, as they term it, and propagated from the parents, as the body is: this opinion Tertullian seemed to favour, and Augustine holdeth it probable. Genes. ad. litter. c. 10. some of their reasons are these: 1. because in the making of the woman it is not said, that God breathed into her the breath of life, as it is expressed of Adam, and therefore it is like that she had, as her body, so her soul from Adam: Answer. Nay rather the contrary is inferred, because no mention is made of the soul and spirit of Eve, that it had the like beginning which adam's had: otherwise he would have said, this is soul of my soul, as he saith, bone of my bones, flesh of my flesh. 2. Gen. 46.26. it is said that, 66. souls came out of the loins of jacob: Answ. here the soul is taken for person: and by a synecdoche, the whole man is understood by a part: and that is said of the whole, because of the unity of the person, and the near conjunction of the soul and body, which is true only in the one part, namely the body, which only came out of the parent's loins: in the same sense, Marie is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mother of God, because Christ both God and man was borne of her, and yet he was borne only as man. 3. If the soul be not propagated by generation, but created in the body, than it would follow, that God on the seventh day had not made an end of the creation. Answ: it followeth not, God ceased from creating any new kind, but now the inspiring of the soul is but a continnuing of that way of the soul, which God in the first creation made for it.  
The better opinion than is, animas creando infundi, & infundendo creari: that the souls are infused by creation, and created by infusion, the reasons of which opinion are these. 1. the direct words of Scripture, Zacha. 12.1: God is said to have form the spirit of man within him: And Hebr. 12.9. he is called the father of spirits. 2. an other ground of this opinion is taken from the nature and condition of the soul: it is a spiritual and immaterial essence, immortal and incorruptible, and therefore cannot come of corruptible, and corporal seed: 3. Christ's soul came the same way, which other men's souls do, for otherwise he should not be like us in all things, sin excepted: but his soul was not propagated from Marie: for if he had both his body and soul from her, he might as well be said to have been in the loins of Abraham when he paid tithes to Melchisedech, as Levi, Hebr. 7.10. and yet though Levi had his body only, not his soul, from the loins of Abraham, he is said to be in his loins, because he came from thence by the ordinary and common generation, but so did not Christ: seeing then this opinion is refused of the generation and derivation of the soul; we also reject this answer concerning the propagating of original sin.  
4. This then is our more full answer unto this objection of the Pelagians: 1. although we can not give a sufficient reason of this, how original sin should be propagated, yet it is enough for us, that it is so, that we are all by nature the children of wrath. 2. it is not true, that only the flesh and body of man is propagated from the parents: for then man should confer less in his generation, than brute beasts, from whom not the bodies only but the spirits do issue in the generation of their kind: so then, totus homo ex toto homine nascitur, whole man is generated of whole man: and anima, licet non materialiter, tamen originaliter, the soul, though not materially, yet originally is taken from Adam: Pareus: we do not say, that the soul of man is derived from the soul of the father, yet man consisting of body and soul is begotten of his father, the Lord being the father of spirits, concurring in that natural act of carnal generation. 3. it is denied, that the soul only is the feat of sin: it is the corruption of the whole man consisting both of body and soul: the whole man than is corrupted, and so the feat and place of sin: Pareus: and how the soul being created pure, cometh to be infected with sin, Lyranus well showeth, sicut liquor bonus inficitur ex corruptione vasis etc. as a good liquor is infected by the corruption of the vessel: so original sin provenit ex carne causaliter, sed tamen in anima est subiective & formaliter: cometh of the flesh as the cause, but it is in the soul as the subject and formally, like as sickness and infirmity cometh of corrupt and unwholesome meats, as the cause, but the meat is not capable of sickness as the subject, the body is the subject of sickness: to this purpose Lyranus: Faius expresseth it by this similitude: the pure soul is infected with the contagion of impute seed, sicut manu immunda flos insignis pol●●●tur, etc. like as a fair flower is polluted with unclean hands: Pet. Martyr yet more distinctly showeth the manner how this pollution entereth into the soul: & corporis impuritate, & imbecillitate sua: by two ways, the impurity of the body, and it own weaknesses for both the soul is weak, and not able to resist the corrupt inclination of the flesh: it is not created in such strength and perfection, as Adam's soul was: and the body is unapt and unfit for any spiritual work: and this may suffice for an answer unto this objection of the Pelagians concerning the original of the soul.   

Controv. 13. Against the Pelagians, and Papists, that original sin is not quite taken away in baptism.  
1. The Pelagians object further, that there is no original sin propagated unto Adam's posterity, or at the least remaining in them: for that which is taken away and blotted out, remaineth not, now original sin is taken away in baptism, and therefore it is no more extant.  
Answer. There must be two things considered in sin: the act thereof as the matter, and the guilt: now there is herein a great difference between original and other actual sins, for in those the act is transitory and remaineth not, and the guilt is remitted by faith in Christ: in original sin, though the guilt thereof be remitted in baptism, yet the matter thereof, which is the corruption and depravation of man's nature remaineth, it passeth not away, as the transitory act of other actual sins: and for the more full demonstration hereof, Augustine useth two similitudes: like as the corn is sown without chaff or straw, and yet the corn that springeth of the seed hath both: and as they which were circumcised beget children, that are uncircumcised, and had need of a new circumcision: so the father's being regenerate by a new birth, yet do beget unregenerate children: the sanctity of the parents no more passeth to their children, than their knowledge, and other virtues, Mart.  
2. The Romanists deny not but there remaineth a corruption of nature still in the children of God after Baptism, but they say it remaineth ut poena & exercenda vert●tis materia, not as a fault, but as a punishment, and matter or occasion for the exercising of virtue: Lyran. And it was concluded in the Council of Trent, in baptism tolli omne illud quod veram habet & propriam rationem peccati, all that to be taken away, which hath the proper and true nature of sin, Concil. Trident. sess. 5. the Rhemists also affirm that children baptised have neither mortal nor venial sin, annot. 1. joh. 1. sect. 5.  
Contra: 1. We confess that the guilt and punishment of original sin is washed away by faith in Christ's blood; but yet the stain and blot remaineth still: though in Christ we are delivered from the punishment due unto sin; yet the evil quality of our nature is not purged away, namely, our natural proneness and aptness to evil: which shall not fully be purged, until the resurrection, when we shall put off all corruption together with mortality: to this purpose Augustine saith well, Meminisse debemus omnium peccatorum plenam remissionem, etc. we must remember that there is full remission of our sins in baptism, hominis vero qualitatem non totam continuo mutari, etc. yet the quality or condition of man is not strait changed: de peccator. merit. & remissi. lib. 1. c. 25. 2. and that original corruption, hath the very nature of sin, even after baptism, the Apostle showeth evidently. Rom. 7.7. where he calleth the concupiscence of our nature sin: see further hereof. Synops. Centur. 3. er. 11.   

Controv. 14. What original sin is, against the Romanists and ●some others, and specially against them, which hold it to be Adam's sin imputed only to his posterity.  
1. Faber & Erasmus in their annotations upon this place, seem to be of opinion that original sin is only a proneness and aptness unto sin, which is grafted in us by nature: But this is refelled by the Apostle here, who saith, that in Adam all have sinned, and therefore death also is entered upon all: death is the stipend of sin: if then death actually is gone over all, so also sin.  
2. Flacius Illyricus held original sin to be a kind of substance: But, this is a dangerous opinion: God only is the Creator of substances, and natures: but he made not sin.  
3. As he giveth too much to original sin, making it a substantial thing in man: so the Romanists too much extenuate it, & allow it too little: 1. Pighius and Catharinus think that original sin is nothing else, but the prevarication and transgression of our first parents, made their posterities only by imputation, because Adam in himself contained all mankind, and God made his covenant not only with him, but with all his posterity, being then in his loins: and so his sin is imputed unto them: but there is nothing in men naturally, that hath the proper nature of sin: which is defined to be dictum, factum, vel concupitum, etc. somewhat said, done, or coveted against the law of God, which cannot be in infants: to this purpose Catharinus, and before him Pighius, in 1. contr. de peccat. origin.  
Contra. 1. Bellarmine lib. 5. de amissi. great. c. 16. and Pererius. disput. 16. in 5. c. add Roman: would confute this opinion, and prove that original sin is a real and inherent corruption in the nature of man, and not imputed only: because as we were sinners in Adam, so we are made just by Christ, which is not by the imputation of his righteousness, but by an inherent justice, which is given unto us by the merits of Christ, etc. But this were to confute one error by another: for the Apostle evidently and expressly showeth c. 4.3. that Abraham's faith was imputed and counted unto him for righteousness: and therefore the justice, whereby we are counted just before God, is the justice of Christ imputed to us by faith: so also Adam's sin is imputed to his posterity: but beside there is an evilness and pravity of nature procured by the transgression of Adam; as beside the imputed righteousness of Christ, there is also in the faithful an inherent righteousness also, which is their holiness and sanctification, but they are not thereby justified before God.  
2. We have better reasons out of the Scripture to refute this assertion: for where there is no sin, death hath no power: because all are sinners by nature, they all die: otherwise the Apostle had not reasoned well, that death reigned from Adam to Moses, because all had sinned, v. 14. And v. 19 the Apostle saith, that by one man's disobedience many are peccatores constituti, made sinners, which is more than to be counted sinners, or to have sin imputed.  
3. That definition is of actual sin, which is of such things as are said, done, or coveted against the law of God: But sin is more generally taken for any thing which is contrary to the law of God: now the natural rebellion and resistance of the flesh, in not being subject to the will of the spirit, but continually striving against it, which is to be seen even in children, who seeth not that it is contrary to the law of God, and hath in it the nature of sin?  
4. David complaineth that he was borne in sin, and conceived in iniquity, Psal. 51. and S. Paul Rom. 7. calleth his natural corruption, sin dwelling in him: So that these holy men confessed that they were sinful by nature: Otherwise, if there were not in us original sin by nature of our own, but only Adam's imputed, it would follow, that his posterity should be punished not for their own, but another's sin: which were against the rule of God's justice, Martyr.   

Controv. 15. That original sin is not only the privation of original justice.  
Bellarmine with other of the Romanists, will not have original sin to be any evil positive quality in man, but only carentia justitiae originalis, & habitualis aversio à Deo: a wanting of original justice, and an habitual aversion from, and a forsaking of God: Bellar. lib. 5. de amission. great. c. 15. Lyranus addeth an other clause, that original sin is a defect or want of original justice, cum debito habendi eam, with a due debt or obligation to have the same, etc. Now their chief reason, that original sin is no evil habit or positive quality, but only a defect or privation, is this, because God is the author of all positive things, that have a being or existence: but he is no way the cause of original sin: Bellarm. ibid. Thoring. replic. ad addit. 5. Paul. Burgens. And if it were an habit, Adam could not have transmitted it to his posterity. Bellarm. ibid.  
Contra. 1. Paulus Burgens. taketh exception to Lyranus definition of original sin: that it is not a mere privation, but habitus corruptus, a corrupt habit: like as in a disease there is not only a privation of health, but there is also some positive thing, habet humores male dispositos, the humours also are evil affected and disposed: and so is it in original sin, there is an evil quality and habit beside the want of original justice: and therefore it is called concupiscence, quae sonat aliquod positivum, which foundeth and signifieth some positive thing, etc. This exception of Burgensis is just, and his opinion herein is agreeable to the Apostle, who calleth original sin peccatum inhabitans, an indwelling sin, Rom. 7.20. and corpus mortis, the body of death: original sin than hath a kind of existence, for how else could it be called a body of sin or death? see more hereof elsewhere, Synops. Cen. 4. err. 14.  
2. Concerning the reasons objected. 1. God is the author of every substance, and of every natural quality, but not of unnatural dispositions or qualities; as neither of diseases in the body, nor of vices in the mind: this evil quality was procured by man's voluntary transgression. 2. and though habits, which are personal, and obtained by use and industry, are not transmitted to posterity, yet this evil habit was not personal in Adam, as he is considered, ut singularis persona, as a singular person, but by him it entered into the nature of man, as he was totius humanae naturae principium, the beginning of the whole nature of man.  
3. Burgensis taketh another exception unto Lyranus addition, and he thinketh that Adam's posterity is not bound to have the original justice which was given to Adam: for they have no such bond, either by the law of nature, for that original justice was supernaturally added, or by any divine precept; for God gave unto Adam no other precept; but that one, not to eat of the forbidden fruit; and therefore they were not bound at all to have or retain Adam's original justice: Thus Burgens.  
Contra. 1. Herein I rather consent unto Thoring the Replic. upon Burgens. who thus argueth, that this debt or bond, to have original justice, was grounded upon the law of nature, which is the rule of right reason; for by nature every one is tied to seek the perfection and conservation of it kind: and this original justice tended unto the perfection of man; which though it were supernaturally added unto man, yet it was not given him alone, sed pro tota natura, for the whole nature of man, and so he concludeth well, that man is culpable in not having this original justice, though not culpâ actuali, quae est suppositi, by any actual fault, which belongeth to the person or subject, yet culpâ originali, quae est natura, by an original fault, which is in nature. To this purpose the Replic. And this may be added further, that if Adam's posterity were not debtor in respect of this original justice, than were they not bound to keep the law, which requireth perfect righteousness, and so it would follow, that they are not transgressors against the law, if they were not bound to keep it: the first exception then of Burgensis may be received, but not the second.  
2. Pighius also, who denieth original sin to be a privation or want of original justice, holdeth it to be no sin to want that justice, which is not enjoined by any law unto mankind: for no law can be produced which bindeth infants to have that original justice, and therein he concurreth with Burgensis.  
Contra. But this objection is easily refuted: for first, man was created according to God's image, in righteousness and holiness, which image Adam's posterity is bound to retain: but he by his sin defaced that image, and in stead thereof begat children after his own image, Gen. 5.3. in the state of corruption. And whereas Pighius replieth out of Augustine, that the image of God in man consisteth in the three faculties of the soul, the understanding, memory, and will: Augustine, must not be so understood, as though herein consisted only the image of God, but as therein is shadowed forth the mystery of the Trinity: for the Apostle expressly showeth, that this image of God is seen in righteousness and holiness, Ephes. 4.24.  
another law is the law of nature, which is the rule which every one is to follow: Cicero could say, that convenientur vivere, etc. to live agreeably to this law, is the chief end of man: to this law even infants are also bound: there is a third law, which is the moral, which saith thou shalt not lust, which prohibiteth not only actual but original concupiscence: And whereas Pighius here objecteth, that a law is given in vain of such things as cannot be avoided, therein he showeth his ignorance: for it is not in man's power to keep the law; for than it had not been necessary for Christ to have died for us, who came to perform that which was impossible by the law, Rom. 8.3. yet was not the law given so in vain: for there are two special uses thereof, both to give us direction how to live well, and to bring us to the knowledge of sin, xe Mart.  
4. This then is original sin: 1. it consisteth partly of a defect and want of original justice, in that the image of God, after the which man was created in righteousness and holiness, was blotted out by the fall of man: partly in an evil habit, disposition and quality and disorder of all the faculties, and powers both of body and soul: This was the start of man after his fall, and the same is the condition of all his posterity by nature.  
Augustine also maketh original sin a positive quality, placing it in the concupiscence of the flesh: not the actual concupiscence, but that natural corruption which although it be more general, then to contain itself within the compass of concupiscence only, yet he so describeth it by the most manifest effect; because our natural corruption doth most of all show and manifest itself in the concupiscence and lust of our members.  
2. The subject then and matter of original sin, are all the faculties and powers of soul and body: the former is the pravity and deformity of them, the efficient cause was the perverseness of Adam's will, the instrument is the carnal propagation, the end or effect is everlasting damnation both of body and soul without the mercy of God: Martyr.  
3. Original sin is taken either actively, for the sin of Adam, which was the cause of sin in his posterity: which is called originale origmans', original sin giving beginning: or passively for the natural corruption raised in Adam's offspring by his transgression: which is termed originale originatum, original sin taking beginning.  
4. Of this original sin taken both ways there are three misserable effects: 1. participatio culpa, the participating in the fault or offence: for we were all in Adam's loins when he transgressed; and so we all sinned in him, as here the Apostle saith. 2. imputatio reatus, the imputation, of the guilt and punishment of sin; we are the children of wrath by nature, subject both to temporal and eternal death. 3. there is naturae depratatio vel deformitas, the depravation and deformity of nature, wherein there dwelleth no good thing, Rom. 17.18.   

Controv. 16. Of the wicked heresy of Martion and Valentinus, with the blasphemous Manichees.  
1. Origen out of the words of the former verse, where the Apostle speaketh of our atonement and reconciliation by Christ, confureth the heresy of Martion and Valentinus, whose opinion was, that there was some substance, quae naturaliter Deo sit inimica, which naturally is an enemy to God: for if it were so, that this enemy, were natura, non voluntatis, in nature, not in the will of man, there would be no reconciliation: for things in nature contrary, and enemies one to the other, cannot be reconciled.  
2. The Manichees also are here confuted, who did hold, that sin was of God, as the anchor and beginner thereof: for they did make two beginnings one of good, the other of evil, and two Princes, one of light, the other of darkness: this wicked fancy is here confuted, for the Apostle showeth, that sin entered by Adam, and so descended to his posterity, Faius.   

Controv. 17. That all sins are mortal, and worthy of death by nature.  
v. 12. And death by sin: if then death came in by sin, yea children having only original sin are subject to death: hence it is evident, that all sins are in themselves worthy of death: so that it is a vain distinction, which the Romanists make between venial, and mortal sins: as though some sins were pardonable in their own nature: In that some sins are pardonable, it is of grace and mercy in God, not in the quality and property of the sin, Martyr. Indeed there is some sin remissible, some irremissible, as sin against the holy Ghost: but this difference ariseth not so much from the nature of the sin, as from the quality of the offender, whose heart is so hardened, that he cannot repent him of the blasphemy against the spirit: Neither yet doth it follow, if all sins are mortal in their own nature, that therefore all sins are equal: for as there are degrees in the punishment of death, so there are degrees in the sins themselves: and though even great offences are pardonable in the mercy of God, yet pardon in such sins is more hardly obtained.   

Controv. 18. That Henoch and Elias are not yet alive in their bodies.  
v. 12. And so death went over all men: Hence than it is concluded, that Elias and He●●●, do not yet live in their bodies; whom the Romanists hold shall come in the end of the world to preach against Antichrist: Gorrhan would thus help the matter, that de●h entered upon them reatis, non actu, not in act, but in the guilt: their death is deferred, it is not taken away, etc. for they hold that they shall be killed by Antichrist in the end of the word.  
Contra. 1. That it is appointed unto men to die, the Apostle testifieth Heb. 9.27. none are exempted from the common law of death: as it is said, 2. Sam. 14.14. We must needs die, and we are as water spilled upon the ground, that cannot be gathered up again: and the Psalmist saith, Psal. 88.48. What man liveth and shall not see death? Therefore Henoch and Elias are subject to this general law of death. 2. And if they were yet alive, they must be either in the celestial or terrestial Paradise: but the terrestial was destroyed in the flood, and there they could not be preserved: and from the celestial Paradise, none can return to die again, that is no place or habitation for mortal creatures: See further hereof Synops. Centur. 5. er. 32.   

Controv. 19 The Virgin Marie conceived in original sin.  
The Romanists in their annotations upon the 14. v. do affirm, that whereas all other are conceived and borne in original sin, Christ only is excepted, and his mother for his honour, and by his special protection (as many godly men judge) preserved from the some, etc.  
Contra. 1. But this error is evidently confuted by the Apostles words, who saith, that in him, (that is in Adam) all have sinned: therefore even the Virgin Marie also: for only Christ was conceived by the holy Ghost without the seed of man of a virgin, and therefore he only was conceived without sin. 2. and it was more for Christ's honour to be borne of a sinner, himself no sinner, to show his purity and perfection, then come clean and undefiled even out a vessel not naturally cleansed from sin. 3. If the holy Virgin must be conceived without sin, because of her Son, that was borne without sin, then by the same reason the mother of Marie must have the same privilege, because she brought forth Marie without sin, and so her mother before her, and thus this privilege must run up still unto Christ's progenitors.  
4. Why are they afraid to determine this point absolutely, that Marie was conceived without sin, but set it down only as a private opinion of some godly men: whereas Sixtus the 4. hath decreed it was so, and thereupon for the strengthening of his opinion, instituted the feast of the conception of the Virgin Marie, and added these words to the salutation of Marie, & benedicta sit Anna matter tua, de qua sine macula tua processit caro virginea, and blessed be Anna thy mother, from whom thy virgin's flesh proceeded without spot: 5. they will not deny, but that Bernard, the Master, of sentences, Thomas Aquin. and before them Augustine, were godly and devout men all which held the contrary, that the Virgin Marie was not conceived without sin. August. de Genes. ad litter. lib. 10. c. 18. Bernard. epist. 174. Magister lib. 3. distinct. ●. Thom. Aquin. upon that place.   

Controv. 20. Against merits.  
v. 16. The gift is of many offences: hence is inferred, that seeing our justification by Christ is called a grace, and gift, that it proceedeth from the free love, grace, and favour of God; Pareus here well inferreth, facessant ergo merita congrus, etc. away with all merits either of congruity as preparations unto grace, or of condignity unto salvation: for if our justification and salvation were of merit or work, it were not of grace: as the Apostle concludeth, Rom. 11.6. If it be of grace, it is no more of works: for then work were no more work, etc.   

21. Controv. That the punishment of original sin is everlasting death.  
v. 18. By the offence of one the fault came of all unto condemnation, etc. Here are two opinions to be refuted, the first is of those, which either promised unto Infants dying without baptism in original sin, the kingdom of heaven, as one Vincentius did hold, whom Augustine confuseth, lib. 1. de origin. animae, c. 9 or else did assure unto them an happy estate in some middle place between heaven and hell, as the Pelagians, August. haeres. 88 unto which opinion Pighius and Cathari●us, two Popish champions, come very near, who think that Infants dying in their infancy, and so in original sin, should enjoy an happy and blessed estate here in earth after the general resurrection.  
The other opinion is generally of the Romanists, which hold, that Infants dying without baptism, shall have poenam damni, the punishment only of loss, in being deprived of the vision of God: but they shall not have poenata sensus, the punishment or torment of sense or feeling: and here some do exempt them from all torment both inward and outward, as Thomas with other Schoolmen, in 2. sentent. distinct. 33. some do think, they shall have internum animi dolorem, the inward grief of mind for the loss of the heavenly beatitude: as holdeth Pet. Lombard. 2. sentent. distinct. 33. with some other schoolmen, to whom Bellarmine subscribeth, lib. 6. de amiss. great. c. 6.  
1. For the first opinion that infants dying in their original sin are not excluded heaven, these arguments are brought.  
1. The infants shall be afflicted, with no sensible punishments, because they had no evil mind, will, or purpose while they lived here.  
2. Neither is there any contrition or sorrow in this life required for original sin, much less in the next: to this purpose Pighius.  
3. Cartharinus among other reasons, urgeth that place, Dan. 12.2. that many shall awake out of the dust, some to everlasting life, some to shame: whereupon he inferreth, that all shall not rise to one of these ends, but some, and so there should be a third sort, that should neither go to heaven, nor hell, but enjoy a third place.  
4. There shall be a new heaven and a new earth: as the new heavens shall not be without inhabitants, so neither the earth, which is most like, shall be the place for such infants.  
Contra. 1. Though infants actually in their life showed no evil purpose, will, or intent, yet it is sufficient to their condemnation, that they had an evil inclination by nature, which would have showed itself if they had lived to years of discretion: the only cause, why their evil inclination appeareth not, for that their mind hath not fit organs or instruments, to exercise the faculties thereof: like as the young cubbes of foxes and wolves are killed, and destroyed, when they are yet young, though they have yet done no harm, because it is certain, if they should be suffered to grow, they would follow their kind: so the Scripture saith, that the imaginations of man's heart are evil from his youth, Gen. 9.21.  
2. And holy men even for their original sin have showed great contrition and sorrow in this life: as David confessing his sin, beginneth with his very sinful birth and conception, Psal. 5.1. so S. Paul crieth out, Rom. 7. wretched man that I am, who shall deliver me from the body of this death!  
3. In that place of Daniel, many, is taken for all, as Augustine and Theodoret expound that place: as S. Paul in the fifth chapter to the Romans v. 17. by many understandeth all; as by one man's disobedience many were made sinners: for otherwise it would follow that all should not arise, that sleep in the dust, but only some.  
4. And it is a weak reason, there shall be inhabitants of the new earth, therefore infants shall inhabit it: Bellarmine thinketh that the earth shall be covered with waters, and so have no inhabitants at all, but this is an idle speculation: for the earth shall then be restored to a perfect estate, & not to lie hid under the waters: and to what end there shall be a new earth, it is curiosity to inquire, the scripture having not expressed it: And if it be appointed for the habitation of the Saints, to pass from heaven to earth, and to follow the Lamb wheresoever he goeth, it is a work consequent, that infants shall be those Saints: thus much shall suffice for the answer unto these reasons.  
5. And further the opinion itself to make any kind of happiness out of the kingdom of heaven, and to invent a third place between heaven and hell, is contrary to the Scripture: which fort all men into two ranks or companies, which are appointed to two places: they are either of the sheep at Christ's right hand, which shall enter into life, or of the gootes at his left hand, for whom hell fire is prepared, Matth. 25. And the Scripture testifieth, that all that shall be saved, shall walk in the light of the celestial jerusalem, revel. 22.4. and without it shall be dogs, c. 12.15. none then can be saved out of it,  
2. Now we come to the other opinion of the Romanists, that send infants dying without baptism to hell, but they only attribute unto them a punishment without any sense, unless it be the inward grief and dolour of mind, to see themselves excluded the kingdom of God.  
Contra. First it is an uncharitable opinion to send all infants to hell that die unbaptised: for the grace of God is not tied to the outward element: God can save without water: it is not the want of baptism, but the contempt thereof, that condemneth: the Scripture saith, Mark. 16.16, he that shall believe, and be baptized shall be saved: but he that will not believe, (not he, which is not baptized) shall be damned: here are three opinions, 1. the Papists generally hold, that all infants dying without baptism, are damned: but this is a cruel and uncharitable opinion, as is showed before: See else where more hereof. Synops. Centur. 3. er. 3.  
2. Some think that many of the infants of the Saints are saved even without baptism, by the covenant of grace made unto the faithful and their seed, but not all, for some of the children of the faithful do not belong unto election, such were Ishmael, Esau. Thus Pet. Martyr.  
3. But the better opinion is, that all the infants of faithful parents dying in their innocent estate before baptism, are saved by the general covenant of grace, made to the righteous and their seed: because there is now no bar or impediment put in to hinder the efficacy of that covenant, as in those, which live unto the years of discretion, and deprive themselves by their impiety and unbelief, of the benefit of that covenant.  
Secondly, that such infants as are not saved by Christ, dying before baptism, or after, do suffer the sensible pains of hell fire, though in the least and easiest degree of all, it is thus proved.  
1. The Scripture saith, revel. 10.15. Whosoever was not found written in the book of life was cast into the lake of fire. Infant's then which are condemned, shall be punished in hell fire.  
2. We see that infants even in this life do suffer in their infancy pain and torment of body: it therefore standeth with God's justice that infants even for original sin should feel sensible torments:  
3. If they will grant that they shall have the inward dolour of the mind to see others admitted into the kingdom of God, and themselves excluded, why not also pain of body? seeing the Scripture saith, that there shall be weeping and gnashing of teeth, when men shall see the patriarchs entering into heaven, and themselves excluded, and thrust out at the doors. Luk. 13.28.  
4. Christ died for infants, as well as for others, and bore the punishment due unto them for their sins: but he suffered both the torments of body and mind: therefore both were due unto infants.  
5. Gregory is of this opinion: perpetua tormenta percipient qui nihil ex propria volunta●● peccaverunt, they shall receive everlasting torments, which had not sinned by their own will: in 9 c. job. so also Augustine: but he saith mitissima omnium pana erit eorum, their punishment shall be most gentle and easy of all other, which beside original sin have added none other sins, etc. and this may be safely affirmed with Augustine: But that when followeth, hath more doubt: non audeo dicere, quodijs, ut nulli essent, quam ut ibi essent, sotius expediret, I dare not say, that it were better for them not to be at all, then to be there, Augustine. Enchirid. c. 93.   

Controv. 22. That Christ's essential justice is not infused into us.  
v. 17. Much more shall they which receive abundance of grace, etc. Osiander did hold, not Lucas Osiander, who hath written brief annotations upon the old and new Testament: but another of that name before him, that the justice of Christ is some real thing infused into the faithful, and that it was his essential justice, as he is God, that is communicated to the faithful, ex Faio. in v. 17.  
But the Apostle evidently refuteth this error. c. 4.22. where he showeth that it was imputed unto Abraham for righteousness, because he believed in God: if we are justified by faith, than not by the essential justice of Christ, which still remaineth in Christ's person, as the subject thereof; but the righteousness whereby we are justified before God, is the righteousness of Christ, as he is man, which is apprehended by faith: and this also is evident in this place, where the Apostle ascribeth justification to the abundance of grace received; and how is it received but by faith?   

Controv. 23. Against the patrons of universal grace.  
v. 18. By the justifying of one, the benefit abounded toward all men, etc. Hence of 〈◊〉 Huberus, and before him the Pelagians would prove, that the benefit of justification is as universal toward all, even infidels and unbelievers, as the condemnation, that came in by Adam: for the Apostle on both sides nameth all; for otherwise the benefit by Christ, should be inferior unto the loss in Adam, which redounded generally upon all.  
Contra. 1. This term of universality (all) must be restrained according to the nature of the subject: as Adam transfused his sin unto all, which were his offspring, so Christ also justifieth all his, that is, all which believe in him: so by all, the Apostle understandeth, the universal company of the faithful. 2. the pre-eminence of the benefit consisteth not in the equality of the number, that Christ should save as many, as are lost in Adam, for then there should be only an equality, not a superiority.  
3. But herein is the prerogative of grace seen: 1. in the excellency of the effect, for life is a more excellent thing than death, and righteousness, than sin. 2. in the powerfulness of the work, it showeth a greater power to save, then to destroy, to justify, then condemn: for it is an easier matter to destroy, then to save, to pull down, then to build up, to mortify, then to revive and raise to life. 3. the pre-eminence is in the amplitude and largnes of grace, in that we are justified not only from one, but all kind of sins, as well actual as original; whereas original sin is only derived from Adam: See more hereof, quest. 15.   

Controv. 24. Against the Popish inherent justice.  
v. 9 So by the obedience of one shall many be made righteous, etc. The Romanists, as Bellar. lib. 2. de. justificat. c. 1. Pererius disputa. 17. do much urge this argument against imputative justice, that we are not justified by the righteousness of Christ imputed by faith, but by an inherent righteousness wrought in us by Christ, whereby we are formally made just: because we are so made righteous and just in Christ, as we became sinners in Adam: but that was not by imputation of Adam's sin, but by sin dwelling in them, whereby they are formally made sinners: therefore we are formally made righteous by an inherent justice remaining in us, and not imputed only: Pererius further urgeth the phrase, justi constituentur, many shall be made just, which is not all one, as to be reputed just, or to be just by imputation; but to be just indeed.  
Contra. 1. The comparison between Adam's disobedience, and Christ's obedience doth hold very well even in this point of imputation: for as there is in making of us sinners, both an imputation of Adam's sin to his posterity, as coming out of his loins, as also an habitual pravity and corruption of nature, the effect thereof: so their is a double operation of Christ's obedience: both it is imputed unto us by faith, whereby we are justified before God, and thereby there is wrought in us holiness and righteousness, which is our sanctification, but by this, because it is imperfect in this life, we are not justified before God. 2. and whereas the Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, constituentur, shall be made or constituted just, we confess that he meaneth, they shall be made just indeed in Christ: but therefore the word is put in the future tense, because in this life our sanctification is but begun, it shall not be absolutely perfect till the next life, when all imperfection and impurity of our nature shall be clean taken away, and then shall we be made perfectly just indeed: See a more full answer to this objection, Synops. Centur. 4. er. 56.  
3. But if they shall further reply, that we are rather made sinners by the real corruption of our nature, then by the imputation of Adam's sin, and so consequently we should rather be justified by an inherent righteousness, then imputed only; we answer, that herein appeareth the pre-eminence of grace, that Christ's righteousness only imputed is more able to justify us, than Adam's sin only imputed, was to condemn us.   

Controv. 25. That we are justified both by the active and passive obedience of Christ.  
Piscator in his annotations upon this verse urgeth this point, that we are not justified by the obedience of Christ in his life, which was his active obedience, but by his passive obedience in his death, because if we be justified by his righteousness acted in his life, then should he not have needed to have died for us: for being justified already by the righteousness of his life, there was no cause for Christ to be punished for us, being already made just by his righteous life.  
Contra. 1. Though the Apostle do principally mean the particular obedience of Christ in submitting himself to his father's will in his death, to give his life for his sheep, as it is opposed to Adam's particular disobedience in eating of the forbidden fruit: which was in re facillima, in a thing most easy to have been kept: whereas Christ's obedience was in re dissicillima, in a most hard & difficult thing, to give himself for us even unto death: yet this his particular obedience in his death depended upon the general obedience of his life, whereby he merited the imputation of his righteousness: for the merit of Christ's passion, depended upon the holiness and worthiness of his person, which was manifested in his life.  
2. There are two parts of our justification, remission of our sins, and the making of unrighteous: the one was the proper work of Christ's death that paid the ransom due unto our sins, the other of his perfect holiness and righteousness, which was manifested in his rising from the dead: and therefore the Apostle joineth them both together, Rom. 4.28. Who was delivered to death for our sins, and is risen again for our justification: see further of this matter, Controv. 20. in c. 4.   

Controv. 26. Against the Philosophers, who placed righteousness in their own works.  
The heathen Philosophers and wise men were utterly ignorant of this making of men righteous by an others obedience: for they held them only to be righteous, which by continual exercise and practise of virtue attained unto an habit of well doing, which they ascribed only to their own industry and endeavour.  
Contra. These wise heathen in many things bewrayed their gross and palpable ignorance: 1. they knew not what remission of sins was, neither how sin entered into the world, or how it was taken away, they thought that by their well doing only afterward, the former memory of their sins was worn out; whereas it is in God only to blot out the remembrance of sin. 2. they ascribed their virtues, such as they were, to their own freewill and endeavour, whereas Christian religion teacheth us, that God is the author of all good things, and that man of himself is not able to think or conceive a good thought. 3. they erred in seeking to be made righteous and just by their own works, which being imperfect, and diverse ways blemished, are not able to justify us before God, who is absolutely perfect: true it is that every Christian must endeavour to live well, and advance his faith with fruitful works: but it is Christ's perfect obedience, and not our own which is imperfect, that maketh us truly righteous before God.   

Controv. 27. Against the Manichees and Pelagians, the one giving too much, the other too little to the law.  
v. 30. The law entered, that the offence should abound, etc. the Manichees urge these and such like places, against the law, as though it were evil, not distinguishing between the proper effects of the law, which it worketh of itself, as the Prophet David expresseth them, Psal. 19 It converteth the soul, giveth wisdom to the simple, giveth light to the eyes, etc. and the effects of the law, which it worketh by reason of the weakness of man, as it serveth to reveal the knowledge of sin, and to make it more abound: But the Apostle himself, that here thus testifieth of the law, confesseth that in itself, the law is holy, Rom. 7.12. for although we are not able to perform that which the law commandeth, yet the things are holy, just, and good which the law requireth, and the desire of the godly longeth after them.  
As the Manichees detracted from the law, so the Pelagians ascribed too much unto it: for they held that the law was sufficient to salvation, and that if a man did once understand what was to be done, by the strength of nature he could do it: the law then served to reveal unto them the will of God, and there own strength sufficed, in their opinion, to perform it: They being further urged, that the grace of God was necessary, did in words acknowledge it: but by grace they understood first the nature of man, which was first given him of God, than the doctrine only and knowledge of the law.  
The Popish schoolmen differed not much from this opinion, who hled that a man by the strength of nature may keep the precepts of the law, quoad substantiam operis, in respect of the substance of the work, but not, quoad intentionem praecipientis, according to the intention of the lawgiver: But it is evident out of the Scripture, that, no not the regenerate (much less natural men) are able to keep the commandments of God perfectly, as S. Paul showeth by his own example, Rom. 7. And if it were as the Pelagians held, that the law were sufficient to salvation, than Christ died in vain.   

Controv. 28. Of the assurance of salvation.  
v. 21. Grace might reign by righteousness unto eternal life, etc. Hence it is evident, that life is a consequent of righteousness, as death is of sin, and that the faithful are as sure to obtain life, if they have righteousness, as Adam and Adam's children were sure to die, after they have sinned: So Chrysostome upon this place collecteth well, Noli itaque cum justitiam habeas, de vita dubitare, vitam enim excellit justitia, matter quip illius est, do not therefore doubt of life and salvation, if thou have justice: for justice excelleth life, being the mother thereof: This is contrary to the erroneous and uncomfortable doctrine of the modern Papists; that it is presumption for any man to be assured of his salvation: see further hereof elsewhere, Synops. Centur. 4. err. 25.   

Controv. 29: Of the diverse kinds of grace, against the Romanists.  
v. 21. So might grace also reign, etc. The Popish Schoolmen have certain distinctions of grace, which either are not at all to be admitted, or else they must be first qualified, before they can be received.  
1. Of the first kind is that distinction of grace, that there is, gratia gratis data, gratia gratum faciens, grace freely given, and grace that maketh us acceptable unto God: two exceptions may be taken hereunto: 1. there is no grace, but is freely given, otherwise it were not of grace, that is, of favour: but they in making one kind of grace only, that is freely given, they insinuate, that there are other graces, which are not freely given. 2. the grace, which maketh us acceptable to God, they hold to be a grace or habit infused, for the which we are accepted: wherein they err, in ascribing that to a created or infused grace, which is only the work of the free grace and favour of God toward us: this word (grace) is either taken actively for the love, grace, and favour of God, or passively, for those several gifts and graces, which are wrought in us by the favour of God: the first grace is as the cause, the other graces are the effects: the first is without us, the other within us: the first is the original grace in God, the other are created graces: Now we hold that we are made acceptable unto God, only by the first grace of God toward us, which is grounded in Christ, the Romanists ascribe our acceptance with God to the other: see further hereof, Synops. Centur. 4. err. 27.  
2. Of the other sort is the distinction of grace, operans, & cooperans, working, and working together: as the working grace is that, which alone changeth the will, and maketh it willing, the grace working together, is that wherewith the will of man worketh for the effecting of that which it willeth. This distinction must be qualified: for to make the will of man a joint worker with grace, is against the Apostle, who saith, that it is God which worketh in us both the will, and the deed, Philip. 2.13. But thus it may be admitted, that man's will being once moved, and regenerate by grace, is not idle, but then worketh with grace not of it own strength, but as it is still moved and stirred by grace: see further hereof, Synops. Centur. 4. err. 30.  
3. Of this sort, is that distinction of grace, praeveniens, & subsequens, grace preventing and going before, and following grace: which are not indeed two diverse or several graces, but diverse effects of one and the same grace: God's grace preventeth man's will, and changeth it, of unwilling, making it willing, and then it followeth, to make the will of man fruitful and effectual; and this we acknowledge: but the grace subsequent or following, is not merited or procured by the well using of the first preventing grace, in which sense this distinction is to be rejected.    

6. Moral observations.  

Observ. 1. To follow the works of the flesh is enmity against God.  
v. 10. When we were yet enemies, etc. They which delight in such works as God hateth, are enemies to God: whereupon Origen giveth this note, quomodo reconciliat us est, qui causam mimici secum gerit, etc. how can he be said to be reconciled to God, which yet retaineth the cause of enmity, etc. he then which continueth in such works as are hateful unto God, cannot be said to be reconciled by the blood of Christ: as the Apostle further showeth, That no unrighteous person shall inherit the kingdom of God, 1. Cor. 6.9.   

Observ. 2. Of the reconciling of enemies.  
v. 10. When we were enemies, we were reconciled, etc. As God did reconcile us to himself, being yet his enemies, so we are taught herein to be like unto our heavenly father, to be willing to be reconciled; and to be at atonement with our enemies: as Abraham made a league with Abimelech, and as jacob did the like with Laban, who pursued him to have wrought him some mischief.   

Observ. 3. Wherein we ought to rejoice.  
v. 11. We rejoice in God through our Lord jesus, etc. The Apostle here showeth wherein the joy of a Christian consisteth, that whereas the world rejoiceth some in riches, some in honour, some in pleasure, some in their strength, human wisdom, and the like, the Christian man is taught to rejoice in his redemption and salvation in Christ: as our Blessed Saviour would have his Apostles to rejoice, because their names were written in heaven, Luk. 10.20.   

Obser. 4. Of the two kingdoms of grace and sin, life and death.  
v. 17. If by one offence death reigned, etc. The Apostle here pointeth our two kingdoms, the one of sin and death, the other of righteousness and life: there are node in the world, but belong unto one of these kingdoms: Therefore it must be our great care, to examine ourselves, unto which kingdom we are subjects: by nature all are under the kingdom of darkness, and from thence we cannot be delivered, but by Christ: as the Apostle saith, Coloss. 1.13. who hath delivered us from the Prince of darkness, and hath translated us to the kingdom of his dear Son, we must therefore examine ourselves whether we have faith in Christ, 2. Cor. 13.5.   

Observ. 5. Why the Lord suffereth his sometime to fall, and to be plunged in sin.  
v. 20. Where sin abounded, there grace abounded much more, etc. God then sometime seemeth to leave his children to themselves, that they afterward being recovered and restored by grace, may have more experience of the goodness and mercy of God, and of the excellency of grace: as David after his fall, repenting of his sin, celebrateth the multitude of God's mercies, Psal. 51.1. and Peter after he was converted was bid to strengthen his brethren, Luk. 22.32. as then being more able to comfort others by the experience of God's mercy, which he had himself received.   

Observ. 6. None ought to despair of forgiveness of sin.  
v, 20. Grace abounded much more: Grace is more predominant than sin, and the Apostle in the comparison set forth between Christ and Adam, showeth before, that grace in Christ is more able to save us, than sin was in Adam to condemn us: let no man then despare of mercy, and say with Cain, his sin is greater than can be forgiven; but rather with S. Paul, jesus Christ came into the world to save sinners, of whom I am chief, 1. Tim. 1.15.     

CHAP. VI  

3. The text with the diverse readings.  
WHat shall we say then? shall we continue in sin, that grace may abound? (or be increased. Be.)  
2. God forbid: (let it not be. Gr.) we that are dead to sin, how yet shall we live therein?  
3. Know ye not (brethren. L. addit.) that as many of us, as have been baptised (all we which have been baptised. B. G. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) into jesus Christ, have been baptised into his death?  
4 We are buried together with him by baptism into his death, that like as Christ was raised (did rise up, S. L. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was raised up.) to the glory. Be. S.G. (by the glory. L. B. V. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by, is here taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in) of the father, so we also should walk in newness of life.  
5 For if we be grafted together (with him. G. Be. ad.) by the similitude of his death. Be. S. B. (rather, then to the similitude. G.L. for we are grafted into Christ, not into th●● similitude) so shall we be (by the similtude, which must be supplied out of the former clause: some insert (be partakers. B. V.) but the other word (graft) is better understood of his resurrection.)  
6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed (or abolished. S.V.) that henceforth we should not serve sin.  
7 For he that is dead, is justified, L.U. S.B. (freed, G.S. Be. but the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly signifieth, is justified) from sin.  
8 Wherefore if we be dead with Christ, we believe, that we shall also live with him.  
9 Knowing, that Christ being raised (not, rising. S. L. see ver. 4.) from the dead dieth no more: death hath no more dominion over him.  
10 For in that he died, he died once to sin: but in that he liveth, he liveth unto God.  
11 Likewise think ye also, that ye are dead to sin, but are alive to God in jesus Christ our Lord.  
12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof, (obey the lusts thereof. S. L. but here the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it,) is omitted.)  
13 Neither yield your members as weapons of unrighteousness unto sin: but yield (give. G. B. exhibit. L. apply V. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) yourselves unto God, as alive unto God from the dead, and yield your members, as weapons of righteousness unto God.  
14 For sin shall not have dominion, (let it not reign. S. but the word is in the future tense) for ye are not under the law, but under grace.  
15 What then? shall we sin, because we are not under the law but under grace? God forbid: (let it not be. Gr. as v. 1.)  
16 Know ye not, that to whom ye yield yourselves as servants to obey, his servants ye are, to whom ye obey, whether it be of sin unto death, or of obedience (of the hearing of the ear. S.) unto righteousness?  
17 But God be thanked, that ye have been the servants of sin; but ye have obeyed from the heart, that form of doctrine whereunto ye were delivered.  
18 Being then made free from sin, ye are become the servants of righteousness.  
19 I speak after the manner of men, (I speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some human thing. Gr. L.U.) because of the infirmity of your flesh: for as ye have yielded your members servants (to serve. L. to the service. S. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, servants.) to uncleanness and iniquity, to commit iniquity, so now yield your members servants to righteousness and holiness: (unto sanctification. L. V. S.)  
20 For when ye were the servants of sin, ye were free unto righteousness, (from righteousness. G. B. that is the meaning, but the word in the original, is put in the dative.)  
21 What fruit had ye then in those things, whereof ye are now ashamed? for the end of those things is death.  
22 But now being freed from sin, and made the servants of God, ye have your fruit unto holiness (in holiness. G. holy fruits. S.) and the end everlasting life.  
23 For the stipend (stipends. Gr. wages. G. reward. B.) of sin is death, but the gift of God (the grace of God. L. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a grace, a gift) is eternal life, through jesus Christ our Lord.   

2. The Argument, Method, and Parts.  
In this Chapter the Apostle showeth the necessary conjunction between justification, and holiness, and newenes of life: and there are two parts thereof: in the first, to ver. 12. he layeth down the doctrine: then he exhorteth, v. 12. to the end.  
In the doctrine he proveth the necessity: 1. of mortification, and dying to sin, propounded, v. 1.2. from the efficacy of baptism, which signifieth that we are dead and buried with Christ, v. 3.4. and from the end of Christ's crucifying, v. 6.2. of sanctification, propounded, v. 8. proved, from the mystery of baptism, v. 4.5. from the virtue of Christ's resurrection, who is risen, and dieth no more, ver. 9.10. and then he concludeth, ver. 11.  
1. The exhortation followeth, which hath two parts; 1. one dehorting from sin, which is propounded and explained, v. 12.13. then amplified by three arguments. 1. from their present state and condition being under grace, v. 14. with the preventing of an objection, v. 15.2. from the inconveniency of the service of sin, which is unto death, set forth by the contrary, v. 16.3. from the efficacy of the doctrine which they obeyed, v. 17.2. the other part stirreth up to newness of life, propounded, v. 18. amplified 1. à pari, v. 19.20. as when they served sin, they were free from righteousness: so being freed from sin, they must be the servants of righteousness: ab effectis, from the effects of sin, shame, and death, v. 21. which are amplified by the contrary effects of sanctification, holiness, v. 22. and eternal life, set forth by the contrary, on the diverse manner: sin deserveth death as the just stipend: but life eternal is not deserved, it is Gods free gift, v. 23.   

3. The questions and doubts discussed.  

Quest. 1. Of the meaning of these words, shall we continue in sin? v. 1.  
1. The Apostle preventeth here an objection, which might be occasioned by the former words in the end of the fifth chapter: where the Apostle said, where sin abounded, grace abounded much more: by occasion of which words, the Apostle might fear, lest two sorts of men might take advantage: the false teachers, which did continually pick quarrels with the Apostles doctrine, as some affirmed, that he said we might do evil, that good might come thereof, c. 3.8. He might fear also, lest the weak might receive encouragement hereby to nourish the● infirmities still.  
2. But either of these so inferring, did misconstrue the Apostles words: and in this kind of reasoning, there are three paralogisms or fallacies committed. 1. they take non causam pro causa, that which is not the cause for the cause: for the abounding of sin, is not the cause of the abounding of grace: Augustine saith, non peccantis merito, sed gratiae supervenient ●●●uxilio, etc. where sin abounded, grace abounded more, not by the merit of the sin 〈◊〉 by the means of help by grace, etc. the Apostles speech is to be understood occasionaliter, by way of occasion, and they take it causaliter, by way of a cause, Hugo: sin in it own nature is no more the cause of grace, than the disease is of medicine, Ma●● qui laudat beneficium medecinae non prodesse dicit morbos, etc. he that praiseth the benefit 〈◊〉 Physic, doth not commend the disease, Augustin. so than man's unrighteousness doth not in itself set forth the justice of God, but ex accident, by an accident, Pareus. proveniter bonitate Dei, qui bona elicit ex malis, it cometh of the goodness of God, who decreeth good out of evil, Lyran. 2. the second fallacy is, in that they thus objecting, make the Apostles words more general, than he meant or intended them: for the abounding of sin is not the occasion of the abounding of grace in all, but only in those which acknowledge and confess their sins, Martyr. as it is evident, in damnatione malorum, in the condemnation of the wicked, Lyran. there God's justice rather, than his grace and mercy showeth itself. 3. a third fallacy is, they apply that to the time to come, which the Apostle only uttered of time past: the abounding of sin in men before their conversion and repentance setteth forth the abundance of the grace and mercy of God, in the forgiveness of their sins past; but not so, if sin abounded after their conversion and calling, Mart.  
3. The Apostle propoundeth this objection in the person of the adversary by way of interrogation, thereby expressing both affectum indignantis, the affection of one angry and displeased, that his doctrine should be thus perverted: and he showeth also securitatem conscientiae, the security of his conscience, that he was free from any such thought.  
4. By sin, neither doth the Apostle understand the author of sin, namely, the devil, as Origen, for then one should be said improperly to remain in sin, that is, in the devil. 2. Neither yet is it taken, for foams peccati, the matter or occasion of sin, as Pererius: which is the appetite or desire, that stirreth up to sin: Tolet misliketh this, because sin must be taken here in the same sense, as it was used before, in the end of the former chapter, where it is taken for sin itself: and Pet. Martyr addeth this reason, because insul●●● peccati, the assaults of sin remain still in the regenerate. 3. but sin is here taken for the corruption and depravation of our nature: in the former chapter thereby was specially signified, reatus, the guilt of original sin derived from Adam, Beza. for there are these two things in sin, the guilt derived from Adam, and the corruption of our nature which is the effect thereof, Pareus.   

Quest. 2. What it is, to die unto sin, v. 2.  
1. The Apostle answereth the former objection negatively, denying the consequent: that it followeth not, that because where sin abounded, grace abounded more, that therefore we should sin, that grace may more abound: and of this his answer the Apostle in this chapter giveth two reasons, the one from the contraries, that seeing we are dead unto sin, we cannot still live unto it: the other from the condition and property of servants, who must be wholly addicted to their service, whose servants they are: then seeing we are the servants of Christ, we must no longer serve sin, v. 16. to the end of the chapters.  
2. They are said to be dead unto sin, that obey not the lusts thereof, that are as dead men, not to be moved unto sin, not to do the works thereof: but this death of sin is inchoatae, only begun in this life: it shall not be perfected, till all corruption and mortality be taken away.  
3. There is great difference between these two phrases, to die unto sin, which the Apostle useth here, and to be dead in sin, Ephes. 2.1. the first is taken actively, for the mortifying of sin, the other passively, to be mortified in, or by sin: and in this phrase the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in, must be supplied, as Coloss. 2.13. in the Latin tongue, mori peccato, to die to sin, is put in the dative, but mori peccato, in the ablative, signifieth to die with; or by sin, Tolet: And in this latter sense, they are said to be dead absolutely without any other addition, as v. 13. of this chapter, and in other places, Beza.  
4. Chrysostome here giveth this note, that whereas sometime the Apostle saith, sin is dead, here he saith, we are dead to sin, quoniam auditorem excitare studet, in illum transfert mortem, because he could quicken the desire of the hearer, he transferreth death to him, that he being dead in sin should abstain therefrom.   

Quest. 3. What it is, to be baptised into jesus Christ, v. 3.  
1. Origen thinketh, that this is so said, to make a difference between the baptism of Christ, wherewith we are baptised, and the baptism of john, which is not of Christ, but of the law: But seeing john baptised in his name, that was to come, how was it not of Christ? and if john's baptism were of the law, than Christ should have been baptised with an other kind of baptism, than his members, which is not to be admitted.  
2. Some think, as Ambrose in this place, that the Apostles altered the form of baptism, which was at the first prescribed to be done in the name of the Father, Son, and holy Ghost: But it is not like, that the Apostles would change that prescript form, which was appointed by Christ himself: the Apostle maketh mention of Christ, (though he intent the whole Trinity) because as Origen saith, whom Haymo followeth, it was not convenient that the Apostle speaking of death, ut nominaret vel patrem vel spiritum, etc. should name either the Father or the holy Ghost, because the Son of God only died for us, etc. or rather mention is made only of Christ, because baptism was of his institution, and the benefits represented in baptism, were procured and purchased by Christ.  
3. Some give this sense, to be baptised into Christ, is to be baptised with that baptism which hath the virtue and efficacy from Christ, ex Tolet. Chrysostome understandeth according to the similitude and example of Christ: for that which the cross and the grave, were to Christ, baptismus est factus nobis, baptism is become to us.  
4. Erasmus, thus we are baptized into Christ, that is, in corpus eius mysticum, into his mystical body, etc. but the Apostle speaketh of Christ himself: though it be true, that they which are grafted into Christ, are also members of his mystical body.  
5. The vulgar Latin readeth in Christo, to be baptised in Christ, not into Christ, that is, in fide Christi, in the faith of Christ, Lyran. or in institutione eius, by his institution, gloss. interlin. some also which follow the Greek text, and read, into Christ, do thus interpret, in nomine Christi, in the name of Christ, Mart. Pareus. Faius. But it is one thing to be baptised in Christ, an other into Christ.  
6. Wherefore by this phrase better is signified, that we are by baptism incorporated into Christ, in Christo coalescentes, we grow up together with Christ, Beza. Genevens. in●●●●us Christum, we put on Christ, Calvin. inserimur Christo, we are grafted into Christ, Tolet. ut implantaremur, that by baptism we should be planted in Christ: Osiander: which phrase the Apostle useth afterward, v. 5. if we be grafted with him, etc.   

Quest. 4. Of the diverse significations of the word baptism, and to be baptised.  
1. Haymo here maketh 4. kinds of baptism. 1. one with water only, such was the baptism of john, that gave not remission of sins. 2. the baptism of the spirit, such was the baptism of the Apostles in the day of Pentecost. 3. the baptism both with the spirit and water, such as is now in use in the Church. 4. the baptism of blood, such as Martyrs are baptised with: But 1. it is untrue that john only baptised with water, not with the spirit: for he baptised for the remission of sins, and when Christ was baptised, the spirit descended in the likeness of a dove: 2. the other two baptisms of the spirit, and the baptism of blood, are not properly baptisms, but only in a metaphorical speech.  
2. This word baptism is taken two ways, either properly for the washing with water in the sacrament, or figuratively, as either for the receiving of the gifts of the spirit: as Acts 1.5. our Saviour promiseth, that his Apostles should be baptised with the holy Ghosts or as for the doctrine, which accompanied john's Baptism: as Acts. 18.25. Apollo's is said to have known nothing but john's baptism, that is his doctrine: Beza. Acts 19.5.  
3. And as baptism is diversely taken, so there are diverse things in baptism to be considered: three visible & three invisible, the three visible, the Minister that baptiseth, the party that is baptised, and the water: the three invisible are the soul of the party baptised, which is cleansed, and faith in those that are of years, and the holy Ghost, which worketh the remission of sins: Haymo.   

Quest. 5. What it is to be baptised into the death of Christ. v. 3.  
The Apostle useth to this purpose three phrases: to be baptised into the death of Christ, to be buried by baptism into his death, v. 4. and to be grafted into the similitude of his death, v. 5. all these shall be handled together.  
1. Cyrillus thinketh it is said the similitude of his death, because Christ rose again from death, and so it was rather an image, and shadow of death, than a death in deed: but thus he should confound these two which the Apostle joineth together, the similitude of his death, and of his resurrection.  
2. Origen noteth certain heretics, who gathered hereupon, that Christ died not indeed, but only had a certain similitude of death: visus est magis mori, quam vere mortu● est, he seemed rather to die, than indeed died: But if it were so, then as Origen inferred, nec vera erat resurrectio, neither was Christ's resurrection in truth: nec vere saluati s●●●● neither should we be truly saved.  
3. Therefore Origen giveth this sense: it is called the similitude of death because Christ so died unto sin, that yet there was no sin found in him: which cannot agree unto us, for to be without sin, solius Christi est, it only belongeth to Christ: But this is not the Apostles meaning: for he said before, we were baptised into the death of Christ, which is the same, as to be grafted into the similitude of his death.  
4. Origen also hath an other exposition: that Christ is exemplum nobis ad imitationem propositum, an example set before us to imitate: but this is dangerous, because of the error of the Pelagians, who think that our conformity with Christ, ariseth of our imitation of him: as they held that original sin is nothing else but a corrupt imitation of Adam: whereas indeed, on the contrary, our imitating of Christ proceedeth of our conformity with him: and the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, similitude, or likeness, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is more than a bare likeness, it showeth a conformity unto Christ, Beza.  
5. Basil. lib. de. baptis. understandeth it of baptism, which he saith is a similitude of the cross and passion of Christ: but the Apostle rather showeth the effects and fruits of baptism: and baptism representeth all the parts of regeneration, both dying, and being buried unto sin, and rising unto newness of life, it is not a representation of his death only.  
6. Chrysostome thus understandeth the similitude of his death: because Christ's death was carnis, of his flesh, our death, is peccati, of sin: so also Haymo following Chrysostome, in hoc est similitudo, quod ille mortuus est corpore, nos vitijs, herein is the similitude, he died in body, and we to our sin: But here is more than a similitude only unto the death of Christ: we receive virtue and efficacy from his death to die unto sin.  
7. Some apply it unto the manner of baptism, as Ambrose, cum mergeris, mortis suscipis & sepulturae similitudinem, when thou art drenched in the water, than thou hast a certain similitude of the death and resurrection of Christ, lib. 2. de Sacram. c. 7. so Chrysostome, nos quidem aqua, ille tellure, we are buried in the water, he in the earth, etc. so also Lyranus, baptizatus megitur in aqua, he that is baptized, is drenched in the water: so also Gorrhan, tertia immersio repraesentat triduum mortis, the thrice dipping in the water representeth the three days of Christ's death: and the lifting up out of the water his resurrection: But if this were the meaning: then of necessity this ceremony should be used in baptism, to go into or to be drenched in the water.  
8. Wherefore to be baptised into Christ's death, and to be buried into his death, and to be grafted into the similitude of his death, are applications in particular of that, which the Apostle said before in general, that we are baptised into Christ: for in baptism all the fruits of Christ's death, burial, and resurrection are sealed unto us: first, on God's behalf the benefits procured by Christ's death, sepulture, and resurrection are offered unto us in baptism, which is the Sacrament of faith, whereby we are grafted into Christ, and we in baptism do for our parts profess to renounce the devil, the world, and the flesh, Pareus: Our sins then are two ways mortified and buried, first, by the remission and not imputing of our sins, purchased by the death of Christ, which is our justification, then by our daily dying and being buried unto sin, which is our sanctification, Melancthon. and both these are represented in baptism, and communicated unto us by faith in Christ: by the virtue of whose death we die unto sin, and by the power of his resurrection, we rise up to newness of life; like as the branches receive juice and sap from the tree: And though the death of Christ, were in respect of the nature that died, corporal, yet in respect of the person which died, being God and man, the effects were spiritual, in causing us to die unto sin, and to rise up to newness of life, Gorrhan.   

Quest. 7. Of the meaning of this phrase, to be grafted, etc.  
1. Chrysostome thus applieth this similitude: as the body of Christ being in the earth, fructum edidit orbis salutem, etc. brought forth fruit the salvation of the world: so ours being buried in baptism, fructum attulit, justitiam, bringeth forth fruit, namely, righteousness: but in this application, here only is showed a likeness between Christ and us, the efficacy is not mentioned, which we receive from Christ.  
2. Haymo thus expoundeth it, Christ as a tree, pascit & umbram praestat, both feedeth and giveth shadow: he feedeth the angel's contemplatione, by contemplation of him; homines cognition, men he feedeth by the knowledge of him: but here no reason is showed, why we are said to be grafted into Christ.  
3. Origen thus urgeth the similitude, omnis planta post hyemis mortem, resurrectionem veris expectat, every plant after the death, as it were, of winter, expecteth the resurrection, as it were, of the spring: so Christ's death was as the winter, and his resurrection as the spring, and this world is unto us as winter, but the spring shall be in the resurrection.  
4. Oecumenius useth this allusion: like as the plant, that which is set into the ground, quandam mortificationem sustinet, etc. undergorth a kind of mortifying, and then sprouteth out again: so Christ as a plant was laid in the earth, but rose again: and we also being as plants buried in water in baptism, do come forth to bring forth fruit: But in these two explications, as in the first, the reason is not showed, why we are said to be grafted into Christ; but only the similitude explained, how he is said to be grafted, and we also.  
5. Erasmus, because the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, planted together, referreth it to the planting of the jews and Gentiles together into one body: But Tolet well observeth, annot. 5. that the Apostle speaketh of our planting into Christ, not of one into an other.  
6. The meaning then of this phrase is this: that Christ is the vine, and we the branches, as our Saviour showeth, job. 15. and so we are by faith, whereof baptism is the Sacrament and seal, planted and grafted into Christ, and do receive of his grace and spirit, as the branches receive the juice of the tree: and as the tree and branches die together and grow together: so Christ's death causeth us to die to sin, and his resurrection maketh us to rise unto newness of life, Pareus: But as similitudes must not be urged in every point, so must not this: for between the natural grafting of plants, and our supernatural and spiritual planting into Christ, there is great difference: for in the one, the stock for the most part is the worst, but the science or plant is of a better kind, and correcteth the evilness of the stock: but here it is far otherwise, for we are of ourselves wild plants, and the stock into the which we are planted, is good, and full of sap, Martyr.   

Quest. 8. What resurrection the Apostle speaketh of, v. 5.  
1. There is some difference in the reading of the words: Chrysostome, who thinketh that the Apostle speaketh here, de futura resurrectione, of the resurrection to come, will not have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, similitude, supplied, non subiunxit, & similitudini resurrectionis, the Apostle added not, and to the similitude of the resurrection: But then the Greek construction cannot hang together, if for of the resurrection, being in the genitive case, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grafted in, which before is joined with a dative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the similitude: Haymo will have it put in the dative, to the resurrection: but in the original it is in the genetive: Therefore the word similitude, must be supplied: that as he said before, we are grafted into the similitude of his death: so we shall be to the similitude of his resurrection and so Origen also readeth.  
2. Concerning the meaning of these words, Chrysostome, Origen, Tertullian, Haymo with others, understand them of the second resurrection: and they urge this reason, because the Apostle putteth the word in the future, erimus, we shall be, Chrysostome: and whereas else where the Apostle speaketh in the time past: hath raised us up together, Ephes. 2.5. but here in the future: Origen thereupon inferreth, that there are two resurrections, one of the mind in this life, the other of the body in the next: But this is no argument, taken from the time: for the Apostle speaketh in the future tense, because our renovation is not perfect in this life, but we must daily rise from the dead works of sin to the newness of life, Beza.  
3. The Apostle then here specially intendeth the first resurrection unto newness of life: as he said before, as Christ was raised up from the dead, by the glory of the father, (not, to the glory of the father, as Beza, and the Syrian interpreter, for the preposition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per, thorough: yet it signifieth that Christ being raised up by the glorious power of the Godhead, for he hath one power with his father, was raised up to live in glory, as the Apostle faith afterward, v. 10. he liveth unto God,) so we should walk in newness of life.  
4. Yet from hence also we have an assurance of the resurrection of our bodies, Calvin, that by Christ's resurrection, we now are raised up to the life of righteousness, and afterward to the life of glory: as the Apostle joineth them both together, Coloss. 2.3. for ye are dead, and your life is hid with Christ in God, when Christ which is our life shall appear, then shall ye also appear with him in glory, Mart.   

Quest. 9 What is understood by the old man, v. 6.  
1. The old man some take for the body, the new for the soul, as Haymo allegeth out of Augustine: but even the pravity of the affections and mind, are part of this old man, and therefore the Apostle saith, Ephes. 4.23. be renewed in the spirit of your mind.  
2. Neither is the old man here taken for man's nature, but the corruption thereof, as Theodoret, veterem hominem non naturam appellat, sed pravam mentem, the old man he calleth not our nature, but the depraved mind: and in that he saith our old man, he distinguisheth the old man from ourselves: then we ourselves are not this old man, but it is aliq●●d nostrum, something of ours, Pareus.  
3. Now it is called the old man, in two respects, first as Adam the old man, is compared with the latter Adam, and from Adam is derived original sin, which bringeth forth such evil fruits in us, before we are regenerate: secondly, in respect of ourselves, because our former conversation is old, being compared with our renovation and regeneration, Beza, the first both is according to the first Adam in sin, our second and new birth is according to the latter Adam in holiness and righteousness.  
4. To this our state in the old man, belong these three things. 1. the guiltiness of sin. 2. the custom and continuance in sin. 3. foams peccati, the occasion, procurement, enrising unto sin, which proceedeth from the sin of our parents, ex Thom.  
5. But whereas the ordinar. gloss. giveth this note: that whereas the oldness of our nature consisteth in two things, in culpa & poena, in the fault and punishment: Christus sus simpla vetustaie duplicem nostram consumpsit, Christ by his single oldness, that is, his death, hath taken away both ours, etc. this can no way agree with the scope of the Apostle: for if the old man be of Adam, and we are made new in Christ, then cannot the old man be said to be in Christ.   

Quest. 10. What is meant by the body of sin, v. 6. that the body of sin might be destroyed.  
1. Haymo propoundeth this interpretation among others: that as Christ is the head of the elect, and they with all their virtuous actions are his body; so the devil is as the head of sin, and the ungodly with all their sins are his body: so that this body of sin should have relation unto the devil as the head: but this body of sin the Apostle called before our old man, it hath relation to ourselves, not unto the devil.  
2. Some do take this body for our flesh, in qua peccatum haeret, whereto sin cleaveth, Beza, Genevens. and before them Theodoret: but this cannot agree with the phrase which the Apostle here useth, that the body of sin may be destroyed: for the body is not crucified or destroyed, but sin, which dwelleth in the body.  
3. Origen hath an other exposition: by the body of sin we may understand proprium aliquod corpus, the proper body of sin: whereof these are the members, fornication, uncleanness, inordinate affection, with other particular sins, as S. Paul calleth them, Coloss. 3.4. and this sense followeth Chrysostome, this body of sin he understandeth to be universam malitiam nostram, the whole malice of our nature: so Lyran. congeries peccatorum, the company of sins is called the body of sin: as there is a body also of virtues and good works, Gorrhan. as Matth. 6.22. If thine eye be single, the whole body shall be light, if it be wicked, the whole body shall be dark  
4. And this multitude and company of sins is so called for diverse reasons: 1. because as the body hath diverse members, so our inborn concupiscence brancheth forth into diverse sins, Mart. 2. propter robur & tyrannidem, because of the strength and tyranny which it exerciseth in the children of disobedience, Faius. 3. quod ab eo facile homines divelli non possunt, because men cannot easily be plucked from their sins, no more then from their body, Phocius. 4. because men are addicted to their sins, and love it as themselves, Photius, ibid. 5. But in this place, the Apostle useth this phrase, the body of sin, because he had spoken of crucifying before: bodies use to be crucified, Pareus. and we are as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were concorporated with Christ, which word the Apostle useth, Ephes. 3.6. and we were crucified in his body upon the cross together with him.  
5. But here we must take heed of the error of Florius Illyricus, who did hold that original sin was a substance, and not an accident only, because it is called here a body, and the old man: But this is a metaphorical speech, it is called a body by a certain similitude, as it is showed before: and the Apostle calleth it afterward, verse 12. sin in the mortal body, it is therefore a kind of spiritual body in these our mortal bodies.  
6. But in that the Apostle addeth, that we should not serve sin, he showeth that the regenerate, are not quite freed from sin, but sin doth not reign in them, neither are they servants any longer unto it: so we must make a difference between these two, peccare, and peccato servire, to sin, and to serve sin: the regenerate do sin, while they are in the flesh, but they do no longer serve sin, Bucor.   

Quest. 11. How the dead are said to be freed from sin. v, 7.  
1. Some do understand this of the spiritual death in baptism before spoken of, Lyran. Ofiand. P. Martyr thinketh that the Apostle speaketh of mortification, which is the effect of justification, not de morte naturae, of the death of nature: But then this had been a repetition of that, which he said before, vers. 6. whereas it containeth rather a reason thereof.  
2. Some understanding this to be spoken of the natural death of the body, from whence the Apostle taketh his similitude, by being freed or justified from sin, do mean, purgatum esse à peccatis, to be purged from sin, Basil. lib. de baptis. But this cannot be, that all the dead should be purged from their sin, though they cease from the actions thereof.  
3. This better is interpreted of the natural death, that they which are dead do thenceforth cease from the actions of sin: and so Chrysostome understandeth here the word, justified, liber est à peccatis, is free from sin; that is, the actions of sin cease, Calvin. like as a servant, when he dieth is free from the service of his master, as job. 3.19. so he which is dead is free from the dominion of sins past: then the thief ceaseth to steal, the adulterer to commit adultery: the word then, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is justified, is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is freed, which word the Apostle useth, v. 18. and it is a synecdoche, when one kind is taken for the whole: to be justified and absolved in judgement, is one kind of freedom, and it is taken here for the general to be set free; as a thief dying is set free by death, as if he had been justified and absolved in judgement, Piscator.  
4. But hence it followeth not, that the dead do not sin afterward: they are free from the sins committed in the body, yet the wicked even after death being tormented in hell do not cease to sin, being full of despair, blasphemy, impenitency: and therefore their sins not ceasing, their punishments cannot determine: Let this be observed against the opinion of the Origenists, who infer that because when men are dead there is an end of their sin, that at the length there shall be an end of their punishment, and God shall have mercy upon them.   

Quest. 12. What life the Apostle speaketh of, v. 8. We believe that we shall also live with him.  
1. Some understand it of life everlasting, in coelo post generalem resurrectionem, in heaven after the general resurrection, Haymo: so also Origen, Chrysostome, Theodoret: but it is evident, that the Apostle speaketh of the life of grace, v. 11. ye are dead to find, but are alive to God, etc.  
2. Neither is it to be understood only de vita gratiae, of the life of grace, as Lyran, Tolet. annot. 8. and Basil understandeth it of the newness of life: lib. de baptism. for the AApostle thus expoundeth himself, 2. Tim. 2.11.12. if we be dead with him, we shall also live with him, that is, shall reign with him, as the Apostle saith in the next verse following, if we suffer, we shall also reign with him.  
3. Wherefore the Apostle by living with Christ understandeth generally both the life of grace present, and of glory afterward, Mart. and this life is distinguished into three degrees: 1. our regeneration in rising unto newenes of life. 2. our perseverance in continuing unto the end. 3. the third degree is in everlasting life after the resurrection, Pareus.   

Quest. 13. How death is said to have had dominion over Christ, v. 9  
In that the Apostle saith v. 9 Death hath no more dominion over him, it is inferred that death had sometime dominion over him: 1. Origen to remove this doubt, how death may be said to have had dominion of Christ, understandeth it of his going down to hell, ad locum ubi mors regnavit, unto the place where death reigned: but thus the doubt remaineth still, for Christ (whom he would have descend to hell) went thither as a conqueror, hell had no dominion over him: therefore that cannot be the meaning. 2. and Haymo his interpretation is as harsh, who by death understandeth the devil, which had dominion by his ministers, as he entered into the heart of judas, Christo permittente, by the permission of Christ: it is harder to say that the devil had dominion, than death over Christ. 3. Origen hath an other exposition, that Christ dominatum pertulerit mortis, quia formam servi susceperat, did bear the dominion of death, because he took upon him the form of a servant; and upon all such death hath dominion: but it was not necessary that Christ should have died though he had taken upon him our nature, seeing he was without sin, which causeth death.  
4. Wherefore death is said to have had dominion, quia sponte, & volens se subiecit m●rti, because he willingly submitted himself to death for our sin, Mart. Calvin.   

Quest. 14. How Christ is said to have died to sin, v. 10.  
1. Hilary lib. 9 de Trinitat. thus readeth, that which died, died once to sin, and understandeth it of Christ's body, making the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a relative of the neuter gender: so also Laurentius Valla, and jacobus Stapulens. but this would seem to favour the Nestorian heresy, that divideth Christ's person, to say that Christ died not, but his body died: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be taken for the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that he died, as Galath. 2.20. in that now I live: to this purpose Erasmus, Beza.  
2. For the meaning Hilary thus expoundeth, Christ died to sin, quia mortuus corpore, because he died in the body, wherein was the similitude of sin, lib. 9 de Trinit. so also Augustine in Enchirid.  
3. Haymo thus: mortuus est semel peccato, id est, semper, he died once to sin, that is, always, because he never had sin at all.  
4. Some understand sin, as the cause, wherefore Christ died: that the sins of the world were the cause why Christ died: so Ambrose, he died for sin, that is, for, or because of sinners, serm. 18. in Psal. 18.  
5. But the better sense is, that Christ died to sin, that is, tollendo, to take away sin, so Chrysostome, mortuus est ut illud tollerat, he died for sin to take it away: Christ died otherwise to sin, than we do, ille expiando, nos amitiendo, he to expiate and purge our sins, we to leave it, Pareus.   

Quest. 15. How Christ is said now to live unto God, ver. 10.  
1. Oecumenius thus understandeth: he liveth to God, eo quod sit Deus, because he is God, that is, by his divine virtue. 2. Pareus thus, ad gloriam Dei patris, he liveth to the glory of God his father, that by his life the Church should be glorified: but thus Christ lived in the days of his flesh, both by the power of God, and to the glory of his father: as our Blessed Saviour himself saith, joh. 6.57. As the living father hath sent me, so live I by the father. 3. Neither is Christ said so to live unto God, as we are said in the next verse, to be alive unto God, that is, by the spirit of grace: for so Christ lived unto God all the days of his flesh. 4. Chrysostome thus expoundeth it, to live to God, sine fine vinere, is to live without end, that is, eternally, never any more to die. 5. But not only the eternity of Christ's life is hereby expressed, but the glory and majesty also: as Haymo interpreteth: he liveth in gloriam paternae maiestatis, in the glory of the majesty of his father, as Revel. 18. And am alive, but was dead, and behold I am alive for evermore, etc. 6. And by this phrase is expressed the indissoluble union, which Christ hath with God the father: the Apostle hereby doth not only signify that he now liveth in eternal happiness, sed indivulse Deo haerere, but is inseparably joined unto God, Martyr.   

Quest. 16. Of these words, v. 11. likewise think ye, etc.  
1. Likewise think ye: 1. Origen saith the Apostle useth this word, because this death, which he speaketh of, namely, dying to sin, in cogitation consistit non in effectu, consisteth in the cogitation, not in any external effect. 2. Chrysostome because that which he speaketh of non potest ad oculum repraesentari, cannot be represented to the eye, but is apprehended by faith. 3. Haymo giveth this sense, they must in memoriam reducere, often bring to remembrance, and bethink themselves that they are dead to sin: so also Tolet, annot. 15. and Faius. 4. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth rather, collect ye, gather ye; it is the inference of the conclusion from the head to the members: that we are certainly dead by the commemoration of his death, so is the word used, c. 3.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we conclude, Beza, Pareus.  
2. Dead to sin, but alive to God: Some do interpret this of the life of the Saints in the resurrection, when they shall live to God for ever, never to die any more: but the Apostle speaketh of the life of grace, as the next verse showeth.  
3. In jesus Christ, etc. 1. Origen maketh this the sense, to live in righteousness, holiness, peace, is to live in Christ, because Christ is all these: and to the same purpose Chrysostome: he that hath obtained Christ, hath received every virtue, and grace with him. 2. Gorrhan referreth it to the imitation of Christ: making the severe parts of Christ's life an example of so many degrees of our spiritual life: to his conception answereth, propositum, the purpose of new life: to his nativity our regeneration, to his death our labour in dying to sin, to his sepulture, cessatio vitiorum, the ceasing of sin,; to his resurrection answereth nova vita justorum, the new life of the righteous: to his asscention, processus virt●tum, our proceeding in virtue, to his sitting at the right hand of God, gloria beatorum, the glory of the Blessed Saints. 3. But here is more signified, than a similitude or conformity to, and an imitation of Christ: the Apostle expresseth the author and efficient cause of our dying unto sin and living unto God, namely, Christ jesus, Christo auxiliante, Christ helping us, Oecumen. Christi opere, by the work of Christ, gloss. interlin. per Christum mediatorem, by Christ our Mediator, Lyran. as the Apostle saith, Galath. 2.20. I live by faith in the Son of God, Bucer, Pareus, with others.   

Quest. 17. How sin is said not to reign, etc. ver. 12.  
1. Chrysostome and Theodoret's observation seemeth here to be somewhat curious, that the Apostle speaketh of the reigning, not of the tyrannising of sin: the difference between which two is this: the one is of necessity, the other is voluntary: he would not have them willingly to submit themselves in obedience unto sin, although it do play the tyrant in suggesting evil thoughts and desires; yet they should resist them, and not suffer sin to have a peaceable kingdom: to this purpose Theodoret: But this distinction is not necessary: for the kingdom of sin in man is a mere tyranny: the kingdom properly in man is peculiar to the spirit: because sin usurpeth upon them, that by right are an others subjects, even Gods: and though the wicked do obey sin willingly, yet it is of necessity also, because it is not in their power to resist sin.  
2. Gregory better observeth upon this place: that the Apostle saith not, let not sin be, but let it not reign, quia non esse non potest, it cannot but be in our members: but it may not reign.  
3. Pererius here confuteth Beza, for giving this note upon this place: the Apostle showeth how far we are dead to sin, while we are in this life, ut reluctetur spiritus, non tamen vincat, that the spirit always resisteth, but overcometh not, etc. whereupon he thus cavilleth, that if the spirit overcome not the flesh, then is it overcome of the flesh: But Beza his meaning only is, that our sanctification is not perfect in this life, but that there remaineth some relic of sin, which always resisteth the spirit, as the Apostle showeth in his own example, c. 7. so the spirit overcometh in part, because sin reigneth not in the regenerate, but there is not a perfect victory in this life, because sin hath a dwelling still and being in us, in this mortal flesh, though the kingdom thereof be subdued.   

Quest. 18. What the Apostle meaneth by mortal body, ver. 12.  
Let not sin reign in your mortal body, etc. 1. Chrysostome thinketh this is added by way of encouragement to signify, certamina in hac re temporaria esse, that the strife and combat herein is but temporary: so also Photius, he showeth, quod temporaria sit contra peccatum lucta, that the fight against sin is but temporal, because the body is mortal, and for a time.  
2. Origen hath two interpretations, first, the Apostle speaketh of the dead body, to show, that sin need not reign in us: for he that is dead is free from sin: but the Apostle saith not, in mortuo, sed mortali corpore, in the dead, but in the mortal body: there is great difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dead, v. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mortal, which is the word used here.  
3. Further he saith, that the Apostle calleth this body mortal, ad distinctionem alterius corporis, quod immortale est, to distinguish it from that other body, which is immortal, when sin shall have no dominion or command at all over us: this sense Tolet also followeth.  
4. The ordinary gloss further addeth: that here is a secret promise of immortality, si non regnet peccatum, if sin reign not, the body now mortal, shall be afterward immortal.  
5. Theophylact thinketh that mention is made of the mortal body, to signify that all the pleasures of the body are but momentany, minus sunt stabiles corporis voluptates, and therefore they are not much to be desired: to the same purpose Bucer, ne innitamur rei fallacissima, that being admonished by our own frailty, we should not trust to so uncertain and deceitful a thing.  
6. Theophylact noteth beside, that hereby the Apostle insinuateth, mortalitatem hanc fuisse corpori à delicto inditam, that this mortality was inflicted upon the body by reason of sin, and so we should by the meditation of death and mortality be terrified from sin.  
7. But as these notes and collections may safely be received, so this further may be added, that the Apostle maketh mention specially of the mortal body, because the parts and members thereof are the instruments of sin: that although the mind are inward faculties be tempted, yet that we should resist, and not bring the evil motions and suggestions into execution: and this may appear to be the Apostles meaning, by the next words v. 13. neither give your members as weapons of unrighteousness, etc. Beza.  
8. Some think that the Apostle insinuateth the danger of eternal death, that if sin do reign, corpus moriturum est in aeternum, the body shall die eternally, gloss. interlin. but the body is said to be mortal in respect of the present mortal state, because it is subject to death.  
9 P. Martyr thinketh the meaning to be this, because the concupiscence which the Apostle would not have here to reign in us, is per corpus derivatum, derived from Adam to us by the body: But I prefer the former interpretations, but especially the 7. yet so, as that with Ambrose, by mortal body we understand the whole state of man, both the powers of soul and body, by the figure synecdoche, when one part is taken for the whole: So also Pareus, Faius.   

Quest. 19 Of those words, that ye should obey it in the lusts, etc. v. 12.  
1. The Syrian interpreter readeth, that ye should obey the lusts thereof: but, here the Greek word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it) is omitted: which is referred to the first antecedent sin: that ye should not obey it, that is, sin, which is put in the feminine gender: in the lusts thereof, that is, of the body: and therefore Beza to take away the anbiguitie, explaineth it thus: that ye should obey (sin) in the lusts thereof.  
2. The Apostle putteth it in the plural, lusts, because from the pravity and corruption of our nature do arise many and diverse lusts and concupiscences, Martyr.  
3. Thus sin is compared to a tyrant reigning and raging, the lusts are as the edicts and precepts of sin, whereby it reigneth and ruleth: men yielding to their corrupt concupiscence as are the vassals and slaves of sin, Calvin.  
4. The Apostle expoundeth himself, what he meant before by the reigning of sin, that is, to obey it: no man in this mortal body can be void of concupiscence, and unlawful desires, but the faithful must strive against them, and not become subject unto them: Pelican.  
5. This obedience consisteth in two things, the one, to be at command to obey and yield subjection unto sin, the other to take up arms in the defence of sin, which is touched in the verse following: Pareus.  
6. Concupiscence is taken two ways, sometime it is the name fomitis innati, of that inborn occasion and original of sin, sometime actus interioris, of the inward act of the mind, whereof there are three degrees: there is propassio, the propassion, or first motion, then delectatio, the delight, thirdly consensus, the consent, the Apostle here speaketh not of the first motion, which no man can help, but of the second and third, which by God's grace may be stayed, that a man neither delight in, or consent unto those evil motions, which arise in his mind: gloss. ordinar.  
7. Neither is this a superfluous exhortation unto them, whom he said before v. 11. to be dead to sin, that sin should not reign in them; because our mortification is not here perfect, but every day more and more we must proceed therein: and by such exhortations is our mortification still perfited: Pareus.  
8. And here by lusts we must understand, not the natural desire and lust of the body, as after meat, drink, sleep, and such like, but the unnatural, unnecessary, and inordinate lasts, as specially after these things, which concern the taste, feeling, and such like: Faius.   

Quest. 20. How we are not to give our members as weapons unto sin. v. 13.  
1. Chrysostome here noteth that the body as a middle and indifferent thing between sin and righteousness, it may be both used as weapons for sin, and as an instrument of righteousness, as both the soldier useth armour of defence for his country, and the thief against it; and he maketh mention here of two Kings, God, and sin, showing what great difference and odds there is between them: that it should be a shame for us to leave the service of God, and to betake us to the vile servitude of sin.  
2. Origen here also ascribeth a difference in the Apostles phrase: he speaking of iniquity, maketh mention only of our members, which must not be given as weapons unto it, but he willeth us to give ourselves unto God: because when first we have devoted our selves our inward mind, and desire to God's service, so we shall make also our members instruments of holiness.  
3. Theophylact noteth, that sin is called by the name of iniquity, because he that sinneth, in scipsum, vel in proximum iniurius est, is injurious and unjust against himself, or his neighbour.  
4. By members we must not understand only the external parts of the body, as the eyes, ears, hands, but the inward also, as will, affection, heart: that none of these must become the instruments of unrighteousness: Pareus.  
5. The Apostle setteth down two parts of our service unto God, as he did before of service to sin: the first is obedience and subjection, give yourselves unto God, the other is, to strive and fight for the kingdom of righteousness, as before he forbade them to use their members as weapons for sin; Pareus.  
6. The Apostle inserting these words, as alive from the dead, giveth a reason, why we should not serve sin, but bequeath ourselves to the service of God; because we having received so great a benefit, as to be raised in Christ from the death of sin, should now as no more dead, but as living, serve God: and therefore in this regard, justum est, it is just, as Chrysostome inferreth: so the Apostle saith, are alive, and therefore potestis, yea may, and ye were dead, and therefore debetis, ye ought to give yourselves unto God: gloss. interline. Origen maketh it as an effect and consequent of the former, that in giving yourselves to God, yea by this means shall die unto sin, and live unto righteousness: but it is rather a reason taken from the end of our spiritual mortification, as is observed before out of Chrysostome.   

Quest. 21. What it is not to be under the law but under grace. v. 14.  
There are two things, which do encourage men to fight, bonitas causa & facilitas victoriae, the goodness of the cause, and the facility of the victory: both these arguments the Apostle useth here: the goodness of the cause he showed before, which was to take part with God, and to fight his battles against sin: the easiness of the victory he now setteth forth, because we are not under the law but under grace, which doth help us and give us strength to resist sin: But these words are diversely expounded.  
1. Origen understandeth here the law of the members, which continually resisteth against the law of the mind: But as Beza well noteth, the law of the members is not put absolutely without any other addition, as it is here, but always something is added by way of explanation.  
2. Neither doth the Apostle speak here of the ceremonial or judicial law, from both which we are free, from the first wholly, both from the obligation, but not from the substance, in observing the equity of these laws: the Apostle speaketh of neither of these, but of the moral law, against the which the concupiscence of the flesh continually inciteth and stirreth men up.  
3. The Apostle than speaketh here of the moral law: in the which three things are to be considered, the substance in the observation thereof, and the consequents, either justification in observing it, or malediction if it be not observed: the question is in which of these respects, we are said to be free from the law, and not under it in this place: it is confessed of of all, that we are free from the justification by the works of the law: the question is here of the other two the malediction of the law, and the observation or obedience of it: some take the first to be here meant: that not to be under the law, but under grace is not to be under the curse of the law but to have remission of sins in Christ: so Haymo, ye are not under the law, quae punit & damnat peccatores, which punisheth and condemneth sinners, but under the grace of Christ, that is, the remission of sins: to the same purpose Vatablus, to be under grace, is to have the conscience assured, omne peccatum nobis remissum esse, etc. that all sin is remitted us by the mercy of God: so also Calvin, they are not under the law, that is, opera eorum non exiguntur ad severum legis examen, their works are not now exacted according to the severe censure and examination of the law; thus also Melancthor. Piscator likewise, legi satisfecistis in Christo, yea have satisfied the law in Christ: But Beza refuteth this interpretation upon this reason, because the Apostle speaketh not here of the remission of sins, but of mortification, and of the fruits of righteousness begun in us by the spirit.  
4. Some do understand it of the observation of the law, in respect of the manner, not of the substance; for we are still under the obedience of the law, to perform the holy works and duties, which are therein prescribed: but we are not now under the law, for the manner of our obedience, to be forced thereunto by fear, and terror, but the grace of God maketh us willing and able in some measure to keep the law, which prescribed what was to be done, but helped not toward the doing thereof: thus Augustine: Lex reos faciebat iubendo, & non adiuvando, gratia adiuvat ut quisqne sit legis factor, the law made men guilty, in commanding, not in helping, but grace helpeth every one to be a doer of the law: And to this purpose he maketh sour degrees of men, ante legem, sub lege, sub gratia, in pace, before the law, under the law, under grace, in peace: ante legem non pugnamus: before the law we do not so much as fight or strive against sin at all: under the law, pugnamus, sed vincimur, we fight, but are overcome: under grace pugnamus & vincimus, we fight, and by grace overcome sin: in pace ne pugnamus quidem: but in the state of peace, which is in the kingdom of heaven, we shall not so much as fight, because then all our spiritual enemies shall be subdued, we shall have none to resist us, as to this purpose Augustine upon this epistle. To this sense of Augustine's subscribeth reverend Baza in his annotations upon this place, Osiand. & Faius: Theophylact concurreth with Augustine, Lex jubet tantú, nihil opis afferi: the law biddeth only, it affordeth no help: to the same purpose before him Chrysost. & Ambrose in their Commentaries: Thomas Aquine here showeth, how two ways one may be said to be under the law: one may be said to be sponte & voluntary subiectus, subject to the law willingly, as our blessed Saviour is said to be made under the law, Galath. 4. likewise one may be subject, invitus, & àlege coactus, against his will, and as urged by the law, through fear and terror: but he which hath received grace, and doth willingly that which the law commandeth, not for fear, but of love, he is said not to be under the law, but under grace: All these make this to be the meaning, that seeing we are not under the law, which gave strength unto sin through our weakness, but gave no strength to keep it, but have received grace, whereby the commandments are not grievous unto us, but easy and pleasant to be observed, that we need not fear, left sin should have the dominion: As the first do understand the Apostle here to speak of justification, so these apply these words unto sanctification.  
5. But it is better to join them both together: by grace to understand both justifying grace, whereby we are justified by faith in Christ by the remission of our sins, and the grace of sanctification, whereby we do mortify our carnal lusts, and rise up daily unto newness of life: and so they are said to be under the law, that are under their sins, neither having remission of their sins past, nor yet grace to resist them afterward: to this purpose Chrysostome, we have not the law, which only commandeth, sed gratiam, quae praeterquam priora dimittit, ad futura quoque cavenda animat, but grace, which beside that it forgiveth that which is past, it doth arm us to take heed of that which is to come: likewise Ambrose upon this place, cui data est remissio peccati, & in posterum caeuet peccata, etc. he, to whom is given remission of sins, and taketh heed of sin afterward, sin shall not have dominion over him, neither shall he be under the law, etc. Thus Pet. Martyr understandeth the Apostle; that both by grace in Christ our sins are not imputed, and in him our obedience, though imperfect, is accepted: Pareus also under grace comprehendeth both justifying and sanctitying grace: by the one our sins are pardoned, and forgiven us, by the other we are enabled to run the ways of God's commandments, and in some good measure to keep them.  
6. But we must here take heed of the leaven of the Popish pharisees, who thus interpret to be under grace, esse in statu in quo datur gratia, per quam impleri possunt praecepta, to be in that state, wherein grace is given, by the which the commandments may be fulfilled, To●●● with whom concurreth Pererius taking upon him to confute Calvin, for affirming it to be impossible for a righteous man in this life, implere universam legem, to fulfil the whole law: But their assertion is most false: for if it were possible for any man in this life to keep the law, than might he be without sin, which is contrary to the Scripture: jam. 3.2. in many things we sin all: 1. joh. 1.8. if we say we have no sin, we deceive ourselves, and the truth is not in us: See more of this point, Synops. Centur. 4. er. 6.   

Quest. 23. Whether the Fathers also that lived under the law, were not under grace.  
1. The time of the Law and the Gospel, and the state of the Church under both, must be considered, not as one opposite to the other, but as differing only in some degree less, or more, the fathers were fully under the law, which was then urged with fear and terror, but in part under grace, which was not then fully revealed, but only shadowed forth in types and figures: the faithful now in the time of the Gospel, are fully under the state of grace, the Messiah being now exhibited to the world, whom the fathers believed in to come: but under the law we are in part, in respect of the substance thereof, which now rather showeth us the way wherein we should walk, then urgeth and enforceth us: we are delivered from the fear and terror of the law: And that both they then, and we now, are under grace, though not in the same degree, S. Peter testifieth Act. 15.11. We believe through the grace of jesus Christ to be saved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even as they.  
2. The fathers had even the help and assistance of grace under the law, to walk in obedience to the law: verùm id non habebant ex lege, but they had it not by the law, Pet. Martyr.   

Quest. 24. What the Apostle meaneth by the former doctrine, whereunto they were delivered.  
1. Origen, according to his manner is here somewhat curious; for he distinguisheth between doctrinam & formam doctrinae, doctrine itself and the form of doctrine: he saith that in this world only we have a form or shadow of doctrine, because here we only know in part, but in the next world we shall have the doctrine itself: But the Apostle intendeth not here to show the difference between knowledge in this life and the next.  
2. Chrysostome seemeth to understand only the rule of good life by the form of doctrine: quis est typus doctrinae? recte vivere: what is the type or form of doctrine? to live well: But this form of doctrine is more general, it was not only touching manners, but concerned also points of faith and belief: as is evident. 2. Tim. 1.13. Keep the pattern of wholesome words, which thou hast heard of me in faith and love.  
3. Neither is this form of Doctrine every rule of faith set down by teachers, the which people are put upon at their first conversion, as the Rhemists here insinuate in their annotations: for a form of doctrine may be set down by heretical and false teachers, as is prescribed by the Romanists to the Indians, who in their first conversion to Christianity do drink in their drugs and errors of doctrine: But this form of doctrine, was the rule of faith, per Apostolos & Christum praedicata, preached by Christ and his Apostles, as Lyranus well interpreteth.  
4. The doctrine then taught by the Apostles, called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the form of Doctrine, is compared to the stamp or seal, and we are as the wax (as Basil useth this resemblance, tractas. de baptism.) which receive the print and work of this seal, being changed into the same.  
5. And we are said to be delivered, which as Chrysostome saith, showeth auxilum divinum, the divine help, whereby we are delivered: for none can come unto Christ, unless his father draw him: joh. 6.44. we cannot come ourselves unto God, or receive the words of wholesome doctrine, but the Lord must open our hearts, as he did the heart of Lydia: Origen here well noteth, that men are delivered up two ways, one in justice, when they are delivered up to their own hearts lusts, and to a reprobate sense, which the Apostle spoke of before, Chap. 1.24. the other when they are delivered up in mercy to be taught and instructed unto salvation.  
6. Lyranus here observeth three properties of Christian obedience, it must be prompt, ready, ye have obeyed, voluntaria, willing, ye have obeyed from the heart: and discrete discreet, according to the form and pattern of catholic and found doctrine.  
7. Hereunto may be added that annotation of the ordinary gloss, that it is called the form of doctrine, quia imaginem Dei deformat am restituit, because it restoreth the image of God deformed and defaced in us.  
8. And whereas they are said to be delivered, it is better understood of the delivering them to be instructed and taught by God, as Origen well expoundeth: Deus tradidit●● instituantur, God delivered them to be instructed: then of the Ministry of men, as Vatablus: for in this sense the doctrine is said to be delivered by the teachers: but to deliver the hearers to be instructed, and to profit by the form of doctrine, which is taught, is the work of God.   

Quest. 25. How we are made servants of righteousness.  
1. Origen bath here a curious observation that every one which doth righteousness, is not the servant of righteousness, as every one which sinneth, is the servant of sin: for God doth righteousness, and yet he is not said to be servus justitia the servant of righteousness: as the devil is the servant of sin being fallen from justice.  
2. Though properly we are not said to serve justice, because he is a servant, which obeyeth rather an other man's will, than his own, yet the Apostle useth these words; pressing the same similitude still, for indeed to serve justice, it is true liberty, nay, as Chrysostome saith, it is omni libertate melius: better then all liberty whatsoever, so afterward v. 2. he speaketh of a freedom from justice, which is indeed a bondage, rather than freedom.  
3. The Apostle here setteth down both the parts of Christian liberty, which is freedom from sin, and service unto righteousness: and by joining both these together, he admonisheth us of our miserable state of thraldom under sin, wherein we sometime were, that we might take heed never to come into the same again: like as if one were delivered from a tyrant, it should be said unto him, take heed you fall not into his hands again, Chrysostome: as the Romans, when they had expelled Tarqvinius their King, so hated the very memory of his name, that they banished also L. Tarqvinius Collatinus, a good man, only because he did bear the same name: such a detestation they had of Tarqvinius, and of his tyrannical government: so we should hate the very memory and name of the service of sin; Martyr.   

Quest. 26. Of the meaning of these words: I speak after the manner of man, because of the infirmity. v. 19  
1. Some think this to be a qualifying of the former words: either because the jews might have been offended by the term of service, who held themselves to be a free people, Faius: or the Romans, which were then the Lords and commanders of the world, Bullurger: some think the offence might be taken by the word freedom, lest some carnal man might have taken advantage thereby of carnal liberty, Osiander: but the continuing of the same terms and phrases afterward of service, and servants showeth that the Apostle useth not any such mitigation or qualification of his former speech.  
2. Some refer it to the matter of the Apostles exhortation, showing the easiness and facility of it: as if he should say, moderatum quod exigo, I desire but an easy and moderate matter: as in the same phrase the Apostle saith: 1. Cor. 10.13. there hath no tentation taken you, but such as appertaineth to man, Chrysostome: so also Origen: whereas we ought more earnestly to serve justice, than we served sin: communiter ago, eadem & similia requiro, I deal with you after a common and plain manner, I require but the same and like things; to serve justice but in the same manner, which you served sin: The same sense followeth Augustine: quaem admodum ad pec●andum nullus vos cogebat ti●or, etc. as unto sin no terror compelled you, but only the delight and pleasure of sin, so unto righteousness, let not fear enforce you, but pleasure and delight draw you, epistola. ad Auastas. likewise Gregory, sinequaquam amplius potestis, saltem tales estote in fructibus bonorum operum, & ● If ye can do no more, yet at the left be ye in bringing forth of good fruit, as ye were before in evil: Theophylact to the same purpose, vel parem Deo praestare servitutem, etc. be ye ready but to perform unto God the like service, which ye did unto sin: So also Haymo saith, ●●lte levius potest quis deseruire virtutibus, quam v●●ijs, one may more easily serve virtue, than he served vice: as he giveth instance in an adulterer, that always is in fear of the coming of the husband, and of the shame of the world, whereas the man that liveth chastened in matrimony, is without any such fear: thus expound also Calvin, Martyr, Tolet, Pererius with other, of the equality of our service unto righteousness and sin, that we should so much serve the one, as we served the other: the Apostle might have required more, but he spareth them, because of their infirmity: But this may be objected against this exposition, that this is no such small service, to serve righteousness, as before we served sin: with constance, cheerfulness, delight, seeing the most perfect man living cannot perform it: therefore this is a point of perfection, it is no indulgence and condescending to their infirmity.  
3. But although this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I speak an human thing, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to man, which is all one with the Apostle, be otherwhere taken in the former sense, for some human and easy thing; yet here with Beza I refer it rather to the Apostles phrase, who in civil, human, and usual terms and similitudes setteth forth heavenly things, as Christ saith joh. 3.12. If when I tell you of earthly things ye believe not, how should ye believe, when I tell you of heavenly things.  
4. This phrase, according to man, hath diverse acceptions: 1. sometime it is taken in the worse part, for the corrupt use of men, as Galat. 1.11. Paul preached not his Gospel after man. 2. sometime it signifieth that which is common and ordinary, as. 1. Cor. 10.13. 3. it is taken for an human custom, or fashion, as 1. Cor. 15.32. S. Paul had fought with beasts at Ephesus after the manner of men, as others used to do. 4. sometime it is referred to the human and ordinary phrase of speaking, as in this place.    

4. Places of Doctrine.  

1. Doct. That baptism is not to be iterated.  
v. 3. Have been baptized into his death, etc. Hence it is inferred, that baptism is not to be iterated, or more, than once to be administered, because as men are but once naturally borne, and are once to die, so because in baptism our spiritual birth and death are represented, it sufficeth once to be baptized: this maketh against the Hemerobaptistae, which think it necessary daily and often to be baptized: but as man hath but one natural birth; so our supernatural birth in baptism is sufficient.   

2. Doct. That infants have sin.  
In that the Apostle saith of all, that they are baptized into the death of Christ, that is, to die unto sin, that the body of sin might be destroyed, as he saith v. 6. hence Augustine concludeth, lib. 6. cont. julian. c. 1. that children have sin: for to what end else should they be baptized to die unto sin?   

3. Doct. Of the comparing and conferring of Scriptures together.  
v. 3. All we which have been baptized unto jesus Christ, etc. Hence Origen noteth, because the Apostle addeth not, all we that are baptized in the name of the Father, the Son, and holy Ghost, that it is his manner, when he citeth any Scripture, not to allege the whole text, but those things only, quae praesentis causae requirit assertio, which the state of the present cause requireth: Pareus further addeth, that, what is briefly touched in some place of Scripture, is more at large handled in another, as here the mystery of baptism is opened, which is but briefly set forth in the first institution of baptism, where Christ only biddeth to preach and baptise in the name of the Trinity:   

4. Doct. Of the mysteries set forth in baptism.  
v. 3. Here are three mystical points expressed in baptism: 1. in that we are said to be baptized into Christ: whereby is signified, our implanting and grafting into Christ, which word the Apostle useth v. 5.2. there is a communicating of the death and resurrection of Christ: his death with all the fruits thereof, is applied unto us: 3. our renovation, and newness of life, with our spiritual dying unto sin, is also shadowed forth in baptism, Pareus.   

5. Doct. Of the distinction of sin reigning, and not reigning.  
v. 12. Let not sin reign, etc. All sin in the wicked and unregenerate is peccation regnans, reigning sin, whether it be original or actual, because they give the rain unto sin, and obey the lusts thereof: In the regenerate, though to speak properly there be no absolute kingdom of sin, because it cannot possess them totally and finally, but at length they wrestle forth; yet every sin in the regenerate committed against their conscience, and depriving them for the time of the hope of remission of sins, is a reigning sin, when they do not resist it, but obey the lusts thereof, such was David's adultery: sin not reigning in them is their original concupiscence, their infirmities, sins of ignorance, omission, and such like, which they do daily mourn for, and strive against.   

6. Doct. What manner of service must be performed to righteousness.  
v. 19 As you have given your members servants to uncleanness, etc. so, etc. We must serve righteousness, as before we served sin. 1. libenter, willingly and cheerfully: 2. vigilanter. 3. celeriter, speedily, not putting off our service. 4. potenter, mightily, with all our strength, and power. 5. ardenter, earnestly, zealously, not coldly, or slackly. 6. indesinenter, constantly, without ceasing, intermission, or giving over, Gorrhan.    

5. Places of controversy.  

Controv. 1. Against the administering of the sacraments in an unknown tongue.  
v. 3. Know ye not, etc. Hayma taketh this to be a reprehension of the Apostle reproving them for their ignorance, as if he should have said: certe id puto ignoratis, I verily think ye are ignorant: and if ye be, I will show it unto you, etc. But Origen better inferreth: that the Apostle speaketh taquam scientibus & edoctis, as to men of knowledge, etc. well taught: & hereupon he showeth that in the Apostles time, the use was otherwise, then in his days: non, et numie fieri videmus, typus tantum modo mysteriorum, bis, qui baptizantur, sed virtus corum & ratio tradebatur, then, not only the type itself, and mystery of the sacrament was delivered to those which were baptised, as now is used to be done, but the efficacy and reason thereof, etc. the meaning of the sacrament explained, so that none were ignorant; what was signified thereby, as the Apostle speaking here of baptism, and of the spiritual use and signification thereof, appealeth upon their knowledge: which showeth the superstition of the Romanists, who cause the sacraments to be administered unto their people in the latin tongue, and so they are kept in ignorance, not knowing the right use of the sacraments, but resting only in the outward ceremonies, & superstitious usages which they have brought in, and added to the sacraments.   

Controv. 2. Concerning inherent justice.  
Stapleton, a notable champion for the Romanists, Antidote. p. 312. thus reasoneth out of the Apostles words, v. 2. for inherent justice: they which are dead to sin, are wholly renewed in the inward man, and so by their renovation are acceptable unto God, and thereby justified: but by the grace of Christ, we die unto sin, not to live unto the same any more: Ergo thereby we are accepted of God, and reconciled to him.  
Contra. The proposition diversely faileth, 1. this renovation of the inward man is not total, or perfect, but only in part: though sin do no longer reign in them, that are justified, yet the relics thereof remain still: the understanding, will, and affections, are but reform in part, for the Apostle faith, we know in part, 1. Cor. 13.9. and as our knowledge is, such is our charity: indeed in the next world, when we are glorified, all imperfection shall be done away, and we shall be perfect as God is perfect, but while we dwell in these houses of clay, we are compassed with many imperfections. 2. This our renovation, though it be not perfect, yet is accepted through the perfect obedience of Christ: but it is not accepted as our justification, whereby we are reconciled unto God, for that which instifieth us, must be perfect: which is only the righteousness of Christ, applied unto us by faith: See further touching inherent justice, Synops. Centur. 4. exr. 56. and Contr. 14. following.   

Controv. 3. That the Sacrament of baptism doth not confer grace by the outward work.  
v. 3. Know ye not, that all we which have been baptised into jesus Christ, have been baptised into his death, etc. Hence the Romanists would infer that baptism doth work in all, regeneration: for all that are baptised into the death of Christ are regenerate, but all that are baptised into Christ, are baptised into his death: therefore all that are baptized are regenerate, and so the very sacrament doth by the external act confer grace: to this purpose the Romanists.  
Contra. 1. The conclusion should be, all that are baptised into Christ are regenerate, and that we grant: all they which receive baptism aright, that is, by faith, apprehend the promise of remission of sins, either then, as they which are of years, or after, as infants when they come to years of discretion they are regenerate; so the conclusion is true of all the faithful that are baptised: for the Apostle speaketh here only of such, including himself in the number: so also he saith, Galat. 3.27. All ye that are baptised into Christ, have put on Christ: but they only are baptised into him, that by faith are grafted into him, and made lively members of his mystical body: And thus much Lombard lib. 4. distinct. 4. affirmeth out of Hierome, in Ecclesia, qui plena fide non accipiunt baptisma, etc. in the Church, they which with a full faith do not receive baptism, do take the water, not the spirit, etc.  
2. And these reasons may be alleged hereof: 1. justification doth often go before baptism, as Abraham first believed, and then was circumcised, and Cornelius after he had showed his faith, was baptised by S. Peter, Act. 10. 2. Origen doth infer as much out of the Apostles words here: because the Apostle saith, we are buried with him by baptism into his death, docens per hoc, quia si quis prius mortuus est peccato, is necessariò in baptism consepultus est Christo, he teacheth hereby, that if one be dead before unto sin, then of necessity he is buried with Christ in baptism; but if any before do not die unto sin, he cannot be buried with Christ: nemo enim aliquando vivus sepelitur, etc. for no man is at any time buried alive, etc. thus Origen, and before him Tertullian, lib. de penitent. Dieu baptised non ut delinquere desinamus, sed qua desivimus, etc. he bid to be baptised, not that we should leave off to sin, but because we had left already, etc. Tolet here answereth, that his meaning is, that they which are to be baptised, must come with a purpose amplius non pecca●●i, not to sin any more: and further to Origen, though he name him not, he maketh this answer: that we are said to be buried in baptism, not because we first die unto sin, before we are baptised, but for that baptism signifieth, that we are dead to sin, as the grave showeth that they which are buried are dead, & non solum id significat, sed efficit, and it doth not only signify it, but effecteth what it signifieth, etc. Tolet. annot. 3.  
Contra. 1. Tertullian saith more than so, they which come to be baptised, cord iam lati sunt, etc. are already washed in heart: but their hearts cannot be washed and cleansed, without remission of their sins.  
2. The grave signifieth in deed, that they which are buried are dead, but they were dead before, neither doth the grave make them dead, it receiveth them first being dead: so than if we be buried in baptism, it showeth that a spiritual death must go before, as the people which came unto john's baptism, confessed and repent of their sins, Matth. 3. yet this death to sin, is increased, ratified, and confirmed in baptism.  
3. But if justification and remission of sins go often before baptism it will be demanded, to what end we are then baptized: We answer 1. because God hath so commanded, and therefore it were great contempt not to obey the Lords commandement. 2. the benefits received before, by those visible signs are enlarged and increased. 3. and although they are justified before God, yet it is not known unto the Church, into the fellowship whereof they are received by that outward Sacrament. 4. baptism also sealeth the assurance of the kingdom of God, which they receive in their justification, but it is sealed, confirmed, and ratified by the sacrament of baptism: like as Prince's gifts, after they are granted, do pass under the great seal, Martyr. See more of this controversy, Synops. Centur. 2. err. 96.   

Controv. 4. That baptism serveth as well for the remission of sins to come, as of sins past.  
v. 3. We have been baptised into jesus Christ: Baptism then is a seal of our uniting, graffing, and incorporating into Christ by faith, by whom we have remission of all our sins past, present, and to come, and therefore the use of baptism extendeth itself unto the whole life of man, that by the effectual and lively remembrance thereof, he is confirmed and strengthened in the hope of the remission of all his sins in Christ: so Chrysostome well saith, upon the 5. verse, non ad hoc tantum valet baptismus, quod prior a delicta deles, sed quod & ad futura cavenda monet: baptism only availeth not hereto, that it blotteth out our sins past, but armeth us to take heed of sins to come, etc.  
Contrary unto this truth is the Popish doctrine, that baptism is prima tabula post ●●fragium, etc. the first table, as they call it, after shipwreck, and penance is the second table: so that they will have baptism serve only for the remission of sins past: This conceit of baptism began to be taken up long ago: this made Constantius, defer his baptism till he was old, and the like is reported of Nazianzen in his life: and hereupon grew that common error, that before baptism men took unto themselves a greater liberty to s●●●: as in Augustine's time they used to say, sine illum facere, nondum est baptizatus, let him alone, he is not yet baptised: See also further of this point, Synops. Centur. 3. error. 11.   

Controv. 5. Whether in baptism our sins be clean taken away.  
v. 6. Knowing that our old man is crucified with him, etc. Hence Pererius with other Romanists would infer, in baptismo tolli & deleri penitus peccata, etc. that in baptism our sins are wholly removed and blotted out, that those sins, which were before baptism, are after baptism none at all: and not as the heretics say (so the Romanistes blaspheme the Protestants) that sins remain after baptism, but they are not imputed: to this purpose Pere. disput. 2. annot. 9  
Contra. 1. Pererius with the rest of that sect do misreport our opinion: for we do not say, that in baptism our sins are only hid, and not imputed, and yet remain still: but we hold, that our sins are blotted out, and removed for ever, quoad culpam, reatum, & poenam, in respect of the fault, guilt, and punishment: but there remaineth macula, a blot still, and stain of sin: the corruption, and imperfection of our nature, with some relics and remainder of sin do still remain: and this is evident both in that original sin remaineth after baptism, which the Apostle calleth, peccatum inhabitans, sin dwelling in him, Rom. 7.10. even after he had been baptized. 2. whereas Pererius objecteth that saying of Beza, to confirm his opinion, that in those which are truly sanctified in Christ, sin once dieth, ●●●is, is so weakened, ut pristinas vires nunquam accipiat, etc. that it shall never receive the former strength, but daily as the body in the grave rotteth away, donec penitus intereat, etc. ●●till it altogether perish, etc. In these words Beza affirmeth not, that in baptism there is a pursue death of sin: but that sin beginning to die, is weakened more and more, and never returneth to the former strength: which is most true, that the regenerate do more and more die unto sin, and every day the power of sin is decayed in them, till at length together with morralitie, they put of all corruption: See further, Synops. Centur. 3. er. 10.   

Controv. 6. Of the baptism of infants.  
1. The Anabaptists do thus infer out of this place of the Apostle, v. 5. we are buried by baptism into his death, etc. they which are baptized must profess their mortification and dying unto sin, which infants cannot do, and therefore they are not to be baptized; And Christ bid his Apostles to go teach all nations, and baptise them: infants are not capable of doctrine, and fit to be taught, therefore they are not to be baptised.  
Contra. 1. They which neither in baptism nor after make profession of their mortification, are not to be baptised: they which are of years, must so profess in their baptism: it is sufficient for infants to do it afterward: for the use of baptism is not for the time present only, but for afterward, otherwise we should need often to be baptised. 2. Infants are within the covenant, for God promised to be the God of the faithful, and of their seed: and therefore the sign of the covenant, is not to be denied unto them: and seeing infants were circumcised under the law, in stead whereof baptism is succeeded, infants by the same warrant are to be baptised, unless we will make the state of infants under the Gospel, inferior unto the condition of infants under the law. 3. When the Apostles were bidden to preach and baptise: a course was prescribed them, and that or those times to begin with preaching, and then to baptise: for first they which were of years, must believe, which was wrought in them by preaching the word, for faith cometh by hearing, before they could be admitted to baptism. 4. But it will be objected, that this use of baptizing infants is not Apostolical, it was brought in by Hyginus Bishop of Rome, and Tertullian lib. de baptism, misliketh that use.  
Contra. 1. Hyginus only made a decree concerning Godfathers, and Godmothers, as they are called, that undertake for infants in baptism, which showeth that the baptizing of infants was in practice before: 2. Tertullian in his old age fell into the heresy of Montanus, and therefore much is not to be ascribed to his judgement concerning this matter, Martyr.   

Controv. 7. Of the confidence and assurance of salvation.  
v. 8. We believe that we shall also live with him, etc. Hence it is well inferred, that the faithful are assured by faith, both of their perseverance in the state of grace in this life, and of everlasting life in the next: for, we believe, saith the Apostle, that we shall live, etc. we nothing doubt of it: and in the same sense, the Apostle said before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowing, ver. 6. and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowing, v. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gather ye, or conclude ye, as the word is taken, Rom. 3.28. and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we believe, all which words imply, a certainty without doubting.  
Contrary hereunto is the doctrine of the Romanists, which hold it to be a point of presumption to have assurance of salvation: and whereas we urge S. Paul's example, that was sure nothing could separate him from the love of God in Christ, they answer, that S. Paul and other holy men, had it by special revelation.  
Contra. S. Paul maketh it not his special case to be assured of salvation: but here he speaketh generally of all the faithful, we know: Tolet also one of their own writers, thus expoundeth this place, we believe, credimus intellectus, etc. we believe in the understanding that spiritual life is given us with the death of sin, confidimus etiam nos in ea per severaturos, and we are confident that we shall persevere therein: See further hereof, Synop. Centur. 4. err. 25.   

Controv. 8. That Christ shall not die in the next world again for those, which were not healed here.  
v. 9 Death hath no more dominion over him, etc. Origen by this text confuteth their error, who hold that Christ should suffer in the next world the like things, as he did here for them, quos dispensationis eius medicina sanara non poserat, whom the medicine of his dispensation could not heal in this present world: and they used this reason, because in the next world they shall either do well still, or evil, non erunt profundo silentia, there shall not be silence altogether: then as Lucifer fell in the beginning, so may they be apt to fall then, having the use of free-will: for virtus est mutabilis, virtue is changeable.  
Origen thus refuteth this error. 1. because it is contrary directly to the Apostles words here, that Christ died once for all, death shall have no more dominion over him, such us the force and efficacy of the cross of Christ, ut sufficiat ad sanitatem & remedium non solum praesentis & futuri seculi, sed etiam praeteritorum, etc. that it sufficeth not only for the health and remedy of the present, and world to come, but of the ages past; & non solum humano ordini, etc. and not only for the order and condition of men, but even for the celestial orders also, etc. Christ by his death redeemed the one from their sins, and settled and established the other. 2. and though the nature of man be mutable here, yet so shall it not be there, ubi ad culmen virtutis ascenderit, when it is come to the height and perfection of virtue: for there shall be charity, which as the Apostle saith, nunquam excidit, never falleth away. 3. The Apostle could say, that neither life, nor death, things present, nor to come, nor any thing else, could separate him from the love of God in Christ, how much less shall the liberty of free-will be able, then to separate us. 4. And Lucifer did fall, antequam ad beneficia filii Dei charitatis vinculis stringeretur, when as yet the bond of charity had not fastened him to the benefits of the Son of God: But it is now otherwise with those celestial spirits, whose state is now made firm and sure in Christ.   

Controv. 9 Against the sacrifice of the Mass.  
v. 10. For in that he died, he died once: This place is very pregnant against the Popish sacrifice of the Mass, wherein they say they do daily offer up Christ's body in sacrifice unto God: for there is no oblation of Christ in sacrifice but by death: he died but once, and therefore one sacrifice of him in his death sufficeth for all, and the Apostle saith, Heb. 10.14. that he hath with one offering, made perfect for ever, them that are sanctified: This than is a blasphemous derogation to make iterative sacrifices, as though that one sacrifice had been imperfect: and whereas they allege that their Mass is a sacrifice applicatory of Christ's death, such applications are superfluous, seeing the death of Christ is effectually applied by faith, which is revived, strengthened, and increased by the commemoration of Christ's death in the Sacraments: See more hereof, Synops. Centur. 3. err. 31.   

Controv. 10. Concerning free-will.  
v. 12. Let not sin reign, etc. This place may be urged by the adversaries of the grace of God, to prove that man hath some power in himself to resist sin, seeing otherwise the Apostles exhortation should be in vain to exhort men unto that which is not in their power.  
Contra. 1. The Apostle elsewhere evidently teacheth, that man hath no power or inclination of himself to any thing that is good, as 2. Corinth. 3.5. We are not sufficient to think any thing of ourselves, but our sufficiency is of God, Philip. 2.23. it is God, that worketh in you both the will and the deed of his good pleasure: we must not then make the Apostle contrary to himself, as though in this place he should ascribe any thing to man's free-will. 2. the Apostle speaketh here to men justified and regenerate by the spirit of God, by the which they are enabled to perform this, whereunto they are exhorted: so that this ability is not in themselves, but from God. 3. the Apostle showeth a difference by thus exhorting between these actions, which the Lord maketh in other creatures, which either have no sense at all, or sense only, which creatures God useth without any stirring at all, feeling, and inclination in them, and those, which he worketh in man, whose reason, will, and understanding he useth by incicing and stirring it up. 4. So then these exhortations are not superfluous, for thereby we are admonished rather what we ought to do, than what we are able to do, and by these exhortations of God's word, grace is wrought in us to enable us to do that, which of ourselves we have no power to do: See further Controv. 15. following.   

Controv. 11. That concupiscence remaining in the regenerate, is properly sin.  
v. 12. Let not sin reign: The Apostle here speaketh of concupiscence, which is sin, though it reign not in us: the very suggestions and carnal thoughts, that arise in the regenerate, have the nature of sin, though they yield not consent unto them.  
Bellarmine with other of that side, do expound these and such like places, 
lib. de amist. great. c. 10. come. 3.  wherein concupiscence is called sin, de causa vel effectu peccati, of the cause or effect of sin: so concupiscence is improperly called sin, in their opinion, either because it is the effect and fruit of Adam's sin, as a writing is called ones hand, because the hand writ it, or because it bringeth forth sin, as we say, frigus pigrum, slothful cold, because cold maketh one full of flouth.  
Contra. 1. Concupiscence is sin properly, because it is contrary to the law of God, it striveth and rebelleth against it, and continually stirreth us up to do that which is contrary to the Law: sin properly is the transgression of the law, as the Apostle defineth it, 1. john 3.4. therefore concupiscence being contrary to the law of God is properly sin: S. Paul also calleth it sin dwelling in him, Rom. 7.17. 2. Whereas it may be objected that all sin is voluntary, but the motions and suggestions of the flesh are involuntary: we answer that all sin is not voluntary, for then original corruption should not be sin, which is even in children, which can give no consent: and yet in respect of the beginning and root of this sin, which was Adam's transgression, it was voluntary: See more of this controversy, Synops. Papism. Centur. 4. err. 16.   

Controv. 12. Whether a righteous man may fall into any mortal or deadly sin.  
v. 12. Let not sin reign: there is then peccatum regnans, sin reigning, as when one sinneth against his conscience, and setteth his delight upon it, and followeth it with greediness, and so for the time, looseth the hope of forgiveness of sin, and maketh him subject to everlasting death without the mercy of God: peccatum non regnans, sin not reigning, is original concupiscence, suggestions, motions of the flesh, infirmities, and such like: Now the Romanists simply deny, that a righteous man can commit any mortal sin, neither can any continuing the Son of God fall into it: Rhemist. 1. joh. 3. sect. 3. Among the Protestant writers some think, that the righteous may have sin for the time reigning in them, as Aaron's idolatry, and David's adultery showeth: so Vrsinus vol. 1. pag. 107. but Zanchius denieth it, miscellan. p. 139.  
Contra. 1. Touching the assertion of the Romanists, it is manifestly convinced of error by the example of David: for it is absurd to think that in his fall he ceased to be the child of God: for he that is once the son of God, shall so continue to the end: David was a righteous and faithful man, and yet fell into great and dangerous offences, which they call deadly and mortal sins.  
2. The other may be reconciled by the diverse taking and understanding of reigning sin: for if that be understood to be a reigning sin, which is committed of an obstinate mind, with contempt of God, without any feeling or remorse of conscience, so we deny, that any of the elect can fall into any such sin: but if that be taken for a reigning sin, when for a time the conscience is blinded, and a man is overcome and falleth, yet rather of infirmity, than obstinacy, yet afterward such upon their repentance are restored: in this sense, sin may reign in the righteous, as in Aaron, David: but it is said improperly to reign: because this kingdom of sin continueth not, it is but for a time.   

Controv. 13. Against the Manichees.  
v. 22. In your mortal body: Theophylact hence reproveth the error of the Manichees, who affirmed, that the body of man is wicked and evil: but seeing the Apostle compareth it to armour or weapons, which the soldier useth for his country, the thief and rebel against it: so the body is an indifferent thing: it may either be abused as an instrument of sin, or by the grace of God it may be applied to the service of the spirit, as the Apostle showeth, v. 19 Give your members as servants unto righteousness.   

Controv. 14. Concerning inherent justice.  
v. 13. Neither give your members as weapons of unrighteousness, etc. Bellarmine inferreth out of this place, that as sin was a thing inherent and dwelling in us before our conversion, so instead thereof must succeed righteousness, per justitiam intelligit aliquid inherens, by righteousness he understandeth a thing inherent in us, from whence proceed good works.  
Contra. 1. We do not deny but that there is in the regenerate, a righteousness inherent and dwelling in them, which is their state of sactification or regeneration: but by this inherent justice, are we not justified before God, but by the righteousness of Christ imputed only: for here the Apostle treateth not of justification, but of our sanctification, and mortification, which are necessary fruits of justification, and do follow it; but they are not causes of our justification. 2. Wherefore this is no good consequent; There is in the righteous an inherent justice, Erg. by this justice they are justified before God: See further hereof, Synops. Centur. 4. err. 56.   

Controv. 15. Against the power of free-will in the fruits of righteousness.  
v, 20. When ye were the servants of sin, ye were freed from righteousness: Beza doth urge this place strongly against the popish free-will: for in that they are said to be free from justice, (that is, as Anselm interpreteth, alieni à justitia, estranged from justice, it showeth that they have no inclination at all unto justice: it beareth no sway at all: nullum erat eius imperium, it had no command at all over you.  
Pererius disput. 5. number. 33. maketh an offer to confute this assertion of Beza, but with bad success: for those very authors, whom he produceth, make against him: first he allegeth Anselm following Augustine, liberum arbitrium (saith Augustine) usque adeo i● peccatoribus non perijt, ut per ipsum maximè peccent, etc. free-will is so far from being lost in the wicked, that thereby they do sin most of all, etc. But who denieth this, the wicked have free-will indeed, free from compulsion, it is voluntary, but inclined only unto evil: which Anselm calleth libertatem culpabilem, a culpable freedom: and he therefore fitly distinguisheth between these two phrases of the Apostle, he saith they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free, not freed, from justice, lest that sin might be imputed unto any other, then to themselves: but afterward, v. 22. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, liberati, freed from sin: to show that this freedom is not of ourselves, but only from God: and so he concludeth, haec voluntas quae libera est in malis, etc. ideo in bonis libera non est, quia non liberatur ab eo, qui eam solus, etc. this will, which is free in evil, because they delight in evil, is not therefore free in good things, because it is not freed by him, who only can make it free from sin, etc.  
With like success he citeth Thomas in his Commentary here, who thus writeth: semper itaque homo, sive in peccato fuerit, sive in gratia, liber est à coactione, non tamen semper liber est ab omni inclinatione, man therefore always, whether he be in sin, or in grace, is free from coaction and compulsion, but he is not always free from an inclination, etc. where he affirmeth the same thing which we do, that the will of men is free always from compulsion, for it always willeth freely, without constraint that which it willeth: but it is not free at any time from an evil inclination: it is not free à necessitate, from a necessity of inclining unto that which is evil, of it own natural disposition.   

Controv. 16. Whether all death be the wages or stipend of sin.  
v. 13. The stipend of sin is death: Socinus part. 3. c. 8. pag. 294. granteth that eternal death is the reward of sin, and the necessity of mortality, and dying, but not ●●● corporal death itself: for Adam before sin entered, was created in a mortal state and condition: and Christ hath redeemed us from all sin, and the punishment thereof, therefore corporal death is no punishment of sin, because it remaineth still, neither hath Christ redeemed us from it.  
Contra. 1. It is evident, in that the Apostle speaketh of death, here absolutely without any restraint, or limitation, that he meaneth death in general, of what kind soever: and of the corporal death he speaketh directly c. 5.12. by one man sin entered into the world, and death by sin, which is specially understood of the bondage of mortality, which Adam by his transgression brought upon his posterity.  
2. It is frivolous distinction to make a difference between death and the necessity of dying: for what else is mortality, than a necessity of dying, which if it be brought in by sin, than death also itself.  
3. Adam, though he were created with a possibility of dying if he sinned, yet this possibility, should never have come into act, if he had not actually sinned.  
4. Christ hath indeed delivered us from all punishment of sin both temporal, and eternal, as he hath delivered us from sin: for as our sins are remitted, never to be laid unto our judgement, and yet the relics and remainder of sin are not utterly extinguished; so the Lord hath effectually and actually delivered us from eternal death, that it shall never come near us; but from temporal death, as it is a punishment only: for he hath made it an entrance to a better life, and he hath taken away the power thereof, that it shall not seize upon us for ever; because he shall raise us up at the last day, and then perfectly triumph over death for ever.  
5. Origen here understandeth neither eternal nor temporal death, but that qua separatur anima per peccatum à Deo, whereby the soul is separated from God by sin: But then the Apostle had made an iteration of the same thing, for sin itself is the spiritual death of the soul, and therefore the death here spoken of, is an other death beside that, namely, that which followeth as the stipend of sin, which is everlasting death, unto the which is in the next clause opposed eternal death.   

Controv. 17. Against the distinction of venial and mortal sins.  
v. 23. The stipend or wages of sin, is death: Faius by this place doth well confute that Popish distinction of venial and mortal sins: they say that venial sins are those, which in their own nature are not worthy of death, but the Apostle here noteth in general of all sin whatsoever, that the stipend and wages thereof is death, because all sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the transgression of the law: 1. joh. 3.5. and death is the wages of them, that transgress the 〈◊〉: that gloss then of Haymo upon this place may seem somewhat strange: hoc non de omnibus peccatis intelligendum est, sed de criminalibus, etc. this is not to be understood of all sins, but only of those which are criminal, such as S. john speaketh of c. 5. there is a sin unto death, I say not that thou shouldest pray for it, etc. for the Apostle speaketh there of sin against the holy Ghost, which shall never be forgiven, for the which it is in vain to pray: If the Apostle there should mean all criminal sins, than it would follow, that we should not pray for the conversion of heretics, adulterers, murderers, and such like. We confess, that there are some mortal sins, some venial, but not in their nature: to the faithful and penitent all sins are venial, to the unbelievers and impenitent, sins are morttall: it is the mercy of the forgiver, not the quality of the sin, that maketh it venial, yet this taketh not away the difference of sins, as though they were equal: for small sins are more easily pardoned, and great sins, where they are forgiven, are more hardly pardoned; where they be not, they are more or less punished, according to the greatness of the sin: see further of this point, Synops. Centur. 4. er. 6.   

Controv. 18. That everlasting life cannot be merited by good works.  
Arg. 1. v. 23. But the gift of God is eternal life: The Apostle in changing and inverting the order of his speech, whereas he had said the stipend of sin is death, faith not, the stipend of righteousness is eternal life, but the gift of God, etc. evidently showeth, that everlasting life is not due as a reward merited by our works, but as a gift of grace through Christ jesus: Thus Chrysostome expoundeth this place: he saith not, merces benefactorum vestrorum una aeterna, sed donum Dei: life eternal is the reward of good works, but it is the gift of God: Theodoret, non dixit eam esse mercedem, sed gratiam, etc. he saith not eternal life is a reward, but grace or favour: Nam licet quis summam & absolutam justitiam praestiterit, for although one could perform a perfect justice, yet temporal things are not correspondent to eternal: Theophylact: non quasi retributionem laborum dat eam Deus, sed ex gratia per Christum, qui hac omnia nobis promeruerit, God giveth not eternal life, as a recompense of our labour, but by grace through Christ, who hath merited all these things for us.  
Answ. Our adversaries-doe all here concur in this answer, that everlasting life is therefore called a grace, quia bis meritis redditur, quae gratia contulit, because it is rendered for and unto those works which were wrought in us by grace; so Pererius, eternal life though it be due unto good works, yet it is given freely, nam merita illa principaliter à Dei gratia profecta sunt, for these merits, to which it is due, do principally proceed from the grace of God, etc. Pere. disput. 7. number. 42. so also Tolet in his annotat. and the Rhemistes upon this place: also Stapleton hath the same answer: which they all would seem to take from Augustine, who saith the Apostle might have said, the stipend of our justice is eternal life: but he called it the grace of God, that we should understand, ipsa bona opera, quibus vita eterna redditur; ad Dei gratiam pertinere, that good works themselves, to the which eternal life is given, do belong unto the grace of God: August. de great. & liber. 8.9.  
Contra. 1. Whereas Augustine saith, recte potuisse dicere, the Apostle might have well said otherwise: it is enough for us, that the Apostle did not in this place say otherwise: and as Pet. Martyr saith, by this means most evident places of Scripture might be avoided, if we may say, aliter potuisset dici, it might otherwise, thus, or thus have been said. 2. but for the thing itself, Augustine is so far from approving the merit of works to eternal life, that he maketh the good works themselves to belong unto grace: as he saith else where, pro hac gratiam qua ex fide vivimus, accepturi sumus aliam gratiam, in qua sine fine in calis vinimus, for this grace, wherein we live by faith, we shall receive an other grace and favour, wherein we shall live without end in heaven: in Psal. 14.4. 3. for how can God be a debtor to us to bestow a second grace, because he conferred an other grace before: we are indebted to God for the former grace, he is not a debtor to us to bestow a second grace: as Bearnerd well saith, merita omnia Dei dona sunt, & ita homo magis propter ipsa Deo debiter est, quam Deus homini, our merits are Gods gifts, and so for them man is more debted to God, than God to man, de annunt. Mar. serm. 1.  
Argum. 2. Where the crown is of mercy it is not of merit: but the crown of everlasting life is in mercy, Psal. 103.4. which crowneth thee with mercy and compassions.  
Answ. Pererius hath here two answers. 1. that either by mercy we may understand God's protection in this life, whereby he compssaeth his children as with a crown. 2. or if we take it for the crown of everlasting life, it is called a mercy, because the merits for the which it is rendered, promanant principaliter ex gratia per misericordiam data, do principally flow forth from grace given them in mercy. Pere. disput. 9  
Contra. 1. If God's protection in this life be of mercy without our desert, then much more everlasting salvation is of mercy, which is less merited. 2. the other is a mere cavil: for what graces soever any have received in this life, how perfect soever they be here, they shall have need of mercy in the day of judgement: as the Apostle saith, 2. Tim. 1.18. the Lord grant, that he may find mercy with the Lord, at that day, etc. beside the mercies received in this life, 
lib. de correct. & great. c. 13.  he wisheth he may also find mercy then: so Augustine collecteth upon these words, jam. 2.13. there shall be judgement merciless to him that showeth no mercy: that they which have lived well shall have judgement, cum misericordia, with mercy, they which have lived evil, shall have judgement without mercy: where then there is need of mercy, there is no standing upon merit.  
Argum. 3. That which is of grace cannot be also of works, as the Apostle reasoneth, Rom. 11.6. if it be of grace, it is no more of works, or else grace were no more grace, etc. but eternal life is of grace, Ergo not of works.  
Answer. 1. The Apostle may either here speak of the natural works of men, and so such works do destroy grace, not of the works of grace, which are indeed meritorious of eternal life: 2. the Apostle speaketh of election, which is of grace, non propter hominum opera prvoisa, not upon the foresight of man's works: Thus Pererius, disput. 8. number. 48.  
Contra. 1. The Apostle excludeth even the works of grace: for the question is of good works, not of evil, but all good works are of grace: for God worketh in us both the will and the deed, Phil. 2.13. and that even good works, which are of grace, are excluded, the Apostle showeth elsewhere: Ephes. 2.8. By grace are ye saved &c. not of works, lest any man should boast of himself: for ye are his workmanship created in Christ jesus unto good works, etc. 2. The Apostle indeed speaketh of the election of grace: but yet the rule is general, that grace and works in the matters of salvation cannot be matched together: for he proveth election to be of grace, and not of works, by his general axiom or proposition, because that which is of grace cannot be of works: and if election be of grace and not of works, then everlasting life also, which dependeth of our election, must of necessity be of grace also.  
Argum. 4. That which is of works is by debt, as the Apostle saith, Rom. 4.4. To him that worketh the wages is not counted by favour, but by debt: But God is indebted to no man therefore life eternal is not of works, because it is not by debt.  
Answer. Pererius here answereth by indistinction: that there is a lawful kind of meriting the condigno, of worthiness: the one is perfect and absolute, which presupposeth no gift of grace, whereof it dependeth: such were the works of Christ, which were absolutely meritorious ex rigore justitiae, even according to the strict rule of justice, by the reason of the excellency of his divine nature being united in one person to his humanity: there is another kind of merit, ex suppositione divinae gratiae, upon the presupposal of divine grace: so the works of men proceeding of grace, and their free will working together, are merita apud De●●●, merits with God: like as natural things, though they have that virtue and activity from God, are the true causes of their effects. Pere. disput. 10. number. 53.  
Contra. 1. This answer overthroweth itself, for if men's good works proceed of the grace and gift of God, then cannot God be any ways indebted for his own: as David saith, 1. Chron. 29.14. All things come of thee, and of thine own hand have we given thee: and the Apostle saith, Rom. 11.35. Who hath given unto him first, and he shall be recompensed: if then we might challenge any thing at God's hands as a debt by way of recompense, we must first give unto him.  
2. There is not the like reason of natural, and supernatural things: the natural causes have their virtue at once from God, and then they afterward work according unto that nature and property, wherewith they were once endued: but in supernatural the grace of God is necessary, ad omnes actus, to every act: as the horse, when he goeth of his own accord, is the natural cause of his going: but the order that directeth him is the cause of his going in the way, and of his going to such a place: so grace is the cause of our well doings we concur indeed as natural causes of the action, but the goodness of the action is only from God.  
3. God then is not indebted unto man for the merit of his work, neither in justice in respect of us, is he bound to recompense us: but yet he is another way indebted, in respect of his promise, and so it is just with him, in regard of his word, and promise, to perform that which he hath promised: which promise he made only of his free grace: and this point is touched also by Pererius, praesertius vero adiuncta Dei promissione de remunerandis, etc. especially the promise of God being adjoined for the rewarding of the good works of the righteous, etc. in regard of this promise we grant, which is merely of grace, not for the merit of the work, the Lord worketh himself a voluntary debtor of eternal life.  
Argum. 5. The Apostle saith, Rom. 8.18. That the afflictions of this present life, are not worthy of the glory, which shall be showed, etc. here he evidently showeth that our works are not meritorious or worthy of eternal life.  
Answer. Pererius here also thus distinguisheth: that works may three ways be considered: in respect of the natural cause, as they proceed from man's free-will, in respect of the matter, wherein they are expressed, and the time of continuance, which are but temporal, and for a time, and thirdly as they are wrought in us by the grace of God: in the two first respects, they have no cause of merit, but in the third, convenientem habent proportionem equalitatis & dignitatis, etc. they have a fit proportion of equality and worthiness with the reward of eternal life: thus Pere. disput. 11.  
Contra. 1. The very scope of the place taketh away this distinction: for the Apostle v. 17. saith, If we suffer with Christ, etc. he speaketh of such sufferings and afflictions, as are endured for Christ: which are the works of grace: for a man of himself without grace, cannot suffer for Christ: therefore even good works as they proceed in us of grace, are not meritorious or worthy of eternal life.  
2. Good works are so far from being meritorious causes of eternal life, that they are not always and in all, causa sine qua non, the cause without the which we cannot attain unto life, as in infants: and in them which are of years, though without good works they cannot be saved, yet good works are rather a beginning of eternal life, than the cause thereof.  
3. To conclude this point therefore, in a merit there must four things concur 1. it must be a free service, which we otherwise are not bound unto. 2. it must be of our own. 3. it must be perfect. 4. it must be proportionable to the reward. But our works fail in all these, 1. we can perform nothing unto God, but that we are already bound to do, 2. neither have we any good thing of our own, which we have not received. 3. and our best works are imperfect. 4. and between our temporal service, and an everlasting reward, there is no proportion: therefore we cannot merit. See more hereof, Synops. Centur. 4. er. 79.    

6. Moral observations.  

Observ. 1. Of perseverance.  
v. 4. So we also walk in newness of life. Origen hence well collecteth, that this newness of life, semel facta non sufficiat, once done, sufficeth not: ipsa novitas innovanda est, this newness must still be renewed from day to day, as the Apostle saith, 2. Cor. 4.16. our inward man is renewed daily; for as that which waxeth old, is every day older and older, so that which is new must continually be renewed, otherwise it ceaseth to be new: so that we must walk on still, persevere, and increase in this newness of life.   

Observ. 2. Of the continual strife with sin.  
v. 13. Neither give your members weapons. The Apostle using this phrase of weapons, showeth, that there is a war in us: some fight for sin, and make their members weapons and instruments thereof: but the children of God must fight and strive against sin, and hold up their weapons against the tyranny and dominion thereof: this combat between the spirit and the flesh, the faithful always find in themselves: as the Apostle saith, Gala. 5.17. The flesh coveteth against the spirit, and the spirit against the flesh, and these two are contrary, so that ye cannot do those things, which ye would.   

Observ. 3. Our obedience must be from the heart.  
v. 17. But ye have obeyed from the heart, etc. Origen here again observeth, that we must yield our obedience unto righteousness, not in words only, and outward show, but inwardly from the heart: I am afraid, saith he, that there be many of us, qui verbis undeemur obedire justitiae, which in words seem to obey righteousness, but in our hearts serve sin, etc. As the Apostle saith of some, 2. Tim. 3. ●. having a show of godliness, but have denied the power thereof.   

Observ. 4. Of freedom from sin.  
v. 18. Being made free from sin, etc. Chrysostome here showeth, that it is in vain for a man to have been baptized, and taken upon him the profession of Christianity, if he be not freed from the kingdom of sin, and do overrule the lusts thereof: quid proderit purpura regis esse vestitum, etc. si non adsit, qui iubenti pareat, etc. what doth is profit to put on the kingly purple rob, if there be no man to command: as is a king without subjects, so is a Christian that hath put on Christ in baptism, and hath no command over his passions and lusts.   

Observ. 5. We must serve righteousness, as before we served sin.  
v. 19 As you have given your members, etc. Origen hath here this profitable note: that although we should serve righteousness much more, than we served sin, yet the Apostle saith in effect, eadem postulo, similia requiro, I require but the same, and the like things: dud●● currebant pedes, etc. of late your feet did run to the temples of Idols, now let them run to the Church of God; your hands was stretched forth to oppress men, let them be stretched forth to the poor; your eyes wandered to gaze upon women, now let them look upon the poor; your ears were delighted with vain sounds, now let them be turned to hear the word of God: your tongue which was exercised in cursing, now let it be occupied in praising and blessing of God, etc.   

Observ. 6. Against oppression.  
v. 19 To iniquity to commit iniquity, etc. Chrysostome here taketh occasion to enueigh against those, which for love of money oppressed the poor, which sin, after his rhetorical manner, he thus amplifieth. 1. he maketh them worse than thieves that rob by the high way: for they do it in fear, and in secret places, these audaciously fill cities with their cruelty. 2. they are worse than murderers, homicida simul ac subito gladio percutit, the murderer killeth at once, but he which casteth the poor in prison, and there suffereth him to lie and rot, pro una mill mortes infert, for one death inflicteth many. 3. Canem summopere curans, etc. this oppressor is very careful for his dog, sed propter canem, etc. but for his dog he neglecteth man, for whom Christ died. 4. He is worse than bruit beasts, illa siquidem cognata diligunt, etc. for they love their like, but one man despiseth an other. 5. they set more by their houses in decking and adorning them, then by their own souls: while thou makest thy house fair and beautiful, animam interim desolatam habes, thou hast a desolate and forlorn soul: if thy maid should be bravely set forth, and thy wise attired nothing like, thou wouldst be offended; yet thou neglectest thy soul, and furnishest thy house and other meaner things, & it grieveth thee not. 6. and here he reproveth such curiosity by the example of the Philosopher, who coming into a neat and shining house, finding no place to spit upon, spit in the owner's face, thereby deriding his niceness and curiosity: to this purpose Chrysostome in his morals upon this chapter.   

Observ. 7. Of the shame that cometh by sin.  
v. 21. What fruit had ye in those things, whereof ye are now ashamed? There are some of that impudency, that they are not ashamed of their sin: such jeremy compareth to the unshamefast whore, jerem. 3.3. Thou hadst a whore's forehead, thou wouldst not be ashamed: there is another sort, which are ashamed of their sin, but it is an unprofitable shame, it bringeth them not to repentance: such jeremy compareth to the thief, that is ashamed, when he is found, jerem. 2.26. but for all that he will not leave his theft: of the first sort were the Sodomites, that were impudent and shameless, in their sin: of the second Cain, that was ashamed, but repented not: there is a third sort, that are ashamed, and this their shame bringeth them to repentance: as jerem. 31.19. after I converted, I repented, etc. I s●ote upon my thigh, I was ashamed, yea even confounded, etc. Such was the shame which David had for his sin committed, Psal. 51.3. I know mine iniquities, and my sin is ever before me: sin then, obiective, by way of an object worketh shame, but effective, by way of the effect, by the working of the spirit it leadeth by the remembrance thereof to repentance.   

Observ. 8. That we must examine ourselves.  
v. 21. What fruit had ye, etc. Origen here noteth, unde nos ipsos discutere debemus per f●rgula, etc. whereupon we must examine ourselves in every thing we do, whether therein we serve sin, or righteousness, etc. there is not any act, wherein we serve the one or the other: so the Apostle saith, 2. Cor. 13.5. examine yourselves, know ye not your own selves, how that jesus Christ is in you unless ye be reprobates, & c.?     

CHAP. VII.  

1. The text with the diverse readings.  
v. 1. Are you ignorant brethren, (know ye not, B.G.) for I speak to them that know the law, (are skilful of the law, Be.) that the law hath dominion (power, B.) over a man, as long as he liveth? (as long time as he liveth, L.Gr.)  
2 For the woman which is in subjection to a man, (is under the man, L. Gr.) is bound to the man, while he liveth by the law: (better, than her husband yet living is bound to the law, L. Rhemists.) but if the man be dead, she is delivered from the law of the man.  
3 So then, while the man liveth, she shall be called (counted, B. be made. T.) an adulteress, (a wedlocke-breaker, B.) if she become an other man's: B.Gr. (if she be coupled to an other man. T. couple herself, etc. be with an other man. L.R. take an other man. G.) but if the man be dead, she is free from the law, (of the man, L. ad.) so that she is not an adulteress, though she become an other man's.  
4 Therefore, my brethren, (or even so, B.G.) ye are made dead also (or mortified, Be. L.A. dead, B.G.) to the law, by the body (in the body, Be. T.) of Christ, that ye should be unto an other, even unto him that is raised (not, risen, L.T.) from the dead, that we should fructify L. (bring forth fruit, Be. B.G.) unto God.  
5 For when we were in the flesh, the motions (infirmities, T. affections, Be. lusts. B. passions, L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr.) of sins, which were by the law, did work, L.B. (had force. Be. G. were effectual) in our members, to bring forth fruit unto death.  
6 But now we are delivered from the law, that being dead, (not, of death, L. or we being dead unto it, B.G.T. see the question following upon this place) wherein we were holden: that we should serve in the newness of the spirit, not in the oldness of the letter.  
7 What shall we say then? is the law sin? God forbid: (let it not be, Gr.) yea, I knew not sin, but by the law: for I had not known lust, except the law had said, Thou shalt not lust.  
8 But sin taking occasion by the commandment, wrought in me all manner of concupiscence: B.G.T. (some read thus, sin taking occasion, by the commandment, etc. Be. L. see v. 11. following) for without the law sin was dead.  
9 For I once was alive without the law: but when the commandment came, sin revived, but I died.  
10 And the commandment, which was ordained unto life, the same was found to be to me unto death.  
11 For sin took occasion by the commandment, and deceived me, and thereby flew me.  
12 Wherefore the law is holy, and the commandment is holy, and just, and good.  
13 Was that then, which was good, made death unto me? God forbid: but sin, that sin might appear, wrought death in me by that which is good: L. G. T. A. (some thus, but sin (was death unto me) that sin might appear in working in me death, by that, which is good, Be. B.) that sin might be out of measure sinful by the commandment.  
14 For we know, that the law is spiritual, but I am carnal, sold under sin.  
15 For what I work, I acknowledge not: (allow not, G. understand not. L.) for, not, what I would, that do I: but what I hate, that I do.  
16 If I do then, that which I would not, I consent to the law that it is good.  
17 Now it is no more I, that work it, but sin, that dwelleth in me.  
18 For I know, that good dwelleth not in me, (that is, in my flesh) for to will is present with me, but how to perform that which is good, I find not.  
19 For I do not the good, which I would: but the evil, which I would not, that do I.  
20 Now if I do, that I would not, it is no more I that work it, but sin, that dwelleth in me.  
21 I find then a law L. Gr. (this law to be imposed, Be. by the law, B. Goe) that when I would do good, evil is present with me: (see the question following upon this verse.)  
22 For I delight in the law of God, concerning the inner man:  
23 But I see an other law in my members, rebelling against the law of my mind, and leading me captive to the law (in the law, L.) of sin, which is in my members.  
24 O wretched man, that I am, who shall deliver me out of this body of death? Be. T. (the body of this death. L. B.G.)  
25 I thank God through jesus Christ our Lord: Then I myself in my mind serve the law of God, but in my flesh, the law of sin.   

2. The Argument, Method, and Parts.  
IN this Chapter the Apostle showeth how we are freed and exempted from the service of the law, yet so, as that he commendeth the law in itself, and delivereth it from all blame, laying the imputation upon his own weakness and infirmity, where he taketh occasion to show the combat between the flesh and the spirit.  
This Chapter than hath three parts. 1. he showeth how we are delivered from the law, to v. 7. 2. he excuseth and commendeth the law, to v. 14. 3. he showeth the infirmity that remaineth in the regenerate and the combat between the flesh and the spirit.  
1. In the first part the Apostle showeth that we are not freed and discharged from the moral obedience of the law, but from the servitude and bondage thereof, in respect of the curse, and irritation and provocation to sin: this is set forth by an allegory, taken from the law of matrimony: the proposition is contained, v. 1.2. 3. consisting of three parts: like as the woman is 1. free from her husband when he is dead, v. 2. 2. after his death she may take an other husband, and therein is no adulteress, v. 2. 3. the third is implied; that she may also bring forth by an other: the reddition followeth, which hath three correspondent parts: so we are 1. dead to the law. 2. we are married to Christ. 3. to bring forth fruit unto him, v. 4. this last part is amplified by the contrary, that as sin by the law did fructify unto death, v. 5. so we now being freed, should fructify unto the spirit, v. 6.  
2. Then he taketh upon him the defence of the law; that whereas he had said, v. 5. that the matrons of sin, which were by the Law, etc. did bring forth fruit unto death: hereupon two objections might arise; that the law is the cause of sin, and of death, to both which he answereth.  
The first objection is propounded v. 7. is the law sin? then he answereth, 1. in bringing a reason from the effect, that the law cannot be sin, nor the cause thereof, because it revealeth and discovereth sin, v. 7. 2. he showeth how not the law, but sin taking occasion by the law, wrought concupiscence, revived in him, deceived him, and in the end slew him: all which he giveth instance of in his own person, v. 8. to v. 12. 3. he showeth what the law is in itself: just and holy, v. 12. the second objection followeth. v. 13. that it might seem, that the law being good, wrought death in him: then the answer is, that not the law, but sin by the law wrought death.  
3. The Apostle in this third part showeth first the combat between the flesh and the spirit, to v. 24. then the issue thereof, v. 24.25. the combat is set forth in three degrees. 1. in that he by sin is brought to do that evil which he would not; where he showeth the opposition between the law commanding, and his will consenting: and sin overruling him, and his flesh obeying, v. 14. to v. 18. 2. the next degree is, that he is hindered by sin from doing the good which he would: this is prounded v. 18. then proved by the contrary effects, v. 19 and by the contrary causes: the law moving to good, whereunto he consenteth, and sin hindering him, v. 20.21. 3. the third degree consisteth in his delight and joying in good in his inner man: but he is captived by the law of his members unto sin, v. 22.23.  
The issue is this: first he desireth and expecteth to be delivered from this spiritual bondage and captivity, ver. 24. secondly he giveth thanks for this freedom in Christ, that he is not yet wholly captived unto sin, but in his spirit he serveth the law of God.   

3. The questions and doubts discussed.  

Quest. 1. How the law is said to have dominion over a man as long as he liveth.  
1. We must here distinguish between these two, cessare legem, the law to cease, and dominionem legis cessare, the dominion of the law to cease: Theodoret thinketh that the Apostle treateth of the ceasing of the law, so also Gorrhan: but that the law is not ceased, the Apostle showeth afterward, giving an instance in one of the commandments, Thou shalt not lust: but the dominion of the law is ceased, which served to condemn, but we are under grace, which hath delivered us from the bondage of the law: Tolet. annot. 1.  
2. By the law: 1. neither with Sedulius do we understand the law of nature: for he speaketh unto the jews, that knew the law, whereas the law of nature was known also unto the Gentiles. 2. neither with Ambrose by the law, do we mean the Gospel, for we are not dead unto this law, as the Apostle saith, v. 4. we are dead to the law. 3. neither is the law of the members here understood, as Origen, which is always evil, rebelling against the law of the word: but the law which the Apostle here speaketh of, is holy and good, ver. 12. 4. nor yet do we understand the civil law of the Romans, to whom the Apostle doth write, as knowing their own laws: as Haymo and Lyranus indifferently understandeth, Lex Mosaica vel Civilis, the Mosaical or Civil law. 5. The Apostle than maketh mention of the moral law of Moses, as is evident by that instance, which afterward he bringeth in, of that commandment, Thou shalt not covet: Tolet. Mart. Pareus.  
3. These words, while he liveth, are diversly interpreted. 1. some refer it to the law, as long as the law liveth or remaineth: so Origen, Ambrose, Erasmus, and Origen addeth this reason, because the man is afterward resembled to the law, who being dead, the woman is free: but this reason showeth, that it must be referred rather to the man, than the law: 2. and so indeed, it is more fitly said of the man, while he liveth, then of the law: and in grammatical construction, it is better referred to the nearer word, than the further off, Beza. 3. some do join it unto man, which word because in the Greek signifieth both sexes, Chrysostome thinketh that the death of both is insinuated: for if the woman be free when her husband is dead, much more, when she is dead also: but then this verse should be confounded in sense with that which followeth: whereas the Apostle speaketh first in general of the law, which only beareth rule over a man, while he liveth, and then of the particular law of matrimony. 4. some think that these words, while he or it liveth, are indifferently referred either to the law or man: for both we are said to be dead to the law, v. 4. and the law also is said to be dead, v. 6. Mart. but it is better joined with man, as the nearest word.  
4. Tolet thinketh, that the Apostle speaketh not here generally of the law of Moses, but of the particular law of matrimony, annot. 4. but, as is before showed, it is better to understand the Apostle to speak generally here of the law, which bindeth a man only while he liveth: and so we are dead in Christ, and no longer bound to the law: and then he doth illustrate the same by the particular law of marriage: the law was as the man, or rather sin that received strength by the law, we as the wife, the law being dead in Christ, in respect of the bondage thereof, we are free: Pareus.   

2. Quest. Whether the woman be simply free, if the man be once dead.  
v. 3. If the man be dead, she is free. Lyranus giveth this note, that if the man should chance to die, and yet be raised again, as some were, the woman were not bound in that case to receive the man as her husband, nisi de condecentia, but in decency only, and supervenienti novo consensu, by a new consent and contract: Pererius affirmeth the same, and giveth instance of Lazarus, that if any should rise again as he did, non futuram uxorem eius, quae ante fuerat, 
disput. 1. num. 2.  she should not be his wife, that was before, but upon a new contract.  
Contra. Though this be but a curious and unnecessary question, yet because the occasion is ministered by them, it shall not be amiss herein to examine the truth. Indeed when we shall rise again to an immortal state, as in the general resurrection, neither the man shall be bound to the wife, nor the wife to the husband, because they shall neither marry, nor be given in marriage: but when any is miraculously raised again to the mortal state and condition of this life, the case is otherwise, as may appear by these reasons.  
1. Other conjunctions, which are not so near, as between the father, or mother, and the children, do not cease, neither are extinct by such a temporal death: as it is said, Heb. 11.35. The women received their dead raised to life: that is, the mothers acknowledged their children raised again, as the widow of Sarepta, and the Shunamite, had their sons restored unto them again being dead, the one by the Prophet Elias, the other by the Prophet Elisha: the question is, whether those children so raised, were freed from the obedience of their parents: I think not: no more is the wife in that case freed from her husband; because the conjunction is nearer between the man and wife: as Gen. 2.24. Therefore shall a man leave his father and mother, and cleave to his wife.  
2. When the Sadduces put the question to Christ, of a woman that was married to seven brethren, whose wife she should be in the resurrection: our Saviour answered them not, that the woman was free from them all by death, but because that in the resurrection they neither marry, not are married, but are as the Angels in heaven, Matth. 22.30. So then the reason why they are free after death, is, not simply because they are dead, but because they shall rise to an incorruptible state, and not return from death again to their former mortal condition.  
3. Pererius himself confesseth, that if one that is baptised, or hath received orders should be raised from death, he should not need to be baptised or consecrated again, because those Sacraments do imprint in the soul an indelible character, & so doth not matrimony.  
But this may serve as an argument against his conceit: that matrimony in this case shall no more be iterated then the other: for there is no such character imprinted more in them, then in matrimony: for he which is baptised or consecrated may utterly fall away, and become an Apostata from the faith, what then is become of this badge or character? See further Synops. Cent. 2. er. 96. if then there is no more character left in the one then in the other, if by a temporal death for a time, the efficacy of baptism and orders be not extinguished, neither is the bond of matrimony loosed: for such is no perfect death, but a kind of slumber or trance for a while, which I hope they will not say, dissolveth the marriage bond.   

Quest. 3. Whether that the woman have not the like liberty and freedom in respect of the bond of marriage, as the man hath.  
v. 3. But if the man be dead, the woman is free, etc. The woman is not free but by the death of the man: because this is affirmed only of the woman's freedom, & not of the man's, it may seem, that the man may be otherwise free, then by the death of the woman: And indeed Ambrose is of this opinion, writing upon the 7. chap. of the 1. to the Corinthians: that the man may marry again, his wife being lawfully repudiated, even while she liveth, but so cannot the woman, and his reason is, quia inferior non omnino hac lege utitur, qua superior, the inferior is not to use the same law or privilege which the superior doth: Caietanus herein agreeing with Ambrose allegeth the custom which the jews had: it was lawful among them for the man to give his wife a bill of divorcement, but not for the woman to give it unto the man.  
Contra. 1. S. Ambrose opinion herein is contrary to the Apostle S. Paul, who saith, that the man hath not power over his own body but his wife, as the wife hath not power over her own body, but the husband, 1. Cor. 7.4. so in matrimonial duties he maketh them both equal, as Lyranus well inferreth here, idem est judicium de viro, the same law or judgement also is for the man.  
2. Herein than I rather subscribe to Hieromes opinion, quicquid viris iubetur, hoc consequenter redundat in foeminas, that which is commanded unto men redoundeth also unto women: for an adulterous woman is not to be dismissed, and an adulterous husband to be retained, aliae sunt leges Caesarum, aliae Christ's, aliud Papinianus, aliud Paulus noster praecipit, etc. the laws of Caesar and of Christ are diverse, one thing Papinianus prescribeth, an other thing Paul, Hierm. ad Occan.  
3. And that liberty among the jews was granted unto them for their hardness of heart: it was a permission, no dispensation, a toleration, not a concession: and yet the woman had liberty by that custom, being sent away by a bill of divorcement, to marry again, as the man did.  
4. Yet thus much must be acknowledged, that whereas it was permitted, that many of the fathers should have divers wives, yet it was a monstrous thing, and never tolerated for a woman to have many husbands, that there is some difference herein between the condition of the man and woman: that in respect of the general law of nature for procreation, the man is more privileged, who may beget by diverse women, whereas one woman cannot conceive by diurse men: so that in the woman such change should show her lust only and wantonness, which in the man was exercised for the desert of procreation: yet the special law, and covenant of matrimony considered, the man hath no more liberty to go unto strange flesh than the woman.   

Quest. 4. Why the Apostle saith, we are dead to the law, v. 4. and not rather, the law is dead to us.  
1. Some think, that in this similitude the man is compared to the law, and we are resembled to the woman, and so the Apostle in the application of the similitude, should have rather said, the law is dead to us, because the man is free, when the man is dead: but the Apostle changeth of purpose his speech: he would not say the law is dead, but we are dead to the law, imbecillitaris judaeorum rationem habens, etc. having respect unto the weakness of the jews, left they might have been offended, being so much addicted to the law: and last he might have given occasion to those heretics, which are enemies to the old Testament, thereby to accuse the law: Theodoret: so also Calvin, comparing the law to the husband, voluit exigua inversione etc. he would a little deliver the envy of so hard a term, avandae offensionis causa, noluit exprimere, he would not expressly say the law is dead to avoid offence: Bucer, so also Pet. Martyr, Pareus: But Beza misliketh this exposition, for the law cannot be said to be dead, unless the ceremonial law be understood, which the Apostle speaketh not of but of the moral law: Tolet addeth this reason, because the Apostle expressly distinguisheth these three, virum, mulierem, & legem, the man, the woman, the law, and concludeth that by the death of the man, we are freed from the law.  
2. Chrysostome salveth the matter thus: that the Apostle speaketh of a double liberty, both by the death of the man and woman together: for if the woman be dead as well as the man, she is much more free: and so in the application, the Apostle indifferently putteth the case, of the death of unto the law, as the woman, or of the law to us, as the man: But the similitude only runneth upon the freedom of the woman by the death of the man: the application should be so likewise.  
3. Haymo understandeth here two husbands, and one woman or wife: the law is one husband, under whom the woman, that is, the soul is said to be, the other is sin, whereof the Apostle speaketh, v. 3. while the man liveth, for while sin liveth in man, he is subject to the law: But the other husband which the Apostle speaketh of, is Christ reigning in us by his spirit, as v. 4. that we should be unto an other, unless he will say that the Apostle speaketh of three husbands, which he doth not, for an other, doth insinuate but one beside.  
4. Some think that in the application of this similitude, we are not so curiously to insist upon the particular points of this resemblance between the man and wife: whether the law be as the husband, or the man regenerate as the wife: by the death of either of them indifferently followeth freedom, if either we be dead to the law, or the law to us, Faius: But the Apostle in the similitude presseth only the death of the man, whereby the woman is free: likewise Gorrhan expoundeth, ye are mortified, or dead to the law, that is, ye are no m●● bound to the law, as if the law were dead: but to be dead to the law, and the law to be dead to us, though in effect they are all one, yet the sense is d●lerse.  
5. Hugo Cardinal. maketh three in the similitude, the man, the wife, and the law of matrimony, and three in the application, the law as the man, the soul as the wife, and sin as the marriage: but saith he in this is the diversity in the similitude, the man dieth, but in the application the woman dieth, that is, the soul unto sin: But if this difference and dissimilitude be admitted, than the Apostle should not have fitly applied to his purpose the similitude which he had propounded.  
6. Augustine better by the husband understandeth sin, by the wife man, lib. 83. qu. 66. but this is not a full explication of the Apostles mind: for here it is not expressed, what part the law beareth in this similitude.  
7. Therefore Tolet thus explaineth this similitude: he saith by the Apostle here, triplicen distingui, there is distinguished a threefold state of man, the old man, the new man which is regenerate, and the natural man, considered as God's creature, which was first under the condition and servitude of the old man, and then under the new: the old corrupt man, and the new regenerate man he maketh the two husbands, and man considered in himself is as the wife; so we are said to be mortified to the law, that is, the old man is dead were sin, and so unto the law, because sin being destroyed, the dominion of the law also is abolished; to this purpose Tolet. annot. 5. Beza somewhat diversly thus applieth the similitude, he maketh two marriages, in the first, sin is as the husband, which had the strength by the law: the flesh was as the wife, and the particular sins were the fruits ● in the second marriage, the spirit of grace by Christ is as the new husband, the regenerate man the wife, and the children the fruits of holiness, and in this sense we are said to be mortified to the law, in respect of the first husband, which is within us; These two expositions much differ nor but in this, that Tolet maketh one and the same wife, which was before married unto sin, and afterward to the spirit; Beza maketh two wives, the first, the state of the unregenerate, the second of the regenerate man; But the Apostle seemeth to speak of one and the same wife, which is the soul of man, first subdued unto sin, and then in subjection to Christ so then not the wife is said to be mortified, for how then should she be joined to an other husband? but the first husband, that is, the old man is mortified to the law, because when sin lived, the law did bear dominion in accusing & condemning us: Now that the law is not as the husband, but sin, the Apostle evidently showeth, v. 5. When we were in the 〈◊〉 the motions of sin which were by the law had force in our members to bring forth fruit was death: here the Apostle expresseth four things in this first marriage: the wife, we are the flesh, the husband, the motions of sin, for that is the husband, which begetteth children which are the evil fruits unto death: the fourth thing is the law of the man, touched before in the similitude, v. 2. and here, the law is that which gave strength unto sin.  
7. But an other reason also may be yielded, why the Apostle saith, we are mortified to the law: because in this reddition, he jointly applieth the two similitudes before alleged: the one, that the law hath no dominion over one, but while he liveth, v. 1. the other that the woman is bound to the man, but while he liveth: in the application, he putteth both together: to answer to the first, he saith we are mortified to the law, and so it hath no more power over us: and touching the second, he saith, that being dead, wherein we were holden, namely, sin, v. 5. we should be now for an other husband.   

Quest. 5. How we are said to be mortified to, and freed from the law.  
We are not freed from the law, in respect of the obedience thereto: for the moral law is in force still, and Christ came to confirm the law, not to destroy it: but we are freed from it, as the bare letter of the law is set against the spirit: 1. because the law commanded only, but gave no grace to perform, as the Gospel doth. 2. the law only manifested our sins, in not being able to keep the law, which are healed in the Gospel: 3. the law commanding, made the froward nature of man, so much more sinful, in crossing the commandment. 4. Men than obeyed the law for fear, and by constraint, which now they do willingly by grace. 5. but in these two things chiefly consisteth our liberty and freedom from the law, à rigida exactione, we are freed from the strict observation of the law, which Christ hath fulfilled for us. 6. & ab ea qua inde sequitur maledictione, and from the malediction and curse which followeth thereupon, which Christ hath freed us from, being made a curse for us, Calvin. 7. Pareus showeth how in these three things the servitude of the law consisted. 1. in the declaration of sin. 2. in the condemning of it. 3. in increasing sin, per accidens, by an accident, because our corrupt nature is carried to do that so much the more, which is forbidden: So the liberty of the law consisteth in these three points opposite to the other three. 1. the law doth not now set forth our sins, which are not imputed unto us being justified by faith in Christ. 2. it condemneth us not, for there is no condemnation to those which are in Christ. 3. neither doth it stir us up to sin being dead to sin in Christ: the two first parts of liberty we do fully enjoy in this life: but the third is only begun here, because we are still compassed about with many infirmities, but it is not fully perfited until the next.   

Quest. 6. What is meant by the body of Christ, v. 4.  
1. Some understand by the body of Christ, completionem veritatis, the fulfilling and accomplishment of the figures of the law (which was but a type of things to come) in exhibiting the truth, Gorrhan: 2. some, incarnationis mysterium, the mystery of the incarnation of Christ, gloss. interlin. 3. Lyranus, incorporationem cum Christo in baptismo, our incorporating with Christ when we were made his members in baptism. 4. Beza readeth in corpore, in the body, to show our conformity with Christ, that we as his members are in him & by him dead unto the law: Pet. Mart. also approveth this sense, effecti iam membra Domini, etc. being made the members of our Lord, we do follow our head. 5. But by the body of Christ, rather we understand the passion of Christ in his body upon the cross: that is, per victimam Christum, etc. by Christ our sacrifice, who satisfied for us: Melanct. by the body of Christ, dum cruci affixum est, while it was nailed to the cross, where he took away the handwriting of the law, which was against us, Calvin, so Oecumen. by the body of Christ, pro nobis interemptum, slain for us: so also Ambrose, tradens corpus suum Servator mortem vicit, & peccatum damnavit, our Saviour delivering up his body overcame death, and condemned sin, etc. So we are dead unto the law in the body of Christ: because he in his body was made a curse for us, to redeem us from the curse of the law, Par.   

Quest. 7. Of the meaning of these words, v. 6. being dead unto it.  
There are 3. readings of these words. 1. some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are delivered from the law (of death:) so the vulgar Latin, and Ambrose, with Anselm, Haymo, and Origen also maketh mention hereof, though he approve an other reading: But the moral law, is not properly called the law of death, which title better agreath unto sin, which indeed is the law of death: & Beza observeth that no Greek copy, but one which he had seen so readeth.  
2. Some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being dead in the nominative, which some expound thus, in the which we were held as dead, Origen: but here is a traiection or transposing of the words, which stand thus in the original, dead, wherein, etc. not wherein we were dead: some use a harder kind of traiection, we which are dead are delivered: whereas the order of the words is this, we are delivered from the law being dead, etc. some use no traiection at all, but supply the pronounc it, or that, dead unto it, wherein, etc. and they understand the law, Theophylact, Erasmus, Bucer, Calvin, P. Mart.  
3. But the better reading is in the genetive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and some join it with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, law, the law being dead, wherein, etc. but it is rather put absolutely, and the pronoun that or it must be supplied, that being dead wherein we were holden: not in Oecumenius sense, who understandeth it actively, we are dead by sin, but passively with Chrysostome, that being dead, namely, sin, wherein we were holden, id quod detinebat, peccatum, etc. that which did hold us, namely, sin, hath now nothing to hold us with.   

Quest. 8. What is meant by the newness of the spirit, and the oldness of the letter.  
1. Origen understandeth by the oldness of the letter, the ceremonies of the law, as circumcision, the jewish Sabbaths, by the newness of the letter the spiritual and allegoticall sense; so also Haymo saith, he serveth God in the newenes of the spirit, that spiritually practiseth the circumcision of the heart, not the carnal observation of the ceremonies: But S. Paul treateth here of the moral, not the ceremonial law, as Tolet well observeth, annot. 18.  
2. Chrysostome, and Theophylact following him, understand the oldness of the letter, of the external obedience which was practised under the law: the newness of the spirit they expound to be the inward obedience of the heart, wrought in us by the spirit of Christ: But we must here take heed, that we do not so think, that the literal sense of the law only concerned outward obedience, for it required the perfect love of God, and our neighbour, and restrained the very inward concupiscence: Neither must we imagine, that all they which lived under the law, only served God in the oldness of the letter, yielding only external obedience: as Chrysostome seemeth to insinuate: that they were commanded only to abstain from murder, adultery, and such like: but we are restrained from anger, wantonness, the inward motions: for many of the holy men under the law, had the newness of spirit in the renovation of their inward desires, as the faithful have under the Gospel.  
3. Some by the oldness of the letter understand sin, which was not reform by the letter of the law: by the newness of the spirit, the fruits of righteousness, as Hierome epist. ad Hedib. quest. 8. vivamus sub pracepto, qui prius in modum brutorum, etc. let us live under the precept, which before as bruit beasts said let us eat and drink, etc. so also Tolet. annot. 8. but if by the oldness of the letter, we understand sin, how can any be said to serve God in sin.  
4. Ambrose by the newness of the spirit doth understand, legem fidei, the law of faith, by the oldness of the letter, the law of works: but the Apostle here speaketh of our obedience and sanctify which is the fruits indeed of justification, rather, then justification itself.  
5. Wherefore the Apostle rather by the oldness of the letter understandeth the outward and external obedience only, ot iosam legis notitiam, the idle and fruitless knowledge of the law, without the true conversion of the heart: the newenes of the spirit is the true sanctity both of body and soul wrought in us by the spirit of God: which is called new, compared with our former state and condition under the old man, and in respect of our new marriage with Christ, Pareus: so Calvin, non habemus in lege, nisi externam literam, etc. we have not in the law, but only the external letter, which doth bridle our outward actions, but doth not restrain our concupiscence: so Pet. Martyr understandeth quoddam obedientia genus, a certain kind of outward obedience, but not such as God requireth: to the same purpose Osrander, the newenes of the spirit is when we serve God, move & spontaneo spiritu, with a ready and willing spirit: they served God in the oldness of the letter, that is, indignabundo spiritus, with an unwilling mind: And the law, as Beza well noteth, is called the letter, quia surdis canit, because it speaketh as unto deaf men, till they be regenerate and renewed by the spirit of grace.  
6. So here are three things set one against the other: solutio contra detentionem, liberty or freedom against detaining or holding: the newness against the oldness, the spirit against the letter, Gorrhan.   

Quest. 9 How S. Paul being brought up in the knowledge of the law, could say, I knew not lust, 7. and I was alive without the law, v. 9  
1. The occasion of this question is, because elsewhere the Apostle professeth his integrity, as Philip. 3.6. touching the righteousness, which is in the law, I was unreproovable: and Act. 23.1. he saith, I have in all good conscience served God unto this day: how then could he be ignorant of the law, or be without the law?  
Ans. 1. It may be answered, that either S. Paul spoke of his first age in the time of his childhood, when he knew not the law, or he speaketh figuratively in the person of an other: But neither of these is likely: not the first, for the things, which the Apostle here toucheth, show the law wrought in him all manner of concupiscence, are not incident into the age of children or unexperienced young men: nor the other, for throughout this whole chapter the Apostle giveth instance in himself, as v. 24. O wretched man that I am, and 25. I thank my God, and so he doth here: the Apostle than speaketh here neither of his present state, nor yet of his first age, but of the middle part of his life when he lived a Pharisie.  
2. That commendation then, which S. Paul giveth of his former life, while he was a Pharisie, did only concern his outward carriage, which was to the judgement of the world without reproof; and he kept a good conscience, according to his knowledge, yet was it far from a pure conscience: because he had no knowledge then of our faith in Christ, whose way he persecuted, whereby the heart is purified, Act. 15.9. Notwithstanding then his outward show of obedience, his heart and affections were not right within, and so he had not the true use and understanding of the law: as Augustine saith, lib. 1. ad Bonifac. c. 9 potuit intus esse in affectionibus pravus prauaricator legis, etc. he might inwardly in his perverse affections be a transgressor of the law, and yet outwardly fulfil the works of the law, & c. So Saint Paul himself confesseth, Tit. 3.3. We ourselves were sometime unwise, etc. serving lusts, etc.   

Quest. 10. What law the Apostle speaketh of, v. 7. is the law of sin.  
1. Some think that the Apostle by the law, here understandeth the precept which was given to Adam in Paradise, not to eat of the forbidden fruit: of this opinion was Methobus, in Epiphanius haeres. 64. and Heirome maketh mention of it, epist. ad Hedib. qu. 8. but he rejecteth it: Theodoret hath the like conceit: that the law is here understood to be the law of Moses, mandatum vocat, quod Adamo datum est, but that he calleth the commandment which was given to Adam: Theodoret in Commentar.  
But 1. Photius in Oecummenius rejecteth this opinion, because no where doth the Apostle call that particular commandment given unto Adam the law. 2. Tolet further addeth these reasons: the Apostle speaketh of the very inward desire and concupiscence: but the act was forbidden Adam, that he should not eat of the forbidden fruit: and again the Apostle in saying, I knew not sin but by the law, insinuateth, that sin was before, but he knew it 〈◊〉 but before that commandment was given unto Adam, it had been no sin in him, to have eaten and received the fruit of the tree.  
2. Some think that the Apostle speaketh not of the law of Moses, but of the law of nature: for before the witten law was given, men had knowledge of sin, as Cain knew he had sinned, and Abimelech was not ignorant that adultery was sin: thus Heirome, and before him Origen.  
But 1. Photius in Oecumenius thus refelleth this opinion: that the Apostle speaketh not of the law of nature: because the Apostle had said before, ye are dead to the law, v. 4. in this sense then some should be found, naturali lege privati, deprived of the natural law: and again the Apostle saith, I was alive sometime without the law: but neither Adam, nor any other living were at any time without the law of nature. 2. Tolet addeth, that if the Apostle had meant the law of nature, he would not have said, I knew not sin but by the law, but rather, sin was not but by the law. 3. And concerning the objection of Cain and Abimelechs' knowledge of sin, Chrysostome answereth, that the Apostle saith, omnem concupistratu●, vehementiam significans, sin wrought in me all manner of concupiscence, signifying the vehemenencie of it, etc. that although these sins did reign before, yet they appeared not to be so great sins, as afterward by the law; and Theophylact addeth, noscibatur peccatum, sed nondum erat concupiscentia interdicta, sin was known before the law, that is, outward and notorious sins, but yet the inward concupiscence was not restrained.  
3. Tolet thinketh that together with the moral law, the Apostle meaneth the ceremonial and judicial law, because by them also were the knowledge of sin: But the Apostle giving instance of the inward unlawful concupiscence, which was not punished by the judicial nor ceremonial law, showeth, that he speaketh not of them.  
4. Wherefore it is evident, that the Apostle meaneth none other, but the written moral law of Moses, because he giveth instance of the last commandment, thou shalt not covet, Martyr. Pareus.   

Quest. 11. What lust or concupiscence the Apostle speaketh of: I had not known lust, etc. except, etc.  
1. Some think, that here, by concupiscence, the Apostle intendeth all sin whatsoever: as Anselm, and the ordinary gloss following Augustine, bona est lex, qua ●●●dum concupiscentiam prohibet, omnia peccata prohibet, etc. the law is good, which while it forbiddeth concupiscence, forbiddeth all sins, etc. Heirome epist. 152. refuseth their opinion, which take this for the commandment, and by concupiscence, he thinketh to be understood, omnes animi perturbationes, all the preturbations, and passions of the mind whatsoever, as of fear, grief, desire; But it is evident, in that the Apostle propoundeth the very words of the line, that he hath reference to that precept, thou shalt not lust; whereby indeed all corrupt concupiscence and desire whatsoever is forbidden.  
2. By this concupiscence is not understood only the act of concupiscence, as Pererius holdeth, with other Romanists; we understand not, saith he, ipsam concupiscendi facultatem, sed actum ipsum concupiscendi: the faculty of coveting, but the act itself; disput. 8. number. 47. nor yet the second motions of concupiscence, only whereunto the will consenteth, but even the first unlawful desires and motions, which have not the consent of the wil And that this may the better appear; it shall not be amiss, further to show what concupiscence is, and the diverse kinds thereof; there is a threefold concupiscence, naturalis, sensitivus, voluntarius, the natural, which is even in stirps and plants, as to covet and draw unto them their food and nourishment, and this is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desire; the sensitive is in bruit beasts, the voluntary and sensitive both in man, and they are called by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concupiscence. 2. further this concupiscence is divided into, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the faculty itself, and the exercising or act thereof: and both of them are considered, either physic, as they are natural, as to covet meat, drink, and such like, which are things indifferent, or morally as they have relation to the commandment: 3. and herein there is to be considered, both the ma●ter and object of concupiscence, and the manner: as if either things unlawful be desired, as the wife, horse, servant of our neighbour, which appertain not to us, or if we exceed measure in desire of things unlawful, as of meat, drink, apparel, riches, and such like, or desire them to an evil end.  
3. Now to apply this, which hath been said to our purpose. 1. neither the natural desire, as of meat and drink is forbidden by this commandment, as being a thing indifferent, nor yet the supernatural, as to covet and desire such things, as concern the glory of God, and the salvation of our souls: for these are good desires, and conformable to the will of God: but the evil and unlawful desires are forbidden either in the matter, or manner. 2. not the act of concupiscence only, but the very faculty itself, ipsa concupiscibilitas is forbidden, as it is corrupt, and averse from God. 3. and not only the second motions, which have the consent of the will, which the schoolmen call concupiscentiam formatam, the formed and perfit concupiscence; but even the first motions, which have not the deliberate consent of the will, which they call informem, the unformed concupiscence: contrary to the opinion of Pererius, and other Romanists, who thinketh concupiscentiam carnalem, sed ut à voluntate approbatam, etc. that carnal concupiscence only, as it is approved of the will, to be forbidden in this commandment: disput. 8. number. 47. but the contrary shall appear afterward, controv. 8. that the law forbiddeth, cupiditatem nudam, the very base and naked concupiscence, as Beza calleth it, because pravas cupiditates, evil and disordered lusts and desires, the very law of nature reproved: & Augustine saith, cupiditatem voco motum animi, etc. I call concupiscence the very motion of the mind, to enjoy either himself, or his neighbour, or any other thing, non propter Deum, not for God: the Doctrine. Christian. lib. 3. c. 10.   

Quest. 12. Why the Apostle giveth instance in the tenth commandment, thou shalt not lust, and allegeth not all the words of the law.  
1. The Apostle could not give instance in the grosser, and more notorious sins which even the wiser sort of the Gentiles abhorred, nor yet in the vile and corrupt affections of man, which the Philosophers also condemned; but he singleth out those corruptions, which could not be discerned by the light of nature, especially so much obscured, and darkened, and could not be perfectly known, but by the law of God: Tolet. annot. 9.2. And this the Apostle doth to show the excellency of the law of God, beyond both the law of nature, and the politic laws of men: for the first; the law of nature is much obscured, obliterated, and impaired by the blindness and corruption of man's nature: but the written law though it were much deprived by the corrupt gloss of the Scribes and pharisees, lex tamen scripta m●● sit eadem, yet the written law remained the same, and being well examined was able to reprove the false interpreters thereof: and it is more perfect, than other human laws, which only bridle the outward act of sin, but they can not meet with the inward concupiscence as the law of God doth.  
2. And S. Paul contenteth himself only to repeat the first words of the commandment, not adding the rest, thou shalt not covet thy neighbour's house, etc. as Moses doth: for he having to doc in hominis durioribus, with a rude people, and of hard understanding, giveth instance in some sensible, and particular objects: but S. Paul writing, scientibus legem, to men knowing the law, thinketh it sufficient to give them only an hint, by producing some words only of the law. Neither yet did Moses express all the particulars of this law, but having reported some, he concludeth with this general clause, nor any thing that is his. And indeed in all the commandments Moses useth the figure called synecdoché, by one part signifying the rest: and that both in the negative part, wherein forbidding the most notorious vices, he meeteth with the rest, as our Saviour showeth, Matth. 5. how the law bindeth not only the hands, but even the heart and affections, in the sins of murder, adultery, and such like: as also in the affirmative, the contrary virtues in every commandment, being comprehended in the prohibition of the contrary vices: so that Aristotle's ten predicaments are not so general to contain whatsoever is in the world, as Moses ten commandments are to comprehend all vices committed in the world. ex Martyr.   

Quest. 13. What sin the Apostle meaneth, v. 8. sin took an occasion, etc.  
1. Some by sin here understand the devil, who taking occasion by the commandment, did tempt man more strongly to break it, Methodius, Ambrose, Oecumenius, saving that the first by the law understandeth the commandment given to Adam in Paradise, the other two the law given by Moses; But in this sense, it cannot be properly said sin revived, if by sin we understand the devil: or thus sin did dwell, in the Apostle, as he saith, v. 10.  
2. Chrysostome understandeth this sin to be vitium de fidiae, the vice of flouthfulnes: that man having received a law, by his negligence, was not the better for it, but the worse: But he expresseth not the whole mind of the Apostle.  
3. Anselmus will have it to be peccati foams, the matter or nourishment of sin: which (as Lyranus) is called sin, for that it is the cause of sin, as the Sun is said to be hot, being the cause of heat: But the Apostle calleth it sin properly, because it was forbidden by the commandment.  
4. Hierom. epist. ad Hedib. qu. 8. taketh this to be the sin, quod lege prohibetur, which is forbidden by the commandment: which while it is forbidden doth inflame the concupiscence the more: but the Apostle speaketh not of actual sin, before it is committed, but of sin dwelling in him, v. 17.  
5. This is none other but naturae corruptio, the corruption of our nature, Calvin. lib. 1. de peccand. the lust or desire of sinning, Hyper. peccatum regnans in homine, sin reigning in man, Tolet. annot. 11. which is none other but the original pravity of our nature, called before lust or concupiscence, v. 7. it is pravitas nativa, our natural pravity: Pareus.   

14. Quest. How sin took occasion by the law.  
1. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, occasion, is taken three ways: first, it properly signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the opportunity of doing a thing: but so the law was not the occasion, as offering any opportunity; for there can be no opportunity to do evil. 2. it signifieth, any circumstance or accident, whereby one is occasioned to do any thing; as the burning of an house, may be said to be the occasion of building it again. 3. an occasion is that which draweth a man from doing that he intended; as a rub in ones way turneth him beside the way: Both these last ways sin took occasion by the law; for both the pravity of our nature is more inflamed by the prohibition; and we seek to build our ruinous house, which the law pulleth down, and beside because the law standeth up in the way of sin, we decline it, as a thing which hindereth us in our pleasant and plain journey following after sin, and therefore we wish that it were removed, as a rub, or block out of our way, Faius.  
2. diverse ways did sin take occasion by the law. 1. the corruption of man's nature turneth good things to the occasion of evil: as the pharisees by Christ's coming and preaching had the more sin: and the Apostle saith, Hebr. 10.29. Of how much more punishment suppose ye he is worthy, which treadeth under foot the Son of God: habet peius supplicium occasionem per exhibitum maius beneficium, the greater punishment is occasioned by the greatness of the benefit exhibited; Chrysostome: sin then is increased by the giving of the law, because of men's unthankfulness for so great benefit. 2. And beside such is the corruption of man's nature, ut ea quae prohibentur magis desiderentur, which are forbidden, are more desired, Origen: so was the commandment given to Adam, an occasion, that he coveted the more to eat of the forbidden fruit: and like as there are four diseases, which are the worse for the applying of medicines unto them, as the gangrena, and the leprosy called elephantiasis: much like a resty horse, that the more he is spurred, & kicked, the more he giveth back: or as if a sick man-beeing forbidden to drink cold water, should the more desire it: Martyr. 3. another reason is, because man's nature desireth liberty, and therefore refuseth to be bridled by law: and yet it is destructio libertatis, the very destruction and overthrow of liberty, for a man to do what he lift, sine fraeno legis, without the bridle of a law. Lyranus. 4. And further by the law cometh the knowledge of sin, and so man's corrupt nature, having sin showed it, doth then begin to covet it, as the Sun light showeth the beauty of a fair woman, and then the lustful eye is carried with a desire after her, Gorrhan: or like as Ambrose resembleth it, as the art of Physic showeth the nature of persons to avoid them, and yet one abuseth his knowledge in doing hurt by them: lib. 1. de jacob, & vita brat. c. 4. And this was the reason, why Solon would make no law against parricides, lest that men by that occasion might think of that sin, which they did not dream of before. 5. Add hereunto that, as a circumstance may accidentally stir up that which is a cause of itself of the action; as David's walking upon his house carried his eye to look upon the beauty of Bersheba, and so to desire her: the like occasion might sin take by the law. Pareus. 6. And the Devil took occasion by the law more strongly to tempt man, to make his sin the greater in transgressing of the law. 7. And one contrary accidentally is increased by an other, as hot water is more strongly congealed. Gorrhan. 8. And every nature adversantibus adversatur, resisteth that which resisteth it, as one stone breaketh an other, Hugo: so vice resisteth virtue.  
3. But it is further to be considered, that the words are, sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taking occasion: for the law indeed gave not occasion, but sin took it: Beza, Calvin.   

15. Quest. Of what time S. Paul speaketh, when he knew not the law, and afterward sin took occasion by the law, etc.  
1. Methodius understandeth it of the time, while yet Adam had not received the commandment of not eating the forbidden fruit: but it hath been showed before, that the Apostle speaketh here of the moral law given by Moses, as appeareth by that particular instance of the tenth and last commandment.  
2. Origen will have it understood of the Apostles childhood, and so also Hierome, that then he knew not sin: but these things, which the Apostle mentioneth, as the working of concupiscence, and the reviving of sin, are not incident into the age of children.  
3. Chrysostome understandeth, the time before the law, when many sins were not known, till the law came: and so he thinketh that the Apostle in his own person describeth the state of all those, which lived before the law: but in this sense, the person of S. Paul should be excluded, who lived not in those times.  
4. Wherefore he aimeth at that time, when he was a Pharisie, before he had the true knowledge of the law: for the pharisees contented themselves only with the external observation thereof, as is evident Matth. 5. where our Saviour delivereth the law from their corrupt gloss: Pareus, Faius.   

Quest. 16. What the Apostle meaneth by all concupiscence. v. 8.  
1. Chrysostome understandeth augmentum concupiscentiae, the increase of concupiscence, which was more inflamed. 2. Augustine, summam & consummatam, concupiscence perfected, which now after the law given did not only covet evil things, but lege prohibita, forbidden by law. 3. Ambrose, because after the law came, than all sin came, before there was sin, sed non omne, quia crimen pravaricationis decrat: but not all, because the sin of transgression, and prevarication was not yet, ex gloss. 4. Martyr expoundeth it of all actual sins: but the Apostle speaketh only of concupiscence. 5. By all concupiscence than we may understand with Hierome, omnes perturbationes animae, all the passions and perturbations of the mind: epistol. 151. and with Anselm, cuiusque peccati contra quodcunque mandatum concupiscentiam, the concupiscence of every sin whatsoever against every commandment: with Faius, every kind of concupiscence, not only the concupiscence of the flesh, but the concupiscence of the eyes, which Saint john speaketh of, 1. epist. c. 2. with Gorrhan, every degree of concupiscence, cogitationem, consensum, opus, the thought, the consent, the action: with Pareus, all the vicious motions of the concupiscence, primas & secundas, both the first, and second: with Oecumenius, quas non noveram concupiscentias ex lege didici, etc. I learned by the law concupiscence, which I knew not, and those which I had learned, I committed.   

Quest. 17. In what sense the Apostle saith, sin was dead, and he alive without the law. v. 8.  
1. Methodius in Epiphan. haeres. 64. by sin, understandeth the time of man's innocency, when the devil lay as dead, because yet there was no commandment given, whereby man should be alured unto sin: Ambrose by sin likewise interpreteth the devil, but he referreth it to the time before the law when the devil was secure, having man sure enough in his possession: But this opinion is rejected before; for how could the Apostle say, v. 20. that sin dwelled in him, if he meant the devil by sin; and he saith that sin revived, when the law came; then in this sense the devil must be supposed to have been alive before, to have been busy in working before he tempted Adam.  
2. Theodoret, and Cajetan following him, do understand this to be spoken of the time of man's innocency, when as sin was dead, there was no sin at all before the law was given; But beside, that man could not be said to be alive in Paradise without a law, being created with the law of nature; the Apostle saying, that sin by the law wrought in him all manner of concupiscence, supposeth some to have been before.  
3. Hierome epist. 121, and Origen following him, do take this for the time of childhood: for then sin is dead, because they have no knowledge of it, for if a child smite his father, or mother, it is counted no fault: and when they come to years of discretion sin reviveth: But the reviving of sin showeth that it lived before, which cannot be said of children, that sin first lived, and afterward died, and then revived again.  
4. Augustine lib. 1. contr. 2. epistol. Pelag. thus understandeth the Apostle, that before the law of Moses was given, man is said to have lived as without law, and sin then to have been dead, because it was not perfectly known before the law was given: so also Chrysostome, Haymo: But if all this be referred to the time before the law was given, Paul could not have given instance in himself as he doth.  
5. Wherefore S. Paul's meaning is, that he was alive without the law: that is, vinere mi●ividebar, I seemed to be alive unto myself, when as yet being a Pharisie, he had not full understanding of the law: then sin also seemed to be dead: because as yet he did not feel the burden of sin, nor his conscience did not prick him, while he contented himself with the outward observation of the law: thus Pareus, Osiander, Beza, Calvin.  
And further it is here to be considered, that there is a twofold death of sin, non vera, a death not in truth, when sin lurketh only and lieth hid, and showeth not itself: of this the Apostle speaketh here: and there is mors vera, a true death of sin, when we truly die unto sin in Christ, which death the Apostle treated of before, c. 6.   

Quest. 18. How sin is said to have revived.  
1. Origen here maketh mention of the error of the Pythagorean heretics, who imagine that the souls of men, lived before in the bodies, some of birds, some of beasts, when they lived as it were without a law: and so sin is said to revive in the soul: But this is a gross error: for in those creatures which have no reason, sin cannot be said to live, or have any being at all, and therefore not to revive.  
2. Bucer seemeth thus to understand it, that sin lived before, that is, qualis coram De● erat, apparuit, it appeared, such as it was before God, but now it is said to revive, because it is made known to us: but the living, and reliuing, or reviving of sin, must be understood in respect of the sin.  
3. The most do understand it simply, without any relation, a former life of sin: capa apparere, it began to appear, gloss. ordinar. interlin. apparnit delictum esse, it appeared to be sin, Theophylact: incepit vires explicare, Mart. it began to show the strength: which sense is not much to be misliked.  
4. Some have here reference unto the first knowledge of sin; which Adam had after his transgression; as Augustine, vixerat aliquando in Paradiso, quando contra datum praceptum satis apparebat admissum, etc. it lived sometime in Paradise, when it sufficiently appeared by the transgression of the commandment, etc. but afterward it lieth as dead in children, till they come to the knowledge of the law: then peccatum in notitia 〈◊〉 hominis reviviscit, quod in notitia primi hominis aliquando vixerat, sin reviveth in the knowledge of man that is borne, which sometime was alive in the knowledge of the first man, etc. to this purpose August. lib. 1. ad Bonifac. c. 9 which sense Pareus followeth, likewise Tolet. Haymo addeth further, that sin lived not only in Adam, but in Cain, who said his sin was greater, than could be forgiven: but it died in their posterity, which came unto that error, that they thought that to be no sin, which was sin: But seeing the Apostle speaketh of the reviving of sin in himself, we must not go further than the Apostle, to seek out this first life of sin.  
5. Wherefore, as Beza well observeth, a threefold state and condition of the Apostles life is here to be considered: when he lived sub ignorantiam legis, under the ignorance of the law, that sin reigned: afterward he lived sub cognitione legis, under the knowledge of the law, but only of the outward letter, observing the external works only of the law, whereas he before made conscience of no sin: at this time sin seemed to be dead, he pleased himself in his outward obedience: then he came to the sight of his sin, and so he died, his conscience accused him, that he was worthy of eternal death.   

Quest. 19 How sin is said to have deciued, v. 11.  
1. The meaning is not, as Methodius, and Ambrose, likewise Haymo, that the devil seduced Adam: for not Adam, but Eve was seduced, as Saint Paul saith, 1. Tim. 2.2. but the deceitfulness of sin, consisteth herein, 1. inducitur error practicus, there is brought in a practical error: that the sinner is deceived by the pleasantness of the object, thinking that to be good, which is evil, Tolet annot. 14. as Eve was deceived by the pleasantness of the apple. 2. operit laqueum peccati, it hideth the poison and not the sin, Hugo, it showeth the bait, and hideth the hook. 3. cogitationem avertit à supplicijs, it turneth aside our cogitation from the punishment of sin, and persuadeth a man, that either the sin is not so great, and shall have either no punishment, or but a small: and so it bringeth a man to unbelief, not to give credit to the word of God, who threateneth sinners: as the Devil first persuaded Eva, that she should not die at all. Martyr. 3. Some will have this word expounded, non de re ipsa, sed de notitia, not of the thing itself, but of the knowledge: that at length he perceived how far he had been deceived, and lead out of the way, Hyper. But it rather showeth the proper effect of sin taking occasion by the law, which is to deceive: the other to acknowledge our error, is the effect of the law, and not of sin: as Pelican well understandeth here sin taking occasion by the law, doth draw us out of the way, as a sick man taketh occasion to act those things which are forbidden, ex mandato medici, by the charge given by the Physician to the contrary.  
4. Then the Apostle showeth three effects of sin taking occasion by the law: first it deceiveth, than it worketh all manner of concupiscence, and then it killeth, it bringeth death to the soul, Mart. so impostura causa est concupiscentiae, etc. imposture or deceit is the cause of concupiscence, and concupiscence of death, Oecumen. Thus every man is tempted, seduced, and enticed by his concupiscence, as S. james saith, 1.14.   

Quest. 20. How sin is said to have stain him.  
1. Not occisum me esse ostendit, it showeth that I was staives and dead by the law; as Bucer, Hyper. for the Apostle speaketh of sins, not of the law, which showeth the reward of sin to be death. 2. nor yet is the meaning, it fly me, per perpeirationem peccati, by the committing of sin, Hugo: inducendo ad opus, in bringing sin into act, Lyran. for though one sin may bring forth an other, yet sin is one thing, death an other, which is the stipend or wages of sin. 3. Osiander thus: lepit eum adigere ad desperationem, it begun to drive him to despair: but the Apostle speaketh not of his particulate case, but of the general effect of sin, whereof he giveth instance in himself. 4. therefore the meaning rather is, concilionit unibi mortem, it procured death unto me, Pere. ad mortem eternam tradit, it delivereth me over to eternal death; Gorrhan: addicit morti, maketh one guilty of death; Fuius: which must be understood of the proper fruit and effect of sin, without the grace and mercy of God.   

Quest. 21. How the law is said to be holy, just, good, and likewise the commandment.  
1. Concerning the first, the commendation and titles of the law, 1. Thomas and Cajetan refer the holiness of the law to the ceremonial precepts, the justness to the iudici●s, the goodness to the moral. 2. Lyranus, it was holy in teaching our duty to God, just in prescribing duties toward our neighbour, good in respect of ourselves, teaching us what is good and right. 3. Haymo doth not distinguish these, but saith the law is holy, just, good, because it commandeth holiness, equity, goodness, and intendeth to make the observers such: so also Calvin, Martyr, with others. 4. But Theodoret better distinguisheth them thus, whom Oecomenius followeth: the law is holy, in respect of the matter, because it prescribeth holy things, just, in propounding rewards and punishments, good, in respect of the end, to bring the observer unto goodness of life. 5. Pareus distinguisheth them in like manner, but he addeth further, that all these titles are given unto the law in the foresaid respects, both with relation to the author, who is most holy, just, and good, and to the doctrine itself, of the law, which is likewise holy, just, and good, and in regard of the effects, of holiness, goodness, which is wrought in man before his fall, and it shall bring forth in the state of glory, though now it faileth of the effect by reason of man's infirmity.  
2. Whereas the Apostle speaketh both of the law, and precept or commandment, 1. Vatablus taketh them for the same, herein following Origen, but then the Apostle should seem to commit a tautology. 2. Oecumenius taketh the law for Moses law, the precept for that which was given to Adam, but this opinion is refused before. 3. Theophylact will have the commandment as general, the law as the particular, because there are other commandments beside the law. 4. so also Osiander, Nazianzen, as Faius reporteth him, will have the law so called in respect of us, because it containeth a rule of such things, as are to be done, and a commandment as it is prescribed of God. 5. The most of our new writers do thus distinguish them: the law, & quicquid ea pracipitur, & whatsoever is commanded therein, Martyr, Calvin, and before them Hugo Cardin. 6. But I prefer Beza his interpretation, whom Pareus followeth: who by the law understandeth generally the whole decalogue, by the commandment, that particular precept, wherein he gave instance before, namely, that, Thou shalt not lust: yet Haymo will have one commandment here taken for all.   

22. Quest. How sin is said to be out of measure sinful.  
1. Methodius in Epiphanius, whom Gorrhan followeth, still continueth his interpretation, understanding here the Devil, that he is this sin out of measure, by his manifold temptations causing men to sin; but the Apostle speaketh properly of sin which is discerned, and known by the law, and so is not the Devil: Pareus. 2. Ambrose as he is alleged by Pet. Mart. doth infer upon these words, out of measure, that there is a certain measure and degree of sin, the which if a sinner once pass, his punishment shall be no longer deferred, as he showeth by the judgement of God upon the Sodomites and Canaanites: but this is not the Apostles meaning here. 3. Faius will have this understood not of sin itself, but of the sinner, that he is become by transgressing the law in a manner sin itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sinner is made as it were sin: But the Apostle still speaketh of the fruits of sin in the sinner: and as Origen saith, finxit personam peccati, he signeth a certain person of sin. 4. The meaning than is this, that sin by the commandment was more inflamed and increased, quia minus peccati est, si, quod non prohibetur, admittas, it is a less sin to commit that, which is not forbidden: Origen: and so Ambrose, because sin of knowledge is worse than sin of ignorance, because it showeth contempt, l. de job. c. 4. and hereby the multitude of sins is expressed, invalescenie cupiditate ruimus in omnia, concupiscence and lust increasing, we rush into all sins, Martyr, and so Augustine expoundeth it of the abounding of sin, lib. 1. quest. ad Simplic. qu. 1. the vehemency and rage of sin is hereby signified, which as it were rising against the law, sinneth so much the more: like as an horse that is unbroken, the more he is kerbed with the bridle, the more he stingeth out, Par. and as he which is sick of a fever is more inflamed by wine, which is by reason of the infirmity, the wine is not properly the cause, Lyran.  
5. But whereas Hierome epist. ad Algas. thinketh that the Apostle committeth here: solecism, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sinner, is of the masculine gender, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sin, of the feminine; Erasmus well observeth, that here is no solecism at all: for it is usual in the A●o●●e dialect, to join an adjective of the masculine, with a substantine of the feminine: as Beza observeth the like, Rom. 1.20. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eternal, the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, power, being of the feminine gender.  
6. But whereas, the Apostle saith the law is just, it followeth not hereupon, that we are justified thereby; for the Apostle else where saith, Gal. 3.11. that no man is justified by the law: Gorrhan giveth this solution, that the Apostle meaneth the ceremonial law; but even the Apostle excludeth the moral law from being able to justify us: the best answer is, that the Apostle showeth what the law is in itself, it was given to justify us: but that which was ordained unto life, is found to be unto death, as the Apostle said before, v. 10. by reason of the iufirmitie of man, and the corruption of his nature: And again whereas the Apostle saith here the law is good, and yet the Lord by his Prophet saith, Ezech. 20.25. I gave them statutes that were not good: Gorrhan here answereth, that they were good in themselves, but became evil, ipsorum vitio, by their fault: junius understandeth that place of the hard judicial laws, and sentences of death both ordinary and extraordinary: But rather it is referred to the ceremonial laws, which were as a yoke and burden laid upon the people, which they were not able to bear, as S. Peter expoundeth, Act. 15.10.   

Quest. 23. How the law is said to be spiritual.  
1. Origen thinketh it is called spiritual, because it must be understood not literally, but spiritually: But the Apostle treateth here of the moral law, where was no place for allegories. 2. Theodoret, because it was given of God, who is a spirit. 3. Ambrose, because the law directed us to the worship of God, who is a most pure spirit. 4. Augustine, because it cannot be fulfilled, nisi à viris spiritualibus, but of spiritual men: but no man in this life is so spiritual, that he can keep the law. 5. Thomas, because concordat cum spiritu hominis, it agreeth with the spirit of man, that is, reason: so also Lyranus, because it directeth: man to follow the instinct of the spirit, or reason: so also Gorrhan, spiritum hominis aleus, it nourisheth the spirit of man: But the very spirit of man is corrupt and contrary to the law by nature, and therefore the Apostle saith, Ephes. 4.23. be renewed in the spirit of your mind. 6. Pet. Martyr giveth this reason, why it is called spiritual, because it requireth not only the external obedience in the outward works, but the spiritual in the heart and affections. 7. But hereunto it may be added, that it is spiritual, because it requireth a spiritual, that is, a perfect obedience both in body and soul, and an angelical and divine obedience, to follow virtue and shun vice: so Chrysostome and Theophylact, and Calvin, Pareus, Osiand. following them. 8. that seemeth to be somewhat curious which the ordinar. gloss. here observeth, that the Law is only called spiritual, because therein are those: things: quae Dit sunt, which are Gods: but the Gospel is called lex spiritus, the law of the spirit, because there, Deus ipse est, God himself is.   

Quest. 24. How the Apostle saith, he is carnal and sold under sin, v. 17.  
1. Pererius well observeth here, that one may be said to be carnal two ways, quia ser●● carni, because he serveth the flesh: or he which by reason of his corrupt nature proclivis est is prone unto concupiscence; to this purpose Pareus, that in the first sense the unregenerate are said to be carnal; in the other the regenerate, because they are yet infirmitatibus abnoxque subject to infirmities, quia nondums habent spirituale corpus, because they have not yet a spiritual body, freed from all infirmities, such as they shall have in the resurrection: August. lib. ad Bonifac. c. 10. so we have inchoatam non plenam liberationem, a deliverance begun in Christ, but not yet perfect, till our last enemy death shall be destroyed.  
2. Likewise where the Apostle saith, he was sold: 1. Some take the word properly for such a selling, wherein there is a buyer, a thing sold, and a price, which they refer either: unto Adam's selling himself to the devil for an apple, Lyran. gloss. ordinar. or to a man's selling of himself by his actual sins, for the sweetness of pleasure, which is as the price which men sell themselves to the devil for, Tolet. annot. 16. Gorrhan: But in this sense S. Paul being a spiritual and regenerate man, cannot be said to be sold. 2. wherefore this metaphor is not largely to be taken, as when Ahab is said to have sold himself to work wickedness, 1. King. 21.25. for there are two kinds of slaves, one that selleth himself into captivity, and willingly obeyeth a tyrant: or one which against his will is brought into servitude, as joseph was sold by his brethren into captivity: and this is S. Paul's case here, Pareus: And Augustine noteth that sometime selling in Scripture, is taken for a simple tradition or delivering over without any price, lib. 7. in judic. c. 17. and so indeed the Hebrew word machar, signifieth, as well to deliver as to sell, as Isay, 52.3. the Israelites are said to be sold for nought: and the Lord will redeem them for nought: But these two are said in a diverse sense: Men are said to be sold for nought in respect of God, he receiveth no honour, but rather dishonour by their selling over unto sin: they are redeemed for nought in Christ, in respect of themselves, because they gave nothing for their redemption: but yet in respect of Christ and his price, they were not redeemed for nought, but by the most precious blood of Christ, Mart. Pererius thinketh they are said to be redeemed for nought comparatively, because that momentary pleasure for the which a sinner selleth himself, is nothing to the price and dignity of his soul, number. 72. but rather selling is here taken for a plain delivering over, as is before showed out of Augustine: Now two ways are the regenerate sold over to sin, in respect of their original corruption, and of their carnal infirmities which remain still in their corrupt nature, to the which they are subject still, Pareus: but the unregenerate are said to be sold over, as Ahab was, because they give themselves wholly over unto sin: Beza doth well express these two kinds of servitude or selling over, by the like difference in human servitude: for some are slaves because they are borne of servile and bond parents, others make themselves bond: like unto the first are the regenerate, and the unregenerate as the second.   

Quest. 25. Of these words, v. 15. I allow not what I do, what I would, that do I not.  
1. Chrysostome thinking that the Apostle speaketh this in the person of an unregenerate man, referreth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I know not or understand nor, to the understanding, not that a sinner knoweth not when he sinneth, sed tenebrosa quadam vertigine obvoluor, but I am overtaken with a kind of dizines, that I know not how I was overtaken: so also Origen, non rem ipsam, sed causam rei dicitur ignorare, he is said not to know not the thing, but the cause thereof, that is, how, and by what means he came to sin: But it is evident by the words following, what I would, etc. that the Apostle speaketh of his will rather than understanding.  
2. Pererius likewise inclining to think, that this is spoken in the person of a carnal man, will have this understood, of a general and universal knowledge, will, and hatred; that men in general know and will virtue, and hate vice, but not in particular: But the Apostle here speaketh of doing, and not doing, which must be referred to particular actions.  
3. Augustine, very well interpreteth, non agnosco, I know not, that is, non approbo, non consentio, I approve not, consent not: but yet he understandeth the Apostle only to speak of the first motions of concupiscence, which have not the consent of the mind: concupiscere nolo, & tamen concupisco, etc. I would not covet, and yet I do, but I consent not to concupiscence, etc. lib. 1. cont. epistol. pelag. 1.10. but this seemeth to be no fit exposition, facio, i. concupisco, I do, that is, I covet, as the ordinary gloss out of Augustine: and the Saints do not only cupere, sed etiam facere, desire, but do sometimes things which ought not to be done; yet we must not think that the Apostle here speaketh of gross sins such as the faithful sometime may fall unto, as was the adultery of David, for in such sins there is no resistance between the will, and the deed, but they which fall into them, are for the time given over.  
4. Methodius agreeing with Augustine, that the Apostle speaketh of righteous men in his own person, by this evil, which he would not, he understandeth evil cogitations, quae occurrunt bene operanti, which come into the mind of him that is about a good work, etc. This is true, but not all: for sometime a righteous man, may in passion break out into some action which he would not, as he may say some things, quae non dicta vellet, which he would not had been spoken: Osiander.  
5. Cassianus collat. 33. c. 15. by the good, which he would, understandeth the contemplation of the mind: from which he is hindered, occupatione rerum corporalium, by the business of outward corporal things, which is called evil, not that it is sin, but cometh of sin, etc. He well also interpreteth this of the righteous man, yet this exposition is not so fit: for the Apostle speaketh of the proper effects and friuts of sin in him, v. 17.  
6. Oecumenius distinguisheth here the times: what I would, liber à peccato, when I am free from sin, I do, quando in peccato sum, when I am in sin: But the Apostle speaketh of one, and the same time: as may appear by the words put in the present tense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I hate.  
7. Wherefore the Apostle showeth here the strife that is in a righteous man, whose chief will and desire is to do good, but he is often overcome of his carnal affections, and doth that, which in his inward will and desire he would not: as David in his haste did swear he would put Nabals' house to the sword, which afterward being well advised he would not: Martyr. Now in that he saith, what I hate, that do I: we must not think that the regenerate do sin as constrained against their wills, sed non tota voluntate, but it is not with their whole will: Pareus; that is also carnis voluntas, a will of the flesh, but the Apostle calleth that his will, quoth pracipue cordis affectu appetebat, which he desireth chiefly, Calvin.  
8. Hence then appeareth the difference between the regenerate, and the unregenerate: they are so divided, ut praecipue cordis affectu ad Deum suspirent, that in the chief desire of their heart, they do sigh after God, and desire to do his will, yet are hindered and pulled back by the relics of sin: by the other, sine repugnantia in cupiditates feruntur, are carried after their desires, and lusts without resistance: and though they are sometime pricked in conscience, it cannot be gathered thereby, that there is in them any love of virtue, or hatred of vice, but God suffereth them to be tormented, ut judicium suum demonstret, to show his judgement: Thus M. Calvin.  
Pererius objecteth against this exposition: that in this sense, etiam iniqui censen● sunt piorum nomine, wicked men shall be counted good, and godly: so that they have some fear of God, and some desire to do well; which may be found in the wicked: Pere. disput. 14. number. 81. Contra. 1. Calvin requireth more in a righteous man, that there be in him alone of virtue, an hatred of vice, and that his chief desire should be set upon God: I hope he thinketh not, that it is so with the wicked and ungodly. 2. neither can there be any true desire in the wicked to do well, etc. as Tolet confesseth, imperfectam voluntatem ad 〈◊〉 etiam fine gratia, etc. that an imperfect will unto that which is good even without grace may be in a sinner and unregenerate man: annot. 18. which is contrary to the words of our Saviour, joh. 15. 1. Without me you can do nothing.   

Quest. 26. What the Apostle understandeth by flesh, I know that in me, that is my flesh, dwelleth no good thing, etc. v. 18.  
1. Lyranus by the flesh here understandeth the sensuality, which always rebelleth against reason: and he saith there are these two parts in man, sensuality, and reason, which are otherwise called the flesh and the spirit, the inward and outward man: so also Gorrhan interpreteth, in carne, i. homine sensuali, in the flesh, that is the sensual man: of the same mind are present Romanists: as Tolet, who saith a man hath two parts, rationalem & sensualem, the rational and sensual: likewise Per. disput. 15. Bel. de stat. peccat. l. 5. c. 7. their reasons are these.  
1. Pererius urgeth the Apostles words, v. 26. I in my mind serve the law of God, etc. that the Apostle manifestly distinguisheth the mind, that is the reason from the sensual part.  
2. The Apostle himself calleth these the outward and inward man. 2. Cor. 4.16. the outward man is the body, the inward the mind.  
3. Tolet thus reasoneth, si in ratione habitaret malum, etc. if evil dwelled in the reason, than could it not will that which is good, as here the Apostle saith, to will is present with me.  
Contra. 1. By the mind the Apostle understandeth the mind regenerate by grace, as he saith, Ephes. 4.23. be renewed in the spirit of your mind.  
2. By the outward man, the Apostle understandeth all the inward and outward corruptions, which must daily decay: and by the inward man which must be renewed all the powers and faculties both of soul and body, which must be renewed.  
3. In the natural reason evil may dwell, as it is obscured, and darkened by sin, and yet the will being reform and regenerate by grace, may incline to that which is good.  
2. Wherefore by the name of flesh, as Calvin well interpreteth, the Apostle comprehendeth omnes naturae dotes, etc. all the gifts of nature, and whatsoever is in man, only the sanctification of the spirit excepted; so that on the one side is signified totus homo, the whole man as he is unregenerate, on the other, the whole man as he is regenerate, Martyr: as it may be thus showed.  
1. The Apostle writing to the Corinthians, which were believers, distinguisheth between the natural man, which perceiveth not the things, that are of God, and the spiritual man, 1. Cor. 2.14.15. and afterward he denieth that they were such spiritual men, but carnal, c. 3.1. yet were they regenerate: there is then in a regenerate man, somewhat that is carnal, and somewhat that is spiritual.  
2. The fear of sin is in the rational part; but sin is in the flesh, therefore even in the reason there may be somewhat carnal; Tolet answereth that though sin be in the reason, yet it hath the effect chiefly by the flesh. Contr. The will bringeth forth sin, and that belongeth to the rational part; the body doth but execute the edict of the reason and will: therefore the rational part being the place and fear of sin, is carnal: yea Tolets own words may be urged against himself: he confesseth, peccatum adeo infirmam fecit rationalem partem, that sin hath made the rational part so weak, as that it cannot of itself perfectly will that which is good, though the flesh should not contradict it, etc. there is then somewhat carnal in the soul, because there is sin.  
3. The Philosophers, as Aristotle, lib. 1. Ethicor. c. 13. made two parts of the mind; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the reasonable, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is void of reason, where the affections, and passions of the mind are: If the Apostle should make no other difference between the flesh and the spirit, his Apostolical Theology would afford no greater comfort, then profane Philosophy.   

Quest. 27. How the Apostle saith to will is present with me, etc. but I find no means to perform, etc. v. 18.  
1. Tolet, agreeing with those, which understand the Apostle here to speak of a man unregenerate, and in his sin, thinketh that a sinner even without grace may will that which is good, voluntate imperfecta, with an imperfect will, annot. 20. But the Apostle affirmeth the contrary, Philip. 12.13. That it is God which worketh in us both the will, and the deed: therefore a carnal man cannot have any good will of himself.  
2. Pererius expounding the Apostle to speak here in the person of a man regenerate, restraineth this will of the Apostle to concupiscence: to will is present, that is, non concupiscere, not to covet that which is evil, but he could not perform this, that is, to have no concupiscence, though he did not consent unto it: but this opinion is refused before, qu. 25.3.  
3. But even they which are regenerate do fail in the very good works which they do, not that their will is altogether ineffectual: sed efficaciam operis negat respondere voluntati, he denieth that the efficacy of the work doth answer to his will: Calvin: he willeth and desireth being moved of the spirit, but he cannot perfect the work as he would: he findeth always some imperfection in the work: therefore the Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to perfect or perform: aliquo tenus progrediuntur sancti, etc. the Saints do make some proceeding, but they are far off from perfection. Object. But God worketh in his, both the will, and the deed. Ans. God indeed worketh both, but not always, not alike; the Saints sometime will and perform good things, sometime they are willing, but want strength; But the Apostle speaketh not here as though always his will came short, but that ostner than he would his will was crossed in good things: and therefore he useth the word dwelling; this grace and strength did not always dwell and continue with him, Pareus.  
4. But Pererius thus objecteth: 1. if Saint Paul's will consented at any time to his concupiscence, how could he say, v. 17. it is no more I that do it, but sin? 2. how could he delight in his mind in the law of God, if there were sin? 3. if S. Paul did those things, which he would not, than fornication, adultery and such like.  
Cont. 1. It was the part of the will unregenerate, which consented not to the will renewed, which Saint Paul calleth his will, and not the other, because he chiefly desired good things. 2. in the regenerate part he delighted in God's law, though in his unregenerate, sin remain. 3. S. Paul speaketh not of such gross sins, but of the secret force of concupiscence, which often carrieth away even the regenerate.   

28. Quest. Of the meaning of these words, v. 21. I find a law, etc.  
1. Some do understand this law of the moral law given by Moses, some of the law of concupiscence, which afterward is called the law of the members: and of both sorts there are divers opinions.  
Of the first there are two sorts, some do interpret it, as though the Apostle should commend the law, some that he setteth forth the weakness and want of strength in the law.  
Of the former sort, 1. Origen would have the words transposed thus: because when I would do good, and evil is present, I find a law, and I delight in the law, etc. But this traiection of the words seemeth somewhat hard. 2. Photius in Oecumenius, doth transpose them thus, I find the law to be good unto me willing to do, etc. so also Augustine lib. 2. cont. 2. epist. Pelag. c. 10. and Anselmus whom Bellarmine followeth, join good with the law: but it may be gathered v. 19 I do not the good thing I would, that good must be joined with the word do, not with the law. 3. Chrysostome thus interpreteth, I find the law, fave●tum, auxiliantem, favouring, and helping me: so also Theophylact, and Lyranus saith, that the Apostle showeth the consent between the written law, and the natural law, which moveth him to do that which is good: so also the Syrian interpreter, I find the law to consent to my mind. 4. Some supply the word good, I find the law to be good, Haymo, Hugo, Gorrhan, Pareus. 5. Pareus hath an other exposition, that the law is taken here for studium legis, the study of the law, and he thinketh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is present, or at hand, may be supplied out of the latter part of the verse in this sense, I find the study of the law to be present with me, when I would do good: But all these expositions tending to the commendation of the law, are removed, because of the last words, because evil is present with me: for how can this be a reason, that the law helpeth or consenteth, or is good and profitable to him, being willing to do good: to say with Pareus, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because, may be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, although: or with Faius, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but, or that it is superfluously added, it seemeth not to be so fit.  
Of the other sort, that hereby show the weakness of the law, which serveth to discover sin, 1. Some give this sense, invento legem, agnosco debilem, I find the law, that is, to be but weak, it cannot help me or make me better, but though I would do good, yet evil is present: Photius in Oecumen. 2. or I find by the law, that when I would do good, evil is present, Vatab. Genevens. Calvin: but here the preposition per, by, is inserted, which is not in the original. 3. Erasmus to the same purpose, I find the law this to work in me, that I understand, when I would do well, that evil is present, etc. but here many words are added, not in the original.  
Of them that understand the law of the members, 1. Beza thus interpreteth, I find legem impositam, this law to be imposed upon me, by reason of the corruption of my nature: so also Mart. that when I would do good, evil is present. 2. some directly understand, legem carnis, the law of the flesh, the concupiscence, which hindereth him being willing to do good: so Tolet, Osiand. and these two last expositions are most agreeable to the text, because it is added as a reason, because evil is present with me, in which words he showeth what law he meaneth, that which is opposite unto him, which is further explained in the verses following.   

Quest. 29. How the Apostle saith, v. 21. evil is present with me.  
1. Ambrose hath here a curious observation: evil is said to be present adiacere, to be ready at hand, because it lutketh in the flesh, as at the door, that when one is inclined and willing to do good, sin is at hand to hinder: And he giveth this reason, why sin hath the habitation in the flesh rather than in the soul, because the flesh only is derived ex traduce, by propagation, and not the soul: which if it were propagated as well as the flesh, sin rather should have the fear in the soul, because it sinneth rather than the flesh, which is but the organ or instrument of sin: likewise expoundeth Tolet, adiacet mihi, it is naturally resiant in my flesh, as he said before, that to will is present with me, that is, naturally in his mind, annot. 21.  
2. But 1. Ambrose reason concludeth not: for though the flesh have the beginning by propagation, and not the soul, and so the first pollution is by the flesh: yet sin disperseth itself into the whole nature of man, both soul and body, as the Apostle showeth, Coloss. 2.18. that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mind of flesh, or fleshly mind. 2. neither naturally is the mind willing or apt unto that which is good, for why then should the Apostle exhort, to be renewed in the spirit of the mind, Ephes. 4.23. the aptness and inclination of the mind unto good, is by grace: the meaning then of this phrase is nothing, else but to show, the readiness and strength of our natural concupiscence, which lieth in wait, and is at hand to hinder every good work, and to stir us up unto evil.   

Quest. 30. Of these words, I delight in the law of God, etc. v. 22, 23. of the number of these laws, and what they are.  
1. Concerning the number: 1. some refer these laws unto two: the law of God, and the law of the mind, they make one and the same, the law of the members, and the law of sin, also they think to be one: Pareus, Martyr, Tolet. annot. 22. 2. Photius in Oecumenius maketh three laws, he distinguisheth the law of God, and the law of the mind: the law of the members, and the law of sin he confoundeth. 3. But Hierom. epist. ad Hedib. qu. 8. and Ambr. in Luc. 17. do recite four laws, as they are here named by the Apostle, the law of God, the law of the mind, the law of the members, and the law of sin: so also Calvin, Hyper. and the Apostle indeed setteth down so many.  
2. The like difference is, what these laws should be. 1. Oecumenius thus describeth these laws: two are without us, the law of God, the knowledge whereof we have by the preaching of the Gospel, and the law of the members, which cometh by the suggestion of Satan ministering evil cogitations; two of them are within us, the law of the mind, that is the law of nature, which is imprinted in the mind, and the law of sin, which is the evil custom of sinning. 2. Pererius will have the law of God to be the written law, and the law of the mind the natural law: the law of the members the natural concupiscence, and inclination unto the several proper objects of the desire, the law of sin, is deordinatio earundem virium, the disordering of the natural faculties, and abusing of them unto evil. But all these fail herein: 1. the law of the mind is not natural, for naturally the mind is not apt unto that which is good, without the work of grace. 2. and the law of the members is internal and within us. 3. neither is this the natural faculty of desiring, which is not evil, but the disordered pravity of nature. 3. Pet. Mertyr as he maketh the law of God and the law of the mind to be the same, yet in a divers respect: for it is called the law of God, in respect of the author, and of the mind, in regard of the subject: so in his judgement the same is called the law of sin, because concupiscence in itself is sin, as the efficient, and the law of the members, because they are as the instruments. 4. But I rather consent unto M. Calvin, who understandeth the law of God, to be the moral law, the rule of equity, and the law of the mind, to be the obedience and conformity, which the mind regenerate hath with the law of God: and by the law of the members, the concupiscence, which is in the members, consenting to the law of sin. 5. And further the law of the members, and the law of sin, are not severed in subject: they are both in the members: but thus they differ: Some think the law of the members to be the corruption, and pravity of our nature, called before the body of sin, c. 6.6. and the law of sin, the evil concupiscence springing from thence: so Vatablus, the law of the members, is vis in carne, the strength of the flesh resisting the law of the mind: and the law of sin, is affectus carnis, the carnal affections: so Haymo interpreteth the law of the members, onus & pondus mortalitatis, the burden of mortality, and the law of sin, to be evil concupiscence, custom, and delight in sin: so Lyranus understandeth by the law of the members, fomitem peccati, vel inclinationem pravam, the food and matter of sin, or the corrupt inclination, and the law of sin, consuetudinem pravam, the evil custom of sinning. 6. But I rather with Beza, by the law of sin, understand the corruption of nature, by the law of the members, the evil concupiscence springing from thence: for otherwise the opposition between the law of God and the mind, on the one side, and the law of the members and of sin on the other, will not be correspondent and answerable together: for the law of the members must be set against the law of the mind, and the law of sin against the law of God: like as then the regenerate mind is conformable to the law of God, so the unregenerate members are captived to the law of sin in the members, which is the corruption of nature, even original sin.   

31. Quest. Why these are called laws, and why they are said the one to be in the inner man, the other in the members.  
1. For the first: 1. Chrysostome giveth this reason, it is called the law of sin, propter vehementem & exactam obedientiam, because of the exact and forced obedience which is given unto it: for the laws of tyrants, are so called abusive, though not properly, Calvin: lex quia dominatur, it is a law because it ruleth, gloss. 2. Lyranus, a law is called à ligando, of binding, ducit membra ligata ad mala, it leadeth the members, and holdeth or tieth them to that which is evil: they can do no other. 3. Pererius, sicut lex dirigit, etc. as the law directeth to that which is good, so the law of sin to that which is evil. 4. legitime factum est, it cometh justly to pass, that illi non serviat suum inferius, t. caro, that man's inferior, that is, his flesh should not serve him, seeing he served not his superior, namely, God, gloss. ordinar. Anselmus, so it is called a law, as in justice imposed of God upon man for his disobedience.  
2. For the second, the one is called the law of the mind and inner man, the other the law of the members and outward man: 1. not that the mind and reason only wherein the natural law is written, is the inner man, and the sensitive part is the flesh, as Lyranus, Gorrhan, with others, which opinion is confuted before, quest. 26. for even the mind is corrupt and so carnal in the unregenerate, as the Apostle speaketh of some which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, corrupt in their mind, 2. Timoth. 3.8. 2. But the regenerate part is called the inner man, and the unregenerate both in soul and body the outward. 1. because intus potissimum regnat, it reigneth chiefly within, and is discerned chiefly and known in the mind, Mart. 2. quia in cordis conuersione, etc. because it consisteth in the heart, nec patet hominum oculis, and is not open and apparent unto the sight of men, Pareus: in which sense it is called the hid man of the heart, 1. Pet. 3.4. 3. and because non externa vel m●●dana quaerit, it seeketh not things external, belonging to the world, whereas appetitus carnis vagi sunt & extra hominem, the fleshly appetite is wandering, and as it were without a man, Calvin: and as Cajetan, carnalibus officijs immersae sunt, the faculties of the outward man, are drenched as it were and wholly spent in carnal offices. 4. and the regenerate part is called by the name of the inner man, and the mind, per excellenciam, because of the excellency: for as the mind is more excellent than the body, so is the spirit, than the flesh, Calvin.   

Quest. 32. Of the Apostles exclamation, O wretched man that I am!  
1. The word, which the Apostle here useth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth one, that is perpetus. pugnis fatigatus, wearied with continual combats, Beza: like as a champion, which striving along time, is like at last to be overcome of his adversaries unless he be helped: the vulgar latin readeth, O unhappy man, but that is not so fit. 2. neither doth the Apostle thus cry out, either as a man in despair, or doubting, by whom he should be delivered, but he showeth his great desire: vox est anhelantis, it is the voice of one breathing and panting, desiring to be delivered from this servitude: Calvin. 3. and by this exclamation, certaminis gravitatem ostendit, he showeth the greatness of this combat, out of the which he was not able to wrestle by his own strength: and if Paul were not able, who is? it is then a pathetical speech like unto that, Psal. 86. Who will give me the wings, as it were of a done? Faius. 4. And in this crying out, the Apostle showeth the state of all men in this life, into what misery they are brought by their sin: and likewise his desire, longing to be delivered therefrom: Pareus.   

Quest. 33. What the Apostle understandeth by this body of death, from the which he desireth to be delivered.  
1. Ambrose by the body of death, understandeth universitatem vitiorum, a general collection of sins, which he called before, the body of sin; but there was not in the Apostle such a gathering together and confluence of all sin. 2. Pererius chargeth Calvin to agree with Ambrose, who understandeth by the body of death, massam vel congeriem peccati, ex qua homo constatus, the mass and heap of sin, whereof man consisteth, and thereupon he crieth out, o hominem impurum atque impium, O wicked and filthy man, that is not ashamed so to charge the Apostle, etc. Whereas Calvin only saith, that there were in the Apostle, reliquiae peccati, some relics of sin, of that mass of sin and corruption, which is in man: Calvin then and Melancthon do thus understand the Apostle, naturam hanc carnalem immersam esse peccato, that this carnal nature is wholly drowned and drenched in sin; so also Martyr, vitiatam & corruptam naturam intelligit, he understandeth our corrupt nature: but the Apostle speaketh of death here, not of sin. 3. neither is the body of death taken here properly for sin, as Faius thinketh it was called before the body of sin, c. 6. and it is considered, tanquam moles & onus incumbens, as a mass or burden lying upon us: so also Roloch: it is taken for sin in this place, which is in the body, and in the whole man: likewise Piscator, mortem intelligit peccatum inhabitans, by death he understandeth the sin that dwelleth in us: and so before them Vatablus, à concupiscentia; etc. he wisheth to be delivered from concupiscence, which did make him guilty of eternal death: and before him Photius in Oecumenius, applieth it to the corporal and sinful actions, which bring the death of the soul: But in their meaning the Apostle should say in effect, who shall deliver me from this sinful body? what could an unregenerate man have said more? 4. neither yet do I approve of their opinion, which refer it only to the mortality of the body, as Theophylact, morti subiecti, subject to death: Lyranus, quia sancti resurgent, etc. because the Saints shall rise in an immortal body: and Pererius, à corpore mortis huius, from the body of this death, that is subject to mortality and corruption: for the Apostle hath respect thus crying out unto the conflict between the flesh and the spirit, from which he desireth to be delivered. 5. Cassianus by the body of death would have understood the terrene business and necessity, quae spirituales homines à coelestium meditatione retrahit, which draweth spiritual men from the meditation of heavenly things: but the Apostle spoke before of the combat between the flesh and the spirit: and they are not all carnal, which are occupied in the necessary affairs of this life. 6. Tolet joining the pronoun this unto death, not unto the body, reading thus from the body of this death, will have reference to be made unto the tyranny of the law of concupiscence, whereof he spoke before: but the pronoun is better joined to body, as the Syrian interpreter, Erasmus, and Beza, well observe: for of his flesh and members he spoke before, but of death he made no mention: This demonstrative than this, is better referred to body. 7. Wherefore the Apostle calling his present state out of the which he desireth to be delivered, this body of death, joineth both mortality and sin together; he meaneth his mortal body subject to sin, as Hierome expoundeth, quod morti & perturbationibus est oppositum, which is opposed to death, and perturbations, apolog. advers. Ruffin. and so Beza, the Apostle by the body designeth, carneam corporis molem, the fleshy mass of the body, which is nothing else, but mussa mortis & peccati, a lump of death and sin: so Origen, it is called the body of death in quo habitat peccatum, quod est mortis causa, wherein sin dwelleth, which is the cause of death. 8. And this deliverance which the Apostle longeth for, is not the spiritual deliverance in this life from the captivity of sin, as Tolet, but the final deliverance from the bondage of mortality and corruption which we look for in the resurrection, as Augustine expoundeth, lib. 1. cont. epist. Pelag. c. 11. and so the Apostles meaning is, non finiri hoc confluctus, etc. that these conflicts cannot be ended, as long as we carry this mortal body about with us, Pareus. And here we may consider a threefold state of man's body, the one in Paradise, cum non potuit mori, when it was in man's power, if he had not sinned not to die at all: under the state and condition of sin, where non potest non mori, he cannot but die, a necessity of death is laid upon all Adam's posterity: under the state of glory, non possumus mori, we cannot die: we shall be exempted from the condition of all mortality, Pererius.   

Quest. 25. Why the Apostle giveth thanks to God, ver. 25.  
1. There is some difference in the reading of these words: the Latin interpreter thus readeth, the grace of God through jesus Christ, so also Origen before, who maketh it an answer to the former words of the Apostle, who shall deliver 〈◊〉 likewise Augustine followeth this reading, serm. 45. de tempor. but all the Greek copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I give thanks and the Apostle did not ask the question before, who should deliver him, but suspirat pot●●s, be sigheth, and showeth his desire to be delivered, Beza.  
2. For the meaning of the words. 1. some think that the Apostle giveth thanks for his redemption in Christ, Mart. that he is delivered à reatu peccati, from the guilt of sin original and actual, Roloch: and that his sins are not imputed, Osiander, and before them Oecumenius, quoth me liberavit per mortem filii, that he hath delivered me by the death of his Son: But this deliverance the Apostle had already obtained: he speaketh in the future sense, who shall deliver me? 2. Theophylact referreth it to the former benefit, quod viriliter adversatur peccato, that he did manfully resist sin, which strength he had not either by the law of nature, or by the law of Moses, but by grace in Christ: So also Pareus thinketh the Apostle doth give thanks, that he doth not succumbere in certamine, sed vincere, give over in this combat, but at the length overcometh: But the Apostle wisheth yet a further deliverance, which as yet he had not, because he speaketh of the time not to come, who shall deliver me, and yet he giveth thanks for it, as enjoying the fame in hope. 3. Tolet and Pererius think that the Apostle giveth thanks, that he was delivered from concupiscence, quod non mentem trahit in consensum, that it did not draw his mind to consent: and so he was delivered from it, as it was malum culpae, as there was sin or fault in it, that is, to consent unto it, but not as it was malum poenae, a punishment, that is, concupiscere to covet or desire simply without assent: so also Lyranus: But if the Apostle did not sometime through his infirmity give consent unto his concupiscence, how could he say it did lead him captive unto the law of sin: & more it is proved at large afterward, that the commandment, thou shalt not lust, whereof the Apostle confesseth himself a transgressor, v. 7.18. doth not only restrain the first motions of concupiscence, which have not the consent of the will, but the second also which have, controv. 8.4. Vatablus will have this thanksgiving to be referred to the deliverance, which the Apostle expected in the life to come. 5. But it is better to join them together, as Augustine doth, serm. 45. de tempor. the grace of God, nunc perfect innovat hominem, etc. doth now perfectly renew a man by delivering him from all his sins, & ad corporis immortalitatem perducit, and bringeth him also to the immortality of the body: Lyranus likewise comprehendeth both these deliverances, that both the regenerate are here delivered from their sins, and in the next life, shall be freed from all corruption, as the Apostle saith, Philip. 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body: so Chrysostome saith, the Apostle giveth thanks, quod non solum principibus malis liberamur, sed eorum, quae futura sunt, capaces facti sumus, that we are not only delivered from the former evils, namely our sins, but are made capable of the good things to come: thus also Pelican, the Saints rejoice, se primitijs spiritus donatos, etc. that they are endued with the first fruits of the spirit, which give them certain hope of the inheritance to come: and Beza, the Apostle showeth, that he resteth in that hope, quam habet in Christo fundatam, which he hath grounded on Christ.   

35. Quest. Of these words, I in my mind serve the law of God, etc.  
1. By the mind, the Apostle understandeth the inner man reform by grace, by the flesh, the part unregenerate: so that in this speech of the Apostle a double figure is to be admitted: first a metonymy, in that the subject is taken for the adjunct, the mind, for the sanctity and holiness wrought in the mind by grace, as Vatablus well interpreteth, secundum spiritum meum doctum à spiritu sancto, in my spirit taught by the holy spirit: and the flesh for the carnal sensuality, whereby it is lead: there is also a synecdoche, the principal part being taken for the whole, the mind regenerate, for all the regenerate part both in the mind and body, because it chiefly showeth itself there; and the flesh for that part which is unregenerate in the whole man, both in the mind and body, because it is chiefly exercised, and executed by the body: see before Quest. 26.  
2. We are not to understand here two distinct and several parts, the one working without the other: as the Romanists, which will have the inner man to be the mind, and the sensual part the flesh: for in this sense neither doth the mind always serve God, wherein there is ignorance, infidelity, error, nor yet doth the sensual part always serve sin: for many virtuous acts are exercised thereby: see this opinion before confuted, Quest. 31. But these two parts must be understood as working together, the flesh hindereth the spirit, and blemisheth our best actions. Faius.  
3. And whereas the Apostle saith, that in my flesh I serve the law of sin, we must not imagine, that the Apostle was given over unto gross carnal works, as to commit murder adultery; but he showeth the infirmity of his flesh, and specially he meaneth his natural concupiscence, and corruption of nature, in the which he gave instance before: against the which pugnabat, luctabatur, he did strive, and fight. Martyr.  
4. Neither yet must we think, that the Apostle, serving the spirit one way, and the flesh an other, was as a mutable or inconstant man or indifferent: like as Ephraim is compared to a cake but turned and baked on the one side Hos. 7.8. or as they, which Revel. 3. are said to be luke warm, neither hot, nor cold: for these of a set purpose were such, and willingly did dissemble: but the Apostle setteth forth himself, as a man neither perfectly sound, nor yet sick, but in a state between both: that although he laboured to attain to perfection, yet he was hindered by the infirmity of his flesh, like as an Israelite dwelling among the jebusits: Faius.  
5. And whereas the Apostle said before, v. 15. it is not I that do it, but sin that dwelleth in me: and yet here he saith, I myself, etc. in myself serve the law of sin: the Apostle is not contrary to himself: for he speaketh here of his person that doth both, there of of the cause; Tolet. annot. 25. and so he showeth, secundum repugnantia principia, se repugnantia habere studia, that according unto the contrary beginnings or causes, he hath contrary desires, Pareus.   

36. Quest. Of that famous question whether S. Paul do speak in his own person, or of an other here in this 7. chapter.  
There are of this matter divers opinions, which yet may be sorted into these three orders. 1. Some think that the Apostle speaketh in the person of a man, not yet in the state of grace. 2. Some of a man regenerate, from v. 14. to the end. 3. Some that the Apostle indifferently assumeth the person of all mankind, whether they be regenerate, or not. And in every of these opinions there is great diversity.  
1. They which are of the first opinion, 1. Some think, that the Apostle speaketh in the person of a natural man, and showeth what strength a man's free will hath by nature without grace: so julianus the Pelagian, with other of that sect, whose epistles Augustine confuteth: so Lyranus, he speaketh in the person, generis humani lapsi, of human kind after their fall. 2. Some will have the person of a man described, sub lege, & ante legem degentis, not living only before the law, but under it, having some knowledge of sin: so Chrysostome, Theophylact, whom Tolet followeth, annot. 4. 3. Some think that the Apostle describeth a man not altogether under the law, nor yet wholly under grace: but of a man beginning to be converted: quasi voluntate & proposito ad meliora conversi, as converted in mind and desire unto better things, Origen: so also Basil. 〈◊〉 ●egal. breviar. and Haymo saith, the Apostle speaketh ex persona hominis poenitentiam agentis, in the person of a man penitent, etc.  
2. They of the second sort do thus differ. 1. Augustine confesseth that sometime he was of opinion, that the Apostle speaketh in the person of a carnal and unregenerate man, but afterward he changed his mind, upon better reasons, thinking the Apostle to speak of a spiritual man in the state of grace: lib. 1. Retract. c. 23. lib. 6. cont. julian. c. 11. but Augustine retaining this sense, thinketh that the Apostle, saying, v. 15. I allow not that thing which I do, speaketh of the first motions only of concupiscence, quando illis non consenttatur, when no consent is given unto them: lib. 3. cont. julian. c. 26. which concupiscence the most perfect man in this life can not be void of: so also Gregory understandeth, simplices motus ceruis contra voluntatem, the simple motions of the flesh against the will: and hereunto agreeth Bellarm. lib. 5. de amission. great. c. 10. Rhemist. sect. 6. upon this chapter. 2. Cassianus collat. 23. c. 15. understandeth a man regenerate: but then by the inner man he would have signified the contemplation of celestial things, by the flesh, curam rerum temporalium, the care of earthly things. 3. Some think that the Apostle so describeth a regenerate man, as yet that he may sometime become in a manner carnal: we see in this example even of Paul regenerate, etiam regeneratum nonnunquam mancipium fieri peccati, that a regenerate man, may sometime become the slave of sin. Rolloch. 4. But the founder opinion is, that the Apostle in his own person speaketh of a regenerate man, even when he is at the best, that he is troubled and exercised with sinful motions, which the perfectest can not be rid of till he be delivered from his corruptible flesh: of this opinion was Hilary, habemus nunc nobis admistam materiam, quae mortis legi & peccato obnoxia est, etc. we have now mixed within us a certain matter, which is subject to the law of death and sin, etc. and until our body be glorified, non potest in nobis verae vita esse natura, there can not be in us the nature and condition of true life: Hilar. in Psal. 118. Of the same opinion are all our foundest new writers, Melancthon, Martyr, Calvin, Beza, Hyperius, Pareus, Faius, with others.  
3. Of the third sort, 1. some are indifferent, whether we understand the person of the regenerate, or unregenerate, gloss. ordinar. and so Gorrhan showeth how all this, which the Apostle hath from v. 18. to the end, may in one sense be understood of the regenerate, in an other of the unregenerate. 2. Some think that some things may be applied unto the regenerate, as I am carnal sold under sin: but some things only can be applied to the regenerate, as these words, I delight in the law of God, etc. Perer. disput. 21. num. 38. and yet he rather inclineth to think, that the Apostle taketh upon him the person of a man regenerate: And Origen seemeth to have been of this mind, that sometime the Apostle speaketh in his own person, as I thank God through jesus Christ, and sometime in the person of a weak man, and young beginner, as in the rest. 3. Some take all this discourse of the Apostle, neither to touch the regenerate, or unregenerate in the particular, but the nature of mankind in general: as Hierome noteth, that the Apostle said not, O wretched sinner, but O wretched man, ut totam complecteretur naturam omnium hominum, & non tantum peccatorum, etc. that he might comprehend the nature of all men, and not only of sinners: lib. 2. cont. Pelag. so also Erasmus, humani generis in se personam recipit, etc. he taketh upon him the person of mankind, wherein is both the Gentile without the law, the carnal jew under the law, and the spiritual man made free by grace: Annot. in hunc locum.  
Now of all these opinions, which are ten in all, we embrace the fourth of the second fort: and this diversity of opinion may be reduced to this point, whether the Apostle speak in his own person of a man regenerate, or in an assumed person of a man unregenerate: the other particular differences, have been dispersedly touched before. Now than the arguments shall be produced with their answers, which are urged on both sides: and first for the negative, that the Apostle giveth not instance here of a man regenerate, and spiritual, but carnal and unregenerate.  
Argum. 1. Origen urgeth these reasons: first the righteous man is not said to be carnal, 2. Cor. 10.3. We do not marry after the flesh: But the Apostle here saith, v. 14. I am carnal.  
2. Of the righteous the Apostle saith, 1. Cor. 6.20. ye are bought for a price, but here the Apostle saith, v. 14. I am sold under sin.  
3. Of the righteous it is said, c. 8.9. the spirit of God dwelleth in you: but here the Apostle confesseth, that no good thing dwelleth in him.  
4. Origen also presseth these words, v. ●8. in my flesh I serve the law of sin, if the Apostle should speak thus of himself, desparationem mihi videtur incutere, it were able to strike despair unto us, that there is no man who doth not serve sin in the flesh.  
5. The regenerate, such as Paul was, do not only will that which is good, but perform it also: but this man cannot do, that he would, of whom the Apostle speaketh, ver. 15. Tolet.  
6. The righteous and just man cannot be said to be captived unto sin, as the Apostle saith of that man, whose person he beareth, v. 23. Cassianus collat. 22. in fine.  
7. The Apostle speaking of himself, and of others which are regenerate, said before, v. 5.6. When we were in the flesh, etc. the motions of sins, etc. had force in our members, etc. but now we are delivered from the law, etc. But here the Apostle speaketh of a man, that is captived unto the motions of the flesh, so that the Apostle if he should speak here of a regenerate man, would contradict himself.  
8. The scope of the Apostle is to show the invalidity of the law, that it cannot take away sin, but sin rather is increased thereby, by reason of the weakness of man's nature: it is therefore more agreeable to the Apostles intent, to give instance of a carnal man, in whom sin yet reigneth, then of a regenerate man, that by grace is brought to yield obedience to the law, Tolet. c. 10. in tractat.  
9 Hierome, and before him Origen thus show, that the Apostle here assumeth the person of an other: like as Daniel being a just man yet prayeth in the person of sinners, saying, c. 9 we have sinned, we have done wickedly, Hierome epist. 151. ad Algasiam.    

The former arguments answered.  
1. The regenerate simply are not called carnal, but secundum quid, after a sort they are carnal in respect of the unregenerate part: as the Apostle speaking to the Corinthians, that were believers, and justified, sanctified, 1. Cor. 6.11. yet calleth them carnal, in regard of the sects and divisions among them, 1. Cor. 3.1. And one is said to be carnal two ways, either he which is altogether obedient to the flesh and fleshly lusts: or he that doth not yield himself unto them, but striveth against them, and yet against his will feeleth the violent motions thereof: so the Apostle confesseth, that though he war not after the flesh, ye● he walketh after the flesh, 2. Cor. 10.3.  
2. The righteous is bought for a price, and redeemed from his sins, and yet in respect of his unregenerate part, the corruption of nature and relics of sin remaining, he is said to be sold under sin, not simply, as the unregenerate is given over wholly, but in part only.  
3. In the faithful as they are regenerate, the spirit of God dwelleth, but in their unregenerate part sin inhabiteth: there is no inconvenience to grant, that two diverse inhabitants may dwell in one and the same house, in two diverse parts: for the Apostle speaking of the regenerate, saith, Galat. 5.17. The spirit lusteth against the flesh, and the flesh against the spirit, and these are contrary one to the other: they which feel not this fight and combat are either Angelical, as the Saints in heaven, or they have not yet received the spirit at all, as they which are carnal.  
4. There are two kinds of services to sin, the one is a willing service, such as is in the unregenerate, the other unwilling, and in a manner forced, as in the regenerate.  
5. The unregenerate have no will at all to do good, for the wisdom of the flesh is not subject to the Law of God, neither can be, Rom. 8.7. the regenerate receive grace to will, and sometime to perform, though not as they would: they are therefore regenerate though not perfectly, as none are in this life.  
6. There are two kinds of captivity, the one, when one is wholly captived under the bondage of his own voluntary sin, the other is a forced captivity under the bondage of original sin, this is in the righteous, not the other.  
7. The Apostle is not contrary to himself: for it is one thing to obey the lusts of the flesh, as the unregenerate and carnal; an other, to feel the motions of the flesh, and to strive against them, as in the regenerate.  
8. The Apostles intent and meaning is to show, that the law in itself is good and just, and that it cometh by reason of man's own infirmity, that it is otherwise to him, and thereupon the Apostle to set forth the perfection of the law, giveth instance in the regenerate, that they are not able to keep the law, much less the unregenerate: so that it is more agreeable to the scope and purpose of the Apostle, to speak of a man regenerate, then of one unregenerate.  
9 Even Daniel, though he be called a man of desires, that is, beloved, and excepted of God, yet had his sins, which he confessed in his own name, and person: as David is said to be a man after Gods own heart, yet he had his sins and imperfections.  

Arguments for the affirmative part, that S. Paul speaketh in his own person as of a man regenerate.  
First these two points must be premised, that the Apostle speaketh of himself, not of another, still continuing his speech in the first person, I am carnal, I will, I consent, I delight, and so throughout, that it should be a great forcing of the Apostles speech, to make him to speak of another and not of himself: secondly the Apostle from the 14. v. to the end, speaketh of his present state, (who was then regenerate) as may appear, because while he was yet under the law, he speaketh as of the time past, v. 9 I was alive, and v. 10. sin seduced me: but from the 14. v. he speaketh of the time present, I am carnal, and so throughout to the end of the chapter.  
Argum. 1. Hence then is framed our first reason: the Apostle speaketh of himself, as he then was, because he speaketh in the present tense: but then he was a man regenerate; Ergo.  
Theophylact answereth; the Apostle saith, I serve, v. 15. that is, serviebam, I did serve: Contra. As the Apostle saith I serve, so he saith, I delight in the law of God, v. 22. and in this verse. 25. I thank God, etc. which immediately go before the other, I serve: but those words must be understood, as they are uttered, of the time present, therefore the other also.  
Argum. 2. Gregory urgeth these words v. 18. to will is present with me, he that saith he will, per infusionem gratiae, quae in se iam lateant semina ostendit, doth show what seed lieth hid in him by the infusion of grace, lib. 29. moral. c. 15.  
Ans. Even the unregenerate by nature do will that is good: they may imperfect velle 〈◊〉 sive gratia in peccato, imperfectly will that is good without grace even in the state of sin, Tolet. in. tractat. c. 9  
Contra. There is bonum naturale, morale, spirituale, that which is naturally good, morally good, spiritually good: the first one by nature may desire, as b●ute beasts do the same, and therein they do neither good, nor evil: the second also in some sort, as the heathen followed after moral virtues, but they did it not without sin, because they had no faith; but that which is spiritually good, the carnal have no mind at all unto: for it is God, which worketh both the will and the deed, Phil. 2.13.  
Argum. 3. Augustine presseth these words, v. 17. It is not I that do it, but sin that dwelleth in me, this is not vox peccatoris, sed justi, the voice of a sinner, but of a righteous man: lib. 1. cont. 2. epist. Pelag. c. 10.  
Ans. A sinner may be said not to do evil, not because he doth not consent unto it, but because he is not only moved of himself, but drawn by his concupiscence: Tolet. ibid.  
Contra. There is nothing in a man to give consent unto any action, but either his spiritual or carnal part: but in the unregenerate there is nothing spiritual, but all is natural; therefore whatsoever such an one doth he wholly consenteth; he himself is not one thing, and his sin another to give consent: but he is wholly moved and lead of sin.  
Argum. 4. Augustine addeth further: the Apostle thus beginneth the 8. chapter: there is no condemnation to them that are in Christ jesus, which words follow as inferred upon the other: which showeth that the Apostle spoke before of those which were in Christ jesus.  
Ans. Nay rather those words following upon the other, who shall deliver me, etc. which the Apostle uttereth of a man not yet delivered or freed from his sin, and maketh answer, the grace of God, etc. show, that he spoke before as of our not being in the state of grace: Tolet. ibid.  
Contra. 1. It is the bondage of corruption, which the Apostle desireth to be delivered from, as is showed before, qu. 33. neither doth the Apostle answer, the grace of God, etc. but I give thanks to God, as likewise hath been declared qu. 34. before: but one not in the state of grace, cannot give thanks unto God: therefore the immediate connexion of these words, c. 8. showeth that he spoke before of those, which are in Christ.  
Argum. 5. Further Augustine thus reasoneth: a carnal man cannot delight in the law of God, in the inner man, as Saint Paul doth: neither indeed is there any inner man, that it regenerate and renewed in those which are carnal: Pareus.  
Ans. 1. The unregenerate may delight in the law, as Herod did: and it is nothing else, but velle bonum, to will that which is good: Tolet. ibid. and they have also the inner man, which is the mind, as the outward man is the body.  
Contra. 1. The carnal cannot delight in the law, but they hate it, as Psal. 50.17. this hatest to be reform, and hast cast my words behind thee: Herod gave care to john Baptist, not of love, but for fear, for afterward he put him to death: Hypocrites and carnal men, may stand in some awe, and fear a while, but it is not of love, nor in truth, or from the heart. 2. the inner part, is that with spiritual, and renewed: but in the wicked their very mind is defiled, Tit. 1.15. therefore in them there is no inner man: see before qu. 26.  
Argum. 6. The Apostle desireth to be delivered from his corruptible and sinful body, hoping then for perfect liberty: but in the resurrection the carnal shall have no such liberty: they shall rise to greater misery. Augustine.  
Ans. The deliverance there spoken of is by justification from sin, not in the resurrection. Tolet. ibid.  
Contra. The Apostle evidently speaketh of being delivered from this body of death, that is, his mortal body, which shall not be till the resurrection.  
Argu. 7. The children of God, that are regenerate, do only find in themselves the fight & combat between the spirit and flesh, Gala. 5.17. as the Apostle doth here, v. 22. Pareus.  
Argum. 8. The unregenerate do not use to give thanks unto God, but they sacrifice to their own net, as the Prophet saith, Hab. 1.16. they give the praise to themselves: But S. Paul here giveth thanks: Faius.  
Argum. 9 No man but by the spirit of God, can hate and disallow that which is committed against the law of God, as the Apostle doth here, v. 15. Hyperius.  
Argum. 10. To what end should the Apostle thus at large show the effects and end of the law for their cause, qui prorsus sunt à Deo alieni, which are altogether strangers from God, and care not for his law? Faius: by these and such like reasons it is concluded, that S. Paul speaketh in the person of a man regenerate.   

Quest. 37. Whether S. Paul was troubled with the temptations of the flesh, and with what.  
1. S. Paul was before his calling tempted and carried away with diverse lusts, as he confesseth Tit. 3.3. then giving consent unto them, & following them with delight: after his calling he felt also the pricking and stirring of his flesh, but it had not dominion over him, as before: as here the Apostle showeth, how he did find the law of his members rebelling against the law of his mind and spirit: and these temptations of the flesh the Lord suffered the Apostle to be troubled with, lest he should be extolled by reason of his other excellent gifts, as he himself showeth, 2. Cor. 12.7. whereupon Gregory well saith, custos virtutis infirmitas, infirmity is the guardian and keeper of virtue, ad ima pertrahit caro, ne extollat spiritus, ad alta sustollit spiritus, ne prosternat caro, the flesh draweth us down, that the spirit lift us not up, and the spirit doth rear us up, that the flesh should not altogether cast us down, lib. 19 Moral. c. 4.  
2. But whereas the Apostle saith, There was given unto me the prick of the flesh, etc. 2. Cor. 12.7. 1. neither thereby is signified the afflictions and griefs which the persecutors put his body unto, as Chrysost. Theodoret. 2. or the pain of the head, gloss. ordinar. or the cholike, as Lyranus, or some other such bodily infirmity, which would have much hindered the Apostle in his ministery. 3. nor yet much less, was this prick the lust of his flesh, as Hierome thinketh epist. 22. and Haymo, so also Pererius disput. 23. for it is not like that Paul's body being tamed and kept under, with fastings, watchings, labour, had any such fleshy desire. 4. But hereby is better to understand, omne tentationum genus, etc. every kind of carnal temptation wherewith S. Paul was exercised, Calvin, Beza.    

4. Places of Doctrine.  

Doct. 1. All things fall out to the wicked for their hurt.  
v. 8. Sin took occasion by the commandment: Pet. Mart. hereupon well observeth, that all things to the unregenerate fall out unto evil: for if the law do give advantage to sin, which is holy, just, and good of itself, how much are other things turned to their hurt, as all things to them that love God fall out to their good, Rom. 8.28.   

Doct. 2. Of the necessary use of the law.  
v. 8. Without the law sin is dead: That is, it lieth hid, and is unknown: hence both Pareus, and Piscator note, concionem legis in Ecclesia necessariam, that the preaching of the law is necessary in the Church, that sin may be known, and come to light: and thus the law by revealing our sin, is a schoolmaster to lead us to Christ, Galat. 3.19. to find righteousness in him, which we have not in ourselves.   

Doct. 3. Of the effects of the law.  
v. 9 When the commandment came, sin revived: There are 3. effects of the law here expressed by the Apostle: two it bringeth forth of itself: the manifestation of sin, and thereupon the sentence of death: the third it worketh not of itself, but accidentally, namely the increase of sin, through the perverseness of man's nature, which striveth against that which is forbidden, Par.   

Doct. 4. Of a fivefold state of man.  
v. 23. I see an other law in my members, etc. 1. In Paradise man had natural concupiscence, but without disorder or rebellion against the mind. 2. before the law concupiscence rebelled against reason and without resistance. 3. under the law men resisted concupiscence, but could not vanquish it. 4. under grace they strive against it and prevail. 5. in heaven these shall be no concupiscence at all, Perer. disput. 17.   

Doct. 5. How death is to be desired.  
v. 24. Who shall deliver me? S. Paul desireth to be dissolved to make an end of sin: and thus death may be wished for, as the only remedy of our misery: the wicked do oftentimes desire death, but it is rather vitae fastidio, quam impietatis taedio, for that they are weary of their life, not of sin, Calvin.    

5. Places of controversy.  

Controv. 1. Against Purgatory.  
v. 1. The Law hath dominion over a man as long as he liveth: This showeth the presumption of the Pope, who taketh upon him to prescribe laws and rules unto those which are dead, and their souls as they imagine in purgatory: for no law imposed upon the living doth bind them when they are dead: and concerning the authority of man, it determineth in this life, Matth. 10.28. Fear not them which kill the body, and are not able to kill the soul: the Pope than is no more able to free and absolve the soul after death, than he is to kill and condemn it.   

Controv. 2. Of the lawfulness of second marriage.  
v. 2. If the man be dead, she is delivered from the law of the man: Hence the lawfulness of second marriage is proved: for if the woman be free when the man is dead, and so likewise the man, then is it lawful for them to marry again: for now they are, as though they never had been bound: Hierome then herein was deceived, who seemeth to speak hardly of second marriages, though in words he will not condemn them: for he saith, that a woman marrying after the first marriage, doth not differ much from an harlot: lib. 1. cont. jovinian. and they which are twice married he compareth to the unclean beasts in Noah's ark: But Hierome is to be pardoned this oversight, who too much extolling virginity, which he confesseth he had lost himself, ad Eduoch. was carried away in heat and passion so to ●●i●e of second marriages.  
2. The Romanists, though they dare not condemn second marriages simply, yet in that they denied such to be admitted to orders, as have been twice married, they show what base conceit they have thereof: Pererius to help this matter, saith that S. Paul would, a Bishop to be the husband of one wife, not because he condemned second marriages, sed quod ●● maximè ducebat dignitatem & sacramentum Episcopi, etc. but because it best become the dignity and sacrament Episcopal, to be the husband of one wife, as Christ is the spouse of one Church, etc. disput. 1. num. 2.  
Contra. 1. S. Paul meaneth such, as had but one wife at one time, not one after an other: for there were many in those days, which were newly converted from judaism, that had more than one wife at once, for among the jews it was tolerated: and even by their own decrees, he was counted infamous, qui duas simul uxores habet, which had two wives at once: decret. Gregor. lib. 1. tit. 21. c. 4. not he which had two one after an other: see 〈◊〉 elsewhere, Synops. Cent. 1. err. 78. 2. A dignity Episcopal we acknowledge, but no Sacrament: for Christ instituted only two, baptism and the Eucharist, which answer unto the two principal Sacraments of the old Testament, Circumcision and the Paschal lamb. 3. If it be decent for a Bishop to be the husband of one wife, as Christ is of one Church: why will they not then allow them to have any wife at all. 4. Christ indeed is the husband but of one Church at one time; yet the Church of the old Testament, and the Church of the new did one succeed an other: so than this resemblance may hold very well, if likewise a Bishop be the husband of one wife after an other.   

Controv. 3. Whether the marriage bond be indissoluable before the one party be dead.  
1. Pererius would prove the negative, that marrying cannot be dissolved, quoad vi●culum, in respect of the bond, if it be lawfully contracted, but only, quoad torum, in respect of their bedding, and conversing together, no not for fornication: but after death, by this place of the Apostle, v. 3. If while she liveth she take an other man, she shall be called an adulteress: the Apostles words are general, that till death part them, neither of them is free.  
Contra. 1. The Apostle speaketh of marriage, as it was instituted of God, which by God's ordinance was to continue as long as life lasteth; for God appointed in the beginning, that the man should cleave unto his wife: here then the Apostle had no cause to speak of the cases wherein divorce is admitted, either civilly, as the law of Moses permitted the men to give a bill of divorce to the women: or by Christian liberty or immunity, as in the cases of fornication, or desertion: for when there happeneth any other separation of marriage then by death, it falleth not out, nisi per vitium, but by the fault of the one, as Chrysostome here observeth: for the jews were permitted to give their wives a bill of divorce for the hardness of their heart, as our Saviour saith, Matth. 15. and either their wives were in fault, for the which cause they dismissed them, or they were in fault, in seeking to be rid of their wives: likewise in divorce upon fornication, the party divorced was in fault, but in the case of desertion, the party forsaking was in fault: so none of these separations was without the fault of the party: but the Apostle speaketh of the institution of marriage, according to God's ordinance, as it is found and entire without any such impediment, or let coming between: in which sense it is not dissolved but by death.  
2. Erasmus further answereth, that the Apostle only taketh his similitude from marriage: and in a similitude, it is not necessary, that every thing should agree, neither is it to be pressed in every point.  
3. But that in two cases the marriage bond may be dissolved, beside death, by the fault of either party delinquent, namely for fornication, and upon wilful desertion, it is evident: the first by the words of our Saviour, Matth. 19.9. Whosoever shall put away his wife, unless it be for whoredom, and marry another, etc. committeth adultery: the other by that place of the Apostle, 1. Cor. 7.15. if the unbelieving depart, let him depart, a brother or sister is not in subjection in such things: Pareus, dub. 1. see further else where, Synops. p. 685. 687.   

Controv. 4. That the disparity of profession is no cause of the dissolution of marriage.  
v. 4. If the man be dead: Gorrhan here putteth in a distinction of civil death, which is by profession, ante carnaletu copulam, before carnal knowledge, or natural, which is by death properly: for it is the common opinion of that side, that the man or woman having contracted matrimony, may either of them forsake the other, before the consummation of marriage, to take upon them the profession of single life. The Romanists also have another opinion, that marriage contracted in the time of infidelity before baptism, is dissolved, and made void, if either of the parties afterward be converted to the Christian faith: Bellar. de matrimon. c. 12.  
But these two exceptions for the disparity of religion, or profession, to dissolve matrimony, are contrary to the rule of our Saviour, Matth. 19.9. who alloweth no marriage to be dissolved, but for fornication: and Saint Paul directly prescribeth, that the woman should not forsake her unbelieving husband, if he be content to dwell with her, 1. Cor. 7.13. See further hereof, Synops. Centur. 3. er. 82. er. 95.   

Controv. 5. Whether the bill of divorce, permitted to the jews, did lawfully dissolve matrimony under the law.  
This question ariseth by reason of the Apostles general words here, that if the woman take another man, as long as the first liveth, she is called an adulterer: hence than this doubt is moved, what was to be thought of the men, which dismissed their wives under the law, and married others, and the woman likewise so dismissed married again, whether it were adultery in them.  
1. Some are of opinion, that by the bill of divorcement given, the very bond of matrimony was dissolved, and that then it was lawful for either party to marry again: as Scotus, Dorandus, Poludanus in 4. Sententiar. distinct. 33. Caietanus in 24. Deuter. Abulens. in c. 19 Matth. qu. 49. and Burgens. against Lyranus, in 24. Deuter. But the words of our Saviour Christ make against them, who saith, that Moses permitted them so to do for the hardness of their heart, Matth. 19.8. it was therefore tolerated only, and suffered because of their infirmity, it was not made lawful: and our Saviour Christ addeth, from the beginning it was not so: this their instance then of distinguishing their wives, was a departing from the first institution.  
2. Wherefore their opinion is more sound, which think, that although because of the hardness of their heart, to avoid a greater mischief, namely uxoricidium, the murdering of their wives, they were permitted to send them away; yet the marriage was not in truth dissolved: they married again, sine poena legali, without any legal punishment, but yet non sine peccato, not without sin: Thus Pererius; showing the same to be the opinion of Thomas, Bonaventure, Lyranus, with others, and before them Augustine, lib. 19 cont. Faustum. c. 26. and Hierome in c. 2. Malach. And further Augustine showeth, that Moses intendment, in granting a dismission of the wife upon a bill of divorcement, was to have them reconciled: that whereas only the Scribes were to write the bills of divorcement of purpose, henc interposuit moram, he put in this caution, to delay the matter, that while the man went unto the Scribe, while his bill was in writing, his mind might be altered, especially by the persuasion of the Scribe, who in his discretion was not to write any such bill, if reconciliation might otherwise be had.  
So then of this liberty of the jews, the like judgement is to be given as of the polygamy or marriage of many wives, that neither was void of infirmity, which God did bear within those times: but neither was ever simply lawful, the first institution being violated.   

Controv. 5. Against the works of propitiation.  
v. 4. That we should bring forth fruit unto God, etc. This place is well urged by Pet. Martyr against the propitiatory works unto justification, which the Romanists affirm may be done by men yet unregenerate, and not yet called: Here the Apostle evidently showeth, that they which bring forth fruit unto God, must first be an others, that is, married unto Christ: they cannot do any thing that good is without him, as our Blessed Saviour himself saith, Without me ye can do nothing, joh. 15.5.   

Controv. 6. Against the heretics which condemned the law.  
v. 5. The motions of sins, which were by the law: By these and such like places the Marcionites, Valentinians, Manichees, took occasion to condemn the law as evil, because thereby sin was increased: But Augustine answereth, de verbis Apostoli serm. 4 that they do imponere Christianis non simplicibus, sed negligentibus, etc. deceive Christians not so much simple, as negligent, for it is no hard matter saith he to refel their blasphemies by that which the Apostle writeth afterward in this chapter, for v. 12. he saith, the law is holy, and the commandments just and holy, just and good: and in that the motions of sin are said to be by the law, id ex eo fit, quia in carne sumus, it cometh of this, because we are in the flesh, Mart. the law than took occasion by the weakness of our flesh, and so the evil motions did rise up in us.   

Controv. 7. That we are freed by grace from the strict and rigorous observation of the law.  
Pererius disput. 6. misliketh these assertions of M. Calvin, and taketh upon him to confute him: diligenter meminerimus, etc. let us diligently remember that this is not a solution from that righteousness, which is taught in the law, sed à rigida exactione, & ab ea quae Jude sequitur, maledictione, but from the & strict rigorous exacting of keeping the law, & the malediction and curse which followeth thereupon: And he heapeth up diverse places of scripture to show, that the obedience of the law is now exacted of us, as Rom. 2. Not the hearers of the law, but the doers shall be justified, Rom. 3.31. Do we destroy the law by faith? God forbid, yea, we establish the law, Perer. disput. 6.  
Contra. 1. Pererius in confuting their opinion, that hold we are freed from the obedience of the law, fighteth with his own shadow: and Calvin, whom he refelleth as he is by him alleged, saith in express words that we are not freed from the righteousness of the law to keep it: And therefore he setteth down his opinion falsely: as though he or any other Protestant should affirm, Christianos esse à legis observatione liberatos, that Christians are freed from the observation of the law, as he putteth the case.  
2. But their opinion, that Christians are bound to keep the law, and are enabled to keep it by grace, and in keeping thereof are justified, is contrary to the doctrine of the Apostle, that we are justified by faith without the works of the law, Rom. 3.28.  
3. It is then a most true assertion, that we are freed from the rigorous and strict observation of the law, which was required of the jews, to be justified by the keeping of it, and from the curse which followeth upon the not keeping of the law: for it is written, Cursed is every one, that continueth not in all things which are written in the book of the law: from which curse Christ hath delivered us, being made a curse for us, as the Apostle showeth, Galat. 3.10.13. see further Synops. Centur. 4. err. 60.   

Controv. 8. That concupiscence though it have no deliberate consent of the will, is sin, and forbidden by the commandment.  
The contrary is mentioned by the Romanists, motus concupiscentia adres illicitas, etc. the motions of the concupiscence to unlawful things, whereby man is stirred up to desire any thing against the law of God, unless the will and consent be thereunto, not to be sin, Pererius disput. 8. with the rest of that rank: their reasons are these.  
1. Argum. That which is natural in man, non potest rationem habere mali, cannot be counted evil: but concupiscence is natural, and was in man before his fall: and if any man should be now created of God in pure naturals without original sin, he should feel the motions of concupiscence, not to be obedient unto reason, Pererius: Stapleton addeth antidote. p. 360. that the Scripture seemeth to command some concupiscence: as the Apostle saith, he that desireth the office of a Bishop, he desireth a good work, 1. Timoth. 3.1.  
Contra. 1. As concupiscence is a natural faculty, it is neither sin nor forbidden, if the concupiscence be of things lawful, as of meat or drink, and in due manner not to covet them much, and to a good end, to covet them to the glory of God, and our own, and our neighbours good: but the concupiscence as it is tainted and corrupted with original sin, is evil and forbidden by the commandment. 2. This concupiscence in the unregenerate is continually evil, in the regenerate there may be a concupiscence of lawful and indifferent things, as either of those things, which are proper and peculiar to a man, as the desire of a man to his wife, or of things which are common and appropriate to no man, as to desire an office: but yet even the concupiscence in such things, though it be lawful, yet it is not without some fault even in the regenerate, by reason of the corruption of their nature; only the concupiscence and desire of spiritual things, is simply lawful, but such concupiscence is without the compass of the commandment, Thou shalt not covet.  
2. Argum. Involuntaria non sunt peccata, etc. that which is involuntary is not sin, but such motions of concupiscence, which have not the consent of the will are involuntary: Pere. Stapleton, ibid.  
Contra. 1. The proposition is not generally true, for not the will of man, but the law of God is the rule of good and evil: and original sin in infants is not voluntary, but it is propagated by a necessity of nature corrupted by the fall of Adam: and the Apostle saith Gala. 5.15. ye cannot do those things, which ye would. 2. the sins, which at the first are voluntary, afterward become necessary, as he that hath gotten an habit of intemperancy, can hardly refrain, though he would: so that it is true, which Aristotle saith, lib. 3. Ethicor. c. 5. nemo volens malus, nec invitus foelix, no man is evil with his will, not happy against his will: So that it sufficeth that sin was once voluntary, though it afterward became necessary; as original sin with the motions of concupiscence, that do proceed from it, though now it be necessary and cannot be avoided, yet in Adam it was voluntary, by whose willing transgression, a necessity of sinning is transmitted to his posterity.  
3. Argum. Whatsoever is truly and properly sin is taken away in baptism, both original sin, and the corrupt motions springing from thence: therefore such motions in the baptised are not sin.  
Contra. 1. As original sin is taken away in baptism, so all other sins are: for baptism serveth for the remission of all sins, Act. 2.38. even than sins are wholly removed in baptism, it would follow, that they which are baptised, should have no sins at all. 2. Wherefore in baptism, reatus tollitur, the guilt of sin is taken away, yet sin itself remaineth: but it is not imputed: neither doth sin remain in the full strength, but the power thereof is subdued, and the kingdom of sin in the regenerate vanquished, but yet there remain some relics of sin still, as long as we are in this flesh: and this daily experience showeth, how they which are regenerate are not altogether freed from the inhabitation, and indwelling of sin, though it reign not in them. 3. And whereas Pererius objecteth Augustine, who confuting that slander of the Pelagians, who affirmed that the catholics should hold, baptismum non auferre sed radere peccata, that baptism doth not take away sin, but as it were shave it, because concupiscence remaineth, the root of sin; denieth that the Catholics teach any such thing, but that baptism indeed doth auferre crimina, take away sins: lib. 13. cont. 2. epist. Pelag. Augustine must be understood to speak of the guilt of concupiscence, which is removed in baptism: as he saith, lib. 6. c. 8. cont. julian. quamvis eius reatus, qui fuerat generatione contractus, sit regeneratione transactus, though the guilt thereof, contracted in the generation, be transacted and done away in regeneration, yet it remaineth still in homine secum confligente, in man having a conflict with himself, etc.  
4. Argum. The la●● commandeth not things impossible, which can not be avoided, but these first motions of concupiscence, no man can shun or avoid: Augustine saith, nec impossibile Deus hominis imperare potuit, quia justus etc. neither could God command any impossible thing to man, because he is just, nec damnaturus est hominem pro eo, etc. neither will he condemn a man for that, which he that is godly can not avoid: serm. 61. de tempor. Perer. ibid.  
Contra. 1. The law simply is not impossible to man, considered as he was at the first created of God: in that it is now impossible, it is by reason of the weakness and frailty of man's flesh, Rom. 8.3, which imbecility of nature came in, by man's voluntary transgression. 2. The Law though impossible to be kept by a natural man, was given unto other ends, then that he should, or could perfectly keep it, and in keeping thereof be justified: but it was given as a schoolmaster to bring us unto Christ, Gal. 3.19. that finding themselves weak, they might seek to be clothed with the righteousness of Christ. 3. Augustine speaketh of a possibility by grace, not in nature, Nemo quantum possumus melius novis, quam qui ipsum posse donavit, no man can better tell, what we can do, than he which gave us power, etc. which Augustine affirmeth, not as though any man had power by grace to keep all which is commanded, but only to show against the Manichees, hominem posse vitare peccata, that a man by grace may decline (some) sins, which they denied.  
5. Argum. S. james saith, c. 1.16. When lust hath conceived it bringeth forth sin, and when sin is perfected, it bringeth forth death, hence it followeth, that either concupiscence is not sin, it only bringeth forth sin, or if it be, it is no mortal sin, for sin only when it is perfited bringeth forth death.  
Contra. 1. It followeth not concupiscence bringeth forth sin, therefore it is no sin: it followeth, that it is not that sin, which it begetteth or bringeth forth, but yet one sin may beget an other: this is like, as if a man should thus reason: a man begetteth a man, therefore he is not a man: he is not indeed that man, which he begetteth, yet a man therefore, because he begetteth a man; and so one sin may bring forth an other. 2. neither doth it follow, sin which is perfited bringeth forth death: Ergo, sin not perfited bringeth forth death: which is as if one should thus reason: the father begetteth a mortal man, therefore the grandfather doth not: sin perfited is said to bring forth death as the nearest cause; but yet sin not perfected or produced, as the remote cause also bringeth forth death: for otherwise neither original sin, not yet the second motions of concupiscence, which have the consent of the will, should be worthy of death, before they do break forth into act: Now our contrary arguments, that even concupiscence itself without the consent of the will, either of things unlawful, or of things lawful unlawfully is sin, are these, and such like as follow.  
Argum. 1. Whatsoever is forbidden by the law is sin: for sin is defined to be the transgression of the law, 1. job. 3.4. but the very first motions of concupiscence are forbidden by the law, and are a transgression thereof: Ergo. So Augustine, multum honi facit, etc. he performeth a great good, that doth as it is written, thou shalt not go after thy desires, Eccles. 18. sed non perfectum bonum facit, etc. but he doth not that which is perfectly good, who fulfilleth not that which is written, thou shalt not lust, etc. lib. de mixed. & concupiscent. c. 23. etc. 29.  
Answ. Pererius answereth, 1. that the motions of concupiscence having not the consent of the will, are not forbidden by the commandment. 2. and S. Augustine meaneth not that the precept, thou shalt not lust, cannot be fulfilled here, so far as it bindeth a man, but as it excludeth concupiscence altogether: which cannot be till the next life, disputat. 9 number. 50.  
Contra. 1. The Apostle meaneth the very lusts and unlawful desire of the heart, without consent of the will, as he saith, v. 15. what I hate, that do I: his concupiscence tempted him even against his will: and whereas he saith, he had not known lust without the law, he meaneth the very first motions: for the second motions, which have the will concurring, as envy, hatred, and such like, many of the heathen, which knew not the law condemned by the light of nature as evil. 2. it is true, that to be without concupiscence, is not incident to this life: yet is it a breach of the commandment: for the precept so far bindeth, as it is commanded: if then we be commanded, not to covet at all, and yet we do covet, we are bound to keep it, and in not keeping of it we sin. 3. further, if the last commandment as not of coveting a man's wife restrain not the very first rising de●●●es, it should not differ from the 7. precept, which restraineth the lusts of the heart, that have the will consenting, Matth. 5.28.  
Argum. 2. That which hindereth us from doing our duty unto God, in loving him with all our heart and strength, and in obeying of his will, is sin: but this doth concupiscence: for it hindered the Apostle, v. 19 I do not that good thing which I would.  
Ans. Pererius answereth, that concupiscence doth not hinder us from loving of God, & doing of his will, so far as we are bound to this life: for God may be loved with all the heart two ways: one is modus perfectionis, the way of perfection, which is when the heart actually loveth nothing but God, and thus God shall be loved only in heaven: the other way is, so far as it bindeth a man in this life, when the heart is habitually inclined unto God, so that it admit nothing against it: as this kind of love is not hindered, as he saith by the first motions of concupiscence: to the same purpose he allegeth Thomas, that a precept is two ways fulfilled: the one is perfectly, quando pervenitur ad finem, when we attain unto the end intended by him which giveth the precept: the other imperfectly, cum non receditur ab ordine ad finem, when we depart not from the way which leadeth to the end: as when the captain biddeth his soldiers fight to obtain the victory: he which fighteth and hath the victory perfectly fulfilleth his will, he also which fighteth and doth his best, doth his will also, though he get not the victory: the first kind of fulfilling the precept shall be in patria, in our country, the other is in via, in the way.  
Contra. 1. We grant, that there shall be a greater perfection of obedience in the next life, then can be attained unto here, but even that perfect obedience is propounded unto us here, and required of us, Matth. 5.28. Ye shall be perfect as your heavenly father is perfect: whereupon Augustine, cur non praeciperetur in hac vita ista perfectio, etc. why should not this perfection be commanded even in this life, though no man can attain unto it here, non 〈◊〉 recte curritur, etc. for we cannot run right, if it be unknown whether we should run, etc. lib. de spirit. & litter. c. ultim. And seeing Christ's righteousness, and obedience of the law, was most perfect, and he came to perform that which was required of us: it followeth, that God in the strict rule of his justice required of us perfect obedience, which not to perform, is sin. 2. If God do command the end as our perfection, than he which cometh short, and faileth of the end fulfilleth not the commandment: as if the soldier be commanded not to give over, till he have the victory, breaketh his generals charge, if he get not the superiority of the enemy: And he which misseth of the end, must needs also recedere ab ordine ad finem, fail in the means to the end: for otherwise, he might achieve the end. 3. And that concupiscence hindereth our obedience even in this life, the Apostle showeth, v. 19 I do not the good thing which I would.  
3. Argum. The Apostle directly calleth even concupiscence, wherewith he is unwilling, sin, v. 20. If I do that I would not, it is no more I that do it, but the sin that dwelleth in me: Ergo, it is sin.  
Answ. Pererius answereth, that it is called sin, either because it is effectus peccati, the effect of sin, as the writing is called the hand, because it was written with the hand: or because, it bringeth forth sin, as frigus, cold, is called pigrum, slothful, because it maketh one so.  
Contra. 1. But that is properly and truly sin, which causeth death, for death came in by sin: as the Apostle saith of concupiscence, that it slew him, and was unto him the cause of death, v. 10.11. 2. S. Augustine also confesseth, that concupiscence is not only poena peccati, the punishment of sin, and causa peccati, the cause of sin, sed ipsum peccatum, but sin itself.  
Pererius answereth that Augustine understandeth not peccatum morale, a moral sin, but vitium naturae corruptae, a fault or vice of our corrupt nature, as the vices in the body, as blindness or deafness, are called peccata, seu errata naturae, the faults or errors of nature, because they are against the integrity and perfection of the nature of the body: so the rebelling of the carnal concupiscence against the law of reason, is against the integrity and perfection of the soul, and so an error of nature.  
Contra. 1. We grant, that there are natural faults both in the soul, as forgetfulness, ignorance, dullness of understanding, in the body, weakness, infirmity, blindness, and such like, which are the fruits and effects of sin, but not sin themselves: but concupiscence is none of that kind: for all these infirmities are effects and passions: but the concupiscence rebelling against the mind, is active and working, and Augustine himself giveth a reason, why he calleth it sin, quia inest illi inobedientia contra dominatum mentis, because there is in it disobedience against the law of the mind, governed by grace: so that it disobeyeth not only the law of the mind, but resisteth the motions of the spirit; now all disobedience to the will of God is sin. 2. and that it is not natural, but a moral and spiritual sin, appeareth by the effects, because it causeth the spiritual death of the soul.  
Argument. 4. Unless the precept, Thou shall not lust, did prohibit the very first motions, that have not the consent of the will, than should there be no difference between this and the other precepts, which do condemn also ipsos pravos affectos, the evil affections, as of wrath, envy, in the sixth, of lust and carnal desire, to the which the will is inclined, in the seventh; so than this commandment, ipsos appetitus, quibus titillamur, doth condemn the very appetite, which tickleth us, though it have not our consent: Calvin: Pererius answereth, that the other commandments only prohibit, ipsos externos actus, the eternal acts of stealing, committing adultery, and such like. number. 58.  
Contra. 1. Our Blessed Saviour confuteth him, who Matth. 5. showeth how in the former commandments the very affections and inward purposes are restrained, as of anger in the sixth, thou shalt not kill, of lusting after a woman in the heart, in the seventh, thou shalt not commit adultery. 2. yea Pererius confuteth himself, confessing afterward, number. 60. praeceptis illis legalibus, ●on solum externa peccata, etc. in those legal precepts, not the external works of sin only to be prohibited, but the very inward concupiscence: But we have stayed somewhat to long in this controversy.   

Controv. 9 That the commandment, Thou shalt not lust, is but one.  
1. The Roman catechism, which the Romanists generally follow, divide the last commandment into two, the first forbidding the coveting of things of pleasure, as the neighbour's wife, the other things of profit, as our neighbour's house and goods: and they make the two first commandments, thou shalt have no other Gods, etc. and thou shalt make to thyself no graven image, etc. but one.  
2. Contra. 1. The Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a commandment, in the singular number, not commandments. 2. if they were two commandments, it should not be known, in what order they should be set, which before the other: for Exod. 20. it is first said, thou shalt not covet thy neighbour's house, but Deuter. 5.21. thou shalt not covet thy neighbour's wife, is put in the first place. 3. beside, if every particular act of coveting should make a diverse commandment, the number of them should be infinite: Pareus.  
3. Pet. Martyr herein concurreth, that the precept, thou shalt not lust, is but one, but he hath here a singular opinion by himself: that the two first commandments, thou shalt have no other Gods, etc. and thou shalt not make to thyself, etc. are but one: and the first commandment he would have that to be, which is set as a preface before the rest, I am the Lord thy God, which brought, etc. for here it is enacted, that the Lord only is the true God; and in this first commandment, the Gospel is offered unto us: for in that mention is made of their deliverance out of Egypt; there the promise concerning Christ is contained: But this is only a private opinion and a singular conceit of so learned a man, by himself: which may be thus reasoned against; 1. all the commandments are propounded imparatively, thou shalt not do this, or thou shalt not do that: but those words are uttered enuntiative, they are propounded only, not spoken by way of commanding. 2. and if he will have the temporal deliverance out of Egypt, to contain a promise of Christ, it is so much the rather no part of the moral commandments: for the law and faith are opposite, one containeth not nor includeth an other: as the Apostle saith, the law is not of faith, Gal. 3.12. no more is faith of the law.   

10. Controv. Against free will.  
v. 19 The evil, that I would not, that do I. The Rhemists note here, that this maketh nothing against free will, but plainly proveth it, because to consent or not consent is always free, though the operation may be hindered by some external force.  
Contra. 1. The will of the unregenerate is free from coaction, and compulsion, but not from a necessity always of willing that is evil. 2. and in the regenerate, of which state the Apostle speaketh in his own person, the will is reform by grace to will that which is good: as our blessed Saviour saith, joh. 8.33. If the Son make you free, than you are free in deed: this place then evidently maketh against the natural strength of free will unto that which is good.    

6. Moral observations.  

1. Observ. Every one must descend into himself.  
v. 7. I knew not sin, but by the law: As Paul here giveth instance in himself, and examineth his sins by the law; so every one is taught by his example to enter into himself, and call his life and acts to account: as David saith, Psal. 32.5. I acknowledged my sin unto thee, etc.   

2. Observ. Against fanatical spirits, that excuse sin.  
v. 17. It is no more I, that do it: men that are given over to all carnal lusts, must not think to excuse themselves thus, that it is sin, that doth it, and not themselves: for they must also say with the Apostle, v. 16. I do that which I would not: they cannot then apply this to themselves, qui non pugnant, which do not fight or strive against sin.   

3. Observ. Of delighting in the law of God.  
v. 22. I delight, etc. Hypocrites may seem to conform themselves often to the obedience of the law, as Herod, that a while heard john gladly, but it is not in love, or with delight, which is only in them that are regenerate: as the Prophet David saith, that the law of God was sweeter unto him, than the honey or honey comb, Psal. 19   

Observ. 4. Of the fight and combat between the spirit and the flesh.  
v. 23. I see an other law, etc. Only the righteous do feel this strife in themselves, the spirit drawing them one way, and the flesh an other: as the Apostle here showeth in himself, and so, as Gregory saith, fit certo moderamine, etc. this is done in such moderation, that the Saints while they are in spirit carried one way, and hindered by the flesh, nec desperationis lapsum, nec elationis incurrunt, they neither fall into despair, nor yet are lifted up in mind: the like combat between the spirit and flesh we may find to have been in David, Psal. 73. 2.17. in Elias, 1. King. 19.4. in jeremy, c. 20.7. the like temptations Hierome felt in himself, pallebant or a iciunijs, & mens desiderijs ardebat in frigido corpore, my face was pale with fasting, and yet my mind burned with desire even in a i'll body, epist. 22. this is much to the comfort of God's children, not to despair when they are likewise tempted.     

CHAP. VIII.  

1. The text with the diverse readings.  
v. 1. Now then there is no condemnation to them which are in Christ jesus, which walk (walking. Gr.) not after the flesh, but after the spirit: (which walk not after the flesh. L. S. detr.)  
2 For the law of the spirit of life, which is in Christ jesus, hath freed me (thou, S.) from the law of sin, and of death.  
3 For (that which was impossible to the law, in as much as it was weak because of the flesh) God sending his own Son in the similitude of sinful flesh (flesh of sin, Gr. in a form like unto flesh subject to sin, Be. this is the sense, but not the meaning of the words) and for sin, (not, of sin, L.U. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for) condemned sin in the flesh: (in his flesh, S. ad.)  
4 That the righteousness (the justification, L.T.S. the right, Be. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of the law might be fulfilled in us, which walk not after the flesh, but after the spirit.  
5 For they which are after the flesh (which are in the flesh, S. which are carnal. V.B.) do savour the things of the flesh, Be. G. (do think the things of the flesh, S. are carnally minded, B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gr.) but they that are after the spirit, the things of the spirit.  
6 For the wisdom of the flesh is death: but the wisdom of the Spirit, is life, and peace,  
7 Because the wisdom of the flesh (the affection of the flesh, V. the fleshly mind, B. the understanding of the flesh, S.) is enmity against God: for it is not subject to the law of God, neither in deed can be.  
8 So then, they that are in the flesh, can not please God.  
9 Now ye are not in the flesh, but in the Spirit, seeing the Spirit of God (not if so be the spirit of God, L.S.B. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for as much: as 2. Thess. 1.6.) dwelleth in you: but if any have not the Spirit of Christ, the same is not his.  
10 And if Christ be in you, the body is dead, because of sin: but the Spirit is life, because of righteousness. (for righteousness sake, B.G.)  
11 But if the Spirit of him that raised up jesus from the dead, dwell in you, he that raised Christ from the dead, shall also quicken your mortal bodies, by his spirit (because of his Spirit, V.L.S.B. but the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, put to a genitive case, rather signifieth, by) that dwelleth in you.  
12 Therefore brethren, we are debtor, not to the flesh, to live after the flesh:  
13 For if ye live after the flesh, ye shall die: but if ye mortify the deeds of the body (flesh. L.) by the Spirit, ye shall live.  
14 For as many as are led (driven, V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by the Spirit, they are the sons of God.  
15 For ye have not received the spirit of bondage again unto fear: but ye have received the spirit of adoption (of Sons. S. of the Sons of God. L. add.) whereby (wherein, L.) we cry, Abba father.  
16 The same spirit beareth witness with our spirit that we are the sons of God.  
17 If we be sons (children. G.) we are also heirs, even the heirs of God, and joint heirs (heirs annexed. G. partakers of the inheritance of, S. coheirs. Be. V.) with Christ: if so be we suffer together, with him, that we may be also glorified together, with him.  
18 For I count that the afflictions of this present time, are not answerable (or meet, V. Be. S. worthy. L. B. G. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (worthy) being construed with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is rather taken in the first sense.) to the glory which shall be revealed unto us.  
19 For the earnest expectation, B. (fervent desire. G. expecting with lifting up the head. Be. or fastening of the eyes. S. as the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth.) of the creature (the created world. Be.) waiteth, when the sons of God should be revealed.  
20 Because the creature (the created world. Be.) is subject to vanity, not of it own will, but by reason of him, which hath made it subject (subdued it under hope. G.B. but these words (under hope,) are better referred to the next verse. B. S.)  
21 Under hope that the creature also shall be delivered, from the bondage of corruption into the glorious liberty of the sons of God.  
22 For we know, that every creature (the world created. Be. all the creatures, S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) groaneth together (or sigheth) and travaileth in pain, together with us, unto this present.  
23 And not only the creature, but we also, which have the first fruits of the spirit, even we do sigh, (groan. L. V. mourn. B.) in ourselves, waiting for the adoption, (of the sons of God. L. ad.) even the redemption of the body.  
24 For we are saved by hope: but hope, that is seen, is not hope: for that which one seeth, why (not how, G. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) should he hope for?  
25 But if we hope for that we see not, we do with patience abide it, (expect it. Be.)  
26 Likewise the spirit also helpeth our infirmities: for this, what we should pray for, as we ought, we know not: but the spirit itself maketh intercession (maketh request, L.G.) with sighs, (groans. B.S.U. which cannot be expressed.  
27 But he that searcheth the hearts, knoweth what is the meaning (sense. Be. understanding. S. desire. L. affection. V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sense, meaning.) of the spirit, for he maketh intercession for the Saints, according to God, (that is, according to his will. S. G. according to his pleasure. B.)  
28 Also we know that to those which love God, all things work together (God helpeth them in every thing. S. ad.) for the best, (unto good. Gr.) even unto them which are called of his purpose (predestinate to be called. S. called to be (Saints. ad.) of his purpose. L.)  
29 For those whom he knew before, he also predestinate to be like fashioned (or conformable) to the image of his son, that he might be the first borne among many brethren.  
30 Moreover whom he predestinate, them also he called, and whom he called, them also he justified, and whom he justified, them also he glorified.  
31 What shall we then say to these things? if God be for us (on our side. B. G.) who can be against us?  
32 Who spared not his own Son, but gave him up for us all; how shall he not also with him give us all things?  
33 Who shall lay any thing to the charge (or put in any accusation against. Be. of Gods chosen) it is God, that justifieth.  
34 Who is he that condemneth? (who shall condemn. det. G.) it is Christ, which is dead, or rather, which is risen again, who is at the right hand of God, and maketh intercession B. Be. L. (maketh request. G.) for us.  
35 Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or the sword?  
36 As it is written, For thy sake are we killed all day long: we are counted as sheep for the slaughter.  
37 Nevertheless in all these things, we are more than conquerors (we do overcome. L. S.U.B. but the compound word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth more, then simply to overcome) through him that loved us.  
38. For I am persuaded (am certain. V. B.) that neither death, nor life, nor Angels, nor principalities, nor powers, not things present, nor things to come, (nor strength. ad. L.)  
39 Nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ jesus our Lord.   

2. The Argument, Method, and Parts.  
In this Chapter the Apostle concluding the doctrine of justification, removeth and taketh away the impediments: 1. the relics & remainder of sin in the sons of God, do not hinder their justification, to v. 17.2. neither are their afflictions an impediment, which he exhorteth them by diverse reasons patiently to suffer, to v. 31.3. than he concludeth with the certainty of salvation in the elect, v. 31. to the end.  
1. The first impediment, that the relics of sin, which remain in the servants of Christ (whereof the Apostle gave instance in himself in the former Chapter) do not hinder their salvation, he taketh away, but with a double limitation, if they be in Christ, and do not walk after the flesh: both which are propounded v. 1. and afterward amplified and handled more at large.  
The first limitation he setteth forth, 1. by the fruits and effects of the spirit in the faithful, in freeing them from sin, and so from death and condemnation, whereof he giveth instance in himself, v. 2. from the end of Christ's incarnation and death, which was to destroy sin, and fulfil righteousness, which the law could not do, v. 3.  
The other condition and limitation, that they must not walk after the flesh, if they would have Christ to profit them, 1. he proveth by this argument, justification and righteousness is not for them, that cannot please God, v. 8. the conclusion followeth, that righteousness and justification is not appointed for such, v. 4. the assumption he proveth by showing the contrary effects of the flesh and the spirit, as 1. they savour the things of the flesh, v. 5. the wisdom of the flesh bringeth forth death, v. 1. it is enmity against God, v. 7. but the spirit worketh the contrary to all these. 2. Then followeth an application of this general doctrine to the comfort of the Romans, that they are not in the flesh, 1. from the efficient, the spirit of God dwelleth in them, v. 9 2. from the conjunction they have with Christ's they are Christ's, which he showeth by their present mortification, v. 10. and the hope of the resurrection, v. 10. 3. Then he inferreth a vehement exhortation, that they should not walk after the flesh, v. 12. 1. from the effects, that would follow, they should die, set forth by the contrary, v. 14. which he proveth by two effects, the external is their invocation of God, v. 15. the internal, the testimony of the spirit. v. 16.  
2. In the second part he exhorteth unto the patient bearing of affliction, by diverse arguments, 1. from the end, the partaking of glory after our sufferings, v. 17. 2. from the impurity of our afflictions, and the reward, v. 18. 3. from the less to greater: the creature groaneth and travaileth, and waiteth for deliverance, v. 19.20.21.22. much more we, v. 23. 4. from the nature of hope, which is not of things that are seen, v. 24.25. 5. from the effects wrought by the spirit by occasion of affliction, which is prayer with sighs, which are not in vain, the Lord heareth them, v. 26.27. 6. from other effects, in general they work for the best, v. 28. in particular, they make us conformable unto Christ, v. 29. which he showeth by the first cause the purpose of God in the decree of predestination, which vocation, justification, glorification follow, v. 30.  
3. In the third part he showeth the immutable state and condition of the elect: 1. from the power of God, v. 31. 2. from his beneficence, who together with Christ giveth all good things, v. 32. 3. from his mercy, justifying us in Christ from all our sins, v. 33.34. 4. from the effects of faith in Christ, which is victory in all afflictions, v. 37. and therefore they cannot separate us from Christ, v. 35. 5. from the immutable love of God in Christ, which is so sure a bond, as nothing can break it, as the Apostle showeth by a particular induction, v. 38.39.   

3. The questions and doubts discussed.  

Quest. 1. Who are said to be in Christ.  
v. 1. There is no condemnation to those, etc. 1. P. Martyr here well observeth the wisdom of the Apostle: who before speaking of the human infirmities, and of the force of sin, in our members, gave instance in himself: that no man, though never so holy should be thought to be freed altogether from sin in this life: but now coming to set forth the privilege of those which are in Christ, he makes it not his own particular case, but inferreth a general conclusion, that there is no condemnation, not only to him, but not to any, that are in Christ jesus: And here the argument well followeth from the particular to the general: for like as that which is incident by nature to one man, is common to another: so the privilege of grace is common to all that are sanctified. 2. to be in Christ, Tolet interpreteth, to have the grace of regeneration whereby we are delivered from the servitude of sin; and so the Syrian interpreter, seemeth to think, who joineth the words thus together, which walk not after the flesh in Christ: but these are two diverse effects, to be grafted into Christ, which is by faith, and not to walk after the flesh, which is the fruits of faith: per fidem facti sumus unum in Christo, we are by faith made one with Christ: Beza, insui per fidem, grafted in by faith. 3. indeed upon this conjunction with Christ followeth a material conjunction: that as we are made one flesh with him, so also one spirit: he is not only partaker with us of the same nature, but we do receive of his spirit: that like as the branch doth receive not only substance from the vine, but sap and life: as in matrimony, there is a conjunction not only of bodies, but even of the affections: so is it between Christ, and his members: but this is only the material conjunction, as Pet. Martyr calleth it: the formal conjunction is by faith.   

Quest. 2. What is meant by the law of the spirit of life.  
1. The law of the spirit of life. 1. Chrysostome by the law of the spirit understandeth the holy spirit, whereby we are sanctified: and this difference he maketh between the law of Moses, and this law, that is said to be spiritual, because it was given by the spirit; but this is said to be the law of the spirit, quia spiritum suppeditat, because it supplieth the spirit to those which receive it: So also Bellarmine understandeth it of the spirit, which is shed into our hearts, enabling us to keep the law: lib. 4. de justificat. likewise Thomas, interpreteth it to be spiritus inhabitans, the spirit that dwelleth in us, and sanctifieth us: so also Tolet annot. 2. Pere. And these make this grace of the spirit infused, a cause of our spiritual deliverance from sin. 2. Calvin also understandeth the grace of the spirit, which sanctifieth us: but this is added, saith he, not as a cause, sed modum tradi quo solvimur à reatu, but the way is showed, whereby we are freed from the guilt of sin: so also Hyperius: Piscator understandeth here the spirit of sanctification: But seeing our sanctification is imperfect, this were a weak ground for us to stay upon, to assure us, that we are far from condemnation. 3. Beza neither taketh this for the law of the spirit, nor for the law of faith, but he understandeth perfectam naturae nostrae in Christo sanctificationem; the perfect sanctification of our nature in Christ, whereby we are delivered: But this righteousness of Christ, if it be not applied unto us by faith, how can it deliver us. 4. Some by the law of the spirit of life, do interpret with Ambrose, legem fides, the law of faith, and with Haymo, gratiam sancti Euangeli, the grace of the holy Gospel, which teacheth faith: Pareus, Faius, the doctrine of the Gospel is called the law of the spirit and life, because it is the ministry of the spirit and life: the law was spiritual, in as much as it prescribed and commanded spiritual obedience: but was not the ministery of the spirit and life, but rather of death: Pareus, so also Osiander: doctrina evangelii side apprehensa, the doctrine of the Gospel apprehended by faith, doth deliver me: likewise Rolloc: liberatio hac non est regeneratio, sed peccatorum remissio, this dedeliverance is not regeneration, but remission of sins; and his reason is, because the Apostle speaketh of a full and absolute deliverance from sin and death, which is in remission of sins, not in regeneration, which is but in part. 5. But I rather join both these together, regeneration, and remission of sins, from the which we are delivered by the grace of Christ: as Augustine comprehendeth both; for sometime he expoundeth the Apostles words of the remission of sins, lib. 1. de mixed. & concupis. c. 32. how hath he delivered us? nisi quia concupiscentiae reatum, peccatorum omnium facta remissione, etc. but that the spirit of life hath dissolved the guilt of concupiscence, remission of all sins being made: sometime he applieth them to this work of regeneration: the law of the spirit of life hath delivered thee from the law of sin, and death: ne scilicet concupiscentia, etc. re in peccatum & mortem pertrahat, etc. lest concupiscence challenging thy consent, should draw thee into sin and death: lib. 1. cont. 2. epist. Pelagian. c. 10. And Calvin also though he chiefly insist upon the second, as he is alleged before, yet he omitteth not the first: by the spirit of life, understanding the spirit of God, which hath besprinkled our souls with the blood of Christ: not only to cleanse them, à labe peccati, quoad reatum, from the stain of sin in respect of the guilt, said in veram puritatem sanctificat, but to sanctify us with true purity, etc. And the joining of these two together doth best fit the occasion of these words, and most agreeth unto the words themselves: for the Apostle having before spoken both of our justification in Christ, and our sanctification in not walking after the flesh, now bringeth in this as a reason of both: which is the spirit of life in Christ, applied unto us by faith: and concerning the words, the spirit of regeneration answereth to the law, that is the force of sin, and the life of grace to the law of death: from the first we are delivered by the spirit of sanctification, from the other by the life of righteousness in our justification.  
6. But Origens' exposition is far wide, who by the spirit of life understandeth the spiritual sense of the law: and so he will have in the law both literam occidentem, & spiritum vi●ificantem, the kill letter, and the quickening spirit: for the Apostle here directly against the law opposeth the spirit of grace and life in Christ.   

Quest. 3. What is understood by the law of sin, and death.  
1. Some by the law of sin understand the moral law, which was the ministry of death, and by it came the knowledge of sin: So Ambrose, who propoundeth this objection, that seeing the Gospel, and law of faith is likewise unto sin the savour of death unto death, unto some the savour of life unto life; as the Apostle saith, 2. Cor. 2. why faith if it work the same thing, which the law doth, may not be said also to be lex mortis, the law of death; maketh this answer: qui non obediunt fidei, non occiduntur à fide, sed à lege, etc. they which obey not faith, are not killed by faith, but by the law, because they which came not unto the faith, are condemned by the law, as guilty of sin and death, etc. But this were to confound the law and faith, as though the law commanded and prescribed the evangelical faith, for the law punisheth only the breach and transgression thereof: but the law commandeth one thing, namely, do this, and thou shalt live: saith only in the Gospel requireth of us to believe, Rom. 4. 10.9. Pet. Martyr giveth this answer: that the Gospel, quamdiu f●ris sovat, etc. so long as it only foundeth outwardly, and the spirit worketh not within, doth differ nothing from the law: but when the spirit worketh inwardly together with the preaching of the Gospel, than it hath the effect to salvation: which the law cannot have, because it requireth other things than the Gospel: the Gospel than is not the ministry of death, as the law, not for that it doth not punish unbelievers, as the law doth the disobedient, but in respect of the doctrine of salvation by faith, which men are capable of by grace, whereas the doctrine of works by the law can bring no salvation unto any, no not being in the state of grace. Together with Ambrose, Vatablus, and Pareus, by the law of death will have the law of Moses to be understood, quia peccatum deteget & occidit, because it discovereth sin, and killeth it, judging it worthy of death: so also Bellarmine lib. 4. de justificat. c. 13. ration. 5. and gloss. interlin. But if the law do condemn sin, and sentence it with death, it is not the law of sin being against it: it is called the ministery of condemnation, 2. Cor. 3.9. but so it is nostro vitio, by our fault, not of itself: but that is said to be the law of a thing, which it properly prescribeth, and aimeth at.  
2. Origen seemeth to understand, the ceremonial law, which was impossible to be observed, as he giveth instance of the law of the Sabbath, and of sacrifices: as before by the spirit he interpreteth the spiritual sense of the law: But the Apostles intent is not here, to compare the literal and spiritual sense of the law together: but to show what liberty we have obtained by Christ, from sin and condemnation.  
3. Some by the law of sin and death, understand carnis imperium, the dominion or power of the flesh, or of sin reigning in the flesh, and the tyranny of death which followeth, Calvin: the law of sin, is the law of the members, which the Apostle spoke of before: Chrysostome, Pet. Martyr: the accusing of sin, and power of death: Osiander: or ab obligatione, from the bond and obligation of sin and death, Lyranus: à iure peccati, etc. from the right or power of sin and death, as Erasmus: we are delivered both from the power and guilt of sin, for Moses law the Apostle no where calleth the law of sin: Chrysostome: So here there is mention made of three laws: two good, the law of grace, which taketh away sin, the law of Moses which is mentioned in the next v. which showeth sin, but taketh it not away, and one evil law, namely of sin, which maketh us guilty: gloss. ordin.   

Quest. 4. Of the best reading of the 3. verse.  
1. Erasmus and Vatablus do supply the word, effecit, or praestitit, did, or performed: in this sense, that which was impossible to the law, etc. God sending his Son, etc. did &c. This reading also follow the Ecclesiastical expositors, collected by Marlorat: but this supply is not necessary, the sense is full and perfect without it, as afterward shall appear.  
2. Some do transpose the words thus, because the law was weak by reason of the flesh: Syrian interpreter: but in the original, the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein, do follow after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the law: it were an hard construction, to set the relative before the antecedent.  
3. Neither need we with Camerarius to supply the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for, or because: as thus to read, because of that which was impossible to the law, etc. which reading Pareus followeth, and Beza misliketh not.  
4 Neither need we here to admit an hebraism, with Tolet, who will have the participle, sending, according to the phrase of the Hebrew, to be taken for he sent: because he would coin those words, and for sin, unto the last clause, which do hang on the words going before.  
5. Neither is it put in the nominative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this sense such was the weakness of the law, as Beza: for here also diverse words must be supplied.  
6. But the best reading is, to put it in the accusative; the thing impossible to the law, in as much as it was weak, etc. and to refer it to the last clause, condemned sin in the flesh, by way of opposition: in this sense, God sending his Son, etc. condemned sin in the flesh, which was impossible to the law, as the Latin well observeth: and so our English translations do well express it thus: for that which was impossible to the law, etc.   

Quest. 5. What is meant by the similitude of sinful flesh.  
1. The Manichees, and Marcionites did wrest the Apostles words to signify, that Christ had no true human flesh, but a similitude and likeness only: But Basil epistol. 65. well answereth them, that this word similitude, must not simply be referred to flesh, but to sinful flesh: for Christ was like unto us in all things, sin only excepted.  
2. The Commentatie which goeth under Hieromes name, saith it is called the similitude of sinful flesh, quia erat ad peccandum proclivior, because it was prone unto sin: but yet he took it without sin: for Christ's flesh being conceived without sin, had no pronnes, or aptness at all unto sin: unless he mean human flesh in general, and not that particular flesh, which was assumed by Christ.  
3. Some by the similitude of sinful flesh, interpret similem per passibilitatem & mort●●tatem, like in mortality and suffering, gloss. inter. Lyranus: so also Melancthon: peccatur in speciem visa est, it seemed as sinful flesh, because he sustained the punishment do unto our sins: likewise Osiander: because he bore our punishment, he was taken of some to be a great sinner: But this sense is to much restrained, and too particular.  
4. Nor yet doth Erasmus well translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in specie, in the show of sinful flesh: for so the Angels and Christ himself, before his incarnation appeared in human shape.  
5. But Theophylact well interpreteth, he had our flesh, secundam substantiam, sed pecca●● expertem, in substance, but void of sin: so also Basil, with other Greek expositors car●●● nostram in naturalibus affectibus, he took our flesh with the natural affections: he took our very flesh: as Phil. 2.7. he was found in shape as a man, Pareus. Beza, with others.   

Quest. 6. Of these words; and for sin condemned sin in the flesh.  
1. Origen by sin, understandeth sacrifice for sin: so many of our new wi●●● Melancthon, Bucer, Calvin, Osiander, Martyr: so also Pererius, Vatablus, disput. 4.10. so they interpret, pro peccato, 1. per peccatum, by sin, by sin, that is, by his sacrifice so sin, he condemned sin in the flesh: but though elsewhere, sin is taken in that sense, for sacrifice for sin, as 2. Cor. 5.21. he made him to be sin for us, which knew no sin: yet it is but an hard construction here: for the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth not by or through, but pro, for.  
2. Augustine's exposition is yet more hard, who by sin understandeth the flesh of Christ, which he took, like unto sinful flesh, and therefore it is called sin, lib. 3. contra 2. epist. Pelag. c. 6. but the Apostle saith afterward, he condemned sin in the flesh, this should be superfluously put, if by sin he had meant the flesh before.  
3. Hillarius in Psal. 67. by sin which is condemned interpreteth the devil, who was condemned and judged in Christ's death by that sin, which he had committed by the jews in putting Christ to death: this seemeth hard also.  
4. Anselm by death in the first place will have death signified, which is the effect of sin: and so Christ by his death condemned sin: but the Greek preposition will not bear this sense.  
5. Chrysostome and Theodoret, whom Tolet followeth, devise this sense, that Christ condemned sin, tanquam reum iniquitatis, as guilty of great sin and iniquity, because it rose up against Christ being innocent, and caused him to die: so they do give unto sin a certain person, which for the great offence which is had committed, was condemned.  
6. But all these expositions fail herein, because they join these words and for sin, to the last clause, condemned, whereas they are a part of the former member, how God sent his Son in the similitude of sinful flesh, and for sin, that is, ut tolleret peccatum, to take away sin, so Beza, Pareus, Rolloch: and this exposition Oecumenius also maketh mention of: so that this is the end why God sent his Son, to take away sin.  
7. There is also an other exposition which the ordin. gloss. hath, and Gorrhan, peccatum de peccato, sin of sin, they interpret to be the corruption of our nature, springing from the sin of Adam: But this faileth with the rest in severing the words from the former sentence.   

Quest. 7. How Christ condemned sin in the flesh.  
1. Tolet understandeth it of the dominion of sin, which it had before in our members, but now in Christ sin is deprived of his dominion.  
2. Beza referreth it to the sanctification of our nature in Christ, which he took without sin, and by flesh he understandeth the human nature sanctified in Christ,  
3. Chrysostome joineth these two together, that Christ both non peccavit, sinned not at all, and so sin overcame not him, and in that he died, vicit & condemnavit peccatum, he overcame and condemned sin: likewise Haymo saith, Christ two ways condemned sin, because he sinned not in his flesh, & mortificando in cruse, and he condemned it by mortifying the same upon the cross.  
4. Erasmus giveth this sense, convicit & coarguit peccatores, he convinced and reproved sinners: that is, he showed them to be hypocrites and deceivers, which hitherto had deluded the world, with a false show of justice: and yet they put Christ to death as a transgressor of the law: but the Apostles intendment is to show what Christ hath wrought for us, not what he did against his adversaries.  
5. Socinus will have the meaning to be no more but this, that Christ did not satisfy by his death for sin, but exauthoravit, abolevit, he did abolish sin, and take away the power and authority thereof, for he came to do that which the law could not do, which was not to punish and condemn sin, for that the law could do, but to deliver us from the servitude of sin, Socinus part. 2. c. 23. p. 195.  
Contra. 1. True it is, that Christ by his death hath also abolished the kingdom of sin, that it shall no longer reign in his members: but first it was abolished by the sacrifice of Christ's death, who bore the punishment of our sin in himself: and this is the proper sense of the word, to condemn, that is, inflict the punishment of sin: as in this chapter, v. 34. who shall condemn us? so before c. 2. 1. c. 5.16. 2. S. Paul doth not so much show what Christ came to do, namely that the law could not do, but the reason, why he came to do it, because the law could not, by reason of the weakness of our flesh. 3. the law indeed did condemn and punish sin: but by the law every one was to bear his own sin, the law could not appoint one to bear the punishment for all, as Christ did, whose sufferings are made ours by faith.  
6. Some of our own writers do understand this condemning of sin, of the abolishing of the kingdom thereof, and of our sanctification and regeneration: Bucer, Musculu●: these differ both from the Papists, whose opinion is set down before, that is, who make regeneration a part of justification; the other, a consequent only, and effect thereof: and the Papists differ from Socinus opinion, who presupposeth no satisfaction at all to be made for our sins by the death of Christ: But yet these words can not properly be referred to the condemning of sin in us by the work of regeneration: for, this Christ did in his flesh, or by his flesh, not, in carne, i. homine, in the flesh, that is man, as Lyranus.  
7. Wherefore the meaning indeed is, that Christ in his flesh, being made a sacrifice for us upon the cross, did bear the punishment due unto our sin, & God condemned sin in the flesh of his Son, that is, poenas peccato debitas exegit, he did exact the punishment due unto our sin: Pareus: and by condemning it in the death of his Son hath freed us from condemnation. This to be the meaning, 1. the use of the word, to condemn, showeth touched before. 2. the scope of the Apostle, which is to show, that there is no condemnation to those which are in Christ, because Christ hath himself freed them therefrom, by bearing the punishment of sin. 3. the consent of other places of Scripture prove the same, as Gal. 3.13. Christ hath redeemed us from the curse of the law, being made a curse for us and, 1. Pet. 2.24. Himself bore our sins in his body on the tree. And thus divers of the fathers expound this of Christ's death: as Chrysostome, eo quod mortuus est, peccatum vicit & condemnavit, in that he died, he overcame and condemned death: and Origen, per hostiam cornis, etc. by the sacrifice of his flesh he condemned sin in the flesh.  
8. The other sense which the Greek scholiast followeth, that sin was condemned in Christ's flesh, quia illam peccato inanem servavit, because he kept it free from sin, and so internecio peccati est punitio, the kill of sin is the punishment thereof: though it be also found and very comfortable, yet it is not here so fit: because it is said, that God sending his Son condemned sin in the flesh: so that it is better referred to the suffering of Christ, then to his active obedience.   

Quest. 8. Who are after the flesh, and savour the things of the flesh, v. 5.  
1. Origens' sense is here rejected, who understandeth the jews which carnally understand the law, them he will to be after the spirit, which did follow the spiritual sense of the law: for in all this discourse S. Paul treateth specially of the moral law of Moses, as he gave instance in the tenth precept, thou shalt not lust, c. 7.8.  
2. Nor yet, as Tolet annot. 15. with other Romanists, must we understand, spiritum nationalem, seu mentem, the reason or mind: for even the mind in carnal men, is carnal: qua carnea sunt mente volutant, they do in their mind think of carnal things: they have mentem carneam, a fleshly mind, Theophyl. and Chrysostome saith, that a carnal life, totem hominem carnem facit, maketh the whole man flesh: and if we give our mind to the spirit, ipsam spiritualem efficiemus, we shall also make it spiritual: to walk after the spirit is then to be guided by the grace of God's spirit. Theodor.  
3. Sometime, to be in the flesh, signifieth to remain in the body: as, 2. Cor. 10.3. though we walk in the flesh, we do not war after the flesh: sometime, even the regenerate are said to be carnal in respect of that part which is in them carnal, and unregenerate: but here it is taken in an other sense, for them, which are altogether lead by their carnal affections: affectus carnis malitians dixit, affectus spiritus gratiam, the affectious of the flesh he calleth the malice thereof, the affections of the spirit, grace: Chrysost.  
4. Now carnal things or the things of the flesh are of three sorts: Some are good, as the knowledge of arts: some indifferent, as riches, honour, some evil, as the works of the flesh, adultery, drunkenness: so that two ways men here may err, either in the matter: when they follow things in their nature evil, as the sinful works of the flesh: or in the manner, when they follow things of this world in themselves indifferent, but with an evil mind: they do not refer them to the glory of God: But they prefer things temporal Before eternal: like as lingua febricitantis infecta cholera, etc. the tongue of a sick man infected with chooser, taketh sweet things for bitter: Lyran. neither yet is it unlawful for them which are spiritual to be occupied in the things of this life: but they must refer all to God's glory, and prefer things spiritual before external: like as lingua bene disposita, a tongue which is not distempered, doth judge rightly of every taste.   

Quest. 9 How the wisdom of the flesh, is enmity against God.  
1. Pareus well noteth, that the Apostle here useth not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth prudence itself, lest he should seem to have condemned that natural gift and faculty: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which noteth the act rather and execution of that faculty, and he addeth to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the flesh, not condemning or rejecting all prudent actions, but such as proceed from the pravity of the flesh.  
2. And the Apostle saith, is enmity, not an enemy, as the Latin readeth, for than it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the neuter, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the feminine, and here the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the accent in the first syllable, which signifieth enmity, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, accented in the last syllable, which is the adiective in the femine gender, enemious: and the Apostle speaketh in the abstract, not by the figure Metalepsis, taking it for the concrete, enmity, for enemy, the substantive for the adjective, as Pareus, nor yet doth he so speak, ut vehementior fit oratio, to make his speech more vehement and forcible, Martyr: but hereby is expressed the irreconcilable enmity between the flesh and the spirit: for that which is an enemy may be reconciled, as Esau was to jacob; but enmity can never be reconciled, Faius.  
3. Now the Apostle here giveth a reason of the former verse, why the wisdom of the flesh is death, because it is enmity with God, from whom cometh life: but yet the wisdom of the spirit is not so the cause of life and peace with God, as the wisdom of the flesh is of death: for this is the meritorious cause of the one, so is not the wisdom of the spirit, that is, regeneration of the other: but it is as the mean and way, whereby we are assured of salvation, and to have peace with God: but that which procureth and worketh it, is faith in Christ, Rom. 5.1. therefore here the Reader must take heed of a corrupt note of Lyranus, that the confidence of the spirit, meretur vitam gratiae in prasenti, etc. doth merit the life of grace in this present, and the peace of glory in the next.  
4. And as the wisdom of the flesh is enmity with God, so the wisdom of the spirit is enmity and friendship: which is defined to be a mutual goodwill which is declared by friendly parts and offices for virtues sake: thus than Aristotle's rule is found to be false, inter valide in aequales non dari amicitiam, that there cannot be friendship between such as are much unequal: for in the beginning there was friendship between the creator and his creature: and this ancient amity is renewed, and restored by Christ; who vouchsafeth to call his Apostles friends, joh. 15.14.  
5. But by flesh 1. neither with the Manichees must we understand the substance of the flesh: for by flesh he meaneth the pravity and corruption of the flesh. 2. nor yet with Chrysostome, do we interpret it to be carnalem vitam, only a carnal life, which only showeth the corrupt actions: but it signifieth the pravity of our nature. 3. neither do we with Ambrose only refer it to the understanding, quae non potest capere divina, which is not capable of divine things: for here the continuance rather and rebellion of the flesh is signified, than the impotency and weakness of it. 4. nor yet by the flesh is understood only the sensual part, and by the spirit, rationabilitas mentis, the reasonableness of the soul: but even the mind also is carnal, as Theophylact calleth it, carneam mentem, a carnal mind: as v. 9 if any have not the spirit of Christ: but their own natural spirit, they always have.  
6. And whereas it is said, it is not subject to the law of God, neither can be, 1. neither is it to be restrained to that particular law of the Gospel, of rendering good for evil, which carnal men transgress, that render evil for evil, as Haymo. 2. not yet, because they think God can do nothing beside that which is to be seen and found in nature, gloss. ordinar. for this but one particular act of carnality. 3. nor yet is it to be understood with this limitation, ●●m eo perseveret, if a man continue in the flesh he cannot so long be subject unto the law of God: Oecumen. for the Apostle speaketh of the wisdom of the flesh itself, not of those that are in it: which can never be changed, to become subject unto God: but they which are in the flesh, may cease to be in the flesh, and so please God. 4. and this doth manifestly convince the Pelagians of error, which hold that a natural man might fulfil the law of God: and of the Popish schoolmen who affirmed, that a man without grace might keep the law, quoad substantiam operis, in respect of the substance of the work, though not, ad intentionem legis, after the intention of the law.   

Quest. 10. How they which are in the flesh cannot please God. v. 8.  
1. Not they which follow the law, secundum literam, according to the letter, as Origen: the Apostle speaketh generally of all, as well jews as others that are in the flesh.  
2. Neither as the Manichees, by the flesh is understood the body, for so none in this life should please God.  
3. Nor yet as Hierome, in his passionate and too much love of virginity, and partial and prejudicate opinion of marriage; that they which inseruiunt officio coniugali, serve the marriage duties, were in the flesh: and thus also Pope Syricius did descant upon these words applying them against marriage: epistol. ad Himmer. Tarracon. but they are said to be in the flesh, qui post concupiscentias eunt, which follow the lust and concupiscence of the flesh.  
4. But this must be understood with a limitation, quamdiu tales fuerint, as long as they are such, as Theophylact with other Greek expositors: as Augustine doth set it forth by this example; as the same water may be both frozen with cold, and be made hot with the fire; so the same soul of man may be first subject to the flesh, then to the spirit.   

Quest. 11. Of the dwelling of the spirit of God in us, v. 9  
Seeing the spirit of God dwelleth, etc. not if the spirit, as the vulgar latin hath it, and so the Romanists read: and so Lyranus expoundeth the former words, ye are not in the flesh, i. esse non debetis, ye ought not to be: for so Chrysostome and Oecumenius well observe non ●●a ponit, ut quidubitet, he saith not thus as doubting, but certainly believing, that they had the spirit.  
2. And in that he saith, the spirit dwelleth, 1. he showeth that the spirit is otherwise in them, then in other things: for he is every where, and in all things immensitate essentia, in his infinite essence, but he is in the faithful, praesentia & efficacia gratia, by the presence, and efficacy of his grace. 2. in that the spirit is said to dwell, thereby is signified that he is not in us, tanquam hospes, as a stranger, but indigena perpetuus, an indweller for ever: as job. 14.16. he shall abide with you for ever, Pareus. 3. and as a dweller in an house, doth not only occupy it, but also, in ea imperat, doth command, and bear rule, and sway in it: so the spirit dwelleth in the faithful, as the ruler and commander in the house: the spirit and the flesh may be in the same house together, if the flesh be as the servant, and the spirit as the master; but if the flesh have the mastery, the spirit departeth: like as where extreme cold hath taken possession there can be no heat at all, but if the extremity of cold be abated, then there may be place for heat: Martyr. 4. And here we must distinguish, as Origen well doth, between the extraordinary gifts of the spirits, such as the Prophets, and Apostles had, when the spirit came upon them in the likeness of fiery tongues, and the ordinary gifts: for where the spirit is, those extraordinary graces always follow not; but those which the Lord seem to be convenient: for God giveth unto every one as he will, 2. Cor. 12.11.  
3. And whereas the Apostle saith, he that hath not the spirit of Christ is not his: Origen well thus expoundeth, creatura eius est, sed non discipulus, he is his creature still, as all other things are, but he is not his Disciple, nor a member of his mystical body.   

12. Quest. Of the meaning of these words, v. 10. The body is dead because of sin, the spirit is life, etc.  
1. Origen understandeth the two parts of man, the body and the soul: and he give in this sense; the body is dead because of sin: mors imponitur, ne peccet, death is imposed upon the body, that it should not sin, always remembering the end: and so the spirit vivit ad faciendam institiam, liveth to work righteousness: but the Apostle showeth the cause of death in the one, namely sin, and of life in the other, namely righteousness, rather than the end of both.  
2. Ambrose seemeth by the body to understand the whole man, that is dead because of sin, and by the spirit the holy Ghost, ●● author of life, because he is given to justify us so also Chrysostome will have the holy Gh●●t to be understood, which only is not life in himself, but giveth life unto others: so also Martyr: but the other opposite part of the bod●● showeth that the spirit hath relation also unto man.  
3. Some understand the first clause of mortification: as if the Apostle should say the ●● die is dead, quantum attinet ad peccati operationem, in respect of the operation of sin: Oecumen. Piscat. but in this sense, the same thing should be expressed in both clauses, the mortifying of sin, and living unto righteousness, which the opposition between the contra●● parts of the body, and spirit, will not hear.  
4. Calvin, and so Osiander, will have the body to signify the unregenerate part, the spirit, the spiritual and regenerate: but in this sense the Apostle useth to oppose the flesh in the spirit, not the body and the spirit.  
5. Wherefore by body we may better understand, that mortal part of man which is subject to death: and by the spirit the inward part of man, namely, his soul regenerate, which liveth by faith: Beza thinketh that the life of the soul is here understood, when it is separate from the body: Chrysostome referreth it to the life of the resurrection: Lyranus to the life of grace now in present: But we may better comprehend both, that both now for the present, the spirit of man liveth by grace, as the just is said to live by faith, and that also is a pledge of life everlasting afterward: And this sense is most agreeable to the scope of the Apostle: for hitherto he hath showed how the spirit of Christ hath freed us from the law of sin in the flesh: now he cometh to set forth the other part of our liberty, which is from death: and first presently in the spirit we live by faith, and then afterward the body also shall live in the resurrection by the spirit of Christ, which the Apostle showeth in the next verse.   

Quest. 13. How the quickening of the dead is ascribed to the spirit of Christ, seeing all both good and bad shall rise.  
1. M. Calvins' opinion is here refused, who thinketh that the Apostle doth not here speak of the last, and final resurrection, sed de continua spiritus operatione, but of the continual working of the spirit in us in mortifying the relics of sin: so also Piscator, vificabit corpora vestra ad sanctificationem, shall quicken your bodies unto sanctification, etc. But in that sense our bodies are said to be mortua, dead, not mortalia, mortal: and the Apostle speaking of the time to come, pointeth at the resurrection, which shall be, not that which is present in rising unto newness of life.  
2. There are three arguments of the resurrection here expressed by the Apostle, the first from the power of God: he that raised Christ from the dead, shall also raise us up: secondly, from the correspondency of Christ with his members: as Christ was raised from the dead, so shall we that are his members: thirdly, from the office of the spirit, who shall raise us up that are his temples wherein he dwelleth, Pareus.  
3. As God is said to have raised Christ up by his spirit, so Christ raised up himself by his eternal spirit, omnia quip divina p●●er per Filium in Spiritu Sancto operatur, all divine things the father worketh by the Son in the holy Ghost, Oecumen.  
4. Although our redemption purchased unto us by Christ, was sufficient at once to have redeemed both our souls and bodies, tamen ordinate nobis datur, it is given unto us in order and by degrees: that as Christ had first a passable body before he had a glorious body, so our bodies must first be mortal before they can have immortality, Lyran.  
5. Now although the members of Christ shall be raised up by his spirit, yet the wicked also which have not the spirit of Christ, shall also rise again, but unto judgement: they shall be raised up by the omnipotent power of God, but the righteous shall be raised by the spirit of Christ, and therefore it is not said he shall raise, but vinificabit, he shall quicken your mortal body, quod ipsa resurrectione maius est, etc. which is a greater work than the resurrection, and only granted to the righteous: Chrysostome, whom Martyr, and Pareus follow.   

Quest. 14. What it is to be lead by the spirit of God.  
1. There are two kind of actions of the spirit, general, whereby all things move, live, and have their being: and special, whereby the Lord worketh in the hearts of his children, such is the work of sanctification, Calv.  
2. And in that they are said to be lead, we must not think, that any are compelled by the spirit: but this signifieth, vehementem inclinationem, non coactionem, a vehement inclination, not coaction, Gorrhan: God by his spirit ex nolentibus volentes facit, of unwilling maketh us willing: so he draweth us volentes, willing, consequenter, not antecedenter, we are willing afterward not before, Pareus.  
3. And although men are so led by the spirit, as that they follow his direction willingly, yet they follow also necessarily: this leading and moving of the spirit is effectual, and cannot be resisted, Melancth. yet this taketh not away the liberty of the will in itself; like as a blind man followeth his leader willingly, though it be not free for him to go which way he will: the will of man remaineth free in itself; as when one is set in two ways he may take which he will, yet by an accident, the will may notwithstanding it is free in itself, be determined and limited certainly to one thing: as a blind man by his leader is directed to take one certain way: so the spirit of God directeth and guideth the will unto that which is good, and the corruption of our nature to that which is evil.  
4. Chrysostome here further noteth, that it is not said, they which live by the spirit, and Theophylact, they which have received the spirit, but they which are lead by the spirit, to show that the spirit must be the guide and ruler of our life, quemadmodum navigij nauclerus, as the Pilot is of the ship, and the rider of the horse: hereby then is expressed the continual activity, and operation of the spirit in us.  
5. And this similitude may be taken, either from those, which are guided and directed, as the blind man in the way: or from them, which wanting strength of their own, are borne and carried of others: and so we are both ways lead by the spirit: for we neither can see the way unto that which is good, unless the spirit direct us, neither have we power and strength to follow it, unless the spirit draw us.   

Quest. 15. What is understood by the spirit of bondage.  
1. Not the evil spirit, namely Satan, by whom they are lead which walk after the flesh, as Augustine upon this place: for the Apostle speaketh not of two diverse spirits, but diverse effects of one and the same spirit, working fear and bondage by the law, and freedom by the Gospel.  
2. Neither yet is this spirit the soul of man, which sometime is in the servitude of sin, sometime it enjoyeth the liberty of the spirit: for v. 16. the Apostle maketh a manifest difference between this spirit and our spirit.  
3. Nor yet is this spirit not the holy Ghost, but the law, so called because it was given by the spirit, as Chrysost. for even the fathers under the law had the spirit of God, as shall be showed in the next question.  
4. But by the spirit the holy Ghost is signified: which by the law worketh fear, by the gospel confidence and assurance.   

Quest. 16. Whether the fathers under the law had only the spirit of servitude.  
1. Chrysostome hath here many strange assertions of the people of the jews that lived under the law: as 1. Spiritum sanctum non acceperant, etc. the people of the jews had not received the holy spirit: the law is called spiritual, so also the manna which they did eat, and the rock whereof they drank are called spiritual, quia supra naturam perfecta erant, they were perfect above nature: And to make this his assertion good, he saith, that they opere tenus continebantur, were restrained only by the law from the outward act, we from the very inward thoughts: they only used corporal purgations and had a promise only of temporal blessings, as of a land that flowed with milk and honey.  
Contra. 1. The Scripture evidently testifieth, that Moses and the rest of the Prophets were endued with the spirit of God: and it is said of Saul, the spirit of God departed from him: then he had it before: and seeing they received Christ, when they did eat manna, and drink of the rock, they had also his spirit: for without Christ's spirit, they could not spiritually eat or drink Christ. 2. and that the law of Moses restrained not the outward act only, but the heart and affections, our Blessed Saviour showeth, Matth. 5. where he delivereth not a new exposition of the law, but he doth clear it from the corrupt glosses of the jews. 3. and though they had many more carnal rites, than we have, yet even in those external ceremonies spiritual graces were represented: as the Apostle saith, that circumcision was the seal of the righteousness of faith, Rom. 4.11. 4. yea and under those temporal promises, they looked for celestial, as the Apostle showeth that they sought an heavenly country, Heb. 11.16.  
2. Some think that here two diverse states are not compared together of the fathers that lived under the law, and of us that are under the gospel, but only two diverse degrees of our conversion: as first by the law we are made to know ourselves, and thereby terrified, and afterward we find evangelical comfort by faith in Christ, Martyr: and so M. Calvin thinketh, that the things themselves, the ministery and operation of the law and of the Gospel, are here set one against an other, rather than the persons.  
3. But here is both an opposition of the persons and things together, as Origen doth illustrate this place by that Galat. 4. where they which were under the law, are likened unto children, which were under tutors and governors, and we in the Gospel are like the heir that is come to age, and hath no more need of tutors: but yet our state is not set as opposite to theirs, as though they had only the spirit of bondage, only they differ in degrees: for they also had the spirit of Christ, but not in that evident and conspicuous manner, which we have, Pareus. And here we may divide the jews into 3. sorts: some were altogether carnal, which had no knowledge of Christ, such only had the spirit of bondage: some were perfect and spiritual, as Moses and the Prophets, who had the spirit of Christ, though for the time they served under ceremonies: some were weak, yet having knowledge of the Messiah, they received also of his spirit; though not in the same degree with the other, Martyr.   

Quest. 17. Of the diverse kinds of fear.  
v. 15. Ye have not received the spirit of bondage to fear. 1. There are two kinds of fear, a servile fear, when one is moved only by the fear of punishment, and so kept in awe and obedience, and there is filialis timor, a filial fear, such as is in children: when one feareth to offend God, not so much because of punishment, as because he findeth the Lord gracious and good unto him: of this fear the Prophet speaketh, when he saith, the fear of God endureth for ever, of the other S. john, perfect love excelleth fear: Angustine thus resembleth these two kind of fears; the servile fear is like as an adulterous woman is afraid of her husband, lest he should come and find her in her wickedness: the other fear is seen in a chaste wife, who feareth to offend her husband, lest he should depart from her.  
2. But the Master of sentences, maketh four kinds of fear beside the natural fear of death. 1. There is mundanus timor, a worldly fear, as when a man forsaketh Christ for fear he should lose his life or goods, this is a fear of men, & this is altogether perniciosus, pernicious and dangerous. 2. timor seruilis, the servile fear is, when men do well for fear of punishment: this fear is good and profitable, sed non sufficiens, but not sufficient. 3. there is a fear called initialis, a fear in the beginning, when one so feareth punishment, as yet he is moved with the love of God and virtue; this fear is bonus & sufficiens, a good fear and sufficient. 4. then is there timor castus & filialis, the chaste and filial fear, which bonus est & perficiens, is good and perfect, and is nothing else but a reverence of God joined with love.  
3. Fear also is taken two ways, either in respect of the object, for the commotion of the mind expecting some imminent or approaching danger; or it signifieth only a reverence and observance, which is the effect of the other: and in this sense the spirit of fear is said to have rested upon Christ, Isay. 11.2. in whom there was no fear of punishment, which is due unto sin, whereof Christ was free: there was in him only a reverence of God, observance, and obedience: the natural fear of death also he had, but thereof we speak not here, and this kind of fear of God may be said also to be in the Angels, and in the elect that are in heaven.  
4. But whereas the Apostle saith, 1. joh. 4.18. there is no fear in love: 1. neither doth the Apostle speak of human fear, when one feareth to suffer persecution for Christ: but he that loveth God expelleth all such fear: he is ready to suffer any thing for Christ. 2. not yet doth he refer us, only to that perfect love of God, which shall be in the next world, when all fear shall be chased away. 3. but he meaneth a servile and desperate fear, which is severed from faith and hope, which driveth to despair: such was the fear that judas had.   

Quest. 18. Why the Apostle joineth together two words of the same sense, Abba, father.  
1. The first of these words is an Hebrew or Syriake word, and signifieth father, and in three several places in the Gospel do we find, these two words repeated in this manner, Mark. 14.36, Galath. 4.6. and in this place: Augustine, if the place be not corrupted faith, that Abba, is a Greek word, and pater, a Latin, epist. 178. but Augustine could not be ignorant, that S. Paul wrote not in Latin, and therefore, that place in Augustine is most like to have been mistaken by the writers, and such as copied it out: Thomas saith better that Abba is an Hebrew word, and pater, father, is both a Greek and Latin word.  
2. Now why these two words of the same signification should be joined together there are diverse reasons given. 1. Chrysostome thinketh that the Apostle useth the word Abba, because it is puerorum legitimorum vocabulum, that word which legitimate children do use, they first of all learn to call father. 2. Augustine serm. 13. de verbis Apostol. whom Anselm followeth, thinketh that the Apostle useth these two words, one for the jews, the other for the Gentiles, to signify the adoption and calling of them both to be one people: so also Martyr, and M. Calvin, who applieth here the prophesy of Isay, c. 19.18, that all should speak the language of Canaan, non respicit linguae idioma, sed cordis harmomonian, he respecteth not the propriety of the tongue, but the harmony and consent of the heart, in the worshipping of God: but Beza refuseth this as too curious. 3. he therefore thinketh that the latter word is added as an explication of the former, so also Pareus, and Tolet annot. 13. who giveth this as a reason, because Christ in his prayer, Mark. 14.36. useth this ingemination, abba, father, and yet it is certain he used only the Hebrew word: But this here may be answered, not as the ordinar. gloss. that Christ used both an Hebrew and Greek word before his passion, because he suffered both for jews and Gentiles, for Christ spoke in the Hebrew, not in the Greek tongue: rather as the Syrian interpreter translateth, Christ did double the word father, father, abba, abba, which the Evangelist retaineth in the first place, because it was as familiarly known as the other. 4. Lyranus thinketh that by the ingemination of this word, is expressed duplex Dei paternitas, a double kind of fatherhood in God, one by creation, common as well to the bad as good, and a special kind of paternity, by adoption and grace, peculiar to the righteous: But the Apostle here speaketh only of the invocation of the faithful, how they cry Abba, father. 5. Wherefore I resolve here with Erasmus, that this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of conduplication: this repetition facit ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is for more vehemency: it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more forcible and effectual to double the word, father, Faius: ista conduplicatio amplificationem continet, this doubling of the word serveth for amplification, Calvin: as it is familiar and usual in Scripture, for the Saints in their prayers to show their vehement affection, to double the word, Lord, Lord.  
3. Calvin here well observeth, how the Apostle, having said before in the second person, ye have not received the spirit of bondage, now changeth the person, whereby we cry, including himself, ut sortem communem omnium sanctorum exprimeret, to show the common condition of all the Saints.   

Quest. 19 Of the testimony of the spirit, what it is.  
v. 16. The spirit beareth witness. 1. Caietan here well observeth, that this testimony of the spirit is internal, for it testifieth unto our spirit and conscience, that we are the sons of God; and beside it is a testimony de facto, in fact, that we are indeed the sons of God, not the possibili, of a possibility only, that we may be; thus far Caietan well: but he further showeth that this testimony of the spirit ariseth partly of our love toward God, partly of our continual experience of God's provident care in preserving of us: but Chrysostome well saith, that this testimony of the spirit is not only, vox praestiti charismatis, sed & praestantis illud paracleti, the voice of the grace or gift which is conferred upon us, but of the comforting spirit, the comforter: the testimony then of the spirit is understood to be an other thing beside the testimony of the graces and effects of the spirit in us.  
2. Origen interpreteth this testimony, of the affection of the mind, when we are obedient unto God not for fear, but of love.  
3. Ambrose, Anselm, refer it to the imitation of God and Christ, whereby the spirit maketh us like unto God.  
4. Haymo thinketh this inward testimony of the spirit riseth of our good works, so also Gorrhan, cum spiritus noster per spiritum sanctum bona agit, when our spirit by the spirit of God doth the things which are good, it beareth witness that we are the sons of God.  
5. Most understand this testimony of the cry in our hearts when we call God our father, which the Apostle spoke of before, Tolet. annot. 14. Martyr, Osiander, clamour iste testimonium est, this crying in our hearts is the testimony, Faius: But Chrysostom's reason before alleged rejecteth all these: there is difference between the testimony of the spirit itself, and the effects and operations thereof: and first the spirit inwardly persuadeth us, that we are the sons of God, and then it maketh us also in our hearts to cry Abba, father.  
6. Theodoret understandeth this testimony of the spirit, to be sacram doctrinam, the sacred truth and doctrine, which confirmeth us to be the sons of God, and so Lyranus interpreteth it, de veritate catholicae fidei, of the verity of the catholic saith, confirmed by the spirit by signs and miracles, whereby we are adopted: but the Apostle speaketh of an internal testimony, not of external doctrine: though by the preaching of the truth the testimony of the spirit is wrought in us. 7. Lyran●●, ●eside hath an other interpretation, of the special revelations, which S. Paul and some oth●● had: But the Apostle speaketh of that general testimony of the spirit of God, which is wrought in the hearts of all the faithful.  
8. Therefore this testimony of the spirit is that inward assurance of the spirit of God in our hearts, whereby we are assured, that we are the sons of God: as Sedulius understandeth here the spirit itself, which is given as an earnest penny in our hearts, 1. Cor. 2.22. perhibet testimonium in cordeper occultam inspirationem, it giveth testimony in our heart by secret inspiration, Haymo: and as Oecumenius, non solius charismatis vox est sed donantis spiritus, it is not only the testimony or voice of the graces of the spirit, but of the spirit the giver: for first our spirit is assured by our faith, love, godly life, prayer, invocation, which are the fruits of the spirit, than the spirit itself, concurring with this testimony of our heart, sealeth it up, and maketh it sure: these two testimonies must not be severed; for he that relieth upon the immediate testimony, and revelation of the spirit, without this other testimony, deceiveth himself, Pelican.   

Quest. 20. Whether the testimony of the spirit, and of our spirit be one and the same.  
1. Some reading thus, the spirit beareth witness to our spirit, are of opinion that this testimony is but one, the spirit of God testifieth, and the spirit of man is testified unto 〈◊〉 Ambrose expoundeth, that this testimony of the spirit, is redditum spiritui nostro, gi●● unto our spirit; but the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beareth witness together, with our spirit, rather, then to our spirit, as do read, L.G.B.U. for in this latter sense, the word needed not to be compounded with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, together, or with.  
2. Some will have the spirit of God, and our spirit here both to give testimony, but in one and the same thing: as this clamour, cry, which the Apostle spoke before of, whereby we call Abba, father, is the testimony of the spirit and of our heart together, Tolet, Faius: so also Chrysostome, ipse nos charismate suo nos loqui docuit, he taught us so to speak by his gift in us: so they will have the meaning to be this, that this calling Abba, father, is both the testimony of our heart, and of the spirit whence it proceedeth: but the crying Abba, father, is the effect of the testimony of the spirit, it is not the testimony itself, for first the spirit, obsignat, etc. sealeth in our hearts, that we are the sons of God, than apperit os, it openeth our mouth, Beza.  
3. Pererius reporteth the opinion of some, which make the testimony of the spirit to be the general promise sealed in the Scriptures, that God loveth those which believe in him: and the testimony of our spirit to be that particular apprehension, which every one hath, as that he loveth God and believeth in him: and so the testimony of the spirit should frame the proposition in general, and the testimony of our spirit should infer the assumption: but this testimony of the spirit whereof the Apostle speaketh, is not the external and general promise, but the particular evidence, which every one hath in himself, that he is the Son of God.  
4. So then here are two testimonies, the one is of our own spirit, which by the peace of conscience, faith, and other graces of the spirit in us, doth assure us that we are the sons of God, Mart. and of this testimony the Apostle speaketh, 1. joh. 3.21. that if our own heart condemn us not, we have boldness with God, but this must be the spirit of a man regenerate, not the natural soul of man: as Origen here well observeth a difference between the soul and the spirit, as the Apostle doth distinguish them, 1. Cor. 2.11. 2. Thess. 23. Pareus: the other testimony is of the spirit of God, that confirmeth this testimony of our heart, which of itself is but weak, if it were not supported by the spirit: then seeing the testimony of our own spirit is weak, it pleaseth God for our further confirmation to join thereunto the testimony of his spirit, Mart. like as in battle they are called sy●machi, strivers together, which do one help the other: so the spirit of God and our own spirit regenerate by grace do witness and testify together, that we are the sons of God, Erasmus, Beza, Caiet. Mart. Pareus, Faius, all these make here two testimonies, of the spirit of God, and our own spirit.   

Quest. 21. How we are said to be heirs, and what our inheritance is.  
v. 7. If we be children, than also heirs: 1. Chrysostome here well observeth the Apostles wisdom, who while he spoke of heavy things, as what they should suffer, if they lived after the flesh, v. 13. passed it over quickly, but now treating of the privileges of the faithful, and of the good things, which are given unto them, he amplifieth his speech: that they are Sons, and not only so, but heirs, and heirs of great things even of God, and joint heirs with Christ.  
2. Origen also here noteth, that the Apostle still ex consequentibus syllogismum nectit, doth frame a syllogism by the consequents: as ye have received the spirit of adoption, therefore ye are sons: if sons, ye are heirs: for the servant expecteth a reward, the son looketh for the inheritance: and if heirs than the heirs of God, and heirs of glory.  
3. But there is great difference between this inheritance, and the inheritances of men. 1. Origen noteth, that with men all sons are not inheritors, as Abraham gave gifts unto his other sons, but left the inheritance to Izaak: but here all the sons of God are heirs. 2. Haymo observeth, that here an inheritance is confirmed in the death of the father, but God dieth not: though now he seem to be absent from us, and afterward when we are admitted to our inheritance, we shall see him as he is: gloss. ordinar. and yet Christ dying left us as an inheritance his peace: but this is most strange that here the heir must first die and be mortified, before he can come to the inheritance, whereas in the world, he dieth that leaveth the inheritance. 3. And among men the inheritance must be divided into parts, if all the sons be heirs: but here tota habetur à quolibet bono, the whole inheritance is enjoyed of 〈◊〉 one admitted thereunto, though not alike, but in degrees, Lyran.  
4. ●nd this our inheritance is not limited: as the Apostle saith, all things are yours, 1. Cor. 3.21. whether things present, or to come: for the present, Christ hath left us his peace: my peace I give unto you: and he hath left us his Testament, as his will, that we should believe it: Haymo who further showeth, how we shall be heirs with Christ, both of his glory, for when he appeareth we shall be like him, 1. joh. 3.3. and of his dominion and power: as he promiseth his Apostles, that they shall sit upon twelve seats, and judge the twelve tribes of Israel, Matth. 19 And this prerogative shall not be given only to the Apostles, but even the Saints shall judge the world, as the Apostle showeth, 1. Cor. 6.3. Par. This twofold inheritance of Christ's glory, and dominion is well touched by Origen, Christus non solum in partem haereditatis, sed etiam in consortium potentiae adducit, Christ doth bring us not only into a part of his inheritance, but into the fellowship of his power: But whereas Christ only is named to be heir, I will give the nations for thine inheritance, Psal. 2. we must understand, that he only is the natural heir, being the only begotten son of God, but we are heirs by adoption and grace, and so are admitted to be heirs with Christ.  
5. But here Chrysostom hath an harsh note, that the jews under the law were not heirs, as our Saviour saith, Matth. 8. that the children of the kingdom shall be cast out, whereas our Saviour there speaketh of the hypocrites, and false worshippers among the jews, not generally of all: as there are also among Christians many hypocrites, and false children, that shall never be heirs: And the Apostle in saying Galat. 4.1. The heir as long as he is a child differeth nothing from a servant, etc. evidently showeth, that even the faithful under the law were heirs, though kept under the ceremonies and rudiments of the law for a time, as children that shall be heirs, under tutors and governors.   

Quest. 22. How these words are to be understood, if so be ye suffer with him.  
1. They which follow the Latin translation here, si tamen, etc. yet if, or if notwithstanding we suffer with him, do think that our sufferings are the cause of our glory afterward: so Stapleton and the Rhemists infer, that as Christ's passions were a cause of his glory, so is it in his members: but the Apostle removeth this conceit, inferring in the next verse, That the afflictions of this life are not worthy of the glory, etc. but between the cause and the effect there is a worthiness, and a due proportion: See further hereof among the controversies following.  
2. Ambrose, whom Calvin and Beza follow, think this is required as a condition, that they which look to be glorified, must first be partakers of Christ's sufferings: and so our sufferings are necessary as a condition, and the way wherein we should walk, and as a 〈◊〉 of our obedience, not as a cause: this sense may safely be admitted: And here a difference is to be made between the legal conditions, and evangelical: for there 1. the condition require● was exactly to be performed, and a perfect obedience was required to satisfy the law: but in the Gospel our willingness and godly endeavour is accepted in Christ, though we come short of the precept. 2. there the reward could not be had without the condition performed: here (though if time and place serve, we must show our obedience) yet in some cases the promise is had without the condition, as the thief upon the cross was saved without any such condition of obedience. 3. the obedience of the law was exacted, as a cause of the reward propounded: but in the Gospel it is necessary only as a fruit of our obedience: the cause is the mercy of God, and his gracious promises in Christ.  
3. Chrysostome will have the Apostle to reason here from the greater to the less, that if God did so much for us, when we had done nothing at all, much more will he reward us, if we suffer for him.  
4. But here I subscribe rather to Pet. Martyr, who thinketh that the Apostle maketh mention here of the sufferings of the Saints, because they are argumenta & indicia, arguments and tokens, that they are the heirs of God: for in their constant sufferings they have experience of the power and goodness of God, whereby they are kept and preserved unto salvation: Pareus indifferently followeth this, and the second interpretation.   

Quest. 23. How we are said to suffer together with Christ.  
1. Not in compassion only toward the sufferings of Christ, but by imitation, in being partakers of the like afflictions, must we suffer with him, Erasmus.  
2. Neither do the Saints by the merit of their sufferings attain unto the kingdom of heaven, as Christ did by his, as the Rhemists here note: but we must suffer with Christ only to show our obedience and conformity to our head.  
3. Nor yet is it enough to suffer, for many are punished for their evil doing, and there are that will endure much in the world upon vainglory: but our sufferings must be for righteousness sake, as Christ's were.  
4. And herein must our sufferings be like unto Christ's: that as he yielded himself to the death of the cross, 1. both to show his obedience unto the will of God, 2. and to take away our sin: so we likewise in our afflictions should show our obedience, because so is the will of God, and that we thereby should seek to mortify sin in us, Mart.  
5. Now the passions of the Saints are of two sorts: they are either internal, in mortifying the lusts of the flesh, or external in suffering persecution and trouble for Christ's sake.  
6. And as we suffer with Christ, when we bear the like rebukes for the truth as he did, so also Christ suffereth in us and together with us: the afflictions of his members he taketh to be his own: as he said to Saul, why persecutest thou me?   

Quest. 24. Of the meaning of the 18. verse, I count that the afflictions, etc.  
1. I count, not I think, as the vulgar Latin, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth not an opinion, which is uncertain, but a due value and estimation of the thing, as Erasmus well observeth here: quasi subducit rationem, he doth as it were cast up his account, that the afflictions of this life, are nothing answearble to the glory to come: so also Beza, by the like use of this word elsewhere, as c. 3.28. c. 6.11. will have it here to signify perpendere, to weigh, consider, etc.  
2. The afflictions or passions: the Apostle giveth instance rather of the afflictions of the Saints, then of their virtuous works and actions, because they are more painful, Perer. and the Apostle applieth this comfort in regard of those times, when there were great persecutions for the name of Christ.  
3. Of this present time: if not the afflictions of those times, when the greatest persecutions were for Christ, were worthy, etc. much more of any other time, Gorrhan: and he meaneth all the afflictions of this life present, not only which the Martyrs suffered, but if it were possible for any to bear all jobs afflictions, and whatsoever torments, si his possunt esse graviora, if there could be any greater, they should not be worthy of that glory, Origen, Haymo: and hereby is also signified, finiri cum vita, that these afflictions are ended with the life, Perer.  
4. Are not worthy: the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Beza here refuseth the common interpretation, condigna, condign or worthy, and readeth, non sunt paria, are not equal: because the word signifieth the equality and like weight of such things, as are weighed in a balance together: so also Faius: likewise Calvin thinketh that the Apostle here speaketh not de dignitate, of the dignity, or worthiness, or price of our sufferings, but only of their condition and quality, that they are nothing being compared to eternal life: But I rather with D. Fulke and Pareus think, that this is a pregnant proof against the Popish opinion of merits: tollit omne meritum condigni, it taketh away all merit of condignity: for if the sufferings of the Saints, neither for quality nor quantity, are proportionable to the glory of the life to come, it followeth necessarily, that they are not worthy: And the Romanists also contend that the Apostle here treateth not de merito operum, of the merit of our works: Tolet annot. 17. but only showeth that in respect of the lightness and shortness of our sufferings, there is no comparison between them, and the glory to be revealed: in this point therefore, it is better to dissent from them. 2. Likewise we must here take heed of a corrupt gloss of Caietans, who thus noteth, that the Apostle saith not, they are not worthy, ad poenas temporales pro peccatis remissis luendas, in respect of the temporal punishment due unto our sins that are remitted: for that is not true: job saith the contrary that his calamity was greater than his sins, job. 6.1. but he saith only they were not worthy of the glory: for 1. the Latin text, which Caietan followeth, readeth thus corruptly, I would my sins whereby I have deserved wrath, and my calamity which I suffer, were weighed in a balance, this, as the sand of the sea would appear heavier: whereas the true reading is this, I would my grief (or indignation, that is, perplexity of mind arising of his troubles) were well weighed, and my miseries were laid together, it would now be heavier than the sand of the sea where is no mention made at all of sin. 2. in this reading there should be little less than blasphemy uttered against the justice of God, that jobs afflictions exceeded his sins. 3. Neither is there any punishment remaining for sin once remitted.  
5. Of the glory. 1. Chrysostome here noteth, that the Apostle describeth the joys of heaven, by that thing which is most desired here, namely, glory: he saith, not of the rest to come, for there may be rest where there is no glory: but where glory is, there is rest: Origen also here observeth, that in this present life consolation is ministered to the Saints, secundum mensuram passionum, according to the measure of their sufferings: to which purpose he allegeth that place, 2. Cor. 1.5. As the sufferings of Christ abound in us, so our consolation aboundeth through Christ, but the glory to come is not given secundum mensuram, etc. according to the measure of our sufferings, but far beyond: thus Origen here.  
6. Which shall be revealed: Origen here observeth well, that there is gloria revelata, glory already revealed, & revelanda, and to be revealed: so Chrysost. although this glory be also at this present, iam tamen abscondita, yet it is now as hid: as the Apostle saith, our life is hid with Christ in God: but when Christ which is our life shall appear, then shall we appear with him in glory.  
7. In us or toward us: 1. They which read in us, some refer it to the glory of the body, the just then shall shine as the Sun, Haymo: some to the knowledge of the mind, Origen: some to the clear vision which we shall have of God, Perer. and he saith in us, that is, the righteous: to the wicked this glory shall not be revealed, gloss. interlin. and hereby he maketh a difference between man and other creatures: for man shall first be glorified, and then other creatures, whereof he speaketh immediately after. 2. but the words are in the original (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which signify, erga nos, toward us: Chrysostome, Mart. Vatab. Gen. B. L.   

Quest. 25. Wherein the sufferings of this life are not proportionable, and so not worthy of the glory to come.  
1. Passiones sunt paruae, our sufferings here are but little, ●. Pet. 5.10. After that ye have suffered a little: but the glory of the next life shall be exceeding great, as 2. Cor. 4.17. it is called a most excellent, etc. weight of glory.  
2. Pancae sunt, they are but few, in respect of the variety and multitude of joys in the kingdom of God, Psal. 16.11. In thy presence is the fullness of joy, and at thy right hand, there are pleasures.  
3. Brèves, they are but short: as the Apostle saith, Affliction is for a moment, but the glory shall be eternal, 2. Cor. 4.17.  
4. They are mixtae gaudio, mingled here and allayed with comfort: as 2. Cor. 1.5. At our sufferings abound, so our consolation aboundeth, etc. but there shall be glory without any mixture of grief, revel. 21.4. God shall wipe all tears from their eyes.  
5. Our sufferings are obligatae & debitae, are a due debt in respect of our sins, there is not any cross but it is justly laid upon us for sin, Psal. 32.6. thou forg●nest the punishment of my sin, but everlasting glory is the free gift of God: it is not otherwise due but by the grace and mercy of God; it is the gift of God, Rom. 6.23.  
6. Passions here are communes common to good and bad: therefore S. Peter would not have any suffer as an evil doer, 1. Pet. 4.15. But the glory to come is only promised to the righteous: it is called the liberty of the sons of God. v. 21.  
7. And to conclude, to put all these together, the afflictions of this life are nothing comparable to the glory of the next, neither in quality nor quantity: for the quality, the sorrows of this world, cannot be so great as the joys of the next, and for the quantity, they are but short and light.   

Quest. 26. How the Creatures are said to wait, and to be subject to vanity, and to be delivered, etc. and to groan, v. 19 v. 23.  
1. Chrysostome well observeth, that here the Apostle throughout saineth a certain person of the creatures, giving unto them affections, as well desire, hope, sorrow, grieving: as the Prophets do sometime bring in viniam lamentantem, the vineyard wailing, the mountains howling and lamenting: and here the Apostle by this pathetical and emphatical description of the general desire and hope of the creatures to be delivered from the bondage of corruption, encourageth and hearteneth the Saints with patience to endure affliction, upon hope of their deliverance.  
2. First, he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the earnest desire of the creature, expecteth, which word Theophylact interpreteth anxiam expectationem, the careful expectation: so Calvin, Martyr: Ambrose, frequentem, the continual expectation, Hilary, long inquam, a desire a far off, the word properly signifieth erecto capite expectare, to expect with putting forth of the head; the word is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an head: Beza: and so the Syrian interpreter, oculos intendit, the creature expecteth, and setteth the eyes, as earnestly looking and beholding: and whereas he saith, the expectation of the creature expecteth, that is an Hebrew pleonasme; to express the continual desire and expectation of the creature: Now there is a twofold expectation, or desire of the creature: one natural, as for the earth and trees to bring forth fruit; and this propension and inclination they have by nature: there is another supernatural desire, as when any thing tendeth to an end above the natural constitution: as the corruptible body, to the state of incorruption in the resurrection: and so the creatures are said to expect when the sons of God shall be revealed: not that they have any sense or knowledge who are the sons of God, but then they expect their own liberty from the bondage of corruption, when the glory of the sons of God shall be made manifest.  
3. The nature is said to be subject to vanity. 1. which is not simply to be understood of corruption, as Chrysostome expoundeth: for neither are the heavens of a corruptible nature, as other things, nor yet should the elements have been incorruptible though man had not sinned, seeing they were to serve for the generation and procreation of things, which cannot be done without corruption: Tolet annot. 15. 2. And Origens' speculation is vain, who understandeth this vanity to be the bodies, into the which the souls, which were before, were detruded. lib. 1. perearch. c. 7. And Erasmus conceit is somewhat too curious, that interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vanity, frustrationem; the deceiving or disappointing of the creature, which saileth of that end, at the which it aimeth, namely immortality, in multiplying one individuum, particular, by another: but it misseth of that end. 4. wherefore by vanity is understood the frail condition of things, which is much degenerated since the creation, both in the heavens, and the earth, and in the elements: and they do look to be restored again to their perfect estate: Beza.  
4. Not of it own will: 1. not signifying thereby, as Theophylact, that all things were made by the providence of God, not virtute sua, by their own power or virtue. 2. neither is it spoken comparatively, because they look for a better estate, and so are said not to will that which is worse; Pere. 3. but this their vanity is contra naturalem propensionem, against their natural inclination: for every thing by nature would decline and shun the corruption thereof: God made all things perfit in the beginning, but by man's sins even according to the ordinance of God, all things were subdued to vanity; Pareus.  
5. Under hope: not that there is any hope in the creature: but the Apostle ascribeth unto them figuratively human affections: and here hope is taken for the thing hoped for: as where it is said in the Psalms, the Lord is my hope: Tolet annot. 10. hereby only is expressed the excellency of that state to the which the creatures shall be restored.  
6. Into the glorious liberty, etc. 1. Theodoret referreth it to the time, when the sons of God shall be glorified: and so Ambrose readeth in libertate, in the liberty of the sons of God: that when the sons of God, shall enjoy their liberty, than the other creatures shall be freed from their corruptible estate. 2. Chrysostome interpreteth propter libertatem, they shall be delivered from the bondage of corruption, because of the liberty of God's children; as for man's cause they were enthralled, so for man's cause they shall be enlarged. 3. But here more is signified, that the creatures also, though they shall not be partakers of the glory, yet they shall have a more perfect estate, Calvin.  
7. Every creature groveth, etc. which neither with Origen can be understood of the Angels, for they are not subject to grief or groaning: 2. neither is it to be referred to men, as Augustine, whose opinion shall be examined in the next question. 3. but here the Apostle continueth the former figure called (prosopopeia) ascribing unto the unreasonable and senseless creatures, a kind of sense and feeling of their misery, and longing desire to be easied from it, as a woman that travaileth: Par.   

Quest. 27. What creatures the Apostle here speaketh of.  
1. Origen in one exposition, by the creature understandeth the soul of man, which it subdued to vanity, by reason that it is enclosed in the body, and is constrained to serve unto the necessities thereof: and else where he hath yet a more strange conceit, which is mentioned before, qu. 27.3. that the souls having an existence before the bodies, are subdued to vanity being joined to the bodies: But the Apostle by the creature understandeth a distinct thing from man, and therefore not the soul: as he inferreth v. 25. not only the creature, but we also, etc.  
2. Origen hath another application, by the creature understanding the Angels and Ar●angels, which are set over nations, and are precedents of battles and other affairs: and so are subject to vanity, in respect of the temporal affairs of this life, wherein they are employed: and P. Mar. showeth how in a tolerable sense, the angels may be said to be subject to vanity, in respect of their employments about things of the world: Theodoret and Ambrose, do understand part to be spoken of the sensible and visible creatures unto the 22. v. where because the Apostle addeth a term of universality, every creature groaneth, here they also include the Angels, who as they are said to rejoice over them that repent, so they are grieved at the ungodly: But Augustine rejecteth this interpretation, upon this reason, because the Apostle saith that the creature is subject to vanity, and shall be delivered from the bondage of corruption, and groaneth: which things, de excellentibus illis virtutibus credere nefas est, to believe of those excellent virtues and powers were a wicked thing: yet Augustine endeth with a quaere, whether these things may in any good sense be understood of the Angels, as they do help our infirmity, and so may be said to be like affected with us: Augustine in hanc epistol. number. 50. But Thomas absolutely refuseth this interpretation upon this reason, because in the next world the Saints shall be like the Angels: and therefore the Angels cannot in any sense be said to be subject to vanity, or to groan: seeing we, when we shall be like the Angels, shall be exempted and free from all such things.  
3. A third exposition there is: by the creature to understand man, and either the righteous and just man only, or man in general both righteous and unrighteous: the first sense followeth Gregory, nolens seruit mutabilitati corruptionis, he against his will is subject to this mutable, and corruptible estate, waiting with patience until the time come, when he shall be delivered from the bondage of corruption: Greg. lib. 4. moral. whom Caietanus and Catharinus follow: So also Hugo Card. Gorrhan: But the Apostle saying afterward, and not only the creature, but we also, which have the first fruits of the spirit, do sigh in ourselves: so that the Apostle distinguisheth the creature whereof he speaketh from the sons of God, which have the first fruits of the spirit: neither will it satisfy, to say, that the Apostle maketh two degrees of righteous and just men, one that hath attained a more excellent degree, which have received the first fruits of the spirit, and are called the sons of God: such as the Apostles were: the other, which are not so perfect, yet they also shall be delivered from the bondage of corruption, as well as the other, Haymo: for the Apostle by the Sons of God generally understandeth all the faithful, so many as shall be heirs of salvation, as he inferreth, v. 17. If children, than also heirs.  
4. Augustine understandeth by every creature, man in general, that partaketh with the nature of every creature, he hath understanding with the Angels, sense with bruit beasts, and hath a vegetative life with plants: and man as he is taken naturally, shall be delivered from the bondage of corruption, that is, such as do not yet believe, shall be called to the faith, and they shall also be the sons of God: to this purpose Augustine lib. 83. quest. c. revealing of the sons of God, as the Apostle saith here of the creature, v. 19  
5. The most general and received interpretation is, by the creature, to understand corporalia & irrationalia, things corporal & unreasonable, comprehending the heaven and stars with the earth together with living creatures of all sorts, trees, and plants: Thus Ambrose upon this place, & epist. ad Horontion: to him consent, M. Calvin, interpreting this place depecudibus & plantis, of beasts and plants with other creatures, so also Pet. Martyr, Faius, Pererius: But this exception may be taken against this sense: because the bruit creatures which now only serve for our necessary use shall not be partakers of the glory of the Sons of God, there shall then be no use of them, probabile est abolendas esse, it is probable, that they shall be abolished.  
6. Therefore it remaineth that we understand here by the creature only in animata insensata, the things without life and sense, as the heavens and elements, and the earth with the things therein: Chrysostome, so Oecumenius also understandeth sensu carentem creaturum, the creature that wanteth sense: so Beza saith, that by the creature is signified mundi machina coelesti & elementari regione constans, the frame of the world consisting of the celestial and elementary region: so also Rollach, Bucanus loc. 37. quest. 8. Pareus seemeth also to include the bruit beasts, yet he thinketh they shall be abolished: Tolet also understandeth sensibiles universi parts, the sensible parts of the whole world, the heavens, the stars, the elements, and earth: of the same opinion with Chrysostome, are Ireneus lib. 5. c. 36. and Hilarius lib. 12. de Trinitat. And in this sense all things will agree: that these creatures are subject to vanity, and do as it were groan under the bondage of corruption, and shall be restored to the glorious liberty of the sons of God: the only doubt is, because afterward v. 22. the Apostle addeth a particle of universality, every creature, and so it should seem, that the Apostle excludeth no creatures at all: But why the Apostle there saith, every creature, shall be showed qu. 33. following.   

Quest. 28. Of the servitude of corruption, whereunto the creature is subject, and wherefore.  
1. Their observation is somewhat curious: that take this to be the vanity and mutability to the which the heavens are subject: because whereas in the beginning the Sun was to keep his course in the equinoctial only, (for then there should have been a continual spring, and indifferent temper without either parching heat or pinching cold) now the Son hath changed his course, and runneth in the oblique circle of the Zodiac, etc. But this is not so, for seeing the Sun and Moon were appointed in the creation, to distinguish the seasons and times of the year, this could not be, if the Sun in following the declining circle of the Zodiac by approaching and removing, did not make some inequality of days and difference of seasons, Faius.  
2. Chrysostome showeth, how the earth is now cursed to bring forth thistles, and the heavens also shall wax old, as doth a garment, Psal. 102. and shall be changed into a better mould: whereunto further may be added, that the Sun and Moon have their eclipses, the sky is cast over with clouds: the stars with evil influences do infect the air: the air is oftentimes unwholesome and pestiferous: the earth is stricken with barrenness and becometh unfruitful, Pareus: add hereunto that demonstration of the Preacher. Eccles. 1. how he giveth instance of the vanity of all things in the Sun: that riseth and setteth, and runneth about where he began, the winds go in a circuit from the South to North, and thither again, so the rivers run into the Sea, and out of the Sea to their springs and fountains again: And thus the creatures are in continual labour, as Elihu saith to job, c. 37.11. He maketh the clouds to labour, or he wearieth the clouds to water the earth.  
3. Pet. Martyr yet more distinctly showeth the vanity of the creatures, whereunto they are made subject for our cause, in these four things. 1. they are in continual labour to serve man's necessity. 2. they are often punished together with man, as is evident in the destruction of the old world, and in the destruction of Sodom. 3. they have a certain sympathy and fellow-feeling of man's misery. 4. and most of all they are constrained to minister their service to the wicked desires of the ungodly; as the Sun to give his light, and the earth her fruit: as the Lord saith, Hoshea 2.8.9. because they bestowed their wine and corn upon Baal, that he will take away the corn, and the wine, which he lent them.  
4. Chrysostome here answereth an objection, whether any injury be offered to the creature, for being thus subdued to vanity: nequaquam, quia propter me facta est, no, because it was made for me, and therefore suffereth with me, and with me together shall be restrained.   

Quest. 29. Whether the heavens and earth are corruptible, and shall perish in the end of the world.  
1. We do first detest the opinion of the heathen Philosophers, which held that the heavens were of an incorruptible nature: such were they whom Peter noteth, that objected thus: where is the promise of his coming, for since the fathers died, all things continue alike from the creation, 2. Pet. 3.4. this opinion is contrary to the Scripture, which evidently testifieth that the heavens shall perish, Psal. 102. and shall be consumed with fire, 2. Pet. 3.7. for there is no visible thing created, which had a beginning, but also shall have an end.  
2. But yet we refuse their opinion likewise, that held the heavens to be so corruptible, as that they shall utterly be abolished: which seemeth to be the sentence of Chrysostome: for he saith that the inhabitants of the earth, non eandem cum coelo & terra patientur internetionem, shall not have the same end and destruction which the heavens and earth shall have, which he interpreteth omnimodam perditionem, a thorough and absolute perdition and destruction, etc. of the same opinion seem to be most of the Greek fathers, Theodoret, Theophylact, Oecumenius upon this place: likewise Basil homil. 1. in Hyperium, Gregor. Nyssen. lib. de creation, homin. c. 4. And whereas some Scriptures are alleged, which seem to favour this opinion, as Psal. 102.27. They shall perish, but thou shalt endure, and Luke 21. Heaven and earth shall pass. 2. Pet. 3.10. The heavens shall pass away with a noise, and the elements shall melt with heat: to these places it may be answered, that the heavens shall not utterly perish, but shall be changed, as it followeth, Psal. 102.27. As a vesture shalt thou change them: and they shall pass away, as Gregory saith, per eam quam nunc habent imaginem, by that image of corruption which now they have: and to the same purpose he citeth the Apostle, figura (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) huius mundi, etc. the figure or fashion of this world passeth, 1. Cor. 7.37. And the fire shall serve only to purge the elements and earth, not utterly consume them to nothing.  
3. Wherefore the founder opinion is, as Gregory satih, the heavens both shall pace away, and yet shall remain: ab ea, quam nunc habet specie per ignem tergetur, it shall be stripped by fire of that fashion, which now it hath, ea tamen in sua natura servatur, it shall be preserved in it own nature: the substance shall not be abolished: and this he proveth by that text, The earth remaineth for ever: not as some read, The earth remaineth not for ever, Ecclest. 1.3. Gregor. lib. 17. moral. c. 5. Hierome proveth as much by that place Isay. 30. The Moon shall shine as the Sun, etc. non interitum significat pristinorum, sed commutationem in melius, it signifieth not the destruction of the old, but a change for the better: Hierome upon the 65. chapter of Isay: Pareus proveth the same out of Peter, who competeth the destruction of the world by water and by fire together, 2. Pet. 3.7. as then the world was not destroyed utterly by water but changed, so it shall be by fire also: Pererius number 74. doth collect as much by S. Paul's words here, that they shall be delivered from the servitude of corruption into the liberty, etc. but if the heavens and earth that shall be delivered be not the same, but new heavens, than not the same but other heavens shall be restored unto that glorious liberty.   

Quest. 30. How the creature shall be delivered, etc. into the glorious liberty.  
1. Theodoret referreth it to the time when the glorious liberty of the Sons of God shall be manifested: and so Ambrose readeth in libertate, they shall be delivered into the liberty: that is, when the Sons of God shall receive their liberty: but the Greek text will not bear this sense: the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into.  
2. Chrysostome interpreteth, propter libertatem, they shall be delivered because of the liberty of the sons of God, as though it showed the cause of this deliverance.  
3. But more is expressed, that they shall be delivered into, etc. they shall not only be freed and exempted from their corruptible state, but they also shall put on an incorruptible state, and in their kind be partakers of the glory of the sons of God: as Chrysostome also saith, propter te male habet corruptibilis facta, rursus propter te incorruptibilis erit, because of thee it became corruptible, and for thy sake again it shall be incorruptible.  
4. Some think, that they shall only be delivered in being exempted from corruption by the utter abolishing of them; when the creature ceaseth to be any more, it shall be delivered from corruption: ex Pareo: but not to be at all, is worse, then to have a being though in some misery, therefore this were no deliverance, but a more corruptible estate, still to remain corrupted, and abolished for ever: and the Apostle saith not only that they shall be delivered from, etc. but into the liberty: as they shall put off the one, so they shall put on the other.  
5. They which here comprehend also the brute beasts, and other creatures having sense and life, do thus qualify these words, non consortes futuros, etc. that the creatures shall not be partakers of the glory of the sons of God, sed suo modo, etc. but in their kind, they shall be fellows with them in that glorious state: Calvin: But it is not probable that such kind of creatures being now appointed only for the necessities of this life, for the food, clothing, and other services of man, which then shall be at end, shall then be restored to any such glory: Wherefore we insist upon the 3. interpretation, that these creatures which the Apostle speaketh of, shall also be glorified with the Saints: there shall be new heavens, and a new earth, Apocal. 21.1. and the heavens shall be decked and adorned with stars: the Moon shall shine as the Sun, and the light of the Sun shall be sevenfold, Isay. 30.26. and the earth with trees and plants, Apocal, 22.3. but to what end and use the heavens and earth shall then serve, it is not revealed unto us in Scripture, and it were curiosity for us to determine: yet it shall not be amiss to add somewhat of this mystery.   

Quest. 31. To what end the new heavens and earth shall serve in the next world.  
1. The Sun and Moon shall not then serve either to give light unto the world, there shall then be no darkness: and the glory of God, and the Lamb shall be the light of the heavenly jerusalem, revel. 22.23. neither shall they serve for times and seasons, years, months and days, as now: for then there shall be no Summer or Winter, nor any darkness: the Sun shall not then go forth as a giant to run his course, as now: Psal. 19.6. but then all the creatures shall rest, and their ministery and service, such as is now, shall cease: not yet shall the earth then yield fruit for the use of men, as now: it shall be a time of rest, and the great year of jubilee to all creatures: they shall all be freed, and delivered from servitude, as the Apostle saith here, v. 21. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, service or servitude.  
2. Neither yet shall the new earth be without inhabitants, which is Bellarmine's opinion, because it shall remain operta aquis, covered with water, and so be unfit for habitation, Bellar. lib. 6. de amission. great. c. 3. resp. ad object 7. for 1. the state of all things shall then be most perfect, not confused and mingled together, as in the beginning the earth was covered with water, before God made a distinction, and separation: 2. and then there shall be no Sea, revel. 22.1. as now: much less shall all the earth be a continual sea: 3. and the Scripture speaketh evidently, that the meek shall inherit the earth, Matth. 5.5. which promise being not performed in this world, shall be fulfilled then.  
Neither yet shall the Saints inhabit the earth, to live in terrene pleasures in eating and drinking, and sporting themselves with terrene delights, as Cerinthus the heretic held, and as the Turks are made to believe, by their false prophet Mahomet, and the carnal jews also do dream of such a terrestial Paradise: the Turkish histories do to this purpose make mention of one Alahodinas the founder of the Assassins, who used this devise to get many followers: he provided a place most pleasantly situated, abounding with all earthly delicacies and pleasures, whether he would cause some to be conveyed being cast into a sound sleep, and after they had solaced themselves there a while, by the like intoxicate drink he would return them to their former place: who when they were awaked would report, that they had been in Paradise: But the new heavens and earth, shall not abound with carnal and corruptible pleasures; there shall dwell righteousness, 2. Pet. 3.13. that is, spiritual delight.  
4. And the opinion of Catharinus a Popish writer, that infants dying in their original sin shall be the inhabitants of the earth, is but a mere fancy: he thinketh that they shall not go to heaven, as being impure, neither will he thrust them down to hell, because they committed no actual sin: Bellarmine confuteth this fantastical opinion, by this reason, because then there shall be but two places, heaven and hell: a place of joy, or of torment, Bellar. lib. 6. de amissi. great. c. 3.  
5. Wherefore it is most probable that the heaven and earth shall both be the seat of the blessed; that there shall be an intercourse between heaven and earth: As the Angels sometime came from heaven and appeared in human bodies, and Moses and Elias talked with Christ in the mount: and out Saviour himself after he was risen again was 40. days conversant with his Apostles in the earth: and which are good probabilities, that the Saints shall pass to and fro from heaven to earth: and shall follow the lamb, whether soever he goeth, as it is, revel. 14.4. But of this great mystery and secret, nothing can certainly be affirmed: it is enough for us to believe, that there shall be new heavens, and a new earth prepared for the righteous: and that God shall have a glorious Church, new jerusalem, both in heaven and upon earth: for in them both the new heavens and earth, shall righteousness dwell, as S. Peter saith before alleged. See more qu. 35.2. following.   

Quest. 32. Why the Apostle saith, every creature, v. 22. having hitherto named the creature without any other addition.  
Here are diverse opinions: some do think that more is contained here, under the name (creature) then before: some that as much was said before by the Apostle, and that the same thing is set down here, but yet more expressly: And in each of these opinions there are some differences.  
1. Of the first sort. 1. Ambrose thinketh, that where the Apostle said before, the creature is subject to vanity, Angels there are excluded: but here in that he saith, every creature groaneth, he understandeth the Angels, who though they are not subject to vanity, yet they do groan as it were and grieve for us, as they do also rejoice for us; Ambrose to this purpose, epistol. 22. But the same creature groaneth, which hopeth to be delivered from the bondage of corruption; for otherwise this could not be a reason of the former verse, if the Apostle spoke not of the same kind of creatures: if angels than are not the creatures, which shall be delivered, neither are they the creatures, which groan with us.  
Of the second sort: 1. Origen in both places understandeth Angels, but he maketh the difference to be in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, groaneth together, every creature groaneth together in compassion both Angels, and others: but every creature doth not simply groan, as being subject to misery, namely the Angels: and therefore here the Apostle saith, every creature; But if the Angels be not subject at all to groaning, as indeed these blessed spirits are not, than neither can they be said to groan together.  
2. Augustine understanding by the creature man, saith he is called every creature, because he communicateth with the hature of every creature; both of the intelligent spirits, sensitive creatures, and vegetative plants: so gloss. interline. quia habet communionem cum omni creatura, because he hath communion with every creature: but see this refused before, qu. 28.4.  
3. Our new writers, as Pet. Martyr, Calvin, with others; both here and before understand generally all creatures in the world, which do labour with us under the burden of corruption: but all creatures in general shall not be partakers of the glorious liberty of the sons of God, as hath been also showed before qu. 28.5.  
4. The ordinaire gloss. thus observeth; the Apostle saith, every creature, noting not singula generum, sed genera singulorum, not the particular of every kind, but the kinds of the particulars: But if the Apostle mean every particular creature before, and here the kind, than every creature should not be as much, as the creature which was spoken of before.  
5. Wherefore with Chrysostome and Theophylact, I think the Apostle speaketh here of creatures without life, as before; but he saith all, that is, structura mundi, the frame of the world; which Beza interpreteth, totum mundum conditum, the whole created world, to show the consent of them together; and he saith (all,) ad maiorem expressionem sententi●, more expressly signifying his meaning: and because the principal parts of the world, perpetu● sunt, are continued and joined together, Tolet: yet under the continent, may be insinuated the things contained: and so all creatures in the continent of the world do communicate with us in this groaning.   

Quest. 33. Whom the Apostle understandeth, v. 23. we which have the first fruits of the spirit.  
1. We neither understand with Origen, primitias spiritus, the first fruits of the spirit, to be the spirit itself, which is called the first fruits, that is, the chief and more excellent spirit above all other: for the spirit is one thing, and the fruits, that is, the gifts of the spirit an other.  
2. Nor yet with Augustine, by the creature is understood the soul, and the body, wherein man communicateth with other creatures, and by the spirit, the spiritual part of man, which is offered as the first fruits unto God; Augustine lib. 83. quest. c. 67. for the Apostle speaketh here of man sanctified by the spirit, diverse from the creatures before mentioned.  
3. Nor yet are the Apostles here understood only, which had received the excellent and miraculous gifts of the spirit: as Origen also hath this other exposition, which Ambrose followeth, epistol. 22. Anselm, Lyranus, Thomas, gloss. interlin. Gorrhan, Perer. disput. 15. Haymo, Gualther.  
4. But the common exposition is to be preferred, which Chrysostome and Theodoret follow: that the faithful are here insinuated which have received the grace of justification: so also Calvin, Martyr, Beza, Pareus, Osiander: for though the Apostles had more excellent gifts than others, yet here they are not compared with other faithful, but the other faithful are compared with the creatures before spoken of: that if they sigh and groan, than we much more, that have received the first fruits of the spirit: which do show that as we have but the beginning now, so we shall have the perfection and accomplishment afterward in the kingdom of God, Gryneus: as the first fruits in the law, spem faciebant futurae messis, did give certain hope of the harvest to come, Pareus.  
5. And whereas the Apostle addeth, waiting for the adoption, even the redemption of our bodies, he must be understood to speak of the perfection of our adoption, and redemption, now begun in our souls, and bodies in part, but then perfited, when our bodies shall be freed from corruption: And Origen giveth a good satisfaction here, because the Apostle saith, we are saved by hope: we are now then adopted, redeemed, in hope: but when these things shall be perfited and finished, we shall have r●m, not spem, the thing, not the hope: And another doubt also may be answered, that although salvation, and sighing cannot stand together: for a man cannot sigh for that he hath, yet because he saith we are saved in hope, we may sigh for the accomplishment of that, which we hope for: Gryneus: so than the Apostle speaketh of our adoption and redemption, as it shall be perfited and consummate in the next life, not as it is inchoate and begun here in this: for we are now redeemed, and now are we the sons of God by adoption, as the Apostle said before, v. 15. But yet we have not full possession of our inheritance, as Saint john saith, 1. epist. 3.2. We are now the sons of God, yet it appeareth not what we shall be: our adoption is taken three ways in Scripture, 1. one is of our election, as the Apostle saith, Ephes. 2.3. We are predestinate to be adopted in Christ. 2. the second is of our vocation, whereof the Apostle spoke before, v. 19.3. and there is an adoption in our glorification, when we shall have a full and perfect fruition of eternal glory, which the Apostle meaneth in this place: Pareus.  
6. Origen, by the body here understandeth the Church: but the Apostle, the redemption of our body: now the Church is not our body, but Christ's: The Apostle meaneth then, that when our mortal body shall be delivered from corruption, then shall our adoption be perfect, which now the Saints do sigh and long for.   

Quest. 34. That no living creatures shall be restored in the next world but only man.  
v. 23. Because the Apostle saith of the faithful, waiting for the adoption, the redemption of the body: here it may be inferred, because other creatures are not partakers of adoption, therefore neither of the redemption of their bodies to immortality: for the more explication hereof, three things shall be briefly touched, 1. what creatures shall remain after the resurrection, 2. to what use, 3. what creatures shall not be restored.  
1. Concerning the first, it hath been showed before, qu. 28.6. that the creatures which shall be restored into the glorious liberty of the Sons of God, shall be the heavens and earth, and the elements between them: for so the Lord promiseth by Isaiah, 65.17. Saint Peter believeth the same according to God's promise. 2. ep. 3.13. S. john in vision seem the same accomplished, revel. 21.1. what shall be the form and fashion of the new heavens and earth is not expressed in Scripture, and it were curiosity for us to inquire: but new heavens, and earth, we are certain by the Scriptures that there shall be: which Chrysostome well expresseth by this similitude, que madmodum nutrix regium puerum educans, etc. like as a nurse, that bringeth up a King's son, when he cometh to his kingdom, she also is made partaker of his preferment: so the creatures, as the heavens and earth, which are now our preservers and nourishers, after that man is brought to his glory, shall be glorified also with him.  
2. Concerning the use: first for the heavens. 1. they shall not then serve for man's necessity, as now, for he shall not need the Sun to give light, nor the clouds to rain. 2. neither to inform and instruct man touching his creature, for we shall then know, as we are known. 3. nor yet shall the Sun then run his course as now: for there shall be no time, revel. 10.6. which is measured by the course of the Sun: neither any more generation of things, which is now procured by the heat and motion of the Sun. 4. yet though it be probable that the Sun shall have neither heat, nor motion, the light thereof shall be increased sevenfold: Isay. 30.28. for many things are in this world lightsome but give no heat: as the glistering and shining precious stars. 5. and the heavens shall serve then to be an habitation and seat of the blessed: as the Apostle saith, They shall be caught up in the clouds, and meet the Lord in the air. 1. Thes. 4.17. and the Saints by the continual sight of great glory of the heavens shall be stirred up to praise and magnify their glorious Creator.  
Concerning the earth it shall serve also to be the seat and habitation of the blessed: for although now the heavens only are the seat of the blessed souls, where Christ sitteth at the right hand of the throne of majesty, Heb. 8.1. yet both the new heavens and new earth shall be then the habitation of the righteous: as Saint Peter evidently speaketh, 2. epist. 10.13. We look for new heavens and a new earth, wherein dwelleth righteousness, that is the righteous, as Bucanus well interpreteth, Bucan. loc. 39 qu. 17. And Origen collecteth as much out of our saviours words, Matth. 5. that the meek shall inherit the earth: sed & terra speranda est, non haec, quae arida dicitur, sed illa erit mansuetorum terra, etc. but an earth is to be hoped for, not this, which is called the dry land, and is seen of the eye, but the earth of the meek, which the eye hath not seen, etc. And this seemeth to be the meaning of Christ, because he there speaketh of blessedness, which is not to be found in this earth: Augustine also seemeth to be of the same opinion, lib. 20. de civitat. Dei. c. 16. where he affirmeth, that then the elements, as they had here corruptible qualities meet for our corruptible bodies, so they shall put on incorruptible qualities agreeable to incorruptible bodies: But this agreement needed not, if the bodies of the Saints should not converse, where the new earth and new elements are: Reason also giveth as much; that the Saints should there triumph, and praise God, where before they were persecuted and afflicted, and God was dishonoured: But Pet. Martyr objecteth that place, 1. Thes. 4.17. that the bodies of the Saints shall be caught up in the clouds, and therefore he thinketh they shall not live in the earth: to this we answer that not the earth only, but the heavens and earth shall be the place and seat of the blessed: that the Saints following the Lamb, whethersoever he goeth, revel. 14.4. shall visit the earth also, and shall go and come, as it pleaseth God, as before hath been touched, qu. 32.5. But herein we must not be too bold to wade without ground: how the Saints shall be disposed of, whether some to heaven, some to the earth, whether the same shall be sometime in heaven, sometime in earth, or how else as it pleaseth God, we leave these as great mysteries not revealed: but that the Saints shall then be upon the earth, we are certain out of Scripture, as hath been showed.  
3. Now it remaineth to be showed, what creatures are not like to be restored in the next world: and here we affirm this as most probable, though thereof there be no certainty, that the unreasonable creatures, as fowls, beasts, fishes, shall then cease, and be no more: of which assertion these are the reasons.  
1. Non sunt ad immortalitatem condita, these creatures were not created for immortality: as the rest, which shall then remain, the heavens, the earth, Sun and Moon: not that they were ad immortalitatem fac●a, made by their constitution apt unto immortality, as schoolmen give instance of the heavens, which are a simple body without qualities one repugnant to another: for as Pet. Martyr well observeth, immortality is the frank gift of God, and it dependenth not à vinaturae, from the force of nature: for naturally the heavens and earth, as they had a beginning, so they must have an end: But in this purpose of God these creatures, which shall remain, were created of God to immortality, so were not the unreasonable creatures: Bucan. loc. 37. qu. 8.  
2. Those creatures only beside man shall be glorified, which shall immediately pass from their corruptible state into the glorious liberty of the sons of God, v. 21. and therefore the creature is likened to a woman travailing with child, till she be delivered, v. 22. but the unreasonable creatures, after they are dissolved, do not enter to glory, they fall unto corruption, and their life and spirit is extinguished with them: but the heavens and earth which continue the same, shall in the same instant, when they are delivered from corruption, receive a glorious liberty: wherein appeareth the equity also of God, that those creatures which from the beginning of the world unto the end thereof, were subdued unto vanity for man's cause, as the heavens and earth shall be restored to liberty with man, rather than those creatures which are but a while under this servitude of corruption, because their time in the world is but short they being renewed and multiplied by continual generation.  
3. If the unreasonable creatures, should be restored, then either the same that were before, as the same body of man, shall rise again, or some other of the same kind newly created, but not of the first, for the parts of those creatures die with them, and therefore their bodies shall not be restored to life: Bucan. loc. 37. qu. 8. nor the second; there shall then be no new creation: for it is called the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the restitution and restoring of all things (not of creation,) Act. 3.21. So Pet. Martyr defineth, solos homines excitandot à mortuis, that men only shall be raised from the dead: though he will not determine of the other, whether any of those kinds of creatures shall still continue.  
4. Pet. Martyr hath this saying, that no kind of creatures shall remain, nisi opus aliquod habuter● sunt, unless they shall have some service or work: for it is against nature to constitute any thing, quod omnino sit otiosum, which should be altogether idle, etc. then seeing there shall be no use of these creatures, which now serve for the use of man, as for his profit in feeding, clothing, carrying, labouring, or for his pleasure, it followeth, that they shall not be at all.  
5. And further, nulla promissio facta est, etc. no promise in the Scriptures is made concerning those creatures, as there is of the heavens and earth: therefore it is probable, that they shall not then remain, Gualther: But because the Scripture is silent herein, certainly as a point of faith it cannot be determined: and we may here safely profess with the Master of sentences, se nec scire, quod in scriptures sacris se non meminerit legisse, that he is ignorant of that which he remembreth not to have read in the sacred Scripture, etc. yet in this question, what is most probable, and cometh nearest to the truth, the former reasons may demonstrate to any of understanding.   

Quest. 35. How we are said to be saved by hope, v. 24.  
1. For the coherence of these words, 1. Chrysostome thinketh the Apostle maketh mention of hope, because he had spoken before of the excellent graces of the spirit, which he called the first fruits, ne omnia in hoc tempore quaereremus, left we should make account of all things as present. 2. some make this as a reason of the sighing and longing of the faithful, because they have only yet things in hope: Tolet. 3. Martyr thinketh the Apostle answereth an objection how it may stand with the condition of children to sigh and groan, because yet they have their salvation but in hope. 4. some make the objection this: how can it be said that we wail for our adoption, seeing we are already the adopted sons of God in Christ: and so the answer shall be, that we have these things only in hope; Rolloch. Piscator. 5. But it is rather an other argument of consolation, to move the faithful patiently to bear their tribulations from the nature of hope. Pareus, Gryneus.  
2. Hope is taken three ways in Scripture. 1. it signifieth generally the doctrine of faith, as 1. Pet. 1.15. be ready to give an answer to every man, that asketh a reason of that hope, which is in him. 2. hope is taken for the object of hope, the thing hoped for, as Gal. 5.5. we wait for the hope of righteousness through faith: & afterward in this place, hope that is seen, (that is the thing hoped for) is no hope. 3. it betokeneth that godly affection of the mind, in hoping for that which is promised and believed. Gryneus.  
3. Salvation is taken sometime for justification in this life: Tit. 3.5. Not by the works of righteousness, etc. but according to his mercy he saved us: But here it signifieth the perfection and happy estate both of soul and body in the kingdom of heaven. Pere. disp. 16.  
4. But these words of the Apostle must not be so taken, as though we had only things in hope, and nothing in possession: for we are now justified by faith, and sanctified by the spirit: but the perfection and accomplishment of these things we have only in hope: Martyr.  
5. And two conditions are considered in the things hoped for, that it is both difficult, for if it were easy and in our own power, we would not hope for it: and beside, though it be hard, and difficult, yet is it not impossible: for than we should despair altogether, and never hope for it: Martyr: and hereunto add a third quality required in hope itself, that it is not wavering and doubtful, for that is contrary to the nature of hope, but it is certain and firm, and therefore is it called the anchor of the soul, Heb. 6.19.  
6. We are said to be saved by hope, not efficienter, not as though it were the cause of salvation, but consequenter, in respect of the sequel and consequent: that after we have patiently waited and expected by bope, that the thing hoped for will certainly follow.   

Quest. 36. Of the difference between faith and hope.  
They differ three ways. 1. ordine, in order and priority. 2. operatione, in the work and operation: and obiecto, in the object.  
1. Faith goeth before hope, and begetteth hope: as the Apostle defineth hope, Heb. 11.1. it is the ground, hypostasis, or foundation of things hoped for: for first we believe the things promised, than we hope for them, and in the third place followeth our love and delight in them: yet faith is not the efficient cause of hope: the spirit of God is the author, efficient, and working cause of all these graces: but the way and manner of working them is according to this order: that first we have faith, then by faith the spirit bringeth us to hope.  
2. The operation of them is diverse: for it is the proper effect of faith to justify us, and assureth us of remission of sins in Christ: but hope doth not justify us: it doth by patience uphold and support the soul in the expectation of the finishing of that, which is begun in us by faith.  
3. The object of them both doth differ 3. ways, modo, gradu, tempore, in the manner, the measure or degree, and the time: 1. in the manner, for faith relieth upon the promise itself, hope resteth in the thing promised. 2. in the measure, initium salutis fide habet●r, complementum spe, the beginning of salvation is had and obtained by faith, the complement and perfection thereof by hope. 3. in the time, for faith apprehendeth the promise of remission of sins and justification as present, hope is exercised in the expectation of eternal life to come.   

Quest. 37. Whether things hoped for cannot be seen.  
It will be here thus objected, 1. we look for heavens and earth in the next world, but they are seen: Origen answereth, that they are not these heavens and earth which are now visible, which we look for; but other heavens and earth: as Saint Peter saith, we look for new heavens and new earth, 2. Pet. 3.13. for as touching these visible heavens and earth, they shall pass away, Matth. 5.18.  
2. Object. Stephen saw the heavens open, and jesus sitting at the right hand of God, Act. 7. he saw that which he hoped for: Gorrhan answereth, he saw indeed gloriam Christi non suam, the glory of Christ, but not his own glory: hope is of those things which belong unto a man himself: he saw the glory of Christ, which shall be communicated to his members: but his participation of that glory he saw not, but hoped for it.  
3. Object. Saint Paul was taken up into the third heaven, and heard things not possible to be uttered, and being there he likewise saw the glory of Christ. Ans This was not any corporal sight, but a spiritual vision and sight: for Saint Paul determineth not whether his spirit were then in the body, or out of the body, when he was so taken up.  
4. Object. A man running in a race may set his eye upon the price which he runneth for, ●● hopeth to obtain: Caietan answereth, that there are two things considered in that which is hoped for: materiale, the material part, the thing itself, and formale the formal part, which is the possession and obtaining of it: the first may be seen, the second is not seen, but only hoped for.   

Quest. 37. What spirit is said to help our infirmities. v. 26.  
1. Chrysostome by the spirit understandeth the spiritual gift of prayer, that whereas the Church was in heaviness, and much perplexed, than he which had the gift of prayer did rise up, and by framing of a prayer showed the people how, and what they should pray for: But thus it may be be excepted against this sense. 1. the spirit is not thus taken throughout this Chapter: and diversely in the same place to understand the same word is not so fit. 2. this spiritual gift of prayer, which Chrysostome urgeth, was not general, but given unto few, but here the Apostle speaketh of the general supply and helping of the infirmities of God's children. 3. and this is a perpetual consolation of Christ's Church to have their infirmities supported in their prayers: whereas that gift was miraculous, and was to continue but for a time.  
2. Lyranus exposition is more unfit, who understandeth the spirit to be the Angel, which is given unto every one for his keeper, which directeth him in his prayers; but Angels are not the searchers of the hearts, as this spirit is.  
3. Neither do we with Ambrose take the spirit here pro gratia spirituali, for the spiritual grace: lib. de spirit. sancti, c. 12. the spirit here mentioned is the author and efficient cause of our comfort and help: the spiritual grace is only an effect of the spirit.  
4. Wherefore by the spirit here is better understood, the holy Ghost himself, as Origen interpreteth, and Ambrose in an other place, epistol. ad Horantion. so also Martyr, Beza, Pareus, Tolet, Pererius. And though the spirit be said afterward to make request for us, that must not be so taken, as though the spirit were our mediator unto God; but he is said to make request, because he stirreth us up to make request, as the spirit is said to cry Abba, father, Gala. 5.6. that is, the spirit maketh us to cry Abba, father, as the Apostle said before 〈◊〉, whereby we cry abba, father.   

Quest. 38. What infirmities the spirit helpeth in us.  
1. The spirit helpeth our infirmities of our understanding: for of ourselves we know not, what is good for us, what otherwise: what to be followed, what to be avoided. 2. the infirmity of our will is helped, which is not of itself so settled on the desire of heavenly things, as it ought to be. 3. the infirmity of our memory is succoured, to remember God's benefits received, judgements infflicted, precepts enjoined, and our sins remitted. 4. there is an infirmity in our concupiscence in rebelling against the spirit. 5. an infirmity of impatience is murmuring against God, when affliction is sent. 6. there is a spiritual slothfulness, in being unwilling to take in hand any difficult or laborious work of virtue. 7. And inconstancy beside in being weary of well-doing, and in not continuing and persevering to the end. 8. A special infirmity in our prayer, is to pray either ante tempus, for things before the time, or to ask contraria, things contrary to the will of God, or modo indebito, in ask them in undue manner: all these infirmities, and specially the last are helped by the spirit.   

Quest. 40. How we are said, not to know how to pray, as we ought. v. 28.  
Augustine epist. 121. ad. Probam. moveth this question, how the Saints are said to be ignorant how to pray, seeing they cannot be ignorant of the Lords prayer, which containeth ● 〈◊〉 rule of all things meet to be prayed for.  
1. Augustine answereth to this effect, that the Lords prayer indeed prescribeth in general what good things are to be desired, and what evil things to be declined: but the Apostle here is to be understood to speak of temporal things, as the desire of prosperity, and the turning aside of adversity, which are in themselves indifferent: and herein one may err in his desire, as he giveth instance in Saint Paul, who desired the prick of his flesh, wherewith he was buffeted to be taken from him, which was not granted, as not being meet for him: and some have their desire in temporal things to their hurt, as the Israelites, when they longed for flesh: to this purpose also Pet. Martyr and Pererius, that the Lords prayer is a rule not general, but yet in specialibus erramus, we may fail and err in the particular: and the Lords prayer is of things simply good to be prayed for, or simply evil to prayed against: but the Apostle speaketh here of things indifferent, as of temporal blessings, or temporal afflictions.  
2. But more particularly, herein appeareth our ignorance in our prayer, 1. when we crave any temporal blessing, which may be to our hurt, as Satan had his desire in afflicting of job, but it was to his further confusion. 2. when we pray against any affliction, which is for the trial of our faith, and so for our spiritual good: as Paul would have been delivered from that strife and combat, which he had with his flesh, 2. Cor. 12. 3. when a good thing is asked, but of an ambitious mind, as the sons of Zebede ambitiously desired of Christ the chiefest places in heaven. 4. so some thing may be craved of a preposterous zeal, as james and john would have had fire come down from heaven upon the Samaritants, Luk. 9.15. 5. some thing may be asked unseasonably and out of time, as Marie spoke to Christ to supply the defect of wine, before his hour was come, job. 2. 6. yea we may fail in the desire of life eternal, in respect of the manner, though not for the thing; because we know not whether it be better for us through prosperity, or adversity to enter into God's kingdom.   

Quest. 41. How the spirit is said to make request with sighs that cannot be expressed.  
1. The spirit is said to make request for us, but in an other sense than Christ is said to make request for us, v. 34. for Christ maketh intercession, vigore meriti, by the vigour and virtue of his merit; but the spirit is said to make request, interpellere faciendo, by causing us, and stirring us up to make request: Pareus: unctione docet, the spirit by the anointing teacheth us how to frame and direct our prayers, Gryneus.  
2. With sighs. 1. Augustine epistol. 121. c. 23. expoundeth it causally, because the spirit maketh us to sigh: and he giveth instance of that place, Deu. 13. the Lord tempteth you, that he may know whether you love him, that is, ut scire vos faciat, to make you to know: so also Gregory lib. 2. moral. c. 22. 2. Ambrose epist. 23. doth not expound it causally but figuratively, as God is said in Scripture to be grieved, to be angry, and such like things are ascribed unto God, which agree not to the divine nature. 3. some add further that the spirit is said to sigh, not only causally because he maketh us sigh, but instrumentally, because the spirit is said to do that, which he worketh by his instruments. annot. 26. but the first sense is most apt, because to sigh, and groan, can no wise agree unto the spirit in his person, but in respect of the work, which is by the spirit effected in us.  
3. They are called gemitus inexplicabiles, sighs which cannot be expressed. 1. Origen referreth it to the spirit itself: quomodo cuarrari potest, etc. how can that be uttered, which the spirit speaketh unto God: so also Ambros. epist. 23. saith they cannot be uttered, quia sunt gemitus spiritus sancti, because they are the sighs of the spirit. 2. August. epist. 121. c. 15. saith they cannot be expressed, because we desire that we know not, so also Anselm, and the ordinary gloss. that cannot be expressed, which we know not. 3. Lyranus referreth is to the unspeakable desire of the Angels concerning man's salvation. 4. some give this sense, they are unspeakable, in respect of the object, because they are de re inenarrabili, of a thing not to be uttered, that is eternal life, Gorrhan. 5. Pererius understandeth it of the unspeakable work of the spirit in the heart of man, which is such, as cannot be uttered. 6. Tolet thus, annot. 27. because the spirit after an unspeakable manner prayeth for us with sighs, when we seem to ask the contrary: as when jeremy and job complained and were impotent in their prayers, and in their heat and passion seemed to ask one thing, yet the inward intention, meaning, sighing, and groaning of the heart obtained an other. 7. But we need not go far for the meaning of these words: they have relation to the greatness of the troubles and afflictions of the Saints, which are such, as cannot be uttered and expressed by words, but only by inward sighs and groans, facit gemere plus, quam dici possit, etc. the spirit causeth to sigh and groan more than can be expressed: gloss. ordinary: when as the tongue verbum proferre nequit, cannot bring forth a word, but the heart sigheth within. Pareus.   

Quest. 42. Of these words, v. 27. He that searcheth the hearts, knoweth what is the meaning of the spirit, etc.  
1. Chrysostome understandeth it as before de cord spirituali, of the spiritual heart endued with the gift of prayer, not of the holy Ghost; for then the Apostle would have said, he that knoweth the spirit, not he which searcheth the heart; But if the Apostle should speak here of spiritual man that having the gift of prayer, prayeth for the congregation, his sighs are not such, as cannot be expressed, for he uttereth them by prayer. 2. the Apostle maketh mention of the heart, because the spirit immediately maketh not request, but by the moving, and stirring of the heart.  
2. Origens' exposition also is somewhat strange, who interpreteth these words, he maketh request according to God, of the divine nature: that the spirit maketh request, not according to the flesh, but according to God: whereas Christ died, not according to God, that is, as he was God, but according to the flesh, and he maketh an other difference between the interpellation of the spirit, and our redemption by Christ: for Christ died for the ungodly, as Saint Paul saith, but the spirit maketh request only for the Saints: These are dangerous, and violent expositors: according to God, here signifieth nothing else but according to the will of God, as Haymo saith, ea facit nos postulare, quae Deo placent, the spirit maketh us to ask those things which are pleasing unto God.  
3. Here then are three reasons couched together to assure us of the efficacy and fruit of our prayers: 1. from the nature and property of God, who although the inward sighs of the heart, cannot be expressed by us, nor made known unto man, yet God knoweth the meaning of the spirit which moveth us to sigh and make inward requests; from the manner and matter of our prayers, that are according to the will of God, as the spirit teacheth and directeth us: 3. from the object of our prayers, which are made for the Saints, for such as are sanctified by the spirit of God, and so acceptable unto him in Christ.   

Quest. 43. Of the nature, condition, and property of a true and lively prayer, out of v. 27.  
In this one verse are expressed 1. the efficient cause of prayer, which is the spirit of God, which is said to make request, that is, to stir us up unto prayer. 2. the object of our prayers, to whom they must be directed, only to God the searcher of the heart.  
3. The form of our prayer, which must be made according to the will of God.  
4. The instrument and organ of the spirit, is the inward meaning, sighing, and sobbing of the heart and inward man, although there be no vow at all expressed.  
5. The helping and underworking causes, are the Saints: so then impious and profane persons cannot truly pray: for they are not guided by the spirit of grace, who is the author of prayer in us, and the mover of us to every good work: Gryneus.   

Quest. 44. How all things make together for the best to those that love God.  
1. Caietanus, because the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worketh together, is in the singular number, he referreth it unto God, and putteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all, in the accusative, not in the nominative case: that it is God, which worketh all things for the best unto his servants: But the usual reading is better, that all things work together, etc. for God is not so fitly said to work together with his creatures.  
2. And they are said to work together, 1. either among themselves, as Origen saith, collaborant, they labour together. 2. or in respect of the Saints themselves, which ask these things of God, they work together with them, Haymo. 3. or rather they do concur or work together, cum causa piorum salutem operant, with the cause, which worketh their salvation, namely God; Pareus, and before him Haymo: cooperatur Deus, God worketh together in fulfilling all things belonging to their salvation. 4. but Pererius sense we refuse; they are said to work together, quia concurrere debet bonus usus liberi arbitrij, because the good use of our free-will must concur, etc. for what is man's free-will without the spirit of grace, it is able to do no good thing of itself: as the Apostle said before, v. 26. that the spirit helpeth our infirmities, for we know not what to pray as we ought.  
3. All things. 1. which is either to be taken so generally, as Origen comprehendeth even the spirit also that helpeth our infirmities: for the Apostle would not so shuffle together the Creator and the creature. 2. neither yet is Augustine's exposition so fit, that extendeth it ●●o the sins of the Saints, which also profit unto their salvation, quia inde humiliores rediunt & doctores, because after their repentance and rising again they return more humble, and better instructed: lib. de corr. & great. c. 9 so also Lyran. who addeth further, that the remembrance of their former sins maketh for their glory, as the scar of the soldiers wound setteth with his valour: But this is not agreeable to the Apostles mind, who speaketh not here of the sins, but of the sufferings of the Saints. 3. As these make the Apostles words too general, so Haymo doth too much restrain them to the prayers of the Saints, that if they chance to ask unadvisedly, yet God turneth it to their good, either in not granting that they ask, or in changing it for some better thing. 4. Wherefore the Apostle specially meaneth, that all things, that is, all afflictions and tribulations shall be turned to the good of the Saints: as Chrysostome interpreteth, omnia, etiam tristia includit, in saying all, he includeth also, heavy things, etc. so Calvin, Martyr, Pareus, with others: though it be very true, that not only afflictions, but all things whatsoever shall fall out for the best: And here Bernard well observeth, that all things so work together, ut inter haec omnia, etiam quae nihil sunt, numerentur, etc. that among all these things, even those are numbered, which are indeed nothing, as sickness, 
Bernard serm. de fallac. pres vitae.  death and such like, which have no nature of their own, but are naturae corruptiones, corruptions of nature.  
4. To those which love God: 1. the Apostle rather saith, which love God, than which believe in God, for these causes. 1. for that the love of God doth most show itself in affliction, when a faithful man is willing to endure all things for the exceeding love of God. 2. and hereby Saint Paul doth distinguish a true faith working by love, from a feigned faith which hath no such love, Mar. 3. and least any should think, that by the merit of their love toward God, this benefit is obtained, for all things to work for the best, the Apostle addeth, which are called, to show, that God first loveth them in calling of them, before they could love God, Calvin: and so the ordinary gloss. well noteth, because the Apostle addeth, which are called, non aliunde est, quam à praedestinatione, etc. it is not from any other cause, that all things work together to their good, then of predestination, it is not of their merit: 3. Origen, whereas all things are said to work together, etc. to them that love God, inferreth, that to them, which are not yet so perfect to love God, but retain still the spirit of fear, some things may fall out for the best, but not all: But though there may be diverse degrees in the love of God, and so some more or less are made partakers of this benefit, yet not only some things but all to such, as love God, shall fall out for the best, so long, as they remain in the love of God: But if they have not the love of God at all, than nothing shall be for the best, but even the good things shall fall out unto their hurt: as Chrysostome well collecteth, that as to those which love God, etiam quae nocitura videntur, even those things, which seemed hurtful, are for their profit, so to them which love not God, quae profutura videntur, damna sunt, things which seemed to profit, are hurtful.  
5. Called of this purpose: 1. Chrysostome, Origen, Theodoret, Oecumenius do understand this not of the purpose of God, but of man, that God called those whom he foresaw to have a purpose to consent unto their calling: But this is a very erroneous interpretation: God in Scripture is said to call men not according to the purpose of men, but according to his own purpose, as c. 9.11. that the purpose of God might remain according to election. 1. Tim. 1.9. Who hath saved us according to his own purpose and grace: Ephes. 1.5. Who hath predestinate us according to the good pleasure of his will: in these and such other places, this purpose is interpreted to be the purpose of God, not of men: and herein Tolet annot. 31. and Pererius number 107. do well concur together in giving testimony to the truth, in rejecting the erroneous interpretation of the Greek expositors. 2. so then here the Apostle insinuateth a distinction of callings: some are only external, and not effectual, some are internal by the efficacy of grace according to the purpose of God: so our Saviour in the Gospel, many are called, but few chosen: he speaketh of the external calling only, but the Apostle here mentioneth the other effectual calling, which always and only followeth election.   

Quest. 45. Of the meaning of these words, v. 29. Those whom he knew before he also predestinate, etc.  
1. They are deceived, which here do understand this foreknowledge of God, of the foresight of their faith, which should believe: as Haymo, quos praescivit credituros; etc. whom he foresaw should believe, them he predestinate: so also Osiander, with other Lutherans, who do hold election to depend ex provisa fide, of the foresight of faith: whereas faith is the fruit and effect of predestination, not the cause thereof: whereof more followeth to be handled among the controversies.  
2. And as we make not God's prescience here the cause of predestination, so neither with Cajetan do we make predestination the cause of God's prescience: ratio quod sciat ill● fore, est quod volendo decrevit illa fore, the cause that God knoweth things to come, is because he willed and decreed them to be: and Origen before had the like conceit, in eo, quod futurum sit id, quod nondum est, in hoc voluntas magis est, quam praescientia conditoris, in this, that, what yet is not, shall be, therein the will rather of the Creator, than his prescience is seen, etc. for in the order of nature, first the knowledge of a thing, which is in the understanding, goeth before the determination and decree which is in the will.  
3. Neither here do we admit their distinction, who would have the foreknowledge of God only to concern the reprobate, and predestination the elect: and so they set praescites, they which are foreseen or foreknown against the predestinate: for the Apostle here saith, that God predestinate whom he knew before, then are not the wicked only said to be foreseen of God, but the elect also, Beza: nay, Origen well observeth that in the Scripture, the wicked are not said to be foreseen of God at all, not that any thing can escape God's knowledge, sed quia omne quod malum est, scientia eius & praescientia habetur indignum, but because whatsoever is evil is counted unworthy of the knowledge or foreknowledge of God.  
4. Some do take this foreknowledge of God, pro verbo elegendi, for the word of electing, as 1. Pet. 1.2. Elect according to the foreknowledge of God, Calvin: but here election and foreknowledge are distinguished: foreknowledge goeth before election.  
5. Wherefore by prescience here, we understand not simply the foreknowledge of God, but his foreacknowledging, which is a knowledge with approbation: the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he knew before, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praecognovit, he acknowledged before: in this sense it is said, The Lord knoweth who are his, 2. Timoth. 2.19. and Rom. 11.2. Hath God cast away his people, whom he knew before, that is, loved, approved, for they had no good works which the Lord did foresee: thus Martyr, Bullinger, Pareus, with others: and Pererius, significat scientiam approbationis, it signifieth the knowledge of approbation: disput. 21. num. 100 wherein he crosseth the judgement of his fellow jesuit Tolet, who denieth, that this word doth belong at all unto approbation and dilection, which are the acts of the will, but only unto the knowledge in the understanding.  
6. So then here the Apostle setteth forth these three mystical acts of the Blessed Trinity before the world was created: the purpose of God, which is general to save some, and condemn others: then the foreknowledge and approbation of God, in electing of some, and refusing of others: thirdly, predestination, in appointing unto the elect, both the end of eternal life, to the which he decreed to bring them, and in ordaining the way and means through faith in Christ to achieve that end, Gryneus.   

Quest. 46. Wherein our conformity to the image of Christ consisteth.  
v. 29. To be made like to the image of his Son: 1. Caietans' observation is somewhat curious, that in the original, the word image is put in the genitive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the image, not to the image, to show that this our conformity is not mediately referred to Christ, immediately to his image, but that we must directly imitate Christ, in bearing his similitude and image: for the Greek construction of the word signifying, similitude, requireth a genetive case: and it is all one in effect, to say, conforms imaginis, as the Latin interpreter readeth, or conforms imagini, as Beza, likeness of the image, or to the image.  
2. Athanasius epist. ad Serapion: Basil lib. 5. cont. Eunom. do take the spirit of God, to be the image of the Son: to the which image we are made conformable in holiness and purity.  
3. Origen referreth it to the soul of Christ, which was endued with all graces of the spirit, wherein consisteth our conformity; to imitate those virtues and spiritual graces which were in Christ.  
4. Theodoret placeth this conformity in being made like unto the glorious body of Christ.  
5. Chrysostome, Theophylact, herein will have this conformity to consist, because, that as be is the Son of God, so we are by grace the adopted sons of God: so also Lyranus, filiatio adoptiva est quaedam similitudo filationis naturalis, the adoptive sonship, is a similitude of the natural sonship of Christ.  
6. But to speak more distnictly: this conformity to the image of Christ, is not in the essence of the divine nature, but in divine qualities and graces, in which sense S. Peter saith, we are partakers of the divine nature, in fleeing the corruption which is in the world, 1. Pet. 1.4. that is, in holiness and purity we must be like unto God: This conformity is either inchoate and begun in this life, or perfect in the next: in this life, it is either a principal conformity unto Christ in holiness and righteousness, as Ephes. 4.23. We must put on the new man, which after God is created in righteousness: or it is accidental in being made partakers of Christ's sufferings, 1. Pet. 4.13. our perfect conformity in the next life, is to be made like unto Christ in glory, 1. joh. 3.3. When he shall appear, we shall be like him, Gryneus.   

Quest. 47. How Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first borne among many brethren.  
1. This is added by the Apostle, as a limitation of our conformity unto Christ: though there be a likeness in us and a similitude unto Christ, yet not an equality, he still retaineth the dignity of the first borne: so this conformity unto Christ is not an authentical proportion, in making us equal, but in a geometrical, reserving the pre-eminence unto Christ the natural Son of God.  
2. Christ is called the first borne two ways, first equivoce, improperly, as he is the Son of God by nature, but we are only sons by grace, and so we are sons as he is, but in the same kind: then univoce, more properly he is called the first borne as he is man, who hath received in his human nature the plenitude and fullness of grace, and communicated it unto the faithful, whom he vouchsafeth to call his brethren, Dominic. Sotus in hanc epist.  
3. Haymo showeth how Christ may be said to be unigenitus, and primogenitus, the only begotten, and first begotten Son of God, both in his divine and human nature: in the divine he is the only begotten, because he is only the son of God by nature, and so hath no brethren: he is also the first begotten, because he was ante omnem creaturam non factus sed natus, he was before every creature not made, but borne: and so S. Paul calleth him the first borne of every creature, Coloss. 1.15. As he is man, he was the only begotten Son of Marie, and the first begotten, because he first arose from the dead, first ascended into heaven: and so he is called the first borne of the dead, Coloss. 1.18.  
4. Yet to speak more properly and distinctly, he is said to be the only begotten Son as he is God, and the first begotten as he is man, Chrysost. Theophyl.  
5. Now herein consisted the prerogative of the first borne. 1. in the pre-eminence of birth, they were the first. 2. in their office and authority, they were the rulers of the house after the father, and the Priests of the family, before the levitical orders were established. 3. in their inheritance, they had a double part to the rest of their brethren, and they did keep and nourish the family, as joseph did who had Rubens birthright: So Christ is more excellent than his brethren. 1. in his nature, both divine, wherein none of his brethrens can partake with him, and human, which he only took without sin. 2. in his offices he exceedeth, being anointed both to be our Prophet, to reveal unto us his father's will, and our Priest, in offering up himself in sacrifice for us, and now in being the Mediator of our prayers, and our king in governing us by his holy spirit, and by the sceptre of his word. 3. he also hath the pre-eminence in his glorious inheritance, he is glorified above all creatures, and is of all even of the Angels adored: which glory he imparteth unto his faithful members in measure.   

Quest. 48. Of certain doubts out of the 30. verse, whom he predestinate, them also be called.  
Origen here noteth certain doubts. 1. Object. Whereas it is said, whom he knew before he predestinate, hence it will follow, that God did not foreknow or foresee those whom he did not predestinate. Answ. Origen here giveth good satisfaction, showing that according to the phrase and use of Scripture, God is said to know or foreknow some, that is, in affectum recipere, & sibi sociare, to affect them, and associate them to himself: as in this sense Adam is said to have known his wife, that is, joined her in society unto him: And thus only they are foreseen and foreknown of God, that is, beloved, approved, whom he predestinate unto life.  
2. Object. The Apostle saith, whom he calleth he justifieth, and yet there are many called which are not justified, nor ordained unto salvation.  
Answ. Origen here propoundeth a good answer, videtur mihi vocationis quaedam differentia, etc. there seemeth unto me to be a certain difference of callings, etc. but Origen proceedeth not well in the explication of this distinction: some (saith he) are called, secundum propositum boni, according to their good purpose, but some are called, that have no such good purpose at all: whereas the difference of callings is not in the purpose of the heart, but in the grace of God, which maketh unto some their calling effectual, which some wanting that grace do resist and disobey: so Haymo interpreteth well, quos vocavit per gratiam, whom he called by grace. There is then an external calling only, without the inward work of grace, and with this, election is not always joined, there is beside an inward effectual calling by grace, concurring with the outward, and this necessarily followeth predestination, and this the Apostle speaketh of here.  
3. Object. Whom he calleth he justifieth, etc. Hence it will follow, nihil culpae habere, etc. that there is no fault in them which are not justified, because they are not called. Ans. Origen answereth, that justification, non ex sola vocatione pendet, doth not depend only of vocation: but from the desire which men have unto their salvation, whereby their vocation it made effectual: but this is dangerous, to make the efficacy of ones calling to depend upon his own will and desire: and it is contrary to the Apostle, it is not in him that willeth, or in him that runneth, but in God that showeth mercy, Rom. 9.16. The better answer is: 1. that no man that is called outwardly by the preaching of the word, and yet thereby is not converted unto God, can excuse himself, seeing he resisteth the grace of God offered. 2. in that God giveth more grace unto some, then to others, whereby their calling is effectual, no other reason can be given thereof then the good pleasure of God, and we must not dive too deep into God's secrets, to know a reason of his doings.  
4. Object. But why doth the Apostle omit sanctification, joining unto justification, glorification: the answer is, that sanctification must be understood, and it is here by a synecdoche included in justification, as the more principal: yet otherwhere the Apostle expresseth them both, as 1. Cor. 6.11. But ye are sanctified, but ye are justified, Pareus.  
5. Object. But why doth the Apostle speak as of a thing already past and done, he hath glorified, whereas the glorification of the Saints is yet expected. 1. Origen answereth that there is a double kind of glory, one, quam justificati in vita praesenti, etc. which the justified do enjoy in this life present, an other, quae speratur in futura, which is hoped for in time to come. 2. some answer that it is true of many of the Saints, that they are now glorified in heaven: But the Apostle speaketh in general of all that are justified by Christ, not of some only. 3. therefore I prefer Haymo his solution, who saith it is the manner of Scripture, sic narrare futura, tanquam praeterita, to speak of things to come, as already done and past because of the certainty of them.   

Quest. 49. Of the difference between the purpose or counsel of God, his preference and predestination.  
Seeing the Apostle here mentioneth these three together, v. 29.30. it shall not be amiss briefly to show the difference between them.  
1. The purpose of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. hath other names beside in Scripture, as his determinate counsel, Act. 2.23. the good pleasure of his will, Ephes. 1.4. and the counsel of his own will, Ephes. 1.11. 2. the purpose of God and his providence differ: for the one is general concerning the government and disposition of all things in the world, the other specially concerneth the state and condition of men: but more distinctly the purpose of God is taken three ways: 1. generally it signifieth the counsel of God for the administration of all things in general, as Ephes. 1.11. He maketh all things according to the counsel of his own will: and in this sense the providence and general purpose of God, are all one. 2. it is taken for the counsel of God in electing of some, and rejecting of others: as Rom. 9.11. That the purpose of God might remain, where the Apostle speaketh of the election of jacob, and the rejection of Esau. 3. it more specially signifieth the counsel of God touching the salvation of the elect: as it is taken here, v. 28. called of his purpose.  
2. Concerning the prescience of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. this difference there is between the knowledge of God and his prescience or foreknowledge: the knowledge of God is not only extended to the things which are, have been, or shall be, but even unto the things which never were, neither shall be: but his prescience is only of those things which shall have a being. 2. God's prescience is taken two ways, either for his general foresight not only of those things which the Lord himself intendeth to do, but even of the evil, which be decreeth to suffer to be done: and thus as well the reprobate are foreseen of God, as the elect: in this sense the Apostle saith, Act. 15.18. From the beginning of the world to the end, the Lord knoweth all his works: secondly, it signifieth, not the simple and absolute knowledge of God, but his liking and approbation of that which he knoweth, as 2. Tim. 2.19. The Lord knoweth who are his: and thus S. Paul understandeth God's prescience here, those which he knew before he predestinate, v. 26. 3. out of this prescience and approbation of God proceedeth his election: that upon whom he casteth his love and affection, he electeth and selecteth them from the rest, whom he leaveth to themselves as S. Peter joineth them together, 1. Pet. 1.2. Elect according to the foreknowledge of God.  
3. Concerning predestination, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. it is taken either generally for the determination of God, touching the salvation of the elect, and the condemnation of the reprobate: as Fulgentius defineth predestination, est praeparatio operum Dei, etc. it is a preparation of the works of God, which in his eternal counsel he decreed to do to show his mercy or his justice in: in this sense it is found in Scripture, Pareus: though there be other words equivalent, as some are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foreordained to damnation, jud. 4. and the vessels of wrath are said to be prepared to destruction, Rom. 9.22. Gryneus. Or predestination is taken more specially for the decree and appointing of such as are elected unto everlasting salvation: as Augustine defineth it to be praeparatio beneficiorum Dei, etc. The preparing of the benefits and mercies of God, whereby they are most certainly delivered, that are delivered: and the ordinary gloss defineth predestination, to be praeparatio gratiae, a preparation and appointing of grace. 2. Predestination is not only of the end, but of the means tending thereunto: as the elect are predestinate to be called, justified, adopted in Christ, and to be in the end glorified: as Ephes. 1.4. He hath chosen us in him, etc. that we should be holy: and v. 5. he hath predestinate us to be adopted through jesus Christ: but this part of predestination, which decreeth the means to bring the elect to salvation, is properly called ordination, as Act. 13.48. as many as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ordained to everlasting life, believed: the means unto eternal life, which is faith, falleth under the ordinance of God.  
4. Concerning election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Some think that it followeth predestination in order, in respect of us, for with God these is no distinction or time, and order in these things: as Bucanus loc. 36. quest. 3. but it rather goeth before as the Apostle first saith, Ephes. 4.1. 4. he chose or elected us in him, etc. that we should be holy, than he saith, v. 5. who predestinate us, etc. and v. 11. in whom also we were elected being predestinate: for first the persons are elected, and then the thing is decreed, which is predestinate unto the elect, namely, eternal life, with such things as do accompany it: By election than such as shall be saved are sorted out: which word the Apostle useth, Ephes. 1.11. we were sorted out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. This then is the order: first, there is the purpose of God in general to glorify his name in saving some. 2. then he forseeth, liketh, and approveth a certain number according to his good pleasure, whom he chooseth out, electeth, and separateth from the rest; then he doth predestinate them unto everlasting life, and ordaineth the way and means, whereby they are brought unto life.   

Quest. 50. Of these words, v. 31. If God be on our side, who can be against us?  
1. This word if, is not dubitantis, but ratiocinantis, a word of doubting, but of reasoning, inferred out of the premises: as Augustin. serm. 16. de verbis Domini, hath reference here to the next verse before, whom God hath predestinated, called, justified, glorified, with them he must needs be: Origen whom Pareus followeth putteth this back to all before alleged in this chapter: as that the spirit of God dwelleth in us, that we have the spirit of adoption, and are the heirs and sons of God, and so rehearseth the rest: if God be thus with us, how can we miscarry: so also the ordinary gloss following Augustine, God is with us, praedestinando non existentes, vocando aversos, mortificando peccatores, glorificando mortales, in predestinating us, when as yet we were not, in calling of us being strangers, mortifying us being sinners, in glorifiying of us being mortal.  
2. Origen here also well observeth, that where the Apostle saith, who can be against us? he denieth not, but that we have many adversaries, but they cannot prevail against us: so also Chrysostome, contra nos est ipse orbis, the world is against us, people, tyrants, yea our own kindred: but they are so far from hurting us, that will, they nill they, causa sint nobis coronarum, they are unto us a cause of a greater crown.  
Chrysostome here further noteth the great privilege of the faithful, quam non habere poterit, qui diademate conspicuus, which yet he cannot have that weareth a crown of his head: for he hath many that rise up against him, barbarous and others, yea many of his own rebellious subjects: but against the faithful none can stand or prevail.   

Quest. 51. Of those words, v. 32. Which spared not his own Son.  
1. He spared not his own Son: His only Son by eternal generation, not any of his adoptive sons: such as the faithful are, whom the Apostle before called the sons of God by adoption, Origen: and this setteth forth the unspeakable love of God, in that he spared not the most precious and dearest thing unto him, as Abraham's obedience was commended, in that he was willing at God's commandment to have offered up in sacrifice his only son Izaak, Martyr.  
2. And it is more to say, he spared not, than he gave, to show the greatness of the love of God, that spared not his greatest treasure for our redemption, Bucer: as Mauritius the Emperor, would not spare his treasure to redeem the Christians, captives with the Persians, which turned to his ruin.  
3. But gave or delivered him: 1. God gave his Son, and the Son also gave himself for us, and both of love: judas also delivered him up in betraying him, but of malice: habebit ille mercedem malitiae, Christus laudem gratiae, he shall have the reward of his malice, and Christ the praise of mercy, gloss. ordinar. 2. and this setteth forth the love of God the more quod non simpliciter, sed occisioni tradidit, that God gave not his Son simply, but unto slaughter, Chrysost. 3. and he gave him for us all, non solum pro sanctis & maguis, sed & pro minimis, etc. not only for the Saints and great ones, but even for the lest, Origen: etiam pro vilibus, ingratis, quin & inimicis, yea for vile persons, unthankful, yea his enemies, Chrysost. but the Apostle putteth in this limitation, for us all, that is which believe: Christ's redemption is sufficient mill mundis redimendis, to redeem a thousand worlds, if they had grace to believe, but it is only available for the faithful: Pareus: as Origen saith he was given, pro minimis qui sunt in ecclesia, even for the lest that are in the Church.  
4. How shall he not with him give us all things. 1. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, freely give, which showeth that all things are given us freely of God, without any merit or desert of ours, Pareus. 2. all things are given us with Christ, both because in him are all the treasures of wisdom and knowledge, so that he which hath Christ, hath all other spiritual graces, he that hath Christ hath all things: as also because Christ is made heir and Lord of all, we together with him are also heirs of all things, Origen: quid de opibus dubitas, cum herum habeas, what needest thou doubt of riches having the master and Lord himself, Chrysost. all things superior a ad fruendum, equalia in futuro ad convivendum, inferiora ad dominandun, both things superior, as the Blessed Trinity to behold, and enjoy things equal, as the Angels to live with, and inferior, to have rule over them, gloss. ordin. in the present righteousness, and in the time to come life everlasting, gloss. interl. 3. and as Christ with all his treasures and graces, is given unto us, so we are given to him: as the Apostle saith, 2. Cor. 3.22. Things present, things to come, are all yours, and ye Christ's: but here is the difference, Christ is given unto us freely without any merit of ours, but we are not given unto Christ freely, he hath purchased us with his blood.   

Quest. 52. How nothing can be laid to the charge of the elect.  
1. Lyranus referreth this to the final judgement, when none shall dare to say any thing to the charge of Gods chosen, but the consolation is more general, even in this life is the comfort of God's children, that no accusation laid in against them, can do them hurt: though Satan accuse them, the law condemn them, yet God is greater, that doth justify them.  
2. Augustine lib. 3. de doctrine. Christian. c. 3. whom Haymo followeth, doth read all with an interogation: Who can lay any thing to the charge, etc. God which justifieth? and then the answer must be supplied, no: so also the next clause, who shall condemn? shall Christ? but the better reading is in both clauses only to read the first part interrogatively, and then the answer followeth containing the reason, why none can accuse the Lords elect, because God doth justify them, nor any can condemn them, because Christ died for them, so Chrysostome and Hilary lib. 10. de Trinitat.  
3. Two reasons are given why no accusation can take place against the elect: because they are elected, and so God's purpose cannot alter, or change toward them: and Christ's redemption is sufficient to deliver them: which is set forth in four degrees: he died for the expiation of our sins, rose again for our righteousness, is ascended and sitteth at the right hand of God, from whence he sent his spirit, and he maketh intercession for us, whereby his merits are effectually applied unto us.  
4. But Origen giveth here a corrupt gloss upon this word elect, nisi electus fueris, nisi● omnibus te probabilem exhibueris, etc. unless thou be an elect and choice one, and approve thyself in all things, thou shalt have thine accuser: and Chrysostome likewise interpreteth this election of the present state of integrity, which every one is found in; and he useth this similitude, like as a breaker of horse, pullos eligit, etc. maketh choice of the best colts which he seeth to be meetest and fittest to run, so God maketh choice of souls: true it is, that God electeth none, but holiness and integrity of life doth follow and accompany them: yet is it not their own integrity, but the righteousness of Christ, which doth free them from accusation in this world, and from condemnation in the next, as the Apostle showeth, v. 34. that none can condemn us, seeing Christ hath died for us.   

Quest. 53. How Christ is said to make request for us.  
1. Chrysostome understandeth this interpellation and making of request, of the love of Christ toward us, and the care of his Church which he still hath, and otherwise he thinketh he maketh not intercession: so also Theophylact, the Apostle hereby showeth nothing else quam summam eius in nos charitatem, than his exceeding great love toward us.  
2. Theodoret and Oecumenius interpret it of the representation of Christ's humanity, and the exhibiting of his glorious body in the sight of his father: so also gloss. interlin. he maketh intercession, representatione humana, by the representing of his human nature: the sight whereof is a continual postulation or request for us.  
3. Rupertus lib. 9 de dinin. office c. 3. referreth this intercession to the sacrifice of Christ upon the cross, the efficacy and virtue whereof still remaineth and crieth unto God for mercy for us: to this purpose also Haymo: Lyranus addeth further, yet speaking therein without any good warrant, that Christ doth make request for us, ostendendo latus & vulnera, by showing his side and wounds; Calvin saith, that Christ is not to be imagined to be ●● a suppliant petitioner for us, but he appeareth by the virtue of his death and resurrection, quae vivae orationis efficaciam habent, which have the efficacy of a lively prayer.  
4. Ambrose thinketh that Christ doth still preces fundere, power out prayers unto God as he is man, even in the proper signification of the word: so also Gregor. Nazian, ●rat. 4. Theolog. and Origen he thinketh further, that Christ still offereth prayers, cum luctu & lachryma, with wailing and tears, hom. 7. in Lev. which are not seemly for that place of glory: And that Christ still offereth up vocal prayers, Tolet is of opinion annot. 35. whose reason is, because even the Saints being in glory do now offer up prayers: Pet. Martyr also thinketh that Christ doth now fundere preces, power out his prayers for us, because he still is our high Priest for ever.  
5. Cyril, cited by Oecumenius, taketh this making of request for us to be that vehement and earnest prayer, which our Blessed Saviour made in the days of his flesh, the force, effect, and efficacy whereof remaineth still.  
6. Now then out of all these, to take somewhat: this interpellation or request, which our Saviour maketh, is performed, 1. both by appearing now in the sight of God for us, Heb. 9.24. 2. by the ever enduring force and efficacy of his blessed sacrifice once offered upon the cross, Heb. 10.19, with one offering hath he consecrated for ever, them that are sanctified. 3. by his will and desire, that the elect should be always acceptable to his father in him, Heb. 10.10. by which will we are sanctified. 4. by the unchangeable love of God toward Christ being well pleased always in his Son, and assenting unto his holy will and desire, This is my beloved Son in whom I am well pleased, Matth. 3.17. Pareus.  
7. But that it is not necessary, that Christ should make any vocal or formal prayers, it may be thus showed. 1. Chrysostome thus reasoneth, si cadem cum patre potestate, etc. if he by one and the same power with the father, doth raise and quicken the dead, and do all other things, quomodo precatione opus habet, etc. how hath he need of praying to help us 2. an other reason he taketh from the greater to the less, that seeing Christ hath propri● potestate, etc. by his own power delivered us from condemnation, made us the Sons of God, and performed all other necessary things for our redemption, naturamque nostram i● regali throne constitutam ostentat, etc. and now showeth in heaven our nature placed in a Princely throne, ad facilia illa & minuta, hath he now need of prayer to finish those small things which are behind? 3. As the Son is said to make request for us, so God is said to ●●create and beseech us, 2. Cor. 5.10. and the holy Spirit also maketh request for the Saints, Rom. 8.27. yet neither God the Father, nor the holy Spirit do these things otherwise then by their instruments and effects: we must not imagine any formal prayers to be made, we must not conceive any thing to be done, quod maiestate illa sit indignum, which is unmeet and not beseeming the divine majesty: so Christ is said to make request, by the merit and efficacy of his death, and the continual demostration of his love: to this purpose Chrysostome: though it must be confessed, that Christ being God and man otherwise maketh intercession for us, then either God the father, or the holy spirit, which took not our ●●ure upon them. 4. that Christ useth no formal or interstinct prayers it is evident by that place, joh. 11.41. Howbeit thou hearest me always, but because of the people that stood by I said it, that they may believe that thou hast sent me: hence two reasons may be gathered, that if Christ pray, he always prayeth, he always is heard: his intercession then is his continual will and desire which is heard: Christ spoke in his prayer, that others hearing might believe, but now there is no such cause in heaven, therefore now no such occasion is of formal and distinct prayers. 5. Tolets' argument is nothing, for the Saints now make no formal prayers in heaven, but by their voices and desires; revel. 6.9. the souls under the altar cry unto God: and Christ is a Priest for ever after the order of Milchisedech, in that the fruits of his passion and mediation continue for ever, though such distinct and and formal prayers be 〈◊〉 powered out.   

Quest. 54. Whether Christ's intercession and interpellation for us, do extenuate the merit of his death.  
1. Object. This doubt may be moved, because that seemeth not to be of sufficient merit, which needeth a further supply: now if Christ's mediation for us, be a supply unto his death and passion, than was not that alone sufficient.  
Answ. 1. The intercession of Christ is not to merit our redemption, which is purchased by his death, but to apply unto us, ratify, and confirm our salvation merited by Christ's death: so that the work of our redemption is perfited by Christ's death, and in respect of the work itself nothing can be added: but on our part, because we are weak and do often fall into sin, our salvation had need continually to be confirmed and applied unto us, to which end Christ's mediation helpeth. 2. like as other means, as the hearing of the word, prayer, the receiving of the Sacraments do not argue any imperfection and insufficiency in the work of our redemption, but in us that have need of such helps and supplies, whereby Christ's death is applied. 3. And whereas Christ's mediation is grounded upon the merit of his death and passion, it is so far from detracting to the merit thereof, that it rather amplifieth and setteth forth the dignity of it.   

Quest. 55. What charity the Apostle speaketh of, from which nothing can separate us.  
1. Chrysostome, Oecumen. Theophyl. Origen, and most of the Greek and Latin exposition, as Augustine, A●b. do understand this of the active love which we bear toward God: but it is better referred unto the passive love, wherewith we are beloved of God: for 1. this is more agreeable to the Apostles scope, who hitherto hath urged the love and mercy of God toward us, in our predestination, vocation, justification, in giving his own Son for us, Mat. 2. the Apostle so expoundeth himself, v. 39 the love of God which is in Christ jesus, Grin. so also is it taken c. 5.5. the love of God is shed abroad in our hearts, by the Holy Ghost, 〈◊〉. 3. and our love toward God, sepenumero fluctuas, doth oftentimes waver and fadeth in it, as in David, 2. Sam. 11.4. and so it were a very unstable foundation for us to stay upon, 〈◊〉. The Apostles meaning then is, that no kind of trouble or affliction which the world taketh to be signs of God's anger, can yet separate us from the love of God, and make us less beloved of him.  
2. Then the Apostle rehearseth six several kinds of affliction, which are incident to the children of God: the vulgar Latin numbereth seven, adding one more, namely persecution, which is not in the original: Lyranus sorteth them into this order: these passions and sufferings of the Saints, are either death itself, signified by the sword: or dispositions to death, either nearer, or more remote, and further off: the nearer, are either in respect of the thing, ●● danger, or in the apprehension thereof, anguish: the more remote, are either in substractione necessarij, in the subtracting of necessary things, as of food in famine, of raiment in nakedness: or in illatione nocumenti, in the offering and bringing in of some hurt; as in tribulation: But the sorting out of these into their several places doth invert the order wherein the Apostle hath placed them, which it is safest to follow.  
3. The Syrian translator readeth, for us, who shall separate me: which reading Beza seemeth to approve, because thereby the Apostle showeth how every one should make particular application of his faith to himself, and the Apostle was not so secure of other men's faith, as so to pronounce of them: But the Greek text is more authentical, which readeth, us: and Osiander very well observeth thereupon, that the Apostle speaketh not of his own person alone, but of all the faithful in general, to show this certainty of salvation, to belong unto all that believe.   

Quest. 56. Of these words, v. 36. For thy sake are we killed all the day long.  
1. Calvin observeth, and P. Martyr noteth the same, that the 44. Psalm from whence this testimony is alleged, describeth rather the persecution of the Church of God under Antiochus, then under the Chaldeans: for they were carried into captivity, and afflicted by the Chaldeans for their idolatry: but under Antiochus they suffered for giving testimony to the law: and therefore it is said, for thy sake are we killed, etc.  
2. For thy sake: Simply to be killed or put to death is not commendable, but it is the cause, which maketh the sufferings of the Martyrs glorious and honourable: and there are three things requisite in true Martyrdom: first the cause, they must suffer for Christ's sake, Matth. 5.11. than their person, that they be righteous and innocent, men of integrity, not offenders and evil livers, for than they cannot suffer for righteousness sake, Matth. 5.10. lastly the end must be considered, that they do it not for vain glory, but in love to God, and his Church: as the Apostle saith, If I give my body to be burned, and have no love, it profiteth me nothing, Martyr.  
3. All the day: 1. Chrysostome referreth it to the mind which is always ready and prepared to suffer for Christ. 2. Origen, omni vitae tempore, all the time of the life: so also Haymo: iugiter, continually, Pelican: sine intermissione, without intermission, Pareus. 3. Pet. Martyr understandeth it of the continual expectation of death in the time of persecution, so also M. Calvin. 4. Osiander applieth it to the number of those which are persecuted to death: the tyrants are not content with the death of some few, sed grassantur in quam plurimos, they rage against many. 5. Gryneus understandeth, by all the day, all the time of the world, since the persecution of Abel: but the second sense before seemeth to be the fittest.   

57 Quest. Wherein the faithful are compared unto sheep: We are counted as sheep for the slaughter, v. 36.  
1. Gorrhan here observeth eight several points, wherein they are resembled unto sheep. 1. for their innocency. 2. their patience. 3. their immolation and offering up in sacrifice. 4. their doctrine is as the milk. 5. their godly conversation as the fleece. 6. the tyrants and persecutors are toward them as wolves. 7. they are fruitful, in bringing forth many children unto God, as sheep that bring out twins. 8. they are obedient to Christ our chief shepherd, as the sheep hear the voice of the shepherd.  
2. But these resemblances are somewhat far fetched, and concern not the scope of the Apostle here: herein therefore this similitude consisteth. 1. as Chrysostome, Theophylast, Haymo, quia occiduntur sine reluctatione, they are slain without any resistance. 2. sunt simplices, they are simple as beseemeth the flock of Christ. Martyr. 3. like as butchers draw out the sheep to be killed at their pleasure, so tyrants upon every occasion make slaughter of God's servants, even as butchers slay their sheep: as it happened in France in the great massacre, at Paris, Lions, Orleans, and other places. Gryneus. 4. like as sheep are killed for their flesh and fleece, so tyranni bona martyrum rapiebant, did cease upon the goods of the Martyrs. 5. herein appeareth the conformity between Christ and his members, who was as a sheep lead to the slaughter, Isa. 53.7. Bucer. 6. add hereunto, they are counted sicut ●ves morbidae, as specked and diseased sheep, and so killed. Gorrhan.   

58. Quest. How the faithful are said to be more than conquerors.  
1. The vulgar Latin readeth only superamus, we overcome, so also Haymo, and the Syrian translator so interpreteth; but the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we do more then overcome.  
2. Which is diversly expounded. 1. Basil in Psal. 114. giveth this sense, he overcometh which giveth not place to those troubles which are necessarily inflicted upon him, he doth more than overcome, qui ultro accersit molesting etc. which willingly doth offer himself ●● endure more, then is laid upon him: as Origen giveth instance in job, who beside the plagues which were laid upon him by the malice of Satan, did of himself 〈◊〉 unto his sorceries, as in renting his garments, and scraping his sore wounds with a posthead, etc. but this observation seemeth somewhat curious. 2. Chrysostome and Theophyl●●● 〈◊〉 refer it, both unto the afflictions which they suffer, the persons which do suffer, and the persecutors which procure their sufferings: in the first, which are te●tations to try them, they are more than conquerors, triumphing in those things, in quibus infidias patimur, wherein we are sought to be supplanted: and concerning the persons of the sufferers, they overcome with great facility, sine sudore & labour, without sweat or labour: and concerning the persecutors, flagellati flagellatores vicimus, we being whipped overcame the whippers: the patience of the Saints, which is invincible, vanquisheth and wearieth the tormentors. 3. But the fittest sense is, that we are more than conquerors, because the Saints are nor only not broken and terrified with their manifold sufferings, but do also glory and rejoice in their tribulation: Beza: and are brought unto an heavenly kingdom, wherein the excellency of the victory appeareth, Osiand.   

Quest. 59 Of the diverse interpretations in general of the 38.39. vers. I am persuaded that neither life nor death, etc.  
1. Hugo Card. here observeth that the Apostle rehearseth an eleven several impediments, which might hinder the certainty of our salvation, which is numerus transgressione, the number of transgression, because it exceedeth the number of the commandments by one: and so hereby he thinketh whatsoever to be meant, whereby a man may be seduced or induced to transgress: but this observation; beside that it is curious, is builded upon a false ground, for there are but only ten particulars named by the Apostle, the eleventh utque fortitudo, nor strength, is inserted by the Latin translator, not being in the original: and Augustine omitteth it, in citing of this text lib. de great. & liber. arb. c. 17. though it be found in the allegation of Hierome, epist. ad Algas. qu. 9 yet seeing neither the Greek original, nor the ancient Syriake translation hath it, it is better omitted.  
2. Gorrhan setteth out this enumeration of the Apostle in diverse heads: as all kind of actions do either tend ad esse, or bene esse, to the being of man, or his well being: the being of man is either preserved, and that is by life, or destroyed by death: that which tendeth unto man's well being, is either by the spiritual creature only, or by the corporal only, or from the creature partly spiritual, partly corporal, which is man: the spiritual creature is expressed by 3. names, Angels, principalities, powers: the corporal is distinguished in respect of things present or to come: the creature both spiritual and temporal, is set forth with three diverse actions, as of violence, signified by fortitude or strength: of craft and subti●●ie, called depth, or of prosperity, called here height: But this curious division agreeth not with the simple and plain enumeration, which the Apostle useth, and beside he groundeth this conceit upon the Latin text, which addeth one word fortitude, more than is in the original, he faileth also in the particular explication, of things present, things to come, bright, depth, as shall be seen afterward.  
3. Origen observeth well that as the Apostle had rehearsed before omnes humanas tentationes, all human temptations, v. 35. as famine, nakedness, the sword, and such like, now be reckoneth up temptations, maiores humanis, greater than human temptations: as he speaketh of Angels, principalities, powers: But that other note of his is not so good: that whereas before the Apostle spoke, confidenter, confidently, saying, in all these we are more than conquerors: yet here valde tenuiter aij●, he saith somewhat slenderly or faintly, not that we are more than conquerors, as before, but nothing can separate us, etc. whereas in truth, the Apostle saying, I am persuaded, speaketh no less confidently than before.   

Quest. 60. Of the diverse interpretations in particular.  
1. Death nor life. 1. Origen understandeth by death, the death of the soul, which is a separation from God, and by life, the life of sin. 2. Chrysostome applieth it to everlasting death, and an other immortal life: that though they could promise unto us an other immortal life, to separate us from Christ, we ought not to give consent. 3. Osiander interpreteth mors horrenda, vita aerum●●sa, an horrible death, and a miserable life. 4. Lyranus understandeth, amor vitae, the love of this life, and the fear of death, the one threatened by persecutors, the other promised. 5. But it may be more generally taken, for omnia discri●i●●, all perils which put the life in danger: Mort. omnia extrema, secunda & adversa, and ●ll exceeding great prosperity or adversity.  
2. Angels, principalities, powers. 1. Origen understandeth only the evil Angels, and adversary powers, so Osiander also. 2. Chrysostome only the good Angels, and Hierome, so also Lyranus, and they understand it by way of supposition, that if the good Angels should seek to withdraw us from Christ, which is impossible, yet we should not give 〈◊〉 unto them: so the Apostle hath the like supposition of the good Angels, Galat. 1.8. Calv. 3. But we may better understand the Angels good and bad, Mart. Grin. Pareus, who by principalities and powers understandeth the kingdoms and commanders of the world: but they are titles rather given to the Angels, as Ephes. 1.21. Gryneus following Chrysostome.  
3. Things present, nor things to come. 1. Not in this world and the next, as Origen 〈◊〉 hath a speculation of the passage of the soul out of the body, which in that instant is many times seduced and deceived by the evil spirits. 2. But he meaneth the dangers of this life present, or to come, Mart. Par. 3. he maketh no mention of the things past, for they are overcome already, Lyran. and as for our sins past, they are forgiven us in Christ, Grin.  
4. Neither height nor depth. 1. Origen understandeth it of the spirits in the air, and in the deep. 2. Lyranus of the depth and profundity of Satan. 3. Gorrhan of the height and depth of human wisdom: so also Mart. 4. Osiander of the diverse kinds of death, as by hanging aloft, and being drowned in the deep. 5. Chrysostome and Theophylact better understand things in heaven and earth: the elements above and below, Pareus: ret s●premas & infernas, things above and beneath, Bulling. 6. Theodoret understandeth heaven and hell. 7. Oecumenius, prosperity and adversity.  
5. Or any other creature. 1. not beside those which are visible, Origen: for he had spoken of invisible things before. 2. nor a new creature beside those which God made, as Ambrose, as equus hipes, an horse with two legs, and such like, gloss. ordinar. Hugo. Gorrhan. 3. But the Apostle, absolvit inductionem, doth make an end of his induction: because it had been infinite to reckon up all the creatures, Martyr: so Chrysostome, if there be any other creature of what manner soever, how great soever.    

4. Places of Doctrine.  

Doct. 1. How the same work may be both good and sinful as it proceedeth from God, the devil, and man.  
v. 3. Sending his Son, etc. God in sending his Son, and giving him up unto death, only intented his own glory, and the salvation of man, but Satan stirred up the jews of envy and malice to put that holy and Just one to death: so the same action, as it proceeded from God was good, as it came from Satan & man was evil: So that God is no way the author of evil, though he be author of that thing which is abused unto evil: Mart. This further is evident in the affliction of job, which, as God was the author & worker of it, tended to God's glory, and the trial of jobs faith, but as Satan had his finger in it, he would thereby have supplanted the faith of job.   

Doct. 2. Of the causes of salvation.  
v. 3. Here all the causes of our salvation are expressed. 1. The author and efficient cause is God, who sent his Son to redeem us. 2. the material cause is Christ, who came in the similitude of sinful flesh, not that he had not true flesh, as Martion the heretic said, but it was true flesh yet without sin, & so in that behalf like unto sinful flesh, as having the true nature of our flesh, but not the sinful quality thereof. 3. the form is also set forth, he condemned sin in the flesh, that is, suffered the punishment due unto our sin in his flesh. 4. the impulsive or motive cause, was the imbecilsitie & weakness of the law: for if the law could have saved us, Christ needed not have died. 5. the final causes were these two. 1. for sin, that is, he came to expiate, purge, and take away sin. 2. and that the law might be fulfilled, and the righteousness of the law fulfilled by Christ imputed to us by faith, v. 4.   

Doct. 3. That the holy Ghost is God.  
v. 9 The spirit of God dwelleth in you: Hence Didymus inferred well, that the holy spirit is God, because he dwelleth in all the faithful: this infiniteness and immensity of the spirit showeth that he is God, for who but God can dwell in so many temples at once: and beside, in that he is called the spirit of God, that also proveth him to be God: for the spirit of God is of the same nature and substance with God.   

Doct. 4. That the three glorious persons of the Blessed Trinity are of one efficacy and power.  
v. 11. The raising up of the dead is a work of God's omnipotency: but God the Father, the Son, and the Holy Ghost, do all raise up the dead: as God is said to raise up our dead bodies, because his spirit dwelleth in us, God the father than raiseth, and his spirit also raiseth and quickeneth the dead, and Christ also raiseth the dead, because the same spirit is here called the spirit of God, and of Christ: so joh. 6.54. He that eateth my flesh, etc. I will raise him up at the last day.   

Doct. 5. Of everlasting glory.  
v. 18. Not worthy of the glory, which shall be revealed in us: Thomas Aquin. observeth 4. necessary points out of these words concerning everlasting life: 1. it is called glory, to show the excllencie of it: for in this life noble wits are desirous of nothing more than glory: it is set forth by the name of that thing which is most desired. 2. it shall be, which showeth the eternity of it: for that which is now present is but short and momentary. 3. revealed, the glory to come then is of itself invisible, but God shall so illuminate our minds, as that he himself will be seen of us. 4. this glory shall be showed in us, which signifieth the stability of this glory, it shall not depend of external things, as riches, honour, but within us it shall be, and possess and replenish both our bodies and souls.   

Doct. 6. Of the nature and properties of hope.  
v. 24. Hope that is seen is no hope. 1. the author and efficient cause of hope, is God, Rom. 15.13. The God of hope, etc. 2. the subject, is the faithful heart. 3. the object, things which are not seen. 4. the form thereof is with patience to abide. 5. the effect thereof is joy in the spirit, Rom. 1●. 1●. rejoicing in hope. 6. the end is our salvation, we are saved by hope. 7. the contrary to all is despair, and diffidence, ex Gryneo.   

Doct. 7. Of true prayer that consisteth not in the sound of the voice, but in the sighs of the heart.  
v. 26. The spirit maketh request with sighs: The meaning is this, that many times when the children of God are overwhelmed with grief, and know not themselves what they pray, but only sob and sigh, that the spirit understandeth their meaning, and even those sighs and groans, which come of the spirit do pray for them: Augustine writeth excellently hereof, epist. 121. that the brethren in Egypt, are said crebras habere orationes, sed eas brevissimas, & raptim iaculatas, to make often prayers, but the same very short, and as it were of a sudden cast out, etc. whereupon he thus inferreth, hanc intentionem, sicut non est obtr●denda, si per durare non potest, ita si perduraverit, non esse cito rumpendam, the intention of prayer, as it must not be forced, if it doth not continue, so if it hold still, it must not suddenly be interrupted and broken off: and so he concludeth, ab sit ab oratione multa locutio, sud non desit multa precatso, in our prayer let there be absent much speech, but let there not be wanting much praying, etc. for as long as the intention and devotion holdeth, the prayer cannot be too much, but to go on still in words the intention being slacked, is much babbling and talking, not praying.    

5. Places of controversy.  

Controv. 1. That concupiscence remaining even in the regenerate is sin and in itself worthy of condemnation.  
v. 1. There is no condemnation: Bellarmine hence inferreth the contrary, that in these words the Apostle doth not so much show that there is no condemna●on to those that are justified, as that there is no matter of condemnation in them, nihil condemnatione dignum, nothing worthy of condemnation: l. 5. de amiss. great. c. 7. arg. 3. and consequently concupiscence in them is not sin.  
Contra. 1. The contrary rather is inferred out of the Apostles words, that concupiscence is in itself worthy of condemnation, of the which the Apostle treated before in the former chapter, but it is not unto damnation, neither it, nor any other sin unto those, which are justified by faith in Christ. 2. and the Apostle expresseth the very cause, they are justified in Christ, and therefore though sin remain in them, yet it is not imputed: therefore it is great boldness to deny that which the Apostle in so direct words expresseth, that unto those which are (justified) in Christ, there is no condemnation: not for that there is nothing worthy of condemnation in them, for then, they should be altogether without sin, but because they are justified. 3. the Apostle saith not, there is no sin, but no condemnation, Melancth. not that the same sins remain in those which are justified, which were in them before, 
Calvin slandered by Pererius.  as Pererius slanndereth Calvin to say, disput. 1. number. 5. but there be still some imperfections and relics of sin remaining, but not reigning, which notwithstanding are not imputed unto the faithful, neither are able to condemn them: and Calvin saith no more, but that the Apostle joineth three things together, imperfectionem, the imperfections which are always in the Saints, Dei indulgentiam, God's indulgence, whereby their sins are forgiven, and regenerationem spiritus, the regeneration of the spirit, for carni suae indulgens, he that is given to the flesh, doth flatter himself in vain to be freed from his sin, Calvin: then cannot the same sins remain, seeing in the regenerate the flesh is mortified, and sin subdued.   

Controv. 2. That none are perfect in this life.  
Origens' oversight is here to be noted, who thinking that the Apostle spoke in the former chapter of those which partly served the law of God in the spirit, and partly the Law of sin in the flesh, saith that now he speaketh of those which ex integro in Christo sunt, which wholly are in Christ, not partly of the spirit, partly of the flesh: but are perfect.  
Contra. 1. First Origen confoundeth justification and sanctification: for the faithful are indeed wholly grafted into Christ by faith, and yet they may have some infirmities of the flesh remaining. 2. there never lived any of that perfection, never to be tempted of the flesh, but only Christ: but yet they which are in Christ do not walk after the flesh, that is, non carnem ducem sequuntur, they do not follow the flesh as their guide, though they be sometime tempted of the flesh: but they follow the guiding and direction of the spirit, Beza in annot. 3. and it hath been sufficiently showed before, quest. 36. of the former chapter, that the Apostle there speaketh in his own person as of a man regenerate: and so in this place he meaneth the same, whom in his own person he described before.   

Controv. 3. That regeneration is not the cause, that there is no condemnation to the faithful.  
The Romanists do make this the cause why there is no condemnation to those which are in Christ, because they walk not after the flesh but after the spirit, Tolet. annot. 1. Bellarm. 5. de amission. great. c. 10. respon ad object 7. so likewise Stapleton. Antidote. p. 435. who thus objecteth.  
1. Ob. He urgeth the Apostles words here, there is no condemnation, etc. which walk not after the flesh, therefore for that they walk not after the flesh, there is no condemnation to such.  
Contra. The Apostle saith not there is no condemnation, because they walk not, but to them that walk not: regeneration is required as a necessary condition annexed to justification, not as the cause: so that here is an answer to two questions together: how we are justified, namely by faith in Christ, and who are justified, they which bring forth good fruits: the one is internal, their justification, the other external, namely sanctification, Beza.  
2. Ob. The Apostle saith that the law of the spirit, (which Beza interpreteth to be the grace of regeneration) doth free us from the law of sin, and death, v. 2. Ergo, it is the cause of justification.  
Contra. 1. This interpretation being admitted, that followeth not, which is inferred, for the words are not from sin, but from the law of sin, that is, from the dominion of sin: and so indeed the grace of regeneration freeth us, that sin hath no more dominion over us. 2. but it is better with Ambrose to understand by the law of the spirit, legem fidei, the law of faith, whereby we are freed from sin and death.  
3. Ob. If righteousness being present, do not justify us, then being absent it condemneth not.  
Contra. 1. Is followeth not: for a thing may be insufficient to a work being present, and yet if it be removed it is sufficient to hinder the work: as good diet in a sick man may hinder his recovery, and yet if he use it, it is not always sufficient to help him. 2. and yet here is a difference in this example: for good diet is an helping cause unto health, but good works are no cause of salvation, but only a condition necessarily required and annexed.  
4. Object. The Apostle saith, v. 15. If ye live after the flesh, ye shall die, but if ye mortify the deeds of the body, ye shall live: therefore mortification is the cause of life and salvation.  
Contra. 1. Hence followeth that mortification is necessary unto salvation, yet not as a cause, but as a necessary condition, without the which there is no faith, and consequently no salvation. 2. eternal life is the gift of God, c. 6.23. therefore not due unto our merits; evil works are the cause of damnation, because they justly deserve it: but it followeth not, that good works are the cause of salvation: for they are both imperfect, and so unproportinable to the reward, and they are due otherwise to be done, and therefore merit not.   

Controv. 4. Against the Arrians and Eunomians concerning the deity of the holy Ghost.  
v. 2. The law of the spirit of life, etc. hath freedom: Chrysostome homil. de adorand. spirit. from this place proveth the deity of the spirit against the Arrian and Eunomi●au heretics, who made great difference in the persons of the Trinity: the Son they affirmed to be a creature and much inferior to the Father, and the holy Ghost they made servum & ministrum silij, a servant and minister of the Son: Chrysostome confuteth them by this place: for if the spirit be the author of liberty and freedom to others, then is he most free himself, and not a minister or servant: as the Apostle saith, 2. Cor. 2.17. where the spirit of the Lord is, there is liberty.   

Controv. 5. Against the Pelagians, that a man by nature cannot keep and fulfil the law.  
This error is confuted by the express words of the Apostle: who saith that the law was weak by reason of the flesh, and so not able to justify us: by the flesh the Apostle understandeth not, substantiam caruis, the substance of the flesh, as the Manichees were ready to catch at these and the like places to confirm their wicked opinion, who held the flesh of man to be evil by nature: nor yet the carnal rites and observations of the law, which were not able to cleanse the observers of them, as Origen here interpreteth, and Lyranus following him: But by the flesh we understand with Chrysostome, carnales sensus, the carnal affections: carnalitatem quae rebellabat, the carnality of man which rebelled against the spirit: gloss. ordinar. concupisentias carnis, the concupiscence of the flesh, Haymo: pravitatem naturae, the pravity of nature, Martyr: which hindereth, that none can keep the law to be justified by it. This then manifestly convinceth the Pelagians: for if the flesh make the law weak and unable to be kept, than none by the strength of their nature and flesh can fulfil the law.   

Controv. 6. The fulfilling of the law is not possible in this life, no not to them which are in the state of grace.  
1. The Romanists, out of these words of the Apostle, v. 4. That the righteousness of the law may be fulfilled in us, which walk not after the flesh, do infer that they which walk not after the flesh may fulfil the law: so that either it must be denied, that none in this life, walk after the spirit, or it must be granted, that by such the law may be fulfilled, Pere. disput. 5. Bellarmine addeth, that if the law cannot be fulfilled, Christus non obtinuit, quod v●luit, Christ hath not compassed or obtained that which he intended, for therefore he died, that the justice of the law might be fulfilled.  
Contra. 1. Indeed Origen, whose errors, and erroneous interpretations our adversaries themselves will be ashamed of, saving where they serve their turn, first devised this interpretation: who by the law here understandeth the law of the mind, which is fulfilled, quando lex peccati in membris, etc. when the law of sin in the members resisteth it not: and Haymo hath this gloss, that we being redeemed by Christ, might spiritually fulfil the works of the law, per cuius impletionem possumus justificari, by the fulfilling whereof we may be justified: But this place is better understood of the obedience of Christ who fulfilled the law, which is imputed unto us by faith: and thus do not only expound our new writes, Melancthon, Bucer, Hyperius, Calvin, Beza, with others; but some of the ancient expositors, as Theophylact, quae lex facere nitibatur, ea Christus nostri gratia executus est, those things, which the law endeavoured Christ hath performed for us; so also Oecumenius, scotus & finis legis per Christum partus est & exhibitus, the scope and end of the law is obtained & exhibited by Christ: yet we must endeavour to keep those things, which are delivered, per conversationem bonam & fidem, by a good conversation and faith.  
2. And that this is the meaning of the Apostle, 1. the phrase showeth, that the law might be fulfilled in us, he saith not, by us, Beza. 2. because there is none so perfect in this life, that neither in thought, word, nor deed transgresseth not the law.  
3. The law was weak through the infirmity of the flesh: but the infirmity and weakness of the flesh remaineth still even in the regenerate: therefore neither in them the righteousness of the law can be fulfilled.  
4. To the contrary arguments thus we answer. 1. the Apostle saith not, that they which walk after the spirit fulfil the law: but the law is fulfilled in them, that is, imputed unto them by faith in Christ. 2. though the faithful cannot fulfil the law, yet Christ performed what he intended, that he might keep the law for them, and they be justified by faith in him. 3. this clause then, which walk not after the flesh, is added to show who they are, for whom Christ hath fulfilled the law, and to what end, namely to such, as walk in newness of life.  
5. Some do think that the Apostle speaketh here of two kinds of fulfilling the law, one imputatione, by imputation of Christ's obedience, which is our justification: the other inchoatione, by a beginning only, which is our sanctification, begun in this life, and perfited in the next, when it shall be fulfilled: Martyr, Pareus: But the other sense is better: for the Apostle speaketh of a present fulfilling of the law in them which walk according to the spirit, not of a fulfilling respited, and excepted in the next life: which is most true, but not agreeable to the Apostles meaning here.  
6. So the Apostle in this place setteth forth three benefits purchased unto us by Christ, 1. remission of our sins, in that Christ bore in himself the punishment due unto our sins. 2. then the imputation of Christ's obedience and performing of the law. 3. our sanctification, that we by the spirit of Christ do die unto sin, and rise unto newness of life: which our sanctification is necessarily joined with our justification, but no part thereof: 1. because it is imperfect in this life; it is perfect after a sort perfectione partium, by the perfection of the parts, because regeneration is both in the body, and soul, but not perfectione graduum, by the perfection of degree; for so it is only begun here, and shall be perfited in the next life: 2. and sanctification followeth after justification, and so is no part of it; for first we are justified, then sanctified,   

Controv. 7. That not the carnal eating of Christ's flesh is the cause of the resurrection, but the spiritual. v. 11.  
1. The Apostle showeth the cause of the resurrection of the Saints, to be the inhabiting and dwelling of the spirit of God in them; so that the spiritual communicating with the flesh and blood of Christ by faith is that, by the virtue and power whereof our bodies shall be raised again at the last day, it is not the carnal eating of Christ's flesh in the sacrament, as the Romanists hold (wherewith to the same end they housle the sick) that is in our bodies the seed of the resurrection; for there may be a spiritual eating and drinking of Christ's flesh and blood even without the sacrament, which is both necessary and sufficient unto life; whereof our Blessed Saviour treateth, joh. 5.4. Whosoever eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day: Christ speaketh not here of the sacramental eating and drinking, but of his spiritual; for the sacrament was not yet instituted.  
2. And that the carnal and corporal receiving of Christ's flesh is not possible, neither yet requisite or necessary to the resurrection of our bodies, doth evidently appear by these two reasons. 1. because the Fathers that died, before Christ was incarnate, could not in that manner eat and drink Christ, and yet they died in the hope of the resurrection. 2. infants are not admitted to the sacramental eating, and yet they shall rise again at the latter day; Martyr.   

Controv. 8. Against merits.  
v. 12. We are debtors not to the flesh, etc. hence it followeth, that we are debtors to the spirit, which part the Apostle suppresseth, as being evident enough of itself out of the other. 1. It is manifest then, that whosoever service we do perform unto God, it is ex debito, a due debt: we are indebted to God, 1. by reason of our creation, that he hath given us these bodies and souls, to the end that we should set forth his praise in, the world, 2. we are bound unto God, for our redemption by Christ, our regeneration and sanctification by his spirit: all which the Lord hath wrought for us, that we should perform him faithful service. 3. and likewise we are bound unto God for the hope of our resurrection, and glorification promised in his kingdom, which the Apostle touched in the former verse.  
2. If then, whatsoever service we do unto God, we do but our bounden duty: then there is no place for merits for ourselves, much less for works and merits of supererogation for others, as the Romanists hold, and teach: for debitum & meritum, debt and merit do one take away another, as the Apostle showeth Rom. 4.5. And whatsoever works we do, they are either according to the flesh or the spirit, if after the flesh, they are sinful, if according to the spirit, they are of duty.  
3. But they will think here to help themselves by a distinction, that though our works merit not in the rigour of God's justice, yet they merit ex acceptatione divina, through the divine acceptance, etc. God indeed accepteth of our good works in Christ, yet not as merits, but of grace, and so in mercy rewardeth them.   

Controv. 9 Whether in this life one by faith may be sure of salvation.  
v. 16. The same spirit beareth witness with our spirit, that we are the children of God: Though this be an evident place to prove the certainty of salvation in the persuasion of the faithful, because the testimony of the spirit is unfallible: yet the Romanists are not ashamed to deny, that any such certainty may be gathered from hence: they say this testimony of the spirit is nothing else, but the inward good motions, comfort, and contentment of spirit, which the children of God do daily feels more and more, etc. Rhemist. annot. And Pererius, it is but gustus quidum spiritualis praesentiae, a kind of taste of the spiritual presence of grace: and he consenteth unto Thomas, who thus interpreteth this testimony of the spirit to be c●●iecturalem perswasionem, a conjectural persuasion: but infallibilis certitudo, an infallible certainty cannot be had, citra specialem Dei revelationem, without the special revelation of God: their reasons are these.  
1. Thomas thus argueth: a thing may be known either by special revelation from God, and so it may be revealed unto some, that they are saved: or a man may know somewhat in himself, and that two ways, certainly, or coniecturally: a thing is certainly known by the principles thereof: as God is the beginning of grace: but because God cannot perfitly be known, none can attain unto this certainty: the conjectural knowledge is by signs and effects; as when a man doth persuade himself, that because he feareth God, and contemneth the world, he is in God's favour, but this knowledge is imperfect, as S. Paul saith, I know nothing by myself, yet am I not thereby justified.  
2. Pererius addeth this reason: four ways may a thing certainly be known, per lumen naturale, etc. by the natural light of the understandings by the light of the Catholic faith, by special revelation: per lumen fidei infusa, by the light of faith infused: but by none of these can one be assured of his salvation: not by the first, for it is a supernatural light: nor by the second, for then all, that believe the Catholic faith should have this assurance: neither hath every Christian the third, which is by special revelation: neither by the fourth can it be attained unto: for that persuasion riseth of two propositions, the one apprehended by faith, the other collected out of that by some natural evidence and experience: as faith reacheth us, that all which are truly contrite and penitent, shall be saved: than one out of his own experience inferreth: but I am contrite and penitent. Ergo: But this experience is uncertain, because that many actions proceeding from a man himself may carry some semblance of those, which are wrought by the spirit: and a man may have many sins, which he knoweth not, and so cannot repent him of them.  
Contra. 1. To Thomas argument we answer, 1. that two ways is a faithful man persuaded, and made certain of his salvation: both by the efficient cause the spirit of God, which giveth such testimony and assurance unto them, and by the signs and effects, which are wrought in them. 2. though God cannot here be perfitly known, yet so much is known of God, as may make a man sure of his salvation: as we know by the Scriptures the great love and mercy of God towards us in Christ, and his constancy and immutability, that whom he loveth, he loveth to the end: all which tend to make us sure of our election and salvation in Christ. 3. Saint Paul did not think himself to be justified by the peace of his conscience: for that is a fruit of justification, not the cause thereof: But Saint Paul knew himself to be justified by faith, and thereof was assured: the testimony of the conscience, which ariseth of our good fruits, is an argument of our lively faith, whereby we are justified. 4. we confess, that none in this life can attain to a perfect assurance without some doubting: but there is difference between an infallible and certain assurance, and a perfect assurance: this showeth the degree, the other the kind and manner.  
2. To Pererius we answer, that we are assured by the light of faith infused, that we are saved, and his exceptions we except against: 1. it is not natural sense and experience, that assumeth, I am saved, but this is the particular act or sense of faith relying upon God's promises: there is a general assent unto, and apprehension of God's promises, which maketh the proposition: he that believeth in Christ, shall be saved: then is there a particular application, which is the special act of faith: but I believe, which a man is assured of by his works: then the conclusion followeth, I shall be saved: the propositions being grounded upon the promise of God is, the object of faith: the assumption inferred out of the proposition, is the act of faith. Therefore that is a frivolous objection, that the assumption, I do believe, is not de fide, of faith; and it hath not the express word of God: for fides non creditur, sed sentitur, faith is not believed, but it is felt and perceived: it apprehendeth the general promises of God, and particularly applieth them. 2. It is untrue, that the actions proceeding of the spirit, and such as come from man himself, are alive: for there is no good thing in us, which the spirit worketh not: natural civil works have a semblance indeed and show of goodness, but there is not any true goodness in them. 3. but this is not to the purpose, for though a man have many sins, which he knoweth not, and his works be imperfect, this in a faithful man hindereth not the assurance of his salvation, which is not grounded upon his works, but upon his faith: indeed if a man were justified by works, he could never attain unto any security or certainty of salvation: but it is faith that layeth hold on the perfect obedience, and righteousness of Christ that bringeth us to this assurance. 4. And as for their special revelation, whereby they pretend, that Saint Paul and other holy men were made sure of their salvation, the Apostle taketh away this pretext, in making his case common herein with other faithful men, saying that there was not a crown of righteousness laid up only for him, but for all them, that love his appearing, 2. Tim. 4.8. a more excellent degree of assurance the Apostle had, but the diversity of degree taketh not away the trueness of the thing: a true assurance of salvation all the faithful have, though not in the like degree & measure. Now on the contrary side, that it is possible for a Christian by faith to assure himself of his everlasting salvation, and that de facto, in very deed every faithful man is so assured, we prove it by these testimonies of Scripture: As, Rom. 8.16. The spirit beareth witness with our spirit, that we are the children of God: 1. Cor. 2.12. We have received the spirit of God, that we may know the things, that are given us of God. 2. Cor. 13.5. Know ye not your own selves, that jesus Christ is in you unless ye be reprobates: and such other places many might be produced, which show, that we have a certain knowledge and assurance by faith of heavenly things.  
Pererius answereth, 1. that either these places must be understood of a moral, conjectural, and human kind of certitude, & assurance, not divine and infallible, as in the first place, though the testimony of the spirit be most certain in itself, yet we only by conjectures gather; that it is the testimony of the spirit. 3. or the Apostle speaketh of that special assurance by revelation, which the Apostles had in those days, as in the second place: 3. or he meaneth the knowledge only of the doctrine and principles of faith, not of being in the state of grace, as in the third: Pere. disput. 8.  
Contra. 1. The Apostle speaketh not simply of the testimony of the spirit, as it is in itself, but as it is to us, it beareth witness with our spirit, that we are the children of God, and thereby we cry Abba father: like as then children do call unto their fathers, with a confident assurance, not a coniecturrall opinion, the like certainty have the faithful, that they are the sons of God, and that he is their father. 2. the Apostle speaketh not of the Apostles and teachers only of those times, but generally of all the faithful, which have not received the spirit of the world, but the spirit of God. 3. And the Apostle in the third place expressly mentioneth such a knowledge, which the reprobates have not, and they which have it, are not reprobates: but the knowledge of the doctrine of faith even the reprobates have, but it is not sanctified unto them.  
4. Now then to conclude this point: there is a threefold kind of certitude, there is one in opinion only, when a man deceiveth himself in his persuasion, and thinketh that to be, which is not; there is an other certainty in the truth of the thing, as the Devils know the truth of the articles of faith, though they have no comfort in them: and there is an assurance as well of the truth of the thing, as in persuasion and assent of him, which believeth; such is the assurance of faith; the first is only in the will and affection without any ground, the second in the intellectual part only, the third is in both; So then in a faithful man both his understanding is illuminate to perceive celestial things, and his heart and affection is inclined, firmly to believe, and apply them to himself.  
5. Some of the Romanists do not much differ from us in this point of the certainty of salvation: as Pererius disput. ●: allegeth Vega, and Ricuram Tapperus, who affirm, that a man may be so certain of grace, ut omnicareat formidine & haesitatione, that he may be without all fear and doubting: See further of this Controversy, Synops. Centur. 4. er. 20.   

Controv. 10. Against the invocation of Saints.  
v. 15. Whereby we cry Abba father: Hence Bucer well observeth, that the spirit of God teacheth us to call unto God, and cry in our hearts Abba, father: the spirit sendeth us not unto Saints: the prodigal child coming home to his father, w●n● not to any of his father's servants, to make them his Mediators, but he came to his father, and humbled himself unto him, Luk. 1. ●. and so our Blessed Saviour teacheth us to pray; Our Father; etc. and here the Apostle saith, that by the spirit we cry Abba father: See further of this matter, Synops. Centur. 2. er. 30.   

Controv. 11. That a strange tongue is not to be used in the service of God.  
v. 15. Abba father: It followeth not, because that certain strange words are retained in the Scriptures, as Messi●s, Cephas, Maranatha, Rabbi, Osanna, Alleluia, Abba, which words were naturally known unto the jews: that hence it followeth, that the scriptures and prayers may be read, and rehearsed in a strange language: for these words, by reason of the near conjunction between the Gentiles and jews converted to the faith, were well known, and understood of the Gentiles: even as the word Amen, is now used and understood of all: from the use of one or two words which are strange, and yet understood, the argument followeth not for the using generally of a strange language, and the same unknown: See further also hereof, Synops.   

Controv. 12. That everlasting glory cannot be merited.  
v. 18. The afflictions of this present time are not worthy of the glory, etc. notwithstanding the evidence of this place, which overcometh the Popish doctrine of the meriting of heaven: yet our adversaries with tooth and nail, as they say will hold their own: and thus take upon them to prove the merit of the actions and sufferings of the Saints.  
1. Stapleton thus reasoneth, it is required as a condition of us, that if we suffer with Christ, we shall be glorified with him: but the condition performed, the reward of necessity followeth.  
2. The sufferings of Christ did merit unto him heaven, Phil. 2.7. therefore our sufferings also do merit heaven for us: Staplet. 486.489.  
3. The Rhemists here urge that place, 2. Cor. 4.17. Our light affliction worketh for us an exceeding weight of glory: whence they infer, that our tribulations are meritorious.  
4. And whereas the Scripture setteth forth the mercy of God in the salvation of man, which excludeth merit; Stapleton answereth, that the free mercy of God is seen in the remission of sins, and about the first justification, not in giving the reward of glory. Staplet. ibid.  
5. And to this place of the Apostle they make this answer: 1. Lyranus saith, that as our works proceed from our free will, they merit not, but as they are wrought in us by the spirit, so they merit of condignity. 2. to the same purpose Bellarmine saith, that they are not meritorious of themselves, ex natura sua, of their own nature, sed ex dignitate principij, of the worthiness of the cause, that is the grace of Christ, which worketh them: lib. 5. de iustific. c. 14. ration. 1. And the Rhemists are bold to add further, that the sufferings of Christ in themselves, in respect of their greatness, were not meritorious, but in respect of the worthiness of his person. 3. Thomas saith, that although there can be no merit in men toward God, secundum absolutam equalitatem, in an absolute equality: yet there may be secundum praesuppositionem divina ordinationis, the divine ordinance being presupposed. 4. Tolet annot. and Pere. disput. 10. answer that the Apostle here speaketh not of the dignity and merit of the sufferings of the Saints, but showeth that they being in themselves compared with the celestial glory, are not proportionable, either for the continuance, or in the sense of sorrow now, and of joy afterward.  
Contra. 1. The condition performed assureth us of a reward, but of grace, not of merit: for like as adoptive sons among men, are admitted to the inheritance by the grace and favour of the adoptor, not by their merit, so much more is the everlasting inheritance given by the grace of adoption.  
2. Concerning Christ's meritorious sufferings. 1. he merited not for himself, but for us: for as he was not borne for himself, so neither died he for himself, as he did not rise for himself, as Ambrose well saith, fi nobis non resurrexit, utique non resurrexit, etc. if he rose not for us, he rose not at all: for he had no reason to rise for himself: de fide resurrect. c. 24. And the Apostle Phil. 2. showeth not the merit, but the order and way how Christ after he had suffered, was to enter into glory: as our Saviour saith, Luk. 24.26. Ought not Christ to have suffered those things, and enter into his glory? 2. Christ's sufferings were unlike ours: for they were perfect, and the redemption for sin: ours are either chastisements for our sin, or trials of our faith, and so part of our obedience: and therefore they cannot merit, as Christ's did.  
3. Our light and momentary afflictions are said to work our glory, not as meritorious, causes, but as preparatives, and as the way which God hath appointed us to walk in: And so Origen rehearsing here that place of the Apostle, expoundeth it: ex momentance & levi tribulationum nostrarum labore semina quaedam collecta, immensum nobis gloria pendus preparabunt: certain seeds gathered by the light and momentary labour of our tribulations, do prepare for us an exceeding weight of glory, etc. but Origen in the same place utterly rejecteth all meriting, nihil dignum inveniri vel comparari ad futuram gloriam potest, there can be nothing found worthy, or to be compared unto the glory to come.  
4. The Scripture includeth merit not only from the beginning, but from the whole work of our salvation: as Tit. 3.4. Not by the works which we had done, but by his mercy he saved us: and seeing the reward and inheritance dependeth of our adoption, and adoption of our election, both which are of grace; how is not the inheritance also of grace?  
5. None of these answers are sufficient to obscure the evidence of this place; 1. seeing good works proceed not of free will, but are wrought by the spirit, they therefore merit not: for he that meriteth, must merit of his own: 2. neither can good works merit of grace: for these are opposite one to the other, that which is by works cannot be by grace: for then work were no more work: neither that which is by grace, can be by work, for then grace were no more grace: as the Apostle reasoneth, Rom. 11.6. therefore they unskilfully confound them together, grace and works, which the Apostle distinguisheth: And to say that Christ's passions were not meritorious in themselves, is a blasphemous speech: for his actions could not be severed from his person: for otherwise they were not Christ's actions, therefore they were in themselves, as they proceeded from Christ, meritorious. 3. It is God's ordinance indeed, that man should do works, and suffer with Christ to show their conformity and obedience, but not that they should merit thereby: for as the same Thomas saith, compensatio meriti est actus justitiae, etc. the rewarding and compensation of merit is an act of justice: and justice is a kind of equality: where there is no equality, there is no justice, and so no merit. Thom. in. 1. secund. qu. 114. ad. 1.  
4. If the sufferings of this life are neither in quantity nor quality proportionable to the glory, which shall be revealed, then can they not be meritorious, for between the merit and reward there must be a proportionable equality, and an equal proportion: Notwithstanding then all these cavillous answers, this place of the Apostle, that the sufferings of this time present are not worthy of the glory, is very pregnant to overthrow the merit of the sufferings and other works whatsoever of the Saints, in respect of the reward of everlasting life.   

Controv. 13. That hope justifieth not.  
v. 24. We are saved by hope: by this place both the Rhemists here in their annotations and Pererius number 82. do infer, that faith doth not only justify, but that hope and charity do justify, as well as faith, as here the Apostle saith, we are saved by hope.  
Contra. This cavil may diversely be removed. 1. by being saved, the Apostle understandeth not to be justified, for our justification is presently had and possessed: but by salvation, he signifieth the perfection and accomplishment of our redemption and adoption in Christ: therefore they would deceive us by the homonymy, and diverse take of the word: to be saved sometime signifieth to be justified, Tit. 3.5. but so it is not here.  
2. We must understand the Apostle to speak of hope, as joined with saith, hope hath relation to faith, by the which we are justified freely, D. Fulk. And when as these things, as our justification, salvation, are ascribed to hope or charity, we must so take it, that the manner of our justification is showed, not by the causes, but by the effects: like as then in the will, we look to the foundation, in a tree to the root: so when the Scripture setteth forth any commendation of hope and love, we must look unto faith, from whence they spring, and without the which they cannot stand, Mar.  
3. The Apostle doth not here treat of the cause of justification, sed quo fulcro in ea justitia sustentemur, quae nobis per fidem obtingit, but by what prop we are sustained and upheld in that righteousness, which happeneth unto us by faith: Gualther: so that hope is not the cause of salvation, but it is as the way and means, whereby salvation begun in us by faith, is brought unto perfection.   

Controv. 14. Whether hope doth rely upon the merit of our works.  
The Master of the sentences affirmeth lib. 3. sperare sine meritis, non spem esse, sed praesumptionem, that to hope without merits, is not hope, but presumption: so also Gorrhan, illud quod ex meritis patienter expectatur, etc. that which is patiently expected by merits, is most certainly had and obtained of God: they reason thus.  
Argum. 1. S. Paul affirmeth, that patience bringeth forth experience or trial or probation, and experience hope, Rom. 5.4. if hope then arise of our patience and experience, it hath dependence of our works.  
Ans. 1. It is evident, that Saint Paul doth not in that place make his gradation by the causes; for tribulation is not the cause of patience, seeing many by tribulation are driven to despair: but the Apostle only setteth down the order of those instruments, which the spirit of God useth, to work hope in us thereby. 2. and properly hope causeth patience, not patience hope: for the Martyrs, if they were not thereto induced by hope, could never endure such unspeakable torments: like as the Merchant would never put himself into such dangers by Sea, if the hope of gain moved him not thereunto: and so S. james showeth, that the probation and trial of our faith bringeth forth patience. c. 3. faith being tried and proved by affliction worketh patience, and faith bringeth forth hope. 3. yet we deny not, but that as hope originally causeth patience, so by our patience and experience our hope is also the more strengthened and confirmed.  
Now on the contrary, that it is but a weak, and indeed a false hope, which dependeth upon works, it is thus evident: 1. because by this means hope should be contrary to faith, which justifieth a man freely without relation to his works: if hope than should be tied to the condition of works, it should be opposite to faith. 2. our works are imperfect, if hope be built upon an imperfect and uncertain ground, it can have no certainty in itself. 3. Some are converted to God, having no good works, as the thief upon the cross, yet he had hope in Christ, praying unto him to be remembered in his kingdom.   

Controv. 15. Against the natural power and integrity of man's will.  
v. 26. We know not what to pray, as we ought: this overthroweth that error of the Pelagians, who ascribed unto man power by nature to keep the law of God: but how can this be, seeing a man cannot tell how to pray as he should, if he be not aided by the grace of God's spirit: he must needs come short of keeping the law, that faileth in this principal part of God's service, namely prayer: for if a man know not of himself how to pray, and so cannot serve God, as he ought, he faileth in a chief part of the law of God: And whereas there are three degrees in the proceeding of every action, the thought conceiveth, the will consenteth, the act & work persiteth, none of all these are in man's power: not the first: we are not able of ourselves to think any thing: and it is God which worketh both the other, namely the will and the deed, Phil. 1.13. And as these places do exclude this heresy of the Pelagians, who extol the power of nature altogether; so also they overthrow the error of the Semipelagians the Papists, who join free-will and grace as works together.   

Controv. 16. That predestination dependeth not upon the foresight of faith or good works.  
v. 16. Those whom he knew before he also predestinate: Chrysostome, and other Greek expositors following him, as Theophylact, Theodoret, Oecumenius, hence infer, that God's prescience is the cause of predestination: praevidet Deus, etc. God first forseeth who are meet and worthy to be called, and then he doth predestinate them: so also Ambrose and Heirome in their Commentaries upon this place, do interpret that to be the purpose of God, whereby he decreed to call unto the faith those whom he foresaw would believe: Lyranus saith, that God's prescience is praeambulum ad praedestinationem, a preamble, and as an inducement to predestination: The Lutherans do somewhat incline unto this opinion; as Osiander in his annotation here, quos antequam nascerentur, etc. praevidit, etc. whom in his infinite wisdom he foresaw, such as should please God, etc. The modern Papists are not here all of one opinion: The most learned among them do affirm election by grace, ante omnium operum provisionem, before the foresight of any works: Bellar. lib. 2. de great. c. 10. and Pererius is of the same judgement, disput. 22.23. upon this chapter: but our Rhemists are more gross in this point: they say that Christ hath not appointed men by his absolute election, etc. without any condition or respect of their works: Hebr. c. 5. sect. 7. Now this opinion, that predestination is grounded upon the foresight of faith or good works, is thus evidently confuted.  
Argum. 1. That which is God's work in man, is no cause in man's behalf why he should be elected: but faith and to believe is the work of God. joh. 6.29. This is the work of God, that ye believe, etc. Ephes. 2.8. By grace are ye saved through faith, not of yourselves, it is the gift of God: therefore the foresight of faith is not the cause of election.  
2. Argum. That which is the effect of predestination, is not the cause: but faith and good works are the fruit and effect, as Act. 13.48. As many as were ordained to eternal life, believed: he saith not as many as were foreseen to believe, were ordained, etc. Eph. 2.4. He hath chosen us, that we should be holy: it is the end and fruit of our election our holiness, therefore not the procuring or inducing cause.  
3. Argum. There is one and the same reason and manner and cause of election unto all: but some are saved without provision or foresight of their works, as infants, which die in their infancy: for their good works, which are not, could not be foreseen: it cannot be here answered, that their good works are foreseen, which they would have done, if they had lived: for if one may be elected for the foresight of good works which he might have done, by the same reason one might be condemned upon the foresight of evil works, which he might have committed: but this standeth not with the justice of God.  
4. Argum. First the end is propounded, than the means are thought of, as tending to that end: the means are no inducement to decree or set down the end of a thing: life eternal is the end, the means and way thereunto are faith and virtuous works: these then foreseen of God could not be a motive to decree the end.  
5. Augustine was sometime of opinion, that although God hath not chosen the good works of men in his prescience, elegit tamem fidem in praescientia, yet in his prescience he made choice of faith, in exposition. huius epistol. But afterward Augustine retracteth this opinion, lib. 1. Retractat. c. 23. ingeniously confessing, nondum diligenter quaefieram, etc. quaenam sit electio gratiae, I had not diligently inquired, not found out, what is the election of grace, which is no grace, si ulla merita praecedant, if any merits go before.  
6. Some Popish writers have devised how to reconcile Augustine with the rest of the fathers: and they have found out this distinction, that there are two kinds of predestination, one ad gratiam, to receive grace, and this they say is without any foresight of faith or works, and the other is ad gratiam, unto glory and life eternal, which proceedeth from the foresight of faith and works: of this kind of predestination speak the Greek fathers, and Augustine of the other: Thus Ruard. Tapper. Dryedon, Gabriel Vasquez, as they are cited and approved by Parerius, disput. 24.  
Contra. 1. Augustine evidently speaketh of predestination to eternal life, where he delivereth his first opinion of the foresight of faith: for these are his words, Quid elegit Deus in eo, what did God elect in him, whom he did predestinate unto life eternal? 2. That is a vain and idle distinction: for predestination comprehendeth both the end and the means thereunto; as the Apostle saith, Ephes. 1.11. in whom we are chosen when we were predestinate, etc. that we which first trusted in Christ, should be to the praise of his glory: here both the means, to believe or trust in Christ, and the end, everlasting glory, are both comprehended under predestination. 3. in this distinction there is a vain and absurd tautology, for who would ask this question, whether the foresight of grace and faith in a man, were the cause that God ordained him to have grace and faith.  
7. Tolet to help out this matter saith, that the foresight of faith as a motive unto election, and the election by grace may well stand together: for here faith foreseen, is not considered as a merit, but as causa sine qua non, a cause without the which God hath purposed not to call those, which shall be saved: but notwithstanding, it is been placitum, the good pleasure of God, not the merit of man. annot. 31.  
Contra. In this question of predestination, we must distinguish between the decree itself, and the execution of the decree: in the execution, good works are required, not as a meritorious cause of life eternal, but only as such a cause, without the which life eternal cannot be ●●ad: and this we grant: but if God's decree should arise of any such foresight, it is now an inducement and motive, not a cause only, sine quae non, without the which not: and so God's good pleasure should not be the first cause, (higher than the which the Apostle goeth not, Ephes. 1.5.) if the foresight of faith or good works should induce the Lord to elect: for now election should not stand upon the will and pleasure of God, but upon the will and inclination of man.   

Controv. 17. Against the opinion of Ambrose Catharinus concerning predestination.  
This Popish writer's opinion is, that God hath ordained all men unto eternal life; yet with this difference: Some he hath absolutely appointed unto salvation without any condition, whose head is Christ, and then the blessed Virgin Marie: the number of those thus predestinate is certain, and none of them can perish: there is an other sort of men which are ordained unto salvation, not absolutely, but under condition of their obedience, & upon the foresight of their merits: and some of those come unto eternal life, some do not: of this opinion Sixtus Senensis, Catharinus scholar professeth himself to have been, Biblioth. lib. 6. annot. 248. and that he preached it for ten years together and in diverse chief cities of Italy, till he saw the inconvenience and manifold difficulties, that would follow upon that doctrine, and then he gave over.  
Contra. This opinion hath diverse absurdities. 1. it alloweth some to be saved, which are not predestinate unto life, contrary to the Scripture, which only promiseth everlasting deliverance and salvation unto them which are written in the book of life: Dan. 12.1. revel. 17.8. c. 20.12. 2. It maketh God's ordinance and decree to be uncertain, that many whom he appointeth to salvation, yet are not saved. 3. it maketh a diversity in the ordinance of God to salvation, that some are absolutely elected, some upon condition only, whereas there is one end and the same way for all unto eternal life.   

Controv. 18. That election is certain and infallible, of grace without merit, and of some selected, not generally of all.  
1. The Apostle joining all these together, predestination, vocation, justification, glorification, showeth the inseparable coherence of them: that they which are called by grace and justified, cannot miss of their glorification, because the Lord cannot be deceived, neither is he mutable.  
2. Neither is there here any place for merit: for after justification followeth glorification: if man were to merit his salvation, the Apostle would not here have admitted it: and if any infer, that merits are comprehended in justification: we answer, that God is here said to justify, it is his ●is act: but if man's merits justify, than man justifieth himself.  
3. And further this place maketh against universal election: for seeing men are predestinate but they are afterward called and justified: it followeth, because all are not called, nor justified by Christ, that therefore all were not elected unto salvation.   

Controv. 19 That the elect cannot fall away from the grace and favour of God, and be wholly given over unto sin.  
v. 35. What shall separate us from the love of Christ? etc. Notwithstanding this evident testimony of the Apostle, Pererius affirmeth, that one which is predestinate, may be fine gratia Dei, without the grace of God, and in deadly sin: his reasons are these.  
1. It was jovinians heresy, that he which was once justified could not fall from the grace of God into deadly sin: Hierom. lib. 2. advers. jovinian. 2. He urgeth the examples of Adam, Aaron, David, the Apostles, which fled from Christ who all lost the grace they had, and fell into grievous sins. 3. If grace could not be lost, than these exhortations of Scripture should be superfluous, Let him that thinketh he standeth, take heed lest he fall, 1. Cor. 10.12. And work out your salvation with fear and trembling, Phil. 2.13. and such like.  
Contra. 1. The error of jovinian was, that one being in the state of grace, could not fall into sin: which opinion the Protestants abhor: for though we say that the elect cannot fall away from the grace and favour of God, yet they fall into sin, and the works of grace may be intermitted in them: yet wholly given over unto sin, they cannot be, which Pererius understandeth by falling into deadly sin: so than jovinian is in one extreme, as also are the Anabaptists, Libertines, family of love, which hold that a man regenerate cannot sin at all: and the Papists are in an other, that the elect may be wholly given over unto sin: the Protestants hold the mean between both, that as they are not free from sin altogether, so they are not given over unto sin altogether.  
2. These examples do not show, that they were wholly given over to sin, or that, when they were in sin, they were excluded from the favour of God: though they were for the time deprived of the sense and feeling thereof.  
3. And these exhortations are means to keep the elect from falling away from God, and a Christian having a solicitous care to please God is a fruit of election; it is an argument of their standing, where such care is, not of their falling.  
4. But both these positions are warranted by the Scripture. 1. that they whom God loveth cannot lose the grace and favour of God; for whom he loveth he loveth to the end, joh. 13.1. and the gifts and calling of God are without repentance, Rom. 11.29. 2. neither can sin reign in the elect of God: though they may fall into some sins, yet the Lord raiseth them up again by repentance; so the Apostle saith, be that is borne of God sinneth not, 1. joh. 3.9. which Augustine interpreteth, non debet peccare, he ought not sin, Oecumen. non vult, 
August. de nat. & great. 14. Hierom. lib. 2. contr. jovin.  he will not sin, Cajetan following an other interpretation of Augustine's, non ex ea part, they sin not as they are regenerate: Heirome, they cannot sin, as being as they remain the sons of God; But the meaning is, he cannot be given over unto the study, and dominion of sin, but though he sin, yet it is not either totally or finally.   

20. Controv. Whether a reprobate may have the grace of God, and true justice?  
Pererius, as he denieth constancy and continuance in grace to the elect, so he affirmeth, that some which are ordained unto everlasting condemnation, may be for a while right good men, & Dei gratia praeditos, and endued with the grace of God: which he would prove, 1. by the fall of the Angels, who were created with grace. 2. by the example of Saul, and judas, who were at the first good men, and had the grace of God. 3. so Solomon had the spirit of God, and yet in the end was a reprobate and castaway. Perer. 27. disput.  
Contr. 1. We must distinguish of grace: there are common graces and gifts of the spirit, which may be conferred upon the reprobate: as the Apostle showeth, that they may be lightened, be partakers of the holy Ghost, and taste of the good word of God, etc. Heb. 6.4, 5. and yet fall away: that is, may have these things in some measure: but there is the lively sanctifying grace of God's spirit, whereby we are truly enlightened, which is not given to any, but unto the elect: which grace was promised unto S. Paul, 2. Cor. 12.9. My grace is sufficient for thee: so than we answer, that the Angels which fell, received in their creation an excellent portion and measure of grace, but not the like powerful and effectual grace which the elect Angels had.  
2. Saul king of Israel, and judas one of the Apostles, had many goodly gifts and graces of the first sort, but true justice, piety, and grace they never had.  
3. But concerning Solomon, he is much deceived, in holding him to be damned: which though some have affirmed, as Gregor. lib. 2. Moral. c. 3. Solomon sapientiam non perseveraturus accepit, 
Whether Solomon was a reprobate.  etc. Solomon received wisdom, but not to persevere: so also Rabanus in 2. Reg. c. 23. and Lyranus 1. King. c. 7. who urgeth this reason, that Solomon never repented of his idolatry; because his Idols remained still unto josias time, 2. king. 23.13. which showeth that he continued in his idolatry; and Pererius concurring doth press this reason, because no mention is made of Salomon's repentance in the Scripture. disput. 27.  
Contra. 1. As these authors hold Solomon a reprobate, so as grave authors hold the contrary: Heirome upon the 43. of Ezechiel saith is was the opinion of the Hebrews, that Solomon made the book of the preacher, as a testimony of his repentance: Hilary in Psal. 52. agreeth, that Solomon was elected: and Paul. Burgens. addition. sup. c. 2.2. Reg.  
●. 2. The text saith not that josias put down the idols, which Solomon had made, but he defiled the high places, which he had built: now the high places mentioned in the reign of diverse good kings: as it is said of Asa, that they put not down the high places, yet his heart was upright with the Lord all his days: yet was he an enemy to idolatry: so might Solomon be, after his repentance: idolatry could not be purged out all at one time.  
3. For matters of fact the argument followeth not negatively, it is not in the Scripture mentioned, therefore it was not done, though in matters of doctrine, it concludeth well: for no mention is made of daniel's refusal of Nabuchadnezzers' odours and sacrifices, Dan. 2.46. and yet it is certain he did refuse them: And yet notwithstanding Salomon's repentance may be found in Scripture: the book of Ecclesi istes was made after his fall, as a monument of his repentance: See more hereof, Synops. Papis. p. 3.   

Controv. 21. That the elect by faith may be assured of everlasting salvation.  
v. 38. I am persuaded, etc. The Romanists to elude this so evident a place for the certain and sure persuasion, which the elect have by faith of their salvation, do frame us diverse answers: 1. that Saint Paul had this by special revelation, it is not generally given to all believers. 2. in general we are certain, that all the elect shall be saved, but in particular, it is not known. 3. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am persuaded, signifieth a moral kind of assurance, not certitudinem fidei, a certainty or assurance of faith: as the Apostle useth the same word, Heb. 6.9. we are persuaded better things of you. Rom. 15.14. I am persuaded of you that you are full of goodness: but Paul could not believe these things of others, by a certainty of faith: to this purpose Bellarmine lib. de. justificat. c. 9 Pererius disput. 28.4. for Paul himself was not certain of his election, thus writing, 1. Cor. 9.27. I do beat down my body, etc. left when I have preached to others, I myself should be a reprobate. Staplet. Antidote. p. 503.  
Contra. 1. The Apostle, such things as he had by revelation, faith could not be uttered, 2. Cor. 12.4. they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things not to be spoken: but this thing touching the certainty of salvation he uttered: it was not therefore any of those secrets which were revealed: and 2. Tim. 4.8. the Apostle showeth how he came to be assured of a crown of righteousness, even by keeping the faith: and faith it was not laid up only for him, but for all other, that loved the appearing of Christ.  
2. This assurance was not in general, but in particular: Christ gave himself for me, Gal. 2.10. and a crown of righteousness is laid up for me, 2. Tim. 4.8.  
3. There is a double kind of persuasion: persuasio fidei, the persuasion of faith, such as this of the Apostles was grounded upon God's promises, which was most certain: there was persuasio charitatis, a persuasion of charity, which S. Paul had of others: this was not so certain as the other, yet neither of them was conjectural: for S. Paul, who had the gift of discerning of spirits, and could pronounce of the election of others, that their names were written in the book of life, Philip. 4.4. had more than a conjectural guess of their estate: and yet it followeth not, one can not be certainly persuaded of an others salvation, therefore not of his own.  
4. To that place we answer: 1. that S. Paul speaketh not there of his eternal election, or reprobation, but saith in effect, that if his life and doctrine agreed not, which he preached to others, he might be worthily reproved of men. 2. and yet if it were admitted, that Saint Paul should mean his reprobation with God, it followeth not by this speech, that be doubted of his salvation, but was solicitous and careful to do nothing, which might hinder it: a godly care bringeth them to a greater certainty: for it is a lively and proper fruit of their election. 3. Origen upon this place expoundeth it of S. Paul's state in time past, aliquando ●etuit, etc. he sometime feared his flesh: but the former answers are better. 4. howsoever, the Apostle doth not there doubt of his salvation, being most certainly persuaded here. See more Synops. Centur. 4. err. 21.    

6. Moral observations.  

Observ. 1. Sanctification must not be severed from justification.  
v. 1. There is no condemnation, etc. which walk not after the flesh, etc. The Apostle here evidently showeth, that they which walk after the flesh, are not in Christ jesus, not justified by him, and freed from condemnation: although our sanctification be not any meritorious or efficient cause of salvation, yet it is such a cause as sine qua non, without the which there is no salvation: 1. because regeneration is inseparably joined with justification. 2. sanctification is a testimony and evidence of our faith, without the which it is dead. 3. it is a fruit of the spirit. 4. and it doth necessarily follow true repentance.   

Observ. 2. Sin maketh us enemies to God.  
v. 7. The wisdom of the flesh is enmity: We see how Satan hath poisoned the whole nature of man by sin, not only the sensual and carnal parts, but even the mind, wisdom, and understanding; that every part of man by nature is rebellious unto God; so that justly by nature we are the children of wrath: for how can the Lord else do, but show his anger and indignation upon his enemies, the consideration therefore hereof, should work in us a detestation of sin.   

Observ. 3. The sons of God must be like their heavenly father.  
v. 14. As many as are led by the spirit, are the sons of God: the Apostle useth this as a forcible motive to persuade us to holiness and piety, because we are the sons of God: as children do bear the image of their parents, so the sons of God must express the image of their heavenly father in holiness and righteousness: their children men are, whose works they do: if they do not the works of God, but of Satan, God's children they are not, but Satan's. joh. 8.44.   

Observ. 4. Of the contempt of all worldly things.  
v. 17. If children, than also heirs, etc. If we then do hope for such a glorious inheritance in the kingdom of life, we should contemn, and trampie under our feet the glory and pomp of the world, unless only using them as transitory things for our necessary use: as S. Paul counted all things as dung in comparison of Christ. Phil. ●. 8.   

Observ. 5. No suffering in this world can be answerable to the glory to be revealed.  
v. 18. I count that the afflictions, etc. This difference there is, between the sufferings of Christians, and the labours which the heathen endured for their country: their labours were greater, than the end, which they propounded: Brutus killed his own sons for the liberty of his country: Torquatus put his own son to death, for transgressing military discipline: Curtius cast himself into the pit for the safety of his country: these by their utmost dangers only sought the praise of men, and a terrene liberty of their country: much more ought we to endure the like for our everlasting liberty, which far exceedeth the weight and measure of all afflictions in this life; 
homil. 2. de fest. omnium sanct.  yea Augustine doubteth not to say ipsam Gehennam parvo tempore tolerare oportet, we should for a short time endure hell itself, to see Christ in the land of the living.   

Observ. 6. Predestination excludeth and removeth all presumption.  
v. 30. Whom he justified, he glorified, etc. glorification followeth not immediately upon predestination, but vocation, faith, justification, sanctification, must come between: be that without these presumeth of election, perverteth the revealed counsel of God to his destruction.     

CHAP. IX.  

1. The text with the diverse readings.  
v. 1. I say the truth in Christ (jesus. L. ad.) I lie not, my conscience bearing me witness by the holy Ghost, Be. B. V. (in the holy Ghost. Gr. G. L.)  
2. That I have great heaviness, and continual sorrow in mine heart.  
3. For I myself would wish to be separated (to be an anatbema. V. L. S. cursed. B.) from Christ, for my brethren, that are my kinsmen according to the flesh:  
4 Which are the Israelites, whose is (to whom pertaineth. B. G.) the adoption, and the ●orie, and the Covenants, (testament. L.) and the giving of the law, (the law that was gren. B.) and the worship (or service of God. G. B. inserted for explanation) and the pro●●es.  
5 Of whom are the fathers, and of whom concerning the flesh, Christ came, who is G● over all (in all. V.) blessed for ever, Amen.  
6 Notwithstanding it cannot be, that the word should be of none effect: (fall away; Gr. for all, which are of Israel (of the circumcision of Israel. L. of the father Israel. Be. ad.) re not Israel. (Israelites. B.)  
7 Neither, because they are the seed of Abraham, are all children: but in Izaak shall thy seed be called.  
8 That is, not they which are the children of the flesh, are the children of God, but the children of the promise are counted for the seed.  
9 For this is a word of promise: In this same time will I come, and Sarah shall have a son, (to Sarah a son. Gr.)  
10 And not only she L. (that is, Sarah, he, that is, Abraham. Be. G. thus V. S. B. but it is better referred to Sarah immediately before spoken of, and Rebekah an other mother of Israel is brought in.) but also Rebekah (felt this. G. received this promise.) when she had conceived by one, Izaak our father.  
11 For the children not yet being borne, neither having done good or evil, that the purpose of God might remain according to election; not of works, but of him that calleth: (of the caller. Gr.)  
12 It was said unto her, the elder shall serve the younger. (the greater the less. Gr.)  
13 As it is written, jacob have I loved, and Esau have I hated.  
14 What shall we say then, is there (any. B.) unrighteousness with God? God forbid. (let it not be. Gr.)  
15 For he saith to Moses, I shall have mercy, on whomsoever I will show mercy: and I shall have compassion, on whomsoever I will have compassion.  
16 So then it is not of him that willeth, (in him. G.) or of him, that runneth, (of the willer, of the runner. Gr.) but of God that showeth mercy.  
17 For the Scripture saith unto Pharaoh, For this purpose have I stirred thee up, that I might show my power in thee, and that my name might be declared throughout all the earth.  
18 Therefore he hath mercy on whom he will, and whom he will he hardeneth.  
19 Thou wilt say then unto me, why doth he (not of whom or what. S.) yet complain? (blame. B. is angry. Be. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, complain.) for who hath resisted his will?  
20 But who art thou O man, which pleadest against God? (disputest with God. G. answearest God. L. V.) shall the thing form (the mass or lump. S. the work. B.) say to him that form it, why hast thou made me thus?  
21 Hath not the potter power of the clay Be. S. B. G. (not the potter of the clay power. L.U.) of the same lump to make one vessel unto honour, and another to dishonour?  
22 What if God to show his wrath (would to show his wrath. G.) and to make his power known, suffered (or sustained. L.) with much lenity. B. (patience L. B. G. long animitie● V.Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) the vessels of wrath fitted. L. (perfited. S. ordained. B. prepared. G. compounded. Be. Gr. so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth) to destruction.  
23 And that he might make known (declare. B. G. show. L.) the riches of his glory upon the vessels of mercy, which he hath prepared unto glory.  
24 Whom he hath also called, even us. B. Gr. (even us, whom he hath called, G. which true that are called. S. but here the order of the words is inverted) not only of the jews, but also of the Gentiles.  
25 As he saith also in Osee, I will call them which are not my people, my people: and her, which was not beloved, beloved. (and she which hath not obtained mercy, as obtaining mercy. L. ad.)  
26 And it shall be (it shall come to pass. B.) in the place, where it was said unto them, we are not my people, that there they shall be called the children of the living God.  
27 Also Esaias crieth over Israel, V. Be. (concerning Israel. B. G. for Israel. L. of Israel, S. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, over.) If the number Gr. (though. Be. G. B.) of the children of Israel, were as the sand of the sea, yet shall but a remnant be saved.  
28 For the Lord will finish and cut short the count (or sum) in righteousness. ● (will finish the word. B. V. L. will finish the thing, and cut it off, Be. but he spoke of a 〈◊〉 sum and remainder before, and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be here interpreted, the count.) be the Lord will make a short count (a short word. Be. L. V. a concise matter. Be.) in he earth.  
29 And as Esaias said before, except the Lord of hosts had left us a seed, (a rement. S.) we had been as Sodom, and had been like unto Gomorrha.  
30 What shall we say then? That the Gentiles, which followed not righteousness have apprehended V. Be. L. (attained unto. G. obtained. B. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apprehended) righteousness, even the righteousness, (which is) of faith.  
31 But Israel, which followed the law of righteousness, hath not attained (o come. Be. V. L.) unto the law of righteousness.  
32 Wherefore, because they sought it not by faith, but by the works of the law (by the works. L. det.) for they have stumbled at the stumbling stone.  
33 As it is written, behold I lay in Zion a stumbling stone and a rock of offence, and every one that believeth on him, Gr. (in him. G.) shall not be ashamed, (confounded. L.)   

2. The Argument, Method, and Parts.  
WHereas the Apostle had made mention before of predestination, c. 8.30. whereupon justification by faith is grounded, he in this Chapter doth handle at large this mystery of God's free and gracious election: and the Chapter consisteth of three parts. 1. because he was to treat of the rejection of the jews, and calling of the Gentiles, be doth first use a pathetical insinuation, protesting his desire toward the salvation of the jews, to v. 6. 2. Then he handleth the mystical doctrine of election, removing diverse objections, to v. 24. 3. then he declareth the use of this doctrine in the vocation of the Gentiles, and the rejection of the jews.  
1. In the insinuation. 1. the Apostle setteth forth his grief, the truth of it v. 1. the greatness, v. 2. 2. then his desire, v. 3. even to be separated from Christ, for the salvation of the jews: with the reasons thereof. 1. because they were his kinsmen after the flesh, v. 3. 2. they were the people of God, which he proveth by five privileges and immunities, v. 4. 3. of them were the fathers, of whom Christ descended.  
2. The mystery of the doctrine of predestinaion is handled by removing certain objections, which are three.  
1. Object. Is propounded v. 6. if the jews be rejected, and become an anathema, to whom God's promises were made, it would follow, that God should be mutable, and inconstant in his promises.  
Answ. 1. He denieth the consequent: it followeth not, if many of the Israelites be rejected, that therefore God should fail in his word, v. 6. 2. he showeth the reason, the promise was made only unto the true seed of Abraham, but all which are carnally descended of Abraham are not his seed, but the elect only, Ergo: this is affirmed, v. 6. 7. then it is proved, first by the example of Izaak, that he only was the true seed of Abraham, and not Ishmael: which is proved, 1. by a direct testimony of Scripture, v. 7. 2. by this argument, the children of the promise are the true seed, v. 8. but Izaak only was the promised seed, v. 9 Ergo: Secondly, the same is confirmed by the example of jacob and Esau: jacob only was the true seed: this is amplified, 1. by removing the supposed causes of this difference between jacob and Esau, which was neither their carnal generation, because they were conceived by one, and at the same time: nor yet their works: for when as yet they were unborn, and had done neither good nor bad, sentence was given of them, which he showeth by two testimonies of Scripture, v. 12.13. 2. he setteth down the true causes, the efficient, the election, and vocation of God, the final, that the purpose of God might remain firm, v. 11.  
2. Oiection is propounded, v. 14. and it riseth out of the former: for if God elect some, and reject others before they have done either good or evil, he should seem to be unjust.  
Answ. 1. He answereth negatively, it followeth not that God should be unrighteous. 2. then he giveth a reason of his answer, taken from God's absolute power, and right in the creature, he showeth mercy and hardeneth whom he pleaseth: this is propounded, v. 18. and it is handled before by parts: first that he hath mercy on whom he will, v. 15. which is amplified by the contrary, it is not in the willer or runner, but in God that showeth mercy, v. 16. secondly, the other part is proved by the particular example of Pharaoh, which is amplified by showing the end of his rejection, the setting forth of God's glory, v. 17.  
3. Object. v. 19 If God doth according to his own will elect some and reject others, and his will cannot be resisted, nor hindered, it would seem a cruel and unjust part to condemn those which cannot help it.  
Answ. The Apostle answereth negatively, not denying that it is Gods will, that some should be elected, some rejected, but that it followeth not hereupon, that God should be cruel or unjust: which he showeth, 1. by the unsearchable wisdom and justice of God, which man is no more to find fault with, than the clay with the potter. 2. by God's absolute power which he hath over his workmanship, as the potter over the clay, v. 21. 3. by the effects, that howsoever God's decree standeth concerning the reprobate, yet they worthily deserve to be cast off, because of their sin, wherein God useth long suffering toward them, v. 22. 4. by the end of the rejection of the one, to show God's justice and power v. 22. and of the election of the other, to declare the riches of his mercy, v. 23.  
3. The third part containeth an application of this general doctrine of God's election to the present state of the Gentiles and jews: wherein 1. he showeth how the elect and called both among the Gentiles shall be saved, which he proveth by two testimonies out of the Prophet Osee, v. 25.26. and among the jews, which should not be saved, but only a selected remnant, which he proveth by 3. testimonies out of the Prophet Esaias, v. 27.28.29. 2. he inferreth hereupon the vocation of the Gentiles, showing the cause thereof, the embracing of the righteousness of faith, v. 30. and the rejection of the jews, v. 31. which he amplifieth by showing two causes thereof, the following of the works of the law and the stumbling at Christ, v. 32. which he confirmeth by a testimony of the Prophet, which concludeth the cause both of the rejection of the jews, and the taking offence at Christ, and of the vocation of the Gentiles, namely their faith and belief, v. 33.   

3. The questions and doubts discussed.  

Quest. 1. Why the Apostle beginneth this treatise with an oath; I speak the truth in Christ, etc.  
1. Hugo Cardinal. referreth it to the former doctrine of the certainty of predestination, because he had said, nothing could separate him from the love of God in Christ. 2. Origen and Chrysostome have relation to the Apostles extraordinary wish, v. 3. that he wisheth to be separated from Christ for his brethren's sake; which because it might seem strange and incredible, and contrary to the Apostles confidence uttered before, that nothing could separate him from Christ, he therefore useth this vehement asseveration, to show, that he spoke from his heart. 3. Gryneus thinketh, that the Apostle by this vehement speech doth purge himself from those cavils and suspicions, which were taken up of him, as that he was an innovator of the law, a pestilent and seditious fellow. 4. Haymo thinketh, that the Apostle hereby doth confirm his love toward his nation, & showeth his grief and sorrow for them, as it followeth in the next verse. 5. But the very occasion indeed, why the Apostle breaketh out into this speech is, because he was to entreat of the rejection of the jews, and vocation of the Gentiles; which left it might seem to proceed from the hatred of his nation, he protesteth his love toward them, both by showing his sorrow for their hardness of heart, c. 9 and by his prayer for their conversion, c. 10. and in staying the insulting of the Gentiles over them, c. 11. Lyran. and so he protesteth that he speaketh the truth from his heart as he was bound in conscience, otherwise bearing a most loving affection toward his nation: to this purpose, Calvin, Martyr, Pareus, Tolet annot. 2.   

Quest. 2. Of the form and words of the Apostles oath.  
1. I speak the truth in Christ, etc. Origen is here somewhat curious, that there is some truth in Chrst, some not in Christ, as the Pythonisse that cried after the Apostles, that they were the servants of the most high God, Act. 16. and Caiphas, that ignorantly spoke the truth, yet did not speak the truth in Christ. 2. but S. Paul here doth nothing else, but call Christ to witness, that he speaketh the truth, and so he appealeth to three witnesses, Christ, his own conscience, and the Holy Spirit, Theophyl. Pareus.  
2. My conscience bearing me witness, etc. Origen again here doth distinguish of the conscience; for the Gentiles also had a conscience, which did accuse or excuse them, Rom. 2.15. but such a conscience, that is a witness both of good and evil, cannot be said to bear witness in the holy Ghost: only the Apostles conscience ubi cogitatio non habet quod accuset, where the thoughts have nothing to accuse of, is said to bear witness in the holy Ghost; as Lyranus interpreteth, a conscience bene ordinata, rectified and well settled.  
3. I lie not. 1. here are these two things seen in Paul, which Aristotle requireth in a wise man, which are non mentiri, not to lie, and the other, mentientem manifestare, to be able to detect a liar, and to manifest the truth: as here S. Paul toucheth both, Gryneus. 2. and this is added, because one may lie in telling the truth, supposing it to be false: so the Apostle joineth both together, verity in his words and sincerity in his mind, Pareus. 3. and further it is the manner of the Hebrew speech, for more certainty, to deny the contrary to that which is affirmed, as 1. Sam. 3.18. Samuel told him every whit, and bid nothing from him: and joh. 1.20. He confessed, and denied not: and so is it here: Tolet ●● commentar.   

Quest. 3. Whether it were lawful for Paul to grieve for the jews, whose rejection was according to God's appointment.  
v. 2. I have great heaviness, etc. 1. That it is lawful to mourn for the calamities, that fall upon those, whom we wish well unto, appeareth 1. by the example of holy men, that have so mourned: as Samuel for Saul, David for Absalon, jeremy for the captivity of his people, our Blessed Saviour for jerusalem. 2. Christians are not without natural affection, as to rejoice for prosperous things, so to mourn for the contrary: and grief ariseth à lasione rei amatae, from the hurt of the thing beloved.  
2. But for the solution of this doubt, two things are to be considered in respect whereof the mind is diversly carried: for in our grief, as we respect the calamity which is befallen, we do mourn, but looking unto God's providence we are well apaid, and do moderate our passions, submitting them to the will of God: like as natural men among the heathen did prefer the public state of the commonwealth before their private calamities: as Crassus when his son was slain, encouraged the soldiers to fight manfully, for that chance only concerned him: And as a judge, in the execution of offenders, though as a man he grieveth, that they should be put to death, yet he is well resolved and contented in the contemplation of justice, that the equity of the law for the example of others should take place: yea as God himself delighteth not in the death of any, yet is well pleased in the punishment of the wicked, according to the rule and course of his justice: So S. Paul here doth put on as it were two affections, one was natural of humanity, in pitying the fall of his nation, the other was supernatural in submitting himself and his will to the will and purpose of God.   

Quest. 4. Of the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Apostle useth, v. 3.  
1. Concerning the two Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the Greek letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Budaeus maketh this difference between them: he would have the first to signify the things themselves, which are dedicated to sacred uses, the other the persons, that were devoted to destruction: and he deriveth them both from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of hanging or setting up: that as the one were set up in the temples, so the others names were set up in places of execution, in hatred and detestation of them: But Beza very well observeth, that in the Scriptures they are both used in the same sense: so also Tolet annot. 3.  
2. Chrysostome interpreteth anathema, separatum, separated, from the common use: and it first was used of such things, as for honour sake were separated, and not to be touched: then secondarily of such things as were separated and accused, and worthy to be detested of all: and this sense of the word is agreeable to the words of the Apostle, as the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, from Christ: as Beza well noteth here: so then, that was anathema, which was so separate from common use, as it was not lawful to be redeemed, but it must be killed: and some things were so separated for honour sake, as the sacrifices: some for horror and detestation, as the leprous persons, which were separated from the congregation, Pareus: and in this sense doth the Apostle use the word anathema here, which answereth to the Hebrew word cherem, which signifieth to bequeath to destruction.  
3. Whereupon Hierome will have this word to signify to kill: and so he thinketh the Apostle speaketh of the kill of his body: but cherem simply signified not killing, but with horror and detestation: as of a thing accursed.  
4. Some take the better sense of the word, as it signifieth some precious thing and treasure: whose opinion Chrysostome maketh mention of with some derision: but that it cannot be so taken here, it shall be showed in the next question.   

Quest. 5. Whether the Apostle did well in desiring to be separated from Christ, from whom he knew he could not be separated.  
1. Hierome to avoid the difficulties, that might be here objected, thinketh that the Apostle speaketh only of a temporal separation by death, voluit perire in carne, etc. he would die in the flesh, that others might be saved in the spirit. epist. ad Algas. quest. 9 epist. ad Hedib. qu. 10. so also Haymo: But Chrysostome misliketh this sense, upon these reasons. 1. both because S. Paul had made mention twice before of death that it could not separate him from Christ, it had been therefore superfluous, and beside no great matter to speak of the same here again. 2. the death of the body for Christ doth not separate from Christ, but joineth more surely unto Christ.  
2. Likewise Chrysostome derideth their conceit which take here anathema, in the better part, and interpret it, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a treasure laid up; for thi● had been no great matter for the Apostle to have to wished, q●is delicatulorum hominum sic non optaret, the most nice and dainty man might have so wished: Chrysostome: and again in this sense the Apostle will not have said, à Christo, from Christ, but coram Christo, before Christ, Mart.  
3. Some refer this wish of the Apostle unto the time before his conversion, and here are three opinions: 1. Some give this sense, that for the zeal of the judaical law, he wished then to be separate from Christ, and choose to be a persecutor of his disciples: Lyran. and the ordinar. gloss. following Ambrose. 2. the commentary going under the name of Hierome saith, that the Apostle doth now lament and bewail his sin, for that before his conversion he wished to be separate from Christ for his brethren sake, ex Pareo: 3. Tolet preferreth this sense, I wished to be an anathema, from Christ, that is, to be a known persecutor of the Christians, and to be held of them accursed for my brethren's sake, Tolet. in commentar.  
But these interpretations fail diversly. 1. this had been no great matter for Paul yet being an enemy to Christ, to have wished for the love unto his brethren so to continue still, Perer. disput. 3. 2. neither had this been to the Apostles purpose, who intendeth by this his wish to show his love unto his brethren: but if he had only spoken of his desire before his conversion, it might have been answered, that howsoever he might stand well affected to his brethren then, his mind was altered now, Mart. Perer. 3. The Apostle had taken a vain oath herein, for there was none which doubted of his hatred to the name of Christ, before his calling, that he needed not to have confirmed it by an oath, Pareus. 4. neither doth he lament here for his own sin, but for the present condition and state of his brethren, as is evident v. 4. where he reckoneth up the ancient privileges of his nation, which they had now deprived themselves of, Mart. Pareus.  
4. Some think that the Apostles meaning is, that he could have wished his calling had been deferred yet, and that he for a time had been separated from Christ, and not to have been yet called, but that his brethren might have come to Christ before him: but the same difficulty remaineth still, for if S. Paul might have wished before to be an anathema from Christ, for the glory of God, why not also now? ex Mart.  
5. Some think that by an anathema, is understood only, dilatio visionis & fruitionis Christi, a deferring of the vision, and enjoying of Christ: that S. Paul to convert his brethren to the faith, wished still to remain in the flesh, and to be absent from Christ, as see the like, Philip. 2.23. so Oecumenius, Lyranus: But this is not to be an anathema from Christ, only to have the fruition of glory deferred, Perer. number 12.  
6. Some understand this separation from Christ, to be indeed deprived of the glorious vision of Christ: but they will have it limited for a time, volebat ad tempus privari fruitione Christi, he would for a time be deprived of the fruition of Christ, for the good of his brethren, Thomas in comment. But he that is once separated, and standeth as accursed from Christ, cannot but always so remain.  
7. Some think that S. Paul spoke thus, impetu quodam charitatis, wishing himself to be damned for his brethren, by a violent passion of charity, and not well considering what he wished: But then S. Paul had sinned, if he made such a vow or wish quadam incogitantia, without any consideration or bethinking himself: it had showed great rashness, ex Mart. Pareo.  
8. Some think that the Apostle useth an hyperbolical speech, when one speaketh more than he intendeth, as the Prophet David saith, They that hate me are more than the hatres of mine head, Psal. 69.4. so here the Apostle, the more to express his love toward his brethren, doth use this hyperbolical speech, as though even for their sakes he wished to be a castaway, Dyonis. Carthusian. But thus they will only make this a colourable and flourishing speech of the Apostle, which was no doubt a zealous and serious wish and desire in him.  
9 Pareus maketh mention of an odd interpretation, which he heard delivered by one ann. 1568. that afterward played the Apostata from Christ: who by Christ in this place understood the anointed Priests, alleging for his authority Eusebius, who in that prophesy Dan. 9 so understandeth the word Messiah, Christ: But beside that the word Christ, being absolutely put without any addition, is not so taken in Scripture, and Eusebius interpretation is therein distasted and misliked of the best interpreters: this had been a vain and superfluous wish in S. Paul, for in the beginning of his conversion he was odious to the high Priests, and even then, they took counsel to kill him, Act. 9.23.  
10. There remain then two expositions, which may be joined both together in one: Chrysostome saith, that S. Paul desired, privari fruitione & gloria Christi, to be deprived of the glory and fruition of Christ: Oecumenius goeth yet further, that he wisheth, ut per ●eam perditionem glorificaretur Christus, that Christ by my utter perishing may be glorified in the salvation of the jews: and Cassianus c. 6. collat. 23. interpreteth, to be an anathema from Christ, aeternis addici supplicijs, to be addicted unto everlasting punishment: Both these do hang one upon another, for he which is deprived of everlasting joy, is cast down to everlasting punishment: This than is the Apostles desire, aterni boni fruitione privari, to be deprived of everlasting happiness, Martyr: excludi ab omni salutis expectatione, to be excluded from all hope and expectation of salvation, Calvin: he wisheth aeternam abiectionem à Christo, to be cast off for ever from Christ, Pareus: abijci in aeternos cruciatus, to be cast into everlasting torment, Osiander. And that this was the Apostles meaning, appeareth by the like zealous desire in Moses, who also wished to be blotted out of the book of life, rather than God should have been dishonoured in the destruction of Israel: both of these were ready, suo exitio aliorum saluti subvenire, by their destruction to have helped forward the salvation of others, Gryneus, Mart.  
But against this interpretation it is diversly objected. 1. Object. S. Paul could not wish to be separated from Christ, but he must desire also to be alienated from his love and favour: which thing to desire it had been sin.  
Answ. Chrysostome answereth that the Apostle would not by any means be separated from the love of Christ, nam propter Christi amorem tautopere hoc ardet desiderio, for the love of Christ he is so much inflamed with this desire: it followeth not therefore, he desireth to be separated from Christ, therefore from his love: he wisheth not to be deprived amicita Christi, sed fructu amicitiae, of the friendship of Christ, but only of the fruit of his friendship, which was everlasting felicity, Pareus.  
2. Object. If S. Paul herein respected the glory of God in the salvation of the jews; why did he not likewise wish to be separated for the salvation of the Gentiles? Answ. S. Paul no doubt was ready to do the like for them: but there was not the like occasion, for the Gentiles flocked to Christ, and received the Gospel, but the jews were stubborn, and every where resisted their calling: and therefore for them he maketh this vow: Mart.  
3. Object. But S. Paul knew, that he could not indeed be separated from Christ, as he professed before, c. 8.38. that nothing could separate him from the love of God in Christ. Ans. 1. Lyranus thinketh that this vow of Paul, as likewise that of Moses was secundum dispositionem inferioris partis animae, according to the disposition of the inferior part of the mind, where the affections are: for love nec mensuram scit nec modum, knoweth neither measure nor manner, not in the deliberate and reasonable part of the mind. 2. But the better answer is: that it was votum conditionale, a conditional, not an absolute vow, if it were the will of God, as Christ's petition was for the passing away of the cup of his death, if it were his father's will, Pareus: so the Apostle speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after a sort, and with condition, if it might be, Gryneus: And to the same purpose before them Oecumenius, 〈◊〉 absolute haec dixit tanquam possibilia, sed sub conditione, he spoke not these things absolutely, as if they were possible, but with a condition: for if Paul for the love of Christ could have been separated from Christ, he should again have been so much the more firmly joined unto Christ: for if love be the cause of union, than so great love of the Apostle would have caused so much nearer conjunction.  
4. Object. Though a man be bound by the rule of charity to give his temporal life for an others spiritual life, yet he is not bound to give his soul everlastingly to perish, if it were in his choice, that others should not so perish: like as one is not bound to redeem an others bodily life by the loss of his, so neither the spiritual life of the soul, by the loss of his own: Tolet thus objecteth annot. 4. and therefore he inferreth that in this sense, it had been an inordinate and vain desire in the Apostle.  
Answ. 1. Some think, that every man is bound to redeem the salvation of others, by the loss of his own, saving that few can attain unto such perfection of charity: for the rule of charity is this, that we should do that for others, which we would have done for ourselves: now a man had rather, that an other should give himself to ransom him, than he should perish: and Christ was inflamed with such charity, that he became a curse for us: and the like mind should be in Christ's members to wish to be accursed for their brethren: as Origen inferreth, Quid mirum, si cum Dominus pro servis sit factus maledictum, servus pro ●●●●ribus anathema fiat? what marvel is it, when the Lord was made a curse for the servants, if a servant become an anathema for his brethren? Pareus also giveth instance in Christ, who was made a curse for us, dub. 1. Contra. 1. That saying of our Saviour, whatsoever you would that one should do unto you, do unto them: Augustine well understandeth, ●●●●cta & justa voluntate, of a right and just mind, not otherwise: for if a man could be content upon a lewd mind, that his wife should commit adultery with an other, it followeth not, that the other should yield his wife to his wicked desire: so for a man to wish, that an other would give his soul for his, were no just or equal desire. 2. Christ, though he did bear the punishment due to us, and did bear the curse of the law, yet he was never avuls●● à Deo, separated or pulled away from God, Mart. and there is great difference between the person of the Redeemer, and his exceeding love, and those which are redeemed, who herein cannot be imitators of Christ.  
2. As these do justify Paul's desire, having relation only to the love of his brethren: so Chrysostome aimeth only at the glory of God, that in respect thereof, Paul made no account of his salvation: but he expressly maketh not mention thereof, for modesty sake, lest he should seem to boast too much of his love toward Christ: But Tolet showeth the insufficiency of this reason, because Paul had professed before that nothing could separate him from the love of Christ: he might also as modestly have wished here to be an anathema for Christ.  
3. I prefer therefore Calvins' solution, that neither Saint Paul had here respect unto the glory of God alone, or unto the salvation of his brethren alone, sed charitatem hominum in study gloriae Dei contungimus, but we join the love of men with a desire of the glory of God, etc. he wisheth the salvation of his brethren with respect unto the glory of God: as Moses in the like case in making request for his people, therein desired the promoting of God's glory: Now the Apostle saith, for his brethren, ut inserviret causae, to apply himself to the cause in hand, which was to testify the great desire that he had to their salvation, yet as joined with the glory of Christ: as is evident v. 5. where he addeth, who is God over all, Blessed for ever, Mart.  
So than not withstanding these or any other such like objections, I prefer Chrysostom's interpretation of these words of the Apostle, who in the zeal to God's glory, & love to his brethren, wisheth that he were cut off from Christ, so they might be saved: according to that saying in the Gospel, that it were better that one of the members should perish, 
Matth. 5. ●●●  then that the whole body should be cast into hell: for the Apostle had herein respect unto the glory of God, should have more appeared, in the saving of the multitude of that nation, as the whole body, he being cut off but as one member; then that he should be saved, and the whole body perish: to this purpose Chrysost. upon that place in the Gospel.  
Anselm likewise upon this place saith, that Paul optabat perire, desired to perish, so the rest might be saved; and this sense he confirmeth by the like desire of two great Prophets Moses and Micah, this latter, c. 2.11. wisheth thus, I would I were a man not having the spirit, and that I did speak lies, voluit se alienum esse à spiritis, etc. he wisheth to be a stranger from the spirit, and to be a false Prophet, so that his people might escape all those plagues which were foretold, as S. Paul here wisheth to be estranged and separated from Christ: In like manner, Moses obiecit se exitio, Moses did offer himself to destruction for the people sake: thus Anselm.  
But 1. though we allow Anselmes' interpretation, he is deceived in his first proof: for though the vulgar Latin do so read that place of Micah, yet it is truly according to the original translated thus, If a man walking after the mind, and lying falsely, etc. that is, if there were one, that were given unto lies, which would prophesy of prosperous things unto the people, he should be a meet Prophet for them: And the Prophet was not to wish upon any occasion, to commit sin, in telling of lies. 2. Concerning the other example of Moses, it is rightly alleged, but because there is some question about Moses manner of wish, how it is to be taken, 
Hexapl. in Exod. in c 32. v. 31.  though elsewhere it be handled at large, it shall not be amiss briefly to touch it here: for it is a great hindrance to the studious reader, in a point wherein he expecteth present satisfaction, to make reference to another book, which it may be is not so ready at hand.   

Quest. 6. How Moses wished to be blotted out of the book of life, for Israel's sake.  
Moses words are these, Exod. 32.31. If thou wilt not (pardon their sin,) blot me out of the book which thou hast written: Because that desire of Moses, and this of Paul here are very like, as Hierome saith, If we consider Moses voice making request for his people, we shall see, eundem fuisse Mosi & Paulo erga creditum gregem affectum, etc. that both Moses and Paul had the same affection toward the flock committed to them: it shall not be amiss to insert somewhat here touching Moses wish. Two things do here breed question, the manner of Moses wish, and the matter, and sense thereof. 1. for the manner, Moses useth that boldness of speech that a subject will scarcely use speaking to his Prince, non solum cla●●● apud Deum, sed reclamat, he doth not only cry unto God, but he reclaimeth and crieth as it were against his mind: But Philo removeth this doubt, because the Scripture saith, that God talked with Moses as with his friend: he speaketh therefore freely and boldly as to his friend: this liberty then and freedom of his speech is not to be attributed unto his arrogancy, but unto his friendship and familiarity: 
lib. quis rerum divinarum fit haeres.  arrogantis est audacia, amici est fiducia, boldness and rashness showeth arrogancy, but confidence is in friendship. 2. But there remaineth a greater doubt as touching the matter and meaning of Moses vow and desire: for whereas God's book of life signifieth his ordaining of some unto eternal life: which is of two sorts, either secundum praedestinationem, according to the decree of predestination which cannot be altered: or secundum praesentem justitiam, according to men's present justice: in the first sense it would seem to be stulta petitio, a foolish request, to desire that which was impossible to be blotted out of God's decree of predestination, and in the other it would be thought to be impia, an ungodly desire, to wish to fall from the present state of justice: now for the solution of this doubt there are diverse answears framed.  
1. Rabbi Solomon taketh this to be the book of Moses law, that it should have no denomination from him, but that his name might be taken out thence: but it appeareth in the Lords answer, I will blot out of that book him that sinneth, that this book belonged unto more than Moses only.  
2. Rab. Moses Gerundens. thinketh, Moses extra se captum, to have been as it were beside himself, and in his great zeal to his people to have spoken he knew not what: But seeing Moses prayer was so well accepted of God, it is not to be thought that he offended in making so rash and inconsiderate a prayer.  
3. Paulus Burgensis varieth not much from the first interpretation, he taketh the book here, for the historical narration in Scripture of the acts and doings of the Saints: and so he thinketh, that Moses only desired, that the great works, which God had wrought by his hand, should not be written of him. But this had been to pray against the setting forth of God's glory, which was manifested in those great works.  
4. Caietan understandeth it, de libro principatus, of the book of principality: that whereas God had appointed Moses to be governor of a greater nation and people, if he should destroy Israel, Moses desireth rather to be no governor at all, then that Israel should perish: But the words of the Lord, I will blot out him that sinneth, show that Moses speaketh not of a personal writing in any such book, which concerned him alone, but of such a book, wherein others were written as well as himself.  
5. Augustine maketh this sense, qu. 147. in Exod. as thou hast made it certain, that I can not be razed out of the book which thou hast written, so let me be as sure and certain, that thou wilt remit the sin of this people: But God's answer, I will blot out, etc. overthroweth this sense, for there the Lord answereth negatively, unto Moses, that he should not be blotted out: then Moses wish was to be blotted out.  
6. Lyranus saith, that Moses did thus wish secundum desiderium partis inferioris animae, according to the desire of the inferior part of his mind, not in the superior part, which was his judgement and understanding: as Christ prayed that the cup might pass from him: but yet there is a more sufficient answer than this, see answ. 6. following.  
7. Thostatus qu. 44. in 32. Exod. thinketh, that it is an hyperborical speech, as that of Rachel, give me children or else I die, and yet she had rather have had no children, then to have died: yet in such passionate speeches, they show their servant and exceeding great desire: But in this sense Moses should have had no such meaning to be blotted out of God's book: the contrary whereof appeareth in the Lord's answer.  
8. Oleaster will have this to be the meaning: blot me out of thy book, that is, obliviscere 〈◊〉 perpetuo, forget me for ever: for as we use to commit those things to writing, which we would remember, so the things which we desire to forget we blot out: But it is more than a metaphorical speech, as is evident by the Lord's answer to Moses.  
9 Heirome epist. 151. ad Algas. and Grego. lib. 10. Moral. c. 7. Euthym. in Psal. 68 upon these words, let them be blotted out of the book of the living, do take this book to be the decree only of this temporal life, and those to be blotted out, which are deprived of life: so Moses in their opinion wisheth only to be deprived of this mortal life: so also Pererius. But this cannot be so, for the Lord saith, he will blot out him which sinneth, now not only sinners, but righteous men are taken away out of this life.  
10. But Chrysostom's exposition is best, who lib. 3. de provident. doth interpret these words of Moses, as the other of Paul, of the final separation from Christ, and of being deprived of the vision of God, and fruition of Christ: so also Bernard, Moses noluit introduci in gaudium Domini, etc. Moses would not be brought into the joy of the Lord, the people remaining without. Bernar. in serm. 12. in Cantic. the reasons for the confirmation of this, see in the end of the former question: and the solution of this doubt, how Moses could desire an impossible thing of God, see also there in the answer to the 3. objection.   

Quest. 7. Whether in matters of salvation, one kindred after the flesh ought to have any priority before others.  
v. 3. My kinsmen according to the flesh. 1. Basil regal. brev. res. 190. delivereth this doctrine, that in spiritual matters none ought to have more respect unto their kindred after the flesh, then unto others, that are not near in blood: And that saying of Saint Paul, may seem to confirm this opinion, 2. Cor. 5.16. Hence forth know we no man after the flesh, us though we had known Christ after the flesh, yet henceforth know we him no more. Contra. In this place the Apostle opposeth himself against these false teachers, which stood upon carnal prerogatives, and the legal and carnal ceremonies, and the generation of Christ only after the flesh: these things Saint Paul would no longer know, that is, trust unto: before his calling he stood upon such outward privileges, as that he was circumcised, an Hebrew, of the tribe of Benjamin, and such like, Phil. 3.5. But he counted all these things a dross and dung in comparison of Christ: and he will not know Christ only according to the flesh, in respect of his outward state in the world, for our Saviour himself saith, joh. 6.13: It is the spirit that quickeneth, the flesh profiteth nothing. Mar.  
2. But that even spiritual things may by the rule of charity be first wished unto our ●●●ted, it may thus appear. 1. because our natural affection is not destroyed by religion, but perfected; piety doth qualify and moderate natural compassion, it doth not extinguish it. 2. charity must be ordinata, ordered: it proceedeth in degrees: first a man may express his love toward his own, 1. Tim. 5.4. Let them first learn to show godliness toward their own house. 3. S. Paul giveth this as a reason of his heaviness and grief for the Israelites, because they were his kindred after the flesh: where though he useth a limitation: that after the flesh they were only his brethren, but otherwise they were not, being unbelievers and contemners of the Gospel, yet it much moved him for them, because they were his kindred after the flesh.   

Quest. 8. The causes which made the Apostle to be so much grieved for the jews, v. 4.5.  
He recounteth diverse privileges and immunities of the jews, which made him the more to desire their conversion. 1. in respect of himself, they were his brethren, not so properly called, but they were his kinsmen after the flesh: though in other respects they were not his brethren: this phrase after the flesh, is afterward, v. 5. being spoken of Christ taken in an other sense: it showeth him to be of an other nature, then that which he had after the flesh: here it showeth not a diversity of nature, but a difference of brotherhood in Paul & them.  
2. Then he reckoneth up their privileges with relation unto God. 1. they are the Israelites: they are rather called by that name of jacob, then by the name of Abraham and Izaac, for that these had sons, which belonged not to the people of God, but all Jacob's sons were the fathers of the Lords people, and they are named of Israel rather than jacob, because it was the more worthy name, both for that the Lord imposed it, and for the more excellent signification: Israel signifieth one prevailing with God. 2. Theirs was the adoption, that is, they were adopted to be a peculiar people unto God, selected from all the world: and therefore they are called, Exod. 4.22. the Lords first borne: there is an other adoption, when we are adopted to be the sons of God by grace, Rom. 8.15. but the Apostle speaketh here of the outward adoption and calling to be the people of God. 3. the glory which Chrysostome understandeth, in that they were the peculiar people of God, so also Haym. Gor. gloss. interl. Theodoret, of the miracles and great works whereby they became famous and glorious: Lyranus of the divine visions and apparitions: but it is better referred unto the Ark of the covenant, which is called the glory of God, 1. Sam. 4.21.22. Grin. Calv. Mart. Tol. Pareus. 4. The covenants, giving of the law, the service of God: Origen by the covenants or testaments understandeth the diverse renewing of God's covenant with his people, so Mar. Osian. Hier. in epist. ad Algas. qu. 9 of the old and new Testament, so Haymo, but the new testament is afterward expressed in the word promises: the covenants were rather the two tables of covenant, as the Apostle calleth them, Heb. 9.4. and so here the Apostle reckoneth up three kind of laws which Israel had, the moral, contained in the tables of the law, the judicial, called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the giving of the law, and the ceremonial, which consisted of the priesthood and sacrifices, called here the service. 5. the promises: which were of two sorts, either temporal, as touching the inheriting of the land of Canaan, or spiritual of the Messiah, Grin. both legal promises and evangelical, Mart. both of this life and the next, Pelican. these promises first belonged unto them, and upon their rejecting, they were fulfilled upon the Gentiles, Osiander.  
3. The third sort of privileges are with relation unto the fathers, thence were the fathers, that is, of that nation were the honourable patriarchs, of whom they are descended: and God promised to be their God, and of their seed, Gen. 7.4. yea to a thousand generations, Exod. 20.6. though they were degenerate children, yet unto them belonged the promise made unto their fathers.  
4. The forth kind of privilege is with relation to Christ: and of whom Christ came: some leave out the conjunction and, and understand the fathers of whom Christ came, so Orig. Haymo, Lyran. following the vulgar Latin: But the better reading is with the conjunction, and of whom, that is, of the Israelites came Christ: so Chrysost. Theophyl. Tertul. l. de Trinit. Iren. l. 3. c. 8. Hilary lib. 8. Trinit. with others: according to the Greek original: for it is a commendation of the whole nation of Israel, and an excellent prerogative that Christ came of them according to the flesh.   

Quest. 9 Of the excellency of the Israelites, and of true nobility.  
1. The nobility of the Israelites diversly appeareth. 1. one thing that maketh a nation noble, is to have genus purum & impermixtum, to come of a pure and unmingled stocks as the Athenians boasted that they came of themselves, without the mixture of any other nation, but it was most true of the Hebrews, they were descended of Abraham, and joined not in marriage but with themselves. 2. that is counted a noble nation, which hath a perfect government within itself, and live by their own laws, as the Hebrews did, who had their laws given them of God. 3. they were also of great antiquity. 4. and many excellent and worthy men came of that nation.  
2. Some make small account of nobility, and urge much that saying of Iphicoabes, who being but a cobblers son, grew to be a famous captain, which being objected unto him, answered, meum genus à me incipit, tuum in te definite, my nobility beginneth in me, and thine endeth in thee: and nobility they say is but an outward thing, even as the garments and robes of honour, which make not a man honourable.  
Contra. 1. True it is that virtue without nobility is more commendable, than nobility without virtue; but when virtue is incident to them, that are descended of a noble race, it is so much the more glorious. 2. some may much degenerate from their noble ancestors, as corn and stocks transplanted may grow wild: as of such as have been ingenious and valorous, may descend cruel and savage imps, as the posterity of Alcibiades, so degenerated: and of such as were gentle and affable may some come, that are dull and blockish, as the offspring of Cymon and Socrates. 3. yet there is a threefold privilege to be descended of noble and worthy parents. 1. there do remain some seeds of generous minds, which one way or other will in time show themselves in the posterity. 2. the example of the virtues of the ancestors is much to move and incline the posterity. 3. and beyond all this, the Lord hath promised to be the God of the faithful, and of their seed to a thousand generations: so that they which are descended, though diverse degrees off from true noble progenitors, are beloved of God for their father's sakes.   

Quest. 10. Of the meaning of these words, v. 5. who is God over all, blessed for ever.  
1. Erasmus is blamed both by Protestants, as Beza, and Papists, as Tolet annot. 9 for ●●tering and changing the reading of this verse, making this the sense, God who is over all, be blessed for ever: and will not have this clause referred to Christ: but that the Apostle doth conclude generally with a doxology, giving praise unto God: likewise he thinketh that this word (God) is inserted, urging that neither Hilary hath it in Psal. 122. not Cyprian lib. 6. 〈◊〉. judeos: whereas notwithstanding, Origen, Chrysost. Theophyl. and generally all expositors do so read, and many of them use this place to prove the divinity of Christ.  
2. S. Paul concludeth with this doxology for two reasons. 1. both as Chrysostome saith to set forth the praise of Christ; whom the jews blasphemed: 2. and as Haymo, to show, that although he was sorry for the rejection of the jews, yet he gave thanks to God for all, and rested in his good pleasure.   

Quest. 11. Of the meaning of these words, v. 6. all they are not Israel, which are of Israel.  
The Apostle here answereth an objection, that if it so be that the Israelites are cast off and forsaken, than it should seem that the word of God is of no effect, and his promises made void, hereunto the Apostle maketh answer by a distinction of the Israelites, that some are so only in respect of their carnal generation, some are the true Israelites, which are the children of the promise, and of the faith of Abraham: But here is some question about the scope and purpose of the Apostle.  
1. Some think that the Apostle intendeth chiefly to prove the vocation of the Gentiles, that they are the true Israel of God, and so the promises of God are not made void: and these make the example of Izaak only typical, thereby shadowing forth the difference between the true believers and those only which have the outward calling: to this purpose Chrysostome, who applieth this example to the Gentiles, which are called by the word, and regenerate by baptism: so the onrdinar. gloss. and Tolet annot. 16. But if the Apostle intended only to show by this distinction, the calling of the Gentiles, he had not sufficiently answered the objection, which concerned the promises made to the Israelites his kindred after the flesh.  
2. Neither yet is the Apostles scope to be restrained only to the nation of the jews: as Pet. Martyr seemeth to think, Israelitico populo promissionem propositam fuisse indefinite, that the promise was propounded indefinitely to the people of Israel, which came of Abraham after the flesh, etc. and therefore he misliketh Chrysostom's application to the Gentiles: for it is evident that the Apostle in the end of the chapter treateth of the vocation of the Gentiles, whereunto he maketh a way by this distinction.  
3. So then under the name of the true Israel of God, the Apostle comprehendeth those which did imitate the faith of Abraham, whether they were of the flesh and carnal generation of Abraham, or not, Gryneus: And Haymo maketh three kind of children of Abraham, some be secundum fidem & gratiam, both according to faith and the flesh, as the believing jews: some only according to the flesh, as the incredulous jews: some according ●o faith but not in the flesh, as the believing Gentiles.  
4. Tolet well observeth, annot. 16. that S. Paul's answer is not to the former objection, that Gods promise took effect in some of the jews, though not in all, to whom it was made: for then in part it had not taken effect, but the promise was made only to the true Israelites, and so in all them, to whom it was made, it was effectual.  
5. And whereas the Apostle bringeth in the example of Isaac, to prove that all are not the children of Abraham, that are of his seed, because Ishmael was also of Abraham's seed, but was not the heir of promise: it must be observed, that neither all that descended of Israel, were excluded from the promise, for of him came many believing Gentiles, nor all included within the promise, that came of Izaak, for then all of Israel should be the true Israel: But these two are propounded as examples, Ishmael only of tho●● which are borne according to the flesh, and Izaak of those which are borne not by the force of nature, but by promise and grace.   

Quest 12. Of the meaning of these words, v. 10. and not only, etc. but also Rebecca, etc.  
1. This is an imperfect speech, and not only, and therefore somewhat must be supplied: some therefore insert thus, and not only be, that is, Isaac, Beza, Genevens. some, and not only (illa) she, understanding Sarah, that is, the only non accepit devinum responsum, received not a divine answer, Ireneus lib. 4. 〈◊〉. or promissionem, 〈◊〉 promise, gloss. ordinar. or a son by the help of grace, Lyranus● ●t the better supply is to put it neither in the masculine or feminine, but in the neuter, a●● not only (hoc) this, that is, it was not thus only in Ishmael and Isaac, but in this other example, which he now propoundeth: see the like phrase before, c. 5.11. and 8.23.  
2. For whereas diverse exceptions might have been taken 〈◊〉 former example: as that they were of two mothers, and al●● same of diverse conditions, the one free the other bound: now the Apostle produceth an other example, wherein neither of these two exceptions can have place: for jacob and Esau came of one mother, and they were borne at one birth.  
3. The vulgar Latin readeth, Rebecca, ex una concubitu, at one lying in conception, but in the Greek it is not so, but she 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having conceived by one: in the same sense the Syrian translator, companying with him: though it be not unlike, but that as they were borne together, so they were conceived together.  
4. But Chrysostome here hath a strange opinion: that the Apostle leaveth this question undiscussed, why the Lord did make choice of jacob and refused Esau: he only answereth one question by an other: for the jews might have demanded, why they were rejected, and the Gentiles accepted, and he answereth by the like question concerning the fathers, Isaac and jacob were taken, Ishmael and Esau refused: and goeth no further: like as in the 5. chapter, he showeth that Christ's righteousness is derived to us, as Adam's sin is propagated, but there he leaveth, and proceedeth not to show, how sin is propagated from Adam: But Chrysostome is in both deceived, for both in that place he proveth the propagation of sin from Adam to his posterity, by the effect thereof, namely, death, all is sin in Adam, because by sin death entered: and in this place he showeth the first cause of the election of jacob, and the reprobation of Esau, namely the free purpose of God, v. 11. that the purpose of God might remain.   

Quest. 13. Whether these examples concern temporal or eternal election and reprobation.  
It is by some objected, that these examples of Isaac and Ishmael, jacob and Esau, do only show their temporal rejection, not their depriving of eternal life: but they are set forth only as types of the rejection of the jews.  
1. For the text cited out of Genesis, chap. 15. speaketh of servitude, that the elder shall serve the younger; but one may be in servitude, and yet not eternally rejected.  
2. And this prophesy was not personally fulfilled in jacob and Esau, but in their posterity.  
3. That other place Malach. 1.2. showeth wherein the love of God consisted toward jacob, and his hatred toward Esau, because he gave unto jacob the land of promise, but unto Esau he made his mountain waste, and gave him a dry and barren country: Thus Erasmus objected, in his diatrib. pro liber. arbit. and of late Humius and Huberus.  
Contra. To these objections of Erasmus, Luther hath sufficiently made answer, lib. de orbit. c. 166. much differing herein from the Lutherans so called in these times.  
1. First here Luther, and so Pet. Martyr upon this place answer by way of concession, that if it were admitted, that Saint Paul only speaketh of their temporal rejection, yet it is a strange argument to show, that election is not by works, seeing even the disposing of this temporal inheritance was not by works, but according to the purpose of God: secondly it is denied, that this testimony only concerned the temporal inheritance: for this external promise of the inheritance of Canaan, had relation to Christ, and the spiritual promises were therein exhibited: and so the Apostle draweth his argument, à sig no ad rem significatam, from the sign to the thing signified, jun. lib. 2. parallel. 10. so also Pareus dub. 9 this right given unto the younger over the elder, was effectus singularis gratiae, complectens ea omnia, quae ad foedus Dei, etc. it was an effect of special grace, comprehending all things belonging to the covenant, and everlasting life.  
2. As this prophesy was historically fulfilled in their posterity, so also it must have some effect in their persons: for it is said to Esau, Gen. 27.40. Thou shalt be thy brother's servant: which seeing it was not fulfilled visibly, for Esau had a more flourishing outward state than jacob, it had a spiritual accomplishment in them, Esau being a servant in respect of jacob, because he was cut of from the covenant off grace: And though there be not evident testimony of the reprobation of Ishmael and Esau, yet it is most probable: seeing Ishmael was a mocker and persecutor of Izaak, Gala. 4.29. and Esau is called a profane person, that they were reprobates: unless it can be showed that they returned in their life time to the fellowship of the Church, for without the Church there is no salvation: Par. dub. 4.  
3. In Malachi, the Lord useth this as an argument of his love to jacob, and hatred to Esau, because he had given a pleasant land to the one, and a barren ground to the other: but yet the Lord riseth higher; and showeth how that with Esau he is angry for ever, and that he will be magnified in jacob: that place then cannot be restrained to temporal things.  
4. And if these examples only concerned temporal things, than had not the Apostle alleged them to the purpose: which was to show who were the children of God, and the children of the promise, v. 8. but this is not to be thought of the Apostle, that he cited Scripture impertinently: See further hereof, Synops.   

Quest. 14. How this saying of the Prophet, Esau have I hated, agreeth with that, Wisdom. 11. 2●. Thou hatest nothing which thou shalt made.  
1. Catharinus to dissolve this knot, referreth this hatred of Esau unto things temporal: that jacob is said to be loved, and Esau hated, because jacob had the better blessing, and more temporal gifts bestowed upon him, and Esau seemed to be neglected; like as the younger sons may say their father hateth them, when the inheritance is given unto the Elder: But it hath been showed before, that these examples are alleged by the Apostle to show who were the children of promise, and who not, and therefore they cannot be restrained to temporal things.  
2. Augustine saith, non edit Deus Esau hominem, sed adit peccatorem: God hated not Esau as a man, but as a sinner: lib. ad Simpl●●ian. qu. 2. and he explaineth his mind thus further: distinguishing between these three, creaturam, peccatum, poenam peccati, the creature, the sin of the creature, and the punishment; the first God hateth not, nor the last, the one he made, the other he ordained, but he hateth the third, that is sin, which he made not like as a judge condemning a thief, neither hateth his person, nor the punishment, which is according to justice, but the crime of these, etc. upon this answer insisteth Pererius, and before him: Haymo, non edit naturam, quam fecit, sed peccatum, quod non fecit, he hated not the nature, which he made, but the sin, which he made not: so also Gorrhan: and the ordinary gloss. he hated nothing in Esau, nisi originale peccatum, but his original sin, etc. But the Apostle here speaketh of an hatred, before Esau had done any evil, and before the fight thereof.  
3. Neither doth it satisfy, to say it is spoken comparatively, Esau was hated, that is less beloved: as a man is bid to hate father and mother to cleave to his wife, that is, love them less, than his wife: for the Apostle calleth them the vessels of wrath afterward, whom he is here said to hate; therefore such are not beloved at all.  
4. This then is the solution: hatred in God signifieth three things. 1. the negation and denial of his love, and of this degree of hatred sin is not the cause, but the will of God, that electeth whom he will, and refuseth whom he pleaseth: thus God hateth Esau, and all the reprobate. 2. the decree of punishment, and this proceedeth from the foresight of sin, and thus God is said to have the wicked. 3. it signifieth the anger of God, and his abhorring of that which he hateth; and thus God is said to hate iniquitte: and of this hatred is that saying to be understood, thou hatest nothing, that thou hast made: for God in this sense hateth not his creatures, but sin in them: Pareus dub. 11.   

Quest. 15. Of the meaning of these words, I will have mercy on whom I will have mercy.  
1. Origen and Heirome, epist. ad Heath. qu. 10. do think that this is an objection made by some as it were contradicting the Apostle; But this is the Apostles answer rather to the former objection: is their iniquity with God, that he should elect one, and reject an other, both of them being in the same state and condition: to the which the Apostle maketh answer, God forbid, and giveth a reason of his answer here out of the Scripture.  
2. Chrysostome thinketh, whom Theophylact followeth, that by this sentence the Apostle stayeth man's curiosity, from requiring the cause why some are elected, some are refused, which is best known unto God; as the Lord answered Moses who was desirous to know, why all of the Israelites being guilty of the same sin, in worshipping the golden calf, yet were not alike punished: to whom the Lord answereth thus in effect: non est tuum scire Moses, etc. Moses it belongeth not to thee to know who are worthy of my mercy, etc. But in this sense, there were small coherence in the Apostles speech: for then there should be no answer made unto the former objection, which the Apostle removeth here: Tolet annot. 22. neither was this sentence uttered upon any such occasion, concerning the punishing of sin of the Israelites, and sparing of others; but whereas Moses had made request to see God's glory, and the Lord had granted him to see his backer parts, and so in part yielded unto his request, than this is added, as a reason thereof; I will have mercy, Mar.  
3. Ambrose is far wide, who maketh this the sense of these words: I will have mercy on him, on whom I will have mercy, that is, quem praescivi, whom I foresaw like after his error to return unto me: so the ord.. cui praescio misericordiam, whom I foresaw, mercy is to be showed upon: the like gloss Thomas maketh mention of in his Commentary, I will have mercy on him, quem dignum praenonero misericordia, whom I foresaw to be worthy of mercy. But this is not agreeable to the Apostles mind: 1. there had been no occasion of any such objection, if the cause were in the foresight of men's worthiness, why some are elected, and not others, for then there had been no show of injustice at all in God, the reason had been plain: Tolet annot. 22. 2. this, to give unto those which are worthy, respicit justitiam Dei, respecteth the justice of God, whereas the Apostle here referreth all unto God's mercy; Martyr. 3. neither can that be a cause of election, which is an effect thereof: for to believe, and to be obedient, are effects of election, than the foresight thereof cannot be the cause: Pere. dsiput. 7. err. 39  
4. Neither is this only an Hebrew phrase signifying the same thing, as Tolet ibid. as the Hebrews for more vehemency sake do express the same thing, by an emphatical repetition: neither yet are these words so curiously to be distinguished with Anselm, as to refer them to God's mercy in calling, in believing, & in working, that whom he showeth mercy upon in calling, he will show further mercy in giving grace to believe, and whom he giveth grace unto believe, they shall have grace also to work by their faith: Lyranus and Pererius understand the three degrees of God's mercy, in predestinating, in giving present grace, and glory to come, and so make this the sense, I will have mercy, in giving grace to him, on whom I have mercy, in electing him: and to whom I give final grace I will show mercy in giving him future glory: junius much differeth not, I will have mercy (ex facto) in fact and indeed, upon whom I have mercy, decreto, in my decree of election: parallel. 11. But Pareus better showeth the reason of the ingemination and repeating of these words: to show, 1. this mercy, gratuitam, to be frank and free, and that there can be no reason or cause yielded why God showeth mercy, but his own gracious inclination to mercy. 2. arbitrariam, that it is arbritarie depending only upon the will of God. 3. constantem, that it is constant and immutable: where he showeth mercy, he will have mercy to the end. 4. immensam, this mercy is infinite and without measure, not only in bestowing one grace, but many.  
5. Further it is to be observed, that thought the same word, to have mercy, be retained both in the Greek translation of the Septuagint, and in the latin in both parts of the sentence, yet in the Hebrew there are two words, the one in the former clause of the sentence, canan, which signifieth to show grace, and favour: the other in the latter part, is racham, to show bowels of compassion, and beside the Septuagint do put the verb in the present-tense, in the latter part of both the clauses, whereas in the original the same tense and time is kept in both; but this is no great difference, the sense still notwithstanding remaineth the same.  
6. This then is the Apostles meaning; whereas it was objected that if God elect some and not others, their case being the same, the Lord might seem to be partial and unjust: he answereth in effect thus much, that whereas all are indebted to God, and without God's mercy like to perish, here is no injustice, if God remit his debt to one and not to an other: as Augustine saith, debitum si non reddis, habes quod gratuleris, si reddis, 
Ad Simplic. lib. 1. qu. 2.  non habes quod queraris, if thou do not pay the debt, which thou owest, thou hast cause to be thankful, if thou dost, thou hast no cause to complain: So than the Apostle here showeth, that between the decree of election and reprobation, and the execution thereof, there came between certain subordinate causes: all are sinners in Adam, for mercy presupposeth misery, where the Lord than findeth all in misery, there if he show mercy to some, and not to others, no man can accuse him of injustice, because he is not indebted or tied in his justice unto any, but all are by nature the children of wrath: if then he save some out of that mass of corruption, it is a work of his mercy, and no injustice is to be imputed unto him, where in justice nothing is due to any: to this purpose Beza. annot.   

Quest. 16. How it is said, It is not in him that willeth, nor in him that runneth, but in God that showeth mercy.  
1. Origen and Heirom. ad Hedib. qu. 10. think that the Apostle speaketh here in the person of one that contradicteth and objecteth against that which he had said: and Chrysostome saith, that the Apostle hero aliam obiectionem inducit, bringeth in an other objection: But it is evident by this note of illation (so then) that the Apostle thus inferreth and includeth out of the former places of Scripture alleged.  
2. Origen and Photius, with other Greek expositors, supply here the word solum (only) as if the Apostle should mean, It is not (only) in him that runneth, or in him that willeth, but in God that showeth mercy: and Origen will have this sentence to be understood comparatively, as those two other places, Psal. 127. Except the Lord build the house, they labour but in vain, that build it: and 1. Cor. 3. Neither be that planteth is any thing, nor he that watereth, but God that giveth increase: But these places are not like: for the first is a civil action to build an house, wherein the will of man hath some liberty, though it cannot prosper without the blessing of God: and like as the outward ministery of man is nothing available unto salvation, without the assistance and concurrence of the spirit, so neither can the will or endeavour of man do any thing of itself toward the attaining of salvation, but all must be ascribed to God's mercy: Martyr: and beside the antithesis or opposition, but in God that showeth mercy, excludeth that gloss, only: for God's mercy and man's will cannot in this opposition be joined as workers together, seeing the one is excluded, and the other admitted: Pareus: Calvin here also presseth Augustine's reason, that if the Apostles words admitted any such sense, than they might as well be inverted to say, It is not in God, that showeth mercy, but in him that willeth and runneth, that is, it is not only in the one, no more then in the other.  
3. Some of the Romanists, that will not have man's free will utterly excluded in the work of salvation, have this devise: that although there be somewhat in him, that willeth and runneth, yet all is ascribed to God's mercy: because miserecordia Dei praevenit voluntarem hominis, etc. the mercy of God preventeth the will of man, etc. and man's will being thus prepared, then worketh together with grace: Pererius number 46. taking upon him herein to confute Calvin: Thomas Aquine in his Commentary here moving this question, why, seeing that as free will is not sufficient without grace, so neither grace sufficeth without free-will, yet all is ascribed to God's mercy, answereth by a distinction; because the grace of God is agens principale, the principal agent, man's will, secundum & instrumentale, is the second agent, and the instrument, to the which the work is not ascribed, but to the principal agent: as the axe is not said to make a chest, but the artificer that worketh with it. Contra. Pet. Martyr useth the same similitude, but to a divers end: man's will indeed God useth as an instrument, but not any goodness in man's will, which it should of itself without grace: the will of man concurreth as a natural instrument, in respect of the natural faculty of calling: but it hath no inclination to that which is good, but as it pleaseth God to move it. Man's will then, is a natural instrument of the action, but not a moral instrument of the goodness of the action: this is wrought wholly by the mercy and grace of God: therefore the ordinary gloss here concludeth well out of Augustine, restat ut totum Deo datur, it remaineth, that the whole be given unto God: volentem praevenit ut velit, & subsequitur ●e frustra velit, he preventeth man to make him will, and followeth him with his grace, that he do not will in vain, etc. And I prefer here the judgement of Tolet and Bellarmine before other Romanists; the first inferreth out of this place, non fuit nisi ex sola voluntate Dei, the calling of the Gentiles was only of the will of God: annot. 23. the other likewise so expoundeth this place, that it is only the mercy of God, nothing at all in the will of man, that he persevereth to the end: lib. 2. de great. c. 12.  
4. Ambrose by mercy understandeth the discerning judgement of God, as he giveth instance in David and Saul, how both of them asked pardon of God: but God discerned uter bono animo peteret, which of them asked of a good mind: and so he will have the meaning to be, that it was not enough for a man to will and endeavour, unless God did confirm and allow of his endeavour: But there is great difference between the mercy of God, and the judgement and approbation of God: for but part of the work is ascribed to the one, whereas the whole is due to the other: ex Mart.  
5. Now touching the true meaning of the words: 1. neither with Anastasius qu. 59 are they to be restrained to Esau's running and coursing in the field to hunt for venison for his father. 2. nor yet with Tolet to Jacob's running to the flock to fetch a kid, Gen. 27. the Apostles doctrine is more general. 3. nor yet, as the same Tolet annot. 23. is this sentence only to be applied in general to the calling of the Gentiles, and the rejection of the jews: but with August. epist. 101. do we interpret this place of the particular predestination of every one, that it dependeth not upon the foresight of the will and works of men, but only on the mercy of God. 4. Osiander understandeth it of the willing and running of natural and unregenerate men among the heathen; that they were not called in respect of any such will or endeavour: but as well the calling and running of regenerate, as unregenerate men, are here excluded from being any cause of election. 5. Neither are those words to be divided, as though the willer were one, and the runner an other: but the things only are discerned, by willing, is understood the inclination and endeavour of the mind, by running the external works and labour, Gryneus. 6. And here the nominative case must be supplied, which Beza will have to be election: that it is not in the willer or runner: and so Pareus: Haymo supplieth, the will is not of the willer, nor cursus, the running of the runner: Pet. Martyr better understandeth both; that two things are here implied: that neither election is in respect of any thing in man, neither that he hath power to will or run of himself. 7. And Beza well interpreteth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of him that willeth, not volentis, of the willing, to take away all ambiguity: lest the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God, might be thought to be supplied, in the two first, as well as in the last: as though the sense should be this, It is not of God that willeth or runneth, but that showeth mercy.   

17. Quest. How the Lord is said to have raised or stirred up Pharaoh, v. 17.  
1. Photius in Oecumen. understandeth it of the raising up of Pharaoh to the kingdom: so also Rupertus Taitiens. I have raised thee, scilicet in regnum, that is, to the kingdom: so also the Rhemists in their annot. and Vatablus: But the Apostle goeth further, then to the time of Pharaohs coming to the kingdom. 2. Chrysostome, so also the Septuag. and Chalde paraphrast, do refer it to the saving and keeping of Pharaoh alive from the plagues of Egypt, that God's power might be showed in him: and to the same purpose Ambrose, whom the ordinary gloss followeth, thus expoundeth, I have raised thee up, cum apud Deum mortum esses, being in effect dead before God, in suffering thee to live, etc. But many beside Pharaoh, were so reserved from the plagues of Egypt. 3. some understand it permissive, that God is said to have raised him up, in permitting Pharaoh to rage against his people: permittendo, non agendo, by permitting, not acting or doing any thing: Rupertus before alleged: and these think that good things are done volente Deo, God being willing, mala permittente, and evil by his permission only. But Pet. Martyr here well showeth, that even permission also is not without the will of God, and that even good works belong unto God's permission: as Heb. 6.3. This will we do, if God permit: and this word of raising up, showeth more than a permission only. 4. Some refer it unto the means, as the signs and wonders, whereby Pharaoh was further hardened: so their meaning is, that God did raise him up occasionaliter, by ministering occasion only: as Anselm, excitavi te quasi sopitum per mea signa, I did raise thee up or awake thee by my signs, as a sleep: to the same purpose Lyranus, abusus est signis, he abused the signs, which were sent to bring him to repentance: Haymo much differeth not, duritiam cordis manifestavi, I manifested or made known by this means, the hardness of thy heart. But the Apostle ariseth yet higher to the counsel and purpose of God, he stayeth not only in the external and secondary means. 5. Beza and Gryneus understand it of the creating of Pharaoh, that he had made and created him to that end: but the Apostle as before in the example of Esau and jacob, so here, speaketh of the purpose and counsel of God, which went before their creation and birth. 6. Pet. Martyr hath this note by the way, that God might raise up in Pharaohs mind, vehementem cogitationem de tuendo regno, a vehement cogitation or thought to defend his kingdom: but he by his own corruption turned this cogitation into malice against the people of God. But this doth not fully satisfy: for the counsel and purpose of God concerning Pharaoh was long before the raising or stirring up of any such cogitation.  
7. Neither must this be referred so unto God, as to make him the efficient cause of stirring up the malice of Pharaoh; as Pererius slandereth the Protestants to affirm, that God stirred up Pharaoh, that is, fecisse eum it a obduratum in malo, etc. to have made him so obdurate in evil, that by punishing of him diversly, he might take occasion to set forth his power and glory. Perer. disput. 9 number. 50. But far be it from us to make God the author of evil, or the proper cause of any one's hardness of heart: we are further off from this blasphemous assertion, than the Romanists themselves.  
8. Neither do we restrain this only to God's decree of the rejection and reprobation of Pharaoh; as though God had ordained Pharaoh to this end, to show his disobedience, 
Bellar. lib. 1. de amiss. great. c. 12. in fine.  that thereby God's power might appear: as Bellarmine imputeth this opinion to Calvin and Pet. Mart. Deum absolute Pharaonem excitasse, etc. that God absolutely had raised up Pharaoh to resist him, before any foresight at all of his sin: for God doth not ordain or appoint any unto sin. Neither hath Calvin any such saying; his words are these, God raised up Pharaoh to this end, ut dum ille contumaciter divinae patientiae resistere nititur, that while he seeketh to resist obstinately the power of God, he being subdued and brought under might show, how invincible the arm of God is. Pet. Martyr also thus writeth, I have raised the up to this end, to afflict my people, & mihi resisteres, and to resist me, that my power might be seen in thee. Neither of these affirm that God raised up Pharaoh, to this end to resist him, but the end was the demonstration of God's power, by his obstinacy and disobedience, which God procured not, but ordered it so, that his glory and power might be set forth by it.  
9 Wherefore for the right understanding of this place, there are four things to be considered, which will deliver God from all suspicion of injustice. 1. his absolute power to dispose of his creatures, as it seemeth best unto himself, as they may best serve unto his glory; he may take unto himself, and leave whom he will, and none are to say unto him, What dost thou? Isa. 45.9. 2. God did foresee the malice and obstinacy of Pharaohs heart, whereby he fore-iudged him worthy of perdition; as Habac. 1.12. the Prophet speaketh of the Chaldeans, Thou hast ordained them for judgement, and established them for correction: and in the next verse he speaketh of their wickedness, wherefore dost thou look upon the transgressors. 3. God by his secret working, but most just, is said to stir up the spirit & the wicked, not by inclining their corrupt wills unto evil, but by his secret power ordering them, to that end, which he hath appointed: as jer. 51.11. God is said to have raised up the spirit of the King of the Medes, against Babel: and yet it is certain, that they sinned in this action, which God stirred them up unto: for God stirred them up to one end, to be ministers of his judgements upon that wicked nation; but they therein satisfied only their own cruel and covetous mind: as Isai, 10.5. the Lord saith concerning Ashur: I will give him a charge against the people of my wrath, etc. but he thinketh not so: they considered not wherefore the Lord 〈◊〉 them as the end of his wrath. 4. Lastly, the end must be considered, wherefore God raised up Pharaoh: to a most holy and just end, for the setting forth of his glory: as the wise man saith, Prov. 16.4. The Lord hath made all things for his own sake, yea even the wicked against the day of evil: In these foresaid respects God is said to have raised up and ordained Pharaoh, without any touch of injustice at all.   

Quest. 18. How the Lord is said to harden whom he will, v. 18.  
1. Origen thinketh that this sentence is part of an objection propounded in the person of some other: and so also Chrysostome. But it appeareth to be the Apostles own assertion, both by the note of illation, therefore he hath mercy, etc. and because the objection followeth in the next words, v. 19 thou wilt say unto me then: which showeth this to be no part of the objection; Beza, Gryneus.  
2. Some think that God hardeneth by permission only, as Oecumen, indurat. i. dur●●● esse permittit, he hardeneth, that is, suffereth and permitteth to be hardened: so also Bellarmine, permittit eos male agere, he permitteth them to do evil. But this permission, doth suppose God, 
Bellarm. lib. 2. de amiss. great. cap. 13.  either otiosum, vel invitum, either to be idle and negligent, or against his will to suffer things: so it will cast upon God either an imputation of negligence or indulgence, as Heli permitted his sons to sin; or of impotency, in permitting things, which he cannot hinder: therefore this devise of bare permission, doth not satisfy.  
3. Nor yet did God harden him, per patientiam, by his patience, in sparing to punish him, Origen: dilatione poenae, by deferring of his punishment, Basil in Oecumen. for in this sense Pharaoh rather hardened his own heart, in abusing Gods long-suffering, as the Apostle speaketh of those, which through their hardness of heart despise the bountifulness of God, Rom. 2.42. God cannot be said this way to harden it.  
4. Hierome thinketh that God doth harden the vessels of wrath, and mal●●fieth the vessels of mercy, causis praecedentibus, upon causes proceeding or going before, because some believed in Christ, some believed not, Hierome epist. 150. resp. ad qu. 10. But Pererius refuseth this opinion, and upon good ground; because he maketh the wills and dispositions of men, to be the first cause, why God showeth mercy on some, and hardeneth others: as the same heat of the Sun mollifieth the wax, and hardeneth the clay: whereas the Apostle soli voluntati divinae apart assignat, doth manifestly assign the cause to the only will of God: Pere. disput. 10. number. 55.  
5. And far be it from any to think, that God is the proper efficient cause of the hardening of man's heart, which is the work of Satan: as Pererius slandereth Calvin to say, Deum causam esse efficientem indurationis, that God is the efficient cause of the hardening of the heart, etc. And thus he challenging Calvin, because he saith, that this word to burden in Scripture signifieth not only permission, sed divinae irae actionem, but an action of the divine wrath: which is most true; but yet as the hardening and hardness of the heart is sin, the Lord hath nothing to do with it.  
6. Pererius thinketh that by hardening here we may understand, ipsam reprobationis originem, the very beginning of reprobation, that is the will and purpose of God, non miserandi, not to show mercy: But hardening of the heart is an effect or consequence rather of reprobation, than reprobation itself: and thus he will make God the proper cause of this induration and hardening, which he charged Calvin with before.  
7. To understand therefore how God is said to harden the heart: it must be considered, that there are two degrees thereof, desertio induritae, the leaving and forsaking of men in their hardness of heart; which is either non apponendo, vel subtrahendo gratiam, in not giving, or in subtracting his grace: as Augustine saith, he hardeneth not, impertiendo malitiam, sed non impertiendo gratiam, not by imparting malice, but by not imparting his mercy and grace: epistol. 105. ad Sixtumi non quia irrogatur aliquod quo fit homo deterior, sed quo ferrer melior, non irrogatur: not because any thing is irrogated to make man worse, but nothing is irrogated, to make him better, glib. 1. ad Simplici. qu. 2. and he likeneth it to the freezing and congealing of the water by the absence of the Sun, which is done, non impretiendo frigiditatem, sed non apponendo calorem, not by imparting coldness, but in not putting to heat. The other degree in hardening, is inflictio grautoris duritiae, the inflicting of a greater blindness, and hardness of heart: which is done three ways, either immediately, by God himself, or mediately by Satan, or by themselves, that are hardened: and so we read in Exodus, that God is said 8. times to have hardened Pharaohs heart, and thrice Pharaoh hardened his own heart, and five times his heart is said simply to be hardened, Pareus.  
First God inflicteth the hardness of heart as a punishment, when either inwardly, he giveth them up to their own desires, not only in denying unto them necessary graces, but so working by his invisible power that their corrupt wills are more and more hardened: as it is said, revel. 22.11. He that is filthy, let him be filthy still: hardness then of heart, as it is a punishment of former sins, is justly inflicted by God, as Augustine saith, 
de nature. S●g●. cap. 12.  prioribus meritia, etc. hoc redditum est Pharaoni, ut cor eius induraretur, this was given as a just recompense to Pharaohs former evil merits, in afflicting the people of God, that his heart was hardened, etc. As hardness of heart is a punishment of former sins, so it is of God. And God by his immediate power hardeneth the heart two ways: 1. the general facultio, whereby every one moveth and willeth this or that, is of God: Luther useth this similitude, as Pet. Martyr allegeth him: like as the rider that forceth a lame and halting horse is the cause of his going: but his halting pace proceedeth from the lameness of the horse: so God hardeneth as the general mover, but the evillnes of the action proceedeth from the corruption of man. 2. But more than this, God doth by a more special providence so overrule even the hearts of wicked men, that they are ordered unto that end, which the Lord will himself: and so Hugo well saith, that God invisibili operatione, malas voluntates ad suum arbitrium temperate & ordinat, 
Hug. de S. Vict. lib. 1. de sacram. par. 5. c. 27.  etc. by his invisible operation doth temper and order even wicked wills according to his own mind, etc. yet God giveth unto evil and perverse wills, non corruptionem sed ordinem, not corruption but order, etc. and he showeth it by this similitude: like as when one is cast down headlong, and is ready to fall, if one make a way seeing he must needs fall, that he tumble down one way rather than an other, he in some sort may be said to incline and make a way for him to fall: and yet causeth or procureth not, but only disposeth his fall: And thus God may be said to harden ●●erly.  
Outwardly also God hardeneth by his works, as either his mercies showed upon others, as the Egyptians hated God's people, because the Lord blessed them: and in this sense it is said, that God turned their heart to hate his people, Psal. 105.25. that is, by creation of those benefits, which he bestowed upon them: or by his judgements inflicted upon the wicked themselves, as Pharaohs heart was the more hardened by the plagues which were sent: of this kind also it is, that the wicked are many times hardened by the ministery and preaching of the word, which is sent to convert them, but they pervert it to their destruction: so it is said unto the Prophet Isay, 6.9. Go, etc. and shut the eyes of 〈◊〉 people, make their heart fat: the Prophet is said to harden their heart, because it was hardened by occasion of his preaching.  
Secondly, God hardeneth by his instruments: as when he delivereth up men unto Satan to be seduced by him, and giveth them over into his power: as God is said to have stirred up David to number the people, 2. Sam. 24.1. which was indeed the work of Satan, 1. Chron. 21.1. so God bid the lying spirit to go and deceive Baal's Prophets, 1. Kin. 22.21. and the Apostle saith of the wicked, that the God of this world hath blinded their minds, 2. Cor. 4.4.  
Thirdly, the wicked do harden their own hearts, when God giveth them over unto their own wicked and corrupt desires; as the Apostle speaketh of the heathen, that God g●●e them up to their own hearts lusts, Rom. 1.24. And thus Pharaoh is said to have hardened his own heart: And thus, as hath been showed, God is said to harden the heart: But it will thus be objected on the contrary.  
1. Object. To tempt man is all one as to harden him, but God tempteth none, jam. 1.13. therefore neither doth he harden them.  
Answ. God tempteth not with any such temptation, as proceedeth from a corrupt beginning: such as are the temptations which are caused by man's own concupiscence: for as God not tempted, he hath no corrupt affections to be tempted, so neither doth he tempt by inciting or stirring men up to evil: neither doth he in this manner harden: but as God may tempt externally for the trial of men's faith and obedience, as he tempted Abraham, and so he tempted Israel in the desert: so the Lord by external means, and in such manner as he have said, hardeneth in his justice without any injustice at all, Martyr.  
2. Object. If God hardened Pharaohs heart, why then did he send Moses so often unto him, to bid him let his people go? God should seem herein to be contrary to himself, in making show of one thing, and yet intending an other.  
Answ. Pet. Martyr here useth this distinction: Gods will is to be considered two ways; there is voluntas signi vel antecedens, the will of the sign, or the will going before: and there is voluntas consequens seu beneplaciti, the will following, or of God's good pleasure: As when jonas was sent to preach to the Ninivites, that they should within 40. days be destroyed, that was the will of the sign, or the revealed will of God: but yet the Lord upon their repentance purposed to spare them, that was the secret will, and good pleasure of God: yet were not these wills the one contrary to the other: but the one wrought for the other: as jonas preaching brought them to repentance, that God's pleasure might be fulfilled in spring of the city: so Moses was sent to Pharaoh, to make him without excuse, that God's justice might be manifest in giving him over to the hardness of heart.  
3. Object. Hardness of heart is of God, hardness of heart is sin, therefore is would hence follow that sin is of God.  
Ans. Hardness of heart is not of God simply, or as it is sin, but accidentally only 〈◊〉 it is the punishment of sin: hardness of heart is then ascribed unto God, as the judge to Satan as the tormentor and executioner, to the wicked themselves, as to the party guilty, Pareus, dub. 16.  
4. God is not angry with his own work: but he is angry with men for their hardness of heart: therefore it is no way God's work.  
Answ. Hardness of heart as it is sin, or the cause of sin it is not of God, but the Lord is offended with it: but as it is a punishment of sin, so is it of God, and the Lord is pleased that the obstinacy of the wicked should be punished, Gryneus.   

Quest. 19 Of the objection propounded, v. 19 Thou wilt say, why doth he yet complain, etc.  
1. This is the third objection: the first was of inconstancy, which might seem to be imputed unto God in rejecting the jews, which was answered before v. 6. the second of injustice, in casting off some and choosing others, before they had done any good or evil, 5.14. now the third is of cruelty, which might be furmised in God, i● being an 〈◊〉 those that are hardened, which notwithstanding is according to his own will: this ph●●●ion the Apostle now beginneth to answer.  
2. Why doth he yet complain, or is angry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth both: the latin readeth queritur, complaineth: by the mistaking of which word, some taking it for ●●ritur, with a diphthong, which signifieth to be sought or inquired: some have here 〈◊〉 threefold sense; as first it may be taken impersonally, why is it inquired, whence it 〈◊〉 one is good an other evil; or passively, wherefore is it sought for, or why should any seek to be good, seeing all is as God will; or actively, why doth God complain of sinners, seeing all is according to his will: so Gorrhan and the ordin. gloss. but the last only is the right meaning, the other two senses do arise by the mistaking of the word.  
3. God complaineth in many places in the Scriptures of the wickedness of men, as Isa. 1.26. How is the faithful city become an harlot: so our Saviour taketh up this complaint over jerusalem; how often would I have gathered together, etc. Matth. 23. now the objection is, why God should thus complain, seeing herein his will is not gainsaied or resisted.  
4. And the force of the objection consisteth in these two points. 1. Ob. That which 〈◊〉 according to Gods will, he cannot justly be offended with; but that some are hardened 〈◊〉 agreeable to Gods will: here we must answer by a distinction of God's will; for that which is not contrary to Gods revealed will, he cannot be displeased withal, but if the question be of his secret, and hid will, the proposition is not true.  
2. Ob. That which cannot be avoided, is not justly punished, but the hardening of 〈◊〉 reprobate cannot be avoided, therefore, etc.  
Answ. Here must be admitted a distinction of necessity, there is necessitas coactia●●, compelling and enforcing necessity, when the will is not free, but urged and compelled, and necessitas naturae, the necessity of nature: as men considering their natural corruption cannot but sin, there is necessitas infallibilitatis, a necessity infallible: as that which God hath decreed, cannot otherwise be, Martyr: of the two latter kinds of necessity, the proposition is not true, but only of the first: that which cannot be avoided, is not justly punished, if a man be willing to avoid it: seeing then the will of wicked 〈◊〉 is wholly ●●●ried after sin, howsoever there is a necessity in their nature, and in respect of Gods decree not to do otherwise: yet because they are not compelled, but they sin willingly, they are notwithstanding justly punished.   

Quest. 20. Of the Apostles answer to the former objection, who art thou O man that pleadest, etc. v. 20.  
1. The Apostles answer is first personal, showing the insolency and presumption of man, that dare take upon him, thus as it were to call the creator to account for his works: of such the Prophet Isay saith, 49.10. Woe unto him that striveth with his maker: the other? answer is real, that is, concerning the thing itself: which consisteth of a secret concession, that both are true, that God hardeneth whom he will, and that none can resist God's will; or do otherwise then he hath determined: and these is a nogation insinuated, that yet notwithstanding God is not unjust, which he showeth by the absolute power that God hath ever his creature, by the similitude of the potter, Gryneus: Tolet maketh here two answears of the Apostle in this similitude proposed, one to stay the curiosity of such gain sayers, v. 20. the other to satisfy the humble and willing to learn, that God casteth off none without their own demerits, v. 22.  
2. Origen well observeth here a difference between those which ask questions, and make objections of curiosity, for they deserve no other answer but this, tu quis es, who are thou man, etc. and such as desire to be satisfied for their own instruction, non puio, quod si fidelis servus & prudens interroget, etc. I do not think that if a faithful and wise servant should have asked any question being desirous to understand; that it should have been so answered him: but his desire should have been satisfied as daniel's was, c. 9  
3. Augustine concerning this answer of the Apostle, lib. 83. qu. 68 maketh mention of two cavils of certain heretics here objected, the one of the Marcionites and Manichees, that Paul having nothing to answearto these objections, fell to chiding: some other thought the Scriptures were corrupted, and that these words were inferred by others: To both these cavils Augustine answereth thus in effect: to the first, that seeing the Apostle spoke by the spirit of God, it were blasphemy to think that he had nothing to say: and to the other, if this be admitted, that the Scriptures are corrupted, we should have no certainty of any thing.   

Quest. 21. How the similitude, which the Apostle bringeth in of the potter, is to be understood.  
1. Hierome epist. ad Hedib. que. 9.10. maketh this a dissimilitude rather than a similitude, in this sense: O man think not, that God hath made thee like a piece of clay, without any will or motion: for the clay cannot answer the potter any thing: but thou makest answer to God, O man who art thou that answearest, etc. to the same purpose Photius in Oecumenius, as he is here cited by Tolet ann. 26. But seeing that the Scriptures unto the which the Apostle here alludeth, do often compare God to a potter, and men unto the clay, under the potter's hand: this interpretation seemeth to cross altogether the Apostles meaning, that neither God should be as the potter, nor men as the clay.  
2. Chrysostome thinketh that S. Paul only allegeth this similitude to this end ad obedientiae silentium exprimendum, etc. to show how we should be obedient and silent, not to be inquisitive in these things, as the clay is under the potter's hand, suffering him to work his pleasure: But as we confess this to be true, so there is more comprehended in this similitude, which giveth unto God, an absolute power over men to dispose of them, as it pleaseth him, as the potter doth of his clay.  
3. Origen would expound this place by the like, 2. Tim. 2.21. If any purge himself from these he shall be a vessel unto honour, here (saith Origen) memoravit rationem, etc. he remembreth the reason, wherefore some are made vessels to honour, some to dishonour: if any man purge himself, etc. so jacob was a vessel to honour, because he purged himself, etc. to the same purpose Ambrose in his commentary here. But 1. these two places are not alike: for S. Paul there speaketh, neither of the decree of election, nor of the cause of our vocation 〈◊〉 calling, but de officio, of the office and calling of a Christian, how he ought to be unlike to the reprobate, and carry himself as a vessel sanctified and purged for the glory of God: as Calvin well interpreteth that place. 2. and if it were thus, that God upon the foresight of works good or evil, should elect or reject, than should he not have the like power which the potter hath over the clay, Mart.  
4. Wherefore the Apostle in the enforcing of this similitude reasoneth à minori, from the less to the greater, that if a potter have such power over his vessels which he maketh, God hath much more over his creature, to frame and fashion it, as it may best serve for his glory. But yet this similitude is not in every point to be pressed, but in diverse things there is a dissimilitude. 1. God maketh man of nothing, but the potter hath a matter prepared before, out of the which he maketh his vessels, Pareus. 2. the clay hath no motion or understanding, as man hath, Faius. 3. and it is a greater matter to destroy a man, than a piece of clay, Faius. But herein this similitude holdeth, 1. like as there is no difference in the matter, out of the which the potter frameth diverse vessels: so all men by nature were as one corrupt mass. 2. As the potter hath absolute power to do with his clay as he will, for the the use and service of the house: so God the Creator may dispose some to honour some to dishonour, as he seeth it to make most for his glory. 3. as the clay if it could speak, is not to reason with the potter, so neither is man to question with God, for making him so. 4. and as the potter, nihil adimit into, etc. taketh nothing from the clay, of what form soever he make it: so neither doth the Creator any wrong to the creature howsoever he dispose of it, Calvin: who thinketh that the Apostle in this place hath reference rather to that place, Isay 49.9.10. then to the other jerem. 18.2. where the Prophet is bid to go down to the potter's house: But the Apostle rather alludeth unto both these places, as Martyr observeth.  
5. But against this application of the similitude, it will be thus objected. 1. Object. Erasmus objecteth, as he is here cited and confuted by Pet. Mart. that the Apostle treating only of the temporal rejection of the jews, alludeth to that place of jeremy, which must be understood of the temporal rejecting and casting off the jews. Ans. P. Mart. here answereth, that 1. neither in that place doth the Prophet only speak of temporal things, but as they were types and shadows also of spiritual, which must be joined together in those prophetical predictions. 2. neither doth the Apostle only here speak of the temporal rejection and forsaking of the jews, but of the spiritual, as is evident, c. 10.1. mine heart's desire is, that they might be saved, etc. he maketh express mention of their salvation.  
2. The Apostle seemeth to change the question, which was not whether the Lord had power as the potter, to dispose of his vessels as it pleaseth him: but why the Lord should complain and be angry with his work, which is made according to his own will. Answ. 1. Tolet and Faius here answer, that for God to complain, or be angry, is the same, as to make a vessel of dishonour: he maketh some vessels of dishonour, that is, he is angry with them, and complaineth of them: but this answer satisfieth not: for God complaineth in Scripture and showeth his anger against those, which were before ordained to destruction: therefore Pareus here better maketh this answer: that as the potter hath a double right to break in pieces the vessel which he maketh, both in respect of his power, because he is the potter, the maker and fashioner of it, and in respect of the vessel itself, if it chance to be tainted with some evil savour, he may with much better right break it into shivers: so God, beside that by the right of his Creatorship, he may dissolve that which he made, he also is justly angry with the creature for the sin and corruption thereof, which it hath voluntarily committed.   

Quest. 22. What the Apostle meaneth, by the same lump or mass, v. 21.  
1. Some by the same mass understand the sin of idolatry, wherewith the Israelites were infected in Egypt, as well as the Egyptians, and yet the Lord out of this mass saved the Israelites and destroyed the Egyptians: But Pet. Martyr refuseth this interpretation. 1. because that which is generally delivered by the Apostle, they restrain to particular kind● of men. 2. the Apostle treateth not of the punishments inflicted by God upon some rather than others, the reason whereof is evident in the diversity of men's works: but he speaketh of the decree and purpose of God from the beginning.  
2. Method. l. de resurrect. as he is cited by Oecumen. understandeth this lump or mass● of the elements, out of the which the Lord shall frame the bodies of men in the resurrection some to rise to honour, some to dishonour: But there is great difference between the decree o● election & reprobation whereof he treateth here, and the execution thereof in the resurrection  
3. The most do understand the mass of corruption; when as all mankind by the transgression of Adam was polluted, and enthralled under sin: so Augustine, Vterque electus & reprobus, ex eadem massa tota damnata originaliter, etc. Both the elect and reprobate are originally out of the same mass of damnation, yet God as a potter out of the same mass, maketh one vessel to honour, an other to dishonour, etc. decivitat. Dei, lib. 15. c. 1. Pet. Martyr also consenteth, consideravit hominem Paulus post peccatum, Paul here considereth man after his fall, as being most vile and abject both in body and mind, etc. likewise Pareus understandeth here, massam corruptam, the mass of corruption, because by this means the justice of God better appeareth in judging the reprobate and showing mercy on the elect, dub. 17. Bellarmine also lib. 2. de amiss. great. will have by this mass understood, genus humanum peccato corruptum, whole mankind being corrupt by sin.  
Beza refuseth this interpretation upon these reasons. 1. because in this sense the Lord cannot be said to make vessels of dishonour, but rather to leave them in their natural corruption, being already vessels of dishonour. 2. if God should first behold men as corrupt by sin, before he decreed and determined what should become of them, this might be some imputation to his wisdom, as first creating men before he had appointed how to dispose of them. 3. and in this sense, the reason of God's justice were evident, in leaving men already corrupt, so that there would be no place for that objection of God's injustice, here propounded by the Apostle.  
4. Therefore Beza with whom Faius concurreth, doth by this mass understand the first creation of man out of the dust of the earth: as the very term of clay, which the Apostle useth showeth, out of the which Adam was taken.  
5. But I think, that by this mass we may more safely understand, generally, the same original and beginning of man, whether in the creation, before sin yet entered, or in his corrupt state: for if it should be restrained only to the latter, it were a limitation of God's power, as though he had not absolute right to dispose of his creature, as it pleased him, without respect unto sin: neither yet must the latter be excluded, because the Prophet taketh clay in that sense, for mankind as it now standeth in the state of corruption, Isa. 45.9. showing that God may dispose of men in this world, according to his good pleasure: And Pareus, though he resolve, dub. 17. that this mass is better taken for the state of corruption, yet in his annotation upon the 22. v. he comprehendeth both: that God hath power ex eadem massa damnata, imo ex nondum creata, out of the same damned mass, yea out of the same mass, not yet created to make some after one fashion, some after another: for the Apostle in alleging this similitude of the potter doth not so much show what God doth, as what he may do: even as the potter hath absolute power to dispose of his clay, to make thereof what vessels he thinketh good: so God out of the same mass or matter, whether it be considered in man's creation or transgression, may diversly dispose of his creatures, they having all one and the same beginning, as the vessels out of the same clay.   

23. Quest. Of the 22. v. What and if God would, etc.  
1. What if God: some will have the 30. verse to answer unto this, what shall we say then, etc. but then the sense should be suspended too long: Theodoret thus expoundeth; if thou are desirous to know, why God punisheth some, etc. know that he doth it justly bearing with patience, etc. but here too much is inserted to make up the sense; some give this sense, quod Detu? what doth God? if he would, etc. but thus the order of the words is inverted, which stand thus, what if God would: therefore the sense is thus best explained: if we understand with Augustine, if God would, etc. what wouldst thou then answer or object to God: or with Calvin, Beza, Pareus, who can accuse God of injustice, etc.  
2. Concerning the occasion of the words, it is this: whereas the Apostle before insisted upon God's absolute right and power over his creature, to dispose of it at his pleasure, as the porter doth his clay: lest that the profane might have taken occasion hereby, to have accused God of tyranny, that he should cast off some unto everlasting destruction of his own will, now he showeth, that God's purpose in rejecting some, and electing others, is grounded upon most just reasons: for none are cast off but worthily for their sin: and so the Apostle here toucheth the reasons both why some are cast off, others elected: there are three reasons rendered of the former; because they are vessels of wrath, that is God is justly offended with them for their sins; then he showeth his power in judging them, and further they abuse God's patience, and therefore are justly punished, the cause why God electeth others, is for the setting forth of the riches of his glory.  
3. Where they are called vessels, some of wrath, some of mercy: we are to consider, that this word vessel is used in a threefold respect, natural, civil, spiritual, and eternal: in the first respect, the body is said to be a vessel with relation to the soul, because it is as the vessel thereof: as the Apostle saith, 1. Thes. 4.4. Let every one know how to possess his vessel in holiness: in the Second, some are said to be vessels, in respect of their calling public, as Paul was Gods chosen vessel, to carry abroad his truth, Act. 9.15. private, as the woman in the family is called the weaker vessel, 1. Pet. 3.7. But here they are called vessels in respect of Gods eternal purpose: that some should be ordained for wrath for ever, some for everlasting glory.  
4. But where the Apostle saith, to show his wrath: Origen here hath a note somewhat curious: he observeth that in Scripture the Lord is said to manifest his wrath, but his goodness he hideth, as Psal. 31.29. How great is thy goodness, which then hidest for them that fear thee, etc. and the reason he saith is this, because it is expedient for men, esse sub 〈◊〉 irae, to be under the fear of God's wrath, etc. But the word tzaphan used in that place, signifieth as well to lay up, as hide: and in this place the Apostle speaketh as well of the declaring of the riches of God's glory toward the vessels of mercy, as of manifesting his power towards the vessels of wrath.  
5. Now whereas the Apostle calleth as well the reprobate as the elect, the vessels of God, the one of his mercy, the other of his wrath, thereby we see, that God useth them both, as his instruments, though not in the same manner: for he poureth of his grace into the vessels of mercy, and so maketh them fit instruments for himself; the other he useth also not by infusing that evilness unto them, which they have, but by moderating, ordering, and overruling the same, as it pleaseth him.  
6. We must also consider that there are two kinds of vessels of wrath, there are some such in respect of their present state, which may become vessels of glory, such was Paul: some are vessels of wrath in the eternal decree of reprobation, as judas was: and those the Apostle speaketh of here.   

Quest. 24. In what sense the vessels of wrath are said to be prepared to destruction. v. 21.  
1. Whereas the vessels of wrath are said to be prepared in the passive, but it is said in the active, God hath prepared the vessels of mercy, Ambrose as Pet. Martyr citeth him, ascribeth the first unto God, that the vessels of wrath are prepared to destruction, and B●●r thereunto consenteth: but the preparation of the vessels of mercy he referreth to God's prescience: whereas God did not only foresee, but ordained also the vessels of mercy: but seeing that the one is uttered in the passive, the other in the active, the vessels of wrath are not so prepared of God, as the vessels of mercy are.  
2. Chrysostome goeth an other way, for he thinketh, that the vessels of wrath are made so propria iniquitate, by their own iniquity, and the vessels of mercy are made propria benevolentia, by their own good will, and he addeth, licet potior pars sit Dei, modicum t●●●s ipsi attulerunt, for although the better part be Gods, yet somewhat they bring of their own: and Origen thinketh that they are called vessels of mercy, quia seipsos emundaverunt, etc. because they have purged themselves from the filthiness of sin: But in that they are called vessels of mercy, and God is said to prepare them, it is evident, that it is only in God mercy, that calleth them, and God prepareth them, not themselves.  
3. But this is the reason of this different speech, because the vessels of mercy God only hath prepared, they have nothing of themselves: but the vessels of wrath are partly prepared of God, partly of themselves and of Satan: if we consider the nature of these vessels, they were created of God, or the end it is also ordained of God, but in respect of their sin, they are prepared of themselves by the corruption of their own nature, and by the malice of Satan: So they are neither wholly prepared of God to destruction, nor of themselves, but partly by both, as hath been showed: See Pareus dub. 18.   

Quest. 25. Of the testimony cited v. 21. out of the Prophet Hosea.  
1. Concerning the allegation of the words there is some difference: for both the order of them is inverted, and the words themselves somewhat altered, for that clause, which the Apostle putteth last, is first in that place, Hos. 1.23. and where the Apostle saith, I will call her beloved, which was not beloved, the Prophet saith, I will have mercy on her, that was not pitied: S. Peter in alluding to this place, 1. epist. 2.10. he keepeth the same words, but he changeth the order, ye were in times passed not under mercy, but now have obtained mercy: this part of the sentence he maketh the last, which with the Prophet is the first: to reconcile this doubt, 1. the vulgar Latin retaineth both, beloved, which was not beloved, and she which obtained not mercy, hath obtained mercy: but Beza conjectureth well, that one of these was put into the text out of the margin, by the unskilful writers: for there is but one in the original. 2. Hierome to whom Erasmus subscribeth, thinketh there were two readings of this place: some had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not beloved, some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not pitied, and the letter he would rather to be received: but seeing the first reading is in the ancient original, as appeareth by the Syriake translation, it is therefore the rather to be preferred. 3. wherefore I approve junius solution, lib. 2. parall. 13. and Pareus in this place, that the Apostle in citing these testimonies doth follow the sense rather, than the words, for brevity sake, and the better to apply them to his present purpose.  
2. But as touching the scope of that place, and the meaning of the words, whereas the Prophet seemeth directly to speak of the Israelites, the question is, how the Apostle applieth it to the Gentiles. 1. Origen answereth that God speaketh not in mountains and rocks, and other terrene places, but in the heart, there the conscience telleth every one whether he belong to the people of God or not, etc. But this is not sufficient to look unto the inward testimony of the heart, we must have also external testimony from the Prophets of the calling of the Gentiles, otherwise the jews will not be answered.  
3. Therefore Chrysostome thinketh, that the Apostle maketh this collection à pari, from aparitie and equality, Erasmus saith, à simili, from the like, that seeing the Israelites for their sin were cast off to be no people, they were in the same case with the Gentiles, that were no people also, and therefore aequa ratione vocentur, they may with as good right be called. 3. some of our new writers, as Calvin, Pet. Martyr, think that the vocation of the Gentiles is proved out of this place by a certain consequent: for the Prophet's use, when they denounce judgements against the people for their sins, to raise them up with spiritual comfort again in Christ, and ubi erigitur regnum Christi, where the kingdom of Christ is set up, there must be a concourse of all people, from all parts of the world, Calvin.  
4. Augustine whom Haymo followeth, understandeth this place of the jews, which were no people, when they refused Christ, and said, we know not whom he is, but were his people being afterward converted unto Christ as 3. thousand were called at one sermon by S. Peter, Act. 2. But this had not been to the Apostles purpose, who intendeth to prove the vocation of some from the Gentiles.  
5. Therefore the Prophet directly in that place prophesieth, that they should become the people of God. 1. because the Gentiles were known by this name, not the people of God. 2. and of the Israelites literally it cannot be understood, for they never returned again to be a people.   

Quest. 26. What is meant by the short sum or account which God shall make in the earth, v. 28.  
1. Touching the words here alleged, they are somewhat diversly set down in that place, Isay. 10.21.22. for there the sentence standeth thus, the consumption decreed shall overflow with righteousness: but here the word, overflow is omitted, which some understand of the overflowing of the justice and righteousness of God, by the knowledge of Christ, into all the world, Calvin: some of the efficacy of the faith of the Gospel, which shall overflow to wash away and cover their sins as an overflowing stream doth wash and cover the earth, Osiand. and the word charatz, determined and decreed, is translated abbreviated and shortened, thus the Septuagint do read that place keeping yet the sense: which being a received translation through the world which had so continued 300. years, the Apostle refuseth not to follow.  
2. Concerning the meaning. 1. some interpret this word consummate, to be Christ, who was as it were abbreviated, and shortened in respect of his incarnation, Anacletus epist. 2. Hier. epist. ad Algas. qu. 10. 2. Origen applieth it to Christ's abridging of the law into two precepts, the love of God, and our neighbour, and to the short sum or compen●●●● of the faith set forth in the Creed: so also Cypr. de orat. Dom. and Haymo. 3. Tertullian understandeth it of the doctrine of the Gospel which is abridged, the multitude of legal ceremonies being cut off. lib. advers. Martion. so also Chrysostome and Theophylact. 4. Photius understandeth it of the perfection of the Gospel, after the which no other doctrine shall succeed, as it succeeded the law. 5. Ambrose lib. de Tobia. c. 50. referreth it to the consummation or consumption of our sins in Christ. 6. Gorrhan wresteth it to the counsels of perfection given in the Gospel, which the law had not: but all these are wide; for the Apostle here mindeth not any comparison between the law and Gospel.  
3. Therefore this sense is not agreeable to the scope of the Apostle, to understand by this short sum, the final remainder of the Israelites, that should be saved: that like as few of them returned from the captivity of the Chaldeans which the Prophet historically intendeth, so but a few of them should come unto Christ, from the captivity of sin and Satan: and so the Apostle to this end allegeth these testimonies to prove by the Prophets the abjection of the jews, as he out of the former affirmed the vocation of the Gentiles.   

Quest. 27. Why God is called the Lord of hosts. v. 29.  
1. In the Greek the Hebrew word Sabaoth is retained, which signifieth hosts: 1. Faius giveth this reason, why some Hebrew words are retained in the Greek, and some Greek in the Latin, as kirieleeson, Lord have mercy upon us, yea and some Latin words are still kept in the Greek original, as Modius, quadrants, consul, Centurio, and the like, that there might appear unum corpus ecclesiae, but one body of the Church, consisting of all these languages. 2. But a better reason is rendered by Beza annotation: that these Hebrew words being familiarly known, were still used of the Christians, because from the jews and Hebrews first was derived the Christians faith, and so from the greeks to the Romans: And the reason why some latin terms were taken up by the Grecians, was the large dominion of the Romans, who together with the bounds of their Empire, did also propagate their language. 3. but these peregrine and strange words were not used upon any superstition, as though there were any holiness in the words: as the Romanists for that cause may seem to commend the use of a strange tongue in their service.  
2. Now God was called the Lord of Sabaoth. 1. some think in respect of the stars and host of heaven, which the heathen worshipped, to show that he was superior to the gods of the heathen. 2. some understand the Angels by these hosts, Lyranus. 3. some Angels, Men, and Devils, and therefore the Prophet doth say thrice, holy, holy, holy, Lord God of Sabaoth; Isay. 6. Gorrhan. 4. some think that there is a relation to the hosts of the Israelites, in the midst whereof the Ark went in the wilderness. 5. But rather generally here must be understood the whole host of heaven and earth, Mar. as Gen. 2. ● and not only in respect of the number of them, but propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the decent and comely order, wherein all things were made: Faius. 6. and this title is given unto God in the old Testament, not in the New, to signify, that the law was then data in timore, given in fear, but in the new in love, Hug.   

28. Quest. What is understood by seed.  
1. Origen by this seed understandeth Christ, who as the seed is left in the earth, so he was to be buried, and rise again, and so fructify to the everlasting good of his Church: but for this seed, we had all been as Sodom, still in our sins: junius in his parallels upon this place misliketh not this application to Christ; thinking, that whereas the Prophet hath the word sarid, remnant, the Apostle of purpose turned it seed, with reference to Christ, that came of the jews; but Beza and Martyr reject this, as not agreeable to the scope of the Apostle here. 2. Photius in Oecumen. understandeth the Apostles, but for whose preaching, the whole world had been left in their sins as Sodom. 3. Gorrhan interpreteth this seed to be the word, without the which we had been as Sodom and Gomorrha, paret essemus in poena. quia similes in culpa, we should have been equal in punishment, because like in sin. gloss ordinar. 4. But the Prophet hath relation to the overthrow and destruction of Sodom and Gomorrha, wherein there were none left, Chrysost. save only Lot and his company, who were strangers, and so not of the city: so without God's mercy the people had been utterly destroyed in the captivity of Babylon, if the Lord had not reserved a remnant to himself: and so when Christ came to offer them spiritual deliverance, the whole nation generally refused him, only a small number cleaved unto Christ: thus Martyr, Pareus.   

29. Quest. How the Gentiles obtained righteousness that sought it not, and the jews miss of it, that sought it.  
1. Whereas this might seem a strange paradox, that they which seek righteousness, should not have it, and they which seek it not, obtained it; Origen thinketh here, by a distinction to dissolve this knot: it is one thing, saith he, sectari, to follow, which is understood of a prescript form of doctrine, such as the written law was, which the Gentiles had not, and therefore could not follow it: it is an other thing to follow the law of nature, which the Gentiles had, and followed: but the Apostle here speaketh not of any law, which the Gentiles followed at all, but that they obtained that, which they neither sought not followed.  
2. Chrysostome thinketh that the Apostle showeth here the reason of the electing of the Gentiles, and rejecting of the jews, namely the faith of the one, and the incredulity of the other: But these are not the causes of the decree of election, and reprobation, but the effects: for three things the Apostle treateth of in this chapter concerning election, and reprobation, of the beginning thereof in God's decree, of the end, which is the glory of God, which two the Apostle hath handled hitherto, and of the means, saith of the one, and incredulity of the other, which the Apostle toucheth here.  
3. Tolet here distinguisheth between the law of righteousness, and righteousness itself: the jews followed the law, but not righteousness, because they did not the works of the law, but abounded in sin: but it is evident, that the Apostle by the law of righteousness, understandeth the perfection, which the law required, which were the works of the law, unto the which the jews attained not.  
4. Some by the law understand only the ceremonies and rites of the law, by observing whereof the jews could not attain unto righteousness: but it is evident that throughout this epistle the Apostle understandeth even the works of the moral law, as c. 7. he directly maketh mention of that law, whereof one precept is, thou shalt not lust.  
5. Some make a difference here between, justitiam legis, ex lege, the justice of the law, and justice by the law: the justice of the law, is such works, which the law requireth, but the justice by the law, is such works as men do according to the prescript of the law, of their own strength without faith: the Apostle rejecteth this in the matter of justification, but not the other: to this purpose Bellarmine lib. 1. justificat. c. 19 And so the Apostle here saith, that the jews sought the law of righteousness, but while by their own power they sought to fulfil it, they could not attain unto it: he allegeth to this purpose Angustine, who saith, justitiam legis non implet justitia quae ex lege est, 
lib. 3. cont. 2. epist. Pelag. c. 7.  etc. the righteousness which is of the law fulfilleth not the righteousness of the law, etc. and the righteousness by the law he interpreteth to be that, quam homo suis viribus facit, etc. which a man doth by his own strength.  
But 1. it is evident, that the Apostle indifferently useth these phrases, the righteousness of the law, and by or from the law: as he taketh the righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of God, Rom. 3.22. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by or from God, Phil. 3.9. for one and the same: so whether we say the righteousness of faith, which the Apostle calleth the law of faith, Rom. 3.27. and the word of faith. Rom. 10.8. or the righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by or through faith, there is no difference, but in words. 2. Origen hath the like curious distinction upon these words of the Apostle, Rom. 3.30. who shall justify circumcision of faith, and uncircumcision through faith, between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of faith, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through faith, he maketh this difference; that to be justified ex fide, of faith, is to begin with faith, and end with works, and to be justified through faith, is to begin with works and end with faith, etc. whereas the Apostle intendeth one and the same manner of justification: the like curiosity there is in this distinction, between the righteousness of the law, and by the law.  
3. And the very words of the Apostle, They followed the righteousness of the law, show as much, which he interpreteth afterward, They sought it by the works of the law, that is by the righteousness of the law: the works of the law, are the righteousness of the law, which are excluded from justification, Rom. 3.28. neither did the jews so cleave unto the works of the law, as that they excluded the grace of God: for the Pharisie in his vain glorious prayer, Luk. 18. giveth formal thanks unto God. 4. And although Augustine seem to make some difference between these terms, yet he is far off from thinking, that we are justified by the fulfilling of the law, but by faith only: his meaning only is, that we have no power to do the works of the law of ourselves, but by the grace of God's spirit; and concerning justification by faith only, and not by works, he saith, quantaelibet fuisse vertutis antiquos justos praedicas, 
lib. 1. cont. 2. epist. Pelag. c. 21.  non eos salvos fecit nisii fides, of how great value soever you report the ancient righteous persons to have been, nothing saved them but their faith, etc.  
5. Some by the righteousness of the law in the first place understand the righteousness prescribed in the law, but in the latter, the true righteousness of the evangelical law: and make this to be the sense, while they followed the legal righteousness, they could none attain unto veram iustificationis rationem, the true way of justification, Calvin, quae est propria Evangelij, which is peculiar and proper to the Gospel, Hyper. so also Tolet, and Lyranus understandeth in the latter place, legem fidei Catholicae, the law of the Catholic faith; and before them Origen thus expoundeth, that while they followed the law according to the letter, they attained not unto the law of the spirit: for if the Apostle did mean the same law, he would not have said, that they attained not unto that law, which they had: to this purpose Origen: But the Apostle saith not, they attained unto, or had the law of righteousness, but only followed it; and in both places the law of righteousness is taken in the same sense: that whereas the jews endeavoured by keeping of the law to be justified, they failed, and came short even of that justice which they sought for in keeping of the law: Martyr, Pareus, and so Chrysostom excellently showeth a threefold difference here between the Gentiles and the jews: first the Gentiles 1. found justice, 2. which they sought not for, 3. and the most perfit justice, even of faith, which exceeded the justice of the law: But the jews, 1. miss of justice, 2. which they earnestly sought for, 3. yea they attained not unto the justice of the law, which is the less and inferior kind of justice, because they sought not aright, namely by faith.   

Quest. 30. How Christ is said to be a stumbling stone and rock of offence, v. 33.  
1. In the citing of this testimony three things are to be noted. 1. that this former testimony is collected out of two places of Isay, the first words, I lay in Zion a stone, are taken out of the 28. c. v. 16. the other, a rock of offence, and a stumbling stone, are found, c. 8.14. 2. The Apostle in both places admitteth diverse words, only alleging that, which was most pertinent to his purpose. 3. whereas the Prophet saith, I lay in Zion, lapidem probationis, a stone of trial, and the Apostle translateth it, lapidem offendiculi, a stumbling stone, junius lib. 2. parall. 15. doth thus reconcile them, that which the Prophet setteth down in general, that Christ is a stone of trial to all, the Apostle doth particularly apply, and by way of consequent unto believers: that unto them, he is a stone of trial, in that they take occasion to stumble at him: But other interpreters think, that these words, a stumbling stone, and rock of offence, are rather cited out of the other place, Isai, 8.14. where both these words are found.  
2. How Christ is a stumbling stone and rock of offence, is diversely interpreted. 1. the ordinary gloss which Gorrhan followeth, doth thus earnestly distinguish between a rock and a stone, the one is rough and unhewn, the stone is wrought and fashioned: so Christ was a rock of offence, before he was as it were hewed and squared in his passion, when they took offence at Christ, because he made himself the Son of God: but in his passion, he was a stone to stumble at, for then most of all they were offended at him. But this is too curious. 2. Faius thinketh that he was a rock of offence and scandal in respect of the jews, and a stumbling stone to the Gentiles: the one were thereby turned out of the way, and the other were kept from coming into the way: But this is alleged specially against the jews, that stumbled at Christ: as he was a stumbling block to them, so he was foolishness to the Gentiles. 3. Tolet annot. 39 doth thus distinguish these two: the stone to stumble at, is the stone, which men fall upon, and so the jews were offended at Christ; the rock of offence, is that which falleth upon them: so Christ was lapis offensionis propter eorum incredulitatem, a stumbling stone, because of their incrudulitie: and a rock of offence, per punitionem, by their punishment: so the ordinary gloss. Christ is called the one in respect of his stare and condition, quo apparuit malis, wherein he appeared to the evil: and the other, in regard of that, quod in futura faciet malis, which in time to come he shall do unto the wicked in punishing of them: he is a stumbling stone, in praesenti per culpam, in the present by their fault, which believed not upon him: in futura per poenam, and a rock of offence in time to come by their punishment: Gorrhan. And this difference Tolet would further approve, by the signification of the words: for abeu is a little stone, fir for one to stumble at, but tzur a rock, is a great stone able to overwhelm one: and both these kind of offences are noted by our Saviour, Matth. 21.44. Whosoever shall fall on that stone shall be broken, but on whom it falleth, he shall be broken all to powder: so Augustine well observeth this difference, serm. 40. de verb. Domini. judaeos offendisse in Christum, etc. that the jews stumbled at Christ, when he was a small stone in the world: but being a great rock in the day of judgement, he shall fall upon them, etc.  
All this is a truth, that Christ shall fall upon them, that fell and were offended at him: but this is not the Apostles meaning here, for he allegeth this testimony for proof of that, which he allegeth before, they have stumbled at the stumbling stone: And Saint Peter likewise understandeth this place, that Christ passively is a stone and rock of offence to stumble at, not actively in falling upon them, 1. Pet. 2.8. a stone to stumble at, and a rock of offence to them which stumble at the word, etc. so then the one word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an exposition of the former.  
3. Now these were the things, which the jews were offended at in Christ, 1. at the vility and baseness of his person: for they expected a glorious Messiah, that should be of power and state in the world. 2. at his conversation, because he did company with sinners: 3. at his doctrine, because he reproveth them for their corruptions of life, and superstitious doctrines, Martyr, Pareus. 4. They blasphemed both his humanity, in saying he was a man given to eating and drinking, a companion of Publicans and sinners, & in blaspheming his divine nature, saying that he cast out devils through Belzebub the prince of the devils.  
4. But where it is said, I lay in Zion a stumbling block, four things are here observed. 1. who layeth this stone God. 2. who was this stone, Christ. 3. where laid, in Zion, in the Church of God, among the jews: to what end, to stumble at: yet this was not the principal end for Christ was appointed to be a precious, and eject stone: but he is, a stone to stumble at, through the obstinacy and hardness of heart of unbelievers: both these ends are set forth by Simeon, Luk. 2.34. This child is appointed for the fall and rising again of many in Israel: and by Saint Peter, 1. ep. c. 2.7. Unto you which believe, it is a precious (stone) etc. and to those, which are disobedient, etc. a stone, to stumble at: But the principal 〈◊〉 which the Lord intendeth, is the building and raising up of many by this stone: the accidental end, is the falling, and stumbling of many through their own unbelief.   

Quest. 31. Of the meaning of these words, he that believeth in him shall not be ashamed.  
1. The Apostle here followeth the translation of the Septuagint in the original Isay. 28.16, the words are, be that believeth, shall not make haste: Beza thinketh, that the Septuagint for iachish, which signifieth, be made haste; did read 〈◊〉, ashamed: But allowing that the Septuagint did read the original, as now it is, there is no great difference in the sense: for that which the Prophet did express by metaphor, the Septuagint do mandate properly: Tolet annot. 35. or rather they put the consequent for the antecedent, 〈◊〉 the effect for the 〈◊〉: because he which is rash and maketh haste, is ashamed in the end, and confounded him. lib. 2. per act. 15.  
2. Touching the meaning of the Prophet's words, be that beleeueth● shall not make haste: 1. Lyranus giveth this sense: that in the prophet's times, the faithful should with patience wait for the coming of the Messiah, and not seek to prevent the time: and when the Messiah should come in the flesh, they should not make haste, in wishing his second coming before the time. 2. Paulus Burgensis thinketh to mend this exposition, and maketh it 〈◊〉 worse: he understandeth it of those; which were not hasty to believe in Christ, but yet at the length believed, as Christ saith to his two Disciples, Luk. 24.25. O slow of heart to believe all, that the Prophets have spoken: But this was a rebuke unto them, whereas the other is a commendation of those which believe.  
3. Martyr better expoundeth it of the patience of the Saints, which do wait for the fulfilling of God's promises in due time, not hasting to use unlawful means: and more particularly the Prophet there reproveth those which would not wait upon God for his deliverance, but depended upon present helps; jun. annot. as also it hath a spiritual application against those, which made haste in endeavouring to be justified by their own works, and so prevented and forestalled their justification by faith.  
4. And whereas the Apostle saith, shall not be confounded: some do refer it to the day of judgement, when the faithful shall not be confounded or ashamed, cum venerit no futuro, when Christ shall come in judgement: gloss. interline. Haymo: But it is more general, showing that the faithful neither in the time present, nor to come shall be ashamed; and not to be confounded, signifieth, non frustrari, not to be frustrate or disappointed of their hope; Mar, and here more is understood then said, he shall not be confounded, that is, shall be confirmed, comforted, established, Faius: so David saith, Psal. 25.1. In thee have I trusted, let me not be confounded.   

Quest. 32. Whether it be the property of faith to make one not to be ashamed, which is ascribed to hope. c. 5.5.  
This doubt is easily removed, for though hope have this property, that he which hath a steadfast hope in the end, is not ashamed, because he is made partaker of his hope, whereas he which hath a vain confidence, is abashed and ashamed, when he seeth himself deceived, and disappointed, yet this property hope hath, because it is grounded upon faith, which is by the Apostle called the ground of things hoped for, Heb. 11.1. therefore this effect, not to be ashamed, is ascribed also to faith, because it is always accompanied with hope, and hope is included in faith: Martyr.    

4. Places of Doctrine.  

Doct. 1. Concerning oaths.  
v. 1. I say the truth in Christ, I lie not. 1. hence it is evident, that it is not lawful to swear by any creatures but only by God: for whereas an oath is nothing else but an appealing unto the testimony and judgement of God, who both searcheth the heart, and punisheth perjury, for the confirmation of the truth in a doubtful matter: and so two things are requisite in him, whom we swear by, both knowledge to discern the heart, and power to judge, because both these are peculiar to God, to be a searcher and knower of the heart, and to be able to punish: therefore it followeth, that God only is to be called to witness in an oath; and beside it is a part of invocation, which only belongeth unto God. 2. hence also we have an evident argument of the divine nature of Christ, because the Apostle here sweareth by his name. 3. As also here we learn how oaths may be distinguishe● and the divers kinds of them: as there is an oath called promissorium, a promising oath, which is of the time to come, when one promiseth and undertaketh by his oath, to do this or that: as Eliah swore unto Obadiah, that he would show himself, that day unto the King, 1. king. 18.15. there is assertorium, an affirming oath, which is of the time present or past, as when one sweareth, that such a thing was done or not, or such a thing is true: and this kind of oath is either iudiciale, in public judgement, when an oath is required of the parties, or voluntarium, when one taketh a voluntary oath, such is the Apostles here.   

Doct. 2. Of the moderation to be used by Preachers.  
v. 2. I have great heaviness, etc. S. Paul, thought in this chapter he be to entreat of the rejection and reprobation of the jews for their unbelief, yet he first showeth his loving affection unto them: neither concealing the truth for affection, not yet exasperating them with rigorous speech: so the Preachers of the word, should use such moderation, that neither in their silence and forbearing to speak the truth, they should incur the just suspicion of flattery, nor yet in their sharp invectives against those, whom they do reprove, they should be justly blamed for their undiscrete severity: Mar.   

Doct. 3. That Christ is God and man.  
v. 5. Who is God over all, etc. 1. Christ is God, because the Apostle sweareth by his name, v. 1. and he is called God blessed over all, etc. 2. he is also perfit man, because he is said to come of the father's concerning the flesh, etc. 3. and yet these two natures concur to make but one person, because it is said of Christ, who is God over all blessed for ever, etc.   

Doct. 4. Of the diverse kinds of divine promises.  
v. 8. Children of promise etc. some promises are general to all, as that the world should no more be destroyed with water, that the seasons of the year, as seed time and harvest, and the rest should continue: or peculiar to the Church of God, which are either concerning things temporal, comprehended under the name of bread in the Lord's prayer, which the Lord promiseth so far forth as he seeth it to be meet and convenient: or spiritual, which are either peculiar unto some special callings, as were the gift of tongues, knowledge of secrets, elocution and utterance to the Apostles: or general, belonging to the whole Church, and the same external, as the promise of the word and Sacraments, or internal, as of faith, hope, justification, remission of sins: The Apostle speaketh here of spirival and special promises, which were shadowed forth in those times by temporal blessings.   

Doct. 5. Of election.  
v. 11. That the purpose of God might remain according to election, etc. Concerning election these points are hence concluded: 1. that God hath decreed some to be elected unto salvation before the beginning of the world. 2. That the decree of election is the purpose of God to show mercy on some in, bringing them unto glory. 3. that the free and gracious purpose of God is only the cause of election, without the foresight of faith or works. 4. that it is certain and immutable. 5. the effects thereof are vocation, justification, sanctification, c. 8.30. whom he predestinate them he called, etc. 6. the ends two, the happiness of the elect, and the glory and praise of God, in the setting forth of his mercy.   

Doct. 6. Of reprobation.  
v. 18. Whom he will he hardeneth: Concerning reprobation, these points also are here set forth. 1. that some are reprobate from the beginning, as God hated Esau before he was borne. 2. what reprobation is, the purpose of God in leaving some in the mass of corruption, and in ordaining them to be damned for their sins. 3. the cause of reprobation, is the purpose of God to leave some in their natural corruption. 4. the effects are, desertion, hardening of heart, the subtraction of the grace of God. 5. the ends, the just condemnation of the wicked, and the demonstration of the power of God. See more hereof among the Controv. following.   

Doct. 7. Of scandals and offences.  
v. 33. Rock of offence. 1. A scandal is any thing done or said, whereby one is made the worse, either of himself or by some accident. 2. it is of two sorts, given justly, or unjustly taken, as the offence at Christ was taken and not given. 3. the cause of offences, is first the malice of Satan, and obstinacy of unbelievers, and the just judgement of God concurring there withal, as the jews by their own blindness stumbled at Christ, and received that as a punishment of their unbelief.    

5. Places of controversy.  

Controv. 1. That succession of Bishops is no sure note of the Church of Christ.  
v. 5. Of whom came the fathers: 1. Though the jews might allege, that they had the fathers, yea, they could show a perpetual succession of high Priests from Aaron until the times of our blessed Saviour, yet for all this they were rejected, and not acknowledged for the Church of God: In like manner the Romanists, pleading for themselves by succession of Bishops, do but build upon a weak ground, unless they could also show a continual succession of true doctrine, together with an outward succession of persons and pace.  
2. Our Blessed Saviour was a Priest after Melchisedech, without any such continued succession, and the Apostles, the first planters of the Gospel, could show no succession from the high Priests: neither is it necessary in these times, where religion is corrupted, and the Church deformed, to expect a local succession for the restoring of religion.  
3. Yet the succession of godly Bishops is much to be accounted of where the true faith is continued withal: and for this reason did the fathers, Tertullian, Irenaeus, Augustinae, ascribe so much to the succession of Christian Bishops, who transmitted unto their successors true and found doctrine together with their place: See more of succession, Synops. Centur. 1. err. 20.   

2. Controv. Against the old heretics the Manichees, Arrians, Nestorians, confuted out of the 5. v.  
1. Where the Apostle saith; of whom came Christ according to the flesh, the Manichees are confuted, which denied Christ to have any true flesh, but only in show; whereas the Apostle saith, that Christ came of the Israelites concerning the flesh: he therefore had true 〈◊〉, because he took his nature of them. Likewise their heresy is confuted, that think Christ brought his body, from heaven, and took it not of the Virgin Marie: for then how could it be true, that Christ according to the flesh came of the fathers?  
2. The Arrians also are confuted, who denied Christ to be God, but only affirmed him to be a creature: for the Apostle saith of Christ, who is God blessed for ever: as Athanasius epist. ad Epictet. urgeth this place against those, which denied the humanity of Christ: so Tertullian. lib. de Trinit. Hilar. lib. de Trinit. Theophylact upon this place do allege it against those, which impugn the divine nature of Christ.  
3. The Nestorians also which denied the uniting of Christ's two natures into one person, but only affirmed it to be by grace, are here refelled: for the Apostle speaketh of one and the same Christ, which according to the flesh came of the fathers, yet was God above all blessed for ever: Ireneus lib. 3. cap. 18. applieth this place against such a like heresy of those which divided jesus from Christ, and affirmed jesus to be one, and Christ an other.   

3. Controv. Against the profane and impious collections of Eniedinus, and Socinus late heretics.  
Whereas the Apostle expressly saith of Christ, who is God over all, blessed for ever, etc. these two forenamed heretics contend by their impious cavils to show, that Christ's divine nature is not proved out of this place.  
1. This phrase, who is blessed for ever, is always in Scripture given unto God the father: as Rom. 1.23. 2. Cor. 1.3. and 11.31.  
2. Not every one, that is called God in Scripture, is consequently that chief and great God.  
3. Christ is said to be over all, that is, men, as the most excellent man of all, not over all whatsoever.  
4. He is said to be over all with a limitation, for he is not over him that hath subdued all things unto him, 1. Cor. 15.27.  
5. And in that he is over all, he hath it not by nature but of gift, Philip. 2.9.  
Contra. Erasmus seemeth first to have given occasion to these new-fangled Dogmatists, who likewise in his annotations upon this place, thinketh this Scripture not so fit to prove the divine nature of Christ: adding that herein there is no danger, seeing there are more direct places to prove Christ's Godhead by: But Pet. Martyr here answereth well, non convenit ut Ecclesiae armamentarium sine causa exhauriatur, etc. it is not convenient, that the armory of the Church should without cause be diminished: seeing the fathers, as Origen, Chrysost, Theophylact, Cyprian, cont. Iud. lib. 2. c. 5. Hilarius in Psal. 122. do all allege this place for the proof of Christ's deity, it is not fit, that we should suffer it to be wrestled out of our hands: their cavils are thus answered.  
1. Where the father is said to be blessed for ever, the Son is not excluded, and in some places Christ is said expressly to be blessed for ever, as Matth. 21.9. Blessed is be that cometh in the name of the Lord: and if the Creator be blessed for ever, Christ is included by whom all things were created, joh. 1. Coloss. 1.  
2. He which is said to be God over all, as Christ here, must of necessity be that chief and great God.  
3. Some indeed read super omnia, over all things, as Origen, the Syrian and Latin interpreter: and this is agreeable to that place, Coloss. 1.17. He is before all things, and in him all things consist: and the Apostle nameth both things visible and invisible: and so Origen well expoundeth, he is above all things, that is, powers, principalities, and every thing that is named.  
4. He is above all things, that is, all creatures, and above all, as the father is above all, and yet neither above the Son or the holy Ghost: the father than is here excepted: for Christ and his father are one, non post patrem ipse, sed de patre, he is not after the father, but of the father, Origen.  
5. S. Paul in that place speaketh of the exaltation of Christ as he is Mediator and according to his human nature: and so he hath it by gift: but as he is God, he is over all by his eternal generation, as the only begotten Son of God.   

Controv. 4. That the water in Baptism doth not sanctify or give grace.  
Chrysostome showeth here a fit analogy and resemblance between the birth of Izaak o● Sara by the word of promise, v. 9 and our spiritual regeneration in baptism: the barren womb of Sarah, he likeneth to the water, which of itself hath no efficacy, erat uterni ille aqua frigidior, propter sterilitatem & senectutem, that womb was more unapt for generation, than water, because of the barrenness and old age thereof: like as then Izaak was borne of that barren womb by the word of promise, ita & nos oportet ex verbo nasci, so we are borne of the word: To this purpose Chrysostome, who maketh the element of water of itself but a dead thing, and like unto Sarahs' barren womb, which could not have conceived, but by the word of promise: So the Apostle saith, Ephes. 5.25. Cleansing it by the washing of water through the word: the water cleanseth, but by the operation of the word: This than overthroweth that opinion of the Romanists, which affirm that the sacramental sign in the sacraments confer grace: See further hereof, Synops. Centur. 2. err. 76.   

Controv. 5. Against the vain observation of Astrologers in casting of nativities.  
v. 10. Rebecca, when she had conceived by one, etc. Augustine lib. 2. de doctrine. Christian. c. 21. by this Scripture confuteth the folly of Mathematicians, who in casting of men's nativities do observe the aspect of the planets, and so do calculate and conjecture of the disposition of men: for Esau and jacob were borne at the same time of one and the same parents, and yet they were of diverse dispositions and qualities, and conditions of life.   

Controv. 6. That the souls had no being in a former life, before they came into the body.  
It was Origens' error who therein did too much Platonize, that the souls in the former life, according to their works good or evil, were accordingly appointed of God to salvation or damnation. But this error is evidently convinced by the Apostle here: for Esau and jacob had neither done good nor evil, before they were borne: Lyranus addeth two other reasons to convince this error. 1. if there had been an other life before, than the world was not created in the beginning, as it is said Gen. 1.1. for that the souls had a being and beginning before. 2. and temporale non potest esse causa aeterni, no temporal thing can be the cause of that which is eternal: the actions then and works of the soul, could not be the cause of the act of Gods eternal will.   

Controv. 7. Whether the foresight of faith or works be the cause of election.  
This was in time passed maintained by the followers of the Pelagian sect, as it appeareth by the epistles of Prosper and Hilarius Arelatens. sent to Augustine: and not much differing is the opinion of the Greek expositors: as Theodoret in these words (that the purpose of God might remain according to election,) understandeth the purpose of men foreseen of God, according to the which he electeth: But the Apostle evidently calleth it the purpose of God, and therefore not of men: Chrysost. and Photius cited by Oecumenius, do here understand the purpose of God: but where it is added, according to election, they say this election presupposeth a difference and diversity of wills foreseen of God.  
The late Lutherans tread in the same steppes● who at the first did hold that the foresight of faith was the cause of election: but now they have somewhat refined that assertion: and their opinion now is, fidem non esse electionis causam meritoriam, sed instrument alem, that faith is not the meritorious but the instrumental cause of election: their arguments are these.  
1. Argum. Photius thus reasoneth: electio de illis fit; qui aliqua in re differunt, election is said to be of those, which differ in some thing: God then did see some difference in them which he elected from others.  
Contra. 1. Augustine at the first was somewhat moved with this argument, which made him devise an other sense of the Apostles words, to this effect: that it was said unto the children being not yet borne, and before they had done either good or evil, the elder shall serve the younger: least the purpose of God should remain according to election, which he supposeth to rise of some difference in the parties elected: to this purpose Augustine, lib. ad Simplician. quest. 2. But this parenthesis, or interlaced sentence is ●●tered by the Apostle affirmatively, That the purpose of God might remain, etc. it cannot therefore be drawn to a negative sense: And indeed Augustine whether upon this or some other reason, otherwise expoundeth these words, epist. 115.  
2. But the best answer is, that the proposition is not true, for election in God presupposeth not a difference: God may make election even in things in themselves equal, by the right of his Creatorship, and make a difference: as evidently appeareth in the creation of the world, when all things were equal at the first, in that indigested himpe and mass, whereout the creatures were made: and yet our of it were different creatures made: some lightsome, as the Sun and stars, some dark and obscure, as the earth and earthly things: And so the Lord in his decree of predestination made a difference in his election, according to his good pleasure of things, which differed not before: And so there is a difference indeed in those which are elected from others, sed non invenit Deus, sed ponit ipse in hominibus differentiam, but God findeth not any such difference in men, but he maketh it, Pet. Martyr: the difference than dependeth not of the nature of the things, but of the purpose and counsel of God.  
2. Arg. 1. S. Paul saith, Ephes. 1.4. He hath elected us in him, that is, in Christ: but none are in Christ without faith: that then which joineth us to Christ, is the cause of election. 2. again, 2. Thess. 2.13. we are said to be chosen to salvation in faith. 3. and Heb. 11.6. It is impossible to please God without faith: the elect are pleasing to God: therefore by faith they were accepted. 4. and seeing faith is the instrumental cause of salvation, why not also of election? Thus the Lutherans reason for the foresight of faith.  
Contra. 1. Not every thing whereby we are joined unto Christ, is the cause of election: but that whereby we were first given unto Christ, which is the absolute and free mercy of God: who elected us of his free grace and mercy, and in Christ appointed to bring those whom he elected unto eternal life: And the Apostle doth expound himself, what he meaneth, by being elected in Christ: that is, he hath predestinate us to be adopted through Christ: faith then in Christ is not the cause of election, but a mean subordinate to bring the elect unto salvation.  
2. We are said to be chosen in faith, not faith foreseen, as the cause of election, but in faith present as a mean unto salvation.  
3. The same answer may serve to the third place objected: which must be understood likewise, de fide praesenti, non praevisa, of faith present, not of faith foreseen: for God through his mercy elected us, being yet his enemies: his love therefore was before any foresight of faith: by his mercy he made us acceptable unto himself, by the election of grace, before he saw any thing in us.  
4. It followeth not, that every thing which is the cause of salvation should be the cause of election: it is true in the general cause, which is the mercy of God, which causeth as well the one as the other: but not in the next and immediate causes: as for example, the father is the cause of his son, and the son of the nephew, and yet the son is not the cause of the father; so election is the cause of faith, and faith of salvation: but it therefore followeth not that faith should be the cause of election. And Hunnius that was at the first a great patron of this cause, in the end argueth, that faith in the mystery of election was to be considered neither ut causam meritoriam, as a meritorious or instrumental cause, sed ut partem illius ordinis, etc. but as a part of that order which God had appointed, that is, a mean unto salvation, Pareus dub. 6.  
3. Arg. If God simply should elect some and refuse others without foresight of their faith: how is he not an accepter of persons?  
Ans. The accepting of person is, when against the rule of justice a man of no good parts or qualites is preferred before him that is well qualified: But there is no fear of this in God's election: for he findeth all alike in themselves: none endued with any good gifts or qualities, but as he giveth them: therefore herein he is no accepter of persons, in preferring one before an other, all being alike. Now on the contrary side, that the foresight of faith or any thing in man is not the cause of election, but only the good pleasure and will of God, it may be thus further confirmed.  
1. The Apostle in saying, not by works, but by him that calleth, excludeth whatsoever in man: for if either the foresight of faith or of any other thing, and not only of works should be the cause of election, than it should not be only in the caller, as the Apostle here saith, Mart. Pareus, Tolet annot. 19  
2. The effect of election is not the cause: faith with the fruits thereof are the effects of election, Ephes. 1.4. he hath chosen us that we should be holy: Pareus.  
3. The eternal decree of God is not founded in that which is temporary: the faith or good works of men are but temporary things: and therefore they cannot be the ground and foundation of God's eternal decree. Faius.  
4. Faith is the work of God, joh. 6.29. therefore not the cause of his election: so the same thing, should be the cause of itself: and so also be before itself. Pareus.  
5. If election depended upon the foresight of good works, than it would follow, that we are justified by works: for from election and predestination proceedeth our vocation, and from vocation justification: and if election be out of the foresight of works, than justification also which followeth election by degrees. Mart.  
6. Lyranus addeth this reason further, Deus non vult finem propter ea, quae sunt ad finem, God will not appoint the end for those things which tend unto the end: but rather these are for the end: now faith and works are but the way to the end, and therefore they cannot be the cause of the appointment of the end, that is, that men should attain unto everlasting glory: Lyran. upon this place.  
7. Tolet also annot. 16. urgeth this reason: whereas the Apostle saith, v. 14. is there iniquity with God? if he had meant that the difference in the decree of election ariseth out of the foresight of faith, than the reason had been apparent, and there had been no show at all of any injustice in God, and so no place for this objection at all: See further of this question before, c. 8. contr. 16.   

Controv. 8. That not only election unto grace, but unto glory also is only of the good will of God.  
Stapleton antidote. p. 126. will have this place of the Apostle to be understood only of election unto grace, which is the first effect and fruit thereof, and this only proceedeth from the free grace and mercy of God, but the election unto glory, which is the last effect thereof is not without the foresight of works: he reasoneth thus.  
Argum. Election to glory is not only of him that calleth, for it is also by justification, for whom he justified he also glorified, Rom. 8.30. but the election whereof the Apostle speaketh here is only of the caller, therefore he speaketh not here of election unto glory, but of election only to the first grace.  
Contra. 1. Other Romanists herein dissent from Stapleton, as Bellarmine lib. 2. de great. c. 15. showeth that men are freely elected not only unto grace, but unto glory: so also Peter. disput. 5. and before them Thomas in his commentary denieth, that praescientia meritorum, the foresight of merits is the cause of predestination to glory; likewise Lyran. here.  
2. And for the argument: Glorification, as well as grace is only of God that calleth as the efficient cause: justification goeth before glorification, not as an efficient, or meritorious cause, but as a mean appointed of God to that end.  
3. But that the Apostle speaketh evidently of election as well unto glory as unto grace it is evident. 1. he treateth of election unto the promise: for he maketh express mention of the children of the promise, v. 8. but the promise comprehendeth both the first grace in our vocation, and the rest that follow, justification, glorification. 2. he speaketh of election joined with the dilection and love of God, jacob have I loved: but whom God loved he loveth to the end, and bringeth them unto eternal life. 3. v. 23. the Apostle in direct terms maketh mention of the vessels of mercy prepared to glory: he therefore speaketh here of election to glory.   

Controv. 9 That the Apostle treateth as well of reprobation in this place, as of election.  
Huberus, who defendeth universal grace, will have the Apostle here only to speak of election, and not of reprobation: for he holdeth all generally to be elected: the same is the assertion of Stapleton antid. p. 565. against Calvin, that S. Paul treateth only of election here, and not of reprobation at all: he reasoneth thus.  
Argum. 1. Only election is of God that calleth, the purpose of God is according to election, therefore the purpose of God is of election.  
Answ. 1. The purpose of God is according to election, but not only, which must be assumed, or else nothing can be concluded: but the purpose of God is as well concerning reprobation as election: the purpose and counsel of God is general to both, and it sorteth it else either into the purpose of election or reprobation.  
2. And that the Apostle intendeth in this discourse, as well to speak of reprobation as of election, it thus appeareth. 1. by the text itself: he expressly mentioneth both the love of God to jacob, and his hatred of Esau, v. 22.23. he speaketh of the vessels of wrath and of the vessels of mercy. 2. so much also is insinuated by the nature and property of election: for an election of some supposeth that there is a rejection and reprobation of others: As when Moses saith unto Israel, the Lord chose you above all people, it followeth that as they were elected, so all the rest were refused and rejected.   

Controv. 10. Whether as well the decree of reprobation, as of election, be without the foresight of works.  
Here are two opinions opposite in two extremes one to the other; the one was of the Pelagians, who utterly condemned the absolute decree of reprobation, without any respect of works; and Catharinus also in his commentaries upon this epistle: some other do make the decree of reprobation and damnation to be a free act of the will and purpose of God, as election is. But beside these there is a third opinion between both, that the decree of reprobation, neither issueth only from the free and absolute will of God, not yet altogether dependeth of the foresight of sin; but proceedeth in part from them both. We will now examine these opinions in order.  
1. Of the first sort that hold the decree of reprobation altogether to proceed from the foresight of sin, some do hold strange paradoxes, as Catharinus before named, whose opinion is this, that God appointed all to be saved, but some absolutely, as Marie, and other holy men and women, some conditionally, if they believed and did works, they should be saved, if otherwise, they should be damned; not much differing is the opinion of Becanus, a late Popish writer, who affirmeth that God simply in the beginning appointed all to be saved voluntate primaria, by his first and principal will, but secundaria voluntate, by his secondary will he would some to be condemned for their sin, cap. 1. loc. 12. de pradestinat. etc. 5. loc. 4.  
But the former of these opinions, is distasted by the Romanists themselves, as Pererius in c. 8. ad Rom. disput. 25. refuseth it upon this reason, because una est ratio, etc. there is one and the same reason of all that are predestinate unto salvation; how then can some be certainly appointed and absolutely, some uncertainly and conditionally; for all which are ordained unto life, are written in the book of life, out of the which none can be blotted out. And against Becanus assertion it may thus be objected.  
1. If God indeed would have all to be saved, why are not all saved? for none can resist the will of God; this than showeth either God to be impotent in not performing his will, or variable in changing his purpose concerning those, whom he first intended to be saved; neither of which imputations must be laid upon God. 2. seeing God getteth glory as well by showing his power and exercising his justice upon the wicked, as by showing mercy upon the elect, the one is as primarily the will of God as the other; for God primarily intendeth his own glory, but in the punishment of the wicked God's glory is set forth, therefore the decree of justice as well as of mercy standeth with the primary and principal will of God.  
2. Augustine though nothing favouring these erroneous conceits, yet he referreth reprobation unto the foresight of original sin, and considereth man in massa corrupta, in the mass of corruption, as all have transgressed in Adam, universa massa poenas dedit, etc. the whole mass (of mankind) is worthy of punishment, and if the punishment of damnation, should be rendered unto all, non injust proculdubio redderetur, it should not be rendered unjustly, etc. and again in an other place, una quaedam massa peccati supplicium debens divina justitiae, etc. there is one mass of sin, which is indebted to the divine justice: quod sive exigatur, sive donetur, nulla est iniquitas, which though it be exacted or pardoned, there is no iniquity: ad Simplic. lib. 1. qu. 2.  
In this assertion there is no inconveniency, to say that God beholding and foreseeing all men by the voluntary transgression of Adam in the state of corruption, did of his free mercy elect some to be saved in Christ, the others he left in their corruption, and so for their sins decreed them to damnation: for here can be no imputation of injustice at all: for it is free where one hath diverse debtor to remit the debt unto one, and to exact it of another.  
So than if the reason be demanded, why some are rejected of God, it may be answered, that man's voluntary transgression, bringing all his posteririe into bondage, being foreseen of God, is a sufficient cause of their rejection; but if it be further demanded, why God out of this mass of corruption, hath elected some, and not others, there no other reason can be given, but the good pleasure of God, Ephes. 1.5. so that the absolute decree of reprobation, is grounded upon the foresight of man's corruption, but of the comparative, as why one is rejected and left, and not an other, no reason can be rendered, but God's gracious and free purpose.  
Against this opinion of Augustine, there are two principal objections. 1. Pererius disput. 12. thus objecteth: the Angels had no original sin, they were all created in the state of grace, and yet some of them were elected, some reprobate: therefore sin is not the cause of reprobation.  
Ans. 1. As the Angels were created in the state of grace, so also was Adam in Paradise; and as Adam fell by voluntary transgression and so enthralled his posterity, so did the Angels that fell, abuse the gift of free-will, and so for their pride were justly condemned for ever: so than the foresight of the apostasy of the reprobate Angels, was the cause of their rejection and condemnation: as the Apostle saith, jud. 6. The Angels, which kept not their first estate, he hath reserved in everlasting chains: as man then hath original sin, out of the which proceed actual sins, which are the ground and cause of reprobation and condemnation; so the Apostate Angels for their sin of pride were rejected: only here is the difference, that the Angels fell irrecoverable, falling by their own pride being not seduced: but man falling by the sedition and tentation of the devil, hath a redeemer in God's mercy provided for him.  
2. Pareus thus objecteth: the foresight of original corruption is general and common to all mankind, therefore it cannot be the cause of the reprobation of some only: dub. 8. argum. 4. so also Vrsinus catech. 3. p. 357.  
Ans. Not simply the foresight of original corruption, which all are subject unto, but it being considered together with God's decree, because he purposed to deliver some, and not others, is the cause of reprobation.  
3. Some do wholly refer the decree of reprobation and election only to the will and purpose of God: and think, that no other cause can be rendered, why God hath elected some, and condemned others but the absolute will, pleasure, and purpose of God: their reasons are these.  
1. As God loved jacob, before he had done any good, so he hated Esau, without any respect unto the evil which he did, Rom. 9.11.  
2. The Apostle also saith, v. 18. That God hath mercy on whom he will, and whom he will be hardeneth: Gods will is the cause of both.  
3. And God is compared to the potter, that as he hath power over the clay to make thereout vessels of honour, or dishonour, as he thinketh good: so much more the Lord may out of the same mass, make some vessels of mercy, some of everlasting shame.  
4. Our Blessed Saviour maketh this the reason, why God had hid the mystery of salvation from the wise men, and revealed it to babes, because O Father, thy good pleasure was such, Matth. 11.25.  
Ans. 1. Why God loved not Esau as well as jacob, the cause was only the gracious purpose of God: and hereof neither the good works of the one, nor the evil works of the other were the cause: yet both of them being considered in their original corruption, as it was God's mercy to deliver the one, so it was no injustice to leave the other. 2. here the hatred of God is taken only for the not conferring of his grace and love, which God freely bestowed without respect unto works: but that hatred, which is an ordaining of men unto everlasting punishment, is not without respect unto their sins.  
2. Mercy presupposeth misery, and hardening a corrupt inclination in the heart before, for the which it is hardened: here than man's miserable estate is insinuated, out of the which some by God's mercy are delivered.  
3. By that similitude the Apostle showeth what God may do by his absolute power, not what he doth: he dealeth not with men, as the potter with the clay, though he might; that is stricto & absoluto iure, by his strict and absolute right; but aequissimis rationibus, upon most equal and just conditions: he might do as the potter doth, but yet he taketh not that rigorous and strict course.  
4. It is indeed Gods good pleasure to reveal the secrets of his will to whom he pleaseth, and to hide them from whom he will: because he is not bound unto any, he may do with his own, as he please and bestow his graces freely: but if he should keep them from all, none had cause to complain, seeing their natural blindness and corruption was brought upon them by the voluntary corruption of Adam: and though it was Gods gracious favour, to reveal unto some his will, yet the rest were hardened and blinded justly through their own wilfulness and obstinacy against the truth.  
And further against this opinion of the absolute decree of reprobation, without any respect unto the sins of men original and actual, these two strong objections are made: first there would be an imputation of injustice upon God, if he should decree any to be condemned but for sin: for like as none are indeed in time condemned but for sin: as the Apostle saith, Ephes. 5.6. For such things cometh the wrath of God upon the children of disobedience, etc. so the decree of damnation before all time must be upon the foresight of sin.  
Secondly, whereas God in Scripture is set forth to be exceeding abundant in mercy, as Psal. 25.10. All the ways of the Lord are mercy and truth: and Psal. 144.9. His mercies are over (or above) all his works: and james 2.13. mercy rejoiceth against judgement: Now the Lord should be accused of severity and inclemency, and far more ready and prompt unto justice, than mercy, if he out of his own will should decree more to be condemned, then to be saved: these objections, the former position of the absolute decree of damnation being maintained, cannot possibly be answered.  
4. Whereas to shun these rocks of offence, and to prevent these objections, some here have found out a middle or mean way, to refer the decree of reprobation partly to the will of God, as the efficient, partly to the foresight of sin, as the material cause thereof: And here these distinctions are brought in.  
1. Lyranus thus distinguisheth, that reprobation is either taken large, largely, and so it signifieth only simplicem negationem ad gloriam, a simple denial of glory: and this hath no cause in God's prescience, but only in the will of God: or it is taken proprie, properly, for ordinario ad poenam, an ordaining unto punishment, and so it is not willed or decreed of God, nisi propter culpam, but for sin: Bellarmine also fleeth to the same distinction of negative reprobation, 
lib. 2. de great. & liber. c. 17.  which is not to have mercy, & positive to decree unto condemnation: of this the foresight of sin (he saith) is the cause, of the other the free will of God: But seeing this negative reprobation containeth a privation and denial of everlasting glory, this also must arise from the foresight of sin: for God excludeth none out of his kingdom but for sin: as the Apostle saith, 1. Cor. 6.9. Know ye not, that the unrighteous shall not inherit the kingdom of God.  
2. Gorrhan hath this distinction: there is a double kind of reprobation, temporalis, the temporal, which is, non appositio gratiae, the not affording or giving of grace, and eterna, voluntas non apponendi, the eternal, which is the will or purpose of not giving of grace: this is without the foresight of any merit, but not the other: like unto this is that difference which some make between the decree, and the execution of the decree: the first is without respect unto sin, but sin cometh between, before the other: But this doth not satisfy, as Pareus well observeth: for the same cause moved God to decree punishment, which moveth him in time to execute punishment.  
3. Some do thus consider of predestination, that it is of two sorts: there is decretum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a decree simply called, of those things whereof God is the author and efficient cause himself, such is the decree of election unto life: there is decretum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secundum quod, a decree after a sort, which may also be called, permissivum, the decree of permission, as the other is effectivum, an effecting and working decree: of this latter sort is the decree of reprobation: the means which lead thereunto, God only permitteth, and effecteth not, as the sin and iniquity of men, for the which they are worthily condemned: to this purpose Rollocus in 8. ad Roman. p. 181.182. But this doth not satisfy: for the decree of damnation is as well an effecting decree, as is the decree of election: God willeth and decreeth the damnation of the wicked as effectually in his justice, as he effectually willeth the salvation of the elect: as the wise man saith in the Proverbs, 16.4. That the Lord hath made all things for his own sake, yea even the wicked for the day of evil.  
4. junius against Puk●us resp. ad ration. 72. maketh two degrees of reprobation: decretum praeteritionis, the decree of preterition, which is the purpose of God, not to show mercy, and this is absolute without any respect unto sin: then there is decretum ex praescientia, the decree of reprobation, issuing forth of God prescience: and so none are decreed to be condemned, but for sin: some call the first decretum non miserandi, the decree not to show mercy, the other decretum puniendi, the decree of punishment: Pareus dub. 8. p. 913. citeth Mr. Perkins, who calleth them, decretum deserendi, the decree of desertion, and ordinatio ad poenam, an ordaining to punishment: Pareus out of his own judgement saith, that there are two acts of reprobation, negativus, the negative, that is not to have mercy, and affirmativus, the affirmative, which is to condemn: the negative act, is either reprobation from grace, or from glory: the first of these which is a rejection from grace, be thinketh only to proceed from the good pleasure of God, but not the other: all these distinctions are the same in effect, which else where I have followed, 
Synops p 822.  allowing that distinction especially of junius, as giving full satisfaction in this matter: But now I find some doubts and objections, which are not yet removed by these distinctions.  
1. Seeing damnation necessarily followeth rejection, and where grace is denied, glory cannot follow: if the denial of the one should be the absolute act of Gods will, so by consequence should the other also.  
2. And the Scripture showeth that the cause why God rejecteth man, is for that they reject God first; as Samuel saith concerning Saul, 1. Sam. 15.23. Because thou hast cast away the word of the Lord, the Lord hath cast away thee: and Rom. 1.24.27. the Apostle showeth that the giving up of the Gentiles unto their hearts lusts, was a just recompense of their error; therefore because the substraction and denial of grace, the hardening of the heart, the blinding of the mind, are punishments of sin, and sin goeth before the punishment thereof, it followeth that these things, as they are not temporally inflicted but for sin, so neither are they eternally decreed but upon the foresight of sin.  
3. If God should absolutely reject any otherwise thou for sin, and more are rejected, then elected, then should God's justice far exceed his mercy, and his severity far surpass his clemency.  
To this last objection Thomas Aquin. maketh this answer by a distinction, that bonum proportionatum communi status naturae, etc. the good things which are proportioned to the common state and condition of nature, are found in the most: but bonum quod excedit com●●●● statum, etc. the good things, which exceed the common state, are found in few: as they are found more, which have sufficient knowledge and direction for the government of their life, than they which want it, such as are idiots and fools; but there are few, which are found, that have the profundity and depth of knowledge: and of this kind of everlasting life, it exceedeth the common state and condition of human nature, and therefore it is no marvel, if it be found in the fewest and smallest number: to this purpose Thomas 1. part. qu. 25. artic. 7.  
But this answer is not sufficient; he hath given a good reason, why eternal life is not merited, or procured by man's deserts, because it is a gift, which exceedeth the proportion, and condition of man's nature; but yet the reason appeareth not, neither is the doubt satisfied, why, seeing God aboundeth in mercy, everlasting life is not given unto the most: therefore Thomus addeth further, that God's mercy appeareth in that he directeth some unto life from the which the most decline, by the common cause and inclination of nature: And indeed this is the best and most sufficient answer, that God's mercy herein exceedeth his justice, that whereas all men by nature are the children of wrath, and God might justly ●aue them in their sin, as he did the reprobate Angels, yet out of that mass of corruption he saveth some, to bring them unto glory; so then, unless the fall and transgression of man he presupposed, there is no way to magnify God's mercy above his justice. Thus Thomas Aquin, though he mislike Augustine's opinion (who maketh the foresight of original ●●●ne the ground of the decree of reprobation) and thinketh that God absolutely rejecteth the reprobate without any foresight of sin, yet is constrained to seek shelter here for the ●●●iding of this objection.  
5. Wherefore fully to decide this great question, and controversy touching the decree ●● reprobation, we will determine of it in this manner.  
1. There is reprobatio indefinita, & definita, a reprobation indefinite; that is, that some ●●e elected, some rejected: and a definite reprobation, whereby some are certainly rejected, and not others; of the first the cause is only in God, for the demonstration of his mercy ●●●ard the elect, and of his justice and power toward the reprobate, as the Apostle showeth v. 22.23. and so the wise man saith, Prov. 16.4. that God made all things, even the wicked for himself: and to this purpose Thomas well saith, that the reason of election and reprobation is taken from the goodness of God, quae multiformiter in rebus representatur, which by his means is diversely represented and set forth in the creatures: when a● some things are in an high, some in a low degree: If all should be elected, God's justice should not appear, if all were condemned, where were his mercy? But of the definite and certain reprobation, why some are in particular rejected, the cause is the foresight of their sin.  
2. Again reprobation is considered two ways, absolute, comparate, absolutely, as in rejecting these and these, and comparatively, in rejecting these rather, than those: of the first the reason is the general corruption of mankind, which transgressed in Adam, who abused his free-will in choosing evil, it being in his power to have made choice of the good, and so he brought all his posterity into bondage unto sin; in which state of corruption God justly might have left all, if it had pleased him: but of the comparative reprobation, why God left others in their natural corruption, and freed others, no reason can be given, but the good pleasure of God: as Saint Paul saith, Ephes. 2.3. We were by nature the children of wrath, as well as others, but God who is rich in mercy through his great love, etc. hath quickened us: so Augustine well saith, quare hunc Deus trahat, & illum non trahat, no● 〈◊〉 dijudicare, si non vis errare, why God draweth one (out of that mass of corruption) and not an other, take not upon thee to judge, if thou wilt not err. epistol. 105.  
3. We must distinguish between absolutum ius Dei, and ordinatum, the absolute right which God hath over his creatures, and his moderate or subordinate right: By his absolute right the Creator hath power to dispose of his creature, as it pleaseth him, to life or to death, as the potter hath power of the same clay to make some vessels of honour, some of dishonour: and if the Lord should thus deal with his creature, even without any respect unto sin, no man could accuse, or challenge God: But he dealeth not thus with us, secundum spiritum & absolutum ius, according to his strict and absolute right; but according to his subordinate right, whereby he proceedeth not against the creature, either in condemning it, or decreeing the same to be condemned, without just cause given by the creature: And thus the Apostle dealeth in this place: by the similitude of the potter, v. 20.22. he showeth what absolute power, and right God hath if he would please to use it, and v. 22.23. he speaketh of the other ordinary right and power, which God indeed useth in proceeding against the vessels of wrath, prepared (by their own sins) unto destruction. Pareus. And Tolet here well observeth, that the Apostle maketh two answers unto the objection propounded, one to stop the mouths of gainsayer, in urging the absolute power of God, the other to satisfy the faithful, in showing that God doth not execute his wrath upon any but for their sin: annot. 28.  
Concerning this distinction of the strict or absolute right and power of God, and his ordinary or rather subordinate right, though it be admitted on both sides, both by Protestant, and Popish writers, yet there is this difference. 1. Some do think, and so profess and teach, that God useth as well his absolute, as subordinate power in the decree of reprobation: and thus Bucer, Calvin, Zanchius, affirm that God by his absolute will hath reprobate and rejected some, without respect unto their sins. 2. Pareus, who also acknowledgeth God's power herein, yet he would not have this doctrine handled either in schools, or before the people, but according to God's subordinate power, in rejecting no otherwise then for sin, p. 912. 3. Both these think that God bringeth this his absolute power into act: but I think it more safe, to hold that God might if it please him, use that absolute power, which if he did, none could accuse him of injustice, but he dealeth otherwise in this mystery of reprobation, refusing none but justly for their sin: and this is that which Augustine affirmeth, 
lib. de praedest. & great. c. 16.  by way of supposition in this manner: Si hominum genus, quod creatum const●● primitus nihilo, etc. if mankind, which at the beginning God created of nothing, were not brought forth indebted both to sin and death, and yet the almighty Creator should condemn some of them to everlasting destruction, who could say unto him, Lord why hast thou done so? God in his infinite power might have done thus, but not according to the ordinary course of justice.  
Then seeing I absolutely subscribe unto the judgement of Augustine, seen before in the 2. opinion produced, that man's original corruption is the first ground of the decree of reprobation: out of the which God in mercy saved some by the election of grace, leaving others, which adding to their original corruption other actual sins, are made worthy of condemnation: and so Augustine well concludeth, investigabilis Dei miserecordia, 
de persever. lib. 2. c. 11.  etc. the mercy of God is unsearchable, whereby he hath mercy on whom he will, no merits of his going before, and unsearchable is his truth, whereby he hardeneth whom he will, (eius praecedentibus meritis) his merits going before, but the same with his, upon whom God showeth mercy. Learned Pareus hereunto agreeth, dub. 17. massa damnata propriè est obiectum, etc. the damned mass is properly the object of election & reprobation: Vrsinus also as Pareus hath set forth his works, defineth reprobation, 
pag. 356.  to be the immutable and eternal decree of God, whereby he hath decreed in his just judgement, to leave some in their sins, etc. and not being made partakers of Christ, to condemn them for ever: judicious Polanus hath the like definition of reprobation, in his partitions: It is the decree, whereby God purposed to himself to leave those, of whom it pleased him not to have mercy, in everlasting destruction, unto the which they should be obnoxious, for their sins, for the declaration of his justice. In these distinctions all the causes are touched of everlasting damnation, and the ●●re-ordaining thereunto: the efficient, is God's decree and purpose, the material, is sin, the formal, the denial of mercy, and the leaving them to themselves, the final cause, is the setting forth of the justice of God: And thus I trust it hath been sufficiently showed, how the decree of reprobation, may safely be held to proceed from the prescience of original and actual sin, and not to be an absolute act of Gods will and purpose, as the decree of election is: and in this resolution of this question (whatsoever I have before thought and written otherwise) I set up my rest, as the safest from any inconvenience, and the fittest to give satisfaction to the contrary objections, which are such as here follow.  
1. Object. Seeing the number of the reprobate far exceedeth the number of the elect, how is God's mercy magnified above his justice?  
Ans. They which hold an absolute reprobation without relation unto sin, cannot here remove this doubt: for if God out of his own will should cast off more, than he receiveth, he should be far more just than merciful: But this being first laid as a foundation, that God casteth off none, but for sin, in that he saveth some out of that mass of corruption, whereas he might justly leave all, his mercy exceedeth his justice; and in these three points. 1. in that God in the beginning made man righteous, Ecclesi. 7.31. and gave him freewill so to have continued if he would, and if he had not willingly transgressed, he should have remained in the state of grace, and favour with God, and not have tasted of his justice. 2. after man had fallen, and brought all his posterity into the bondage of corruption, God's mercy appeared, in saving some, whereas he might in justice have condemned all, as he did the reprobate Angels, that kept not their first state. 3. his mercy is evident even toward those, which are left in their corruption, that the Lord denieth not unto them means, whereby they might be called, if they had grace to use them: and he suffereth even the vessels of wrath with much patience, not presently cutting them off, as he might: in all these points God's mercy exceedeth his justice.  
2. Object. When God had made Adam righteous, it was in his power to have kept him from falling, that all might have been saved: is not God therein accessary to their sin, is suffering that which he might have hindered?  
Ans. 1. 〈◊〉 was fit that the Creator having made man with free will, should suffer the creature freely to exercise that natural power and faculty, which was given him, as other creatures do●● their kind. 2. although God permitted Adam to fall, yet he knew how to use it for 〈◊〉 further demonstration of his glory: and in this behalf it is just with God to suffer evil ●●●●e in the world, which he knoweth how to turn unto good: as he suffered job to be 〈◊〉 of Satan, for the trial of his faith.  
3. But in that God saveth some out of that mass of corruption and perdition, and not all, how is he not now partial, and an accepter of persons, in dealing unequally with those which are in equal state and condition?  
Ans. Where one is bound to give equally to all, there it is partiality and injustice not to give unto all alike: but in free and voluntary gifts one may give unequally unto those, which are of equal sort without any touch at all: as when a man hath two debtor, he may forgive unto one his debt, and yet require it of another: So God is not bound to give his grace unto any, especially where they have willingly fallen from his grace, as Adam did in Paradise, and we in him: we being then all now indebted unto God's justice in our natural corruption, God may have mercy where and on whom he will: it is lawful for him to do with his own, as he will, Matth. 20.15.  
4. Object. It seemeth to be an hard and cruel part to destroy any for the setting forth of ones power and magnificence, as the Turk and other Tyrants make no account of men's lives to serve their pleasure.  
Ans. 1. No earthly potentate hath that power over his subjects, which God hath over his creatures: therefore though it be unjust in the one, it is not in the other. 2. for one to destroy another for his honour and glory sake, may seem hard: but to bequeath them to destruction worthily for their faults, to get glory thereby, is not unjust: & so although God in the destruction and condemnation of the wicked, intent his glory, yet they are worthily condemned for their sin.  
Object. 5. He that willeth the end, willeth also the means, that bring and lead unto that end: if God have appointed the damnation of the reprobate, than he willeth also sin, which is the means to that end.  
Ans. He that simply willeth the end, willeth also the means, but God simply willeth not the damnation of any, but for their sin.  
Object. 6. If God have foreseen the sins of the reprobate, and willeth their just damnation for sin; how is it said, he would have all to be saved?  
Ans. God simply willeth not the damnation of any, but for sin: and no other thing appeareth in the revealed will of God, in that he offereth means of salvation to all, but that he would have all to be saved: this than is to be understood of the absolute and revealed will of God.  
7. Object. If God foresee the sins of the reprobate, and decree their punishment, why doth God complain of sinners, seeing his will in them is fulfilled?  
Ans. Augustine answereth 1. God justly complaineth of sinners, quia non cogit eos peccare, because he doth not constrain them to sin: howsoever God's decree cannot be altered, yet their will is not forced, they sin willingly, and so are justly condemned. 2. and when God complaineth of sinners, by this means those, on whom God showeth mercy, are called, & compunguntur cord, and are pricked in heart, howsoever the other are hardened.  
Object. 8. If the case so stand, that the reprobate are appointed to damnation, than it skilleth not what a man doth; for though he should repent him, yet if he be a reprobate, it cannot help him?  
Ans. If ●●●were apparent who were elected, who a reprobate, then indeed all contrary endeavour were in vain: but seeing we have no other way to prove our election, then by our faith and fruits, we must thereby labour to make our election sure, 2. Pet. 1.10. 2. for one to be a reprobate, and yet to repent, are contraries: for he that is a reprobate can never have grace to repent, and he that hath grace truly to repent, may be assured he is no reprobate.  
Object. 9 But if God have foreseen the sins of the reprobate, and that which God forseeth must needs come to pass, than the reprobate sin of necessity, they cannot do otherwise; how then can they be justly punished for that, which they cannot avoid?  
Ans. There is a double kind of necessity, the one is called antecedens nec●●●●●tas, an antecedent necessity, or going before, which proceedeth from necessary and working causes, as when a thing is forced by violence and strength, as a stone out of the hand it is necessary it should go there is consequens necessitas, a following necessity, or by way of consequent, which is upon supposition of the effect: as when we see one fit, this being supposed, that we see him fit, it is now necessary being done; and yet he was not forced to fit: so it is in this case, the reprobate do sin necessarily, not by a necessity forcing their will, but an infallible necessity following the effect: for they therefore sin, not because God did foresee they would sin, but therefore God foresaw it, because they would sin: The reprobate then do sin freely without any compulsion, and therein are guilty, though they were foreseen to sin, and because of the corruption of their nature could do no other.  
And thus is this doctrine delivered from all those cavils, and objections; and man i● found only to be the cause of his own ruin and destruction, but the beginning of our salvation is from God, according to that saying of the Prophet Hoshea. c. 13.9. perditio t●● ex te Israel, salus ex me, thy perdition O Israel, is of thyself, thy salvation of me: and so I end and conclude this point with that saying of Tertullian, Deus de suo optimus, de nostro justus, etc. God is good and merciful of his own, and just in that which is ours, etc. lib. de resurrect. that is, the original of mercy is from God, but the occasion of his justice is from sin which is of ourselves.   

Controv. 11. Of the difference between the decree of election and reprobation, and of the agreement between them.  
Whereas in both these there are two things to be considered, the decree, and the execution thereof, here are diverse opinions. Some will have a correspondency in election and reprobation in both, and these also are divided. Some only in the former, that is, the decree. Some will have a difference in both, as well in the manner of the decree, as in the execution.  
1. Of the first opinion were the Pelagians, and some of the Romanists, which hold, that both the decree of election is grounded upon the foresight of faith, and the good use of free-will, as also the execution of that decree in the giving of eternal life they will have procured by good works; as reprobation both in the decree and execution proceedeth from sin, and the foresight thereof: So the whole work of election they will have to take beginning from man, as reprobation doth: Thus the Rhemists hold, that election is not without the condition and respect to works, annot. Heb. c. 5. sect. 7. Becanus the new divinity Reader in Mentz, hath this assertion, that predestination is ex praescientia conditionata, etc. of a conditional prescience, whereby God foresaw that one would well use the grace offered, and not an other, c. 1. de praedestinat. loc. 5. But herein other Romanists do dissent from them, as Bellarmine, Tolet, Pererius, as hath been showed before, controv. 7.  
2. Other Romanists will have an agreement both in the decree and execution, but after an other manner: as Pererius following Thom. Aquin. disput. 5. number. 34. & disput. 12. number. 66. saith that God is the cause of reprobation, as well as election, quantum ad duo, principium & terminum, in respect of these two, the beginning and the end: concerning the beginning which is the decree, he saith there is nulla causa meritoria ex part hominis, no meritorious cause of either on man's behalf: but in respect of the last effect, there is a meritorious cause in man, both of his good works unto eternal life, and of evil works to condemnation: But Pererius in two points is far wide, both in making good works meritorious of eternal life, which is the free gift of God, Rom. 6.23. and in assigning the beginning or first cause of reprobation, and so of condemnation, in the will of God, and not in the sin of man, contrary to that saying of the Prophet alleged before, Hos. 13.9. Thy perdition is of thyself O Israel, as their Latin text readeth.  
3. Some do make great difference in the execution of these decrees, for good works are not meritorious of salvation, as evil works are of damnation, the reason of which difference is, because evil works are perfectly evil, but our good works are imperfect, and so not proportionable to the most excellent and perfect reward, and good works are not our own, nor of ourselves, as evil works are, and therefore they merit not: but the decree as well of election, as reprobation, they hold to be alike, without any relation unto works good or evil: thus worthy Calvin, Beza, Martyr, with other of our learned new writers.  
4. But it is the safer way throughout from the beginning of the decree, to the execution, to hold a perpetual difference between election and reprobation: that we are elected freely without respect unto faith or works, for otherwise we should have chosen God first, and not he us, and so we are also saved freely, not for our works, and yet neither without them: But in the way of damnation, neither were the wicked decreed to be condemned, neither yet shall they actually be condemned, but for their sin and the foresight thereof. 1. because the beginning of damnation is from man, but the decree of reprobation is the beginning of damnation; therefore that decree must proceed from the foresight of something worthy of damnation in man. 2. that for the which God condemneth man, he decreed him to be condemned: but for sin is man condemned. 3. otherwise if it it were God● absolute will to reject more than he electeth, his justice should exceed his mercy: see before, contr. 10.   

Controv. 12. Whether mercy be a natural property in God, or an effect only of his will, against Socinus.  
v. 18. He hath mercy on whom he will: Socinus, that blasphemous heretic, lib. 1. c. 1. by occasion of these words, goeth about to prove, that Mercy is not a natural property in God, but a voluntary act.  
1. Because the Apostle saith, He hath mercy on whom he will.  
2. God always useth his natural properties: but mercy he always showeth not, as toward impenitent sinners.  
3. Contrary properties are not naturally in God: but his mercy and justice are contrary: therefore they are not both naturally in God.  
4. Natural properties are not unequally in God, but his justice and mercy are unequal, for his mercy exceedeth his justice.  
5. Mercy is nothing else, but a grief conceived upon an others misery, but there is no such thing in God.  
Contra. Before these arguments be answered, these considerations must be premised. 1. that mercy is otherwise in God, then in man: in man indeed it is a grief or compassion conceived upon an others misery: but in God it is only a propension and readiness of the divine will to help those which are in misery. 2. Mercy in God, either signifieth the inclination, power, faculty, and property to show mercy, and this is natural in God: or the act and exercising of that property toward the creature, and this is so natural in God, as yet it is directed by his will. 3. a thing is said to be natural two ways, either that which only proceedeth from the instinct of nature, as the fire naturally burneth: or that whereunto nature inclineth, yet not without direction of the will, as thus a man is said to speak, to understand naturally: So God is both ways naturally merciful, in himself the first way, toward his creatures the second: now to the arguments we answer.  
1. The Apostle speaketh not of the natural property, but of the act of mercy, which is directed by the will of God. 2. all the natural properties which are in God he always useth not, nor towards all: as his justice, power, long animity, mercy: they are always in God, but he exerciseth them as it pleaseth him. 3. justice and mercy are not contrary, but cruelty is opposed to mercy: neither is there any contrariety in God, but in the effects in diverse subjects: as the Sun with the same heat mollifieth the wax, and hardeneth the clay. 4. neither are these properties unequal in God, but the effects and acts only are unequal, as it pleaseth God to dispose in his free-will. 5. human mercy is such as is described, but the divine mercy is of an other nature, as hath been showed: now the contrary arguments that mercy is a natural property in God, are these.  
1. The Scripture describeth God by his mercy, Exod. 34. he is called the father of mercy, rich in mercy: God is described by his natural properties. 2. all virtues in God are essential, and natural, but mercy is one of God's virtues. 3. justice is natural in God, but mercy is a part of God's universal justice. 4. mercy and compassion is natural in men, they which have it not, are called inhuman, they are beasts rather than men, therefore much more is it natural in God: for every good thing in the creature proceedeth from the fountain of goodness in the Creator: See more hereof in Pareus dub. 12.   

Controv. 13. Whether the mercy of God in the forgiveness of sin, be an effect of God's free and absolute will only, and be not grounded upon Christ: against the heresy of Socinus, and Ostorodius.  
v. 18. He hath mercy on whom he will: Blasphemous Socinus, and Ostorodius a Samosatenian heretic directly impugning the eternal deity of Christ: by occasion of these words do affirm, that God of his free mercy, without any satisfaction purchased by Christ's death, forgiveth sins unto the penitent: Socinus first maketh these and such like objections.  
1. The Apostle here saith he hath mercy on whom he will, therefore of his own will be remitteth sins without Christ.  
2. He doth forgive sins for his own sake, Isai. 43.25. therefore not for Christ.  
3. If God should forgive sins for Christ's satisfaction, than both mercy and justice should be seen at once in the work of our salvation by Christ.  
4. God may remit sins without satisfaction, for he may depart from his right, and remit of his own, as it pleaseth him.  
5. God requireth only repentance and innocency of life in them, whose sins are pardoned: and he forgiveth only for that which he requireth.  
6. Many examples are extant in the old Testament, of sins pardoned, and mercy showed without Christ: as in Abel, Henoch and others that pleased God by faith, believing only that God is, & that he is a rewarder of the righteous, Heb. 11.6. therefore without Christ.  
7. God promiseth, jerem. 31. to be merciful unto their iniquities, and to remember them no more: but where he requireth satisfaction for sin, he remembreth it, and is not merciful unto it.  
8. We are commanded one to forgive an other, as God in Christ forgave us: but we must forgive without any satisfaction: Ergo, so God forgave us.  
9 The remission of the debt excludeth all payment, and satisfaction for it: to this purpose, Socinus lib. de Servator.  
The other impious heretic thus also objecteth.  
1. God's love is set forth to us in Scripture before Christ died for us, joh. 3.16. Ephe. 1.4. but Christ's satisfaction showeth that God was offended with us before.  
2. God did remit our sins freely by grace, Rom. 3.24. but grace and satisfaction are contrary.  
3. This doctrine of satisfaction by Christ's death, maketh God cruel, that would not receive mankind unto his favour, but by the most cruel death of his Son.  
4. It maketh God a Tyrant, in punishing the innocent for offenders.  
5. The Son should be more merciful than his Father: for he forgiveth without satisfaction, so doth not his Father.  
6. If Christ had truly satisfied for us, he should have suffered eternal death, and so never have risen again, which had been impossible: these and other such objections, this wicked Ostorodius hath in a book written in the German tongue against Tradelius, cited by Pareus, dub. 13.  
Contra. Before we come to answer these objections, the state of the question must first be opened. 1. the question here is not of the power, property, and faculty of showing mercy, which is natural in God, and absolute in him without any condition. 2. but of the act and exercising of this property, which is either general toward all creatures, and toward all men, both good and bad, upon whom he suffereth the sun to shine, and the rain to fall, Matth. 5.45. or special toward the elect, in giving them his grace, and forgiving their sins: whereof the Apostle speaketh, Tit. 3.4. When the bountifulness and love of God our Saviour toward men appeared, etc. according to his mercy be saved us. 3. this special act of God's mercy must be considered two ways, according to the causes foregoing, which are none other but only the good pleasure of God, no merit of any creature, no not of Christ himself, was the cause of his mercy toward the elect, but as the Apostle saith, he hath mercy on whom he will: but there are certain conditions which do accompany or follow this free act of God's love, and mercy, for the effecting of the work thereof, in the sanctification and glorification of the elect, which are these three, the ransom made by Christ, faith in the Redeemer, and our conversion and turning to God: which conditions God receiveth not of us, but conferreth upon us: the first without us, the two other he worketh in us, that all may be of grace: these things being thus promised, the contrary arguments are thus answered.  
1. The Apostle speaketh of God's first decree and purpose to show mercy in electing some by his grace, which indeed is an absolute act of Gods will without any other motive: and if we understand it of God's mercy in forgiveness of sin, it is his will also, it should not be done without Christ, joh. 6.40. This is his will, that every one which believeth ●● the Son, should have eternal life: the argument than followeth not: God hath mercy on whom he will, therefore without Christ.  
2. Therefore God forgiveth sins for his own sake, because he forgiveth them for Christ, who is the jehovah and eternal God, that forgiveth sins.  
3. Neither are Gods justice and mercy showed in the same subject: God's justice is seen in the satisfaction of his Son, but his mercy toward us.  
4. 1. The argument followeth not, God can, therefore he will. 2. neither doth that rule always hold, that one may remit of his own right as much as he will, this must be added, if it be without wrong done to an other: as the Parent cannot remit unto his child fear and obedience, because this is against the law of justice, and so against God. 3. so in this case God cannot remit sins, without some satisfaction, not in respect of his infinite power, but of his justice, which is not to suffer his Majesty to be violated without just punishment, for this were to deny himself.  
5. 1. Neither is it true, that God only requireth of sinner's repentance: for the punishment due unto sin, must be satisfied for, which Christ did for us. 2. neither if innocency of life were sufficient, is it in our power to perform it. 3. and further God doth not pardon sin for that which he requireth of us, it is his mercy in Christ, for the which he pardoneth: that which he requireth of us, is a condition to be performed by us, not the cause.  
6. It is false, that the faith of Abel and Henoch, and of other holy patriarchs had no relation to Christ: for although express mention be not made thereof: yet always it must be understood: for the Apostle saith, Coloss. 1.23. that it pleased God by Christ to reconcile all things to himself: and all the promises in him are yea and Amen, 2. Cor. 1.20. therefore the promises made to the fathers were grounded upon Christ, and they were reconciled unto God by no other way, then by faith in him.  
7. If God had required satisfaction of ourselves for sin, than indeed had our sin been remembered: but although Christ hath satisfied for our sins, yet to us they are freely forgiven, and so not remembered any more.  
8. The Apostle saith, Ephes. 4.32. Forgiving one an other, as God for Christ's sake forgave us: though Christ hath satisfied for us, yet God requireth no satisfaction at our hands, therefore herein we are to imitate God, to forgive one an others private offences without satisfaction, as God forgave us: But in public offences, and civil debts, this rule holdeth not: for if in such trespasses no satisfaction should be made, the course of justice should be perverted.  
9 The remitting of the debt excludeth all solution and payment of debt, by the party to whom the debt is remitted, and not otherwise: and so the Lord requireth not of us any satisfaction or solution of our debt, which is discharged by Christ.  
The like answer may be made unto the other objections.  
1. God loved the elect with an eternal love, and herein appeared his love, that he sent his Son to die for the elect: yet in respect of their sinful estate, they had need of a reconciler: so they were eternally beloved in God's election, and yet in respect of their present state, God was offended with them: as a father that purposeth to make his son his heir, may yet in the mean time be angry with him for his misdemenour: See before c. 5. coher. 7. a more full answer.  
2. We are saved freely by grace, notwithstanding the redemption by Christ: as the Apostle showeth, Rom. 3.24. if satisfaction had been required of us, or if we were to have ransomed ourselves, it had not been freely by grace; but now it is.  
3. God was not delighted in the death of his Son, in that simply he was put to cruel death: but in that thereby all the elect were saved, which showeth not cruelty, but mercy in God, in accepting the death of one for all.  
4. Neither was Christ forced, the innocent to die for sinners, but he willingly offered himself to die for us: therein was no tyranny at all.  
5. As though God the Father, and God the Son are not all one in substance: the same mercy proceedeth from them both: and the Son as he is God, remitteth not without the satisfaction of the Mediator.  
6. Eternal death is to be considered in the infiniteness and greatness of the torments of soul and body, and in the eternity and everduring thereof: Christ did endure the one, that is, unspeakable torments in body and soul for us, but not the other, because of the dignity of his person, which suffered, and the necessity of the work of our redemption, which he perfected, which could not have been performed, if eternity of punishment had been upon the redeemer inflicted.  
Now how contrary this blasphemous assertion of these heretics is to the Scriptures, is every where evident: for there is no truth that hath more plentiful evidence out of the Scriptures, then that Christ by his death did satisfy for our sins, and by faith in him we obtain remission of our sins, and not otherwise: as Galat. 1.4. Which gave himself for our sins, that he might deliver us from this present evil world: Galat. 3.13. Christ hath redeemed us from the curse of the law, when he was made a curse for us: Eph. 1.7. By whom we have redemption through his blood, even the forgiveness of sins: 1. Pet. 2.23. Who his own self bore our sins in his body upon the tree, etc. 1. Pet. 3.18. Christ hath once suffered for our sins, the just for the unjust, that he might bring us to God, etc. and an hundredth such places and more may be produced out of the old and new Testament, for the confirmation of this truth: he that is desirous to see more of this matter, I refer him to learned Pareus treatise dub. 13. upon this chapter.   

Controv. 14. Against the maintainers of Universal grace.  
v. 18. He hath mercy on whom he will, and whom he will he hardeneth: Hence than it is inferred, that he hath decreed to have mercy on some, and not upon others: than they are in error, which think that God doth indifferently offer grace to all, and that he hath elected all unto life, if they will themselves: as Because telleth us, that God simplici affectu desideravit omnes ad aeternam beatitudinem pervenire, that God simply desired, that all might come to eternal life, de praedestinat. Calvinist. c. 8.4. And this assertion may seem to be favoured by these places of Scripture, Rom. 11.32. God hath shut up all in unbelief, that he might have mercy upon all: and 1. Timoth. 2.4. God would have all men to be saved, and come to the knowledge of the truth.  
Contra. diverse answers are here found out. 1. Some say that secundum quid, after a sort, God would have all to be saved, in that he offereth means of salvation to all: but simply he willeth only the salvation of the elect, which he effecteth and worketh accordingly. 2. the schoolmen have here a distinction, that there is voluntas signi, & beneplaciti, God's secret will, and his revealed and signified will: by his revealed will he would have all to be saved, by his secret will only the elect. 3. Augustine hath two answers: sometime he understandeth these places distributive, by way of distribution, by all men he interpreteth all sorts of men, according to that saying, revel. 5.9. Thou hast redeemed us unto God through thy blood, out of every tribe and language, etc. sometime he taketh it restrictive, by way of restraint and limitation, understanding all the elect: he will have all to be saved, because none can be saved but by his will: as that saying is to be taken, joh. 1.9. Which lighteneth every man that cometh into the world: not that every one is lightened, but every one which is lightened, is lightened by him. And this interpretation in restraining such universal promises to the faithful only, is agreeable to the Scripture: for whereas the Apostle saith in general, Rom. 11.32. God hath shut up all in unbelief, that he might have mercy upon all, he restraineth it only unto those which believe, Galat. 3.22. The Scripture hath concluded all under sin, that the promise by the faith of jesus Christ, should be given to all that believe, Pareus.  
4. But yet none of these answears do fully satisfy: this therefore may further be added, that in the beginning God made man righteous, and gave him free will and sufficient strength to have been kept from tentation, if he would himself: but man abused his freewill, and transgressed and fell: yet God offereth outward means unto all of their calling, which if they refuse there is no want on God's behalf, but on their own: this than is our answer, that God would all men to be saved, that is, not that God purposeth all to be saved, or giveth grace to all to be saved, but that there appeareth no let on God's behalf why all are not saved, either the creation considered, or Gods general vocation: but man is the cause of his own perdition or ruin.   

Controv. 15. Of the sufficiency of Scripture.  
v. 17. The Scripture saith, etc. Hence may be answered that cavil of the Jesuits against the Scripture, that it cannot be the judge of Controversies, because the judge must speak, but the Scripture is a dumb letter and speaketh not: But this the Apostle denieth here: for he saith, the Scripture saith to Pharaoh: the Scripture speaketh, it is not then a dumb and mute judge, therefore the voice of the Scripture must be heard, as the only sufficient judge to decide and determine all controversies of doctrine: and this the Apostle evidently showeth, by the frequent alleging and citing of the Scripture in this chapter, showing that he appealeth thereunto, as the supreme and highest judge of all truth.   

Controv. 16. Of the certainty of salvation.  
v. 24. Even us, whom he hath called, etc. The Apostle doubteth not to affirm not only of himself, but of others also that are called, that they are prepared unto glory: so than we need not expect some special revelation, to make us assured of our salvation (as the Romanists affirm) we are made certain of our election, by our vocation, Par. and afterward the Apostle saith, v. 33. he that believeth, shall not be ashamed: he than that is sure he shall not be confounded or ashamed, what cause hath he to doubt of his salvation? Mart.   

Controv. 17. Against the works of preparation.  
v. 30. The Gentiles which followed not righteousness, have attained unto righteousness: silence it is manifest, that a man cannot make a way, or do any thing by way of preparation to further his calling; seeing the Gentiles were converted unto God, when they sought it not: so it is true, which the Apostle saith elsewhere, Philip. 2.13. it is God, which worketh in you both the will and deed of his good pleasure: See further Synops. Centur. 4. err. 81.    

6. Moral observations.  

Observ. 1. It is not sufficient for children to come of good parents.  
The examples of Ishmael and Esau, borne of faithful and righteous parents, yet themselves profane and unrighteous, do teach us, that it is not sufficient for children to boast of the nobility and virtue of their ancestors, unless they do also imitate and follow their steps: so the jews did vaunt themselves of their father Abraham: but our Blessed Saviour denieth them to be Abraham's children, unless they did the works of Abraham.   

Observ. 2. How parents may be comforted in their ungodly children.  
These examples also may give contentment and comfort unto parents when as their children prove profane and licentious: to look unto the counsel of God, who gave grace unto jacob, but forsook Esau: let their be no diligence and care wanting in the Parents, to give unto their children good education, and if other things fall not out answerable to their godly desire, they must rest contented in Gods will and counsel, which may be hid and secret, but is never unjust, as Abraham is commended for his care in the instruction of his children, Gen. 18.18. yet Ishmael became a licentious and irreligious man.   

Observ. 3. Against curiosity.  
v. 20. Who art thou O man that pleadest, etc. Though the Apostle stay all curious enquiring after God's secrets, yet men are not hereby forbidden and discouraged from a modest desire to search and know the truth: for our Saviour doth himself bid us search the Scriptures, joh. 6.39. and Origen here well noteth; non puto, quod si prudens & fidelis servus interroget, etc. I do not think, if a wise and faithful servant should ask and inquire after Gods will, that he should receive such an answer, who art thou, etc. which he showeth by the example of Daniel, who had his desire granted, Dan. 9   

Observ. 4. Of contentment of mind.  
v. 20. Shall the thing framed say, why hast thou made me thus, etc. Like as in the doctrine of election, every one must rest contented with God's good pleasure, so for the state and condition of this life, we must accept thankfully of that whereto the Lord hath disposed us: if a man be rich of poor, high or low, let him be content with his lot, the potter hath made his vessel so, and there is no reasoning against our maker: let us say and be resolved with S. Paul, Philipp. 4.11. I have learned in whatsoever state I am, therewith to be content.   

Observ. 5. Against security.  
v. 24. Even us, whom he hath called. S. Paul having sufficiently declared the doctrine of election and reprobation, doth descend unto our vocation, and calling, teaching us, that we should not insist in God's secret decree, and so be secure, but seek to make it sure by our calling: as S. Peter saith, 1. ep. c. 1.10. Give diligence to make your calling and election sure.   

Observ. 6. Christ must be preached, though the world be offended.  
v. 32. They have stumbled at the stumbling stone, etc. Though the jews were offended at the Gospel of Christ, yet did not the Apostles forbear to preach him: so now many are offended at the preaching of the word, as the superstitious Papists, and carnal livers: yet the truth must still be urged: for as the Apostles, so now the faithful ministers, are unto some, the favour of life unto life; and to others of death unto death, 2. Cor. 2.16.     

CHAP. X.  

1. The text with the diverse readings.  
1. v. Brethren, mine heart's desire (the goodwill of my heart. Gr.) and prayer to God for Israel is, for their salvation (that they might be saved. G.)  
2. For I bear them record, that they have the zeal (emulation L.) of God, but not according to knowledge.  
3. For they being ignorant of the righteousness of God, and seeking to establish their own righteousness, have not submitted themselves. G. S. (have not been subject. G.) to the righteousness of God.  
4. For Christ is the end of the law for righteousness, unto every one, that believeth.  
5. For Moses thus describeth the righteousness, Be. G. S. (writeth of the righteousness. B.U.) but the preposition is wanting in the original) which is of the law, that the man, that doth these things shall live thereby.  
6. But the righteousness, which is of faith, speaketh on this wife, Say not in thine heart, who shall ascend into heaven? (that is to bring Christ from above:)  
7. Or who shall descend into the deep? (of the grave. S. ad.) that is to bring Christ again from the dead.  
8. But what saith it (the Scripture. L. ad.) the word is near thee, even in thy mouth, and in thine heart; This is the word of faith, which we preach.  
9 For if thou shalt confess with thy mouth the Lord jesus, and shalt believe in thine heart, that God raised him from the dead, thou shalt be saved.  
10. For with the heart man believeth (it is believed. Gr.) unto righteousness, and with the mouth confession is made to salvation.  
11. For the Scripture saith, Whosoever believeth in him, shall not be ashamed (confounded. L. B.)  
12. For there is no difference between the jew and the Grecian: (of the jew and Grecian) for the same Lord over all, is rich unto all that call upon him.  
13. For every one that calleth upon the name of the Lord, shall be saved.  
14. But how shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not hard? and how shall they here without a Preacher?  
15. And how shall they preach, except they be sent? as it is written. How beautiful are the feet of those, which bring glad tidings of peace, and bring glad tidings of good things?  
16. But they have not all hearkened (obeyed. L. S. V.) to the Gospel: for Esaias ●●ith, who hath believed our sayings, (our report. G.)  
17. So then faith is of hearing, (by hearing. B. G. but the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth of) and ●earing by the word of God.  
18. But I demand (I say. Gr.) have they not heard? no doubt, their sound went out into all the earth, and their words into the ends of the world.  
19 But I demand (say. Gr.) did not Israel know God? first Moses saith, I will provoke you to en●ie, (emulation. L. V. Be.) by them that are no nation, (not I will bring you to be no nation. L.) and by a foolish nation will I anger you.  
20. And Esaias is bold and saith, I was found of them, that sought me not, and have been made manifest to them, that asked not after me.  
21. And unto (against, Be.) Israel he saith, all the day long have I stretched forth mine ●●nd to a disobedient, (not believing. L. V. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth both, but the first rather here) and gain saying people.   

2. The Argument, Method, and Parts.  
The Apostle having concluded in the former chapter, how the Gentiles had received the righteousness of faith, but the jews through their stubbornness had rejected it, in this chapter doth at large handle the same matter: both setting forth the difference between the righteousness of the law and of the Gospel, to v. 14. and then the entertainment thereof in the world, accepted of the Gentiles, v. 18. and rejected of the jews, v. 19 to the end.  
But first the Apostle useth a preamble somewhat to qualify his former speech touching the jews: by showing his desire toward then salvation, v. 1. and his testimony concerning their zeal, v. 2. which he correcteth, showing a threefold defect and want in their zeal, ignorance, pride in establishing their own righteousness, and disobedience in not submitting themselves to God's righteousness. v. 3.  
Then followeth the doctrine concerning righteousness by faith set forth by diverse arguments. 1. because Christ is the end of the law, therefore righteousness is not in the law, but by Christ. 2. by the diverse effects and properties of the law, which requireth works, and of the Gospel, which exacteth not of a man by his own works to ascend to heaven, or to be delivered from hell, but only the word of faith: which is afterward set forth by the parts, believing with the heart, & confessing with the mouth: gathered into this syllogism: Whosoever believeth with the heart, and confesseth with the mouth, shall be saved, v. 10. but thou dost believe with the heart, and confess, etc. Ergo. v. 9  
3. Then he proveth righteousness by faith, by a testimony of Scripture. v. 11.4. then from the community of salvation both of jew and Gentile, which could not be by the law, v. 12.5. by the effects of faith, invocation; All that invocate the name of God, shall be saved, Ergo all are justified by faith.  
The entertainment of this doctrine in the world, was 1. by acceptation among the Gentiles: which he showeth by the means of faith and salvation, the preaching of the Gospel, which was offered to the Gentiles, which he proveth 1. by the effects set forth by a gradation, If there had been no preaching, their could have been no hearing, if no hearing, no faith, if no faith, no invocation, v. 14.15. 2. by a dissimilitude, though preaching was not profitable among the jews generally, v. 16. yet the ordinary means of faith is the word preached. v. 17. 3. by a prophetical testimony of Scripture he showeth that the Gospel was preached to the Gentiles, and their belief followed thereupon, v. 18.  
2. But it was rejected of the jews: as he showeth by three testimonies of Scripture, the first comparing the Gentiles and jews together, v. 19 the other two show the setting forth of their condition, severally of the Gentiles accepted of God, v. 20. of the jews rejecting God, v. 21.   

3. The questions and doubts discussed.  

Quest. 1. Of the general scope and intendment of the Apostle in this chapter  
1. The jews had two special bulwark as it were, which they used in defence of themselves, the one was, that the promises of God, were made unto them, and therefore they could not miscarry, the other that they had the law, by the keeping whereof they hoped to be justified: These two bulwark the Apostle beateth down: as in the former Chapter, he showed, that the promises of God belonged not to all, but to the true Israel of God: so in this Chapter, he shaketh the other part of their foundation, showing that it is not the righteousness of the law, but of faith, whereby we are justified before God: Martyr.  
2. And more particularly the Apostle by occasion of those words, chap. 9 verse 32. That the jews obtained not righteousness, because they sought it by the works of the law, not by faith, reproveth in this Chapter three errors of the jews, and delivereth these three verities, as opposite unto them. 1. whereas the jews believed to be justified by the works of the law, he showeth that there is an other kind of righteousness, namely of faith, whereby we are justified before God, to v. 9 2. whereas the jews thought, that the Gospel of Christ and the doctrine of first was not available, but only for those of the circumcision, which question did much trouble the Church, for the deciding whereof a Council of the Apostles was called together, Act. 15. the Apostle showeth, that herein there is no difference at all, between the jew and the Gentile: to v. 14. 3. he also showeth, that the Gospel of Christ was as well to be preached unto the Gentiles as the jews, which was another thing whereat they of the circumcision did stick: & this the Apostle declareth at large from v. 14. to the end: Tolet annot. 1. Faius.   

Quest. 2. How Saint Paul prayeth for their salvation, whom in the former Chapter be showed to be rejected of God.  
v. 1. Mine heart's desire and prayer, etc. 1. Tolet answereth unto this question, that praedictio non necessitatem imponit, etc. the foretelling of a thing imposeth not a necessity, it only foreshoweth what is to come; and therefore though Saint Paul had foretold in the former Chapter of the rejection of the jews, yet he might pray for their conversion, &c. annot. 1. But this doth not satisfy, for if S. Paul had foretold of their rejection, and yet should pray, for their salvation, he should have prayed against his knowledge: 2. Pet. Martyr answereth, that before he entreated of election and reprobation, which cannot be altered, and therefore there he turneth himself unto wishing and vowing, that he might be accursed, so they were saved, not unto prayer: but here he treateth of the justice of faith, which is the gift of God, and may be attained by prayer: but neither doth this satisfy, for it is in vain to pray for faith to be given unto them, which are not elected, for to them it cannot be given.  
3. Therefore this is the better solution; that although Saint Paul knew in general, that the nation of the jews was cast off, yet neither were all in particular rejected, as he saith, c. 11.1. hath God cast away his people? God forbid; for I also am an Israelite: and for such the Apostle might pray: neither yet were they cast off for ever, but for a time, until the fullness of the Gentiles were come in: and therefore he prayeth for their conversion, which was expected, and whereof he prophesieth, c. 11. Pareus.   

Quest. 3. Why the Apostle doth thus insinuate himself, by professing his love unto the jews. v. 1.  
1. The Apostle being to entreat of the falling away of the jews, and of the vocation of the Gentiles, a matter very odious unto the jews, first doth use this insinuation, that they should not think, that he spoke of any evil will unto his nation: like as Physicians do anoine the lips of the cup, which containeth the bitter potion, with honey, lest at the first the patient tasting the bitterness thereof, should reject it, and rhetoricians do first seek to procure the favour and good will of their auditory: so the Apostle being to deliver the truth, would first avoid all needless offence: And if the property of the scorpion be, first with his foreclawes to lay fast hold on a thing, that it may sting with the tail: much more is it lawful to fasten upon men's affections, to heal them, and do them good. 2. But while this way and method of insinuation is taken, Preachers must take heed that they offend not in flattery, and use nothing but gloasing insinuations as the false Prophets, that preached nothing but pleasing things to the people, & sowed pillows under their elbows: Ezech. 13.3.  
And again it must be considered, when such discreet insinuation attempered with friendly admonitions is like to do good, and when the disease is desperate, for then sharp speech, and rough and tart reprehensions are most seasonable: as our Blessed Saviour spared not the pharisees, but called them a generation of vipers, and Hypocrites: and Herod he ●●●●meth a fox: as Paul called Ananias painted wall, Act. 23.3. Martyr.   

Quest. 4. How the jews are said to have zeal but not according to knowledge.  
1. That which the Apostle here calleth zeal, is nothing else, but indignatio ob rei amatae 〈◊〉, an indignation or grief for the hurt done unto a thing, which is loved, with a desire to repel the wrong offered: Par. or ob amantis iniurtam, for the wrong offered to the lover, when either he cannot enjoy the thing loved, or hath other partners: Mart. but this latter is properly called jealousy, the other zeal: the first is of God, toward us; he is said to be a jealous God, when as his people, whom he loveth, go a whoaring after others: the other is toward God, when his faithful servants, are zealous of his glory, to see it any ways hindered or impaired: so there are three things concurring in zeal: first a thing must be vehemently loved, secondly a wrong is offered either to the lover, or to the thing loved, thirdly, there must be thereupon a grief and indignation conceived.  
2. The Apostle here maketh two kinds of zeal, there is a right and perfect zeal joined with knowledge, and an erroneous zeal, which hath no knowledge: but more distinctly zeal may be thus considered: there is a true and unfeigned zeal, and a dissembling and pretended zeal: of this kind was the zeal of the false Apostles, Gal. 4.17. They are jealous over you amiss, they would exclude you, that ye should altogether love them: they seemed to bear a great zeal and love unto the Galathians, but it was only for their own advantage: and such was the zeal of Demetrius to Diana, Act. 19 because his profit was hindered by the decay of Diana's worship: but a true and unfeigned zeal is that, when one seeketh only the good of that which he loveth, without respect to himself: as Saint Paul was thus jealous over the Corinthians, to seek to join them for their own good unto Christ. 2. Cor. 11.2. Now of this unfeigned zeal there are two kinds: one which hath knowledge, the other is without: and this is of two sorts: for there is here a twofold knowledge required, both of the thing which is desired and affected, and of the wrong which is offered: the jews wanted one of these: for they had a knowledge of God, though not perfect, but they were ignorant of the other: they thought the worship of God to ●●nsist in the rites and ceremonies of the law, and so God's glory to be hindered by the Preaching of the Gospel: the Gentiles were ignorant of both: for neither had they the knowledge of God at all, neither did they know the way how to worship him: and so were ignorant, what hindered or furthered God's glory.  
3. Now in that the Apostle maketh this as a reason, why he wished well unto them, and prayed for them, because they had zeal; though not according to knowledge, this doth not justify their zeal, or prove that we may rejoice or take delight in any thing that is evil: but because their zeal was a good thing in itself, and they failed in the manner only, the Apostle so far commendeth them; as it is said, that Christ loved the young man, that professed his obedience and observance of the law, though he were far from perfection, Mark. 10.21. because he saw some good things in him: So the Apostle commendeth the zeal of the jews here.  
4. Origen here observeth, that as the Apostle saith of zeal, that they had a kind of zeal, but not according to knowledge; the like may be said of faith, charity, and other graces, that men may have them after a sort, but not according to knowledge: as he hath faith without knowledge, that is ignorant, that faith without works it dead: and so he hath charity without knowledge, that beasteth of it before men.   

Quest. 5. Why the jews are said to 'stablish their own righteousness. v. 3.  
1. Theodoret thinketh it is called their own righteousness, because now the law was ceased, and the observation of the rites and ceremonies thereof: so also Gorrhan understandeth it of the ceremonies of the law, which now were abolished, and of the traditions, which themselves had invented: but the Apostle meaneth principally the moral law, and that works thereof.  
2. Augustine thinketh it to be so called, their own righteousness, that is, an humans and imperfect righteousness, because they were not able to fulfil the law, tract. 26. in job. so also Anselm: 3. Lyranus, because the law was given them, and so the righteousness thereof, they took peculiarly to be theirs, excluding the Gentiles. 4. Chrysostome saith ●● is termed theirs, because it consisted in their own labour, whereas faith was the gift of God without their labour. 5. Origen saith, their own righteousness was that which so seemed unto men, but did not make them just before God: so also Tolet, as the Apostle saith, Rom. 4.2. If Abraham were justified by works, he hath wherein to rejoice, but not with God. 6. But properly that is called mans own righteousness, which is supposed to be inherent in him, & is wrought by his own works and labour; that is God's righteousness, which is without man, and extrinsically is applied unto him by faith.  
3. This proper justice of man signifieth not such righteousness, as man seeketh to work of himself, but even such as man worketh by grace: for God's righteousness and man's are opposed not only in respect of the cause and beginning, but in the form and manner how it is applied, the one by faith, the other by works, and in the subject: the righteousness of faith is inherent in Christ, and applied to us by faith: the other hath man for the subject thereof.  
4. The jews in refusing this righteousness of God, commit three great faults: 1. they are ignorant of true righteousness by faith. 2. they ambitiously seek to be justified by their own righteousness. 3. they are contemners of God's righteousness, which is by faith, and will by no means be subject unto it.   

Quest. 6. How Christ is said to be the end of the law.  
The end of a thing is taken four ways: 1. for the determination and extremity, and final ending of it: as Psal. 3.19. Whose end is damnation. 2. it is also taken for that which first moveth the agent, and for the which all other things are intended. 3. the end, is the scope and mark, which is aimed at, as the end of faith is the salvation of our souls: 1. Pet. 1. 4. the end also of a thing, is the perfection thereof: as love is said to be the end of the commandments: 1. Tim. 1.5. according to these diverse acceptions, is this place diversely interpreted.  
1. Some take it in the first sense, that Christ ended the ceremonies and legal rites: in which it is said, the law and the Prophets were unto john, Matth. 11. but this is not the meaning here: for thus Christ was an end only to the ceremonial, not to the moral law.  
2. The second way Christ is the end of the law, but not directly: for in general the law was ordained to make man righteous, and to justify him by the keeping thereof: but seeing this righteousness could not be obtained by the law, nor in the law: the law bringeth us unto Christ, and in him we obtain righteousness, which the law required but performed not: so than the end of the law, which was to justify a man, is fulfilled in Christ: thus Chrystsost. quid vult lex hominem justum facere, etc. what would the law make a man just, etc. this the law could not effect, but Christ hath effected it: so Melancthon: Christ is the perfection of the law: donat id, quod lex requirit, he giveth that which the law requireth, that is, justification by saith in Christ, who hath fulfilled the law for us: so also Beza.  
3. Christ also is the end and scope aimed at in the old Testament; all the Prophets gave witness and testimony unto Christ: as Lyranus citeth R. Selam, and other learned Hebrews, that confessed, that universi Prophetae non sunt locuti nisi ad dies Messiae, that all the Prophets did not otherwise speak but having relation to the Messiah: as our Saviour saith, joh. 6.26. Moses wrote of me.  
4. Christ also is the perfection and consummation of the law, in fulfilling and performing it: he hath perfited the ceremonial law, being the substance, whereof the ceremonies were but shadows: he hath performed the moral law, both in his active obedience, in fulfilling every part thereof, by his holy life, and by his passive obedience, in bearing the curse and punishment due by the law for us: and in this sense Augustine saith, Christus sinis legis perficiens, non interficiens, Christ is the perfiting, not the destroying end of the law. tract. 55. in john.  
Of all these, the second and last interpretation are most agreeable to the scope of the Apostle: who in these words bringeth a proof of that which he said before, that the jews were ignorant of the righteousness of God, because they were ignorant of Christ the true end of the law: both directly in respect of Christ who fulfilled the law, and was in all things obedient unto it, which thing the law intended: and indirectly in respect of us, whose weakness it discovereth in not being able to keep the law, and so directeth us to Christ, being therein a schoolmaster to us, as the Apostle saith, Gal. 3. ●●.   

Quest. 7. How Christ is said to be the end of the law, seeing the law requireth nothing but the justice of works.  
The law is taken two ways. 1. more largely for the whole doctrine contained in Moses, and the Prophets; and in this sense, the law directly maketh mention of Christ, as in this place Saint Paul doth prove the righteousness of faith by the testimony of Moses, as our Saviour himself also saith, had you believed Moses, you would have believed me, he wrote of ●●. joh. 5.46.  
2. The law is taken more strictly for the precepts only of the moral law, wherein although faith in Christ be not directly commanded, yet it is implied and intended: in which sense Christ is said to be the end of the law in these three respects. 1. in respect of his personal obedience and righteousness, which the law required. 2. in regard of the satisfaction by Christ's death for the punishment due by the law. 3. and in justifying us by faith in him, that is our righteousness: whereunto the law bringeth us as a schoolmaster leading us up by the hand: as the glass showing the spots, doth admonish the beholder to mend them; so the law discovering our sins sendeth us to seek out the only true Physician to heal them.   

Quest. 8. That Christ is not the end of the law, that we by grace in him should be justified in keeping of the law.  
1. Pererius saith that Christ is said to be the end, that is the perfection and consummation of the law, quia fide in Christo impetratur gratia, etc. because that by faith in Christ grace is obtained, to fulfil and keep the law: disput. 1. number. 2. and Stapleton Antidote. p. 617. insisteth upon the same point, that by this fulfilling of the law, which we obtain by faith in Christ, we are justified.  
Contra. 1. We deny not but this also is one of the ends of our coming to Christ to show our obedience in keeping Gods commandments, as Zacharie saith in his song, Luk. 2.75. That we being delivered out of the hand of our enemies, should serve him, etc. in holiness, and righteousness all the days of our life: yet this is neither required, as the principal end, which is to be justified by faith in Christ, as here the Apostle saith: neither is this our obedience enjoined to that end, that we should be justified thereby: for we are justified by faith, before we can bring forth any fruits of obedience, and therefore by such works, as follow our justification, we are not justified: and beside our obedience is imperfect, and can not justify us in the sight of God: but this our obedience is necessary to show our conformity unto Christ, and to justify our thankfulness for the benefit received by Christ, and to be a pledge and an assurance of our perfect regeneration in the next life.  
2. Herein than Christ is the end of the law, that we by faith in him, which hath fulfilled the law perfectly, should be justified without the fulfilling of the law in ourselves. 1. for the Apostle saith not Christ is the end of the law to every one fulfilling the law, but to every one that believeth. 2. this end, would take away the force of Christ's death: for, to give us grace to fulfil the law ourselves, it was not necessary, that Christ should have died: for he might by his divine power without his death, have conferred that grace upon us. 3. and again, if Christ gave us power to keep the law ourselves, this were to establish our own righteousness: for that is our own righteousness, which is performed by us, though not by our own strength: but the doctrine of faith doth not establish our own righteousness.   

Quest. 9 What life temporal or spiritual is promised to the keepers of the law. v. 5.  
1. Origen upon this place thinketh, that the law only promised to the observers thereof temporal not eternal life: so likewise Theodoret, Ambrose, Anselm, Lyranus, Tolet, annot. 5. Pererius disput. 1. number. 3. do understand it of escaping only corporal death, which was inflicted upon the transgressors of the law, as idolaters, adulterers, murderers: But this were no great benefit, seeing many ungodly men might be free from these offences, which by the law were punished by death, and yet in other points might be offenders against the law.  
2. Augustine lib. de. spirit. & lit. c. understandeth it of the spiritual life of faith, and justification thereby: per fidem concilians justificationem, facet legis justitiam & vivat in ea, etc. he that hath obtained justification by faith, doth the righteousness of the law, and may live thereby: But this were to confound the law and the Gospel: whereas the Apostle here speaketh only of the righteousness, which the law requireth.  
3. The law than promised eternal life unto the observers thereof, but that it was impossible for any perfectly to keep the law: so Chrysostome well interpreteth, that men should have been justified in keeping of the law, if it had been possible, but because it was not possible, justitia illa intercidit, that justice falleth to ground: our Saviour also saith, If thou wilt enter into life keep the commandments, Matth. 19.16. meaning eternal life, as the young man had asked the question, what he should do to have eternal life: Pererius answereth, that this must be understood of a just man, which out of a lively charity keepeth the commandments: But Christ there speaketh not of the justice of faith working by love, but of such keeping and observing of the commandments, as the law required, if any could have attained unto it: for as the question was, not of believing, but of doing, what shall I do, so Christ maketh his answer, of such justice, as was required by the law.  
4. But if the law do promise and propound eternal life to the observers and keepers thereof, how doth the Prophet Ezech. c. 20.25. call them statutes, that are not good: the answer is, that the law of itself, promiseth life, but in respect of man's weakness, that is not able to keep the law, it is not good, because it bringeth death: and so Moses saith, Deut. 30.15. I have set before you this day, life and death, etc. the law was life to them, that had power to keep it, which none have in this life, but death unto the transgressors; Faius.   

Quest. 10. Whether Paul did of purpose allege that place of Moses. Deuter. 30.12. or allude only unto it.  
1. Some think, that Moses in that place directly speaketh of the law, according to the literal sense, and Saint Paul by a certain allusion, applieth that unto faith, which Moses uttereth of the law: so Theodoret, Chrysostome, Oecumenius: likewise Tostatus upon that place, Paul per quandam concordantiam transtulit ad fidem, Paul by a certain agreement hath translated this place, and applied it unto faith: Vatablus also saith, that Paul followeth not Moses sense, but some words: But this would extenuate the force of S. Paul's argument, if he should allude only unto this place of Scripture, and not confirm that which he intended by the same: and the Apostle himself saith, that the justice of faith thus speaketh: that is, as Origen expoundeth, Christ, who is our justice by faith, thus speaketh by the mouth of Moses: wherefore Moses in that place speaketh of the justice of faith.  
2. Some think that S. Paul followeth not the literal, but the mystical sense of Moses: thus Lyranus thinketh that the book called Deuteronomie, the second law, was a figure of the Gospel, which was indeed a new and a second law: and that this was figuratively spoken of the gospel, that as they needed not go to heaven, or to the furthest parts of the Sea to fetch the Law, because it was near them, as it were put into their mouth by Moses: so neither need they now seek far for the knowledge of Christ, either to heaven or hell, seeing he was evidently preached by the Apostles: this sense also followeth Bellarmine de great. & liber. arbit. lib. 5. c. 6. But that Moses speaketh not of the precepts of the law in that place, is evident, because he showeth the facility of them: it is in thy mouth and heart to do it, etc. but it was not so easy a thing to perform the Law: Bellarmine answereth with Tostatus, that Moses speaketh not of the performing, but of the knowledge of the law: whereas the words are directly, to do it: Sotus in his commentary thinketh that Moses speaketh of the external observation of the law, which was ready at hand, but for the internal and spiritual obedience they were to expect further grace: But Moses speaketh directly of the inward obedience, it is in thy mouth, and in thy heart, etc.  
3. Some think that the Apostle applieth that testimony uttered by Moses of the law unto the Gospel, by an argument from the less to the greater: that if Moses gave such commendation of the law, much more is it true of the Gospel: But the Apostle showeth the justice of faith to be a far different thing from the justice and righteousness of the law, and therefore not to differ only as the less and greater, but as things of a diverse nature.  
4. Wherefore it may be more safely affirmed, that the Apostle citeth this very place out of Moses: as Origen thinketh, haec à Deuteronomio assumpta sunt, these words are taken out of Deuteronomie: yet the Apostle as an interpreter allegeth them, omitting some things in Moses, and inserting some other by way of exposition: as that is, to bring Christ again from above, and to bring Christ again from the dead: and some words he altereth, as that which Moses calleth the Sea, S. Paul nameth the deep, which in effect is the same: to this purpose jun. in parall. 16. lib. 2. Faius: and Pet. Martyr affirmeth that it is so evident a thing, that Moses here speaketh of Christ, that certain great Rabbins among the jews confess that Moses in all that 30. chapter of Deuteronomie, hath reference to Christ: yet Pareus inclineth to think S. Paul here useth but an allusion to that place of Moses. dub. 6.   

Quest. 11. Whether Moses in that place directly speaketh of the righteousness of faith.  
1. Tolet annot. 6. and likewise Caietan which take this place to be alleged by Moses in the literal sense, do think that Moses speaketh of the circumcision and conversion of the heart unto God, which belongeth unto the righteousness of faith: that when God should convert and turn their hearts, they should then not find it an hard and difficult thing to keep the commandments of God: Pet. Martyr much dissenteth not, that Moses then simply speaketh not of the precept of the law, but ut iam per gratiam facile factu erat, but as now made easy by grace and faith in Christ: so also M. Calvin denieth not but that Moses in that place speaketh of the observation of the law: but ex suo font diducit, he fetcheth it from the fountain, and original thereof, namely the justice of faith.  
2. Some think that Moses in that place speaketh not only of the law, sed de universo doctrina, but of the whole doctrine, which he hath taught, which was not only legal, but contained many evangelical promises: But the words of Saint Paul are against both these interpretations: The righteousness, which is of faith speaketh on this wise, etc. and this is the word of faith, which we preach, therefore Moses only in that place speaketh of the word of faith.  
3. Wherefore their opinion is to be preferred, who think that Moses in that place directly treateth of the doctrine of faith, and not by way of consequent only as junius well observeth, because Moses saith, this commandment which I command thee this day, but that day Moses delivered not the precepts of the law, which were given before, but of faith: and so the Apostle ex consilio Mosis, by the counsel and according to the meaning of Moses himself, applieth this place unto Christ, jun. lib. 2. parall. 16. so also Faius: est apposita loci applicatio, etc. it is a fit application of that place: likewise Osiander, it is no doubt, but that S. Paul appositissime allegaverit, most fitly & aptly applied that place of Moses to his purpose.   

Quest. 12. By what occasion Moses maketh mention in that place of the Gospel, and of the meaning of the words.  
1. Origen thinketh that Moses, and the Apostles intendment is this, to show, that Christ is every where: that he is not only in heaven, and in earth but in every place: to the same purpose Haymo: he instructeth us by these words, ne putemus Christum localem esse, that we should not think that Christ is confined to a place: But this is not to the Apostles purpose, for of this point, there was no question.  
2. Theodoret expoundeth it of curiosity: that no one should curiously inquire, how Christ ascended into heaven for us, and overcame death: to the same purpose Pet. Martyr: quis ascendet in coelum, ut haec videat, etc. say not, who shall ascend into heaven, to see this, or go down to the deep, to be certified of Christ's victory; the word is in thy mouth and heart: it sufficeth thee to believe these things, to have been performed by Christ.  
3. Anselm doth understand Moses and Paul to speak of incredulity, that no man should doubt of the ascension, and descension of Christ: so also the ordinary gloss. do not say, who hath ascended into heaven, that is, none shall ascend to heaven, pro justitia fidei observata, for observing the righteousness of faith, nor shall descend to hell, for not observing it: for this were to deny the ascension, and descension of Christ.  
4. Lyranus applieth it to the certainty of the knowledge of the Gospel, tollitur omnis excusatio, etc. all excuse is taken away, they cannot be ignorant of the Gospel being preached and testified by the Apostles, as the jews needed not under Moses to have sent far or near to have the law made known unto them, seeing it was at home even at their doors: to the same purpose Bellarmine lib. 5. de great. & liber. arbit. c. 6. so also Osiander applieth it to the certainty of the preaching of the Gospel by the Apostles, which shall be so lively declared, that they shall not need to wish, any to go to heaven, or to descend into the deep, to bring unto them the word of promise, seeing Christ hath already performed these things for them.  
5. Chrysostome understandeth this place of the facility of the justice of faith, in respect of the law: that there is no great thing required to be performed by ourselves, as to ascend to heaven or descend into the deep: licet tibi domi sedenti salutem consequi, thou mayest even sitting at home, obtain salvation, though thou go not over thy threshhold: Faius also to the like purpose showeth, how Moses in that place, and S. Paul here show, how the law is fulfilled for us in Christ: that God requireth not of us any difficult or impossible work to be performed by us, to ascend into heaven, or descend to hell, to be delivered from the one, and to obtain the other by our own works: for this were to call both the ascension and resurrection of Christ into question: but Christ by his resurrection & ascension had performed for us the work of our redemption: This is some part of the Apostles meaning, but not all.  
6. Wherefore this is the meaning of the Apostle: as he showed before what the justice of the law required, namely perfect obedience to be performed, in ourselves, which being a thing impossible, there must needs remain a doubt and despair both of obtaining heaven, and in escaping hell: so now he declareth the nature and property of justifying faith: first per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by removing that which is contrary to faith: secondly, per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by declaring that which is thereunto agreeable. And for the first, whereas there are two special doubts, that trouble the mind, how we may obtain heaven and escape hell: the Apostle showeth, that the righteousness of faith taketh away both these doubts: first no man is now to say in his heart, who shall ascend for me into heaven to bring me thither, for Christ hath done it already: and this were to bring Christ again from thence to become man for us, and so to ascend again: neither is any man now to make question, how he shall escape hell, or who shall descend thither for him: for Christ by his death hath delivered us from thence: faith in Christ doth deliver us from all doubt, he therefore that hath his faith grounded upon the passion, resurrection ascension of Christ, shall no longer be perplexed in his mind, as they are which hope to be justified by the law, thus Calv. Beza, Par. So then he showeth two notable differences between the law & the gospel: the one requireth things impossible to be done, namely, the complete and perfect obedience of the law, and so leaveth the mind in doubt and despair of salvation: but the Gospel requireth not any thing impossible to be done by us, but only to believe in Christ, and so it freeth us from all doubt and despair.   

Quest. 13. Of these words, the word is near thee, etc.  
1. Whereas the Latin translator hath, what saith the (Scripture,) this word (Scripture) is not in the original: therefore the same nominative case must be supplied, which is expressed before, the righteousness of faith, speaketh on this wise, etc. as before he showed what was not agreeable to the doctrine of faith, to make doubts of salvation, or to seek to be justified by the law: so now he declareth the true property of justifying faith, which requireth no great act to be performed by ourselves, but only to believe in Christ.  
2. The Septuagint add beside, in thy mouth, and in thy heart, (in thy hands,) which addition Pet. Martyr thinketh nothing to hinder, but to help the Apostles meaning, because that which we believe in the heart, and confess with the mouth, must be confirmed by the work of our hands: but it rather crosseth the Apostles meaning, to make mention here of works, which the justice of the law required: but the justice of faith saith otherwise: and Lyranus gloss is here superfluous and idle, that the Apostle speaketh, in casis mortis, in the case of death, when as there is no time of working, that then it is sufficient to believe with the heart, and confess with the mouth: whereas the Apostle generally treateth of the justice of faith, how it is sufficient to salvation unto all.  
3. And whereas the Apostle saith, it is near thee, in thy mouth, etc. 1. The meaning is not, it is near thee, that is, consentancum rationi, agreeable to reason: Hug. gloss. for Christ preached things far beyond human reason. 2. Vatablus referreth it to the preaching of the Apostles: this word of faith was in their mouth and heart. 3. Osiander likewise applieth it to the multitude of believers, this doctrine of faith which so many thousands believed, was not remote or far off. 4. Pet. Martyr expoundeth it of the knowledge and understanding of the mysteries, which were hid before: nobis fit prope per fidem, quod per naturam est remotissimum, that is near unto us by faith, which was before most remote and far off. 5. But the fittest interpretation is, that the Apostle showeth the facility of the righteousness of faith, that God requireth no hard work of us, to cross the Seas, and climb up the mountains, or take long journeys to seek out our salvation: but by the grace of God's spirit, this faith is planted in our hearts, and confessed with our mouths, and nothing else doth God require unto salvation: so Chrysost. in ore & cord tuo salutis causa, in thy heart and mouth is the cause of salvation: so Oecumen. brevis salus nihil indigens externis laboribus, salvation hath but a short cut, it needeth not external labour: facile credere animo & ore confiteri potes, etc. thou mayest easily believe with thy mind and confess with thy mouth, by the operation of the spirit, Calvin: and it seemeth to be a proverbial speech to show the readiness and facility of that which is in the heart and mouth: as it is said Psal. 81.10. Open thy mouth wide, and I will fill it, Faius: so Lyranus, ostenditur justitiae per fidem Christi facilitas, the facility of righteousness by the faith of Christ is showed: And here Origens' distinction may be received, who saith that two ways is Christ near us, possibilitate, in possibility, and so he may be near unto unbelievers, for they may have grace to believe: and efficacia, in efficacy and power, and so he is near unto those, which actually by the spirit do believe with the heart and confess to salvation.  
4. But where the justice of faith is said to be easier than the justice required by the law, that is not understood in regard of the beginning and efficient cause of faith: for man hath no more power to believe of himself then to do good works: for it is God that worketh i● us both the will and deed, Philip. 2.13. but the righteousness of faith is easier, in regard of the manner of the work: because the law requireth the obedience thereof to be performed by ourselves: but faith referreth us, for the performing of the law unto Christ: Neither doth our salvation depend upon the force and efficacy of faith, but upon the worthiness and virtue of Christ apprehended by faith: as when a sick man walketh leaning upon his staff, it is his staff that stayeth him, not his hand, which only layeth hold upon the staff: The justice of the law is, as if a weak and sick man should be enjoined to stand by himself without a staff, but faith showeth how our weakness is propped and held up by other helps ●s when a sick man layeth his hand upon a staff.   

Quest. 14. How Moses that preached the law, is alleged, for justification by faith.  
Ob. The objection is made out of that place, joh. 1.17. The law was given by Moses, but grace and truth came by jesus Christ, etc. but if Moses also taught justification by faith, than grace also came by him. Answ. 1. Pet. Martyr answereth, that Moses is said to give the law, because his principal intendment was to propound the law: yet he giveth testimony also to the Gospel, because Christ was the end of the law, as the Apostles in the new Testament preach repentance, which belongeth to the law, but their principal scope and intent is to set forth the faith of the Gospel. 2. Hereunto for more full answer may be added, that the law given by Moses is taken two ways, either strictly for the precepts of the moral law, and so Moses was the minister of the law only and not of grace, or for the whole doctrine delivered by Moses, wherein also evangelical promises are contained.   

Quest. 15. How Christ is to be confessed.  
v. 9 If thou shalt confess with thy mouth, etc. 1. S. Paul here placeth the confession of the mouth first, both because he followeth that order which Moses did, who nameth it first, and for that we do not know the faith of others, that believe in Christ, but by their confession, Mart. Pareus.  
2. By confession is understood not a bare and naked acknowledgement of Christ, but the invocation of his name, believing in him, giving praise unto him, and whatsoever belongeth unto his worship: and this must be such a confession, as is joined with the belief of the heart: and not with a general and historical belief only, such as the devils have, but a confident trust in Christ, in believing him to be our redeemer and Saviour.  
3. Here we are to consider of four sorts of men. 1. some neither confess Christ, nor believe, and they are atheists. 2. some believe and confess not, they are timorous and fearful, as Peter when he denied his Master. 3. some confess and believe not, such are hypocrites. 4. some both confess and believe, and they are right Christians.  
4. The Apostle maketh special mention of the raising of Christ from the dead. 1. because this was the most doubted of, his death the jews and Gentiles confessed, but his resurrection they would not acknowledge, Mart. 2. and unless Christ had risen again, all the rest had profited us little, because in his resurrection he obtained a perfect victory over death, hell, and damnation, Calvin. 3. and this article of Christ's resurrection, praesupponis alios articulos, presupposeth other articles of the faith, and taketh them as granted: as if he rose, he died, and his death presupposeth his birth, Gorrhan.   

Quest. 16. How Christ is said to be raised by God.  
1. By God in this place is not necessary to understand the person of the father: but the power of the Godhead in the whole Trinity, whereby Christ as man was raised up: So Christ as man was raised up by the power of his father: but as he is one God with his father, so he is said to raise up himself, john. 2.18. Christ is also said to be raised by the spirit of sanctification, Rom. 1.4. so then Christ is here considered three ways, as being one God with his father, as the second person in the Trinity, and as he was man: as he is God he only raiseth, is not raised, as he is man he is only raised, and raiseth not, as he is the Son of God he both raiseth himself, and the father raiseth him: the father raiseth the Son by the Son, and the Son raiseth himself by the spirit of sanctification: whereby he was declared to be the Son of God, Rom. 1.4. Pareus annot. in v. 9  
2. And generally concerning the works of the Trinity, there is a threefold difference to be observed: for there are some works wherein the Blessed Trinity do concur together, both in their divine essence and persons, and they are joint workers, as all those which are called extra, 
Wherein the Blessed Trinity worketh jointly, wherein severally.  works without them: as all things now ruled and governed by God's providence, are so governed by the whole Trinity, as joh. 5.17. My Father worketh hitherto, and I work: and the spirit of God also worketh, Psal. 104.30. If thou send forth thy spirit they are created: some works are proper and peculiar unto the glorious persons of the Trinity, as those which are called ad intra, the inward works: as the father begetteth, the Son is begotten, the holy Ghost proceedeth: these are so peculiar unto each of them, that what is proper to one, agreeth not unto an other: and thirdly, some works there are, wherein the Blessed Trinity concurreth in their divine power and essence, as they are one God, yet with a special relation to their persons: as God the Father, Son, and holy Ghost, both created, redeemed the world, and sanctify the elect: but the work of the creation is specially ascribed to the person of the Father, the redemption to the person of the Son, the work of sanctification to the person of the holy Ghost, considered together with their infinite and omnipotent Godhead.   

Quest. 17. Whether to believe in the heart be not sufficient unto salvation, without confession of the mouth.  
v. 10. With the heart man believeth unto righteousness, and with the mouth he confesseth to salvation. 1. Lyranus thinketh, that the Apostle only giveth instance here of those, which are in casis mortis, at the point of death, in whom it is sufficient to believe and confess, when they have no time to work: But the Apostle describeth one general way and rule whereby all are justified.  
2. The Greek scholiast thinketh, that whereas the belief of the heart is sufficient, yet mention is made of confession in two respects, both in regard of others, which by this confession are to be instructed, and the time of persecution, when it is necessary to make public confession of the faith: But this which the Apostle requireth is to be performed of every believer, and at all times.  
3. Bellarmine inferreth out of this place, fidem non sufficere ad salutem, that faith is not sufficient unto salvation, but that the confession of the mouth, and other works are also required as causes concurring unto salvation: which place, he saith is so evident, that in the colloquy at Altenburge, one for ad salutem, to salvation, would have put, de salute, of salvation.  
But we are not driven to such a strait, as to use any such shift: 
lib. 4. de justificat. c 7.  we will send Bellarmine to his ancient Cardinal Tolet, who upon this place thus writeth; oris confessio nos non justificat à peccato, etc. sed justificati tenemur eam palam profiteri, etc. the confession of the mouth doth not justify us, but being justified, we are bound publicly to profess it, that we may obtain everlasting salvation, etc. confession then of the mouth is not required as a cause of salvation, because it is no part of justification, but as a necessary effect that followeth.  
4. Pet. Martyr thinketh, that by salvation here is not understood, as in the former verse, the remission of sins, but ulteriorem perfectionem, a further degree of perfection in them that are justified: as the Apostle in the same sense biddeth us to works out our salvation with trembling and fear, Phil. 2. so also Gorrhan interpreteth, ad salutem, to salvation, ad salutis perfectionem, to the perfection of salvation: But this were to give way unto them, which ascribe only the beginning of salvation unto faith, and the perfection unto works.  
5. Wherefore the Apostle maketh not here confession the cause of salvation, as belief is of justification: but faith is the cause also of confession, which is required, not as a cause, but tanquam medium, as a way and mean unto salvation: for justification and salvation, are here to be considered as the beginning and end: by faith we are justified, which faith must bring forth lively fruits, as the confession of the mouth, and the profession of the life, before we can attain to salvation: to this purpose Pareus dub. 8. likewise M. Calvine saith the Apostle showeth only how a true faith may be distinguished from a feigned faith: the faith which justifieth must be such a faith as bringeth forth lively fruits, as the frank confession of the mouth: And Beza addeth, that the Apostle maketh faith and belief here the cause both of justification, and of salvation, because the confession of the mouth, to the which salvation is ascribed, is an effect and fruit of faith: and so according to that rule in Logic, causa causae, est causa causati, the cause of the cause, is the cause of that which is caused by that cause: And so as Beza well concludeth, confession is via qua pervenitur, the way whereby we come unto eternal life: as also other good works in the life are the way, but not the cause: which, as Origen collecteth, are here also included, under confession: for he can not confess Christ to be risen from the dead, which doth not walk in newness of life: as the Apostle saith, which God hath ordained for us to walk in them, Eph. 2.10. now we use to walk in the way.   

18. Quest. Of these words, Whosoever calleth upon the name of the Lord, shall be saved, v. 13.  
1. The word here translated (saved) in that place of the Prophet joel, 2.32. signifieth to be delivered, which in effect is all one: the Septuagint, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be saved, do put the consequent for the antecedent: for he that is delivered, shall consequently be saved: the Prophet there prophesieth of the spiritual benefits, which the Church of God should receive by the Messiah, and so we are here to understand, not any temporal, but a spiritual and eternal deliverance.  
2. This sentence is brought in by the Apostle upon these two occasions, both to prove his former general proposition, that God is rich in mercy to all both jew and Gentile: for the Prophet generally saith, whosoever, excluding none, whether jew or Gentile: Calvin: as also the Apostle showeth the difference between the justice of the law, which requireth doing, and the justice of faith, which requireth nothing but believing, and confession in the invocating of the name of God, Melancth.  
3. Calleth. 1. Gryneus thinketh that invocation, the principal part of the worship of God, is here taken for the whole: as also Origen saith, invocare nomen & adorare Deum, unum, to invocate the name of God, and to worship God, are one and the same: But as Pet. Martyr thinketh, invocation here rather is taken properly, for the prayers of the faithful. 2. neither doth he speak of any invocation, but of that, which is in faith: whereof the Apostle maketh mention, 1. Cor. 12.3. No man can say that jesus is the Lord, but by the holy Ghost: so the ordinar. gloss. he that prayeth, invocateth, but this he can not do, nisi prius credat, unless he believe before.  
4. Shall be saved: He saith not, he shall obtain, that which he prayeth for, for many times one may pray ignorantly for that which is not meet for him: but yet by his faithful prayer, he shall come unto salvation, Mart.  
5. By the name of the Lord, Origen well understandeth Christ jesus, as he showeth by that place of S. Paul, 1. Cor. 1.3. with all that call on the name of our Lord jesus: and he further thus inferreth: if that Enoch, Moses, Aaron did call upon God, and he heard them, sine dubio, etc. without doubt, they called upon the Lord jesus: and Gorrhan giveth this reason, why Christ is said to be the name of his father, quia per cum, sicut per nomen notificatur, because by him as by a name the father is made known.  
6. But that other gloss of Origens' here is very corrupt: that whereas he moveth this question, where the Apostle, 1. Cor. 12.3. writeth to the Church at Corinth, with all that call upon the name of the Lord jesus, whom the Apostle should mean hereby, as though these were not of the Church: he resolveth, that these which are said to call upon, etc. are those which believe in Christ, but yet are not fully sanctified, nor joined to the Church, but are but beginners, and novices as it were in the faith: whereas the Apostle in that addition, meaneth those faithful brethren which were in other parts of Achaia, to whom he writeth as well, as to the church of Corinthus, as it appeareth in the inscription of his second epistle to the Corinthians, c. 1.1.   

Quest. 19 Of the gradation here used by the Apostle, v. 14. and the occasion thereof.  
1. Whereas the Apostle riseth up by decrees, they which do invocate God must believe, and belief presupposeth hearing, and hearing preaching, and preaching sending: Chrysostome thinketh, that hereby the Apostle intendeth to discover the ignorance and incredulity of the jews, that it was their fault, that they believed not: on God's behalf there was no want, and so he would have it a proof of his former charge, that the jews were ignorant of the righteousness of God: But if the Apostle directed his speech against the jews only, it should have no coherence with that which went before, where he showed, there was no difference between the jew and Grecian.  
2. Neither yet, as Lyranus saith, arguitur hic infidelitas non credentium, doth the Apostle in general reprove the infidelity of those which believed not among the Gentiles: he rather showeth the contrary, that God was believed upon among the Gentiles, because he was there called upon.  
3. Osiander taketh it, that the Apostle by certain degrees cometh to set forth the necessity of the ministery of the Gospel: to make a difference between those among the Gentiles, which truly invocate the name of God, which cannot be where the ministery of the Gospel is not: and those which boast that they are the worshippers of God, as the Turks, but yet receive not the ministery of the Gospel.  
4. Gryneus following Beza, maketh this the scope of the gradation: that as invocation is a testimony of faith, faith of vocation, vocation of election and salvation: so invocation is a sure note of salvation: and so they would have it a proof of the former proposition, Whosoever calleth upon the name of God shall be saved.  
5. Pareus thinketh the order to be this, that as hitherto the Apostle had set forth the doctrine of justification by faith, and the difference between it and the justice of the law: so now he showeth the means, how this justifying faith is obtained, which is by hearing of the word preached by those, which are sent thereunto.  
6. As this is true, that the ordinary means to beget faith is the preaching of the word; so the Apostle hereby showeth how the Gospel was to be preached unto the Gentiles, as well as to the jews, because God had appointed them to believe in his name, because his name should be called upon among the Gentiles, which could not be without faith, nor faith without preaching, nor preaching without sending: and thus Saint Paul doth together justify the vocation of the Gentiles, and his Apostleship, and sending to preach among them: to this purpose Calvin, Martyr, Hyperius, Faius, with others.   

Quest. 20. Of these words, v. 15. How beautiful are the foete, etc. whether it be rightly cited out of the Prophet.  
1. The Apostle here leaveth the Septuagint, and followeth the Hebrew text: yet with some omission, and alteration: the Septuagint read thus, adsum tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in montibus, I am present, as pleasantness, or beauty in the mountains, etc. for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (hora) with an aspiration signifieth time, opportunity, and beauty, and without an aspiration (ara) carefulness: the Apostle here rather followeth the Hebrew original, leaving the vulgar translation of the Septuagint.  
2. But he omitteth some things, as these words, upon the mountains, because this did specially concern the situation of jerusalem: but the Apostle applieth this text, to the solemn embassage of the Apostles to the whole world: and yet even that part also of the prophesy was fulfilled in the Apostles, who were first sent to preach the Gospel in judea which was a country full of hills, and so discurrebant per montes, they did go up and down upon the hills: And whereas the Prophet Isai, 52.7. whence this place is taken doth speak in the singular number: how beautiful are the feet of him, that bringeth glad tidings; the Apostle doth use the plural, therein expressing the force of the hebraism, which by the singular understandeth the plural.  
3. The Prophet in that place speaketh of the deliverance of the people from the captivity of the Assyrians: but because all those particular and temporal deliverances, were grounded upon the spiritual deliverance by Christ: that place specially intendeth the spiritual joy, which the Church of God should have in the message of their spiritual deliverance: Mar. Origen upon this place, and Cyrill upon Isay, likewise Ambrose epistol. 11. do interpret that place, and apply it unto Christ, whom the Prophet speaketh of in the next verse before, behold it is I that do speak: But seeing Saint Paul doth directly apply it to the preaching of the Apostles, no other sense is to be followed: and so also Tertullian. lib. 3. cont. Martion. expoundeth it of the Apostles.  
4. Their feet are said to be beautiful: 1. not as Origen in an allegorical sense, quia ambulabant per viam vitae, because they did walk in the way of righteousness: for this was not peculiar to the Apostles, but common to all the faithful. 2. nor as Haymo, because the Lord had washed their feet, for Saint Paul's feet were not then washed. 3. wherefore here by a figure, membrum, a part is put for the whole person: Vatab. the message of the Apostles was welcome: and their feet are named, because they travailed preaching the Gospel: Par. and thereby is also signified, that the Gospel should not be propagated by force and strength, sed humili praedicatione, but by a lowly and humble kind of preaching. 4. and their feet are said to be beautiful, both in respect of the manner of their teaching, which was alluring and delighting, in respect of their sweet exhortations, and holy life, Tolet: and the powerful demonstration of the truth by miracles, Martyr: but especially in respect of the message itself, which was the preaching of redemption by Christ.  
5. But whereas the word used by the Prophet, bashur, signifieth simply to declare, publish, or bring tidings: the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth of itself to evangelize, that is, so bring good tidings, so that the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good things, may seem to be superfluous; Origen answereth, that one may annuntiare bona, bring tidings of good things, and yet not, been, well, as the heretics which do profess the Trinity, the Father, Son and holy Ghost, but not sincerely.  
6. But this is somewhat curious, the Apostle doth express the Prophet's word, which signifieth a bare message, by the word Evangel, or Evangelize, more fully to set forth the Prophet's meaning: the good things, which the Gospel bringeth tidings of, are the peace of conscience, and the spiritual good things both in this life, as remission of sins, justification, and in the next life, eternal.   

Quest. 21. Of these words, v. 16. but they have not all believed our report, etc.  
1. Chrysostome thinketh, this is an objection made by the jews, that if the Apostles were sent of God, how cometh it to pass, that all believe not their message, and so by this sailing in the message, they would except against their authority: But these words are not objected in the person of the jews: they are the Apostles words: because he saith, our report, and he giveth a reason out of the Prophet, for Esaias saith: But the Apostle indeed preventeth a cavil of the jews, or whosoever might object, that if they were sent with so great authority from God, how it came to pass, that all obeyed not their doctrine: he answereth, this need not seem strange, because it was foretold long ago by the Prophet: for although faith presupposeth hearing, yet hearing always bringeth not faith; like as where there is justification, there is vocation, but not chose, doth justification always follow upon vocation.  
2. They have not all obeyed, etc. this the Apostle calleth, obedience to the faith, Rom. 15. whereupon it is called also the law of faith, Rom. 3.27. because it requireth obedience, as the law doth, but not in the same manner: for the law requireth obedience even of those which are unwilling, but giveth no strength to obey, and by that obedience it promiseth life and salvation: but the faith of the Gospel maketh us willing, and giveth strength in some measure to obey, though not thereby to be justified. Mar. this obedience of faith is twofold. 1. in willing, receiving, and attending unto the doctrine of faith, as it is said of Lydia, Act. 16.14. 2. and this attentive obedience in hearing, and believing, bringeth forth a practical obedience in life, as S. Peter saith, 1. epist. 1.14. as obedient children, not fashioning yourselves to the former lusts of your ignorance: Gryneus.   

Quest. 22. Of the saying of the Prophet Isay, Lord who hath believed, etc. c. 53.1. cited by the Apostle, v. 16.  
1. The Prophet hath not the word Lord, but the Septuagint, whom the Apostle followeth, do infert it by way of explanation: for the Prophet in that place, turneth himself unto God, complaining of the small number of those, which should receive the preaching of the Gospel: and somewhat is omitted, which the Prophet hath: as to whom is the arm of God revealed? which is to be understood, de interiori revelatione, of the inward effectual revelation, and expectation of the spirit, called the arm of God: which is the secret cause, why all do not receive the Gospel: But it was not necessary that the Apostle should repeat all these words, which the Prophet there hath, he only taketh that which was for his purpose.  
2. Origen observeth, that where the Scripture useth to ask the question, who &c. sometimes pro raro, aliquando pro nullo ponitur, it is put for few, sometime for none at all: as Psal. 15. who shall rest in thy holy mountain? there it signifieth but few: and where the Apostle said v. 6. who shall ascend into heaven, that is to bring Christ from thence, there it signifieth none at all: But here it is taken the first way.  
3. Our report: the Hebrew word signifieth, hearing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Ambrose and Haymo, take for the doctrine, which the Apostles heard and learned of God: as though the meaning should be this, who hath believed those things which we have heard of thee: but Chrysostome better referreth it to that, which was the Apostles preached, and others heard, quis credidit sermonibus nostris, who hath believed our sermons: so also Beza: the Syrian interpreter, voci nostrae, our voice.  
4. But whereas the Apostle thus bringeth in the Prophet speaking, for Isaias saith: this is not so to be understood, as though this were the cause of their unbelief, because Isaias so foretold: Tolet here showeth a double use of this word (enim) sometime it showeth causam rei, the cause of the thing, sometime only a cause of the speech: as if we should say, this man hath committed murder, for the witnesses have said it, this is not given as a reason of the thing, but of the saying; Tolet annot. 10. the better answer is, that this particle (for) doth not show the cause, but the consequence: for, not because the Prophet so said, did they not believe: but because they believed not, the Prophet so foretold, Mar.   

Quest. 23. Whether all faith come by hearing.  
1. Object. Instance may be given in infants, and those which are deaf and dumb, how in them, can it be said faith cometh by hearing? Ans. The Apostle speaketh of the usual and ordinary means, which God useth to beget faith in them which are of years, and of perfit sense: the reason is otherwise in those which are deprived of the benefit of hearing, either for want of years, or by some other means, not by their fault: God in this case is not tied to outward means, which he can abundantly supply by the inward work of his spirit.  
Object. 2. Faith also is by miracles, and the sacraments also help to confirm faith: therefore it is not by hearing only.  
Ans. The working of miracles is never separated from the word, so neither are the Sacraments ministered without the word, and therefore the one of these excludeth not the other: the preaching of the word is the principal means, which is but seconded by the other, Faius.  
Object. 3. Faith cometh by hearing, than it will follow, that a man by hearing of himself may attain unto faith; and yet we see that many which hard the Apostles preach, were not converted to the faith.  
Answ. The Apostle speaketh of the outward ministery of the word, as it is joined with the inward operation of the spirit: ex auditu est praeparative, ex Deo effective, it is by way of preparation by hearing, but effectually from God, Gorrhan: and here the Apostle speaketh of the hearing of the word among the faithful, in whom the grace of God worketh inwardly together with the outward voice: Paul. Burgens. here addition. 1. confuteth at large their opinion, which affirm, that fides est acquisita, that faith is altogether procured outwardly, sine infusione, without the inward infusion of grace: and he well showeth out of Thomas, that two things are required unto faith, first the propounding of such things, as are to be believed, than the assent thereunto: and two things make this assent, the outward persuasion, by the preaching of the word, and the inward and supernatural operation of the spirit.  
Object. 4. S. Paul was instructed by revelation from Christ, therefore all faith cometh not by hearing.  
Ans. The Apostle speaketh here of the ordinary means, whereby faith is engendered, not confining or limiting the spirit of God, but that by extraordinary means, yea without any means at all, faith may be wrought.  
Object. 5. If faith come by hearing, than it sufficeth to hear, without any sifting or examining of that which we hear.  
Ans. 1. Faith cometh not by hearing of every word, but the word of God; and that is the word of God, not which Christ only preached, but which the Apostles also received from him, and which now is preached in the Church from the mouth of the Apostles, as Origen here noteth. 2. and the word must be received without any curious disquisition; for there are two kind of examinations, one is according to the judgement of the sensual and carnal man, and so the word must not be examined, as the Scribes and pharisees thus examined the doctrine of Christ according to their own blind understanding, and so rejected it; there is an examination according to the spirit, as the brethren of Berea examined the Apostles preachings according to the Scriptures, Act. 17.11. and of this kind of examination speaketh Saint Paul, 1. Thess. 5.21. try all things, and keep that which is good.   

Quest. 24. Whether the Apostle mean the jews or Gentiles: Have they not heard, v. 18.  
1. Some think that the Apostle goeth about to prove, that the jews had heard the Gospel; if the remote parts of the world have heard, much more the jews: Chrysostome, so also Haymo: and he giveth this reason, because jerusalem was situate in the mids of the earth, Ephes. 5.5. This is jerusalem, I have set her in the mids of the nations, that are 〈◊〉 about her: and he giveth four reasons thereof, wherefore jerusalem was in the mids of the earth. 1. because Israel only had the true knowledge of God, that other ●●ions by them also might be provoked to the true worship. 2. and if they did keep the law of God, that they might be had in honour of all nations, as in David and Salomon's time. 3. if they break the law of God, that they might be afflicted one every side, as they were, 4. and because Christ was to be borne of that nation, that the fame of his doctrine, and miracles might be the more easily dispersed abroad: to this effect Haymo: so also Pet. Martyr, Gryneus, Beza, junius, do understand this to be spoken of the jews, but not in the same manner: Martyr thinketh, that it is a direct proof, that the jews had heard the Gospel, lest they should excuse themselves that they had not heard: Gryneus thinketh the objection is to be framed thus, seeing faith cometh by hearing, the jews not having ●●rth may seem not to have heard: Beza doth infer an other sense, as though the jews should object thus: you say that the Gentiles are called to the knowledge of God, and so have heard: why have not the jews heard also? and so the Apostle by way of concession, should grant that not only they, but all the world hath heard beside: junius doth thus gather the objection, that the jews being charged, that they believed not the Gospel, might be somewhat excused, because they had not heard: But this had been a superfluous objection to doubt whether the jews had heard or not of Christ, seeing all Christ's miracles were wrought among them, there he was borne, lived, suffered, died, and rose again: there the Gospel was first preached by the Apostles: so that no doubt could be made thereof.  
2. Wherefore, it is rather understood of the Gentiles; and it is a proof, that the Gospel was preached unto them, by a prophetical testimony of the Psalm: thus Calvin, Hyperius, Faius, Tolet.  
3. Or rather it may indifferently be understood both of the Gentiles and jews, that none of them could plead ignorance, seeing that in some sort the Gospel of Christ, had been notified to all the world: Pareus.   

Quest. 25. Whether that place of the 19 Psalm, their sound went through all the earth, be rightly cited by the Apostle.  
1. Concerning the words: the Septuagint, whom Saint Paul followeth, have an other word, then is in the Hebrew text, which saith cavam, their line is gone through the earth: the Septuagint read, their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sound: keeping the sense, though not the word: to make it answer unto the next words following, and their words unto the end of the world: and the Apostle retaineth that word sound, having respect unto the present accomplishment of that prophesy in the preaching of the Gospel by the Apostles to all the world: which was indeed a line and rule of faith unto all: Osiand.  
2. But a greater question is about the sense of that place, Psal. 19.4. where the Prophet David seemeth directly to speak of the heavens, how they do set forth the glory of God, in such evident sort, that as with a loud voice they proclaim the same to all the world: for the answer unto this doubt there are diverse interpretations.  
1. Some make the sense of that place allegorically, by the heavens understanding the Apostles, by the sun, Christ; and so they will have the Apostles and their preaching understood by an allegory: thus Augustine and some other of the fathers, and Pet. Martyr consenteth with them: But we are not to flee unto allegories, where the literal sense will serve: and it is evident that the Prophet in that place literally speaketh of the material heavens.  
2. Some other think that the Apostle alludeth only unto that place, he citeth it not as a testimony: Martyr and Pareus, refuse not this interpretation, though they insist not upon it: and Origen hath the like observation, upon the 6. to the Romans, obseruanda est consuetudo Apostoli, etc. the custom of the Apostle must be observed, that not always when he assumeth any thing out of the Scriptures, he assumeth the whole text, as it lieth, etc. But if the Apostle had only alluded unto that place, it had been no sufficient proof of the matter in hand.  
3. Some think that the Prophet in that place speaketh indeed of the material heavens, and the Apostle in the same sense allegeth the Prophet, that it should not seem so strange a thing for the Gentiles to have the Gospel preached unto them, seeing that from the beginning he spoke unto them by the knowledge of his creatures: Calvin, Hyperius, Faius: But then this allegation had been impertinent: for the Apostle speaketh of that hearing, which begetteth faith: faith cometh by hearing, and then it followeth, have they not heard: and this knowledge, which cometh by the creatures, is rather by seeing, then hearing.  
4. junius parallel. 18. thinketh, that although the Prophet in that place do literally speak of the heavens, yet there is a secret comparison implied, that if the line of the heavens do run over all the world, much more the voice of the Gospel, whereby the glory of God is more lively set forth: and that Saint Paul, the best interpreter of Scripture, openeth and unfoldeth that comparison there insinuated.  
5. But there is no inconvenience, if we affirm, that the Prophet there literally and historically speaketh of the heavens, and prophetically of the Apostles: not that one place of Scripture admitteth diverse sense, as Tolet annot. 11. but it being admitted, that the Scripture hath one whole sense, yet there may be a diverse application, one sense including an other: As the sense of this place, hath an historical relation to the heavens, and yet it containeth a prophetical prediction of the preaching of the Apostles through the world: Pareus, dub. 12.   

Quest. 26. Whether the Gospel were preached to all the world in the Apostles time.  
1. Some are of opinion, that the Gospel was not preached by the Apostles, nor in the Apostles times to all the world: Origen he urgeth this reason, hom. 28. in Matth. because many barbarous nations in his time had not heard of the Gospel: as the Aethiopians, Germans, Sarmatians, Dacians, Scythians, and so his opinion is, that prope consummationem seculi, etc. near to the end of the world, the Gospel shall be preached to all the world, which was not preached before: of the same mind is Augustine epistol. 80. ad Hesychium, that there were many nations in Africa, to whom the Gospel was never preached, as was easy to learn by those captives, which were brought from thence: so also Anselm; likewise Caietan giveth instance of those nations among the Indies, which have been converted by the Spaniards to the Christian faith: whose countries were not known in the world before: in c. 24. Matth. the same instance is urged by Pererius disput. 4. Rhemist. Matth. 24. sect. 4. in the same opinion is Bellarmine, that the Gospel is not yet preached to the whole world, but shall be before the coming of Christ, de Roman. pontiff. lib. 3. c. 4.  
Contra. 1. It is certain, that so many nations were not ignorant of the Gospel in Origens' time, for the Britanes were converted to the faith in the Apostles time by Simon Zalotes, as Nicephorus saith, and afterward, preachers were sent in King Lucius days from Ele●therius Bishop of Rome, to confirm the Christian faith, before Origens' time; and not long after, there was at the Council of Nice Bishops from Scythia and Petsia, which show, that they had before that received the Christians faith. 2. Many countries might have received the Gospel before, which in continuance of time, might be obscured, and discontinued: as who knoweth whether they of India heard not of the Gospel before? for it is held that Thomas preached unto them, which they acknowledge to this day, whereupon he commonly is called Thomas of Iue: the service which the Spaniards have done, was to bring them in obedience to the Bishop of Rome, and to corrupt them with Pseudochristianisme: As Augustine was sent into England, who first brought them under the jurisdiction of Rome, but the Christian faith they had received long before, but then much decayed, and in many places abolished. 3. and further we may answer with Pet. Martyr, that where Augustine with others of that time speak of so many nations, to the which the Gospel had not been preached, the Gospel was not publice receptum & creditum, publicly received and believed, by the authority of the Magistrate: for during the space of 300. years after Christ, there were few Christian Magistrates.  
4. And whereas that place is objected, Matth. 24.14. The Gospel of the kingdom shall be preached to all the world, etc. then shall the end come: Chrysostome, Euthymius, Theophylact, Hilary, upon that place do understand that consummation of the overthrow and destruction of jerusalem, before which time the Gospel should be preached to all the world: see this argument further answered, Synops. Papis. Centur. 3. err. 31.  
2. another opinion is, and the more probable, that the Gospel was preached in the Apostles time to all the world: as Chrysostom, Hierom, Euthymius, Theophylact, Ambrose, Hilary, Lyranus, Haymo, do affirm, and of our new writers, Martyr, Osiander, Pareus, with others: whose arguments are these.  
1. Theophylact, and Oecumenius upon this place, thus infer, terrarum orbis hos audivit, etc. the whole world did hear them, that is the Apostles: as here the Apostle saith, their sound went through the earth.  
2. Chrysostome useth this reason, that if Saint Paul only preached the Gospel from jerusalem to Illiricum, and so to Spain, as he himself testifieth c. 15. v. 19.24. it is very like that all the Apostles being dispersed, might, and did preach the Gospel to the known parts of the world.  
3. Hilary upon that place Matth. 24.14. cited before, showeth that before the overthrow of jerusalem by the Romans, the Gospel was preached in the uniersall world.  
4. Haymo and Lyranus urge that commission given by Christ unto his Apostles, Act. 1. Ye shall be my witnesses in jerusalem, judea, Samaria, and unto the ends of the earth, etc. and this is so much the more probable, because jerusalem was situate in the mids of the earth, from whence the Apostles were dispersed, in quatuor mundi climata, into the four quarters of the world.  
5. Pet. Martyr, and Pererius show by particular induction, in what several countries the Apostles preached, out of Dorotheus, Eusebius, Hierome, Isidore: S. Peter preached in judea, Antioch, Galatia, Cappadocia, Pontus, S. Paul from jerusalem round about to Illiticum, at Rome, and in Spain, S. james the son of Zebede in judea, and Spain, S. john, in judea, and Asia minor: S. Andrew in Scythia, Epirus, Thracia, Achaia, the other james in jerusalem: S. Philip in Scythia, and Phrygia, S. Bartholomew in the nearer India, and Armenia the greater, S. Matthew in Ethiopia, S. Thomas among the Parthians, Medes, Persians, Hyrcanians, Indians, Simon in Mesopotamia, Jude in Egypt: Mathias in the inward parts of Ethiopia: Barnabas together with Paul in Syria, Cyprus, and many regions of Asia, and Europe.  
6. Add hereunto the evident testimonies of Saint Paul, Coloss. 1.6. The Gospel is come unto you, as it is unto all the world: and v. 23. The Gospel hath been preached to every creature, which is under heaven: upon these reasons and testimonies it appeareth, that the Gospel was preached in the Apostles time to all the world.  
But here diverse answears are framed to these reasons.  
1. Augustine thinketh, that where the Apostle saith, the Gospel had been preached, etc. the preterperfectense is used for the future: that is, it shall be preached: so the ordinary gloss. locutus est praetaritive, he speaketh in the time passed for the certainty of the prophesy.  
2. But Thomas taking this to be an insufficient answer, as indeed it is: for the Apostle proveth by this testimony, that all had heard already, not that they should hear: therefore he useth here a distinction: the Gospel may be said to be preached to the whole world three kind of ways: either so to be preached, as the faith should be planted, and Churches founded: or so as it might come to the knowledge of every one in particular: or the same only of the Gospel might be dispersed over all the world: the last of these only he thinketh was done in the Apostles time, the first, not till afterward: the third way is not necessity at all to be performed: But there was more than a fame only of the Gospel spread abroad in the world in the Apostles time: for the Apostle speaketh of such a kind of hearing, as had been able to beget faith: faith cometh by hearing: but a fame only is not sufficient.  
3. Faius thinketh the whole earth is named, because the Gospel was preached to the two great families of the world, the jews and Gentiles.  
4. Tolet thinketh that the world is named by a figure, for the greater part of the world: as it is said Act. 2.5. there were men dwelling at jerusalem of every nation under heaven: But neither of these answears do satisfy, because the ends of the earth are named: and seeing that place of the Psalm is historically understood of the heavens, which are patent and open to every part of the earth, it being prophetically applied to the preaching of the Apostles, must have as large a sense.  
Therefore I insist upon the latter opinion, as the better grounded, that in the Apostles time, the Gospel was preached to all the world: but because there are many nations now found in India, and in other places, which seem never to have heard of the Gospel, here certain cautions are to be admitted.  
1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tobel, signifieth the habitable world: many countries may be inhabited now and in great likelihood are, which were desolate then, and after occupied: Pareus.  
2. Ambrose in his commentary here saith, ubi praesentia hominis praedicantis deficit, ●● Evangelij sonus & fama pervenit, where the presence of a preacher was wanting, ●hether the sound and fame of the Gospel might come, as the fame of the wonders, which were done in Egypt, came unto the knowledge of other nations, as Rahab confesseth to the spies, josh. 2.  
3. Add hereunto Hieromes coviecture upon the 24. of Matthew, who thinketh that in his time, there was not any nation, qua ignoravit nomen Christi, which was ignorant of the name of Christ; and if there were any nation, which had not a preacher of the Gospel, yet ex vicinis gentibus opinionem fidei, etc. yet it could not choose but have some opinion of the faith from the next and near nations: the like conceit hath Caietan in his Commentary, by the ends of the world, understanding externa regionis, the extreme parts of the region, from whence the inward parts might receive the preaching of the Gospel.  
4. Lyranus addeth further, that though not by the Apostles themselves, yet by their disciples, while the Apostles were yet living, the Gospel was preached, as by S. Savinian and those which came with him, in France, and to the utmost coasts of the Ocean: and so in other places of the world, other disciples sent by the Apostles might preach, whether they themselves in person came not.  
5. Pet. Martyr also hath this caution, that whereas the fathers and ancient writers do speak of divers nations called to the knowledge of Christ: their meaning is, that then the faith in such nations, was received publicly ex magistratuum instituto, by the authority of the magistrate, which was not seen in the Apostles times: when as the Magistrates were enemies to the Christian faith.  
6. Add hereunto that many nations, which then had the Gospel preached unto them, for their unthankfulness were deprived of that benefit, and so fell to Pagan idolatry again: as here in England after the Christened Britain's succeeded the heathenish and idolatrous Saxons: Now all these cautels being laid together, it may safely be affirmed, that the Gospel of Christ was preached to the whole world in the Apostles time: so that the Lord shall not need to send new Ambassadors and Apostles, as before, to preach the Gospel to the world: and yet we deny not, but that toward the coming of Christ the knowledge of the Gospel shall be revived, and be more plentiful, than many years before, by the industry of faithful and zealous pastors, which shall beat down the superstitious idolatry of the new Romanists, as the Apostles did the heathenish idolatry of the old Romanists: which thing we have seen fulfilled in this age, beginning at the first preaching of Luther unto this time.  
7. And thus I conclude this point with that excellent observation of Chrysostome, 
The Gospel to the world within the space of 20. or 30. years  that the Gospel of Christ was speedily published to the whole world, in the space of 20. or 30. years: which cannot be said of any other sect or heresy whatsoever, that it should in so short a time go over the world: But whereas the Mahometan profession may be here objected, that it dispersed itself into many places in a short time: Pet. Martyr maketh this answer: that they build upon a foundation laid before, for they acknowledge God the creator of heaven and earth: they believe the immortality of the soul, and the resurrection of the body: and the errors which they hold, they either receive from the jews, or they are a relic of the Arrians, as in that they affirm Christ to be a great Prophet, yet a creature: and this may be the reason, of the easy proceeding and fast increasing of this sect: whereas the Gospel which the Apostles preached was altogether contrary to the profession of the Heathen in every point: But I think it may better be answered that neither the Mahometan, nor Popish sect, nor any other, was ever so generally received, as the Gospel preached by the Apostles, not yet in so short a time: for Mahomet's religion was diverse hundred years in hatching, before it attained unto that rule and dominion, which now it hath: it is now about a thousand years, since the first beginning thereof.   

Quest. 28. How God provoked the jews to envy by the Gentiles. v. 19  
1. Where the Apostle saith, I demand, did not Israel know, etc. Concerning the occasion of these words, 1. Chrysostome thinketh this is an other proof, that the jews were not ignorant of the preaching of the Gospel, by their emulation and envy conceived against the Gentiles: and so he applieth both the former interrogation, have they not heard, and this, to the jews: so also Martyr: likewise Beza, Gryneus, and junius lib. 2. paral. 19 supplying here the word (God:) hath not Israel known God, do make this another objection touching the jews: that though they have heard of the Gospel, yet they might be ignorant of God, that sent preachers unto them, and so by their ignorance might be excused: but there was no doubt at all to be made, whether Israel knew God, being the known worshippers of God. 2. Tolet thinketh that all this which followeth is a continued proof of the calling of the Gentiles. 3. But I prefer Origens' exposition, that S. Paul spoke before of the Gentiles, and now of the jews: showing that they were inexcusable, and this thing, with it is asked, whether they knew, is the preaching of the Gospel, and consequently the vocation of the Gentiles, which they could not be ignorant of, as S. Paul proveth by the contrary effects before prophesied, of their emulation & envy against the Gentiles: thus Haymo, Osiander, Pareus, Piscator, Faius.  
2. Did not Israel know, etc. The answer is here affirmative, yes, they did know: how then saith the Apostle, 1. Cor. 2.8. If they had known, they would not have crucified the Lord of glory: we must answer here by a distinction, that they had a literal and superficial knowledge, but they knew not this mystery in truth: it was not vera & salutaris cognit●, a true and saving knowledge.  
3. I will provoke you to envy, etc. Not that God properly is the author of envy and hatred: but thus to be understood. 1. occasionaliter, by way of occasion: because God conferred his benefits upon the Gentiles, which angered the jews, as Act. 13.44. the jews were full of envy, when they saw the Gentiles to follow the Apostles, Haymo. 2. God is the author of this envy, per accidens, accidentally: as the light of the Sun delighteth found and perfect eyes, but it offendeth the weak and dim sight: so the light of the Gospel offendeth the blind and perverse heart, Gryneus. 3. and the Lord is the author of this envy and emulation, as it is a punishment, Mart. as the Lord saith in the same place, Deut. 32.21. They have moved me to jealousy with that which is not God, and therefore I will move them to jealousy with those which are no people. 4. and in respect of the end it is of God, that the jews by this emulation may in the end be provoked to believe in Christ: like as a mother to bridle the insolency and wantonness of the child, will seem to cast him off and adopt a stranger, that the child may have more grace, Chrysost. or the mother will give the child's meat to the dogs, which he playeth with, that he may learn to make more of it, Osiander.  
4. But it will be here objected, that Moses in that place speaketh of the idolatry of the people, for the which the Lord would cast them off: but at Christ's coming, they were not idolaters: M. Calvin answereth that although they committed not visible idolatry, yet they were guilty of a greater sin, in that they refused the Lord of life. 2. and whereas the jews worshipped God with external rites and sacrifices, after their term and date was out, and added many superstitious rites of their own: herein they were idolaters: for as well an idol may be set up in the mind, as in a sensible image of wood or stone, Mart.  
5. The Gentiles are said not to be a nation. 1. not only in the opinion of the jews, which counted them as no people in respect of themselves: for even our Blessed Saviour calleth them dogs, Matth. 15.26. It is not good to take the children's bread, and give it unto dogs. 2. nor yet need we excuse this term with Origen, that they are called no nati●●, because the believing Gentiles were not una gens, one nation, but a nation of nations. 3. but they are so called, because the Gentiles, while they were strangers from God, as they counted the true God for none, so the Lord held them as no people, being without the knowledge and worship of God.  
6. So here the jews are charged with a treble fault: 1. envy and emulation. 2. then contempt, they held the Gentiles to be vile, and as no people. 3. they conceived anger and wrath against them, Gorrhan.   

Quest. 29. Of these words, Isaias is bold, etc. v. 20.  
1. Whereas the Apostle before sunderly had alleged Scripture to prove the vocation of the Gentiles, by the preaching of the Gospel unto them, and the rejection of the jews: this testimony which now he citeth is bipartitum, twofold: the former part showeth the vocation of the Gentiles, the other the obstinacy of the jews and thereupon their rejection.  
2. Isaias is said to be bold: that is, as M. Calvin following Chrysostome, he doth 〈◊〉 loqui, speak openly, not covertly: but rather, he speaketh confidently, not fearing the persecutors which were set before him, as Origen according to that saying of S. Stephen, Act. 7.52. Which of the Prophets have not your fathers persecuted, etc. which showed before of the coming of the Iust.  
3. Some do more particularly refer it to that kind of death, which Isay was put unto in being cut asunder with a saw, Haymo, gloss. ordinar. Gorrhan. but we need not descend to that particular: Origen here further observeth well, that it was not with the Prophets ●● some think, nescubant quid dixerunt, that they knew not what they said, but spoke as 〈◊〉 beside themselves: for Isay here understood what he said, and knew what trouble would ●● rise upon this so evident a prophesy of the vocation of the Gentiles: yet he will not 〈◊〉 his peace.  
4. But touching the allegation of these words, some small difference there is S. Paul neither exactly followeth the Hebrew text, nor yet the Septuagint, as Erasmus observeth, and as may appear unto him that will compare them together: but he taketh the sense: 1. the order is somewhat inverted, for Isay 65.1. the first part of the sentence, I was found of them that sought me not, is there the latter: and the latter here, I was made sacrifest to them that asked not after me, is there the first. 2. The word in the Hebrew which S. Paul translateth, I was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, manifest, is there nidrashtis, not, I was sought for of them that asked not after me: for how can that be: but I caused them to seek me, as Beza and Pagnine observe.   

Quest. 30. Of these words, All the day have I stretched forth my hands, etc. v. 21.  
1. Concerning the reading of these words. 1. the Greek preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may as well here signify, against, as Beza and Erasmus, as unto: for this is spoken indeed not for or unto, but against Israel. 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin translator interpreteth, incredulous or not believing: rather, disobedient and immorigerous, Beza: contentious, as the Syrian interpreter: for the Hebrew word is sorer, which signifieth the rebellious, Psal. 68.6. 3. the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gainsaying, as Origen observeth, the Septuagint have, and not the Hebrew: Calvin thinketh that the Apostle expresseth the Hebrew word (sorer) by these two, rebellious, and gainsaying: so also Beza: But junius parall. 19 thinketh rather, that the Apostle doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, compendiously, in one word express the Prophet's meaning, which is set forth in many words in that place, Isa. 65.3. a rebellious people, which walketh a way that is not good after their own imaginations, a people that provoke me ever to my face, etc. all this the Apostle comprehendeth in these two words, rebellious, and gainsaying.  
2. By all the day. 1. Origen understandeth literally the day, wherein Christ did hang upon the cross, etc. and so a part is taken for the whole, gloss. ordinar. but than it should not have been said, all the day. 2. Haymo interpreteth it to be the whole time Dominicae predicationis, of the Lords preaching, unto his passion. 3. But Oecumenius better taketh it for all that time, which went before, since they came out of Egypt: so also Gryneus with M. Calvin and others understand, all that time, since the Lord begun to take special care of this people: and thus the Prophets use to speak, as jerem. 7.13. I rose up early to speak unto you, etc. but ye would not hear: toto tempore legis Mosaicae, all the time of the law of Moses, Lyran.  
3. I stretched out my hands. 1. not upon the cross, as Origen and Ambrose, for Christ said before he suffered, that he would have gathered them together, as the hen her chic●●us, but they would not, Martyr. 2. neither is thereby only signified the miracles which Christ showed, and the benefits bestowed upon them, as Haymo: and as Gorrhan by the extending the left hand, signifieth their protecting from evil, and by the right hand the colla●●● of benefits. 3. But hereby we understand generally all those means, which the Lord used, not only by his benefits, but by his threatenings, promises, preaching of his word, whereby he would have called them to repentance. Pareus.  
4. Yet they were still a rebellious, and gainsaying people: rebellious in heart, and gainsaying in their mouth: contrary to those two special works of grace before spoken of, the 〈◊〉 of the heart, and the confession of the mouth, Pelican: so here three sins are set 〈◊〉 in the people; their ingratitude, that regarded not God's mercy in calling them; 〈◊〉 incredulity in their rebellion, obstinacy in gainsaying: three virtues also are described 〈◊〉 servants of God the Prophets; their patience in suffering, signified by the stretching out of their hands; their perseverance, all the day; the cause for the which they suffered, against a rebellious, and gainsaying people.    

4. Places of Doctrine.  

1. Doct. A good intention maketh not a good action.  
v. 1. They have the zeal of God, but not according to knowledge: Hence it is evident, that make a good action it is not sufficient to have a kind of zeal and good intention: for them believe: had been excused for putting Christ to death, which they did of a blind zeal: 〈◊〉 here the Apostle confesseth that they had zeal, but it was not according to knowledge, ●● therefore it was a false and erroneous zeal; such as they were ruled with, that should ●●●ke they did God service in killing his servants, joh. 16.2.   

Doct. 2. Of the kinds of prayer.  
v. 1. My heart's desire: There is oratio mentalis, vocalis, a mental and vocali prayer, the one only in the mind, the other uttered by the voice: of the first our Saviour speaketh, Matth. 6.6. When thou prayest enter into thy chamber: of the other v. 9 after this manner pray ye: And Saint Paul showeth them both in this place, that his hearts desire was, etc. he prayeth both with his heart and voice: and the prayer of the heart is the more principal.   

Doct. 3. How to discern true love and friendship.  
v. 2. That they may be saved, etc. Herein Saint Paul's true affection appeared toward his country men the jews, in wishing their salvation: whatsoever one friend wisheth unto an other beside this, it is nothing: hence it is that Saint Paul in all his Epistles beginneth his salutation with grace and peace: this was Abraham's commendation, that he had a case to instruct his family, children, and servants in the ways of God, Gen. 18.18.   

Doct. 4. Of the consent between the law and the Gospel.  
v. 4. Christ is the end of the law: So then herein both the law and the Gospel agree, that both of them do aim at Christ: the law looketh unto him as the end, and the Gospel also requireth obedience to the law: but Christ is covertly insinuated in the law, but openly showed in the Gospel: the law leadeth indirectly unto faith, and the Gospel as it were indirectly pointeth at the law: requiring the obedience thereof, not as a cause, but as a ●●●ie, testimony, and consequent of justification: and so that is fulfilled, which S. Paul saith, Rom. 3.31. do we then make the law of none effect through faith? God forbid, yea we est 〈◊〉 the law.   

Doct. 5. Of the difference between the law and the Gospel.  
v. 5. He that doth these things, shall live thereby, etc. Hence may be gathered there differences between the law, and the Gospel. 1. the law commandeth things impossible, and not in man's power, as in every point to keep and fulfil the law: the Gospel only requireth faith and belief. 2. the law worketh terror and perplexity of conscience, breeding doubts and questions in the mind, who shall ascend to heaven to bring us th●●●er, who shall descend to hell, to keep us from thence: But the Gospel bringeth comfort and peace of conscience, and assurance of salvation. 3. the righteousness of the law is grounded upon the law of Moses, but the justice of faith upon the Gospel, this is the word of faith. v. 8.   

Doct. 6. Of the diverse kinds of calling and sending to preach.  
v. 18. How shall they preach, unless they be sent, etc. Though the Apostle do here especially speak of the extraordinary calling, such as was this of the Apostles, yet it is true of the ordinary calling of preachers, that none must take upon them to preach, unless they be sent of God: which is either immediately, as the Prophets were so called of God in the old Testament, or mediately by the authority of the Church, or by them to whom it is committed: which kind of mediate calling is not in every Church the same in respect of some circumstances, which are left to the liberty of the Church, Pareus: but yet the same end must be propounded, which is the edifying of the Church, and none ought to be sent, which are not meet: for such are not sent of God, but run uncalled, and unsent, and as intruders: But no man, as the Apostle saith, aught to take this honour upon him, but he that is called of God, Hebr. 5.4.  
Here I cannot omit that observation of Faius: who thinketh the sending of jonas to have been ordinary, from the company of the Prophets: and of the Apostles by Christ, excepting Paul: whereas for the former the text saith, that jonas fled from the presence of the Lord, that called him: & who were called extraordinarily if the Apostles were not, both in respect of the caller, which was Christ God in the flesh, and of their extraordinary and miraculous gifts.  
Now the ordinary calling is in a Church already settled and constituted, the extraordinary, when a Church is to be settled: and it is of two sorts: either when there is no Church at all, as the Apostles were sent unto the Gentiles, who were altogether strangers from God: or when the Church is wholly corrupted with false doctrine and corrupt manners as the Prophets were raised up in Israel, when they were fallen to idolatry: and no●● in this last age, when Christians under Antichrist were become idolaters, God hath stirred up many zealous preachers, as Hus, Hierome, Luther, Calvin, with other excellent instruments.   

Doct. 7. Of the peace which the Gospel bringeth.  
v. 15. How beautiful are the feet of them, which bring glad tidings of peace? Whereas without Christ God was offended with the world, and there was no peace, but the earth was full of tribulation, 2. Chron. 15.4. God by Christ reconciled the world to himself, and sent peace, according to the song of the Angels at the birth of Christ: glory to God in heaven, and in the earth peace: which peace is threefold: first toward God, in the assurance of the remission of sins, Rom. 5.1. peace of conscience, in that sin hath no more power over us to perplex and trouble our minds: and peace with our brethren: of these two our Saviour speaketh, Matth. 9.57. Have salt in yourselves, have peace one with an other: But whereas Christ saith he came not to send peace, but debate, Luk. 12.51. that is to be understood of the peace of the world, which hateth the light, and with it the children of light can have no peace.    

5. Places of controversy.  

Controv. 1. Against inherent justice.  
v. 3. They being ignorant of the righteousness of God, etc. Stapleton Antidote. p. 601. contendeth, this place to be understood of inherent, not of justice imputed: for that which is imputed (saith he) is not given, neither receiveth he any justice, to whom it is imputed only, but remaineth still wicked in himself.  
Contra. 1. The righteousness, which is inherent in a man, is the righteousness of works, which the Apostle calleth their own righteousness, but the righteousness of God, is not the righteousness of works, but that which is of faith: as the Apostle showeth, v. 6. there he calleth that the righteousness of faith, which here he nameth the righteousness of God, but this is no other than righteousness imputed: now faith is imputed for righteousness without works, Rom. 4.5, 6. thus then the argument is framed: the righteousness of God is the righteousness of faith: this is proved, both out of this place, v. 4. and c. 3.22. the righteousness of God by faith: but the righteousness of faith is by imputation, c. 4.5, 6. therefore the righteousness of God, is righteousness imputed.  
2. That justice is not only given, which is actually conferred, but that also which is accounted and imputed: as the debt which is freely pardoned is as fully discharged, as if the debt were paid: and they which are justified by righteousness imputed, remain not wicked, because they are counted righteous in Christ, being justified by faith: and are sanctified in some measure, and so are regenerate, and become new, being mortified unto sin: by which their mortification and dying unto sin, they are not justified before God, but only by faith in Christ.   

Controv. 2. Against the works of preparation, which are done without faith.  
v. 4. Christ is the end of the law: Here Chrysostome well noteth that if Christ be the end of the law, it followeth, that, qui Christum non habet, etsi legis justitiam habere videatur, eam tamen non habeat, he which hath not Christ, though he seem to have the righteousness of the law, yet he hath it not, etc. without Christ then, and faith in him, there is no true righteousness before God: for without faith it is impossible to please God, Heb. 11.6. what is become then of the Popish works of preparation, which should go before justification? as though a man having not faith, yet by his works might prepare and make himself fit for justification following: for all such works, which come before faith, and so are not sanctified in Christ, are before God no better than sins.   

Controv. 3. That it is impossible for any in this life to keep the law.  
v. 5. The man that doth these things shall live thereby: 1. Hence it is evident, that no man can perform the law in every point: for the law requireth perfect obedience in all things: and as he that keepeth it shall live thereby, so he that faileth in any part thereof, is under the curse of the law, as S. Paul showeth, Galat. 3.10.  
2. If it be answered, that it is impossible to keep the law by the power only of freewill, but by grace it is possible to be kept, S. john showeth that even the regenerate by grace are not without sin, 1. joh. 1.8. and consequently they transgress the law: 〈◊〉 sin is the transgression of the law, 1. joh. 3.4.  
3. And whereas Stapleton objecteth, antid. p. 637. that then this should be a ridiculous, deceitful, and idle promise, He that doth these things shall live thereby, if none were able to do them: and it were like as a father should promise his son an inheritance, if he could get a kingdom, which were impossible for him to do.  
Contra. 1. Though the condition be impossible to us to be fulfilled, yet is it possible in Christ, who hath performed the perfect obedience of the law. 2. and though it be not possible to keep the law perfectly, yet by grace we are made able in some measure to keep the law, and the rest where we fail, is supplied by the perfect obedience of Christ. 3. neither is the example like, for the son is not bound by any duty to fulfil that condition: but we are debtor unto God, for the keeping of the law: which if it be now impossible, it is man's own fault, who in his creation was made righteous, and endued with sufficient strength to keep the law: See further hereof, Synops. Centur. 4. err. 63.   

Contr. 4. Against the doubting of salvation.  
v. 6. Say not in thine heart, who shall ascend, etc. 1. The Apostle showeth the contrary effects of the law and Gospel: they which depend upon the righteousness of the law are continually in doubt, how they shall come to heaven, and how they shall escape hell: but the righteousness of faith removeth all these doubts: because their faith is grounded upon the word of God, which teacheth them, that Christ ascended into heaven for them, and that he died for them, they need none other to ascend to prepare them a way into heaven, not to descend to suffer death, and deliver them from hell.  
2. There is not then any question remaining in the faithful of their salvation, either debitando, by doubting, how they shall go to heaven, or trepidando, in being afraid of hell● but because our faith is not here perfect there may be some strife and wrestling in the soul between the assurance of faith, and carnal infirmity: sometime the faithful may ask question, luctando, in wrestling and striving against carnal distrust, saying, if God be with us, who can be against us? but at the length faith prevaileth and triumpheth, resolving that with the Apostle, who shall separate us?  
3. But here we must make a difference of fear: faith expelleth not all fear, but only the slavish and servile fear of hell and damnation, joined with distrust and torment of conscience: yet a filial fear and reverend awe of God remaineth in the servants of God: which is chiefly for the time past, they fear to offend so gracious a God, and merciful a father, they fear not for the sins already committed, which they are assured are forgives ●● Christ.  
4. And this assurance and firm persuasion of salvation the Apostle insinuateth afterward, where he speaketh in the second person to every faithful person, If thou shalt confess with thy mouth, etc. thou shalt be saved: signifying thus much that every one examining himself by the belief of his heart, and confession of his mouth, may undoubtedly conclude that he is saved. This maketh against the Popish uncertainty and doubting of salvation: Whereof see more, Synops.   

Controv. 5. Against unwritten traditions.  
v. 8. This is the word of faith which we preach, etc. The Apostle here showeth that the Gospel which he preached was agreeable to the Scriptures, he preached no other thing, than he here writeth: and he writeth nothing but was consonant to the old Scriptures: as Irene● thus testifieth, per Apostolos Evangelium pervenit ad nos, etc. by the Apostles the Gospel came unto us, which they then preached, but afterward by the will of God, in the Scriptures they delivered, fundamentum & columnam fidei nostra, the foundation and pillar of our faith, etc. lib. 3. c. 1. The Romanists then may be ashamed to fly unto that vile and base refuge of the old Manichees, to say, that the Apostles preached some things, and committed other to writing: See Synops.   

Controv. 6. Against free-will.  
v. 8. The word is near thee, etc. Erasmus in his defence of free-will against Luther, urgeth this place, to show the power and strength of free-will in keeping the commandments: and he presseth those other words of Moses, non est suprate, it is not above thee, that is, beyond thy strength.  
Contra. 1. But the Latin translator there faileth in the rendering of the right sense of the words: which are, is not hid from thee, not, which is not above thee. 2. he speaketh of the facility of the commandments, not by the power of free-will, but by faith in Christ, who hath fulfilled the law for us, and by whose grace we are enabled in some good measure to keep the commandments of God, which are not grievous unto us which are justified by faith and sanctified by the spirit. 3. and if it be admitted, that Moses there speaketh of the law: his meaning only is, that the knowledge of the law, was not hid from them, neither was it far off, that they had need fetch it from heaven, or from the utmost parts of the Sea, it was present with them, and continually in their mouth, being rehearsed by the Priests, and Levites: so that nulla ignorantiae excusatio sit reliqua, their remained no excuse of ignorance: thus Luther answereth Erasmus: and Bellarmine also acknowledgeth, that Moses there speaketh, de facilitate non observandae, sed cognoscendae legis, of the facility of knowing, not doing the law, lib. 5. de great. c. 6.   

Controv. 7. Against Limbus Patrum, that Christ went not down thither to deliver the patriarchs.  
v. 7. Say not, who shall descend into the deep: that is to bring Christ again from the dead: the ordinary gloss would infer upon these words, that Christ descended into Limbus to fetch the Fathers from thence: for he that saith, who hath descended, in a manner denieth, that none descended thither, and so not the patriarchs, and consequently neither Christ, who descended not, nisi pro illis liberandis, but to deliver them.  
Contra. 1. But Lyranus refuseth this interpretation upon these two reasons: because it is neither agreeable to that place of Moses, Deuter. 30. which will bear no such sense: nor yet unto the words following: where he expoundeth, the descending into the deep, of the raising of Christ from the dead: v. 9 2. Some of our own expositors, do interpret this clause, descending into the deep, thus, that Christ subierit infer●● dolores, hath undergone the very dolours of hell for us, Calvin: Martyr expoundeth it of the place of hell: as if one of curiosity should ask who should go down to hell to certify us, that Christ hath overcome hell and damnation for us. some understand it of the grave, as Lyranus, Osiander: to say, who shall descend into the deep is all one, as to deny, that Christ is risen from the dead: but Moses for the deep, saith (Sea) which cannot properly be taken for the grave. Some think that by going to heaven, and descending to the deep, are meant things of great difficulty, and impossible, to show that the Gospel requireth no such thing of us, to go to heaven or hell: Faius: But beside this last, it may be added further, that by the confession of the death of Christ we are consequently delivered from the fear of descending to hell, that is, of being condemned: because by Christ's death we are delivered from the fear of hell, so that he which remaineth still fearful of hell, doubteth of the truth of Christ's death and resurrection: to this purpose Pareus: See before qu. 12.   

Controv. 8. Whether the righteousness of faith, and the righteousness of the law, be one and the same, or contrary the one to the other.  
1. Stapleton affirmeth them to be the same, Antidote. p. 618. by these arguments. 1. the law leadeth us to no other righteousness, but to the righteousness of the law: but it leadeth also to faith in Christ: therefore faith in Christ is that righteousness. 2. the end of the law is the righteousness of the law, and Christ is the end of the law, therefore faith in Christ is the end of of the law. 3. that which is perfect and imperfect, do not differ in kind, as an infant, and a man of perfect age: the justice of the law is imperfect, the justice of faith perfect, they then differ no otherwise.  
Contra. 1. The law directly intendeth the justice of the law, and indirectly it leadeth unto Christ: so it is false, that it leadeth and directeth only to the justice of the law: it leadeth us unto the righteousness of the law one way, by the proper scope and intent thereof, and to Christ an other way, indirectly, and by an accident, because when we see our weakness in performing of the law, we are driven to seek unto Christ, that hath kept the law for us. 2. the same answer serveth for the next objection: Christ is the end of the law, one way, as is said, and the righteousness of the law, an other. 3. they differ rather as a thing perfect and imperfect of two diverse kinds, not as an infant, and a man of years, but as reasonable and unreasonable creatures; they agree only in general, they are both a kind of justice, and have one efficient cause, God is the giver and worker of the one justice, and of the other; but they differ in the several properties, the one is imputed, the other inherent, and is by faith, the other by works.  
2. Neither yet do these two kinds of righteousness differ, as contrary the one to the other, as some think: 1. one good thing is not contrary to another, but both the righteousness of the law, and of faith are good. 2. neither doth God command contrary things; but both the justice of the law, and of faith are commanded. 3. and one contrary doth expel an other: but the righteousness of the law doth necessarily follow and accompany faith, (though not to be justified by it) as sanctification doth accompany justification.  
3. Neither do they differ only ratione, non re, not in the thing or indeed, but in a certain respect, as Gryneus saith they are una specie, of one and the same kind, and that the distinction and difference between them is not realis, sed rationis, is not real, but rational: as the Peripaterike Philosophers do make moral virtue, and universal justice one and the same, re & subiecto, in the matter itself and subject, and to differ only, ratione in a certain respect: for as it is considered as an habit of the word, it is called virtue, but as it giveth unto every one his own, it is justice: so (he thinketh) these two kinds of justice do differ, not in nature and substance, but only in a certain respect and rational difference. But under correction of so worthy a man, there is a greater difference than thus, between the the justice of the law, and the justice of faith. 1. Gryneus himself confesseth in the same place, that they differ subiecto, in the subject: for the justice of faith, is subiective, in Christ, by way of a subject, the justice of the law hath man for his subject: therefore they differ otherwise, then in a diverse respect. 2. that which differeth in form, matter, quality, subject, differeth more, then only in a certain respect. But the justice of the law, and of faith differ in all these: 1. in form, the justice of the law saith, do this, and thou shalt be saved; faith saith, believe only, etc. 2. in matter they differ, the one consisteth of works, the other of faith. 3. in quality, the one is imperfect, the justice apprehended by faith is absolute and perfect. 4. in subject, the justice of faith is imputed unto us, being inherent in Christ, the justice of the law is inherent in man and not imputed.  
4. Wherefore these two justices, 1. are neither one and the same, as Stapleton. 2. nor contrary. 3. not differing only in a certain respect, as Gryneus. 4. but they differ, as divers species or kinds of the same gender; they are both justice, but the one inherent, the other imputed, the one consisteth in doing, the other in believing. Par. dub. 5. and Pet. Mar. will have them differ, as in Logic, the difference, and property of a thing; the difference is that which giveth essence unto a thing, as Christ's justice applied by faith maketh our justification, the property, is that which followeth the nature of a thing; and so the justice of the law in our holiness and sanctification doth follow necessarily our justification by faith.   

Controv. 9 Whether the righteousness of the law, and that which is by the law, do differ.  
Pererius disput. 2. maketh three kinds of justice. 1. one is justitia legis, the justice of the law, or the law of justice, which is that justice, when God by his grace doth help us to fulfil the law. 2. the justice of faith is that, which is given unto those, that believe in Christ. 3. justitia ex lege, justice by the law, is that which a man doth of himself, without faith and grace, only by the strength of free-will; and this is that justice, which the Apostle here setteth against the justice of faith. This distinction also hath Stapleton making the like difference between justitia legis, and justitia ex lege, righteousness of the law, and righteousness by the law, and Bellarmine, as is before alleged, qu. 29.  
Contra. 1. As the righteousness of faith, and by faith, with Saint Paul are one and the same, as Rom. 4.11. it is said to be of faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and here v. 6. righteousness which is by faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so neither do the righteousness of the law, and by the law differ: for both of them have the same definition: he that doth the law, shall live thereby: so that these terms of the law, by the law, through the law, in the law, in the matter of justification are all one and in effect the same: as that which he calleth the righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the law, Rom. 8.4. the same is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the law, c. 10.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through the law, Gal. 2.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the law, Gal. 10.11.  
1. Concerning that distinction, it faileth in one of the parts thereof: for that which they call justitiam ex lege, righteousness by the law, which a man doth without grace and faith only schooled by the law, and moved by the terror thereof, that is no justice at all: for the law is holy and good, Rom. 7.12. and the works thereof holy and good, but without faith and grace no man can do any good thing: neither doth Saint Paul dispute of any such imagined justice, but even of those works of the law, which are done by men sanctified by grace, as the Apostle giveth instance in Abraham and David sanctified men, Rom. 4. who yet by the works of grace were not justified.  
3. Indeed Augustine hath such a distinction, between the righteousness, 
lib 3. cont. 2. ep. Pelag c. 7.  legis, of the law, which is fulfilled in us by grace, and ex lege, by the law which is that righteousness, which a man worketh by his own free-will: as is before alleged, qu. 29. But Augustine's meaning is not, that a man is justified by either of these kinds of righteousness, therefore that distinction, as he useth it, is impertinent to this purpose: for we affirm, that the righteousness of the law, whereby they pretended to be justified, is indifferently called, of the law, or by the law: and the Apostle herein maketh no difference.  
4. And as for that exact righteousness which the law requireth, which indeed is that which is called justitia legis, the righteousness of the law, it is no otherwise fulfilled in us, then by faith in Christ, Rom. 8.4. the faithful also receive grace by the spirit of sanctification to keep the law in some measure: but they are said rather to walk according to the law, and in Saint john's phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the commandments, then to fulfil or keep the law and commandments.   

Controv. 10. That Baptism doth not give or confer grace.  
v. 8. This is the word of faith, etc. The ordinary gloss out of Augustine doth infer hence, and out of that place, joh. 15.1. Ye are clean through the word, etc. that it is not the water which saveth in baptism, but the word: for he saith not, ye are clean because of baptism, but through the word: detrahe vorbum, etc. take away the word, and what is water but water: accedat verbum ad elementum, etc. let the word come to the element and it becometh a Sacrament, unde est ista tanta virtius aquae, etc. where is this great virtue of the water, that it toucheth the body, and the heart is washed, nisi faciente verbo, etc. but because the word worketh; not because it is rehearsed, but believed, etc. this judgement of Augustine here cited in the glass is agreeable to Saint Paul's doctrine, Ephes. 5.26. cleansing it by the washing of water through the word: the water than washeth not of itself, but by the word: then the element it self-confesseth not grace, as the Romanists hold: See further, Synops. Centur. 2. err. 69.   

Controv. 11. Against the dissembling of our faith and profession.  
v. 9 If thou shalt confess with thy mouth, etc. It is then necessary to confess the faith of Christ, which is believed in the heart, contrary to the opinion of the Libertines, which renew the old error of the Priscillianists, and Carpocratian heretics, which thought it lawful to dissemble their faith before the Magistrate: so do the family of love, the Libertines of these days: and such carnal Gospelers, which think it sure for them to go unto the Popish Mass, and other superstitious rites, keeping their conscience to themselves: they are the Nicodemites of these days: But the Apostle reproveth them all, requiring this as necessary unto salvation to confess Christ with the mouth: And our Saviour saith, that who so is ashamed of him here, he will be ashamed of him in his kingdom, Mark●●● 38.   

Controv. 12. That faith is not only in the understanding.  
The Romanists (as namely Bellarmine) do affirm, that faith only hath the seat in the intellectual part: lib. 1. de. justificat. c. 6. and so they hold faith to be an act only of the understanding: Rhemist. annot. 2. Cor. 13. sect. 1.  
But the contrary is evident here: the Apostle saith, with the heart man believeth, etc. now the heart is not the seat of understanding, but of the affections: and yet the heart is taken according to the phrase of Scripture, not for that vital part of the body, but for the soul and all the faculties thereof: wherefore though knowledge and understanding be requisite unto faith, yet the principal part thereof, is an assured confidence and belief which is in the heart and affections, not in the brain only and understanding. See further Centur. 4. err. 48.   

Controv. 13. The Scriptures the only sufficient rule of faith.  
v. 11. For the Scripture saith, etc. S. Paul hither to hath proved the whole doctrine of saith by him delivered by the testimony of Scripture: and Act. 26.22. he professeth, that he taught none other things, than Moses and the Prophets did: we are then only in matters of faith to have recourse unto the Scriptures, not unto unwritten traditions, whether the Papists would send us, for they are uncertain, mutable, variable, and therefore can be no rule of faith.  
And further, whereas the Apostle addeth, the Scripture saith, as before c. 9.17. hereby that cavil of the Jesuits is removed, which say that the Scripture is mute and dumb, and cannot be a judge of controversies: but the Apostle saith, the Scripture speaketh, that is, God speaketh in the Scriptures, and it speaketh and proclaimeth the truth to every one; therefore it is not a dumb but a speaking judge: and therefore is sufficient to determine all controversies of religion, and matters of faith: See further Synos. Centur. 1. err. 5.   

Controv. 14. How the Apostle saith, there is no difference between the jew and the Grecian. v. 12.  
Object. The Apostle before gave the priority unto the jews, c. 1.17. to the jew first, and also to the Grecian: how then doth he say here, there is no difference.  
Ans. 1. We must distinguish the times: there was in the old Testament a difference made, because the Lord then had made choice only of Israel, before all the people in the world, but now under the kingdom of the Messiah, this difference is taken away: Christ hath broken down the wall of part●ing, and of both made all one: so distingue tempora & concilaibis. Scripturas, distinguish the times, and you shall reconcile the Scripture: Pareus.  
2. Add hereunto, that because even at the first preaching of the Gospel, the jews had a pre-eminency, and the Gospel was first offered unto them, the distinction of times will not fully satisfy: the jews were not preferred, quoad bona gratia, in respect of spiritual grace, but quoad praerogativam, etc. in respect of some prerogatives they had, which S. Paul showeth what they were, Rom. 3.2. and c. 9.5.6. Gorrhan.   

Controv. 15. Against the maintainers of Universal grace.  
Object. Whereas the Apostle saith, v. 12. rich unto all, he may seem to favour their opinion, which hold, that God hath universally and indifferently decreed to show mercy unto all, and so in his own purpose he hath not rejected any.  
Answ. We must understand the Apostle here not to speak absolute, absolutely of all in general, but with these two qualifications: he speaketh of all distributive, by way of distribution, all both jews and Gentiles: he is rich to all not in particular, but of what nation or kindred whatsoever, jew, or Gentile: for that the Apostle taketh upon him to prove, that not to the jews only, but to the Gentiles also the promises of mercy in Christ do belong: secondly the Apostle nameth (all) limitate, with a certain limitation, unto all that call upon him, that is, all believers, for they only call upon God, that do believe in him.   

Controv. 16. That faith justifieth not by the act thereof, but only as it apprehendeth Christ.  
Whereas the Apostle saith, v. 13. Whosoever calleth upon the name of the Lord shall be sa●●●●, etc. Bellarmine would hence infer, that faith doth not justify, relative, by way of relation unto Christ, by believing in him, but in seeking, ask, invocating, as here the Apostle saith: lib. 1. de iustific. c. 17.  
Contra. 1. The Apostle saith not, neither can it be concluded out of his words, that we are saved by calling upon God, but invocation is a sure note and argument of salvation, because it is an evidence of their faith, whereby they are justified and saved. 2. but faith justifieth only passively, as it apprehendeth Christ, not actively, in respect of the work and merit thereof: for we are justified by the righteousness of God, by faith in Christ, Rom. 3.22. but the act and work of faith is a part of man's righteousness, not of Gods, therefore so faith justifieth not; but as it apprehendeth the righteousness of God in Christ: See further Synops. Centur. 4. err. 53.   

Controv. 17. That faith only justifieth, not invocation.  
Bellarmine out of this place, whosoever calleth, etc. would confirm an other of his errors, that faith pro part sua, for it part justifieth, if other things be not want for salvation is here ascribed to invocation: lib. 1. de iustif. c. 12.  
Contra. 1. The same answer may suffice: for here salvation is not ascribed unto invocation, neither doth the Apostle show, how, but who they are which shall be saved, namely, they which call upon him, which is an act and effect of faith: for without faith, there is no invocation: the argument than followeth not, they which call upon God shall be saved, therefore for their calling upon God they shall be saved: for this were like, as if one should reason out of these words of S. Paul, Act. 27.31. Except these abide in the ship, ye can not be safe: all that did abide in the ship were safe, therefore because they did abide in the ship, they were safe: for the ship broke, and some were saved by swimming, some upon boards, and other pieces of the ship.   

Controv. 18. Against the invocation of Saints.  
v. 14. How shall they call on him, in whom they have not believed, etc. This place is strongly urged against the Popish invocation of Saints by our Protestant writers, as Pareus, Faius, and others: for if we are to call upon none, but in whom we must believe, and we are only to believe in God, joh. 14.1. Ye believe in God, believe also in me, it followeth that God only must be called upon.  
The Rhemists in their annotation here answer by a distinction of belief: that none can invocate Christ as their Lord, and Master, unless they believe him so to be: but they may trust also in Saints, that they can help them, and so also may believe in them, as their helpers: and this phrase (they say) to believe in men, is found in Scripture, as Exod. 14.31. they believed in God, and in Moses, for so it is in the Hebrew.  
Contra. 1. Seeing the Scripture curseth him that trusteth, or putteth any confidence in man, jerem. 17.5. how can Papists escape this curse, that are not ashamed to profess their trust and confidence in man. 2. though that in the Hebrew phrase the preposition (beth) which signifieth (in) be used, yet it is no more, then is expressed in the Latin phrase in the dative case, and so the Latin translator, well observeth, crediderunt Deo & Mosi, they believed God, and Moses: the meaning is no more than this, that they believed Moses as a true Prophet of God, that it came to pass, as he had foretold. 3. and seeing all our faith and confidence must be grounded upon the Scripture, but in the Scripture men have no warrant to trust in Saints, that they can help them, this is but a vain confidence. 4. Neither are there divers kinds of a religious belief and confidence: there is a civil kind of assurance, which is the good persuasion, that one may have of another: but all our religious belief must be only settled upon God. 5. And so to conclude, Augustine saith in Psalm. 64. non potest esse Deo grata oratio, quam ipse non dictavit, etc. that prayer cannot be acceptable to God, which he (that is Christ) hath not indicted: But Christ hath not indited any prayer unto any but unto God only: therefore that form of prayer is only acceptable to him: See further hereof in D. Fulkes answer to the Rhemists upon this place.   

Controv. 19 That we must pray with confidence and assurance.  
Mr. Calvin also upon these words, how shall they call on him, in whom they have not believed, etc. confuteth the opinion of the schoolemen●, qui se dubitanter Deo offerunt, which doubtfully offer their prayers to God: and so Bellarmine saith, that it is not necessary for a man in his prayer to believe and be persuaded that God will hear him. lib. 1. de ●onis operib. c. 9  
Contra. But the Apostle here requireth an assured belief in him that prayeth: and our Saviour saith, Whatsoever ye desire, when ye pray, believe that ye shall have it, and it shall be done unto you, Mark. 11.24. See further Synops. Centur. 4. err. 88   

Controv. 20. Against the vain pomp of the Pope of Rome in offering his feet to be kissed.  
v. 15. How beautiful are the feet, etc. This maketh nothing at all to countenance the pride of the Roman Antichrist, who hath offered his feet to be kissed of Kings and Emperors. 1. the Prophet first, and the Apostle following him, meaneth not any such particular gesture to be offered to the feet, but by a figure is understood the reverence due to the person of those which preached the Gospel: and this rather confoundeth the pride of the Pope and his Cardinals, that ride in state on their trapped horses, whereas the Apostles travailed on foot, preaching as they went: and therefore it is said, how beautiful are the feet. 2. and this honour is only belonging to them which preach the Gospel: but the Pope and his Cardinals are so far from preaching the Gospel, that they by all means suppress it, and persecute with sword and fire the professors of it: Martyr. See hereof more Synops. Centur. 2. err. 29.   

Controv. 21. Against human traditions.  
v. 17. Faith cometh by hearing, and hearing by the word of God, etc. Hence it is evident, that nothing must be preached but the word of God, and that saith only is builded thereupon: all human traditions must give place, and whatsoever is urged beside the word of God: The Papists indeed, are not ashamed to call their traditions, verbum Dei non scriptum, the word of God not written; which is not far from blasphemy to make their own inventions, and traditions equal with the word of God: which is not to be found, but only in the Scriptures: for the word of God is certain, we know who is the author thereof, it is consonant to itself, and remaineth for ever: but their traditions are of obscure and uncertain beginning, 
serm. de confess. fidei.  they are contrary to themselves, and are changeable: Basil hath this notable testimony concerning the authority of the Scriptures, calling it, the sin of pride aut non admittere, etc. either not to admit the things written in the Scriptures, or to add unto them: and this he confirmeth by that saying of S. Paul, Gal. 3.15. Though it be but a man's covenant, when it is confirmed, yet no man doth abrogate it, or addeth any thereto, etc. See further concerning traditions, Synops. Centur. 1. Err. 13.   

Controv. 22. That the Ministers and Preachers of the Gospel have a lawful calling, against Stapleton.  
v. 15. How shall they preach unless they be sent, etc. Hereupon the Romanists, as namely Stapleton Antidote. p. 684. and the Rhemists in their annotations here, take occasion to charge the Protestant Ministers which intrusion: because they have neither an extraordinary calling, because they are not furnished with the power of miracles, nor yet ordinary from the Church.  
Contra. 1. It is not true, that there is no extraordinary calling without the gift of miracles, for we read of many Prophets, which were sent in times past, and yet are not mentioned to have wrought any miracles. 2. The Preachers and Protestant Ministers now, do enter by that ordinary calling, which is established in those several Churches, where they are placed. 3. in the beginning of the reformation of religion, diverse, which were stirred up to be preachers of the gospel, had a calling, such as it was in their Popish Church, as Luther, Pet. Martyr, with others. 4. But we insist rather upon this point, that where either there is no Church, or the same corrupted, diverse are extraordinarily raised up, and so sent of God (of which extraordinary sending the Apostle speaketh here) where no lawful calling is to be had: as learned D. Fulk in his answer upon this point, showeth out of Ruffinus, how diverse great nations have been converted by lay men, and women: as a great nation of the Indians, by Aedesius, and Frumentinus: the country of the Iberians, by a captive woman: yea and further he addeth, how in constituted Churches, lay men, which were able, were permitted to teach the people, which was the defence of Alexander B. of jerusalem, Theoctistus of Caesaria against Demetrius B. of Alexandria, for suffering Origen before he was ordained to teach in the Church: how much more, where the Church is corrupted, may not lay persons be stirred up extraordinarily to preach.   

Controv. 23. That the Hebrew text is more authentical, than the vulgar Latin translation.  
v. 18. Whereas the Apostle saith, their sound is gone through the earth, according to the Septuagint: and so the latin translator readeth: and yet in the Hebrew text, Psal. 19 the word is cavam, their line, hereupon, and by occasion of the like places our adversaries do commend the vulgar latin, as more authentical, and freer from corruption, than the Hebrew.  
Contra. For answer hereunto: 1. some think, that the Septuagint, for kavam, their line, might read kalam, their voice, which word is in the end of the former verse, Paius: but then, as Pareus observeth, the Septuagint would have translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, voice, as they did before, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sound. 2. Beza thinketh they translated thus (their sound) to make it answerable unto the next clause, and their words into the end of the world. 3. and Pareus guesseth that they might read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, aedificium cameratum, a vaulted building, such as the frame of the heavens seemeth to be. 4. But I rather think that the Apostle refuseth not the Septuagint, whose translation was so well known, because they retain the sense of the place, though they exactly render not the words: for both in respect of the heavens, whereof the Psalmist speaketh, their line and workmanship, was as it were their voice, and in respect of the Apostles their prophecies of their sound, and voice, was as a line, and rule of doctrine to the Church: and these two the Prophet Isai joineth together, c. 28.10. precept upon precept, line upon line, where the same word is used: and thus the precepts of the Apostles, was indeed a line unto them, whom they taught. 5. But it were a very preposterous course to prefer the translation before the original; as the rivers before the spring and fountain: which is contrary to Augustine's mind, lib. 2. de doctrine. Christ. who would have the old Testament examined according to the Hebrew, and the new according to the Greek original.   

24. Controv. Against the works of preparation.  
v. 20. I was found of them, that sought me not. In that the Gentiles were called, when they sought not after God, neither inquired after him: it is evident that they did not prepare a way by their moral works, or civil kind of life, and thereby make themselves more fit and apt for their calling: for they are called in the former verse, a foolish nation, altogether unwise unto salvation: for it is not possible without faith to please God, Heb. 11.6. so Chrysostome here confesseth, in that the Lord saith, I was made manifest to them, that asked not after me, he showeth, quod totum hoc Dei gratia perfecerit, that God's grace wrought all, etc. and yet afterward, forgetting himself, he saith, nequaquam omnium crant vacui, they were not void of all: for in that they apprehended and acknowledged the things manifested unto them, hoc de suo attulerunt, this they brought of their own, etc. whereas our Saviour Christ saith, without me ye can do nothing, joh. 15.5. See more hereof, Synops. Centur. 4. err. 75.   

25. Controv. Against the jews, that will not have the Prophet to speak of them, in these words, I have stretched out my hands, etc.  
Whereas the Prophet Isa, c. 65.2. as the Apostle here citeth him, v. 21. calleth them a rebellious people: Pet. Martyr out of Munster showeth how a certain Rabbin among the jews would not have this spoken of the jews, but of the Gentiles: and that which followeth in the Prophet, how they sacrificed in gardens, and burnt incense upon bricks, and remain among the graves, he applieth unto the Gentiles, professing themselves Christians, he meaneth the Papists, which have their altars, wherein they sacrifice, and do visit the sepulchers of the dead, and worship their relics.  
Contra. 1. It may be a shame unto those, which call themselves Christians to give such offence to the jews, as to pollute themselves with those things, which the Prophets directly enueigh against: when shall we look to have the jews converted to the Christian faith, when they find idolatry and other superstitions practised among Christians, for the which their forefathers were punished. 2. But yet they absurdly and ignorantly wrest this so evident a place from themselves to the Gentiles: for first it is evident, that the Prophet speaketh of two kind of people; the one that asked not after God, and yet he did declare himself unto them; the other, to whom he stretched forth his hands continually, and called them unto him: the first must needs be the Gentiles, for the jews professed themselves worshippers of God, and asked after him: therefore the other are the jews: and this further appeareth, because this is reckoned among one of their faults, they did eat swine's flesh, which neither was practised among the then Pagan, nor now believing Gentiles. 3. Wherefore this rebuke must light upon the jews: for they contemning the Lord's altar, did set up other altars in gardens to sacrifice upon, to their idols: they did visit the graves and sepulchers, either to consult with the dead, contrary to the law, Deut. 18. or else to adore their relics, as Papists now do. 4. And it is apparent to all the world, how this prophesy is fulfilled: God hath revealed himself to the Gentiles, and the jews are blinded still.    

6. Moral observations.  

1. Observ. Of the security and assurance of faith.  
v. 6. Say not in thine heart, who shall ascend into heaven, etc. So long as a man is under the terror of the law, his mind is continually perplexed and troubled, doubting of heaven, how he shall come thither, and fearing hell who shall deliver him from thence: but being justified by faith, and so at peace with God, nothing doth trouble us: we need not to say, who shall ascend to heaven, to bring us thither, or descend to hell to redeem us thence, for Christ hath done both for us: in whom we are so sure of God's love, that nothing can separate us from it: as S. Paul showeth by his own experiences, Rom. 8.38.39. so long then as the mind is doubtful, perplexed, and wavering, it is a sure sign, that such have not yet attained unto this justifying faith.   

Observ. 2. Against pride and vainglory.  
Chrysostome upon these words, v. 11. He that believeth in him shall not be ashamed: taketh occasion to show the vain desire of human praise: whereas it is faith in Christ, that bringeth true praise, and delivereth from shame and confusion: I will abridge his moral upon this point.  
1. First he describeth this vanity, by the adjuncts thereof, quid illa sumptuosius, quid difficilius, etc. what is more sumptuous, and more hard: as to build goodly houses, to provide multitude of servants, great horse, to set forth shows, to go in pomp, and all to get praise: what can be more costly?  
2. By the event: it consumeth not only money, but devorat animas, it devoureth the soul, matter gehennae est inanis gloria, vainglory is the mother of hell, and vehemently kindleth the fire thereof.  
3. By the difference between this passion, and all other: quae morte finiuntur, which end by death: but this vain desire showeth itself after death, as in the immoderate cost bestowed in garnishing sepulchers: that they which could not afford one halfpenny to the poor while they lived, morientes sumptuosam mensam vermibus praebeant, being dead to prepare a sumptuous table for the worms.  
4. By the condition and property of it: as there is no servitude, no not of the Barbarians, which is more grievous, than the servitude of vainglory: it commandeth most servile things: he which is ambitious refuseth no labour nor service, to further his unsatiable appetite: so that there cannot be a greater slave, than a vainglorious man.  
5. The companions of vainglory, are envy, covetousness, adulteries: for many one in his foolish bravery vaunteth himself, hanc & hanc ego decepi, I have deceived this woman and that, and had my will of them.  
6. Vainglory is an uncertain thing: though a man had ten thousand commenders, they much differ not à graculis garrientibus, from so many cackling jays: for they will upon any occasion be as ready to dispraise.  
7. Beside, that which a man desireth to be praised, he soon obtaineth by contemning of praise: for men do not more wonder at any, then at him, qui non laudari sustinet, which can not endure to be praised.  
8. This study of vainglory is far unlike all other studies and professions: in other art's men will make them their judges that have skill: but the vainglorious man, putteth himself upon the ignorant multitude: the harlot is not so vain: for she contemneth and despiseth many lovers; but the man ambitious of praise, doth fawn ever upon base and vile persons, for praise and commendation.  
Now Chrysostome in this manner proceeding to lay open the vanity of this desire of praise, doth also show the remedies against it.  
1. There is a woe denounced to such, Luk. 6.26. Woe be unto you, when all men speak well of you: for so did their fathers to the false Prophets: evil men are sooner commended of the world, then good.  
2. We must set before us the everlasting praise of God, which will make us to tread under foot the praise of men: like as they which delight in the comeliness of the body, alia splendidior facies visa à prima separate, a more beautiful face doth turn a man's desire from the former: the servant looketh to his master, the scholar to his teacher, the labourer to his paymaster: but he that desireth the praise of men, looketh not to God his master and rewarder: Athleta in arena certans, in theatro probari cupit, the champion or combatant striving in the sand and ground below, yet seeketh to be approved in the theatre above: yet a vainglorious man, cum theatrum in coelo habet, spectatores in terris colligit, when he hath his theatre in heaven, yet doth seek unto him spectators in earth.  
3. We must consider the dignity and excellency of our calling, and say with S. Paul, know ye not that we shall judge the Angels: and wilt thou then that shalt judge the Angels, be judged of vile and base persons here in earth?  
4. We must set before our eyes, the examples of the Saints, that have condemned the vainglory of this world: as Helias, when the King and nobles and people were gathered together, and wondered at him: he sought not their praise, but checked them, saying, how long halt ye between two opinions? 1. King. 18.21. and when all judea assembled unto john, be fawned not upon them, but reproved them, O generation of vipers: to this purpose, Chrysostome.   

Observ. 3. Against despair.  
v. 12. He that is Lord over all, is rich unto all: From this place Oecumenius collecteth a comfortable note: that seeing Christ is so desirous of our salvation, ut suas divitias existimet esse, that he couneth it his riches, if many be brought unto the faith: that no man should despair of salvation: And that we should have a desire unto our salvation, which our Blessed Saviour so thirsteth after: as he did, when he wept over jerusalem, which he would have gathered unto him, ●● the hen doth her chickens, but they would not, Matth. 23.   

Observ. 4. Against envy.  
M. Calvin upon the same words, he is rich unto all, doth thus collect, that one should not envy another, as though they lost any thing by the graces bestowed upon an other: for God is abundantly rich, eius opulentiam largitate non minui, his bounty and riches is not diminished by his giving: God hath enough in store for all: it is therefore called the deepness of his riches, c. 11.33. the bottom whereof can never be sounded, nor the fountain drawn dry.   

5. Observ. Of the reverend respect, which should be had unto the ministery, and Ministers of the word.  
v. 15. How beautiful are the feet: seeing the Ministers of the Gospel do bring unto us the tidings of salvation, and of peace with God: they ought to be more welcome unto us, than they which bring us news of any worldly treasure whatsoever: and herein appeareth how earthly minded men of this world are, that have no more regard unto those, who are the messengers of God for their soul's health: that whereas, in every profession the Ministers thereof are honoured: as the Pagans did highly esteem their idolatrous sacrificers; the Turks, their Musulmen, which are their Priests; the Papists their mass-priests: yet among Protestants, their Ministers and Preachers, are of least regard, unless it be among those few, that receive comfort by their ministery.   

6. Observ. Against titulant Ministers, which have the name only, and not the thing.  
v. 15. How beautiful are their feet, which bring glad tidings of peace, etc. It is required men of Ministers, that if they would be honoured as Messengers, they should bring the Message with them, that is, to preach good things unto the people: this than maketh for the reproof of idle or unsufficient ministers, that either can not, or will not preach to the people: where is now their love unto Christ, seeing they feed not his flock: as Christ said unto Peter, lovest thou me, feed my sheep, etc. joh. 21.   

7. Observ. Of the necessity of the preaching of the word.  
v. 17. Faith cometh by hearing, etc. Where then there is no preaching of the word of God, there can be no hearing: where no hearing, there no faith: this showeth the miserable state of those people, which want the ordinary ministry and preaching of the word of God: how can they but fall into the ditch, that either have no guides, or those but blind: for the Scripture saith, where there is no vision, there the people decay, Prou. 29.18. where are no Prophets ordinary or extraordinary, there the people must perish: Chrysostome compareth the word of God, and the preaching thereof unto oil, and faith as the lamp, without the word preached faith decayeth, as the lamp without oil is extinguished: The consideration hereof should move Christian Magistrates which are the chief pastors of the Lords inheritance, to provide, that the people be every where taught: and the people themselves should be incited chiefly to seek for the food of their souls.     

CHAP. XI.  

1. The text with the diverse readings.  
v. 1. I say then, (I demand. G.) hath God cast away his people? God forbid: (Let it not be. Gr.) for I also am an Israelite of the feed of Abraham, of the tribe of Benjamin.  
2 God hath not cast away his people, which he knew before (from the beginning. S.) know ye not what the Scripture saith of Elias, V. Be. B. G. (to Elias. S. in Elias. L. the preposition is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in) but it is taken as the Hebrew preposition (beth) is, to signify (de, of,) how he communeth with God (crieth. S. maketh intercession. L. V. B. yet he doth not pray against Israel, but only communeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) against Israel, saying:  
3 Lord, they have killed thy Prophets, and digged down thine altars: and I am left alone, and they seek my life.  
4 But what saith the answer of God (the divine answer. Gr. Be. L. it was said unto him in revelation. S.) unto him? I have reserved (left. Gr.) unto myself seven thousand men, which have not bowed the knee (and worshipped. S. ad.) unto (before. L. ad.) Baal: (that is, the image of Baal. V. Be.)  
5 Even so then at this present time, is there a remnant (a reservation. Be.) according to the election of grace. (of God. L. ad.)  
6 And if it be of grace, it is no more of works, or else were grace no more grace: but if it be of works, it is no more grace: or else work were no more work: (this clause is omitted in the vulgar latin.)  
7 What then? Israel hath not obtained, that he sought: but the election hath obtained it, and the rest have been hardened: B.G. (blinded. L.S.U.B.P. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth to harden, as joh. 12.40. he hath blinded their eyes, and hardened their hearts.)  
8 According as it is written, God hath given them the spirit of slumber, (of compunction, L.U.S.A.P. of commotion, S. of remorse, B. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly signifieth comp●●ction: but because they which are in a deep slumber can not feel though they be pricked, it signifieth here rather slumber, the cause being taken for the effect) eyes that they should not see, and ears that they should not hear unto this day.  
9 And David saith, Let their table be made for a snare, and for a net, (or trap, B.) and for a stumbling block, (a scandal, Gr.) and for a recompense (a retalion, Gr. a requital) unto them.  
10 Let their eyes be darkened, that they see not, and bow down their back (their thigh, S.) always.  
11 I say then (I demand, G.) have they stumbled, that they should fall? God forbid: but through their fall (sin, L.) salvation cometh unto the Gentiles, to provoke them to emulation, (to follow them G.)  
12 Wherefore if the fall of them be the riches of the world, and the minishing (condemnation, S.) of them, the riches of the Gentiles, how much more shall their abundance be?  
13 For I speak to you Gentiles, in as much, as I am the Apostle of the Gentiles, I magnify my ministery: (office, G.B.)  
14 If by any means I might provoke unto emulation (provoke, B. provoke to follow, G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to provoke unto zeal or emulation) and might save some of them.  
15 For if the casting away of them be the reconciling of the world, what shall the receiving be but life from the dead?  
16 For if the first fruits be holy, so is the whole lump: and if the root be holy, so are the branches.  
17 And though some of the branches be broken off, and thou being a wild Olive tree, wast graft in for them, and made partakar of the root and fatness of the Olive tree;  
18 Boast not against the branches: and if thou boast, thou bearest not the root, but the root thee.  
19 Thou wilt say then, The branches are broken off, that I might be grafted in.  
20 Well: through unbelief they are broken off, and thou standest by faith: be not high minded, but fear.  
21 For if God spared not the natural branches, take heed, lest he also spare not thee.  
22 Behold therefore the kindness (benignity. B.S. bonni●fulnes. G. goodness. L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) & severity of God: toward them which have fallen, severity, but toward thee kindness, if thou continue in his kindness, or else thou also shalt be cut off.  
23 And they also if they abide not still in unbelief shall be graffed in: for God is able to graff them in again.  
24 For if thou wast cut out of the wild olive tree by nature, and contrary (beside, B.S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) to nature waste graffed in a right olive tree (good olive. Gr.) how much more shall they which are by nature, be graffed into their own Olive tree?  
25 For I would not brethren, that ye should be ignorant of this secret (mystery. Gr.) that ye should not be wise (arrogant. B. G. A.) in yourselves, (in your own conceits, B.) that obstinacy (blindness, L.U. see before v. 7.) in part is come to Israel, until the fullness of the Gentiles be come in.  
26 And so all Israel shall be saved, as it is written, The deliverer shall come out of Zion, and shall turn away ungodliness from jacob.  
27 And this is my covenant (testament. V.S.L.P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth both, but the first is fitter here) to them, when I shall take away their sins.  
28 As concerning the Gospel, they are enemies for your sakes, but as touching the election they are beloved for their father's sakes.  
29 For the gifts and calling of God are without repentance. (such as he cannot repent him of. B. V. God changeth not in his gift. S.)  
30 For even as ye in times past have not believed God, (obeyed. Be. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifieth both, but the first is more proper here) yet have now obtained mercy through their unbelief:  
31 Even so now have they not believed, (not obeyed, Be. have been contumacious. S. see the former verse) by the mercy showed unto you, (your mercy. Gr.) that they also may obtain mercy, (not believed the mercy. B. A. in the mercy. L. not believed because of your mercy. V.S. Beza referreth it to the latter clause, that by your mercy they might obtain mercy.  
30 For God hath shut up all in unbelief. (contumacy, or disobedience, S.B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. signifieth both, the first rather here, for the Apostle still urgeth the necessity of belief, as c. 9.32.) that he might have mercy on all.  
33 O the deepness of the riches, both of the wisdom and knowledge of God● (and of the wisdom and knowledge of God, L. see 32. quest.) how unsearchable (incomprehensible, L.) are his judgements, and his ways past finding out?  
34 For who hath known the mind of the Lord? or who was his counsellor?  
35 Or who hath given unto him first, and he shall be recompensed?  
36 For of him, and through him, (in him, S.) and for him, are all things, to him be glory for ever. Amen.   

2. The Argument, Method, and Parts.  
THe Apostle in this Chapter treateth of the calling of the Gentiles, and of the rejection of the jews: yet so, as that he both exhorteth the Gentiles not to insult over the jews, because they are rejected for a time: and to the comfort of the jews he showeth, that they are neither totally, nor finally rejected, but shall in the end be converted. Tehre are ●. parts of the chapter: the first is doctrinal, showing, that the jews are not totally rejected, to v. 11. the second is exhortatory, both to jews and Gentiles, to v. 33. the third is the conclusion. v. 33.  
1. In the Doctrinal part, 1. he showeth, that all the jews are not rejected by these reasons. 1. by his own example, that was a Iew. 2. by the immutability of God's foreknowledge, v. 2. 3. by an argument à pari, taken from the like in Elias time: the antecedent containeth Elias complaint unto God, v. 3. and God's answer to him, v. 4. the consequent showeth the application: even so now a remnant shall be saved, v. 5. as in Elias time: this is amplified by setting forth the efficient cause, of their election, the grace of God, which can not fall away, which is enlarged by the contrary, not of works, v. 6. 2. Then the Apostle speaketh of the part of the jews rejected: which is propounded by the contrary, v. 7. and proved by testimonies of Scripture, one of Isay, v. 8. the other of the Prophet David, v. 9, 10.  
2. In the exhortation, 1. he moveth the Gentiles, that they should not insult over the jews, to v. 25. 2. he comforteth the jews by a prophetical prediction of their conversion, to v. 33.  
1. The sum of the Apostles exhortation is set forth, v. 18. that the Gentiles (to whom he directeth his speech, v. 13.) should not beast themselves, nor be high minded, v. 20. or arrogant in themselves, v. 25. This exhortation is strengthened by divers arguments. 1. from a double end of the rejection of the jews, one to bring salvation to the Gentiles, the other, that the jews might emulate the example of the Gentiles: these two ends are propounded, v. 11. and then amplified, the first v. 12. by an argument from the less to the greater: that if the world gained so much by the rejection of the jews, much more by their conversion: the other end is urged by showing the end of the Apostles ministery among the Gentiles, which was to provoke the jews to emulation, to save some of them, v. 13, 14.  
2. Argument from the hope of the conversion of the jews, v. 15. which is grounded upon the force of the Covenant, they are branches of an holy root, v. 16. therefore let not the Gentiles insult.  
3. Arg. from the former state and condition of the Gentiles, they were as a wild olive tree, v. 17.  
4. Arg. the Gentiles should show themselves unthankful to insult against the root, which did bear the branches, v. 18.  
5. Arg. the Gentiles might be cast off themselves, therefore they were not to boast: which he proveth by an argument from the greater to the less: If God spared not the natural branches, much less the unnatural, v. 19, 20, 21.  
6. Arg. from the cause or original of the vocation of the Gentiles, the bounty and mercy of God, therefore they were not to boast, v. 22.  
7. Arg. from the hope of the conversion of the jews, which was touched before, v. 15. which is amplified, by the efficient, the power of God, and by an argument from the less to the greater, v. 24.  
The prophetical prediction of the conversion of the jews for their comfort followeth: which is propounded v. 25. as before he showed, that the rejection of the jews was not total, so here he proveth, that it shall not be final: but that Israel shall be called again, 1. by two testimonies of the Prophet Isai, v. 26, 27. 2. from the dignity of the jews depending upon God's grace and election, which was infallible, v. 18, 19 3. à pari, from the like, as the Gentiles sometimes believed not, but were received to mercy, so the jews then believed, but should receive mercy, v. 30, 31. 4. from the end, God hath shut up all in unbelief, that all might taste of his mercy, v. 32. and ascribe nothing to themselves.  
3. The conclusion consisteth, 1. of an exclamation, with an admiration of God's wisdom and knowledge, as unsearchable: which is showed, 1. by the secrecy thereof, not to be found out by a creature, v. 34. 2. by the bounty of God, not provoked by any man's giving first unto him. 3. because God is the beginning and end of all things. 2. then followeth the Apostles vow and wish, that all glory may be ascribed unto God, v. 36.   

3. The questions and doubts discussed.  

Quest. 1. Of the scope and intent of the Apostle in this chapter.  
1. Whereas the Apostle had in the end of the former chapter showed out of Isay, how the jews for their obstinacy were rejected, and the Gentiles called: now he showeth in this chapter for the comfort of the jews, that all generally were not cast off, but only the unbelievers, Origen: and so lest that the jews might have despaired, and some might also have objected, as though hereby God's promises to his people should have been made of no effect, he showeth this rejection of the jews not to be general, Par. and this he doth, ne insultarent Gentiles, lest the Gentiles might have insulted over the jews, gloss. ordin.  
2. So then partly to minister consolation to the jews, Bucer: partly to repress the insolency of the Gentiles, the Apostle showeth three things concerning the rejection of the jews: that it is not universalis, universal, to v. 11. nor inutilitises, unprofitable, to v. 25. nor irrecuperabilis, irrecoverable, from v. 25. to the end, Lyran.  
3. And touching the first, that their fall is not general: he showeth, first that all are not rejected, as by his own example, then that some are assumed, as seven thousand were in Elias days: and yet some rejected, v. 8.9. Gorrhan.   

Quest. 2. Why the Apostle maketh mention of the tribe of Benjamin, whereof he was.  
v. 1. I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin, etc. 1. Pet. Martyr thinketh that Saint Paul would signify here, that he was not obscurely borne, but of a noble tribe, even of Benjamin which came not of any of Jacob's handmaids, but of Rachel his principal wife: and out of the which Saul the first King of Israel was chosen. 2. Tolet giveth a contrary reason, that least Saint Paul's calling might be ascribed to the dignity of his tribe, he showeth he was of Benjamin, which was ultima & minima, the last and least of all the tribes. 3. the interlin. gloss thinketh it is added, because mention is made next before, of the seed of Abraham, lest he might be thought to be of Abraham, by Ishmael: But this doubt was removed before in that he saith he was an Israelite. 4. Gorrhan giveth this conjecture: alludit genus operi sequeti, S. Paul's kindred and tribe is mentioned, as agreeable to the work that followed: for as Rachel died in the birth of Benjamin, so the Synagogue in the birth of Paul: and as Joseph's cup was found in Benjamins sacks mouth, so the word of Christ in the mouth of Paul: and as jacob saith of Benjamin, Gen. 49. that he is a wolf devouring the prey: so Saint Paul spoilt the jewish Synagogue, and brought many as a pray unto Christ.  
5. But these collections are to curious: S. Paul only hereby showeth that he was a jew by nation, not a Proselyte converted to the faith: by rehearsing three of their principal Fathers, Israel, Abraham, Benjamin: Pareus, that his kindred was so far off from being an hindrance to him, that he was chosen to be praeco gratia, a preacher of grace: Bucer: and therefore all the jews were not rejected.   

Quest. 3. How God is said not to cast off that people whom he knew before, v. 2.  
1. Chrysostome taketh here God's foreknowledge for his prescience by the which he did foresee the people whom he had chosen, aptum fore fidem recepturum, to be apt and ready to receive the faith: But herein the greeks erred in attributing too much to man's free-will: and the contrary is evident out of the Scripture, and reasons deduced from them, that God's prescience was no cause, why he elected the people of Israel. As 1. Deut. 7.7. the Lord saith, he did not set his love upon them or choose them, because they were more in number, etc. he did of his mere love choose them, not for any respect unto any thing in them. 2. how could he foresee any goodness in them, in whom naturally there is nothing but evil. 3. and the Lord here saith, v. 4. I have reserved seven thousand, he ascribeth it to their own will, but to his own grace, that they were so reserved.  
2. Some will have this understood comparatively, ipsum praescivit ante Gentes, God did foresee them to be his people before the Gentiles, so Oecumenius understandeth it of the priority of the calling of the jews before the Gentiles: But as Beza well observeth, the Apostle here speaketh not of vocation, but of the decree of eternal predestination.  
3. Some interpret it thus: which he knew before, that is, had before enlarged with many excellent benefits: but it is evident by the circumstance of the place, that the Apostle speaketh here of election before all time, not of the collation of benefits in time, ex Tolet annot. 1.  
4. Wherefore, we must understand, that God's prescience is taken four ways: 1. either largely for his foresight, whereby he seeth and knoweth all things which are done in the world: as Peter saith to our Saviour, joh. 21.17. Lord thou knowest all things: and this general prescience in God, belongeth to his understanding, rather than will, and is no cause of things: for all that God in this sense knoweth, he decreeth not. 2. God's prescience is taketh more strictly, for his foreknowledge of those things which he decreeth to be, both of good, which he purposeth to work, and of evil, which he purposeth to permit: and this prescience is practical, the former is only speculative. 3. it is used yet in a more strict sense, as when it signifieth the approbation and acceptance of God in his eternal love: as Rom. 8.29. Whom he knew before, he predestinate: and so praenoscere is probare, to foreknow, is to approve, as Origen saith: and so God's prescience differeth from election, as the cause from the effect: as it signifieth election and predestination itself: and so Augustine taketh it here, praescivit, id est, praedestinavit, he foreknew, that is, predestinate: so also Haymo, Lyranus: and so the meaning is, whom he knew before, ab aeterno electum amplexus, whom he loved and embraced being elected from the beginning: Beza: and here the word praecognoscendi, of foreknowing, signifieth beneplacitum, the good pleasure of God, whereby he chose them to be his children, Calvin: for there is difference between these two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to foresee, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to foreknow: this signifieth a foreknowledge with approbation, in which sense, the Apostle saith, 2. Tim. 19 The Lord knoweth, who are his: the other is taken for a bare prescience and foresight, which is not joined with such approbation.   

Quest. 4. Of Elias complaint unto God concerning Israel.  
1. S. Paul alleging the Scripture, as an interpreter, doth not tie himself strictly to so many words, nor to the same order: in the place which is here cited, 1. King. 19 Elias saith, they have killed thy Prophets (with the sword,) which clause is here omitted, and he saith in the first place, and have destroyed thine altars, which the Apostle rehearseth in the second place: likewise in these words, they seek my life (to take it,) these last are omitted: and the Lord in his answer in that place, maketh mention of 7. thousand which neither had bowed the knee to Baal, nor kissed him with his mouth, which latter is here omitted also by the Apostle.  
2. Chrysostome noteth how the Apostle in great discretion bringeth in the example of Elias, that great Prophet, qui omnibus erat in pretio, who was highly esteemed of them all: whose authority they could not gainsay. And Saint Paul by this example of Elias, doth secretly meet with an objection: because he had given instance only of himself before, they might have imputed it to S. Paul, as an insolent part, as though the whole condition and state of Israel rested in him only: whereunto he answereth, that there might be many more believing Israelites, though not known unto them, as in the days of Elias.  
3. How he maketh request against Israel. 1. there are two kinds of request or complaint against one, either in complaining of the faults or sins committed, or in craving punishment & vengeance for the sin; some think that Elias complained against them the latter way, as Leviben Gorson, thinketh that the fire, wind, and earthquake, which were sent before, did signify impitum Eliae, the heat & earnestness of Elias, that would have incensed the Lord to punish his people: Pet. Martyr also consenteth, and would excuse it thus, the Prophet was not angry with their persons, but would have their sins punished, and he had the spirit of prophesy, whereby he knew that the Lord would punish them, and so therein his prayers concur with Gods will: Lyranus thus helpeth the matter, that he did it not zelo vindictae sed amore justitiae, not with desire of revenge, but in a zeal of justice: non ut punirentur, sed corrigerentur, not that they should be so much punished, as corrected and amended, Gorrhan. But herein Elias had been much unlike Moses that prayed for the people, and Samuel which said, God forbid, that I should cease to pray for the people, 1. Sam. 12. and our Saviour, Matth. 15. biddeth us to pray for our enemies. 2. Therefore Beza to mitigate the matter, translateth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, talked with God, and thinketh, he did only id simpliciter dicere, etc. rehearse that simply without any other intent, which made against Israel: But S. Paul useth this word in the other sense, which is to make request, as c. 8.16. the spirit is said to make request for us, and v. 34. Christ maketh request for us. 3. Wherefore this was only a complaint of the great decay of religion, and of the great impiety of the people, Pareus. M. Calvin thinketh that he did imprecari interitum, wish their destruction: so also Gryneus, that beside the complaint of the apostasy of Israel, there was tacita imprecatio, a secret imprecation: but this I refused before: I therefore rather consent to them which think that the Prophet only uttereth here his complaint unto God of the general falling away of the people, Osiand. postulabat illius auxilium, etc. he entreated his help against the rebellious people, Tolet annot. 2. Deum interpellat judicem, he calleth God to be judge between them, Gorrhan: Pet. Martyr observeth that there are two kinds of expostulation with God, one when as simply complaint is made of the iniquity of the times, and the sins of the people, which it is lawful to do: the other when as men so expostulate with God, as that they show their discontent, and do charge God, as it were with negligence in the regiment of the world: but the Prophet here expostulateth with God after the first manner.  
4. They have broken down thine altars, etc. 1. These were not the altars of the high places, for they are commended, which cast them down: 2. Nor yet the altars, which jeroboam set up for his golden calves; for they were not the Lords altars. 3. Nor yet the altars in the temple at jerusalem, for they were not under the dominion of Israel, against whom Elia complaineth. 4. Pet. Martyr thinketh they were the altars, which had been erected by Abraham and other of the patriarchs, the memory whereof yet remained: but it is not like, that they continued so long. 5. and to understand by these altars, by a figurative speech, the true worship of God, as Faius, Gryneus, Pareus, it seemeth not to be so proper. 6. Haymo thinketh they were such altars, as the godly among the ten tribes, Deo edificarunt, did build unto God, because they could not go down to jerusalem: but these could not be called Gods altars, which were built by a private authority. 7. Therefore Osiander better understandeth the altars, tuo jussa erecta, which had been erected at the Lords commandment, as by the Prophets Samuel, Elias, who had the Lords extraordinary direction for the erecting and building of altars.  
5. And I am left alone: wherein Elias error appeared, both in complaining, as though all the people were fallen away, & that he himself was left alone; whereas the Lord had reserved to himself a great number, though they were not known: Lyranus giveth the reason, quia spiritus non semper tangit corda Prophetarum, the spirit always moveth not the hearts of the Prophets: as Elisha saith, 2. King. 4.27. Her spirit is vexed within her, and the Lord hath hid it from me.  
6. But it will be objected, how Elias could say that none were left but himself, when Obadiah had hid an hundred of them: the answer is, that Elias might think, that they were all destroyed by jezabel, from whom he also flede Faius, Pareus.   

Quest. 5. Of God's answer unto Elias.  
1. Concerning the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. though it properly signified the oracle or answer of God given in the Tabernacle from the mercy fear, yet it generally is taken for any divine answer or oracle given by God, Faius. 2. it cometh of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which either hath a large signification, which is to be named, or called, as Act. 11.26. the brethren of Antioch were first called Christians: or it is taken more strictly, for a divine answer or direction received from God, Beza. 3. which may be done diverse ways, either in dream, as Matth. 2.11. or by any other revelation, as Noah is said to be warned of God, Heb. 11.7.  
2. The Apostle doth not repeat the whole answer of the Lord unto Elias in that place, but so much only as was pertinent to his purpose: Elias made three complaints: 1. of the cruel outrage of the idolaters in breaking down the altars, and killing the Lords Prophets. 2. of the small number of true worshippers, I am left alone. 3. and they fought his life also, to take it away, that there should not be one Prophet left. To every one of these complaints, the Lord maketh answer, giving Elias a special remedy for each of them: touching the first, he biddeth him to anoint Hasael King of Aram, that should be revenged of the idolatrous Israelites: and for the third, he must anoint Eliseus, to be Prophet in his place, that therein the Idolaters should fail of their desire, thinking utterly to root out the Lords Prophets: and for the second, the Lord putteth the Prophet in comfort, that he had reserved many thousand beside himself: and this part of God's answer the Apostle only allegeth as sufficient for his purpose.  
3. By seven thousand God would notify, multitudinem, a multitude, which he had reserved to himself, Calvin: as other numbers are also used to be put, the certain for uncertain: as the five wise and five foolish virgins, Matth. 25. and the rich man's five brethren, Luk. 16. but the number of seven is usually taken for the whole, as David saith, seven times a day will I praise thee, Haymo: But Origen is somewhat curious, who thinketh the number of seven is used, because the seventh, was the day of rest, to signify those which came unto Christ, and by faith had rest in him: Gorrhan also descanteth in like manner, how the number of seven, is mentioned, to signify the universality, because all things were made in seven days, and of a thousand, to show their perfection; because that is a perfect and absolute number.  
4. Though the Lord only spoke of 7000. men, yet thereby are understood women, and all other which continued in the true worship of God: the rest being comprehended under the more worthy sex, Gryneus.  
5. The word Baal signifieth a Lord, or an husband, for so their Idols they made their Lords, and did as it were espouse themselves unto them: and so the superstitious Papists at this day do make the Saints and their images, their Lords and patrons: But whereas in the original, there is added the article of the feminine gender, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baal, it is evident that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imagini, image, must be supplied, as Erasmus and Beza well observe. Wherein the Rhemists do bewray their cavilling spirit, for taking here exception to our translations; that insert the word, image: Tolet here well observeth that though Baal were a general name to all their idols, whereupon they were called in the plural baalim, yet here it specially signifieth the idol of the Sodomites, which now the Israelites worshipped.   

Quest. 6. Of the Apostles collection inferred out of this answer made to Elias.  
1. Even so then, etc. S. Paul maketh his times in all things like unto those days, wherein Elias thus complained. 1. both in the thing itself: for as then Elias seemed to be alone in Israel that worshipped God, and yet there were many true worshippers beside: so now it may be thought that I Paul only believe in Christ: but God hath a great remnant beside. 2. The Apostle maketh the similitude to agree even in the phrase also, and manner of speech: for there the Lord saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have left, and here he calleth them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a remnant: ut omnia faciat similia, to make all things alike, Calvin: and as here the Apostle saith, according to the election of grace, so there the Lord saith, I have reserved unto myself, which is as much in effect: for it was the work of God's election and grace, that they were so reserved.  
2. A remnant. 1. The vulgar latin, and so Origens' translator read, a remnant is saved: but in the original it is only (and so Chrysostome and Theophylact read) there is a remnant saved. 2. which remnant was not so small a number, (though in respect of the unbelievers it was small) but it made many thousands: as james said to Paul, Act. 21.20. Thou seest brother, how many thousand jews there are, which believe. 3. They are called reliquiae, a remnant, not because they seemed vile in respect of others, Gorrhan: but they were like rather unto the wheat, quod eiectis paleis purius residet, which remaineth more pure, the chaff being cast out: but rather in regard of the smallness of their number: as our B. Saviour saith, many are called, but few chosen.  
3. According to the election of grace. 1. Here Origen in his wandering speculation would make a difference between those which are called by grace, which are they that believe in Christ, and those which are called by election of grace, which beside faith, have good works, etc. as though a justifying faith could be without works. 2. Chrysostome saith that election is added to show how God calleth some of grace, but such as he foresaw, would believe: so the Greek scholiast, indicat plurimam partem gratiae fuisse, etc. he showeth that the greatest part was of grace: But the Apostle showeth in the next verse, that all is of grace, there is no place for works. 3. Therefore Haymo better interpreteth, according to the election of grace, secundum praedestinationis donum, according to the gift of predestination: and the interliniarie gloss, per gratiam, qua electi sunt, by the grace whereby they were elected: and here the Apostle useth an hebraism, the election of grace, for gracious election, Beza, Pareus.   

Quest. 7. Of these words; If of grace, it is no more of works, etc.  
1. Origen thinketh, that the Apostle speaketh of the ceremonial works of the law, such as were circumcision, the sacrifices, and the like: But the Apostles words are general, showing an opposition between grace and all works whatsoever, whether legal, moral, natural.  
2. Whereas that other clause, if of work, than not of grace, than work were no more work, is omitted in the vulgar latin: Erasmus would justify that omission by this reason, because it is not the Apostles question, whether work be work, but he only affirmeth grace: Tolet also saith this addition is superfluous, because it is comprehended in the former.  
Contra. 1. The Syrian translator, and the Greek expositors, Chrysostome, Theophylact, Oecumenius, have this clause, though it be omitted in Origen, and the Greek copies generally have it. 2. And it is agreeable to the Apostles purpose, who to prove the election of grace, doth show it by the contrary antithesis and opposition: and his argument standeth thus, it is either of grace altogether, or of works altogether, but not of works altogether, therefore of grace: the consequence of the proposition he proveth by this inconvenience, that if grace be joined with works, than work were no more work: for if the reward be of grace, it is not by the merit of the work: and the assumption and second part he proveth by an other absurdity, for then grace should be no more grace, for that which is given to the merit of the work, is given of debt, not of favour, as before the Apostle reasoned, c. 4.4. this clause than is neither impertinent, nor yet superfluous.  
3. This place of the Apostle meeteth with diverse cavils. 1. The Greek scholiast saith, that we need no works to come unto Christ, sed sola voluntas, & mentis intentio sat est, the will and intention only of the mind is sufficient: But I ask, this will, and intention whether it is God's work or man's: if it be Gods work, as the Apostle saith, that God worketh both the will and the deed, Phil. 2.13. then is it of grace: if it be man's, then is it a work: but all works are here excluded. 2. beside this, grace cannot be here understood, to be a thing infused into and inherent in man, as the Romanists, for than it were a work, Osiander: but grace is here conceived to be subiective in Deo, in God as a subject, as work is (subiective) in man as a subject. 3. Ghorrans conceit here hath no place, that a work may be said to merit, and it shall be of grace, because it meriteth of grace: for the very opposition between grace and work, one excluding the other, alloweth no such permission. 4. work and grace may stand together but not as joint causes: but works must follow grace, ●● accepta gratia sit inanis, that the grace received be not in vain, as Origen saith: and though the reward follow works, yet the merit of the work is not the cause, but the grace & favour of God, which hath appointed such a way and order, that the faithful, after they have wrought and laboured, should be rewarded: it is consecutio & ordo, a thing that followeth, and an order, which God hath appointed, not any merit: Mar.  
4. Though the Apostle especially entreat here of election, that it is of grace, yet because the Apostles rule is general, ad totam salutis nostrae rationem extendi debet, it must be extentended, to the whole manner and way of salvation, Calvin: for as election is by grace, not by works, Rom. 9.11. so our calling is by grace, not by works, 2. Tim. 1.9. Who hath called us with an holy calling, not according to our works: our justification also is by faith without works, Rom. 3.24.28.   

Quest. 8. How it is said, Israel obtained not that he sought, v. 7.  
The doubt is moved, because our B. Saviour saith, Matth. 7.7. ask and it shall be given you, seek and you shall find, etc.  
1. The answer is, there are two kinds of seeking God, a lawful, right, and true seeking of God, wherein must be considered both the manner, which must be faith, and the end which is to the glory of God: and the other seeking is not right, which saileth of either of these, as the jews failed in both: for they sought not righteousness by faith, c. 9.23. and therefore miss of that, which they sought for: and beside they went about to establish their own righteousness, and would not submit themselves to the righteousness of God, c. 10. 3. that is, they sought their own praise, and glory, and not Gods, and therefore it was no marvel if they failed of their desire.  
2. Like unto those were they, which sought and followed Christ, joh. 6. but it was to have their bellies filled, and fed by him: so Saint james saith, c. 4.3. You ask and receive not, because ye ask amiss, that you may consume it on your lusts: in like manner the Prophet Hosea rebuked the old Israelites, They shall go with their sheep and bullocks to seek the Lord, but they shall not find him, because he hath withdrawn himself from them, Hosh. 5.6.  
3. Chrysostome somewhat otherwise, showeth the reason why they obtained not that they sought: judaeus sibi ipse repugnat, etc. the jew is contrary to himself, for they sought righteousness, and yet when it was offered them, they rejected it: they looked for the Messiah, and yet, when he came they would none of him: like as wanton children, that call for bread, and when it is given them, they cast it away.   

Quest. 9 Of these words, v. 8. As it is written God hath given them the spirit of slumber, whence it is taken.  
1. Origen is of opinion, that these words can no where be found in the old Scriptures: Ero hactenus invenire non potui, I could not find them out yet (saith he) and therefore he thinketh, that the Apostle addeth these words of his own, and followeth the sense of the Prophet, rather than the words: But if it were so, the Apostle would not have set this sentence before, as it is written; if it were not so written, as it is here alleged: Erasmus thinketh that Saint Paul delivereth the sense of that place Isai. 6.9. as likewise he doth Act. 28.27. but in that place there is no mention made of the spirit of slumber or compunction: some think that the Apostle citeth not here any particular place, but alludeth only unto the like places of the Prophet Isai: as c. 19.14. The Lord hath mingled among them the spirit of errors: ecclestic. expos. but that place is spoken of the Egyptians, and therefore could not properly be applied by Saint Paul to the jews: therefore I subscribe rather to Pareus, and Tolet, who think that this testimony is taken out of two places of the Prophet Isai: the first c. 29.10. the Lord hath covered you with a spirit of slumber: the other part is found c. 6.9.  
2. But there is some difference both between the translation of the Septuagint and the Hebrew, and between Saint Paul's citation, and the Septuagint, and between S. Paul's allegation and the original. 1. The Septuagint in that place, Isai. 19.14. use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath made them drunk with the spirit of slumber: but in the Hebrew it is he hath covered, of the word, nasaph to hide or cover: the Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath given: in the other place Isai. 6.9. the original useth the imperative mood: make their hearts heavy, and shut their eyes: the Septuagint express it by the active, applying it to the people, they have shut their eyes: and so doth S. Luke cite it, Act. 28.27. and Matth. 13.16. but Saint Paul referreth it unto God, he hath given, etc. as joh. 12.40. it is said he hath blinded their eyes: wherein the Apostle followeth the sense of the Prophet: for as Pet. Martyr well observeth, quod Dei imperio fit, à Deo fieri dicitur, that which is done by the commandment of God, is said to be done by God.  
3. But there is some difference yet in the word tardemah, slumber, which the Prophet useth, Isay 29.10. which the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, compunction: here much ado is made about the signification of this word. 1. Some take the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to move, to drive, and so interpret it spiritum commotionis, the spirit of commotion, perplexity: so the Syrian interpreter, Anselm, Faius: but this should much differ from the Hebrew word which signifieth slumber: commotion, and rest, or slumber, are not one and the same. 2. some do take the other sense of the word, compungo, to prick or pierce: in which signification, Chrysostome, Theophylact, Oecumenius, by compunction understand the settled obstinacy of the jews: like as a thing nailed to a post moveth or stirreth not: Haymo interpreteth it spiritum invidentiae, the spirit of envy, whereby they were offended at the calling of the Gentiles: there are two kind of compunctions, one is taken in the better part, as Act. 2.37. they were pricked in their hearts to repentance, so also the ordinar. gloss. and Lyranus, understand the envy of the jews, to the doctrine of Christ: but yet the reason appeareth not, why the Septuagint should render the Hebrew word tardemah, slumber, by a word signifying, pricking or compunction. 3. Therefore some are of opinion, that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rather signifieth soporem, slumber, as both Beza here, and Tolet annotat. 6. allege out of Hesychius, who expoundeth it by an other Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rest, ease: and he seemeth to derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of ●●●, the night, whereof cometh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to sleep: and of this his opinion that the Septuagint translate this place by a word, signifying slumber, Tolet bringeth three reasons: 1. because the Hebrew word tardemah, signifieth a dead sleep or slumber, which sometimes they render by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sam. 26.12. which is a kind of stupidity, senselessness, or astonishment, which in effect is all one. 2. Psal. 60.5. Thou hast made us to drink the wine of giddiness: there an other word targelah, is used, of the like signification with tardemah, which is a kind of giddiness or drowsiness, such as is in those, that slumber: which word the Septuagint interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word, which they use here. 3. the words following, eyes that they should not see, and ears, that they should not hear, do show the effects of slumber, or sleep. 4. But notwithstanding these conjectures, seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth compunction, as not only the Greek interpreters, Chrysostome, Origen, Theophylact, Oecumenius, who best knew the proper signification of the Greek word, do interpret, but the Scripture also thereto beareth witness: as Act. 2.27. they are said to be pricked in their hearts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, compunction, is derived: I think this word fittest to be retained, yet in sense it is all one, as if he should have said the spirit of slumber: whereof Osiander giveth this reason, because they are as it were pricked and stirred, when they are called to the Gospel, as they which are indeed a sleep are loath to be awaked: Pareus addeth that the effect is put for the cause, like as they which are fast a sleep cannot with any stirring or pricking be awaked: But I rather think that it is a metaphorical speech; because they which are pricked and so perplexed with grief, have no sense of any other thing: as Cyprian saith of some, transpunctae mentis alienatione dementes, they being mad, and beside themselves in their pricked and pierced soul, neglect to be cured, and to be brought to repentance, etc. de orat. dom. so that the spirit of compunction, is the same with a scared and cautherised conscience, whereof the Apostle speaketh, 1. Tim. 4.2. which is all one with a spiritual giddiness, or slumber: and this answereth to the word before used, v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were hardened: like as the hand which hath a hard skin drawn over, feeleth not the prick put unto it.  
4. It is called the spirit of slumber, or compunction, which Haymo understandeth to be the mind filled with envy: but rather, as God's spirit worketh in us every good grace: so the evil spirit is the minister of wrath in the reprobate, instigating and moving them continually unto evil: whereupon they are called, the spirit of fornication, the spirit of covetousness, and such like: As God sent such a spirit of giddiness and frenzy upon Saul, which did before and make him mad with envy and malice.  
5. The last words, unto this day: Some will have a part of the Scripture here cited by the Apostle, and so they refer us to that place, Deut. 29.4. The Lord hath not given you, ●● heart to perceive, and eyes to see, and ears to hear unto this day: Tolet annot. 7. Faius. But there is great difference between these two testimonies, the Lord hath not given them eyes to see, which are the words of Moses, and the Lord hath given them eyes, that they should not see, as here the Apostle citeth the text: the first showeth only the negation and denial of a gift, the other expresseth further a judgement of induration or hardening: wherefore these words are no part of the testimony, but added by the Apostle, and are to be joined with the last words in the 7. verse, the rest have been hardened, (the words coming between being enclosed in a parenthesis) unto this day; Beza, Pareus: as the Apostle saith, 2. Cor. 1.15. Unto this day the vail is laid over their hearts.  
6. Now whereas two exceptions may be made to the Apostles alleagation here: the one that the Apostle seemeth not to prove directly that which he intended, that the rest are hardened, the other, that his proof is but weak being taken from a particular example of those times: hereunto we answer. 1. that the Apostles proof is direct from the effect to the cause: if God in his justice hardened them, than were they hardened: their own malice was the cause of their hardening properly, and as we say per se, of itself: and the justice of God, per accidens, accidentally. 2. his proof also as it is direct, so is it forcible: for that place Isay. 6. containeth a manifest prophesy of the obstinacy of the jews in the times of our Saviour, as is evident by the frequent application of it, in the Gospel, as Matth. 13.14. Act. 28.26. and say, that were not a special prophesy, yet because the rule of God's justice is certain and constant, and always like itself, the Lord finding greater obstinacy among the jews at the coming of his Son into the world their before; was in like sort to exercise his justice: See further jun. parall. 21. lib. 2.   

Quest. 10. How God is said to send the spirit of slumber, to give ears not to hear, etc.  
1. Their opinion here is refelled, that will have God no ways the cause of hardening the heart, which is Pighius assertion, as he is here confuted at large by Pet. Martyr, who in this manner objected. 1. that place of the Prophet Isay is a prediction, therefore not the cause of hardening. Answ. It followeth not: for even that word which Isay preached, did provoke the jews, and they were thereby further hardened: and though every prediction be not a cause of that which is to come, yet such predictions, as foretell of such things as the Lord himself will work, as here the Prophet speaketh of the hardening of the heart, do not only show the thing but express the cause also.  
2. Ob. Nemo cogitur ad peccandum, but no man is compelled to sin. Ans. We must here distinguish between violentia & necessitas, violence and necessity: true it is, that God forceth and compelleth none to sin, yet they cannot otherwise choose but sin, by reason of the corruption of nature, to the which man hath enthralled himself: in respect whereof it is impossible that man should believe of himself, without the work of the spirit: as it is said, joh. 12.39. they could not believe, etc.  
3. Object. Pighius saith, that by impossibile, here we are to understand difficile, that which is hard to be done: not that it was simply impossible that they should believe, but it was an hard matter for them so to do. Answer. Neither do we say that simply it is impossible in respect of the absolute power of God, but ex hypothesi, by way of supposition, the blindness and obstinacy of man's heart, being presupposed: and to say that a man may believe of himself, though hardly, is the evasion of the old Pelagians: for of himself, not only hardly, but not at all can a man believe; as our Saviour saith, Without me ye can do nothing, joh. 15.5.  
4. Object. Whereas that place by us is urged, Mark. 4.11. To you it is given to know the mystery of the kingdom, but to them, etc. all things are done in parables, that they seeing may see, and not discern, etc. to show, that God hath an hand and work in blinding of the eyes of the obstinate; Pighius will have this word (that) to show not the final, but efficient cause, because they were blind, therefore Christ spoke in parables: they were not therefore blinded the more, because he spoke in parables.  
Answ. 1. Their blindness was not the cause of Christ's speaking in parables; for that had been a reason rather, why Christ would have spoken more plainly unto them, but because they were wilfully blind, he therefore spoke in parables, that they might continue in their blindness still. 2. these words that, because, do not always show the cause of a thing, sed causam notitiae, but the cause of the knowledge or manifestation of a thing, which is by the effect; as Luk. 7.47. our Blessed Saviour saith of the woman, many sins are forgiven her for she loved much: by the effect of her great love, he doth demonstrate the cause, the forgiveness of her sins: so here Christ showeth the cause of his preaching in parables, by the effect, the hardening of their heart, and blinding of their eyes. 4. and like hereunto is that place, where the Lord saith concerning Pharaoh, For this cause have I raised thee up, that I might show my power in thee, Rom. 9.17. that was the end of the raising up Pharaoh, that God might get himself honour in his confusion: as this was the end of Christ's preaching in parables, that the jews might be confirmed in their obstinacy, and hardness of heart.  
5. Object. Whereas we also urge that place of Isay, 6.9. Make the heart of this people fat, shut their eyes, etc. Pighius replieth that God biddeth it to be done, he is not said to do it: and in that he saith, shut their eyes, it is thus much in effect, praedica excaecandos, preach that their eyes shall be blinded, etc.  
Ans. 1. That which the Lord biddeth to be done, is held to be done by the Lord himself, being done by his commandment. 2. and it is a very strange construction, shut their eyes, that is, prophesy or preach, that their eyes should be shut up: but thereby is signified, that by the word which he preached, they should be occasioned to stumble, and their eyes should dazzle at it; as blear eyes at the brightness of the Sun. 3. and that God is the cause of their hardening, and blinding, is evidently expressed, joh. 12.40. he hath blinded their eyes, and hardened their hearts.  
6. Object. To this Pighius again replieth; that man in himself is the cause of his hardening and blindness, yet the Scripture so speaketh, as though God blinded their eyes; and yet he doth not: as when they which have tender eyes, and are made more blind by looking upon the Sun, who will say that the Sunbeams are the cause of blindness, the fault is in the eyes. And both S. Matthew, c. 13.10. and S. Luke, Act. 28.27. do otherwise cite that place, Isa. 6.9. the heart of this people is waxed fat, making no mention at all of God to be the cause or worker of it.  
Ans. 1. Doth the Scripture so say, that God blindeth the eyes, and is it not so? this were to make the Scripture to speak one thing, and to mean an other. 2. that similitude maketh directly against him: for though the first and principal fault be in the eyes, yet accidentally the brightness of the Sin doth increase the blindness of the eyes: and so God in his justice more hardeneth the hearts of the obstinate, which they first hardened by their own perverseness and unbelief. 3. S. Matthew indeed and S. Luke do in that manner cite that text, therein following the reading of the Septuagint: whereof divers reasons are yielded. 1. some think, that the jews falsified the Scriptures, and therefore the Septuagint, which translated them, before they were corrupted, were rather followed: but Origen upon that place, Isa. 6. refuseth this conceit, because it is not like, that our Saviour and the Apostles would have left that fault untouched, if the jews had falsified the Scriptures. 2. Hierome in his Commentary also upon that place, reporteth an other opinion of certain Ecclesiastical writers, who thought, that Saint Luke, because he was more skilful in the Greek tongue, did rather follow the Septuagint: but this reason is not sufficient for Saint Matthew, though it might seem probable for the other. 3. some thought, that the Septuagint did so translate, that they might decline that blasphemy, (as they thought) to make God the author of the hardness of the heart: but Hierome taketh away this, because in other places the Septuagint are not afraid so to translate, as God hardened the heart of Pharaoh. 4. Wherefore the Septuagint in their translation took that liberty, not always to render the words, but the sense, and the Apostles follow them, because their interpretation was then received and well known, and so it would have given offence to the Gentiles, if it had been refused: and though neither S. Matthew, nor S. Luke do directly make God the author, yet it is sufficient that S. john in his Gospel so allegeth that place: which small difference between them teacheth us, that we should compare one Scripture with an other, and interpret one by an other: and thus much (if not too much) of their opinion, that would utterly exclude God, from being any cause at all of the hardening of the heart.  
2. A second opinion is of them, which ascribe somewhat unto God herein, but not much: as Chrysostome saith, that this word, he gave, non operationem Dei, sed concessionem significat, doth not signify an operation of God, but a concession only: so Theophylact, he gave, that is, permisit, he suffered them to be hardened: likewise the enterlin. gloss. he gave them the spirit of compunction, that is, permisit habere, he permitted them to have, etc. But to do a thing, is more than to suffer: and it is a violent interpretation, to give, that is, to suffer to be given: beside, he that suffereth a thing to be done which is in his power to hinder, is accessary to the doing of it: so that in allowing unto God permission only, they either will make God an idle beholder, and no doer, or they will make him accessary and consenting an evil: Origen much better answereth this question, how it may be said de bono Deo, of the good God, that he should give Israel, eyes not to see, and ears not to hear: vide ne haec ●igis sit retributio & merces incredulitatis: see (saith he) if this be not rather a reward of their incredulity: so hardness of heart, as it is a punishment may well proceed from God, not as a sufferer and permitter only, but as an agent and doer.  
3. Some, as these do extenuate the power of to God too much, and so do ascribe too much unto God, in making him the principal cause of hardening of men's hearts, which must needs follow as the fruits and effects of their reprobation, which God absolutely decreed, without any respect unto their works: True it is, that they which hold the absolute decree of reprobation, must needs make God a proper and principal cause of the hardening of the heart, seeing their reprobation is the beginning and original of their rebellion, obstinacy, and forsaking of God: but that God rejecteth none, but for sin, nor decreeth none to be damned, without relation to their sin, is before at large handled: c. 9 contr. 10. whether I refer the reader: at this time, that place of the Prophet, perditio tua ex te Israel, ●●y perdition is of thyself, O Israel, only may suffice to clear God, from being either the proper, or principal cause of hardness of heart.  
4. Others do discharge God altogether, and make the devil only the author and cause of the blindness of the heart, according to that saying, 
Whom the Apostle meaneth by the God of this world, 2. Cor. 4.4.  2. Cor. 4.4. in whom the God of this world hath blinded the minds: this place was much urged both by the Arrians, who would prove by this place, that Christ is no other wise God, then as this name is given unto creatures in Scripture, as here unto the devil; as also by the Manichees, who held that there were two beginnings, and two Princes or Gods, one of good the other of evil.  
Hereupon some of the fathers, to take away all advantage from these heretics, as Hilary, Augustine, Chrysost. Ambrose, did expound this place of the true God, making this the sense, in whom God hath blinded the minds, that is, of the infidels of this world. But 1. here the words are evidently transposed: for in the original, thus the words stand, the God of this world. 2. And the Arrians with the Manichees may be otherwise answered, then by declining the right sense of this place: for though Satan be here understood, he is not said simply to be God, but with an addition, God of the world, whereas Christ is simply called God, Rom. 9.5. Who is God over all, blessed for ever: and so are the Arrians answered: And to the Manichees we say, that the devil is called the God and Prince of the world, not as though the kingdom were divided with him, but we grant, that a principality is committed unto him, yet as God's Minister, that he can go no further, than the Lord permitteth: and therefore he is called, the evil spirit of the Lord, which came upon Saul, 1. Sam. 16.14. because the Lord useth him as his messenger, and minister of his judgements. Yet this place being understood of Satan, maketh not him the only cause of the blindness and hardness of heart, though he be a principal doer in it: for here the Apostle saith, that God gave them the spirit of slumber.  
5. Nor yet is man only the cause of his own hardening and blindness, as the ordinar. gloss. saith, exc●●ati sunt, quia nolucrunt credere, they were blinded because they would not believe: for their blindness was the cause of their unbelief, as the Apostle here showeth, that the jews believed not, because they were blinded, Mart. and Gorrhan here distinguisheth well, that there are two kinds of cecitie or blindness: there is caecitas culpa & poenae, a blindness which is a fault, and a blindness which is a punishment: the first is the cause of infidelity, and infidelity causeth the second: that is, a man is first blind, which is the cause he believeth not, and then as a reward of their infidelity, they are more blinded still: wherefore though the corruption of man's heart be a cause of his own blindness and hardness of heart, yet there is some other cause beside.  
6. Wherefore to the hardening and blinding of the heart, these three concur, man's own corruption, as the first and nearest cause, Satan as the instigator and temper, God as a just judge: the Scripture maketh all these the causes: God is said to harden Pharaohs heart: and Satan also blindeth the minds of the infidels, 2. Cor. 4.4. and Pharaoh hardened his own heart, Exod. 9.34. the corruption of man's heart is as the coal, that sendeth forth sparks, job. 5.7. the devil bloweth and stirreth the coals, and kindleth the fire: God he smiteth as it were on the anvil, and frameth and disposeth every thing to his own will: so God hath a stroke in the hardening of the heart, not by permission only, neither in making a soft heart hard: but both in leaving man being blind by nature, to his own will, and in withdrawing his grace, and giving him over, as a just judge, to the malice of Satan to be further hardened: and so God is the author of the hardening of man's heart, not as it is a sin, but as it is a punishment of sin: and thus, and no otherwise do Protestants maintain, God to be an agent and worker in these actions: and therefore that is a mere slander of Stapleton, that Calvin should hold, Deum esse activam causam peccati, that God is the active cause of sin, Antid. p. 715. and the like slander is uttered by Becanus, p. 6. that the God of the Calvinists is, author peccati, the author of sin: See more hereof, c. 9 quest. 18.   

11. Quest. Of the meaning of those words, Let their table be made a snare, etc. v. 9  
1. Concerning the place here cited out of Psal. 69. v. 22. Origen observeth, that the Apostle doth not tie himself to so many words: for some he addeth, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a net or trap, which neither the Hebrew, nor the Septuagint have: and some he omitteth, as coram ipsis, before them: so also Erasmus: but Beza observeth, that this latter is not omitted, for unto them, is equivalent, to before them: further, both Martyr, Beza, Pareus, Calvin, think, that the Hebrew word lishlomius, signifieth pacifica, their prosperous things, which the Septuagint read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a retribution: as though the word were leshillomi●●, retributions: but junius and Pagnine do there interpret the world lishlomin●, retributions; because of the preposition lamed, being set before, which signifieth for a recompense, or retribution.  
2. Now for the meaning of the words. 1. Origen by their table, understandeth the Scriptures, which were a scandal unto them, in that they perverted them to their own hurt: as where the Scriptures describe the Messiah to be a glorious deliverer, which must be understood spiritually, they were offended, because they looked for a temporal deliverance. 2. Haymo doth understand by the table, collatio verberum in mensa, their conferences together at the table, how to take Christ: but in this sense their table was a snare to others, rather then to themselves. 3. Lyranus doth thus distinguish these three: their table because a snare in perverting the Scriptures, and a trap, when they were taken by Titus and Vespasian, and a scandal, when to the infamy and opprobry of that nation, their nobles were put to torment, and shameful death, by the Romans. 4. But the better interpretation is this: by the table, as Chrysostome expoundeth, we understand, omnes illorum delicia, all things, wherein they delighted; as their prosperity, their public state, their Temple. Calvin: the having of the Scriptures, sacrifices, and such other spiritual or temporal blessings, the Prophet prayeth that all may be turned to their hurt: and he useth three similitudes; let them be a snare, as birds are taken, when they think to find food, a trap, as beasts are caught and entrapped in the net, and a scandal, as that whereat men do stumble in their going, and running, and fall.  
3. For a recompense unto them. 1. The interlin. gloss understandeth the retribution of eternal death. 2. Haymo and Lyranus have special reference to Christ: that as they would have blotted out his name, so their name is perished, as they killed him, so they were killed of the Romans. 3. but it generally rather showeth a retalion and recompense in their just punishment, for all the wrongs and injuries which they had offered to the servants of God, and specially to Christ himself, Pareus.  
4. Let their eyes be darkened, and bow down their back. 1. Lyranus by the darkening of the eyes, interpreteth the error of their understanding, and by the bowing of their backs, the error of their will. 2. Gorrhan understandeth, error in faith and manners. 3. deprime ●●eribus conscientiae, hold them down with the burden of their conscience, Pellic. aeterna servitute opprime, oppress them and keep them under with everlasting servitude: Melancthon following Chrysostome and Theophylact. 4. But the general sense is better: that they are deprived of all strength both inward and outward; for the back or loins, (as it is in the Hebrew) signifieth the strength: so their eyes are blinded, they are void of all understanding in spiritual things, and they are likewise deprived of all grace and strength, both spiritual, they have no endeavour or will, to that which is good, Genevens. Pareus: as also temporal, their authority and government is taken from them, they live in perpetual servitude, Gryneus.   

Quest. 12. Whether it be lawful to use any imprecation, as David doth here.  
1. Origen seemeth to be of opinion, that it is not lawful: and therefore he hath here a strange interpretation: he thinketh the Prophet prayeth not against the Israelites, but for them, that their eyes might be darkened, ne videant perversa, that they see not perverse things: as it had been happy for Martion, Basilides, and Valentinus, and other heretics, that they had not seen those perverse errors, which they held: But seeing both that which goeth before, let their table be made a snare, etc. and that which followeth, bow down their back, are imprecations made against them, how can this coming between be taken to be a prayer for them?  
2. Augustine agreeing in the same opinion, that no imprecation is lawful, yet followeth an other imprecation: he thinketh that the Prophet spoke this, non optantis voto, sed spiritu providentis, not as with a desire of one that wisheth, but with the spirit of one foreseeing and foretelling what should happen, lib. 1. de serm. Dom. in monte: so Haymo, haec verba non optantis voto, sed praedicentis officio dicuntur, these words are not uttered with a wishing desire, but by way of prediction, etc. so also the ordinar. gloss. and these reasons may be alleged against imprecations.  
1. Our Blessed Saviour biddeth us to pray for our enemies, Matth. 5.46. S. Paul also saith, Rom. 12.14. Bless them which persecute you, bless I say and curse not, etc.  
2. The example of our Saviour is against imprecations, who prayed for his enemies: he cursed them not.  
3. Yet we have some foreign examples of such as refused to make imprecations, as Ba●●●● would not curse the people of Israel: and a certain woman Priest of Athens could not be hired to curse Alcibiades, making this answer, that it was her office to pray for other, not to curse them: much more should Christians abstain from cursing.  
3. Wherefore for the solution of this question, these distinctions must be premised. 1. the cause must be considered: whether it be private, which concerneth ones person only, in which cause it is unlawful to curse: or whether it be public concerning the glory of God: wherein imprecations are used: as S. Peter sentenced Ananias to death, Act. 5. & laid a curse upon S. Magus, Act. 8. S. Paul cursed Elymas the sorcerer, Act. 13. or it may be a private cause, yet joined with the glory of God: as Elisha cursed the children which called him bald head, 1. King. 2. 2. The condition & calling of them, which use imprecations must be considered, whether they do it of a private affection, which is unlawful: or of a prophetical spirit, as the Prophets & Apostles did; as it is said of Paul, that when he cursed Elymas, he was full of the H. Ghost, Act. 13.9. herein they as Prophets do by their imprecation inflict that punishment, which is appointed of God. 3. The things must be considered, which are wished unto any by these imprecations: they are either temporal, which may tend unto their amendment: as Ps. 89.16. fill their faces with shame, that they may seek thy name: these imprecations are more tolerable, which a man sometime wisheth against himself, that he may be afflicted with some cross, or other, rather than to fall into sin: or they are eternal: but everlasting destruction cannot be denounced against any without God's special warrant.  
4. The persons are to be distinguished, which are cursed: they are such of whom there is hope of amendment: or such as are in a desperate state, and professed enemies to God and godliness, against whom such imprecations do lie: as S. john will not have us to pray for those whom we see to sin unto death, 1. epist. c. 5.  
5. The manner and kind of imprecations must also be looked into, some are extraordinary, whereunto men were directed by a prophetical and extraordinary spirit: of the lawfulness of such imprecations, there is no question: or ordinary, wherein these circumstances must be considered. 1. the persons that curse, they must thereunto be called as the public Magistrate or minister, and parents in their families. 2. the persons that are cursed must be intractable and incorrigible, and refuse all wholesome admonition. 3. the manner must be this, they must not curse absolutely, but with a condition, that such may be converted, or confounded. 4. with what affection, not hating their persons, but detesting their vices, against the which, they open their mouths to curse.  
Now in David's imprecation all the things before requited concurred, it was God's cause, he had a prophetical spirit, they were professed enemies to God: the reasons before alleged do conclude only against private curses; in our own cause, against persons not desperately evil, and without any special direction.   

Quest. 13. Of the end of the stumbling of the jews, v. 11.  
v. 11. Have they stumbled that they should fall, etc. 1. Chrysostome here observeth well the Apostles wisdom, that when he speaketh of the execation and rejection of the jews, he allegeth Scripture, lest he might be thought to speak of evil will: consolationem à seipso ponit, but the consolation he bringeth in his own name, that his love toward them might appear; as here ye showeth a double end of their stumbling; one, that thereby salvation might come unto the Gentiles, the other, that by the calling of the Gentiles, the jews again might be provoked and stirred up to believe in Christ: the first end serveth to beat down the pride and insolency of the Gentiles, the other, to comfort the jews, that they should not think their fall to be irrecoverable.  
2. Have they stumbled, etc. 1. The Latin translator addeth, have they so stumbled, that they should fall; which Tolet justifieth and would have the meaning to be this, nor that the end of the falling of the jews should be the calling of the Gentiles, but that their fall was not without recovery: and Origen hath the like observation, showing here the diverse kinds of falling: some fall and never rise again, as Lucifer, who shall never, no not in the end of the world be restored: the fall of others is recoverable, as here the jews did not so stumble, ut ab omni legis observantia declinarent, to decline from the whole observation of the law. 2. But Erasmus well observeth, that here the Apostle speaketh not the magnitudine lapsus, sed de eventu, of the greatness of their fall, but of the event; for the Apostle throughout this whole epistle doth exaggerate the sin of their incredulity; neither is this particle (so) in the original, neither do the Greek expositors, Chrysost. Theoph. Oecumen. insert it. 3. yet this must be added further to Erasmus observation, that the calling of the Gentiles, was not only the event, which followed the incredulity of the jews, but it was the end and scope, for the which God suffered the jews to fall: for this event must not be severed from the providence of God. Beza, annot. 4. nor yet is this question so propounded, as though the jews did stumble and fall with any such intention to profit the Gentiles, as Gryneus seemeth to note, no man that is in his right mind will hurt himself; which the jews should have done, if they of purpose had stumbled to fall: But Photius observeth, that the jews, as much as in them lay, did so stumble, ut corruerent, to fall altogether: nec sic affecti sunt, etc. neither were they so affected, that any good should come thereby to themselves, or others: sed Deus illorum casu, etc. but God used their fall both for the salvation of the Gentiles, and their own emendation. 5. Theophylact must here also be warily and advisedly read: the jews are not so fallen, ut se nequeant, quando velint, attollere, that they can not raise up themselves again, when they will, etc. for this were, as though the jews of purpose had fallen, that the Gentiles might come in, and then they would return again: neither is it in any man's power to return when he will: for ones conversion, is as life from the dead, v. 13. as one can not raise himself from the dead, so neither can he convert and turn unto God. 6. Haymo, and Augustine before him, put in the word solum, only; that is, they have not stumble only to fall, as though no good should come thereby: but God did not suffer them to stumble at all to fall: God propounded not to himself their fall, as an end of their stumble for God delighteth not in the destruction of any, but God respected two singular good ends in the fall of the jews, the vocation of the Gentiles, and their own conversion. Pareus.   

Quest. 14. How the stumbling and falling of the jews, brought salvation to the Gentiles.  
v. 11. Through their fall salvation cometh to the Gentiles. 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not well here translated delictum, as the Latin interpreter, which Anselm interpreteth, peccatum, sin, and understandeth it of that special sin of the jews, in putting Christ to death: so also Gorrhan: but it here signifieth rather lapsum, their fall, as Erasmus well noteth, to answer unto the former question, have they stumbled that they should fall: so also Tolet annot. 9  
2. But we must not think, that the fall of the jews was properly the cause of the calling of the Gentiles: but it was the occasion rather: for evil is not of itself the cause of that which is good: but God by his power draweth good out of evil: for otherwise, as Lyranus allegeth out of Augustine in his Euchiridion: Deus non permitteret mala sieri, nisi inde eliceret maior a bona, God would never suffer evil to be, unless he did thereout draw greater good. This is like, as Pet. Martyr resembleth it, as there is a saying in Philosophy, that the corruption of one thing, is the generation of an other, not that it is the cause thereof: but the efficient having expelled one form, doth bring in an other: and as in a syllogism out of false and untrue propositions, a true conclusion may be inferred, not by the force of the premises, but of the syllogism, and form of reasoning: so God's providence as the chief efficient cause, doth by occasion of that which is evil, bring forth that which is good.  
3. Anselm thinketh, that the rejection of the jews was the occasion of the calling of the Gentiles, because thereupon followed their dispersion through the world, and by that means, they brought the Scriptures to the Gentiles: But this was an occasion rather, that after that the jews had rejected the preaching of the Apostles, they turned to the Gentiles: neither was there any such necessity, that the one should be rejected, before the other could be called: if it had so pleased God, they might have been called together: But this consequence, that upon the rejecting of the jews, the Gentiles were called, depended both upon the will and pleasure of God, who had appointed it should so be, Martyr: and upon the convenience of the thing, the jews were high minded, and could not endure, that the Gentiles together with them should be the people of God: but they were like the dog in the manger, that would neither eat himself, nor suffer the ox to eat; therefore it was requisite, that their pride should be first abated, and they humbled, by seeing them, to be called, to be a people, that were no people: so the question here is not, what God could do, but what the jews had done, and would do: by their good will, neither they themselves would come, nor suffer the Gentiles to enter: Pareus.  
4. And though the jews had not been rejected at all, 
The Gentiles should have been called though the jews had 〈◊〉 been 〈◊〉.  yet the Gentiles also should have been called, but in the second place: as Chrysostome showeth out of that place, Act. 13.46. vobis oportuit primum annuntiari verbum, the word of God ought first to have been preached unto you: but now through their incredulity it came to pass, ut inverteretur hic ordo, that this order was inverted: so in the parable, Luk. 14. after that they, which were invited to the feast, refused, than the good man of the house saith unto his servant, exi cito, go forth quickly into the streets, etc. the Gentiles than should have been called, though the jews had not been incredulous, but not so quickly.   

Quest. 15. How the jews were provoked to follow the Gentiles.  
1. Whereas the word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth properly to provoke to emulation, the vulgar latin doth not well translate, ut emulentur illos, to imitate or emulate them, referring it to the jews that they should emulate the Gentiles, either imitande in imitating them, as Lyranus expoundeth, and before him Photius, that saith the Gentiles were examplaria, examples herein to the jews, or invidendo, in envying the faith and knowledge of the Gentiles: Gorrhan.  
2. Some refer it to the Gentiles: as Origen understandeth it of the faith of the Gentiles, which should provoke the jews to emulation: Anselm understandeth it thus, that the Gentiles should imitate the jews, that is such as believed among them: but this is impertinent to the Apostles purpose: some, as Chrysostome, Theodoret, Ambrose, do apply it to the Gentiles, that they should provoke the jews by their example to believe.  
3. But it is better referred unto God, that he should provoke the jews to emulation by the example of the Gentiles, when they saw themselves the ancient people of God to be neglected, and the Gentiles which were forlorn to be received in, Martyr: But Tolet refuseth this, and would have it referred either to the Gentiles, or their faith, because no mention is made of God before, but of the Gentiles, annot. 9 yet I prefer Pet. Martyr's reason, totum ad Deum refortur, all is referred to God: and Pareus proveth it by that place, Deut. 32.21. I will provoke you to emulation by a nation, that is no nation: But Tolet observeth well, that the word their used by Moses is in hiphil, of the word kanah, which signifieth to emulate or envy, and in hiphil, to cause to emulate: and so the Apostle is to be translated here, as likewise. v. 14. If I might by any means provoke them of myself: where the Latin interpreter so readeth also: and therefore he faileth here, in translating, that they might emulate them, whereas he should have said, to provoke them to emulation.  
4. But it will be objected, that this is no commendable thing, by envy or emulation to be brought to be believe: the answer is, that God simply approveth not such emulation or envy, but as he can use that which is evil to good purposes, so by this emulation it pleaseth him to incite and stir up the jews to return unto him: like as the husband putteth away his adulterous wife, that she thereby may be provoked by a kind of emulation (left an other should be received in her place) to seek to be reconciled, Pareus.  
5. But here we must understand, that the better sort of the jews shall be provoked, not all, for the obstinate thereby are made worse, Martyr: and further the Apostle must not be taken to speak of the jews in particular: for they which stumble and fell away, were not restored, but of the nature in general: that though some were unbelievers, yet the whole nation was not cast off; Calvin, Beza.   

Quest. 16. What is meant by the diminishing of the jews and their abundance, v. 12.  
1. Whereas the Apostle had showed, that the falling away of the jews was an occasion of the calling of the Gentiles: it might be objected, that the conversion of the jews might likewise be an occasion of the falling away of the Gentiles: hereunto the Apostle answereth negatively, and he confirmeth his answer by an argument from the less to the greater: that if their impairing, and diminishing, and poverty as it were, were the riches of the Gentiles, much more their plentiful calling: for God can turn that which is evil to the good of the Gentiles, much more that which is good.  
2. By the riches of the world, we understand both the multitude of the Gentiles, called to the knowledge of Christ, Pareus: and that wherewith they were enriched, namely the knowledge of the Gospel, Genevens.  
3. By the diminution, 1. Haymo, whom Lyranus and Gorrhan follow, understand the Apostles, which were but few, and as the abjects of the people, yet they enriched the Gentiles by their preaching: if the conversion of a few was so profitable to the jews, much more the conversion of the whole nation in the end of the world: but the Apostle expoundeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ruin of the jews, which he used before, by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, diminution: he meaneth not then, the conversion of a few, but the falling away of the jews to a few. 2. Wherefore these three words the Apostle useth, as of equipollent, and of one signification, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their fall, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their diminution v. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their rejection and casting off, Par. 3. and in that he saith they are diminished, he showeth that they are not utterly perished: the imminution of a thing, is not rei excisio, sed decisio, is not the clean cutting off, but an impairing only, Par.  
4. How much more their abundance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fullness. 1. by this fullness is not only understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the multitude of the jews, which shall be called, but also excellency of the spiritual graces, wherewith the jews, in their general conversion toward the end of the world, shall be increased, Gryneus. 2. neither are we so to understand the fullness of the jews, as though every one in particular should be called, but as than most of them were averse from Christ, so in the end most shall be converted, Martyr: as by the fullness of the Gentiles, v. 22. is understood the general and universal calling of them, not of every one in particular. 3. and this fullness is not to be understood so much with a relation on to the Gentiles, as though their number should be more full, by the conversion of the jews, for their fullness must be first come in, before the jews be converted, v. 25. as with reference to the whole number of Christ's Church: that although there is a fullness of the Gentiles without them, yet as Origen saith, plenitudo portionis Domini nondum dicitur completa, the fullness of the Lords portion cannot be said to be complete, until the jews also be converted. 4. But it will be objected, how much more the fullness of the jews shall be profitable to the Gentiles, if more Gentiles shall not be called, by the conversion of the jews; which the Apostle seemeth to deny, v. 25. for the fullness of the Gentiles must first enter: Pet. Martyr doth understand it of the confirmation of the faith of the Gentiles, who seeing the zeal of the jews, shall thereby be confirmed: so the ordinary gloss, their fullness being converted, ditabit gentes doctrina & exemplo, shall enrich the Gentiles by their doctrine and example: Osiander addeth, the Church of God shall be increased, gloriosa populi judaici accessione, by the glorious accession of the jewish people: Pareus goeth further, the Gentiles also, by the fullness of the jews shall be provoked to emulation: some further accession shall be made even to the number of the believing Gentiles: though in respect of their universal calling, the fullness of the Gentiles shall be entered before. 5. So these benefits shall accrue unto the Church of God by the conversion of the jews. 1. the consociation and joining together both of the jews and Gentiles, the wall of partition being taken away: Ephes. 2.14. 2. the Church of God shall be increased, when the children of judah, and the children of Israel, shall be gathered together to the Church, Hosh. 1.11. 3. The faith of the Gentiles shall be greatly confirmed. 4. God shall receive greater glory, when his goodness, and the verity of his promises shall be made manifest in the salvation both of jews and Gentiles: Gryneus.   

Quest. 17. How it standeth with God's justice to cast off the jews, that the Gentiles might enter in.  
Object. Seeing the Apostle saith, that through the fall of the jews salvation came to the Gentiles; & their ruin is the riches of the world: God may seem to deal hardly, in casting off his own people, to receive strangers: and beside it seemeth contrary to that rule, evil must not be done, that good may come thereof.  
Ans. 1. It were indeed an hard thing to cast off some to receive others, if they were cast off without their own fault, or if the Lord were tied by any bond not to cast them off, or, if their casting off did not tend to their further good: but it is otherwise here: for the Lord did not cast off the jews, but for their unbelief: and he is not bound to bestow or continue his grace, he may confer it, and withdraw it, upon whom, and from whom he please: and beside the rejection of the jews, was for their more plentiful calling afterward. 2. Neither was their rejecting simply the cause of the calling of the Gentiles, but ex accident, accidentally, as we say: it was properly the punishment of their infidelity, and a demonstration of the justice of God: but God, that can turn evil unto good, did use this as an occasion to induce the Gentiles to believe.   

18. Quest. Why the Apostle maketh mention of his Apostleship, and how he is said to magnify his office. v. 13.  
1. For the occasion of these words. 1. Tolet thinketh, that the Apostle giveth here occasion of his former speech, that the diminishing of the jews, was the riches of the Gentiles: which was by reason of his ministery, who was appointed the Apostle of the Gentiles. 2. Chrysostome saith, the Apostle showeth two reasons of his commendation of the Gentiles, both because he was their Apostle, and to the end that by their praise the jews might be provoked. 3. Hyperius maketh this a third reason of the calling of the jews, from the end of his office and ministry. 4. Lyranus will have the third part of the chapter here to begin, that as he had showed before, that the falling of the jews was neither general unto, v. 11. nor unprofitable, v. 11.12. so now he showeth that it is not irrecoverable. 5. but the best coherence and connexion is this: that whereas he touched two ends of the rejection of the jews before, the salvation of the Gentiles, and the conversion in the end of the jews: this latter he confirmeth by the use and end of his ministry; and he showeth that he in the execution of his office, id meditari, to meditate or propound to himself the same thing that God doth, that is, in preaching to the Gentiles, he intendeth the salvation of the jews.  
2. But whereas in the original the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signify, in as much as, the vulgar latin readeth, quamdiu, as long as: and so Origen, who giveth a double sense: that it may either signify the time of this life, as long as he is an Apostle here, insinuating that he should afterward in the next life have the same dignity to be an Apostle: where in Origen falleth into his fantastical speculations of the next world, as though their should need any ministery of the word or Apostleship there: or this quamdiu, so long, is all one, as if he had said, sine fine, without end, as long as I live: but the word is not taken here for quamdiu, how long, but for quatenus, in as much as: as Matth. 25.45. In as much as ye did it to one of the least of these, ye did it unto me: where the vulgar latin also misseth, reading quamdiu, as long: And most commonly, when these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are referred to the time, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, time, is added, as 1. Cor. 7.39. and Galat. 4.1. Mar.  
3. I magnify mine office. 1. Origen understandeth it of Saint Paul's faithfulness in his ministery: he honoureth his ministery, which ministereth well, he dishonereth it, qui negligenter & indign ministrat, who ministereth negligently and unworthily: to which purpose the Apostle saith, 1. Tim. 3.13. that the deacons which have ministered well, get themselves a good degree, do honour their ministry by their diligence, and shall be rewarded of God: but he that ministereth not well, malam sibi poenam conquirit, doth get and procure his own punishment: Origen seemeth to understand honouring both in life and doctrine. 2. Vatablus expoundeth it of diligence in preaching. 3. Haymo of adorning the Ministry with a good life. 4. Tolet referreth it to the success of S. Paul's preaching among the Gentiles, whom he had enriched. 5. But Saint Paul herein placeth the honour of his ministery, that he did so preach unto the Gentiles, as he might also gain the jews; so Ambrose, Anselm, Haymo in his second exposition: because honos magistrorum est numerus auditorum, the number of the scholars and auditors, is the honour of the master and teacher: so also Pareus, Martyr, Osiander. 6. Lyranus and Gorrhan following the ordinary gloss, thus interpret, addendo ultra debitum, etc. in adding beyond his debt, in labouring for the conversion of the jews: But Saint Paul in saying, to provoke them of my flesh, confesseth he stood indebted to them also being his kindred after the flesh: though his special commission was to preach to the Gentiles. This than was the honour of the Apostles ministery, that by his preaching he might win both Gentiles and jews, as he saith. 1. Cor. 9.19. I have made myself a servant to all men, that I might win the more, to the jews I became as a jew, etc. that I might win the jews, etc. I am made all things to all men, that by all means I might save some.  
4. That I may save some. 1. God is the efficient cause and author of salvation, but because the Ministers are the instruments, they are also said to save; as 1. Tim. 4.16. as in so doing thou shalt save both thyself, and them that hear thee. 2. The Apostle speaketh of the saving of some, not of all, because he knew the time of their universal calling was not yet come. 3. but it will be objected, that seeing Saint Paul was called to be an Apostle of the circumcision, and Saint Peter of the uncircumcision, he might seem to be an intruder into an other man's lot in seeking the conversion of the jews; the answer is, that the jews inhabiting the land of promise, their own country, belonged unto Peter; but the jews conversing among the Gentiles, per accidens, accidentally belonged to Saint Paul, whose office was to preach unto the Gentiles, among whom the jews were dispersed, Gorrhan.   

Quest. 19 What the Apostle meaneth by these words, v. 15. What shall the receiving be, but life from the dead?  
1. Origen understandeth it of the final resurrection: tunc erit assumptio Israel, etc. then shall Israel be received, when the dead shall rise; so also Chrysostome, Theodoret, Oecumenius, Tolet, with others: the great benefit which the conversion of the jews shall bring unto the world, shall be the final resurrection. 2. Ambrose interpreteth it of the spiritual resurrection by being justified from sin. 3. Hyperius of the great joy, which shall be conceived in the world for the conversion of the jews, as though one did rise from the dead. 4. Lyranus applieth it to the zeal of those which were converted to the faith of the jews, who were more excellent than others, as being furnished with the knowledge of the Scriptures; such were Paul, Apollo's, with others. 5. Faius understandeth it of the Gentiles, which by the conversion of the jews, should be revived being dead in their sins; but it is evident by the next verse, that Saint Paul speaketh of the conversion of the jews. 6. Beza in his annotat. referreth it to the whole state of the Church, for while the jews remain yet in death, mundus nondum revixit, the world is not yet wholly revived. 7. But this speech properly concerneth the jews, and it is a metaphorical speech, to show that the Lord shall receive them again, even as those, which are raised from the dead: Pareus. 8. Here I cannot omit two other strange expositions, the one of Haymo, the other of Osiander: Haymo by life from the dead, understandeth the Apostles who were received, and quickened from among the jews, that were as dead: but it is evident, that the Apostle speaketh of the receiving of the whole nation of the jews, as in the beginning of the verse, he maketh mention of their casting off; Osiander thinketh that the Apostle useth here an argument ab absurdo, from an inconvenience; to this effect: if God should only have cast off the jews, to receive the Gentiles, this were all one, as to give life unto one by the death of another, which were absurd, and therefore the jews were not cast off only to make room for the Gentiles, but that they might be graffed in again: but this interpretation doth quite turn and change the Apostles sense: for the Apostle proveth here that the jews shall again be received by an argument from the less to the greater: that if the rejection of the jews brought such profit to the Gentiles, their assumption and receiving again much more: we insist then upon the former sense.   

Quest 20. What the Apostle meaneth by the first fruits, and the whole lump, the root, and the branches.  
1. By the first fruits, Theophylact understandeth the leaven, but that is unproper: Hyperius, primitias frugum, the first fruits of the corn, but the lump or mass than should not be answerable to it: Erasmus by the first fruits understandeth the corn, by the lump the cakes which were made thereof tempered with oil, which were offered, not the mass and lump of dough, which was tempered with water: rather the first fruits were the cakes which were offered up, and the mass is the whole lump of dough, which was sanctified by the oblation of the first fruits according to the law, Lev. 23.14.17. and Num. 15.20. Haymo thinketh that the first fruits was the first taste, which was taken of the whole lump, being all of the same relish and savour: but the Apostle speaketh not simply of the first taste, but of the offering of the first fruits according to the law: he useth two similitudes, one taken from the observation of the law, concerning first fruits, the other from natural experience of the root and the branches; Pareus.  
2. Concerning the meaning of these words: some do make a difference between the first fruits and the root, the mass and the branches: as Theodoret, the first fruits interpreteth to be Christ, the root, the patriarchs: Tolet by the first understandeth the Apostles, which were as the first fruits, by the other the patriarchs: Some take them for the same: as Ambrose, Anselm, Lyranus, Gorrhan, gloss ordinary, do take the first fruits and the root for the Apostles and Disciples, that first believed of the jews: But I agree rather unto Chrysostom's exposition, who understandeth Abraham, Isaac, and jacob, with the rest of the patriarchs to be both the first fruits and the root: so Martyr, Calvin, Pareus, Hyperius, with others.  
3. Now this root, whereof the branches were the Israelites, is neither Adam, for so the jews had no more privilege than any other; and in Adam all are sinners: nor yet conveniently is it interpreted to be Christ, as Origen: Ego aliam radicem quae sancta sit nescio, nisi Dominum nostrum, I know no other root that is holy, beside our Lord jesus Christ: for v. 22. the Apostle calleth the jews the natural branches of this root: but so cannot any be called the natural branches of Christ: wherefore the patriarchs are this root, as Abraham, Isaac, jacob, not in respect of their persons, but of the promise, which was made to them and their seed, Calvin: and so the Lord doth use to send the Israelites unto their faithful Progenitors, and to look to their example, as Isai, 51.1. look unto the rock, whereout you were hewn, meaning Abraham, as in the verse following direct mention is ●●de of Sara.  
4. Thus then standeth the Apostles argument: the holy nation can not be cast off for ever: but the jews are an holy nation, which he proveth because they are descended of holy parents, which he doth illustrate by two similitudes; of the first fruits, and root, which being holy make the lump and the branches holy.   

21. Quest. How the root can make the branches holy, seeing many branches did degenerate, and by nature all are unholy branches.  
Here many doubts are propounded together, which shall be answered in their order.  
1. Object. The Apostle before out of Isai, c. 10.21. showed how Israel is called a rebellious and disobedient people, and yet now the Apostle saith they are holy.  
Ans. The same Israel can not be said wholly in all the parts, and in respect of the same time to be both holy and unholy; but divers parts and times considered, both may agree unto Israel: for the faithful and elect considered in Israel, they were holy; but the rest were rebellious and unholy; like as if one should reason thus: Englishmen are Papists, and Englishmen are Protestants, therefore Papists nor Protestants, it followeth not: for the proposition must be understood, not of the whole nation but of diverse parts.  
2. Object. But holiness is not propagated by nature: how then can the holy root make the branches holy.  
Ans. We must distinguish between the internal, inherent and personal qualities, such are the habits of the mind, as wisdom, learning, piety, faith, and such like, which are not conveyed by generation, and the external privileges, which are given unto a stock and kindred, which do descend by generation: as free men beget freemen, slaves beget slaves, jews beget jews, and so Christians are borne of Christians: because the promise is made to the faithful and their seed: the branches than are holy, because of the holy root, not by an actual and inherent holiness, but by an outward prerogative of grace grounded upon the promise of God made unto believing fathers and their seed.  
3. Object. Again it may be objected, that all men are impure by birth, as David confesseth, in sin hath my mother conceived me, Psal. 51. and who can bring a clean thing out of that, which is unclean, job. 14.4. how then can the branches by natural propagation be holy of an holy root.  
Ans. We must likewise make a difference between a general condition of nature, as it is now corrupt in Adam, which is common to all, which are descended of Adam, and the prerogative grace, which is not common to all, but to those which are within the covenant: this prerogative of the covenant, and the corruption of nature may stand together; the grace of regeneration qualifieth the corruption of nature, but the grace of the covenant, neither qualifieth nor taketh it away, until the grace of regeneration beside be added thereunto: like as one that is leprous may beget a leprous son, and yet being free borne himself, his issue also shall be partaker of his freedom: so the father being a Christian may beget his son in sin, and yet being within the covenant, he shall have this privilege, to be made a member of the visible Church: though a lively member he cannot be until he have attained to the gift of regeneration.  
4. Object. If the branches be holy, because they came of an holy root, then consequently the branches, which came not of that root, cannot be holy, and so the Gentiles should not be partakers of the fatness of the olive, not springing out of Abraham's holy root.  
Ans. Though the Gentiles are not naturally descended by carnal generation of that holy root, yet they are grafted in by faith, and so also become branches; and the Apostle in this place hath this distinction, of natural branches, and branches, that are grafted in: the Gentiles then, though not the natural sons of Abraham, yet ate his sons by faith, and so within the covenant, and are made partakers thereby of all the privileges, which the natural branches had, before they were cast off.   

Quest. 21. How Abraham is said to be the root, to be graffed into, whereas we are said to be graffed into Christ. c. 6.5.  
1. Christ is as the head, the Church and parts thereof are his body, and they which are planted into the body, are graffed also into the head: and so there is no contradiction at all to be graffed into Christ the head, or into the Church as the body, or into Abraham a principal member of the body: for he is the root, but only by way of relation unto Christ: Pareus.  
2. Abraham then is the holy root, but by the holiness of Christ: and he is the root only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of example: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, effectually Christ is only the root, and the vine, we the branches, joh. 15.1. Christ is the root simply of all: Abraham only by way of relation to his offspring, which is descended of him.   

Quest. 22. What S. Paul meaneth by the wild olive and by the graffing of it in, v. 17.  
1. For the coherence, hitherto the Apostle repressed the insulting of the Gentiles against the jews by two arguments taken from the two ends of their rejection, the one the calling of the Gentiles, the other the planting in again of the jews, so now he urgeth a third reason taken from the former condition of the Gentiles, which were as a wild olive, until they were planted in.  
2. Concerning the reading of the words, thou wast grafted in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for them, that is, in their place, as the Syrian interpreter translateth, but Erasmus refuseth this reading as ridiculous, and will have the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in, to be here redundant and superfluous: as the like phrases are used often in the Hebrew, as percussus in gladio, smitten in the sword: and so he would have it referred unto the olive, into the which they were planted: likewise some of our own interpreters, read, insicus illis, grafted into them, Bucer, Martyr: But the other reading is the better, grafted in for them, for it hath relation to the branches broken off, and as yet no mention is made of the right olive tree: Lyranus, by in them, understandeth the branches yet standing, as the Apostles, into whom the Gentiles were planted: but plants are not properly graffed into the branches, but into the stock: therefore the better sense is, grafted in for them: in loco factorum, in the stead of the broken branches: so gloss interlin. Gorrhan, Tolet: and of our writers, Beza, Faius, Pareus, Genevens. or, among them: B.  
3. Was grafted in: the Apostle showeth a threefold benefit bestowed upon the Gentiles, first they were planted in stead of the incredulous jews, which were as branches broken off, than they are made partakers of the root, that is of the faith of Abraham and the patriarchs, Lyran. and made one Church with them; and thereby they are partakers of the farms of the olive: which the ordinary gloss understandeth of the Apostles, who received of the fatness of the spirit to convey it to the Gentiles: Gorrhan of the fatness of charity: but rather generally thereby is meant the doctrine and grace of Christ, Lyran. and all the spiritual graces, which the Lord conferreth upon his Church; as the Prophet David saith, Psal. 63.3. My soul shall be satisfied, as with marrow and fatness, etc. Pareus.  
4. But it will be objected, that the jews by nature, were a wild olive, as well as the Gentiles: as Saint Paul saith, Ephes. 2.3. We were by nature the children of wrath as well as others. Ans. True it is, that in respect of original corruption there is no difference; but the jews were the right olive, because they were descended of believing parents, to whom the ●●●●ise was made.  
5. Ambrose here noteth a difference between spiritual, and external planting; as Origen also observeth the same: husbandmen use to graff good plants into a sour stock, not four and wild plants into a good stock; but here it is otherwise; the wild olive is planted into the true olive; And the reason is this, the Apostle, res magis causis, quam causas rebus ●●●vit, did apply the things unto his cause, not the cause to the things, from whence he taketh his similitude; Origen.   

Quest. 23. Of the meaning of these words, Thou bearest not the root, but the root thee.  
v. 18. Boast not thyself against the branches, etc. 1. This is the consequent or conclusion inferred out of the former reason, that the Gentiles considering their former state and condition, that they were the branches of a wild olive, should not insult against other: which words beside this conclusion, do include two secret reasons against this rejoicing. 1. Because none ought to rejoice in themselves, but only in the Lord, 1. Cor. 1.31. Gryneus. 2. Ambrose noteth how it is a thing displeasing unto God, to rejoice in the calamity and overthrow of others, and therefore the Gentiles should offend God if they insulted over the jews, because of their incredulity. Thou bearest not the root, but the root thee. 1. for the connexion of these words, because the Apostle passeth from the branches to the root, against the which the Gentiles rejoiced not: Chrysostome thinketh, that the Apostle doth it because he would afford unto the jews umbram solatij, a certain shadow of comfort, and nothing else: and he thinketh that in words only he seemeth to allay their grief, not in deed: but far be it from us to think that the Apostle should as it were double with his own nation, in so serious a matter, having made so solemn a protestation before, c. 9.1, I speak the truth in Christ, I lie not.  
2. Gryneus maketh this to be the coherence: the branches, which are grafted in should imitate the root: it lamenteth for the branches which are broken off, and so should they which are planted in: but this rather is the reason of the coherence: if they should insult against the branches, they should in a manner also lift up themselves against the root which bore those branches, even against Abraham the Parent of the jews, Pareus.  
3. This then is a new argument, that they ought not to insult against the jews the branches, for so consequently they should insult against the root itself: which were either an absurd thing, that the branch should vaunt itself against the root that beareth it: or an uncomely thing to insult against him, from whom thou hast received so great benefits, as they being graffed into the root, are made partakers of the fatness thereof.  
4. This root is said to bear the Gentiles, and not they the root: because they had their conversion from the jews, and not the jews from them, Lyranus: as our Bl. Saviour saith, joh. 4.22. salvation is of the jews: the jews might receive the ground of Philosophy, and of other arts from the Gentiles, but that is not the fatness of the Olive, nor the sap of the root, which is faith in Christ: which was the faith of Abraham rooted and grounded in Christ.   

Quest. 24. Of those words, v. 22. if thou continue in his bountifulness.  
1. Chrysostome giveth this sense, si ea feceris, if thou dost those things which are answerable to the divine goodness: non enim fide sola opus est, for we have not need only of faith here, etc. But the Apostle speaketh evidently of the goodness of God, not of man; and so Osiander thereby understandeth clementiam Dei, the clemency of God, if thou continue in the grace and favour of God: the interlin. gloss thus expoundeth, si totum Des tribuas, if thou ascribe all unto God: But here rather the cause is taken for the effect, as the goodness of God, for faith which is wrought in us by the goodness and grace of God: as afterward, v. 31. by mercy is understood faith given in God's mercy: and this to be the sense appeareth by the contrary, v. 23. If they abide not still in unbelief.  
2. If thou continue: This neither showeth, that it is in man's power to continue, for all is ascribed to the goodness and mercy of God: neither yet can it be hence gathered, that the elect may fall away, and not continue: but these conditional speeches are uttered, to work in the faithful a greater care, and to stir them up, and take away from them all carnal security.  
3. Or else thou also shalt be cut off. 1. Origen here observeth a difference between the cutting off the Gentiles, and the breaking off the jews, which is less than to be cut off: whereby he doth gather that the judgement of the Gentiles, should be greater than of the jews, if they did fall from the faith: But Pet. Martyr rejecteth this collection upon this reason, because the sin of the jews rather in leaving of the faith seemeth to be greater, then of the Gentiles, because they had received greater promises and blessings of God, than the Gentiles: and so their sin being greater, they deserved also greater punishment. 2. neither can it be inserted hereupon, because the Apostle saith, thou also shalt be cut off, that they which are grafted once into Christ, can fall away: but we must consider 1. that the Apostle speaketh not of the standing or falling of any in particular, but he treateth of the calling of the Gentiles in general, as many famous Churches of the Gentiles under the Turk are now quite fallen away and cut off, Pareus. 2. there is a difference between the outward infition and graffing into the Church, and the decree of election, Calvin, Beza: one may be cut off from the society of the visible Church, that was never a true member thereof.   

Qu. 25. Of the meaning of those words; v. 24. was graffed contrary to nature.  
1. Concerning the coherence of these words: whereas the Apostle had said immediately before, God is able to graff them in, lest this might seem no firm argument, to reason from the power of God: he could graff in the jews again, therefore he would: now the Apostle showeth that God is as willing and ready to do it, as he is able, because the natural branches are more easily graffed in again, than they which were grafted in against nature.  
2. Praeter naturam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beside or contrary to nature. 1. Some, as the ordinary gloss out of Ambrose, and Haymo do understand it of the difference between spiritual & natural planting; for in this the science which is grafted into the stock, yet followeth it own kind, and beareth not after the kind of the stock; but they which are spiritually implanted into Christ, do bear fruit in him according to the spirit: but this is not the Apostles meaning. 2. nor yet beside nature, is understood of the corruption of man's nature, contrary to which is the work of grace & spiritual engraffing: for so both jews as well as Gentiles, are graffed in against their corrupt nature. 3. nor yet is it the meaning, that beside nature, that is, contrary to their idolatry and other superstitions, which were by use as natural unto them, the Gentiles were graffed in, gloss. inter. for as they were graffed in beside nature, so were the jews according to nature, which could not be ●heir idolatry, which did break them off, and not graff them in. 4. nor yet can this be referred to free-will, as Origen, arbitrij libertas naturam fecerit unicuique, etc. the liberty or freedom of will doth give every one his nature, whether he be a right, or wild olive: for then one should be no more grafted in beside or according to nature, than an other, because they have the same liberty of will by nature. 5. neither with Chrysostome, do we refer it unto the nature and offspring of Abraham; as he saith, the Gentile praeter naturam Abrahae insuus, was grafted in beside the nature of Abraham: for grace is not naturally graft into any stock. 6. and yet more is understood, then verisimile vel par, etc. it was more likely and reasonable, that the children of holy Abraham should be holy, then of the profane Gentiles, as the Greek scholiast. 7. here then the natural offspring of Abraham must be considered, with a relation to the promises of God, which were made to Abraham and to his seed: the jews than were the natural branches, because naturally descended of Abraham and the holy fathers: the Gentiles were grafted beside nature, because they were not descended of the fathers, to whom the promise was made, but were received in by grace. Faius.   

26. Quest. What mystery the Apostle here meaneth, I would not have you ignorant of this mystery, v. 25.  
1. A mystery is taken two ways especially, either it signifieth an external thing, which betokeneth some internal and spiritual matter beside that which is proposed to the sense: in which respect the Sacraments are called mysteries, because they represent unto the inward man a spiritual matter insinuated by the external and visible object: thus every Sacrament is a mystery, though every mystery be not a Sacrament: as the conjunction between Christ and his Church is called a mystery, Eph. 5.32. It also signifieth some secret and hid thing, which neither is apparent to the sense, neither can be comprehended by reason: such a mystery is the incarnation of Christ: it is a thing incomprehensible how the divine nature, which is infinite, should be joined in the unity of one person with the fruit and created nature of man: likewise the spiritual conjunction between Christ and his Church is a mystery: the calling of the Gentiles was a great secret and mystery, Ephes. 3.3. and here the vocation and restoration of the jews is also called a mystery.  
2. And herein lieth the mystery, which the Apostle here speaketh of: 1. that obstinacy is come upon Israel in part: for they were blinded and hardened, but not all, only part of them, and that not for ever, but only for a time: for so Ambrose applieth those words, ex part, partly, to the time, which shall determine the blindness of the jews. 2. and then the fullness of the Gentiles shall come in, while the jews are hardened: this is another mystery. 3. but the chief part of this mystery is, that in the end the whole nation of Israel shall be saved.  
3. And this is called a mystery, 1. that they should understand, nihil hic temore aut casu ●●ri, that nothing is here done rashly or by chance, but by the providence of God. 2. and to stay their curiosity, that they should not strive to send out a reason of God's doings. 3. and beside to express their arrogancy, lest they should insult over the jews for a time rejected: lest you should be arrogant in yourselves: insultendo lapsis, by insulting over those which were fallen: Origen: though some give this sense, ne putetis vos mysterium hoc ingenio ●●stro posse discutere, lest you might think to discuss this mystery by your own wit: gloss. interlin. But as Pet. Martyr well noteth, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wise, is inferred here rather to the affection, then understanding in the first sense; that they should not immo●●ce gloriari, rejoice immoderately in their election and the rejection of the jews: Hynerius.  
4. But Origen is far wide, who maketh this to be the mystery: that whereas the Lord in the beginning divided the nations of the world among the Angels, he took Israel to be his own portion, which the other angels envying, enticed the Israelites to idolatry, and so the Gentiles came to be the Lords portion, Israel being forsaken.  
This strange speculation of Origen diversely faileth. 1. that conceit of his that the nations were distributed among the Angels, is grounded upon the erroneous translation of the Septuagint, Deut. 32.8. he appointed the borders of the people according to the number of the Angels of God: whereas it is in the Hebrew, according to the number of the children of Israel. 2. Not evil Angels but the good are appointed over nations to be ministering spirits for their good. 3. Israel was so the Lords portion, as that yet his Angels also watched over them, 〈◊〉 pitched their tents round about them, as the sacred histories do give plentiful testimonies.   

Quest. 27. Whether toward the end of the world the whole nation of the jews shall be converted.  
1. One opinion is, that by all Israel, where the Apostle inferreth, v. 26. and so all Israel shall be saved, we are to understand, totum populum Dei, all the people of God, consisting as well of the converted Gentiles as jews: and that the Apostles meaning only is, that even unto the end of the world, subinde aliqui ex judaeis convertuntur, continually some of the jews should be converted: thus Melancthon, Calvin, Hyperius, Osiander: and that all Israel is to be taken in that sense, both for the company of believing Gentiles, and jews, as the Apostle understandeth it, Galath. 6.16. Peace be upon you, and mercy, and upon the Israel of God: Theodoret is of opinion, and so also Augustine epist. 59  
But in this sense, 1. the Apostle had uttered no great mystery, seeing in all ages some of the jewish nation have been and are still converted. 2. and again the Apostle intendeth to minister some special consolation here to the jews, in the hope of their future conversion, which unless it were more general, then in converting of some, as it was then, the whole nation should have been deprived of a special comfort, Mart. Pareus. 3. and seeing in the former verse, in these words, obstinacy is come partly upon Israel, this word is taken in the literal sense, for the nation and people of Israel, it were hard to understand it in an other sense here. 4. and further the Apostle giveth this as a reason, why he bringeth in this mystery: that the Gentiles should not insult over the jews: therefore it had not been to his purpose, if he had not opened some secret concerning the special calling of the jews, Tolet annot. 18.  
2. Pererius produceth Chrysostome and Thomas to be of opinion, that generally all the jews should be called in the end of the world: as Chrysostome, upon the 12. verse of this chapter, showing what the fullness and plenitude of the jews saith, universi ad fidem accessuri sunt, all universally shall come unto the faith: and Thomas also consenteth, non particulariter aliqut tantum salvabuntur, etc. sed universaliter omnes, not only some particular men shall be called as now, but universally all: to this opinion Scotus and Caietan, seem to incline in their commentaries here: But Pererius seemeth to mistake Chrysostom's opinion which was not that the universal nation of the jews should be called: for he saith here no otherwise, but thus, & nunc multi crediderunt, multique rur sus credituri sunt, both many have believed already, and many again shall believe, etc. there shall be a more frequent calling of the jews, and greater number, than before: but that none of the jews should remain uncalled, it cannot be thought: like as when the fullness of the Gentiles came in, yet many among them continued still in their unbelief.  
3. Some do think that in the end of the world many of the jews shall be converted by the preaching of Henoch and Elias: Gregor. hom. 12. in Ezech. Theodoret, Lyranus upon this place: Hippolytus addeth further, in that oration of the end and consummation of the world, which goeth under his name, that the jews at the first shall be most addicted to Antichrist, Gens Hebraeorum potissimum chara erit Antichristo, the nation of the Hebrews shall be most dear unto Antichrist: but these are but human fancies, that Henoch and Elias should come in their own persons to preach in the end of the world to the jews; that prophecy of the coming of Elias before the Messiah, was fulfilled in the preaching of S. john Baptist; as our Blessed Saviour expoundeth, Matth. 11. and if the jews should be so much addicted to Antichrist, expecting him for their Messiah their conversion should be thereby so much the more hindered: it is also unlike that the jews, which are no idolaters to this day should cleave unto Antichrist, that shall be, and now is a manifest idolater.  
4. Wherefore leaving these uncertain conceits, the truth is this, that toward the end of the world, before the coming of Christ, the nation of the jews shall be called, though not every one of that nation in particular; the reasons of which opinion are these.  
1. The testimonies here by S. Paul produced out of the Prophets must not be understood only of some particular jews, but of the whole multitude, that ungodliness shall be turned away from jacob, etc. and Origen fitly allegeth that prophesy, Hosh. 2.7. I will return to my first husband, for at that time was I better than now.  
2. This is the meaning of that prophetical vision, Rev. 7. how that there were sealed ●● the tribes of Israel an 144. thousand, which prophecy is literally understood, and so Chry●. expoundeth it of the general conversion of the jews: for they are distinguished from the other number of the nations, that was sealed, v. 9 as Pareus well observeth.  
3. Beza and Gryneus do much urge the frequent numbers of the jews in Asia and Africa, who being dispersed among the Gentiles, yet remain a people distinct by themselves, and are not mingled with the nations, where they solourne: which is an evident argument, that they are thus preserved of God for some special purpose.  
4. Of this opinion also, that in the end of the world there shall be a general calling of the jews, are divers of the fathers: as Chrysostome in the place before alleged, and homil. 12. de verb. Dom. likewise Hilarius, lib. 11. de Trinit. and Origen here hath this saying, If ●o this end, blindness came upon Israel, that the fullness of the Gentiles might come in, sine dubio cum ingressa fuerit plenitudo gentium, caecitas cessabit, without doubt, when the fullness of the Gentiles is come in, than the blindness of the jews shall cease, etc.  
But it will be thus objected against the universal calling of the jews.  
1. Object. It is not to be conceived, that all Israel should be so saved, as that none of them should perish: therefore these words must not be taken in the literal sense, All Israel shall be saved.  
Ans. It is not necessary in these general speeches to understand every one in particular: like as where the Scripture saith, All flesh shall see the salvation of God: and, all shall be taught of God: and, God will have all men to be saved: these sayings must be restrained, ad universitatem definitam, to the universality defined and determined of God, and not so enlarged, as to comprehend all in general: Martyr: like as where the Apostle speaketh of the entering and coming in of the fullness of the Gentiles, yet many remained uncalled: so not withstanding this general calling of the jews, some may continue in their unbelief still: thus Haymo well expoundeth, plenitudo haec non ad numerum cunctorum pertinet, sed ad numerum à De● praesinitum, this fullness doth not belong unto the number of all, but unto the number determined of God.  
2. Object. Our blessed Saviour saith, Luk. 18.7. The Son of man, when he cometh, shall be find faith in the earth? if there shall be at Christ's coming such scarceness of faith, it is not like, that there shall be such a multitude of believing jews.  
Ans. 1. Lyranus answereth, that detecta falsitate Antichrist, when the falsehood of Antichrist shall be detected, than the jews shall be called: so faith in his opinion shall fail under Antichrist, but it shall flourish afterward, the jews being called: but the failing of faith, which Christ our blessed Saviour speaketh of, shall be at his coming, and as it were immediately before it: therefore the calling of the jews can not be after this failing.  
2. Pet. Martyr thinketh it may be thus, that after the calling of the jews, there may grow some carnal security again among them: but that is not like, that the jews being newly converted, should so soon decline and fall away from their integrity: it is more like, they shall be most zealous: Lyranus thinketh, that they shall be so constant in the faith of Christ, that they shall not refuse to die for the same.  
3. Pareus giveth this solution; that although there shall be in the end of the world a multitude of believing jews, yet their number shall be but small, in respect of the unbelieving Gentiles. To this last solution, this further may be added; that the failing of faith, which Christ prophesieth of, must be specially understood of the Gentiles, where Christ had been preached, and believed upon: that even there, where it was most likely, that faith should have been, none shall be found: for when the jews shall be called, faith shall wax very faint and cold among the Gentiles.  
Thus have I showed, what is the most probable opinion concerning the calling of the jews: wherein, as we expect a more frequent and general vocation of that nation, than hitherto hath been seen, so yet we acknowledge a mystery still, which can not fully be revealed, how, when, and in what number the jews shall be called, until we shall see the same performed: and so Origen resolveth well, quis autem sit iste omnis Israel, etc. but who this all Israel is, and what shall be the fullness of the Gentiles, God only knoweth, and his only Son, and they which are his friends, etc. Of this question, briefly handled here, I remember, that some twenty years since I writ a special Treatise, entitled, De universali Iudaeo●●● vocatione, wherein, though in some other points, as concerning Elias and Henochs' corporal presence in heaven, I have altered my former judgement, yet in this question of the Universal calling of the jews, I resolve still, as there I maintained, that the Apostles prophetical prediction here can not otherwise be understood, then of their general calling.   

Quest. 28. Of the testimonies here cited by the Apostle, how they are alleged, and whence.  
1. Concerning the manner, the Apostle followeth the Septuagint, which was then the received translation, which he refuseth not, while it retaineth the sense, though the words precisely are not rendered. 1. in the original, Isay. 59.20. the word is lecsion, which the Septuagint translate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of Zion, or for Zion's sake: but the preposition lamed, serveth to a dative case, and so it must be translated, a redeemer shall come to Zion: as Vatablus, Pagnine, and Innius read: S. Paul readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of Zion, which Beza thinketh may be altered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the fault of the writer or copier out: but Tolet is bold to affirm, against the received opinion of the best Hebricians, that the preposition lamed, may their signify de, from, annot. 19 but that cannot be, for it followeth in the same place, uleshabhe, and to them, not (from them) that return from iniquity, where the same preposition is used: junius solution is best, that the Prophet respecting the time and instant of the coming of the Messiah, saith, to Zion: but S. Paul looking further unto such things as followed the coming of Christ, and to the progress of the Gospel, by way of interpretation saith, the redeemer shall come out of Zion, that is, out of his Church. 2. an other difference is, that the original hath, and to them that return from iniquity on jacob: but the Apostle following the Septuagint saith, he shall turn iniquity from jacob: Martyr thinketh the Septuagint might read, lasoub, to turn, for leshabe, to them that turn: but such an oversight is not like to have been in those excellent interpreters: junius lib. 2. perall. 23. saith, that the Apostle in stead of Christ's coming, nameth a benefit which followed his coming, which is the remission of sins: but I think rather with Beza and Gryneus, that where the Prophet speaketh of the effect, which is turning away from sin, the Apostle riseth higher to the very cause, which is the taking away of sin: for none can turn away from sin, unless they have first grace and remission of their sins ● as the Prophet saith, jerem. 31.18. Convert thou me, and I shall be converted. 3. whereas in the next sentence, the Hebrew word is berith, for a covenant, the Septuagint render it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Testament: and so the vulgar Latin interpreteth here, this shall be my Testament unto them: which reading Tolet justifieth, because the Apostle Heb. 9 so taketh the Hebrew word beareth, for a Testament: Beza in his annotations here thinketh, that where the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth any kind of disposition, whether by Testament or other covenant, the Apostle alludeth to the signification of the Greek rather then of the Hebrew word. But I prefer rather junius judgement in c. 9 ad Hebr. who thinketh that the Hebrew word beareth, signifieth generally any disposition of the will, as well by covenant, as by testament and so it is taken for both according to the circumstance of the place: so berith may be derived of bara, which signifieth to decide or declare one's sentence: and so generally may signify the disposition of the mind: which also is the proper signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Erasmus ●ere observeth: S. Paul in the 9 to the Hebrews calleth it a Testament, where is required the death of the Testator, which was shadowed forth by the type of shedding and sprinkling of blood: but here in the Prophet there being no such circumstance expressed, which belongeth to a Testament, it is better interpreted fadus, a covenant.  
2. For the other point, whence these testimonies are alleged, there are diverse opinions. 1. All agree that the former place is taken out of the 59 of Isay, v. 20. and for the next, this shall be my covenant with them, when I take away their sin: Calvin thinketh it is taken from jeremy, 31.33. This shall be the covenant, that I will make with the house of Israel, etc. I will forgive their iniquities. 2. junius saith, these words, when I take away their sin, are repeated out of the former verse, to confirm the Gentiles in the assured expectation of the conversion of the jews. 3. Tolet following Origen, thinketh that these words are added by the Apostle by way of declaration. 4. But the more probable opinion is, that the Apostle joineth two prophecies of Isay together, as he did before, v. 8. and that the last words, when I take away their sin, are cited out of the 27. c. of Isay v. 9 where the Septuagint have these very words cited by the Prophet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when I shall take away their sins: the other words are found with some small alteration, in the 59 c. of Isay, v. 20. and in the beginning of the 21. v. Pareus.   

Quest. 29. Of these words, v. 28. As touching the Gospel, they are enemies for your sakes, etc.  
1. Chrysostome noteth, that the Apostle doth but verbis consolari, comfort the jews in word only, in saying, they are beloved for the fathers, because the virtue of their Progenitors doth not profit them, unless they believe themselves: but the Apostle doth both in word and deed minister consolation unto them: and though they cannot be saved but by faith, yet this benefit they have by the fathers, that they are within the covenant of grace, which was made with their fathers and their seed: Tolet observeth well, how Saint Paul speaking of the enmity and casting off of the jews, doth mollify his speech: saying, they are enemies for your sakes, that ye might be called, not otherwise: and again he qualifieth it with reference unto their election, and Progenitors, in which respect they are beloved.  
2. As touching the Gospel they are enemies, etc. 1. Some do understand this enmity to be against Paul and the Church, as if he should have said, they are mine and your enemies, considering their hatred to the Gospel, but they are beloved of me, their election considered; thus Theodoret, Chrysostome, Luther, Osiander. 2. Origen, referreth this enmity unto God: Israel in respect of the Gospel, factus est inimicus Deo, is become an enemy unto God: so Origen, whom Beza and Pareus follow. 3. Pet. Martyr doth well join both together: though principally they are understood to be enemies to God, and in an other respect beloved of him: yet consequently they must be enemies to us: for God's enemies are our enemies, and as they are beloved of God, so also, we should wish well unto them.  
3. They are enemies, etc. they are beloved, etc. 1. Chrysostome, Theodoret, seem to expound this of the same jews, who while they continue in unbelief, are enemies, but when they shall be converted to the faith, they shall be beloved: but they which according to election are beloved of God, are never enemies. 2. Origen much better, interpreteth the Apostle thus to speak of diverse sorts of the jews: they are enemies among them, which did spurn against the Gospel: they beloved, which were that remnant, which belonged to election: so also Calvin, Martyr, with others. 3. But Beza better understandeth the Apostle to speak not of particular men, but of the whole nation, which at that time seemed to be rejected because of their unbelief: but yet was not utterly cast off in regard of their election, and promise made to their fathers: like as it is called the same river that runneth along, though it be not of the same water, because of the perpetual succession: so it is the same nation of the jews, because of their lineal descent, though consisting of diverse generations of unlike condition, Faius: So than these are not contraries, the Israelites are enemies and so hated, and they are beloved; for contraries must be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secundum idem, according to the same subject: but here are diverse subjects: they are enemies in respect of those which believe not, and beloved, that is, such as in time to come shall be converted to the faith: again, contraries must be considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad idem, in one and the same respect: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the same time: but the jews are said to be enemies, and yet beloved, both in diverse respects: for they are enemies for the Gospel sake, which they spurn and kick against; they are beloved, in regard of their election: and this must be understood also at diverse times: for at that time present they were enemies, but in time to come, when they should be called, they shall be beloved, Gryneus.  
4. Beloved for the father's sake: 1. not propter merita patrum, for the merit of the Fathers, as Lyranus, it is Christ's merit only for the which the Lord receiveth them to the faith. 2. neither, because when they are converted, the Lord shall be put in remembrance of their fathers, as Ambrose, for God is not oblivious, that he had need of a remembrancer. 3. not yet only is it said, for the father's sakes, because sequuntur patrum fidem, they do imitate and follow the faith of their fathers: Origen, Haymo: for so the believing Gentiles also did imitate the saith of Abraham. 4. but the Apostles meaning is, they are beloved, propter promissiones patribus factas, because of the promises made to the Fathers: gloss. ●dmar. Tolet: because they are descended of those fathers, to whom the Lord promised to be their God, and to their seed after them: Bucer: which promise of God, the infidelity of some, cannot frustrate.  
5. There are two reasons given, why they are enemies, one from the occasion not given, but taken, namely the Gospel, which they refused, the other from the end, for your sakes, that the Gentiles by their unbelief might enter in: there are likewise two causes showed of their receiving to grace, their election with God, which is immutable, and the covenant made with their Fathers.   

Quest. 30. Of the meaning of these words, The gifts and calling of God are without repentance, v. 24.  
1. Erasmus interpreteth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impaenitibilia, or as Augustine sometime rendereth the word, impaenitendo, things whereof he cannot repent him of that giveth them; But this were to make the gifts rather such, as cannot be changed, then to make God unchangeable.  
2. Ambrose hath a strange interpretation, understanding this to be meant only of those which are received by baptism, of whom such exact repentance is not required: and Thomas also propoundeth this interpretation for one: But two things make again this sense, both because here is relation unto God, that repenteth not, not unto man: and they are gifts, which are not here reported of, not sins, for which repentance is required of men: beside it is also untrue, that men (if they be of years) are admitted to baptism without repentance; the contrary is evident, Matth. 3.8. where john Baptist exhorteth to repentance and amendment of life, those which came to be baptized, and so doth Saint Peter, Act. 2.38. repent and be baptized.  
3. Stapleton and Pererius have found out here a new exposition, that God is said not to repent him, not that the gifts once bestowed, cannot be taken away, but because God hath no cause to repent him, for that though his gifts be taken from one, they with greater profit, are given to another: as the rejection of the jews, was the occasion of calling the Gentiles: but this strange interpretation is very impertinent to the Apostles purpose, who intendeth by this assertion, to prove the certainty of the calling of the jews; see the confutation hereof, Controv. 17. following.  
4. For the better and more full explication of these words: this word poenitere, to repent, is taken two ways: either properly, and so it signifieth a change of the mind and purpose; which wisheth a thing undone, and not to be, which is: and in this sense, God cannot repent him of any thing which he hath done; nor of any gifts bestowed, no not upon the wicked: for howsoever they abuse them ungraciously, yet the Lord had reason to do as he did: he that repenteth, either faileth in his counsel, not foreseeing all things, or in his power, not being able to effect what he intended: but God hath no defect or want, either in counsel or power: therefore properly he cannot repent: there is an other use of this word, to repent, when it signifieth a change, not in him that willeth and purposeth, but in the thing willed, and so God is said to repent, not that he changeth, but they change and alter, upon whom the gifts are conferred, and show themselves unworthy of them: so here is a figure called a metonymy, when the effect is taken for the cause, repentance hers signifieth mutation and change, whereof repentance is the cause; and thus Haymo well expoundeth, poenitentia pro mutatione accipitur, repentance is taken for a change.  
5. Neither are all the gifts of God without repentance, but such gifts as depend upon election: neither is every vocation unchangeable, but only the internal and spiritual: God had chosen Saul to be king of Israel, and furnished him with excellent gifts: but they were only temporal: though he had a temporal election, to the kingdom, yet it followeth not that he was eternally elected; for God had foreseen and so decreed, that Saul should not continue in the kingdom, which was appointed unto David: Haymo then here well expoundeth, sine mutatione sunt dona & vecatio Dei, etc. the gifts and calling of God are without repentance, as he said before, whom he predestinated he called, etc. not in such gifts and calling, as it is said, Many are called, but few chosen, etc. so the ordinar. and interlin. gloss do well interpret, vocatio, id est electio, quae ab aeterno, the vocation, that is, election which was from everlasting, is without repentance, that is, without change.   

Quest. 31. Of the meaning of these words, v. 31. So now have they not believed by your mercy.  
1. For the application of the words: some read, so now have they not obeyed, or, are become contumaces, stubborn, and contumacious: Beza, Syrian interpreter, Gryneus, with others: but it is rather interpreted, have not believed, as Martyr, the vulgar latin, and our English translation upon these reasons. 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth both incredulity, and contumacy or disobedience, being derived of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to persuade: now as well the unbeliever, as the disobedient and stubborn is not persuaded.  
2. The Apostle through this chapter maketh unbelief the cause of the rejecting of the jews, v. 20. where though an other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be used, yet in the same sense. 3. the next verse is better read, God hath shut up all under unbelief, then under disobedience: as may appear by the like place, Gal. 3.22. The Scripture hath concluded all under sin, that the promise by the faith of jesus Christ, should be given to them that believe: where by sin must be understood unbelief, as opposite unto faith and belief, afterward mentioned. 4. Origen and Chrysostome do so interpret this place of the incredulity both of Gentiles and jews: the Apostle saith, your mercy, not actively, whereby they showed mercy, but passively, whereby they received mercy, the cause is put for the effect, as before v. 22. the Apostle said, if thou continue in his goodness, that is in faith, received by his goodness: the Apostle saith (yours) propter efficientiam, because it was effectual toward them, but afterwards he saith, that he might show mercy on all, propter sufficientiam, because it is sufficient for all.  
3. Now concerning the sense and meaning of the words, there are diverse interpretations. 1. the vulgar latin readeth, in vestrum miserecordiam, for your mercy, whereupon some give this sense: they have not believed, ut vos miserecordiam consequamini, that you may obtain mercy, Haymo, Osiander: but Beza and Erasmus both refuse this, because as much in effect is said before in the end of the former verse, you have obtained mercy through their unbelief: but these particles, even as, even so, do show an opposition of the parts, not a repetition. 2. Ambrose readeth, in vestra miserecordia, in your mercy, that is, at this time, wherein you have received mercy: so also Haymo: but beside that there is no preposition in the original, but the word is put in the dative case, which is with the greeks used for the ablative: the jews were unbelievers, and rejected the Gospel, before it was preached unto the Gentiles, and therefore it was not at the same time. 3. Erasmus readeth, they have not believed, per vestram miserecordiam, by your mercy: that is, the mercy showed to the Gentiles was an occasion of the unbelief of the jews: but Beza rejecteth this also, upon these two reasons: both because the jews were first unbelievers, before mercy was showed to the Gentiles: therefore thereby they were not hardened: and again, the mercy showed to the Gentiles shall provoke the jews to follow them, v. 11. they shall not then thereby be made further off. 4. Wherefore Theophylact doth come nearer to the Apostles sense then the rest, who thinketh there is here a traiection of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that: so whereas the words stand in this order in the original, by your mercy, that they may obtain mercy, they must be placed thus, that by your mercy, they may obtain mercy: the very like traiection of this very word, see 2. Cor. 2.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but my love that ye may know, for, but that you may know my love: thus also Beza here; and Tolet annot. 23. addeth this reason, why those words, for your mercy, should not be joined with the former clause, so now have they not believed, but with the latter, that they may also obtain mercy: that one part of this comparison may answer another: as he said before, you have received mercy through their unbelief: so now it followeth, that they also should receive mercy through your mercy: And Chrysostome showeth the reason, why it is said, that you should receive mercy, through their mercy, not through their unbelief: because ye the Gentiles shall not be so saved, ut quemadmodum judaei exire debeatis, that as the jews, you should go out (or fall away) again, sed ut illos manendo per aemulationem attrahatis, but that ye may draw them on by continuing in the faith.  
4. This then is the force of the Apostles argument. 1. There are three things compared with three: the unbelief of the Gentiles with the unbelief of the jews, the mercy which the Gentiles received in time past, with the mercy which the jews shall receive: and then the occasions of both are set one against the other, the occasion of the mercy showed to the Gentiles, was the unbelief of the jews: and occasion of mercy showed to the jews, was mercy extended to the Gentiles, by the which the jews were provoked to emulation; Par. 2. The argument is from the less to the greater: if the infidelity of the jews was the occasion of mercy to the Gentiles, much more the mercy showed to the Gentiles shall be an occasion of showing mercy to the jews: for there is a greater force in that which is good, then in that which is evil, Gryveus: and if the Gentiles which never believed were called to the saith, much more like is it that the jews which had been sometime believers, should return to their former saith. Tolet.   

Quest. 31. How God hath concluded, and shut up all in unbelief. v. 32.  
1. Not that God, inijcerit iis incredulitatem, did cast upon them incredulity: hoc explodendum est, this conceit must he exploded of all: Origen: God is no way the author of evil: Photius.  
2. Nor yet is the Lord said to shut them up only permittendo, in suffering them to be incredulous, Origen, gloss ordinary, Tolet, Gorrhan: for God is to be considered here not as a patient only and sufferer, but as an agent in some sort, and a just judge.  
3. Chrysostome thus interpreteth, he shut up all, that is, demonstravit incredulos, he hath showed them to be incredulous: in which sense the Apostle saith, Gal. 3.22. The Scripture hath concluded all under sin, etc. that is, the law serveth to reveal sin; as Saint Paul saith, Rom. 3.20. By the law cometh the knowledge of sin: But this is not all, for the judge doth not only declare and give sentence against the malefactor, and bring his offence to light, but he also condemneth him, and seeth his sentence be executed upon him.  
3. Hierome in the Commentary under his name saith, God hath shut up all, non vi sed ratione, not by force, but by good reason: which reason is thus expressed by Oecumenius, ut alios per aliorum seruaret contentionem, that he might save some, by the provocation of others: the ordinary gloss giveth this reason, ut gratia numeris esset gratissima, that the gift of grace might be most acceptable, etc. when they are brought as it were out of prison unto liberty. But although God's judgements proceed with great reason and equity; yet God doth not evil, that good may come thereof: the reason and way then yet appeareth not, how God is said to conclude all under sin.  
4. Wherefore it remaineth, that God is said to shut up men in unbelief as in a prison, in punishing them as a just judge with the fetters as it were and gives of their own blindness and hardness of heart: as it is said, c. 1.26. God gave them up to vile affections: and c. 11.8. God hath given them the spirit of slumber: like as a judge doth inflict imprisonment upon offenders, and restraint of liberty: so men are kept in the prison of infidelity by the justice of God, their sins so deserving: But here is the difference: civil imprisonment is for sin, yet it is not sin: but spiritual imprisonment in blindness and unbelief, is sin: and God after a wonderful and secret manner, yet most justly doth punish sin with sin: as Augustine saith, Quis dicat Achabum non peccasse credendo spiritui mendaci, etc. who can say that Ahab sinnned not in believing the false spirit, and who will say that sin was not the punishment of sin, venientem de judicio Dei, proceeding from the judgement of God: lib. 5. c. 3. contra julian. And further here is great difference between these two, for God to be author of shutting up under unbelief, and of the shutting up of unbelief: the first God in his justice causeth, the other man is the cause of himself.   

Quest. 32. Of the Apostles exclamation, v. 33. The deepness of the riches, etc.  
1. Touching the occasion of these words. 1. Origen thinketh this to be it, quia alterius malitiae opus alterum vertat in salutem, because he turned the malice of one to the salvation of an other: as the ruin of the jews was the occasion of calling the Gentiles: so also Chrysostome, the Apostle wondereth quod contraria contrarijs curaverit, because the Lord healed one contrary by an other, the Gentiles became to be believers, by occasion of the unbelieving jews: but the generality of the Apostles words, speaking of the ways of God, would not be restrained unto one particular. 2. Faius understandeth the whole mystery of the Gospel, the which as S. Peter saith, the Angels yet desire to behold, but this is too general. 3. Augustine and Haymo, restrain it to this particular, of the mystery in the vocation of the Gentiles and the rejection of the jews. 4. But beside this, it may be applied to the whole mystery of predestination, how God resecteth some, and electeth others, wherein human reason must be silent: Gryneus, Calvin, Hyperius, Mart.  
2. For the reading of the words. 1. Some do thus read, O the deepness of the riches, of the wisdom, and knowledge of God: as the vulgar latin, making wisdom and knowledge to depend of riches: but in this reading the Greek conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, which is set between riches, and wisdom, is omitted: Chrysostome inserting that word, thinketh that these two words, depth, and riches, are two names added to express the excellency of God's wisdom and knowledge: so also Beza, Gryneus, Faius, taking riches here for abundance: likewise Pererius: Gorrhan would prove it by the like place, Coloss. 2.3. in whom are hid the treasures of wisdom and knowledge: and so the Apostle saith here, the riches of the wisdom and knowledge. 2. But Origen referreth this deepness to all three, O the deepness of the riches, and of the wisdom, and of the knowledge of God: so also Theophylact, whom Erasmus and Tolet follow: the reasons are these. 1. because as Erasmus observeth, there is a comma or distinction in all the copies, that he saw, between riches, and wisdom, which showeth, that one hangeth not on an other. 2. Tolet addeth that the conjunction, (and) between riches, and wisdom, doth show them to be two distinct things. 3. likewise the three clauses following, who hath known his mind, who was his counsellor, who hath given to him first, are answerable unto these three, knowledge, wisdom, riches. 4. And else where these three are distinguished: Ephes. 2.17. The riches of his grace, etc. in all wisdom and understanding. 5. This is most agreeable to the scope of the Apostle, who immediately before made mention of the mercy of God, which here he understandeth, by the depth of his riches: as Ephes. 2.7. That he might show in the ages to come, the exceeding riches of his grace.  
Though either of these readings may indifferently be followed, and Haymo and Pet. Martyr do propound both; yet the former seemeth to be the fitter, because of that place Coloss. 2.3. where they are called the treasures of wisdom and knowledge, as here the riches: the Greek conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth as well both, as and: and where the Apostle saith v. 35. who hath given unto him first: it is another reason to stay men's murmuring against God: as here he persuadeth thereunto, by the unsearchable depth of God's judgements: so there from Gods all sufficiency that he giveth freely to all, and none to him.   

Quest. 33. How the judgements of God are said to be unsearchable. v. 33.  
1. Some think that the Apostle expresseth the same thing, by this ingemination of words, understanding one and the same thing by the judgements and ways of God: Calvin: but they are better distinguished: Haymo by the judgements would have understood, God's just proceedings both against Angels and men, jews and Gentiles, in electing some, and rejecting others: and by his ways, his passage from the Gentiles to the jews, and from the jews to the Gentiles; but they are better referred, the judgements to the decree and purpose of God, which belonged to his knowledge, and the ways to the means, whereby God executeth and bringeth his purpose and counsel to pass; wherein his wisdom is seem: as God's counsel and judgement was to prefer joseph and exalt him above his brethren: the way was, in bringing this to effect, by the selling of him into captivity by his brethren: Tolet, so also Martyr.  
2. Where the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, not to be traced out, the vulgar latin readeth, investigabiles, in a quite contrary sense, to be paced, or traced out: which as Tolet conjectureth might be the error of the writer, leaving out (in:) for he should have said, in investigabiles, as Erasmus noteth out of Hilary lib. 8. de Trinit. who hath that word. But Chrysostome here well observeth, whom Bucer followeth, that hereby, in that the judgements of God are said to be unsearchable, is signified, quòd non solùm cognosci neq●●ant, sed nec quaeri, they can not only be known, but they are not to be searched: so also Bucer well noteth, that the first word signifieth, that inveneri non possunt, they can not be loved out of us, and the other, quod pervestigari curiosius non debeant, they must not be curiously sought out.  
3. Origen also putteth in this exception, that this must be understood of the creature; that to them the judgements of God are unsearchable; the blessed Trinity is excepted: for both the Son knoweth the father, and the holy Spirit searcheth the hid things of God; but the creature of itself is not able to find them out.  
4. P. Martyr hath an other exception, that this must be understood of the secrets of God hid, and not revealed; but the will of God revealed in Scripture, it is lawful for us to search, and we are commanded so to do, joh. 5.39.  
5. Pareus also addeth an other caution; that the judgements of God are unsearchable of the creature of itself, but by the spirit of Christ they may attain to the knowledge of them in part: as here the Apostle saith, Who hath known the mind of the Lord: as he likewise saith, 1. Cor. 2.16. Who hath known the mind of the Lord, that he might instruct him: and then it followeth, but we have the mind of Christ. In Christ then the will of God is revealed to us; as it is said joh. 1.16. No man hath seen God at any time, but the only begotten Son hath declared him, etc.   

34. Quest. How those words must be understood, Of him, through him, and for him are all things, etc.  
1. The Arrians, as Theodoret here testifieth, do understand all this to be spoken only of God the father, to confirm their heresy, in making the Son inferior to the father, and only as the instrument, not the efficient cause of creation; but the Apostle else where directly saith of Christ, by whom are all things, and we by him, 1. Cor. 8.9. as here he saith, of him, and through him are all things.  
2. Some do interpret all this of God the Son only, as Basil lib. de spirit. and Ambrose lib. 4. de fide, c. 6. and whereas it may be objected, that the father knoweth the mind of the Son, whereas the Apostle saith, who hath known his mind: Basil answereth, that the Apostle only thereby signifieth not all to be excluded, because the father knoweth the mind of the Son, but only that few can attain to it: and whereas again it might be objected, if this be understood only of the Son, that it can not be said of him, who hath given unto him first? because he received his essence of his father; Ambrose answereth, that the father gave unto the Son, but not first, for one is not before the other. But, as was before observed out of Origen, the Trinity is excepted here; the Apostle speaketh only of the creatures, that none of them know the mind of God, or first gave unto him: neither is this to be restrained to the person of the Son, but must be understood of the Godhead in general, whose ways are unsearchable.  
3. Some do distinguish these three, and appropriate them to the three persons of the Trinity, as of the father, through the Son, and in the holy Ghost all things are said to be: so Origen upon this place, Gregor. homil. 16. in Ezek. Hilar. lib. 8. de Trin. so also Haymo, gloss. interlin. Tolet, Gorrhan, Lyran. but this seemeth to be too curious: for this phrase by whom, is as well given unto the Father, 1. Cor. 1.9. as unto the Son.  
4. Wherefore this clause, of whom, through whom, and for whom, etc. is better referred to the whole Trinity, as Chrysost. interpreteth, ipse fecit, ipso conservat, he made, & he preserveth all things: so also Augustine, as the ordin. gloss citeth him, showeth how every one of these prepositions, of, through, for, may be applied unto every one of the glorious persons of the Trinity: and so all things are of God, as the first cause, by him, as the preserver of all things, and in him, as the end and perfection, Thomas: so all things are à seipso nullo alio movente, from himself, none other moving him, per seipsum nullo alio adiuvante, by himself, none other helping, and propter seipsum, only for himself, and for none other cause, for he made all things for his own gloss, Calvin.  
5. Whereas the vulgar Latin readeth in the third place, in ipso, in him, in the original the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in ipsum, for him: which showeth that God is the end and perfection of all, that all things were ordained for him, that is, to set forth his glory; and so readeth Chrysostome.    

4. Places of Doctrine.  

Doct. 1. Of God's prescience, v. 2. God hath not cast away his people, which he knew before.  
Concerning Gods prescience and foreknowledge. 1. It is a certain truth, that there is in God from the beginning a prescience of all things in the world, before they were, Act. 15.18. From the beginning of the world God knoweth all his works. 2. There is in God a double kind of prescience, one is cognationis, of knowledge only, and speculative, whereby he forseeth only things that shall be: or it is also approbationis, a prescience joined with approbation and liking, which is also called practica, his practical prescience. 3. This latter kind of prescience in God, which is joined with his will and approbation is the cause of things, the other is not. 4. The prescience of God is certain and infallible: for God is not as man, that he can lie or be deceived: whatsoever he forseeth shall be, shall certainly come to pass. 5. God's prescience doth not impose a necessity upon such things, as fall out in the world, but only in respect of the first cause, which is the infallible knowledge of God: and so all things even those which seem to happen by chance, are necessary necessitate infallibilitatis, by an infallible necessity, in respect of God's prescience, which cannot be deceived: but in respect of the second causes every thing remaineth in it own nature: such things, as have necessary causes, are foreseen of God, as necessary, certain, and definite: such was the betraying of Christ by judas, before so decreed and determined of God, Act. 13. but such things, as are contingent and casual, do so remain still in themselves, though in respect of God's foresight are necessary: as 1. Sam. 23.11. the Lord answereth David, that if he stayed still in Keilah, Saul would come down, and the Lord of the town would deliver him into Saul's hands: this was a thing contingent, conject all only and probable: but in respect of God's foreknowledge it was certain, that David should not stay there, and so neither Saul would come down. 6. God's prescience and foreknowledge is thus distinguished from election and predestination: either it signifieth the general prescience and foreknowledge of God of all things, both the good, which the Lord himself decreed to do, or the evil which he decreed to permit, and so prescience differeth from election, as the whole from the part: for election is but a part of God's general prescience and providence: or God's prescience and foreknowledge is taken for election itself, and so it is all one with election: as here the Apostle saith, God hath not cast away his people, whom he know before: and thirdly, God's foreknowledge signifieth his love and approbation of those whom he electeth, as S. Peter saith, 1. epist. 1.2. Elect according to the foreknowledge of God: and thus God's foreknowledge differeth from election, as the cause from the effect: for the love, acceptance, and approbation of God, is the cause of election.   

Doct. 2. God's general promises or threatenings must have a particular application.  
v. 1. I demand then, hath God cast away his people? God forbid, etc. The Apostle had in the end of the former chapter, alleged out of the Prophet a general complaint against Israel, All the day long have I stretched out my hand to a disobedient people: which menacing speech, though generally propounded, yet the Apostle would not have generally understood of all the people, for they were not all cast off, but only the perverse and obstinate: So likewise the promises of God made unto Abraham and his seed, did not concern all, but only those which were the true Israel, and children of the promise, as the Apostle showed before, c. 9.7.8.   

Doct. 3. Against the old pagan names of days and months.  
v. 4. Which have not bowed the knee to Baal, etc. In the place, 1. King. 19 whence this is cited, it is added further, nor kissed him with their mouth: whereupon Pet. Martyr observeth, that they did neither honour Baal, with the kisses of their mouth, nor yet in naming him with their lips; whereupon the Lord saith, he would not be called of the people, Baali, that is, my husband or Lord, but ishi, mi vir, my man or husband: and the reason is added, For I will take the name of Baalam out of their mouth, Hosh. 2. ●●. though the Lord were indeed Baal, that is, the Lord and husband of his people, yet because they gave that name to their idols, the Lord would none of it: and so Pet. Martyr inferreth further, that he wondereth how those Pagan terms of the months, as March so called of Mars, and of the days of the week, as moonday of the moon, and twesday of Mars, which planets the beathen made their gods, were at the first taken up of the Christians, which might better save been laid down: though now there is no such danger, as in the beginning, when Christians were newly converted from Pagan Idolatry.   

Doct. 4. Of the grace of God, with the diverse kinds, properties, and effects thereof.  
v. 6. If it be of grace, etc. 1. The grace of God either signifieth his free love and mercy, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the gifts of grace, which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. the grace, love, and favour of God in the first sense is either eternal in his election, before the world was, or temporal in the actual vocation of the elect: and this grace, is either praeve●●●●●, a preventing grace, whereby he calleth and converteth, as Psal. 59.10. My merciful God will prevent me: or it is subsequens gratia, subsequent or following grace, whereby the Lord assisteth those which are called, as Augustine saith, gratia praevenit ut velimus, subsequi●●●● frustrà velimus, grace preventeth us, that we may be willing, and it followeth us, that our will be not in vain. 3. the cause of the grace of God, is his own mercy, the Apostle saith here, v. 35. who hath given unto him first: the internal motive, is the free love of God: the external impulsive and moving cause is the merit of Christ. 4. the effects of the grace and favour of God, are either external, as election, predestination, or such as are brought forth in time, as vocation, justification, sanctification. 5. the graces in the second sense which are the gifts of the spirit, are either salutis, the graces belonging to salvation, as knowledge, faith, hope, or they are vocationis, such as appertain unto our vocation and calling: which are either extraordinary, as were the miraculous and prophetical gifts which the Prophets and Apostles had, or ordinary, as are the knowledge of arts, the gift of utterance, and such like, which now are attained unto by diligent labour and industry.   

Doct. 5. Concerning good works, the quality and kinds thereof, the causes and effects.  
v. 6. But if of works, etc. 1. The works of men are either natural, as to sleep, or civil, as to buy, to sell, which are indifferent, or they are moral, which are either good or evil. 2. the efficient cause of good works is first God moving by his spirit: then the will of man converted and prepared by grace: the helping causes are instruction, exhortation, faithful endeavour, prayer. 3. the matter of good works, is the internal and external act of the will and mind, heart, and body: the form is the consent and agreement with the law of God. 4. the effects of good works, are toward God, our obedience which in Christ is pleasing and acceptable to him: in ourselves, the fruits and testimony of our faith: toward our brethren their edification, they are stirred up by our good conversation to glorify God.   

Doct. 6. We must compare the present state of the Church with the times past.  
v. 5. Even so now at this present time: As S. Paul compared the estate of the Church then present, with the times of Elias: so we are taught to comfort ourselves in the afflictions of the Church of God in these days, with looking back into the times past: for God doth after the same manner govern his Church: So Origen well observeth, sicut factum est sub Helsa, etc. as it was under Helias, so it was in the coming of Christ, and in S. Paul's time, etc. like as the small number of true professors was then no prejudice to the truth, no more ought it to be now.   

Doct. 7. Of the privilege of the seed of the faithful.  
v. 16. If the first fruits be holy, so is the whole lump: like as the jews, which were descended of Abraham, were within the covenant, and so unto them belonged circumcision the sign of the covenant, the paschal lamb, the Temple and sacrifices, unto the which the seed of the Gentiles, which were not of Abraham had no right: so now the seed and offspring of Christians, are counted holy: unto them belongeth baptism, and other Sacraments and rites of Christian profession: for they are an holy seed, as the Apostle saith, 1. Cor. 7.14. Else were your children unclean, but now are they holy.   

Doct. 8. How the Church or a righteous man is resembled to a tree.  
v. 16. If the root be holy so are the branches, etc. 1. a just man is resembled to a tree, 1. propter pedis, i. fidei immobilitatem, for the steadfastness of his foot, that is, his faith: v. 20. thou standest by faith. 2. propter stipitis, i. spei erectionem, etc. for the erecting of the stalk or trunk, which signifieth hope: and therefore job saith, 19.10. he hath removed my hope like a tree. 3. the root is charity, Eph. 4. being rooted and grounded in love. 4. The branches are his virtues, Hosh. 14.7. His branches shall spread, and his beauty shall be as the olive tree. 5. the blooms and blossoms are his sweet manners. 6. the leaves his gracious words. 7. the fruit good works. 8. the shadow of the tree is his mercy, Hosh. 14.7. They that dwell under his shadow shall return, Gorrhan.   

Doct. 9 The old Testament and the new one and the same in substance.  
v. 18. Thou bearest not the root but the root thee, etc. There was then the same root both of the jews and believing Gentiles: the same faith, the same Mediator, the same substance, efficacy, and force of the Sacraments, though the external rites and symbols were diverse, Martyr: so S. Paul, Ephes. 4. There is one body, one spirit, etc. one Lord, one faith, etc.   

Doct. 10. Of God's omnipotency.  
v. 23. God is able to graff them in again: The Apostle proveth the return and graffing in of the jews, by the power of God: though simply and generally this is no good argument: God can do it, therefore it shall be; yet here is a sufficient reason, because there was no doubt of God's will, seeing the jews, were his people of old: otherwise God's power is not limited to his will: for he can do more than he will: it is chose with man: who willeth many things that he cannot effect, and so his will is larger than his power, Martyr.   

Doct. 11. Christ proved to be God, by the remission of sins.  
v. 27. This is my covenant, when I shall take away their sins, etc. This showeth Christ to be God, who only is able to forgive sins: men may remit the punishment, that it be not inflicted, but the guilt of sin is only purged by God: the keys are indeed committed to the Church in the preaching of the word, but they are the instruments only whereby God forgiveth sins: the Ministers are only the proclaimers of Gods will herein: they cannot remit sins, but only ministerially as the instruments.   

Doct. 12. Of the excellency of the knowledge of God.  
v. 33. O the depth of the riches, of the wisdom, and knowledge of God, etc. God's knowledge is excellent, 1. for the largeness of it, in knowing all things. 2. the perfection of it, he knoweth all things perfectly. 3. the manner, he needeth no means of his knowledge but himself. 4. the celerity of it, he knoweth all things in a moment. 5. the certainty of it, it cannot be deceived. 6. the eternity, it was from the beginning. 7. the efficacy, it is the cause of all things. 8. the secunditie of it, all things are lightened by his knowledge.    

5. Places of controversy.  

Controv. 1. That none which are elected can finally fall away.  
v. 2. Whereas the Apostle saith, God hath not cast away his people which he knew before, etc. Hence it may be objected thus: God knew his people before, that is, elected them unto salvation; but some of his people are cast off, as the Apostle showeth v. 7. the rest have been hardened, etc. therefore some whom he knew before may be cast away.  
Answ. 1. Whereas it is said, he knew his people before, it must be understood, in sensit diviso non composito, in a divided sense, and distributively, not in a compounded sense: for not the whole people of God were so foreknown, but only that selected part of the people, which belonged to God's election. 2. yet the universal nation was called externally to the covenant, but then the Argument concludeth not: for such as belong only to the external and visible covenant, may fall away. 3. But that none of the elect can fall away, it is evident by the Apostle here, v. 2. God hath not cast away his people whom he knew before, and v. 7. election hath obtained it, and the rest have been hardened: and v. 29. the gifts and calling of God are without repentance, etc.   

Controv. 2. Whether the complaint of Elias of the paucity of true worshippers be well applied by Protestants to the decay of religion under the Pope, at the time of the first reformation.  
1. Stapleton antidote. p. 783. taketh these exceptions to this application. 1. The nation of Israel was then no part of the Church, where Elias complaineth of that paucity, and smallness of number. 2. and those 7000. reserved, were in judah, not in Israel. 3. neither can there be the like decay of religion in the whole world, as to be brought to a few professors, as Wicliffe, Husse, Luther, Calvin, as then, when the visible Church was tied unto the nation. 4. neither were there 7000. of their mind, scarce 7. could be found.  
Contra. 1. Israel as well as judea, was a part of the Synagogue, though at that time very corrupt, for otherwise the Prophets Elias, Elisha would not have there preached. 2. these 7000. are understood to have been in Israel: for otherwise the Prophet knew, that there were many in judea, that professed the true worship of God. 3. yea under the Gospel, religion may be driven into corners, and be found only in a few that are known: 'tis, why should our Saviour say, Luk. 18. Think ye, that the Son of man shall find faith in the earth. 4. Not only seven, but many thousands more consented unto them, who in the mids of Popery misliked their gross superstitions, though they were not publicly known, as it may appear by those which entertained and received the doctrine of Wickliff in England, of hus in Bohemia, Luther in Germany: And beside many thousands there were in Grecia, Armenia, and other countries, which never acknowledged the Pope of Rome. 5. so then this example notwithstanding any thing, that can be objected, is fitly applied to show the general decay of religion, and the paucity of zealous professors, in those last times of reformation, as it was in the days of Elias and Paul.  
2. Our English Papists, the Rhemists also in their annotations here, do object in like manner, that this place is impertinently alleged by Protestants to show, that the Church of Christ, may sometime be secret and unknown unto the world: for 1. at this time there were many known worshippers of God in juda, in so much that the soldiers alone were numbered to ten hundred thousand, 2. Chron. 17.2. and yet the Church of Christ none resteth upon better promises, than it then did. 3. and it were an hard matter to prove, that Luther had 7. thousand of his opinion, or seven, that were in all points, of the same belief.  
Contra. 1. They may as well say, that this place was impertinently alleged by the Apostle to prove a remnant of grace unknown to the world: and though in juda, there was at this time a visible Church, yet because the Israelites also belonged unto the covenant, and yet the Church was driven into corners among them, by the same reason also in other places, the visible Church might decay: and therefore this place is both pertinently alleged by the Apostle then, and by Protestants now. 2. other times may be assigned, when the visible Church both in Israel and juda, was banished and driven into corners, as in the days of idolatrous Ahaz, and of Ammon, Manasseh, when all Israel fell to idolatry: what was become of the visible Church then? 3. Neither is there any such promise in the new Testament, that the Church of Christ should always be visible to the world: but the contrary, as Revel. 12. the woman, which signifieth the Church, is constrained to flee from the dragon into the wilderness: and yet the jews had as ample promises, for the continuance of the Church among them, till the Messiah came, as the Church of God hath now till the second coming of Christ. 4. It is well known, that there were many thousands of Luther's opinion, both then and before time, which were called by the names of Weldenses, pauperes Lugduno, Leonistae, Lollardes, and opprobrious names: as the Augronians in their supplication to the Duke of Savoy do affirm: that they professed the religion of their ancestors for certain hudnred years, Fox Martyrolog. p. 982.5. and that is but a simple evasion, that in all points they were not of the same belief: it was sufficient that they agreed in the chief points of their profession: and though they differed in some small matters, yet that letteth not, but that they may be counted of the same profession: as there was difference between Anicetus and Polycarpus, Ireneus and Victor, Chrysostome and Epiphanius, Hierome and Augustine, Theodoret and Cyril, yet were they counted of the same Church: and in the Popish Church, much difference there is in opinion, between the Scotists and Thomists, Dominicans and Fransiscans, Jesuits and Priests, and yet I think they hold them all very sound members of their Church.   

Controv. 3. That works are excluded both from election and justification.  
Whereas the Apostle saith, v. 6. If it be of grace it is no more of works, etc. Stapleton Antid. p. 706. thinketh thus to avoid this place by a distinction of the first and second grace: he saith that the merit of works is excluded from election to the first grace, in our vocation and calling, but not from the second, in our sanctification and glorification, which may be merited. The Rhemists also in their annotations here exclude the works of nature, but not Christian works from the merit of salvation.  
Contra. 1. The Apostles reason is general: taken from the opposition between grace and works and merits: if of grace, than not of works, for then grace were no more grace: whereupon this argument may be framed: the election of grace excludeth works: but the election unto the first and second grace, and consequently unto glory is of grace, Ergo and so Haymo well expoundeth these words: else grace were no more grace: si aliter salvi facti sunt, if they are saved any other way, which cannot be but by grace, etc. to the property of opposition between grace and works, remaineth as well in the election to the second grace, as to the first; if grace be admitted, works are excluded, for they cannot stand together.  
2. And all kind of works are excluded from election: for good works are not the cause, but the effect and fruits of election: as Haymo here showeth out of Saint Paul, Eph. 1.6. he hath chosen us in him, that we should be holy, etc.   

Controv. 4. Against free-will.  
Chrysostome upon these words v. 4. I have reserved to myself, etc. granteth that God attulit potiorem partem, brought the better part: but they which were called, brought their will, volentes sulvat, he saveth those which are willing: Tolet annot. 4. subscribeth unto Chrysostome herein, and refuseth Augustine, who ascribeth all unto grace; and further he affirmeth that the nature of grace is not taken away, though somewhat be presupposed in man, dum modo non sit illud meritorium; so it be not held to be meritorious, or the cause of grace: As when a Prince doth propound ample rewards to all comers, though they that come only have the rewards, yet their coming is no meritorious cause of receiving the reward, but the grace and favour of the Prince: so God elected some to be justified by faith, quos praevidit libero arbitrio concursuros, whom he foresaw would concur with their freewill: to this purpose Tolet.  
Contra. 1. Chrysostom's speech, that God saveth only those which are willing, if it be understood with these two cautions, that this willingness is wrought by grace, and yet being so wrought, it is no cause of justification, may safely be received: for true it is that none are saved against their will: But yet God ex nolentibus volentes facit, of unwilling maketh them willing; if Chrysostome be otherwise understood, as ascribing here strength to man's free-will, it is a great error.  
2. And herein I prefer Augustine's judgement, who well observeth, de bon. perseveran. c. 18. that the Lord here saith not, relicti sunt mihi, they were reserved for me, or they reserved themselves for me; but I have reserved, to show that it was God's grace, whereby some were reserved, and not the act of their own will: Haymo also hath the same note, he saith not, relicti sunt, are left, but I have left or reserved, that is, per gratiam reservani, I have reserved by grace, gloss. interlin.  
3. If any thing be presupposed in man as helping unto his calling, it hindereth and obscureth the work of grace: if it be but a preparation only, though not meritorious: and it is directly against the Scripture, that a man hath any will to come to God of himself; as joh. 6.44. No man can come unto me, except the father draw him: Rom. 9.16. it is not in him that willeth or runneth, but in God that showeth mercy: Philip. 2.13. It is God that worketh in you both the will and the deed: how then can man's will of itself, concur with the grace of God: that example alleged is not like: for to come to receive the Prince's reward, is a civil thing, wherein man's will hath some freedom, but in spiritual actions it hath no liberty at all, until it be freed by grace: as our Blessed Saviour saith, joh. 8.36. if the Son shall make you free, then are you free indeed.   

Controv. 5. That universality and multItude is not always a note of the true Church.  
v. 4. I have reserved to myself seven thousand: Like as the paucity and fewenes of professors in Elias time was no prejudice to the truth, nor yet the multitude of idolaters a proof that they were the Church: so neither is the great number of nations, people, powers, Cardinals, Bishops, Priests, Monks, an argument for the Papal Church: for in Noah's time, the visible Church was contained in his family, and his Ark did bear the little bark of the Church of God: and in Sodom only in Lot's house was there an exercise of true piety: yea our Saviour, calleth his a little flock; though therefore the Church of Christ consisted of smaller numbers, than it doth, which still increaseth, and shall we trust more and more toward the coming of Christ, yet the smallness of the number, should be no matter of exception, as it was not either in the time of Elias, or of our Blessed Saviour, and his Apostles, when as a thousand to one, were enemies to true godliness: see before Synops. Centur. 1. nr. 19   

Controv. 6. Of the sufficiency of Scripture, and of the right way to interpret the same.  
v. 8. According as it is written: By this often allegation of Scriptures, and by collation of one with an other, as here the Apostle compareth Isaias and David together: we gather a double use of Scripture, the one, that all doctrine of faith must be derived from thence; as throughout this epistle, the Apostle for the proof of his doctrine only allegeth the Scriptures: and therefore our Blessed Saviour faith, joh. 5.39. Search the Scriptures, etc. for they are they which testify of we: Christ admitteth no other witness of him, and his doctrine, but the Scriptures.  
And in that the Apostle doth illustrate and interpret one place of Scripture by an other, we see that the Scripture is the best interpreter of itself; & that which in one place is obseurely insinuated, otherwhere it may be found more plainly and perspicuously expressed: See more hereof, Synops. Centur. 1. err. 10.12.   

Controv. 7. Against the jews.  
Chrysostome upon these words, bow down their backs always, v. 10. showeth how this prophesy is now verified in the perpetual desolation of the jews: for whereas the Israelites were 200. years in Egypt, God yet in his mercy delivered them, though they there committed fornication, and were guilty of diverse other sins: afterward being delivered, after the Lord had a long time suffered and endured them with patience, at the length he punished them with 70. years captivity: being delivered from thence, they were vexed under Antiochus three years; but now more than three hundred years are past, and yet they have not so much, as alicuius spei umbram, the shadow of any hope, when as they neither commit idolatry, nor some other sins, for the which they were before punished: Whereupon it must needs follow, that the jews to this day are afflicted, for not believing in Christ. To this purpose Chrysostome wrote more than a thousand years since: and so he then prophetically expounded, that the jews backs should for ever be bowed down and kept under, until such time as they should universally be called: God open their eyes at the length, that they seeing the cause why the wrath of God is thus kindled against them may at the last with faith and repentance turn unto him.   

Controv. 8. Whether any of the true branches may be broken off.  
v. 17. Though some of the branches be broken off, etc. It may seem then, that some branches may be broken off, and so some of the elect perish. Answ. It followeth not, the branches may perish, therefore the elect. 1. That the elect cannot possibly fall away is showed before, contr. 1. the Scripture saith, they that trust in jehovah shall be as mount Sinai, which is not moved, but standeth fast for ever, Psal. 125.1. not that the elect are so stable of themselves, that they cannot be moved: for there is no creature but of itself is mutable and subject to change: but the Lord upholdeth such by his grace, as it is said, Psal. 37.24. Though the righteous fall be shall not be cast off, for the Lord putteth under his hand.  
2. We must distinguish of the branches, some are true and right branches, and they are the faithful and elect, which cannot be broken off, some are counterfeit branches, which were never elected, and they may fall off: so Christ showeth, joh. 15. that the vine may have some unfruitful branches, which are cast off, but the fruitful branches he never casteth away: so the Apostle, c. 9.7. doth make a difference among the children of Abraham, all were not his right children, that were of his seed.   

Controv. 9 Against the heresy of Valentinus and Basilides, that held some things to be evil, some good by nature.  
Whereas S. Paul maketh mention of the wild olive, and of the true olive, v. 17. Origen taketh occasion to confute the heresy of the foresaid heretics and their followers: whose assertion was this, that there were two natures of souls, some were made good, and they should be saved, and never fall away, some were evil, and they could not but perish.  
1. Origen refelleth this heretical paradox, out of this place: for here some branches of the olive tree were broken off, because of their unbelief, and so of good became bad, and the branches of the wild olive were planted in, and so of bad became good: this difference was not in the diversity of their nature: and further he urgeth these words of our Blessed Saviour, Math. 12.33. Either make the tree evil, and the fruit evil, or make the tree good, and the fruit good: whereupon he inferreth, ut ostenderet arborem bonam vel malam, non nasci, sed fieri, to show that a tree is not borne good or evil, but is so made.  
2. Thus far Origen proceedeth well: but after going about to show the cause, whence it cometh, 
Origen confuteth one error by an other.  that some trees are good, some bad, he falleth into other errors himself. 1. ascribing this difference only to the power of free will: for these are his words, unusquisque ex arbitrij potestate aut bona oliva, aut oleafter efficitur, every one by the power of free will is made either a true olive, or a wild olive: which he proveth by the example of the creatures, which are all of one nature, but by certain accidental qualities bring forth diverse kinds, as of trees, herbs, and such like: so there is one and the same nature of reasonable creatures, the difference is out of the divers motions of their free will: and to this end he presseth that saying of our blessed Saviour, wake the tree good, and his fruit good; as though it were in man's power to make himself a good tree. 2. he addeth, that whereas God so in his providence disposeth, that there are outward exhortations ministered, sometime to good sometime to evil, it is in man's power obedire si velit, to obey if he will, him that provoketh him unto goodness, and if he will to despise him. 3. and to mend the matter withal, he saith further, that by this liberty of will, he that is ramus olivae, a branch of the right olive, may fall away to misbelief, and an other that is but a wild olive, may convert unto the faith, and become a branch of the true olive: Thus Origen playeth the Philosopher, rather than the divine.  
Contra. 1. The Apostle is contrary to Origen: for he saith, v. 20. Thou standest by faith: therefore not by free will: for faith is not of ourselves, it is the gift of God, Eph. 2.8. neither is the example of the creatures like, for the diversity of their kinds proceedeth of the several properties of their different natures: whereas the difference between men is not from their nature, but by the grace of God, which separateth them: 1. Cor. 4.7. Who separateth thee, and what hast thou, that thou hast not received: and whereas Christ saith, facite, make ye: this word, as Pet. Martyr well showeth, non efficientiam, sed hypothesin significat, doth signify not an efficiency, but a supposition: as if he should have said, you must thus think, and imagine with yourselves, that the tree must first be good, before it can bring forth good fruit: and this to be the meaning, appeareth by the words following; how can ye speak good things, when ye are evil.  
2. Neither is it man's power, to give care unto wholesome doctrine, and obey it if he will: for then why is it said of Lydia, Act. 16.14. whose heart God opened, that she attended to the things that Paul spoke.  
3. Neither is it possible for them that were true branches of the right olive to be broken off: they were never truly graffed in, that are broken off, though they so seemed: as they which are said to be blotted out of the book of life, were never indeed there written at all, Rev. 17.8. and thus witnesseth S. john, 1. epist. 2.19. They went out from us, but they were not of us: for if they had been of us, they would have continued with us.   

10. Controv. That there was the same spirit of faith, and the same spiritual substance of the Sacraments, under the old Testament, and in the new.  
v. 17. And made partaker of the root. P. Martyr doth well observe out of these words, so also Pareus, with others; that there was eadem substantia res spiritus, etc. the same substance, matter, spirit, in both Testaments, though their Sacraments in respect of the outward signs and ceremonies, were divers: for there was but one root of faith both of the jews and Gentiles: we are not planted into an other olive, but are made partakers of the fatness of the same olive tree: this is contrary to the doctrine of the Romanists, which deny that the Sacraments of the old Testament had the same spiritual substance with the Sacraments of the new. See further, Synops. Centur. 2. err. 97.   

11. Controv. That the Scriptures are the judge of every one in particular.  
Whereas Gretserus in the colloquy at Ratisbone, sess. 9 p. 111. denied impudently that the Scripture judged him, because it no where said, Thou Gretser, errest: and cried out with ● blasphemous mouth, let the Scripture judge me, indicet me spiritus, si potest: let the holy spirit judge me if he can: Pareus out of this place taxeth his ignorance and impudency: for the Apostle speaketh in particular, v. 20. Thou standest by faith, 21. take heed he spare not thee: and in like manner the commandments were propounded in particular, as speaking unto every one, Thou shalt not, etc. and therefore the Scriptures is not only a general judge, but in particular doth confound all such impudent gainsayers.   

12. Controv. Against the Popist uncertainty and doubtfulness of salvation.  
v. 20. Thou standest by faith, be not high minded, but fear, etc. Stapleton Antidote. p. 725. and Bellarmine likewise lib. 3. de justificat. c. 12. do infer upon this place, that faith bringeth no firm persuasion or certainty of salvation, because, where fear is, there is no certainty, but doubtfulness: but faith is joined with fear, as here the Apostle showeth, and where he saith, Philip. 2.12. work out your salvation with fear and trembling.  
Ans. To remove this sophistical cavil, certain distinctions must here be admitted. 1. first of faith. 2. then of those which have faith. 3. and of fear. 4. of such as stand by faith. 5. of the divers respects to be had in the faithful. 1. Faith is taken diversly, as it sometime signifieth the external profession of faith, which the hypocrites may have, as Simon Magus, Act. 8. sometime it is taken for the bare knowledge and apprehension of faith, as it is comprehended in the articles of the faith: there is also faith of miracles; and there is a true lively saith, which is a sure persuasion, and firm apprehension of the promises of grace in Christ. 
lib. 13. de Trin. cap. 2.  Augustine distinguisheth between fides, quae creditur, the faith, which is believed, which is only a knowledge of the things believed, and fides qua creditur, faith whereby we believe: the first faith bringeth no certainty, but the second doth. 2. There are some which only in external profession are counted among the believers, and have a temporary faith, as many hypocrites: and of such the Apostle speaketh here, be not high minded but fear: for the true believers are so guided by God's grace, that they shall not be carried away with pride, that they need to fear finally to fall away.  
But Stapleton here objecteth, that the Apostle speaketh only of true believers, such as stand by saith, but hypocrites do not stand by faith: and again, the Apostle would not have said, well, but rather, that he had evil spoken, if he meant such as had only a show of faith. Ans. Yes, such as did communicate only in the external profession, might be said to stand by such faith, as they had, not by a true faith and belief of the heart, but by an outward confession of the faith with the mouth: And the Apostle might and did say, well, that such were indeed grafted in into the outward society of the Church, in stead of the jews, though they were not truly by faith grafted into Christ.  
3. There are also two kinds of fear: there is a servile and slavish fear, which indeed is full of doubtfulness and perplexity; and there is a filial fear, which is nothing else but a carefulness to please God, and to take heed not to offend; and this fear may be in the faithful: but the other can not stand with faith.  
4. And the Apostle speaketh not here of the faithful in particular, for they are without fear of falling finally: but generally of the whole body of the believing Gentiles, concerning the which these three things might be feared. 1. that all among them were not true believers, but many hypocrites might be mingled among the rest. 2. though there is no fear of the universal Church, that it can ever decay, yet particular Churches may fail; as where the seven famous Churches of Asia sometime were, there is no visible Church now to be seen. 3. we may be afraid of our posterity, lest they should fall away from the faith of their fathers: wherefore of the general body of a particular Church it may be understood, thou also shalt be cut off, v. 22. not of the faithful in particular, who can not finally fall away.  
5. A faithful man must be considered, as consisting both of a spiritual and regenerate part, and of a carnal: then, as in respect of the goodness of God, apprehended by faith, in our inward man we have assurance not to fall, yet the flesh continually suggesteth doubtful thoughts, and our carnal infirmity putteth us in fear, which notwithstanding is subdued by the strength of faith: like as when one is set in the top of an high tower, and looketh downward, he can not but fear, but yet considering the place where he standeth, which keepeth him from falling, he recovereth himself, and overcometh his fear: so faith doth prevail against carnal infirmity, and maketh us in the end to be out of doubt of our salvation, Martyr: And thus those sophistical cavils are sufficiently answered.  
Now on the contrary side, that the faithful are sure of their perseverance and continuance to the end, and so are without doubt and fear of salvation, it is thus made manifest out of Scripture.  
1. The gifts of God are without repentance, v. 31. but faith is the gift of God, therefore, God repenteth him not, to whomsoever he giveth faith: faith then remaineth to the end: if it be said, that God repenteth him not, in taking away faith, but man, in casting away faith; I answer, that none cast away faith, but those that are forsaken of the grace of God; but the elect are never forsaken totally or finally: Heb. 13.5. I will not fail thee, nor forsake thee.  
2. God's love is immutable and unchangeable, jerem. 31.3. with an everlasting love have I loved thee: joh. 13.1. whom he loveth, he loveth to the end: but they which are thus beloved of God can not fall, they are sure to persevere.  
3. That which God upholdeth, is sure to stand; but God upholdeth the faithful, 1. Pet. 1.5. They are kept by the power of God through faith unto salvation: Psal. 37.24. Though he fall, he shall not be cast off, for the Lord putteth under his hand.  
4. The prayer of Christ is effectual, he is always heard of his father: but he prayeth that his servants may be kept from evil, joh. 17.15. therefore they are sure to be kept from evil, and to persevere to the end, as S. Paul saith confidently, 2. Tim. 4.18. The Lord will deliver me from every evil work, and will preserve me to his heavenly kingdom.  
5. Eph. 1.14. the Apostle saith, Ye are sealed with the spirit of promise, which is the earnest of our inheritance, until the redemption of the possession purchased, etc. if the spirit be an earnest, until we have possession of our inheritance; then are the faithful sure to continue to the end.  
6. He that falleth from faith, sinneth unto death: but the faithful are borne of God, and can not sin unto death, because their seed remaineth in them, 1. joh. 3.9. they therefore can not fall finally from the faith.  
7. The Lord hath promised, that the faithful shall not be tempted above that they are able, but he will give an issue together with the temptation, 1. Cor. 10.13. therefore the faithful are sure, that their faith shall not be overcome of temptation.  
This doctrine of the perseverance of the faithful, as it is consonant to the Scriptures, so it hath the consent of authority.  
August. de bon. persev. c. 12. thus writeth, Ipse eos facit perseverare in bono, qui fecit bonos, qui autem cadunt & pereunt, etc. he maketh them to persevere in goodness, that first made them good: but they which fall away and perish, were never in the number of the predestinate.  
Ambrose saith, in Roman. 8.36. charitas Christi facit eos, quos amat, inseperabiles, etc. the love of Christ maketh those, whom he loveth, inseparable; that is, to persevere to the end.  
Chrysostome saith, in 1. Timoth. 1. fidei proprium est, etc. nunquam penitus decidit, neque ●nino turbatur: this is proper unto faith, etc. it never altogether faileth, nor is wholly disturbed.   

13. Controv. Against the Manichees and Marcionites.  
v. 22. Behold the bountifulness (or goodness) and severity of God: hence may be refuted the wicked opinion and heresy of these forenamed heretics; who held that there were two Gods, one good full of gentleness and mercy, the other severe and cruel: this they made the author of the old Testament, and the other of the new.  
Contra. 1. But the Apostle here maketh one and the same God, both bountiful and full of goodness, and the same also severe. 2. and though severity and mercy seem to be contrary, yet that is not in respect of the subject, for the divine nature is not capable of contrary and repugnant qualities, but in regard of the contrary effects, which are produced in contrary subjects: like as the Magistrate is not contrary to himself, if he show mercy unto those that are willing to be reform, and be severe in punishing obstinate offenders: as the Sun by the same heat worketh contrary effects in subjects of a divers and contrary disposition and quality; as it hardeneth the clay, and mollifieth the wax.   

14. Controv. Against the works of preparation.  
v. 24. Were graffed in contrary to nature. Nature can not help any thing at all to that, which is beside or against nature: like as the wild olive doth not prepare itself the better to be planted or graffed in to the right olive: this than is an evident place to convince the Pelagians of these days the Papists, whereby a man even before grace, may make himself more fit and capable of grace: but this is contrary to that saying of our blessed Saviour, joh. 15.5. where he useth the like comparison, which the Apostle doth here, making himself the vine, and us the branches; without me ye can do nothing.   

15. Controv. Against the erroneous opinion of Origen concerning the purgatory of hell.  
Origen treating here of these words, v. 26. he shall turn away ungodliness from jacob; showeth how two ways men are purged from their sins: in this life they are purged by the preaching of the word, joh. 15.3. you are clean through the word, that I have spoken onto you: in the next world, ignis Gehennae incruciatibus purgabit, etc. the fire of hell shall purge those, whom the Apostolical doctrine could not purge: verum haec ipsa purgatio, qua per poenam ignis adhibetur, etc. but this purgation, which shall be made by fire, how long it shall last, it he only knoweth, to whom the father hath committed all judgement, etc.  
In this sentence of Origen divers errors may be observed. 1. he appointeth a means beside the word of God and faith in Christ, for those which die in unbelief, to be purged by: whereas the Scripture teacheth, that Christ by himself hath purged our sins, Heb. 1.3. there is no other way. 2. he giveth a purging force unto hell fire, which is appointed for the punishment of the wicked, not for their purgation and amendment: they are not as gold and silver, which are purged by the fire, but as stubble, that is burn● & consumed. 3. he thinketh that the flames of hell, shall not always burn, but only for a time: whereas the Scripture maketh hell fire everlasting, Matth. 35.46. Those shall go into everlasting pain. If now the Papists will make Origen one of their patrons of Purgatory, as he is one of the most ancient that maketh mention thereof, they must also subscribe unto these errors, which I think they will be ashamed of: for to embrace his invention, and yet to refuse his sense, is not reasonable.   

16. Controv. Against the Papists, concerning the right use of the keys of the Church.  
v. 27. When I shall take away their sins] It is then peculiar and proper to God only to forgive sins: the keys are indeed committed to the Church, not as giving an absolute power of binding and losing, as the Rhemists hold, that the Priests of the Church of right do remit sins, joh. 20. sect. 3. but the office of the Pastors and Ministers of the Church is to declare the will and pleasure of God out of his word concerning the remission of sins, and so accordingly to pronounce binding or losing, as they see men to be penitent or impenitent: for there are two keys in the Church, the one is the word of God, whereby remission of sins is preached; as Matth. 28.19. our blessed Saviour giveth his Apostles commission to go preach and baptise, which was for remission of sins: the other key is faith, which is in the hearer: Mark. 16.16. he that believeth and is baptised, shall be saved: there must be a concurrence of these two keys together, or else there can be no remission of sins, Mart. See further hereof Synops. Centur. 1. err. 71.   

17. Controv. That the certainty and assurance of salvation is proved by this saying of the Apostle, v. 29. The gifts and calling of God are without repentance.  
Staplet. Antidote. p. 750. and Pererius concurring with him, disput. 2. number. 10. upon this chapter do thus object.  
1. The Apostle speaketh not here of the particular election of any, but of the general vocation and adoption of a whole nation of the jews: and this Pererius urgeth as confessed by M. Calvin in his commentary: but this general adopting of a nation, is mutable and changeable: for we see that where many famous Churches were in time past, there is now no face of a Church to be seen.  
2. The Lord is said not to repent him of his gifts and calling; not because the gifts once bestowed upon the righteous, non queant amitti, can not be lost: but because it repenteth not the Lord so to have bestowed them, Perer. for though one do lose the crown, an other receiveth it: as here the ruin of the jews, was the salvation of the Gentiles.  
Contra. 1. The argument followeth not, because the Apostle speaketh of a general calling and adoption, therefore this sentence can not be applied unto particular election: nay it followeth more strongly; if the common adoption be immutable, much more the particular vocation of the elect. 2. it is true, that many visible Churches are now extinguished: but we must distinguish between the external and internal calling: they which have the first without the second, may fall away, but where the external and internal are joined together, as they shall concur in the conversion of the jews, there they are unchangeable.  
3. If that were the Apostles meaning, that God repenteth not of his gifts bestowed upon any, because, if they refuse them, they may redound to the benefit of others: this had been very impertinent to the Apostles purpose, who hereby intendeth to prove the vocation of the jews; because the Lord had so promised, and purposed, whereof he useth not to repent.  
4. Wherefore I prefer herein the judgement of Tolet a more worthy man, both for his judgement and dignity in the Papal Church, who thus interpreteth, these gifts not to be repent of, quia quos Deus his semel prosequi decrevit, non deserit; because whom God once decreed to bestow them upon, be forsaketh not: so likewise Lyranus expoundeth this place, the gifts and calling of God, are without repentance, that is, sine mutabilitate, etc. without change or mutability, for with God there is no changing, etc. so also Haymo, penitential pro mutatione accipitur, etc. repentance is taken in the Scripture for change, as the Lord said to Samuel, It repenteth me, that I have made Saul king, etc. igitur sine mutatione, etc. therefore without change are the gifts and calling of God in those things, whereof we read before, whom he hath predestinate, he hath called, etc. not in them of whom it is said, many be called, few be chosen, etc.   

18. Controv. Against election upon the foresight of works, and against merits.  
Whereas the Apostle saith, v. 35. who hath given unto him first, Calvin urgeth this place against merits: for if God should give salvation unto man for his good works, homo prior daret bona opera Deo, etc. it would follow, that man should first give good works unto God: likewise Beza proveth by this place, that election is not upon the foresight of faith or works, for than we should give unto God first: Pet. Martyr also doth apply this place both against merits, and election by works.  
But Pererius disput. 4. number. 15. upon this chapter, chargeth Calvin and Beza either with ignorance or malice, for this collection: and to make his matter good, he bringeth in this distinction; that there is duplex salus hominis, a twofold salvation of man; one is begun in this life, the other is perfected in the next: the first is conferred only by the frank mercy and goodness of God; the other is given upon respect of merits: and yet though life everlasting be merited, man can not be said to give unto man first, quia prior Deus gratiam dedit, etc. because God gave unto him grace first, whereby he might merit: likewise he distinguisheth of election; there is one election ad primam gratiam, to the first grace, and that is without respect unto works; there is an other election unto eternal life, and thereof causa est praevisio honorum operum, the cause is the foresight of good works.  
Contra. 1. If good works are the gift of God, and God must first give grace to do good works: then can they not merit: for he that meriteth, must do it ex proprio, of his own: if it be not his own, than he can not challenge any merit: as the Apostle saith, 1. Cor. 4.7. what hast thou, which thou hast not received: if thou hast received it, why rejoicest thou, as though thou hadst not received it, etc. 2. though God give grace at the first, yet if man after do bring merits, and then eternal life followeth; he doth give unto God first in respect of the final reward, though not in respect of the precedent grace. 3. The Apostle acknowledgeth but one kind of predestination, whereupon vocation followeth, and then justification, and last of all glorification, Rom. 8.30. whence this argument may be framed; that predestination which is unto salvation, is also unto glorification, but predestination unto vocation, which is unto the first grace, is by our adversaries own confession without respect of works, therefore so is the predestination unto glorification.   

19 Controv. Against universal grace.  
Whereas the Apostle saith, v. 32. God hath shut up all in unbelief, that he might have mercy on all, etc. the Patrons of universal grace do thus reason against particular election only of some: they, whom God hath mercy on, are elected, not damned, but God hath mercy upon all, therefore all are elected, and none decreed to be damned.  
Ans. 1. That all are not elected, but only a certain number, and the rest are rejected, it is evident out of the Scriptures, Rom. 9.18. He hath mercy on whom he will, and whom he will, he hardeneth: therefore he hath not mercy on all: and Rom. 11.7. Election hath obtained it, and the rest have been hardened: and again, many are called, few chosen: all than are not chosen: for if God had elected all to salvation, and yet all not saved, it would argue either a change in God's will, or a want of power in God, that he can not bring his purpose to effect; and that the goodness of his will should be overcome by the malice of man's will: but none can resist the will of God, Rom. 9.19.  
2. Concerning the argument, first the proposition is not true: for there are certain common mercies, which God may show even toward those that are excluded from salvation: it is true only of those special mercies which belong unto salvation, but those are not extended unto all.  
3. Neither is the assumption true in their sense: God doth not show mercy indifferently upon all, in calling them to salvation: but this particle (all) must be understood here distributive, by way of distribution: by all, the Apostle meaneth both jews and Gentiles, all kinds and sorts of men.    

6. Moral observations.  

1. Observ. Ministers must not leave their calling.  
v. 4. What saith the answer of God. P. Martyr here noteth, how the great Prophet Elias herein showed his infirmity, that being wearied with the incredulity and obstinacy of the people, he desired to die, and so would shake off his calling: which infirmity the Lord here correcteth in the Prophet: whereby Ministers are taught, that they should not be dismayed and discouraged to leave their places, notwithstanding the obstinacy of the people, as long as there be any which will hear them. Theodoret lib. 2. c. 31. maketh mention of one Molitius, who did leave a certain Church in Armenia, being offended with the frowardness and disobedience of the people; who afterward was chosen Bishop of Antioch, and for defending the orthodoxal faith against the Arrians was banished: which might be thought to have happened unto him as a chastisement from God, because he forsook his former charge: Martyr.   

2. Observ. That we must wholly be addicted to the service of God.  
v. 4. I have reserved unto myself seven thousand, etc. The faithful then are separated from the world, and reserved unto God: wherein appeareth both the love of God toward the elect, in sequestering them from the rest of the world, and in his special protection of them; as also what our duty is again toward God, to devote ourselves wholly to his service, seeing we are his, and not our own: as the Apostle saith, Rom. 14.7. none of us liveth to himself, neither doth any die to himself, etc.   

3. Observ. Of our thankfulness to be rendered to God for his election of grace, both in our life and death, especially in the charitable disposing of our last will and testament.  
v. 5. There is a remnant through the election of grace. Chrysostome by occasion of these words, and the next which follow, if it be of grace, it is no more of works, falleth into a vehement exhortation unto thankfulness to God again, because when we could not be saved by works, dono Dei gratis salvati sumus, we were saved by the frank gift of God: and this our thankfulness must first be showed in our life: temporis commoditate, ut oportet, utere, use the opportunity of thy life and time, before death cometh, when all opportunity of working is taken away: nondum solutum est theatrum, sed adhuc in ipsa intrò stas cavea, etc. the stage or theatre is not yet dissolved, but thou standest yet in the lists, thou mayst play thy prices at the last. But if a man have been forgetful of his duty, while he lived, yet there is a way to make some part of amends at his death: and how is that? si Christum in testamento cum baredibus tuis conscripseris: if thou in thy will appoint Christ among thine heirs: for what excuse canst thou have, if thou make not Christ coheir with thy sons, seeing he maketh thee his coheir in heaven: contribu●illi pecunias tibi iam deinceps inutiles, etc. commit thy money to him, which is now like to be unprofitable to thee, neither canst thou any longer be master of it. And if Christ be left coheir with thy sons, orphaniam illorum alleviabit, etc. the will relieve their orphancie, and keep them from violence and wrong: how miserable then are they, which having no children, parasitis potius & adulatoribus sua distribuenda relinqunt, etc. do rather divide their goods to parasites and flatterers, then to Christ: Consider how it is the mercy of God, that giveth thee time to dispose of thy estate, whereas many subitaneo raptu decesseriut, are taken away by sudden death. Nay if thou wilt not make Christ coheir with thy children, numera Dominum cum servis, yet count thy Lord among thy servants: thou at thy death settest thy servants free: free then Christ in his members from famine, hunger, necessity: thus excellently Chrysostome handleth this matter of wills and testaments.   

4. Observ. Against rash judgement.  
v. 4. I have reserved seven thousand. Calvin here observeth well, that like as there were many true worshippers in Elias time, though he knew them not: so, ne temerè omnes adiudicemus diabolo, we should not rashly send all to the devil, that are not known unto us, neither yet appear to be the servants of God: so the Apostle, c. 14.4. who art thou, which condemnest an other man's servant, he standeth or falleth to his own master.   

5. Observ. All things fall out for the best unto the faithful, and to the wicked all things are accursed.  
v. 9 Let their table, he made a snare, etc. As unto the wicked, their prosperity, here understood by the table, becometh a snare; so ot the godly, things which are in themselves heavy and hard, are turned to be easy and pleasant: the treachery of Joseph's brethren turned to his advancement: the afflictions of the Israelites in Egypt, hastened their deliverance: even in the wilderness the Lord spread a table for them: and so it falleth out, as the Apostle saith, c. 8.28. All things work together for the best, to those which love God, etc.   

6. Observ. Not to envy at the prosperity of the wicked.  
v. 9 Let their table be made a snare: this teacheth us, not to be grieved, when we see the wicked to flourish: for their prosperity will turn to their ruin; as Pharaohs pride brought him to his destruction, while he followed the Israelites in the red sea: see to this purpose the 73. Psalm, where the Prophet David confesseth his infirmity, how he fretted at the prosperity of the wicked.   

7. Observ. To take heed that the word of God be not a snare.  
Origen further observeth upon this text, how even the table of God's word, which men fit to hear, as at a table, is turned to a snare to those, which do not hear it with understanding, and gather spiritual meat out of it: to such, it is, as S. Paul saith, the favour of death unto death, 2. Cor. 2.   

8. Observ. How we may profit by the fall of others.  
v. 11. To provoke them to follow them, etc. Like as by the fall of the jews salvation came unto the Gentiles; so by the sin of others we are admonished to take heed unto ourselves; to give warning unto others, and to take occasion to reform and amend such as have offended: see Galat. 6.1.   

9 Observ. How the ministery is truly honoured and magnified.  
v. 13. I magnify mine office: The honour of the ministery consisteth not in riches or pomp, which are but accidental things, but in the converting of many unto Christ; as the Apostle saith in the next verse, that I might save some. It is peculiar unto God to save, but the Lord communicateth this excellency to the Ministers which are the instruments, to show the necessity of preaching, and the reverence thereunto belonging.   

10. Observ. How the faithful comfort themselves in the power of God.  
v. 23. God is able to graff them in again. Thus the children of God in all their afflictions are taught to comfort themselves; that God is able to deliver them: as our blessed Saviour saith, my Father is greater than all, and none are able to take you out of my father's hand, joh. 10.29.   

11. Observ. How we should be affected toward the jews.  
v. 28. Beloved for the father's sake. Beza well observeth, that Christians should not neglect or despise the jews, but pray for their conversion, and provoke them by their godly conversation: not by our superstitious usages, and corrupt manners to hinder their calling, for the which the Papists, and carnal professors have much to answer to God.   

12. Observ. The comfort of the faithful in the unchangeable gifts of grace.  
v. 29. The gifts and calling of God are without repentance. This is much for our comfort, that our faith can not fail: for God repenteth him not of his gifts: neither can the faithful lose their faith, which God by his spirit preserveth: as S. Peter saith, 1. epist. 1. c. 5. which are kept by the power of faith unto salvation.     
The end of the first Book.   

THE SECOND BOOK OF THIS Commentary upon the second general part of the Epistle contained in the five last Chapters, which concerneth exhortation to diverse Christian duties general and particular.  
Wherein among other questions and controversies of great weight and moment, these are specially handled: 

Of the divers offices in the Church, c. 12.  
Of the obedience wherein, and how far to be yielded to the Civil Magistrate, c. 13.  
Of the use of things indifferent, c. 14.  
Whether S. Paul were ever in Spain, as he purposed, c. 15.  
Whether S. Peter were ever at Rome, and fate as Bishop there, c. 16.    
Printed by CANTRELL LEG, Printer to the University of Cambridge. 1611.   

REVERENDISSIMIS IN CHRISTO PATRIBUS ac Dominis, D. GEORGIO Archiepiscopo Cantuariensi, & D. LANCELETO Episcopo Eliensi, Dominis suis colendissimis, salutem & pacem in Christo sempiternam.  
D E Divo Paulo eiusque scriptis divinissimis, vestrae dignitati paucis mihi praefari cogitanti, occurrit Ambrosianum iliud, quo utrumque vestrum, sivestrâ pace liceat, aeffari & compellare lubet: beati Petrus & Paulus inter universos Apostolos, & peculiari quadam praerogatiuâ praecellunt, 
Sermon. 66.  verùm intet ipsos quis cui praeponatur, incertum est: Ita & vos caeteris vestri ordinis praelucetis omnibus, alter summae dignitatis ecclesiastice apud nos accessione, alter eruditissimae fidei defensonis apud exteros laud: Vtrique Paulo & Petro Ambrose inter Apostolos primatum concedit: 
Commentar. 2d Galat. 2. ●●qui ●●r Ambros de primatu ordi●as non potestatis.  Paulos (inquit) gratiam primatus sibi soli vendicat concessam à Deo, sicut & soli Petro concessa est inter Apostolos: & utrique vestrum omnes merito palmam deferunt.  
Sed Hieronymus hic mihi aurem vellit: vereor ne officium putetur ambitio, 
Ad Salvinam.  & videamur sub occasione sermonis amicitias potentium quaerere: redeo ego ad Paulum, illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, electionis vas, ut Christus ipse vocat, Act. 9.15. lampadem ecclesiae, ut Chrysost. doctorem & magistrum gentium, ut Hieronymus, 
In 16 c. ad Rom. 〈◊〉 catalogue, 1 a. d●sp●● c. 16. De sanct ser 26.  sa●●ntem illum architectum, ut Ambrose, nutritorem ecclesiae, ut Augustin. Paulum cum Petro geminum lumen oculorum appellat Bernardus: Sed Chrysostomus totus in tanti Apostoli laudes resoluitur: pulverem oris illius videre vellem, per quod Christus locutus est, etc. immo non oris solum illius, 
In 16. c. ad Rom. moral. vlti●n.  sed & cordis pulverem videre vellem, quod si quis totius orbis cor dixerit, etc. non peccaverit: adeo enim istud cor latum fuit ut ut in se susceperit integras gentes: videre rurfus vellem pulverem manuum, quas cum tetigit vipera, in rogu●u decidit, etc. vellem & oculorum pulverem videre, excaecatorum primò, doinde ad orbis salutem respicientium: vellem & pedum illorum videre pulterem, qui per orbem currentes non laborarunt, etc. & quid opus est singula tecensere? vellem videre sepulchrum illud, quo recondita sunt arma illa justitiae, armalucis: Isto modo aureum illud Chrysostomi os, divinissimi Apostoli dignis●●● as laudes decantat.  
Verùm licet Paulus totus sit veluti sacratissimus omnium rerum pretiosarum thesautus, & virtutum promptuariumquatuor tamen praecipuè de eo praedicantur admiratimedigna, conversio miraculosa, aedeficatio ecclesiae fructuosa, diligentia laboriosa, pass●●oriosa. De conversione Pauli sic meditatur Augustinus, 
De divers. serum. 41.  Ananias baptizavit lu●●in, & fecit agnum: Saulus vinxit, Paulus vinctus est; dum Saulus quaerit mi●●ere numerum Christianorum, ipse etiam ad numerum accessit confessorum. Zilum Apostoli, & docendi peritiam, sic describit Chrysostomus: ad splendorem Apostolicorum verborum oculos aperiamus: lingua siquidem illius supra solem emicuit, doctrinaeque sermone supra reliquos omnes exuberavit: sic Apostolus de se testatur, 
1. Cor. 15.10.  gratia eius, quae in me collata est, non fuit inanis, sed amplius, quam illi omnes, laboravi: Quam vero praestiterit diligentiam, & quanto labore in Evangelio promulgando desudaverit, ipse etiam testis est, ita utà jerusalem per circuitum usque ad Illyricum repleverim Evangelium Christi: unde Chrysostomus, virtute dilectionis vonlantis instar factus, omnes circumvolitabat: de passione vero sua & Martyrio sic vaticinatur: 
Philip. 2.17.  si immoler super sacrificium fidei, etc. sic enim Paulus sacrificij instar gladio decollatus creditur: ut praeclare Augustinus: Petrus patitur crucem, 
De sanct. ser. 28.  Paulus fentit pugionem: piscatorem suspendit hamus crucis, 
epist. 243.  persecutorem mucro minuit persecutoris: & ut Bernardus, alter amisso, alter submisso in cruce capite, triumphum extulerunt.  
Ex istis quatuor Pauli encomijs, duo vires nostras longè superant, nec conversionis modo illi adaequari, nec martyrij fortitudine illi pares esse possumus: in duobus reliquis omnibus fidelibus pastoribus D. Pauli exemplum praeponitur, ut eius in docendo fidelitatem, & in labore tolerantiam imitemur: ad reliquas Apostoli imitationes, (ut bene Cyprianus) infirmi sumus: 
Cyprian. de singularit. Clerie.  Atque utrinque hoc verè Episcopalis muneris specimen, à vestrâ gravitate tam docendi, quam scribendi exhibitum, libenter omnes agnoscimus, & aliis omnibus Episcopis & Pastoribus vestro exemplo faeliciter praeitis: quid non audebunt milites cum tales habeant duces? & nautae alacriter proculàubio incumbent remis, cum ipsos navarchos & naucleros, non solum cohortatores, sed cooperatores, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habeant.  
Sed unum est prae caeteris, 
cap. 14.  in quo Paulus animum verè Apostolicum oftendit: Romanos de rebus aediaphoris altercantes summo artificio ad pacem revocare studet: & vos pro vestra pietate, Ecclesiae nostrae non dissimili dissidio laboranti, succurrite, & veluti nutantibus & suo loco motis columnis, humeros supponite: Duo sunt que nostram Ecclesiam bear possunt, pax externa, & domestica: illam nobis attulit Serenissimus noster Rex, de quo vertus illud praedicari potest, quam quod olim de Pericle suo iactabant Athenienses, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  quod nemo Atheniensium illius causa vestem attam unquá induerit: alteram vestra humanitas conciliabit: Melanthius inter Athenienses dicere solebat, civitatem servari oratorum dissidijs: Sed Pastorum concordiares nostras crescere facile intelligit vestra prudentia: quam vos promovere, & pro authoritate vestra potestis, & pro pietate vultis: Isto modo, si non solum Paulum admiremur, sed imitemur, 
Comment. in 16. ad Roman.  (ut suaviter suo more Chrysostomus) possumus hinc migrantes, & illum videre, & ineffabilis ipsius gloriae participes esse, id quod nos omnes assequi contingat gratià & benignitate Christi, cui gloria in secula.  
Vestrae reverent iae obseruantissimus ANDREAS WILLET.   


CHAP. XII.  

1. The text with the diverse readings.  
1. I beseech you therefore brethren, by the mercies of God, that ye present (give up B. G.) your bodies a living sacrifice, holy and acceptable unto God, which is your reasonable service (of God. G. ad.)  
2 And be ye not fashioned like to this world (fashion not yourselves. G.) but be ye transformed. Be Gr. (not reform. L. or changed. G.) the renewing of your mind (sense. L. rods, mind. Gr.) that ye may prove what the good, and acceptable, and perfect will of God is.  
3 For through the grace that is given unto me, I say to every one being among you, that no man understand (think. S. esteem of himself. V.B. be overwise. L. Be. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth, to have an overweening opinion, as though one knew more than indeed he knoweth) above that which is mere to understand: but that he understand (behave himself discreetly, B.) according to sobriety, as God hath dealt to every one the measure of faith.  
4 For as in one body we have many members, but all members have not the same office, (action, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gr.)  
5 So we being many, are one body in Christ, and every one one another's members.  
6 Seeing than that we have (having then. Gr.) gifts, according to the grace given unto us, diverse: whether prophesy, let us prophesy, according to the proportion, Be. (portion. G.U. measure. B. reason. L. analogy. Gr.) of faith.  
7 Or an office, (or ministry, Gr.) let us be occupied in ministering: or he that teacheth, in teaching.  
8 Or he that exhorteth, in exhortation: he that distributeth, let him do it with singleness, B. (simplicity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) he that ruleth with diligence, he that showeth mercy with cheerfulness.  
9 Let love be without dissimulation: abhor (be abhorring or hating. Gr.) evil, and cleave unto good.  
10 Be lovingly affected with brotherly love one toward an other: in giving of honour go one before an other.  
11 Not slothful in endeavour: (to do service, G. in business, B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in care, study, endeavour) servant in the spirit, serving the Lord,  
12 Rejoicing in hope, patient in tribulation, continuing (instant, L.U. B. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather to continue with strength) in prayer,  
13 Communicating, Gr. (distributing, G. B.) to the necessities (or uses, Be.) of the Saints: following hospitality. (given to hospitality, G.B.)  
14 Bless them, that persecute you: bless, I say, and curse not.  
15 Rejoice with them that rejoice, and weep with those that weep.  
16 Be like affectioned: G.B. (think the same thing, L.A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood here of the affection, rather than of the mind and judgement: see qu. 25. following.) be not high minded: (think not on high matters, Gr.) submitting yourselves (consenting, L. A. applying yourselves, V. cleaving unto, S. making yourselves equal, G.B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifieth to be carried away together) to them of the lower sort: be not wise in yourselves. (arrogant in yourselves, V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gr.)  
17 Recompense to no man evil for evil: provide (procure, Be. G.B. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, providing) things honest in the sight of all men.  
18 If it be possible, as much as in you is, have peace (live in peace, V.B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be peaceable, Gr.) with all men.  
19 Avenge not yourselves, dearly beloved, but give place unto wrath: for it is written, Vengeance is mine: (do not judge judgement to thyself, S.) I will repay, saith the Lord.  
20 Therefore if thine enemy hunger, feed him: if he thirst, give him drink: for in so doing, thou shalt heap coals of fire on his head.  
21 Be not overcome of evil, but overcome evil with good. (goodness, B.G.)   

2. The Argument, method, and parts.  
The Apostle having hitherto insisted upon the doctrinal points of faith, as concerning justification, sanctification, predestination, and such other, now cometh to matter of use and exhortation. And in this chapter he exhorteth 1. generally to the service of God: 2. to the right use of gifts, and administration of Ecclesiastical offices: 3. to the mutual duties of charity.  
1. The service of God is set forth, 1. affirmatively, what we should do, and why, v. 1. 2. negatively, what we should avoid and shun, and the reason thereof, v. 2.  
2. The exercising of the gifts and offices which God hath distributed, is set forth, 1. generally, that no man carry himself proudly in respect of his gifts, v. 3. which is strengthened by these reasons, 1. from the efficient, God is the author. 2. and they are given in a certain measure to every one, not all to one, v. ●. 3. from the end, they are given for the good one of an other: which is set forth by a similitude of the body, and the members thereof. 2. particularly he toucheth the Ecclesiastical offices, which concern either prophesying, or ministering, v. 6, 7. the prophetical function is exercised either in teaching, v. 7. or exhorting, v. 8. the ministerial office consisteth in the ordering of the goods of the Church, in ruling, or in taking care for the poor, v. 8.  
3. Then followeth the particular exhortation to the several duties of charity, as of love and following of good, v. 9 of brotherly kindness and civility, v. 10. of cheerfulness and zeal in God's service, v. 11. of constancy in tribulation, and continuance in prayer, v. 12. of distribution to the poor, v. 13. of blessing persecutors, v. 14. of sympathy and like affection in prosperity and adversity, v. 15. of concord, v. 16. of gentleness and study of honesty, v. 17. of the desire of peace, v. 18. of refraining from anger and revenge, v. 19 of beneficence toward our enemies, v. 20. of strife against evil, v. 21.   

3. The questions and doubts discussed.  

1. Quest. Why the Apostle useth entreaty, saying, I beseech you brethren, by the mercies, v. 1.  
1. Tolet giveth two conjectures, why the Apostle, which by his authority might command, entreateth: the one is, because divers precepts which he delivereth afterward, were the commandments of Christ, and he would not add his commandment to Christ's: and the other is, because divers things, he doth not enjoin as precepts, but only adviseth as counsels, and therefore he commandeth not: but these are idle conjectures: as though all the Apostolical precepts, were not also the precepts of Christ: neither are there any counsels given in Scripture, but the same also are prescribed in some respect as binding precepts: for we are commanded to love the Lord with all our strength, Luk. 10.27. every part then of our duty and love toward God is commanded: but all counsels of perfection, as they call them, tend unto the love of God.  
2. Chrysostome thinketh, that Paul beseecheth them by the mercies of God, quasi pud●re sussiundi volens, as when one bringeth in the benefits entreating, he that hath received the benefit can not be but ashamed: but the Apostle intendeth not by shame, but by love and gentleness here to persuade.  
3. Origen giveth this reason, nihil proficit legis imperium, the commandment of the law prevaileth not: showing this to be the difference between the law which commandeth, and so do the Prophets, the interpreters of the law, they use not to entreat: but it is peculiar to the Gospel to beseech and entreat: to this purpose also Pet. Martyr: but this is not always so: for in the Gospel and Apostolical writings, we shall find many precepts and strait charges.  
4. Pet. Martyr further allegeth, that as it is said in the Proverbs, The poor man speaketh by entreaty, but the rich answereth roughly, Prov. ●8. so the Apostles being as it were abjects, and of small account in the world, use persuasions by entreaty: but S. Paul chose there standeth most upon his Apostolic authority, where he was most despised: as Act. 13. where he censureth Elymas the sorcerer.  
5. But this was the Apostles reason, why he entreateth that he might win them rather by love: as he saith to Philemon, v. 8. Though I be very bold in Christ to command thee, yet for loves sake I rather beseech thee: and as Seneca well saith, generosus est animus hominis facilius ducitur, quam trahitur, the mind of a man is generous, it is more easily lead, then drawn: and therefore the Apostle entreateth, rather than commandeth, the more easily by gentleness to persuade them, Lyran. Par.   

2. Quest. Why the Apostle addeth, By the mercies.  
By the mercies. 1. As the Apostle before had showed how the Gentiles had received mercy of God, in that they were received to grace, while the jews the ancient people of God were rejected: so now he entreateth them by that mercy, which they had received. 2. and he beseecheth them, per miserationes, by the mercifulness of God, rather than per misericordiam Dei, the mercy of God: for this showeth only the merciful inclination of God in himself, the other betokeneth his actual compassion, extended to others, Tolet. 3. and the Apostle useth the word in the plural number (mercies,) to amplify and set forth the manifold mercies of God, Beza: in our election, redemption by Christ, justification, sanctification. 4. Origen here more curiously observeth, that by mercies Christ is to be understood, as God is called the father of mercies, 2. Cor. 1.3. that is of Christ: as he is called the father of wisdom, and of righteousness, because Christ is both the wisdom and righteousness, and so also the mercy of God. 5. some have special relation here to Paul's Apostleship, to the which he was in God's mercy called, and appointed, gloss ordinar. Gorrhan: but then the exhortation had not been so forcible, to move them by the mercies showed to him: he rather urgeth the mercies, which they themselves had received. 6. Lyranus understandeth the mercy of God, peccata relaxantem, which remitted and released their sins: but the Apostle saying in the plural mercies, understandeth not that mercy only, but all other mercies in Christ, their election, vocation, justification by faith, etc. 7. And this is of all other the most forcible motive by the mercies of God: per illas obsecro, per quas salvati, I entreat you by those mercies, by the which ye are saved: Chrysost. who is so stony hearted, as not to be persuaded unto his duty by the mercies of God, unto whom he oweth himself, and whatsoever he hath: as mothers use to entreat their children by the womb that bore them, and the paps that gave them suck: which kind of persuasion is most effectual.   

3. Quest. Of sacrifices in general, v. 1. upon these words, A living sacrifice, etc.  
1. Haymo here maketh a question, why the law prescribeth the sacrifices of beasts and other creatures, if they were not acceptable unto God, and available to the forgiveness of sins: and he giveth two reasons hereof; both because the Israelites were prone to idolatry, and therefore lest they should have sacrificed to idols, the Lord would rather that his creatures should in that external manner be offered to himself; as also that thereby might be shadowed forth the sacrifice of Christ, by whom we should obtain remission of sins.  
2. Ambrose likewise here moveth this question, why God would have the sacrifices, which were offered up, to be slain: whereupon he answereth, that it was so done for these two reasons, both that they which offered the sacrifice might thereby see what they themselves had deserved, and that thereby also the death of Christ might be shadowed forth.  
3. But whereas they had two special kind of sacrifices in the law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of thanksgiving, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for expiation and remission of sins: the Apostle alludeth here only to their eucharistical sacrifices, (for Christ's sacrifice is only expiatory for sin) which were of diverse sorts, according to things which they offered, as either prayers, or first fruits, or some order of life, as was the vow of the Nazarites, or some oblation: but here the Apostle hath reference to the last kind, in bringing some oblation, which should be themselves.  
4. Concerning the name of sacrifice: the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth mactare, to slay a sacrifice: the Latin word victima, and hostia, Haymo thinketh to have this derivation: the first is so called à vinciendo, of binding, because the sacrifices were first bound to the altar: the other, ab ostio, because they were slain at the door of the tabernacle: But he hath two other derivations taken from the rites of the Pagans: that was called hostia, which was offered up to their gods, when they went against their enemies, that victima, which was offered up for the victory obtained: and thus much Ovid insinuateth in these verses, lib. 1. Faster.  
Victima, quae dextra cecidit victrice vocatur:  
Hostibus à victis, hostia nomen habet, etc.  
By the victor's hand the victima doth fall:  
For foes subdued, they hostia it do call.   

Quest. 4. The general observations of the sacrifice, which the Apostle here requireth.  
1. Lyranus thinketh that the Apostle here requireth seven conditions or properties in this spiritual sacrifice. 1. it must be voluntaria, of a free and willing mind, present, or give up 2. it must be in carne propria, in their own flesh, not in an others, your bodies. 3. it must mortify concupiscence, in that he calleth it a sacrifice. 4. it must bring forth good works, and therefore is called living. 5. it must be continual, therefore it is called holy, that is, firm. 6. it must be bene ordina●a, well ordered, and disposed to no other end, then to the praise of God, and therefore he saith, pleasing unto God. 7. it must be discreta, done in discretion, and so he addeth, which is the reasonable service of God.  
2. Tolet only observeth three things here required in this spiritual sacrifice, all which were seen in the external: there was the oblation, the beast which was offered, and the slaying or sacrificing of it: so here the Apostle saith, exhibit or give up, there is the oblation: then the thing offered is their bodies: and they must make it a sacrifice, not by slaying it, but by mortifying their lusts.  
3. Pererius observeth four things in this sacrifice, which were observed in the legal oblations. 1. the sacrifice must be entire and perfect without spot: so here it must be a living sacrifice. 2. it was holy, and for ever separated from profane and common uses: so it is here prescribed, to be holy. 3. The sacrifice was consumed upon the altar, and so was a sweet savour unto God: here it is said also, acceptable unto God. 4. they put to their sacrifices salt, which signified spiritual understanding: and here it is added, which is your reasonable service.  
4. But Gorrhan more distinctly thus setteth forth the parts and causes of this spiritual sacrifice: we have 1. the efficient, in this word give up, it must proceed from a true and sincere devotion. 2. then the material cause, your bodies. 3. the form, it must be living, holy, reasonable. 4. then the end, it must be to please God, acceptable unto God.   

Quest. 5. Of the conditions of this spiritual sacrifice in particular.  
1. The Apostle exhorteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to exhibit, present, give up themselves. 1. herein alluding to the rite of the sacrifices, which were first exhibited and presented unto God at the altar, Beza: this word is used of our blessed Saviour, how they brought him into the temple, and presented him before the Lord, Luk. 2.23. 2. we are said also to exhibit that, which was before promised; and so we exhibit ourselves unto God, by the holiness of life, to whose service we were promised, and devoted in baptism, Erasm. 3. Chrysostome further noteth in this word, that we must so give up ourselves, no more to be our own, as they qui donant aliis bellicosos equos, etc. which do yield unto others warlike horse for service, do challenge no more property in them: so debemus membra nostra Deo, tanquam Imperatori, we do owe our members unto God, as our Emperor, Theophyl. 4. and hereby is signified, that they should sponte offer, offer up willingly: as in the law they must offer all their offerings with a willing heart, Gorrh. 5. and whereas it was peculiar unto the Priest to offer external sacrifices, all Christians are admitted to offer this spiritual sacrifice: as S. Peter saith, Ye are an holy priesthood to offer up spiritual sacrifices acceptable to God through jesus Christ, Tolet.  
2. Your bodies. 1. by bodies he understandeth (by a synecdoche of a part for the whole) whole man both body and soul: and by an other figure (called a Metonymy) he putteth the subject for the adjunct, the body for the affections in the body, or which show themselves most in and by the body: so that the body here non tam nomen naturae est, quam vitij, is not so much the name of nature as of vice, Mart. as else where the Apostle saith, Col. 3.5. mortify your earthly members, Par. 2. we must then offer up unto God not our souls only: and so as we have received both our bodies and souls from God, we must render them unto him again: contrary to the opinion of the Platonists, who held that the soul only came from God, the substance of the body from the elements, the complexion from the celestial spheres, the affections from the spirits: and therefore they thought it sufficient, if the mind only and soul were rendered unto God: ex Martyro. 3. now our bodies two ways are offered to God: one is, as Origen and Chrysostome here observe, by mortifying of the carnal affections: as he which mortifieth pride, doth sacrifice a bullock: he which bridleth his anger, a ram: he which keepeth under his lust, a goat: Origen: so the Apostle saith, 1. Corinthians. 9.27. I do chastise or tame my body: the other way is, in making the body an instrument of every good work, as Augustine observeth lib. 10. the civit. c. 6. and so the Apostle exhorteth, Give your members servants to righteousness, Rom. 6.19. 4. Lyranus addeth further, the Apostle saith, your bodies, non a●iena, not the bodies of others, against those which think to be saved by other men's repentance.  
3. A living sacrifice. 1. which is added not to signify, that they should not think to kill themselves, and so sacrifice their bodies, as Chrysostome, Theodoret: for the Romans were no: so absurd, to collect any such thing out of S. Paul's words. 2. nor yet saith the Apostle living, to note a difference between the sacrifices of the law, which were first killed, and then sacrificed, and the sacrifices of living Christians, gloss. ordin. Tolet, Osiand. Perer. 3. Neither is there a relation to the usage of the law, which counteth all dead things unclean, Hyper. it showeth a difference rather from the legal usages. 4. neither as Caietan observeth, doth the Apostle by this term distinguish this spiritual sacrifice from martyrdom, which was performed by death: for as Tolet well observeth, the Apostle exhorteth generally Christians, to sacrifice themselves in holy obedience unto God, which not only, though principally is seen in Martyrdom, which none can undertake, that have not first mortified their bodies with the affections thereof. 5. Pet. Martyr by this living sacrifice understandeth a willing sacrifice, which is not vi, sed ex animo, by force, but from the heart. 6. but it signifieth more, namely the spiritual life of the soul, which is by faith in Christ, Galat. 2.20. Mart. as Origen well observeth, he calleth it a living sacrifice, qua Christum, id est vitam, in se gerit, which beareth Christ the true life: as the Apostle saith, Eph. 2.1. who hath quickened us, etc. Gryneus: which life of the soul is never idle, but continually bringeth forth good works: for idleness is a kind of death of the soul, as Seneca passing by the house of one Vacia, who lived in pleasure and idle, said, hic situs est Vacia, here lieth Vacia, as though it were rather his sepulchre, than his habitation: so also Haymo, he is a living sacrifice, qui vivit virtutibus, moritur vitijs, who liveth unto virtue, and is dead unto sin: and Chrysostome upon this place showeth at large, how all the members must be mortified, that they may live unto the service of God, neque offerri poteriroculus, etc. for neither can an eye he offered that serveth fornication, not an hand that oppresseth, neque lingua turpia loquens, not a tongue speaking filthy things, nor feet theatra visitantes, that run to theaters and plays. But this outward conformity of the members, is rather signified in the next word, holy.  
4. Holy. 1. Which some think is added by way of distinction, from the legal sacrifices, which being corporal were not holy, Greek. catena. 2. some note a difference between the sacrifices of the Pagans, which were not holy, and of Christians: they many times offered their bodies, suffering hunger, thirst, much travel, but it was not to a right end, to the glory of the true God, and therefore it was not an holy sacrifice: Tolet annot. 3. 3. some give this sense, holy, that is, congruens praescripto divino, agreeable to the divine prescript, as therefore Nadab and Abihu offended God, because they offered with strange fire, not appointed by God, Gryneus: but this is too particular, neither comprehendeth all the points of holiness. 4. Lyranus following Vlptanus de verbor. significat. saith, that is called sanctum, holy, which is fixum & stabile, sure and permanent. 5. Pet. Martyr allegeth two other significations of this word, as out of Servius upon the 12. book of the Aeneides, that sanctum is, quasi sanguine consecratum, as consecrate with blood, and so this sacrifice of Christians is consecrate by the blood of Christ: the other from Martianus in titul. de rerum division. that sanctum, is derived of the herb called sanguina, which is the same with verbenà, vervin, which the Roman Ambassadors carried in their hands, and by that sign were protected from the violence of their enemies: but neither of these significations are so fit. 6. Wherefore sanctum, the Latin word, which signifieth holy, is the same that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is so termed, as separate from all earthly and terrene quality, pure and purged from all dross: the sacrifices of the law had these two parts of holiness: 1. they must be without spot or blemish, than they were holy consecrate unto God, and separate from all profane use: this specially was a type of the most holy and perfect hig●● Priest Christ jesus: who was holy, harmless, undefiled, separate from sinners, Hebr. 7. 2●. which properties must in some sort also be seen in the spiritual sacrifices of Christians, as S. Peter saith, as he which hath called you is holy, so be you holy in all manner of conversation: they therefore which remain in their sins, and are therewith defiled, cannot offer up an holy sacrifice to God, Pareus: to this purpose Origen, sanctum dicit, etc. be calleth it holy, wherein the spirit of God dwelleth: as the Apostle saith, Know ye not, that your bodies are the temples of the holy Ghost: to the same purpose Haymo: so then as this sacrifice must be living, in respect of the inward life of the soul, wherein it liveth by faith unto God, so it is holy in regard of the sanctity of the inward affections, and external actions of the life.  
5. Pleasing unto God, etc. 1. Some make this the third property of this sacrifice, that it must be pleasing unto God: as Tolet showeth how the sacrifices of the jews, were holy in themselves, yet not pleasing unto God, when they were offered by such as were of an unclean life, and therefore the Lord abhorred their sacrifices: so Origen interpreteth, pleasing unto God, that is, separatum à vitijs, separate from sins: so also Haymo: Gryneus understandeth it of the sacrifices offered by faith, whereby they are made acceptable: so also Pareus, likewise Faius, they must be offered with a sincere affection without all hypocrisy. 2. But I rather incline to their opinion, which think that this is rather the effect, which followeth upon the other properties, that if they be living and holy sacrifices, they must needs be pleasing also unto God, than a new property: so Calvin, Pet. Martyr: and hereof these reasons may be alleged. 1. from the resemblance of the legal sacrifices, which being offered according to the will of God, were accepted: as when Noah offered a sacrifice, it is said, God smelled a savour of rest, Gen. 8. this was not a property in the sacrifice, but an effect following. 2. from the nature of that which is holy, to be accepted of God: as Martyr allegeth out of Plato in Euryphrone, who though he would not have this a perfect definition of sanctity, to be accepted and loved of God, yet he granteth it to be an inseparable quality; that which is holy is always accepted of him. 3. Because faith whereby this sacrifice is made acceptable to God, is included in the former properties: for without faith it can neither be living nor holy. 4. so S. Peter showeth, that spiritual sacrifices are acceptable to God through Christ, 1. epist. 2.5. and the Apostle to the Hebrews saith, c. 13.16. with such sacrifices God is pleased: it is the sequel or effect of the sacrifice to be pleasing unto God, rather than the property in the sacrifice: as Lyranus, Gorrhan, the interlinear. gloss. refer it to the good intention, that all things should be referred to the praise of God.  
6. Which is your reasonable serving of God, etc. 1. Origen thinketh the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reasonable serving: because it was such, as whereof a reason might be rendered, which could not be given of the sacrifices of the law, why they offered some kind of beasts rather than others; Anselm to the same purpose, Men must so do their good works, as that they may give a reason of them. 2. Tehodoret thinketh this is added to show a difference between these sacrifices of Christians, and those of the jews of unreasonable beasts: so also Erasmus, Osiander: here is indeed such a secret difference insinuated; but yet more is meant, then that only. 3. Lyranus by reasonable understandeth discretion, that which is discreet, temperate: as when one doth sacrifice his body by abstinence, it must not be out of measure, but in discretion, as that he be not thereby made unfit for his calling: so also Caietan, Gorrhan, and before them Thomas Aquinas: but this were too particular a restraint of this description: for in this last part all is summed together, and included, before required in this sacrifice: for these words are added by way of opposition; this is your reasonable serving of God, namely, this your living and holy sacrifice. 4. Wherefore by reasonable, the Apostle understandeth nothing, but spiritual, as S. Peter expoundeth, 1. Pet. 2.5. and there he calleth the word of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasonable, that is, spiritual milk, v. 2. the reasonable service of God, is that which is of the mind and spirit, for so will God be worshipped in spirit and truth, joh. 4.23. so Chrysostome calleth it spiritualem cultum, spiritual service: that is, ut mens offeratur, the mind should be offered to God, Haymo: this spiritual service consisteth of faith, hope, charity, Vatablus, Gryneus, Bucer, Pareus: and Faius here well observeth a secret opposition between this reasonable service, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will worship, as S. Paul calleth it, Coloss. 2.23. when men according to their own fancies do invent a religion and service fitting their own humours: but that is the reasonable service of God, which is agreeable to his will: as Basil in regul. breviorib. interrog. 230. thus well interpreteth, Qui ea assiduè facit, quae ex Dei voluntate sunt, he which by reason and good counsel doth those things continually, which are agreeable to the will of God, he performeth this reasonable service, etc. Beza misliketh here this exposition of Baesil, but it may very well be received, and is agreeable to the Apostles mind, as in the next verse he saith, that you may prove, what is the goodwill of God, etc. he than doth follow this reasonable service of God, that proveth what Gods will is, and conformeth himself thereunto.   

Quest. 6. How we must not fashion ourselves to this world, v. 2.  
1. Concerning the occasion of these words: some think, that as the Apostle spoke before of the sacrifice of the body, so now he showeth how the mind should be reform, Lyran. Gorrhan, Tolet: but the Apostle speaking of the reasonable service of God, v. 1. comprehendeth both the service of the soul and body: therefore here rather the Apostle now more plainly expresseth, that which before he figuratively set down, Nyper. Martyr maketh this the connexion, as the Apostle showed before, quid curandum, what was to be cared for in this spiritual sacrifice, so here quid cavendum, what is to be taken heed of: Beza maketh it a second precept, that in the service of God, we should not conform ourselves to the opinion or fashions of the world: Gryneus maketh it a consectation, a consequent necessarily inferred upon the former exhortation: But I insist upon the former sense: pianiùs explicat rationalem cultum, the Apostle more plainly expresseth this reasonable service, Par.  
2. Fashion not yourselves, or be not fashioned. 1. Chrysostome here observeth a diffeerence between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the figure of the world, to the which we must not fashion ourselves, which is tanquam scenica persona, as a person counterfeited upon the stage, which is in show, not in truth, but afterward he biddeth us be transformed in the mind: the forms hath substance, whereas a figure is no permanent or existent thing: but this distinction seemeth to be too curious, neither is it perpetually observed: for Phil. 2.7. S. Paul atributeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, figure, unto Christ, he was found in figure or shape as a man. 2. But this is better observed, that the Apostle forbiddeth us not, either not to be in the world, nor to use the world, for neither of these are possible, so long as we are in the world, but we must not fashion ourselves to be like unto the word. 3. for it is the property of the soul, to bear the image of that thing to the which it turneth itself, as we see in a glass: he than fashioneth himself to this world, that doth seek only or chiefly for the things of the world, who followeth the corruptions thereof with greediness: and what the fashion of this world is, S. Peter showeth, It is sufficient for us that we have spent the time passed of the life after the lust of the Gentiles, walking in wantoness, lusts, drunkenness, gluttony, &.  
3. To this world. 1. Origen hereupon observeth this difference, aliam esse formam seculi praesentis, aliam futuri, that there is one form or fashion of this present world, an other of the world to come: they which love things present fashion themselves to this world, but they which set their minds on spiritual and invisible things, do conform themselves to the world to come, 2. by the world we understand not, as Haymo noteth, the outward state and condition of the world, as it consisteth of days, months, years, but men carnal conversatione seculo deditos, which by their carnal conversation, ate given to the world.   

Quest. 7. Of our transforming by the newenes of mind.  
1. Be ye transformed. 1. there is a transformation of the body, as Christ was transformed in the mount: and our bodies shall be in the resurrection, Philip. 3.20. but here the Apostle speaketh of the transformation of the mind. 2. and it must be transformed not in the substance thereof, but only in the condition and quality, Faius. 3. man was form by his creation, deformed by sin, reform by grace, informed by the word, conformed and made like to Christ by the spirit, transformed in the newness of the mind, Gorrhan.  
2. By the newness. 1. the oldness of man is his sin and corruption of nature derived from Adam: that is called newness, which is wrought by grace, as faith, hope, charity: hereof the one is called the old man, which is after Adam, the other the new man, which is created a new by grace: this renovation is sometime called the newness of life, Rom. 6.4. from the effects, which show themselves in the life: sometime the newness of the spirit, Rom. 7.6. from the author and efficient cause, which is the spirit; sometime, the newenes of the mind, of the subject and place where this renovation beginneth. 2. Chrysostome useth this fit resemblance; quoth in adibus facimus subinde reformantes inveteratum, ita in te ipso facias, that which we use to do in our houses, repairing that which is decayed, the same do in thyself; thou art decayed and waxed old by sin, be renewed by repentance, etc.  
3. Of the mind. 1. not of the sense, as the vulgar Latin; whom Gorrhan followeth, understanding here the reforming of the affections; and hereupon that common error was grounded, that sin had the seat & place in the affections, whereas the very mind hath need to be revived, as S. Paul saith, be renewed in the spirit of your mind. 
Ephes. 4.23.  2. Faius here noteth that a natural man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath but a soul and a body, but a spiritual man hath a spirit, soul, and body, as S. Paul saith, I pray God that your whole spirit, soul, and body, may be kept blameless, etc. 1. Thess. 5.23. not that any new part is added to the soul in the regenerate: but a new spiritual quality is wrought in it. 3. Haymo following Origen, by the mind thinketh the understanding to be signified, which must be exercised in the Scriptures: but this is too particular: by the mind rather is understood all the faculties of the soul, the intellectual part, and the will, where this renovation must take beginning.   

Quest. 8. Of these words, That ye may prove, what the good will of God is, acceptable and perfect, etc. v. 2.  
1. That ye. 1. which some think is put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to show the end of this their renovation, Mart. Pareus. 2. Theodoret will have it the effect: and that the Apostle showeth cui rei conducat, etc. to what purpose this renovation of the mind is profitable. 3. Chrysostome maketh it to be the cause, sic poteritis renovari, etc. by this means ye may be renewed, if ye learn what Gods will is, so also Tolet annot. 6. 4. Gryneus maketh it an adjunct and property of renovation: for they which are not renewed, cannot understand what the good will of God is: and Melanchton maketh it a part of our renovation: haec vera est, etc. this is the true renovation of the mind, to prefer the will of God before our own, etc. and Beza maketh it a part of the exhortation, be ye transformed, etc. and do your endeavour to prove, what Gods will is, etc. that like as they which fashion themselves to the world, follow the will thereof, so you should transform yourselves, by the newenes of your mind to the will of God: and this sense is most agreeable: so this is added both as a principal part and cause of our renovation, and it is a fruit also thereof, a further degree of more perfect knowing the will of God: as our Saviour saith, joh. 9.17. If any man do his will, he shall know of the doctrine, whether it be of God.  
2. May prove, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. he neither meaneth a curious probation, to try whether a thing be so or not, for this were to doubt of the will of God, whether it were good and perfect. 2. neither is it taken only for to search and consider: for a man cannot be renewed at all, that hath not already searched out the good will of God. 3. not yet do we understand a bare knowledge of the will of God: for many which are not regenerate do know God's will, and yet do it not, as the Apostle, c. 2. reproved the jews for teaching the law to others, and not knowing it themselves. 4. nor yet doth it signify only an experimental knowledge, as the interlineary gloss. and Lyranus, for he that is renewed cannot but have experience of the will of God. 5. but this probation signifieth a discerning with judgement, of those things which are good, as S. Paul saith, Phil. 1.10. that ye may discern things that are excellent: as he that hath a perfect taste discerneth of the goodness of meats.  
3. What is the good will of God, and acceptable, and perfect. 1. Concerning the reading of these words: some will not have these epithets, good, perfect, acceptable, to be joined unto the will of God, but to be referred to all the cause before going, as to the offering up of their bodies a living service, not to fashion themselves to this world, and to be renewed in the mind, all this is good, acceptable, and perfect, so Augustine epist. 85. and Ambrose: some do make it an absolute sentence by itself, adding the conjunction, and, and what is good, acceptable, perfect, etc. Bucer: But the usual reading is the best, which the vulgar Latin followeth: to make these three epithets and attributes of the will of God: thus also read Clemens lib. 2. stromat. Basil regul. brev. resp. 276. Chrysost. serm. 12. Cyprian epist. 77.2. by the will of God, we understand not here that faculty and power in God whereby he willeth, but the thing which he willeth: in which sense, we say in the Lord's prayer, thy will be done, Matth. 6. and Matth 12.50. Whosoever doth the will of my father, etc.  
4. The good will, etc. 1. Origen here distinguisheth between the will of God simply so called, and his good and acceptable will: for it is the will of God when he inflicteth punishment: but that is his good and acceptable will when he doth any thing in mercy. 2. Chrysostome also will have the old law to be the good will of God, but the acceptable and perfect will of God, is his will revealed in the new testament. 3. Basil regul. brev. 276. make three degrees of things agreeable to Gods will: some good, some are better, some best of all, which are called perfect: as Tolet giveth this instance, to love our friend is a good thing, to do well unto him is better, to love our enemy, is the best and most perfect. 4. Anselm referreth it to the three states incipientium, proficientium, perfectorum, of beginners, of those that go forward, and of such as are perfect: or to three conditions of life, of the married, the continent, and virgins. 5. Lyranus understandeth the first, of bona natura, the good things of nature, the second, of the good things of grace, the third, of the good things appertaning to glory: But all these observations are curious, neither to the Apostles mind: who doth here commend unto us the will of God, revealed in the old and new testament, as a perfect rule of all our actions: which is called good, because the word of God prescribeth nothing, but that which is good; and it is acceptable, because nothing is pleasing unto God, but that which he himself prescribeth, and is agreeable to his will: this rule also is perfect, because the word of God containeth all things, which tend to the perfection of the creature: so that all other helps are vain, idle, and superfluous.   

Quest. 9 What the Apostle understandeth by grace, I say by grace, etc.  
1. Origen by grace understandeth virtutem sermonis, the virtue and power of speech, which was given to the Apostle; one may speak eloquently and learnedly, and yet not with grace to edify the hearers. 2. Ambrose interpreteth grace, of the gift of wisdom given to the Apostle: this sense Haymo also followeth: as S. Peter giveth this testimony of S. Paul how he wrote according to the wisdom of God given unto him: but Chrysostome refuseth this: the Apostle saith not, I say by the wisdom given unto me. 3. he therefore as also Theodoret, understandeth the grace of the spirit. 4. but more particularly the Apostle understandeth the special grace of his Apostleship, which was committed unto him: in which sense the Apostle saith, Rom. 11.16. Through the grace that is given me of God, that I should be the minister of jesus Christ: so here is a metonymy, the cause is put for the effect: and that the Apostle ascribeth his calling unto grace, he thereby both freeth himself from all ambition, that he intrudeth not himself, as also presseth his Apostolic authority, that they might more readily obey, Mart. Calv.  
I say: which some think to be an exposition of the former words, that now the Apostle beginneth to show what the good and perfect will of God is, Tolet: but the Apostle rather entereth into a new matter, that as hitherto he had generally exhorted to common duties, so now he descendeth to special, Mart. and here dicere, to say, is taken for jubere, to command, Calvin: Gorrhan taketh it for prohibeo, I forbid: but there follow many precepts, as well as prohibitions, to the which this preface of the Apostle hath reference.  
To every one among you: the Latin translator readeth to all, but not so fitly: for now the Apostle in saying to every one, speaketh to all in general, and to every one in particular: Origens' observation here is somewhat curious, all among you, that is, they which are in God, that is, the faithful, for they only are said to be: the Apostle noteth all indifferently, noble, unnoble, high or low, which were among them, Chrysostome.   

Quest. 10. What it is to understand above that which is meet to understand. v. 3.  
1. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to savour or understand, is sometime taken in the worst part, as Matth. 16.23. to savour the things which are of men, not the things which are of God: sometime it is used in the better sense, as in this place, to understand according to sobriety.  
2. Here diverse interpretations are brought of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to understand above or beyond that which is meet to be understood: and what it is to understand according to sobriety. 1. Origen understandeth here the general virtue of temperance, that a measure is to be kept in every virtue, as if a man exceed in justice, he becometh cruel; if in fortitude, he is audacious and rash: and thus a temper and measure must be kept in every action: but the words following, as God hath dealt to every one the measure of faith, etc. do not favour this interpretation. 2. and Hierome likewise is more deceived, who lib. 1. contra jovinian. doth apply this place to the commendation of virginity: and so he readeth here, sapere ad pudicitiam, to be wise unto chastity: but the words following do overthrow this sense also.  
3. Ireneus lib. 5. c. 20. doth understand this place of the curious enquiry and search after the mysteries of religion: so also Hilary de Trinitat. l. 10. Erasmus misliketh this sense, because he thinketh the Apostle here speaketh not of the knowledge, but of that opinion which a man hath of himself: but this may very well be here comprehended, as a part of the Apostles meaning to condemn curiosity: so Martyr, Pareus: this fault is committed, when men do upon confidence of their own wit, seek out those things, quae investigari sequeant, which cannot be sought out.  
4. Tolet most approveth Basils' sense, regul. brev. respon. 264. then a man doth understand more than it meet, when he doth leave his own calling, & se ingerit rebus alienis, and doth intermeddle with things belonging to other callings: as Vzzia the king of judah, that would have usurped the Priests office: so that here the fault, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to be a busybody in other men's matters, should be touched by the Apostle.  
5. Chrysostome understandeth the Apostle to speak against the elation and arrogancy of the mind, when men do arrogate all to themselves and detract from others: this best liketh Erasmus, Beza, Osiander: and this arrogancy is of two sorts, when men do either arrogate to themselves that they have not, or are proud of that which they have, Beza: this pride and self love hath been the mother of all heresies, when men not content with the simplicity of truth, nor to keep in the beaten tract, have invented new doctrines, Haymo, Faius.  
6. All these then may well be received: that exceedeth the bounds of sobriety, who either diveth curiously into God's secrets, or is drunken with an overweening conceit of himself: or intrudeth into other men's gifts and office: which last seemeth to be most agreeable to that which followeth: because every man hath received a certain measure of faith, a portion of gifts, wherewith he must rest contented: by sobriety then as Chrysostome saith, the Apostle understandeth modesty, and he thus deriveth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sobriety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because such have their minds sound, and in a good temper: so he meaneth the soundness of the mind, not of the body: for he that is arrogant, and hath no modesty, neque mente valere queat, hath a distempered mind: and this as Chrysostome showeth, is worse, then for one to be naturally a fool, naturae stulium fieri, nihil habet criminis, for one to be a fool by nature, is without his fault, but for one through an overweening wit to exceed the bounds of modesty and sobriety, venia private, it deserveth no pardon.   

Quest. 11. What is understood by the measure of faith.  
v. 3. As God hath dealt to every one the measure of faith, etc. 1. Concerning the words. 1. the vulgar Latin addeth, (and) to every one, etc. which maketh the sentence imperfect. 2. Origen will have somewhat to be supplied, to make up the sentence, custodiat, let him keep, as to every one, etc. so Pet. Martyr concurring with him, would have somewhat supplied, as neque sibi plus arroget, neither let him arrogate more to himself, etc. 3. Erasmus thinketh the sentence to be imperfect, and that the Apostle respected the sense rather than the words, which stand thus in the original, to every one as God hath distributed: but here is an evident traiection of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as, which is put after to every one: which is familiar with the Apostle, as 1. Cor. 3.5. to every one as God hath given: so that the sense is full enough, without any supply, as Beza well observeth.  
2. By faith. 1. Some understand justifying faith, faith working by love, which faith is given not to all alike, but in measure to every one, gloss. interlin. But Pet. Martyr refuseth this, because many had these gifts and graces, which had not justifying faith; as they which in the day of the Lord shall say, have we not in thy name prophesied, and cast out devils, Matth. 7. and yet shall be refused? 2. Chrysostome taketh this to be understood causally: as faith for the gifts of faith, whereby miracles are wrought: so also Origen understandeth the graces of the spirit obtained by faith. 3. Tolet by faith understandeth fidelity, which every one must use in the exercising of his gift: but fidelity is not the cause of the measure of graces, which are given freely. 4. faith then here is both taken by a metonymy, for the gifts and effects of faith, as Mart. as also Beza, it comprehendeth by a Synecdoche, the knowledge of Christ, whereof the habit of justifying faith is a fruit and effect, as also the gifts and graces of the spirit, which were conferred upon the faithful, Beza, Pareus: and so the Apostle here meaneth no other thing by faith, than the gifts and graces of the spirit conferred upon the faithful that believed in Christ: neither justifying faith is excluded, not yet only here included: the like saying to this the Apostle hath, Eph. 4.7. To every one of us is given grace, according to the measure of the gift of Christ: so here by faith we are to understand the gifts of faith: either because faith is the gift of God, by which other graces are obtained, as Chrysostome, doni causa fides, faith is the cause of the gift: or because these gifts are given habentibus fidem, to those which have faith, Haymo.  
3. So here there are as many arguments, as words, to persuade unto a sober use of the gifts received: dantis immensitas, the greatness of the giver, which is God: dandi liberalitas, the liberality in giving: he hath distributed according to measure: doni excellentia, the excellency of the gift, which is faith: generalitas suscipientium, the generality of the receivers of these gifts: to every one, Gorrhan: because than God is the giver, and none hath of himself any thing: and there is a measure given, so much as is thought meet for every one: and none are excluded, but every one hath received some gift: and the same no worldly or temporalll thing, but the spiritual gift of faith: every one than should be contented with his gift, and not wax insolent thereby against others.   

Quest. 12. Of the similitude which the Apostle taketh from the members of the body.  
v. 4. As we have many members, etc. 1. This similitude is frequent and familiar with the Apostle, as 1. Cor. 12.12. Ephes. 4.16. and it is very effectual to persuade unto unity: in so much, that some of the heathen by the light of nature, did press this as an argument unto concord, as Menenius in Liv. lib. 2. when the Senators of Rome and the people were at variance, did by the resemblance of an human body, and the harmony of the parts reduce them to unity. 2. there are three kind of bodies: the natural, as the body of man compact of many members and parts: an artificial body, as of a ship, which hath diverse parts joined together: a politic body, as of a city and commonwealth, consisting of diverse particular bodies, Faius. 3. in this similitude three things are observed, the unity of the body, it is but one, the variety of the parts, they are many, and the diversity of the actions and offices of the parts, Tolet.  
4. Now this similitude driveth at these three things. 1. to show, that as every member hath a several function, and one member hath not received every gift: so one in the Church should not intrude upon an others office: as the teacher is the eye of the body, the distributer of alms, the hand, the diligent hearer, the ear, the visitor of the sick and poor, the foot, Origen: now one member must not usurp upon an others office. 2. yet one member communicateth unto the necessity of an other, as the eyes seeth not for itself only, but for the whole body: as the Apostle saith, ye are one an others members, Haymo. 3. Chrysostome well observeth, non solum minus maioris est membrum, the less is not only a member of the greater, but the greater also is a member of the less, etc. and so by this means he that hath great gifts is taught not to contemn him that hath less: but one to use their gifts to the good and edifying of an other.   

Quest. 13. Of the best reading of the 6. verse: seeing than we have gifts, that are diverse, etc.  
1. Whereas in the original the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having: so ●●to make the sense full, will have it joined with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are, in the former verse, because otherwise this sentence should be imperfect: and this verse hangeth on the former; wherein the Apostle prosecuteth the third part of the similitude, touching the diversity of gifts: the other two of the unity of the body, and variety of the members are expressed in the former verse, Erasmus; Faius: so also Haymo supplieth, habentes sumus, we are having: and in the other clauses which follow, Origen will have supplied out of the third verse, sapiat ad sobrietatem, let him be wise unto sobriety: as whether he have prophesy, let him be wise unto sobriety in prophesying according to the analogy of faith, and so in the rest: so also Haymo, Pareus.  
2. Tolet will have nothing supplied at all, but the participle having, he maketh an hebraism, to be put, for we have: and in the other members and parts, he thinketh the action or exercise of the gift to be put in the first place, and then the talon or gift itself: as whether believe prophecy according to the analogy of faith, or, a ministration, in ministering: that is, according to the grace and gift of ministering given unto him: but in this sense the Apostles speech should only be a bare declaration, that such gifts and administrations are in the Church, it should contain no exhortation to the right use of such gifts, whereunto the Apostle evidently exhorteth, as appeareth by the 3. v. before, and the verses following: & further the phrase of teaching, exhorting, show rather the exercise of the gift, than the gift itself.  
3. Some do only in the four first particulars, of prophesy, ministry, doctrine, exhortation, supply to be wise unto sobriety, according to the analogy of faith: showing the quantity & measure of the gift, ne quis se efferret ultra mensuram doni, that no man should exceed the measure of his gift: in the other three, the quality & manner is expressed, how they should exercise their gifts, as with simplicity, alacririe, etc. Rolloc: but this distinction seemeth to be nice and curious: the Apostle in all these offices, showeth how they should behave themselves.  
4. Other supplies are made: as thus, simus membrum alterius, let us be one an others members, in prophesying, in teaching, exhorting, gloss. interlin. or habet donum, he hath the gift: he that teacheth, hath this gift to teach, he that exhorteth, hath this gift to exhort, Vatablus: the Greek scholiast will have supplied in them all, perseveret, let him persevere.  
5. But 1. this verse cannot be joined with the former, because as Beza observeth, they are divided by a perfect distinction: though we deny not, but that the Apostle may notwithstanding prosecute the third part of his similitude: and though we read, habentes, having, the sense will be full enough by supplying in every clause: these general words, sapiat, ad vocationem attendat, let him be wise, or attend upon his office, Syrian interpret. or incumbat, let him wait on his office, etc. Gualther, Osiand. or as Beza supplieth in the first, prophetemus, let us prophesy, and in the rest, versemur, let us be occupied, or conversant: the difference in these supplies is not great.   

Quest. 14. Of the distinction of the offices, here named by the Apostle in general.  
1. Chrysostome thinketh that the Apostle maketh mention of prophesying, teaching, exhorting, iterum idem docens, teaching the same thing again, lest they should be puffed up: but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, siue, whether, so often repeated, showeth a distinction of offices.  
2. Some do take the four first named, prophesy, ministry, teaching, exhorting, for four several offices in the Church: of Prophets, which have the knowledge of secrets: of Priests, that minister the Sacraments, Doctors, that teach, and Preachers, that exhort: Lyranus, Gorrhan: so likewise Rolloc taketh them for four distinct gifts: and these they say concern the administation of spiritual things: the other three belong unto temporal: Osiander also thinketh, that by ministers are understood, such as in the primitive Church had the administration of Sacraments committed unto them: but it is not like, that the ministration of the Sacraments was divided from teaching and exhorting; this were to make the Apostle a favourer of unpreaching ministers.  
3. Some take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ministry generally, for any Ecclesiastical function: as whether he be a Bishop, or Presbyter, Haymo: and sometime it is taken for the calling of an Apostle, as Rom. 11.13. I magnify my ministry, Gryneus: and so Faius thinketh, that it comprehendeth all the offices following, which either belong to the doctrine or discipline of the Church: But if it were so general, than the calling of the Prophets also should therein be comprehended, which the Apostle set down before.  
4. Some again do as much restrain this word ministry, taking it only for the office of Deacons, who had the distribution of the alms of the Church: and here they say, in general deacons are admonished to be diligent in their office: but afterwards, there is a particular precept given of simplicity and singleness of heart to be used in their ministry, Gualther: but this were to make the Apostle commit a tautology, that is, a needless repetition of the same thing.  
5. Wherefore I rather approve their opinion, that think the Apostle first setteth down two general kinds of functions: the one concerning instruction, which is here called prophecy, the other the administration of discipline, which is also called the ministry: then he divideth each of these into their several parts: unto prophesying belongeth doctrine and exhortation: unto ministering these three offices, of the deacons in distributing, the Elders in governing, and of widows and others which had the care and charge of the sick: thus Martyr, Tolet, Beza, Pareus. And that these two prophesy, and ministry, are the two general heads of these functions that follow, these two reasons confirm it, first because the Apostle changeth his phrase of speech: after he had said, whether prophesying, etc. or an office, (or ministration:) than he proceedeth, or he that teacheth, or teaching, and so in the rest, Beza: secondly, in other places of Scripture, these two, prophesy and ministry, are so generally taken: as 1. Cor. 14.3. He that prophesieth, speaketh to men to edifying, and to exhortation, and to comfort: here prophesying is distinguished into doctrine which edifieth, and exhortation, to the which also consolation belongeth, as a special kind of exhortation: likewise 1. Cor. 12.5. the Apostle saith, there are diversities of administrations, but the same Lord: here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ministry, is taken generally for the several administrations, that are in the Chrch: and so here generaliter dicitur, it is taken generally, though there be a special kind of ministry so called also, Chrysost.   

15. Quest, What is to be understood by the proportion of analogy of faith, v. 6.  
1. By the analogy of faith the Greek expositors understand faith, quae sperat & credit, which hopeth and believeth, Origen: and they thus interpret the Apostle, that prophesy is given secundum mensuram fidei, according to the measure of the faith of the receiver: tantum influit, quantum invenerit fidei vasculum, it is so much infused, as it findeth a capacity in the vessel of faith, Chrysost. Theophyl. so also Haymo, according to the reason of faith, that is, prout fides meruit, as faith dererueth: but this is a corrupt gloss, and contrary to the Apostle in this place; seeing we have gifts according to the grace, that is given unto us: if they be of grace, then are they not merited: and again, the Apostle saith, 1. Cor. 12.11. that the spirit distributeth to every one, as he will: than not as we will. Origen answereth, 1. that as he will, may be referred to every one: that it is as God willeth, but he willeth according to our will. 2. or it is in a man's endeavour to obtain faith, but that it be given, ad id, quod expedit, to that which is expedient it is of God; as the Apostle saith, 1. Cor. 12.7. the manifestation of the spirit is given to every one to profit withal.  
Contra. 1. It is very injurious to the divine majesty to tie Gods will unto man's will; that God should not will any gift to be conferred upon any, unless he first desired it: and further, many among the Corinthians desired the gift of tongues, and yet had it not, for some causes best known unto God: graces than were not bestowed, as they would themselves. 2. not only the use of the gift is from God, to profit with, but the gift itself; 1. Cor. 12.6. God is the same, which worketh all in all: and v. 11. all these things worketh the same spirit.  
1. Object. But it will be objected, that if these gifts be only of God, non erit in culpa, etc. man is not in fault, if he do not prophesy, teach, or exhort, etc. Origen answereth, that because faith is partly in the will of man, partly it is the gift of God, therefore the blame lieth upon man, if he have not faith. But we answer rather, that concerning special and particular gifts, which belong unto these functions and offices, they which have them not, shall not be charged for not using them: the servant that hid the talon was reproved, because it was committed unto him; but if he had received no talon, he had been blameless: but concerning such graces, as are common to all believers, as faith, hope, charity, although it be not in their power to have them, yet it is their fault, that they refuse them, and desire them not: unbelievers than are condemned, not because they have not faith being in their power, but because they refused the means offered unto them, whereby faith might have been wrought in them.  
2. Object. But the Apostle saying, 1. Cor. 14.1. earnestly pursue spiritual gifts, but rather that ye may prophesy, showeth, that these gifts ex humana industria pendent, do depend of human industry, Tolet. This collection hath no ground; the Apostle saith not, that it is in man's power to obtain these gifts, sed ostendit, quod magis expetendum, but he showeth only what gifts are most to be desired, Martyr: though man must use his endeavour, and diligence, which are the means, yet those spiritual gifts do only proceed from God as the author.  
Thus than it appeareth, that the proportion of faith, is not the measure of ones faith, according to the which he obtaineth other graces.  
2. Neither is yet this proportion or analogy of faith, the same with that which is v. 3. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the measure of faith, as Erasmus: and so thereby should be signified, the proportion and measure of every one's gift, which he should not exceed: this sense followeth the Syrian interpreter, juxta mensuram fides suae, according to the measure of his faith: and so Pet. Martyr will have saith here to signify, that measure of knowledge, which every one hath received: so also Rolloc. but thus much the Apostle said before in this verse, according to the grace given unto us: and a measure is one thing, an analogy or proportion an other: the first is of one and the same thing that is measured; the other is between two things proportioned, and compared together, Pareus: and further, this clause then, according to the proportion and measure of faith, should not only be joined unto prophesying, as it is, but it should be required also in all the other gifts here named.  
2. Much less was this analogy of faith, a rule without writing, according to the which all the books of the new Testament were tried, as the Rhemists here note in their corrupt gloss: for the writings of the Prophets, and Apostles were the rule itself of faith, they were not ruled by any other direction: for their doctrine is called the foundation of the Prophets and Apostles, Eph. 2.20.  
4. Many do take this analogy of faith, to be axiomata prima religionis, the first principles of Christian religion, Calvin: such as are contained in the Symbol of the Apostles, which from the beginning even from the Apostles time was appointed to be a rule of faith, though it be uncertain by whom it was collected, Faius, Gualther, Beza: and so Tertullian. lib. de velandis virginib. saith of the Symbol, regula fidei est sola immobilis, etc. the rule of faith is only immovable. But as we deny not, but that there might be in the Apostles time some such rule of faith, consisting of certain principles collected out of the Scriptures; so because, this is but a conjecture, and there is no certain ground thereof, it can not be precisely determined, that this should be the rule of faith, here mentioned.  
5. Therefore I consent rather unto Gryneus, that this analogy of faith, was Scriptura sancta, the holy Scriptures: according to the rule whereof the brethren of Berea examined the Apostles doctrine, Act. 17.11. and S. Paul himself preached none other thing, than the Prophets and Moses had prophesied of, Act. 26.22. According to this rule, were the false prophets of old time discerned, if they persuaded unto idolatry contrary to the doctrine of the law, Deut. 13.2. yet withal it is probable, that there were certain principal heads of religion, which were collected out of the Scriptures, even in the Apostles time (which is called the doctrine of beginnings, Heb. 6.1.) from the which the Prophets and preachers were then not to serve.   

16. Quest. Of these several offices here rehearsed by the Apostle in particular.  
1. whether prophesying. 1. Haymo taketh it for the prediction of things to come; such a Prophet was Agabus: but this was an extraordinary gift, the Apostle seemeth to speak of the ordinary functions of the Church. 2. some understand it to be, noticia occultorum, the knowledge of secrets, Lyran. Gorrhan.: but this was also extraordinary. 3. most take it for the gift to understand, and interpret the Scriptures, Gualther, Osiander, Faius. 4. But it signifieth rather generally, whatsoever belonged to doctrine and exhortation, Mart. and before him Origen, prophetia dicitur apud Paulum, etc. that is called prophesy with S. Paul, when one speaketh to edifying, exhortation, or comfort, 1. Cor. 14.3. so that this prophesying is the general faculty, to the which doctrine and exhortation, afterward mentioned by the Apostle, do appertain: so Beza, Pareus: see before, qu. 14.5.  
2. By ministry, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. neither generally are understood all Ecclesiastical functions, even those, which are occupied in teaching, as Faius. 2. nor yet that special office of Deacons, as Gualther. 3. nor the office of such as ministered the Sacraments, Lyran. but thereby generally are understood such offices, as concerned the discipline of the Church: specially conversant about the body and temporal things, either to relieve their poverty, which was the office of Deacons in the distribution of alms; or to cherish them in sickness, which was the charge of widows, whose office S. Paul describeth, 1. Tim. 5. or to watch over their manners, which belonged unto the spiritual governors.  
3. He that teacheth, be that exhorteth, etc. 1. Chrysostome and Origen do in a manner confound these two, saying, that exhortation est species doctrinae, is a kind of doctrine. 2. Calvin will have them to be distinct offices: 
Whether the offices of Pastors and Doctors ought necessarily and perpetually to be distinguished in the Church.  they have great affinity, yet they remain still varia officia, divers offices. 3. Some will have them to be distinct gifts, but not divers offices, as Pelican seemeth to think. 4. I incline then to their opinion, that think they are both distinct functions, and offices, and yet may be joined together in one man: so P. Mart. sometime both these gifts, are granted to one man: sed magna ex part dividuntur, but for the most part they are divided: to the same purpose Olevian: for we see that some have the gift to teach that are cold in exhorting, and chose.  
These positions than we will set down, concerning the gifts of teaching and exhorting.  
1. That they are two distinct and sundry gifts; against Chrysostome: for the Apostle calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, differing gifts.  
2. Yet are they not, neither have been always distinct offices in the Church: for the Apostles excelled both in teaching and exhorting: and yet the Apostle joineth them together, as both belonging to the prophetical and pastoral office, 1. Cor. 14.3.  
3. Yet it must be confessed, that there were also such distinct offices in the primitive Church sometime, and that they did not always concur in use in one and the same man: for the Apostle nameth Pastors and Doctors, as two distinct offices, Eph. 4.11. for than they were distinguished, both to show the variety of 〈◊〉 gifts of the spirit, and because a great multitude of believers then assembled together, which did occupy many ministers: there was not then a division of several congregations and parishes as now: and yet where it shall be thought meet, and the necessity of the Church so requireth, these two distinct offices of Doctors and Pastors may be retained; the one to be exercised chiefly in laying down found doctrine, and confuting of errors; as the Professors do in Schools, and the Catechists in parochial congregations: the other to apply doctrine to the manners of the people, which specially is the office of the Pastor: Pareus.  
Object. But whereas the Apostle else where, 1. Cor. 14.3. maketh three distinct parts of prophesying, to edify, to exhort, and to comfort; how is it, that here only two are named, teaching, and exhorting. Answ. Consolation is a kind of exhortation, and so is also here comprehended: and the rather, because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth as well to comfort, as exhort, Tolet. annot. 14. Faius.  
4. He that distributeth, with simplicity, etc. Some do understand this generally of the giving of alms; as Origen, Chrysostome, Lyran. Gorrhan: but seeing the Apostle speaketh here of the functions, and offices of the Church, it is better understood of such which were called Deacons, who did distribute the treasure of the Church to the necessity of the poor: such were those seven chosen by the Apostles, Act. 6. these at the first disposed of the goods which were given in common: for they sold what they had, and brought and laid it at the Apostles feet, as we read of Ananias, Act. 5. afterward there were collections and gatherings made for the Saints, 1. Cor. 16. the distribution whereof was committed to the fidelity of these Deacons.  
Now, where the Apostle saith, in simplicity: 1. Chrysostome and Theophylact interpret it, of giving largely and liberally. 2. Origen, that they should not seek praise of men, or seek vain glory, and so get all the thanks to themselves. 3. Hierome, or who else was the author of the commentary upon this epistle, will have them to give in simplicity, which are not curious in fishing and examining the poor, and so seek pretences and excuses, that they have no need. 4. Lyranus, he that giveth propter Deum, only for God's cause: and seeketh not to merit or satisfy for his sins, Osiander. 5. they must not be morosi, froward, giving the poor evil words, Faius. 6. nor having respect unto persons, Beza: or unfaithful, in turning the common alms to their own commodity, as judas did, Gualt. So here then simplicity, is set against vain glory, covetousness, morosity, malignity, fraud, Pareus.  
5. He that ruleth. 1. Some take these indifferently for temporal, or Ecclesiastical governors, as Lyranus, quod pertinet ad praelatos & principes, which belongeth to Prelates and Princes: so also Gorrhan: but concerning temporal and civil government, the Apostle treateth thereof in the next chapter: he only toucheth now ecclesiastical offices. 2. some take these for such as watch over men's souls, and so seem to understand only the Prelates of the Church; as Haymo, haec sollicitudo circa animas maximè esse debet, this carefulness must chiefly be about souls. 3. Theophylact hath a strange interpretation, praesidere, etc. to be a Precedent is, both by words, and by the help of the body to succour the needy, etc. and he giveth this reason, because every one hath not money: but this were a base kind of presidency. 4. the most of our new writers, do understand here certain governors, which attended not doctrine, sed dabantur pastoribus adiutores, but were given as helpers to the Pastors: whom Osiander calleth Censores morum, the censors of manners: Calvin, seniores, the Seniors or Elders: Gualther, Senatum ecclesiasticum, the Ecclesiastical Senate: Faius out of Tertullian, presidents: whose office was jointly with the Pastors to see unto the discipline of the Church. So they make two sorts of Elders, some that attended the word, and discipline together; some the government only: which are called by the Apostle governors, 1. Cor. 12.28. and whereof mention is made, 1. Tim. 5.17. Thus Beza, Martyr, Gryneus, Olevicie, Pareus, upon this place. 5. But seeing they which laboured in the word and doctrine were special men in the regiment of the Church, 1. Tim. 3.17. they are not here to be excluded: for as beside their employment in teaching and exhorting, they also were Ecclesiastical rulers; this grace, to rule with diligence, was also necessary for them: so Chrysostome here showeth that there was a double kind of presidency, & praecipua, quae per doctrinam est, that was the chief, which was by doctrine and exhortation: then that which was per pecunias, etc. by money and other things.  
With diligence. 1. The vulgar Latin readeth, cum solicitudine, with carefulness: such as was in the Apostle, 2. Cor. 11.28. sollicitudo omnium ecclesiarum, etc. he had the care of all Churches: such a care Origen taketh this to be here commended: but Tolet observeth well, that beside that there is an other word there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things themselves differ: for the first signifieth beside a care, a fear of future events, which might be any hindrance to the business intended. 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, answereth unto these two Latin words, studium, study, and diligentia, diligence: which do thus differ: the first showeth the desire of the mind, and a resolute purpose to apply itself, and that with delight to the business in hand: but diligence is seen in the opening in the executing of this purpose with speed, and great endeavour: this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, study, diligence, and endeavour, S. Paul testifieth to have been in Timothy, 2. Cor. 8.16.  
6. He that showeth mercy. 1. Some do understand this generally of all Christians, that they should give cheerfully: as Chrysostome will have it the same with that precept, 2. Cor. 9.7. he that soweth sparingly, shall reap sparingly: Theodoret, Haymo: but the Apostle here speaketh of the special offices of the Church. 2. Lyranus restraineth it only to the rich, hoc pertinet ad potentes, this belongeth to the able and mighty: but Chrysostome showeth by the example of the widow, that cast in two mites, that even the poor may show mercy, and that cheerfully: potest quis & in paupertate magno, & in divitijs pusillo animo esse, one may have a frank mind in poverty, and a sparing mind in riches: for, not only with wealth, but with words, and help of the body, are the poor to be relieved, etc. 3. Origen thinketh that this is the same with the former, he that distributeth, in simplicitit: here only is the difference, unum opus, sed non unus affectus, it is one and the same work, but not the same affection: for he that showeth mercy, doth not only give, but he giveth it with affection. 4. Theophylact thus distinguisheth them, he that giveth, conferreth that which he received of an other, he that showeth mercy, sua tribust, giveth his own. 5. Hugo doth thus sort them: the first must give in simplicity of heart, propter Deum, because of God, before whom the intention of the heart must be right: cheerfulness is required propter proximum, toward our neighbour. 5. But their opinion is rather here to be approved, which in the first place take the office of Deacons to be described, such as were elected by the Apostles, Act. 6. and here the office of such, as were assigned to have a care of strangers, exiles, the sick, such were the widows, whom S. Paul would not have chosen under 60. years, 1. Tim. 5. Thus Calvin, Beza, Martyr, Gualther, Faius, Pareus, with others.  
Now this showing of mercy: 1. some extend thus far, peccanti ignoscere, oppresso subvenire, to forgive him that sinneth, and to relieve the oppressed, gloss. ordinar. but these duties are general to all Christians, not incident only to this office and function here described. 2. by showing mercy, Haymo understandeth all the works of mercy, as to give meat to the hungry, drink to the thirsty, lodging to the harbourless: but these also are general duties. 3. such special works of mercy then are here understood, which belonged to the curing and attending upon the sick, aged, impotent; strangers, exiles, orphans, Pareus. 4. with cheerfulness of heart, gentleness in words, pleasantness of countenance: for all those are signified by hilarity or cheerfulness, Tolet: so Chrysost. verbis, rebus, corpore, etc. in words, deeds, yea with service of the body the poor must be helped.  
with cheerfulness. cheerfulness is required in heart, in words, in countenance, every way. 1. in respect of God, he loveth a cheerful giver, 1. Cor. 9 Pareus. 2. in respect of the kingdom of heaven, which such hope for: quis regnum accipiens maestus est, who receiving a kingdom is sorrowful, Chrysost. lucrum est aliis benefacere, etc. it is a gain to do well to others, and every man rejoiceth in his own gain, Theodoret. 3. again, such as were employed in these services, as old men, and widows, are naturally given to morosity, and therefore they have need of this precept to dispose themselves to cheerfulness, Pareus. 4. the work itself, which was to deal with the diseased, sick, and feeble, was such as might breed loathsomeness, and therefore the Apostle doth hearten them, that they should not give over this work of mercy through niceness: that they should not disdain, with their own hands, if need were, to handle their sores, and diseases, Tolet. 5. the consideration of the common condition of mankind, that there is eadem omnium sors, the same lot of all, that they are subject to the same diseases and infirmities, this should move them in such works of mercy to be cheerful and willing, Gualther. 6. ne moerorem addant moerori, that they should not add grief unto grief: for the poor seeing them which attend them, to do it unwillingly, would thereby be grieved the more: Mart. Beza.   

17. Quest. Of the Christian affection of love, and the properties thereof.  
The Apostle having hitherto touched certain special and particular duties belonging unto Ecclesiastical offices, proceedeth unto general, and first concerning Christian brotherly love: which he showeth how it should first consist in the inward affection, and then in the outward act, v. 10. in giving of honour, etc. Concerning the first: this love must be verus, true, without simulation; than discretus, discreet, we must not love but hate, that which is evil: thirdly, it must be firmus, firm, cleaving unto that which is good: and it must be universalis, universal, common, without acception of persons, we must be affectioned one toward an other, etc. Lyranus.  
1. Let love be without dissimulation. 1. The Apostle beginneth with love, which giveth a relish and taste as it were to all other virtues: even faith without charity is not right, 1. Cor. 13.2. it is the badge and cognizance, whereby we are known to be the disciples of Christ, joh. 13.35. therefore the Apostle first beginneth to show what this love is. 2. Origen understandeth this love generally of the love of God, and our neighbour: but Chrysostome applieth it only to brotherly love, and so the precepts following show. 3. this love must be without dissimulation: which Origen defineth thus, when one loveth only God, and that which is pleasing to God: Chrysostome giveth this rule, when one loveth an other, and doth unto him, as unto himself: but S. john giveth a perfect description of this kind of love, 1. epist. 3.18. My little children, let us not love in word or tongue, but in deed, and in truth: he than loveth without dissembling, that showeth his love in act and in deed: so S. Paul describeth true charity, 1. Tim. 1.5. out of a pure heart, good conscience, faith unfeigned: where are expressed the subject or place of this love, a pure heart, the cause thereof is faith unfeigned, the perpetual companion, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the joint-worke is a good conscience: as the Apostle to the Hebr. 10.22. let us draw near with a true heart in the assurance of faith, sprinkled in our hearts from an evil conscience: Grin. From this true and sincere love these are far of. 1. they which do nourish hatred in their heart, but colour it with pretenced friendship, only watching an opportunity of revenge: such was Cain toward Abel, and joab toward Abner. 2. they which pretend friendship toward other, but only for hope of some gain and profit to themselves: these are selfe-lovers, and not lovers of others; as Felix propounded favour unto S. Paul, but he hoped for some bribe, Act. 24. 3. they also which profess love and obedience, but only for fear, as they which observe those which are mighty and of authority, because they are afraid of their greatness and power, do not love without dissimulation.  
2. Hating that which is evil, or rather abhorring, etc. 1. Chrysostome observeth an emphasis in the Apostles phrase: he saith not abstaining, but prosequnting with hatred, and that vehemently, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Apostle, addeth always somewhat to the sense, as he showeth in divers instances. 2. Haymo taketh this for a general precept; that we should hate the devil and his members: but it seemeth rather to belong to the precept of love. 3. and in this sense some give this interpretation, that they should in their love, abstain from all evil, hurt, deceit, malice, and follow goodness, Calvin, Pelican: some think, that good and evil signify here, that which is profitable, or unprofitable: and so he that loveth, should procure the good, not the hurt of him whom he loveth, Pareus: but the meaning rather is, that we should so love, as that we be not partakers with men in their sins: neither should be withdrawn from God, but cleave to him, as the only good: so Chrysostome saith this is added, because there is dilectio in malis, a love & friendship in evil things, as in them that are fellows in robbers, etc. so Origen, qui proprium errantem videt & non corrigit, etc. he that seeth his brother erring, and correcteth him not, he loveth not in truth: so Lyranus also, sic ametur natura, ut vitium odio habeatur, let nature be so loved, as yet vice be hated: this sense followeth Pet. Mart. some are so foolish to think, that they love their brethren, cum illis consentiant ad libidines, when they consent unto them to lust and other vices: to the same purpose Gualther, dilectionis praetexiu non facienda m 〈…〉 la, evil things must not be done under pretence of love.  
3. Cleaving to that is good. 1. that is saith Haymo, to God, who is the chief good: but this is too general. 2. here we understand that which is morally good, Grin. which is agreeable unto the will of God, who is only good. 3. and the meaning is, that we should so adhere unto that which is good, that no respect of any friendship, or any thing whatsoever should draw us away from it. 3. Chrysostome noteth a singular force in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cleaving, adhering: the same word is used of the conjunction between man and wife, Matth. 19.5. showing the near conjunction that should be between us and goodness: and Origen observeth further, that as it is said in this phrase, he that cleaveth to God is one spirit, 1. Cor. 6. so we should cleave unto good; ut contingat nobis unum esse cum bono, that we may as it were be one with it. 4. Lyranus thinketh, that the firmness and sureness of love, is hereby expressed: but rather, it is a limitation of love, that we should so cleave unto that is good, that no pretext of love should draw us from it.  
4. Be affectioned one toward an other with brotherly love, etc. 1. Origen understandeth this precept generally of the love, which we should bear unto all; even the wicked are to be loved, for Christ died for such: but Chrysostome better distinguisheth thus; that when the Apostle speaketh of such as are without, he saith, as much as in you lieth, have peace with all men: quando vero de domesticis, but speaking of our domesticals, he commendeth brotherly love, etc. 2. Gorrhan in one sense, will have this understood of the natural love of brethren; that it should be pleasing unto us, to see brethren love together: but this sense is too particular: and he followeth herein the vulgar Latin, which thus readeth, charitatem fraternitatis, etc. affecting the love of brethren: whereas it is in the ablative, charitate, with brotherly love be affected, etc. 3. here the Apostle useth two emphatical words of love, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the love of brethren, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natural affection, such as is between the parents, and the children: whereby as Chrysostome observeth, the Apostle exhorteth, ferventer diligere, to love servantly: for this natural affection far exceedeth other kinds of love: for when the parties, whom we love, do degenerate to evil, we also withdraw our love; but natural affection remaineth toward parents and children, though they be not such as we would: again, we are willing to show our love to such, unasked, and though they show no love again, but in other bonds of friendship, where there is no intercourse of love, it is soon slaked, Martyr. 4. Chrysostome further observeth well, that where the Apostle saith, be affectioned one toward an other, etc. that one should not expect, till he be loved of an other; sed tu potius erga alium prior diligendo prorue, but do thou first fall to love an other. 5. Now in that he calleth the love of Christians brotherly love, the reason hereof is, not only that they have all one Creator, sed unus est omnium credentium pater, but there is one father of all believers, who in Christ are made the sons of God: una matter ecclesia, they have one common mother the Church, of the which they are begotten: and ex eodem semine, of the same seed of the word, are they begotten by the spirit, Gualt. as S. Peter thus persuadeth to brotherly love, 1. epist. 1.23. love brotherly without feigning, etc. and fervently being borne a new not of mortal, but of immortal seed, etc.   

18. Quest. Of certain external offices of love, as in giving honour one to an other, etc.  
v. 10. In giving honour, go one before an other. 1. The Apostle taketh away the impediments of brotherly love: which is much hindered, when due reverence and honour is not given unto those to whom it belongeth: when men see they are neglected and contemned, it breaketh off love: as in the Apostles time the Grecians murmured against the Hebrews, when they saw their widows neglected in the daily ministering, Act. 6.1. whereas on the contrary, nihil tam facit amicos, etc. nothing so much maketh friends, as when one seeketh in giving honour to prevent an other, Chrysost. 2. Honour is nothing else but a reverent opinion (testified by decent outward signs) which we have of ones virtue, dignity, or desert: so honour consisteth first of an inward, modest, and lowly opinion, which one hath of himself, preferring an other before him: Philip. 2.3. In meekness of mind every one esteem other better than himself: then this honour must be testified, by outward signs, as the reverent gesture of the body, and by outward help, and relief, which the Apostle calleth honour, 1. Tim. 5.17. and this honour is due unto men for three respects, of their place and dignity, their virtue and excellent gifts, and their merit and desert. 3. Now we must one prevent an other, in giving of honour: we must not expect to be saluted first, and then to resalute again: and this honour here spoken of, must not only be given by inferiors to superiors, but the superiors also must have 〈◊〉 respect unto the inferiors: and thus animo, in mind, one may prevent an other in giving of honour, though he can not always perform it opere, in outward act, because of his place, Tolet. 4. Now there are three sorts of men, that fail in this duty; first they which are rude and rustical, and know not how to give unto every one his due; then the ambitious, that only feeke their own honour; thirdly, such as by their evil manners do disgrace themselves, and show themselves unworthy of all honour. 5. Here there are two extremes to be avoided, the one is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ambition, in hunting after honour, as Absalon did by his dissembled courtesy: the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the declining of all kind of honour, which is nothing else but rusticity and rudeness, such as was in Diogenes that Cynic: for if all seeking of honour were unlawful, then neither by honest actions would men regard to be honoured; which kind of desire of honour the Apostle commendeth, 1. Thess. 4.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to contend as it were for honour to be quiet, and to do their own business: Pareus.  
v. 11. Not slothful to do service, etc. 1. Chrysostome, whom Theophylact followeth, do refer this to the particular precept of love; that we should be ready, not to love in the inward affection only, but to stretch forth manus adiutrices, our helping hands: so also Gualther thinketh that here an other impediment of love is removed, which is to seek excuses and delays, dilectio non admittit moram, love admitteth no delays: likewise Pelican and Calvin, that we should praeterita utilitate nostra, etc. neglecting our own profit, lend our help unto our brethren. 2. some yet more particularly restrain it to the former precept of yielding honour one to an other, Oecumen. so also Lyranus, we should not be slothful, praestando humilitatem, in showing humility to our neighbours: likewise Erasmus doth interpret it, sedulitatem exhibendi officij, diligence in performing of our duty. 3. Origen understandeth it of our love and duty toward God; we must not be slothfoll, lest any of us should hear from the Lord, serve male & piger, O thou evil servant, and slow: so also Theodoret, Ambrose. 4. But it is better referred generally to the sedulity and industry, which every one should show in his vocation and calling, both toward God, and our neighbour: so Haymo, velox ad omne opus bonum, swift to every good work: this sense follow Martyr: here is forbidden, tarditas inadeundis muneribus, slackness in doing our duty: so also Osiander, Pareus.   

19 Quest. The duties and properties of our love toward God.  
v. 11. Fervent in spirit. 1. some understand by the spirit, charity kindled in the heart by the spirit, Tolet, Faius: and so interpret it of the duties of love toward our brethren: but zeal and fervency of spirit especially is seen in matters toward God; his glory and honour is the object of our zeal, and fervency of spirit. 2. Lyranus by spirit, understandeth the mind and affection, but referreth it to the former precepts of love toward our brethren. 3. Origen interpreteth spirit, to be the holy spirit of God; we which live sub lege spiritus, under the law of the spirit: and referreth it wholly unto our duty toward God; in fervore spiritus, calore fidei cuncta peragamus, let us do all by the fervency of the spirit, and heat of faith. 4. Basil maketh the object also of this fervency, to be the doing of the will of God; but by the fervency of spirit, he understandeth, arden's studium, an ardent desire and continual diligence to do the will of God, in the love of Christ; regul. brev. resp. 259. 5. But whereas the spirit may be taken both ways, for the holy spirit, and for the mind of man, Peter Martyr thinketh that both here may be understood; so also Oleviane, si spiritus Dei zelum in cordibus accenderit, if the spirit of God do kindle zeal in our hearts: and that is Chrysostom's meaning, when he saith, si utramque hanc flammam adeptus fueris, if thou hast obtained both these flames, etc. that is, the spirit of God inflaming the soul with charity.  
Serving the Lord: because there is great affinity between these two words in the Greek tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, time, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord; there are which prefer the first reading. 1. Ambrose giveth this sense, that men should apply themselves wisely to the time, and not ●ashly and unadvisedly, without due respect of time and place, every where, and upon every occasion to utter our conscience: thus Paul served the time, when he circumcised Timothy, but Titus he would not be induced to circumcise: and Ambrose giveth this reason, why he misliketh the former reading; because, having delivered so many precepts before, wherein God is served, it had been superfluous for the Apostle to add this: But Tolet taketh away this reason, because in those days of persecution, it was necessary to exhort the brethren to cleave unto God, and to profess his worship notwithstanding trouble and persecution: this sense of Ambrose followeth Calvin, that they must accommodare se tempori, accommodate themselves to the time: and Pelican, sciat se attemperare omnibus hor●s, every one must know how to temper himself for every season: so also Gualther, who expoundeth this place by that, Eccles. 3. 1. that there is a time for all things. 2. Some following the same reading, expound it of the occasion and opportunity, that we ought to take to do good, Martyr. 3. Erasmus also giveth this sense, that we must bear patiently, si quid pro tempore acciderit, incommodi, if any thing fall out for the time incommodiously. 4. Origen hath an other interpretation, that because the time is short they that have, should be as though they had not: as the Apostle saith in the same sense, Eph. 5. redeeming the time, because the days are evil. But Beza giveth this reason, why this reading can not be received at all; because no such phrase is found in the Scripture, to serve the time in any such sense: temporizers, and time-servers rather are reproved in Scripture, then commanded.  
The other reading then is the better, which Chrysostome, Theophylact, Haymo follow, the Syrian interpreter, Hierome, epist. ad Marce●. Lyranus, Beza, Tolet, Olevian, Faius, Pareus, with others. And according to this reading, 1. Chrysostome maketh this to depend upon the former precepts, because what is done toward our brother redoundeth to God, and he will reward it. 2. Pareus thinketh it concerneth the masters and Lords of the world, that they should consider that they have also a Lord in heaven; but this is too particular. 3. Haymo maketh it an absolute precept, that we should serve the Lord, not be servants to vice, or our own pleasure. 4. Gryneus thinketh this sentence containeth an opposition between the service of the Gentiles, which was yielded unto idols, and the service of Christians which must be given unto God. 5. Faius taketh it to contain a secret reason, why we should serve God, because he is our Lord; and to the Lord belongeth service. 6. Tolet thinketh that the Apostle had relation to those times, when the Christian saith was persecutoribus exposita, exposed to persecution: and therefore the Apostle exhorteth to the service of God, and frank profession thereof, notwithstanding those troubles. 7. But I approve rather Beza his collection, which thinketh this is added to the former precepts of Christian charity, ut à monitis Philosophorum distinguantur, to distinguish them from the precepts of Philosophers, etc. the end whereof was vainglory: but these duties must be performed by Christians to the glory of God: so Pareus, in omnibus Dei gloriam spectemus, we should in every thing look unto God's glory: so Lyranus, hoc fiat principaliter propter Deum, this should be done principally for God.   

20. Quest. Of the remedies against the calamities of this life, namely, hope, patience, prayer.  
v. 12. Rejoicing in hope.] 
Of hope and the nature thereof.  1. Chrysostome taketh this to be added by the Apostle as an encouragement to all the former duties, namely, the expectation of the reward; spes ad omnia audentem facit, hope maketh one bold to all things: Gorrhan followeth this sense. 2. Lyranus maketh the coherence with the former precept of serving God, because his service bringeth a reward with it: so also Tolet, spes confirmat animas in obsequia Dei, hope confirmeth the mind in the obedience of God. 3. Hugo hath particular relation unto the precept of loving our enemies, which none can do without hope of reward: but that precept followeth afterward, v. 14. 4. But I consent rather unto them, which take this aphoris●●● of the Apostle to be de remedijs calamitatum, of the remedies against calamities, which are these three following, hope, patience, prayer, Pareus: so also Oleviane thinketh that the Apostle here showeth, quomodo superare deb●amus obstacula, how we should overcome the obstacles and impediments.  
In hope. Hope is nothing else, but a grace and faculty wrought in the mind by the holy Ghost, whereby we hope in due time, for the accomplishment of that salvation now begun, which we are assured of by faith: where in the nature of hope, we consider the object of hope, than the quality and condition thereof. 1. The object in general of hope.: it is first difficile, hard, for that which is easy and in man's power, is not hoped for, but presently enjoyed: yet it is not impossibile, for no man can hope for that which is impossible: and again, spes est futurorum, hope is of things to come, Chrysostome: whereupon hope hath partly grief, because the full fruition of hope is deferred; partly joy, because hope doth certainly expect; and so maketh the things, that are absent, present: for unless they were in some sort present, hope could not bring forth joy. 2. the proper object of hope is the kingdom of God, and everlasting life: for the thing which we hope for, must be of great value, otherwise the hope thereof should not be so joyous, whereas all earthly things, are vain and of no value: and it must be also certain and permanent, whereas things of this world, are transitory and casual. And though the principal object of our hope be eternal life, yet here are not excluded from our hope, the good things of this life, so far forth as they concern the glory of God, and the furtherance of our salvation; as the Apostle saith, Rom. 8.32. who spared not his own Son, etc. how shall be not then with him give us all good things also. 3. This expectation of hope is certain; which hath two grounds, the promises of God in Christ, which are bound with an oath: which are two immutable things, the promise and word of God, and his oath, it is impossible God should lie, as the Apostle saith, Hebr. 6.18. whereupon he calleth our hope the ankerhold of the soul: the other ground is the power and all-sufficiency of Christ, as the Apostle saith, I know whom I have believed, etc. that he is able to keep that which I have committed unto him against that day: Olevian. 4. But here this doubt ariseth, that here hope is put before patience: for first the Apostle saith, rejoicing in hope, then, patient in tribulation: and yet, Rom. 5.4. it is said patience bringeth forth experience, and experience hope. The answer is this, that this is seen in rebus maxime coniunctis, in things of a near conjunction together, ut se mutuo inferant, that they mutually beget themselves: as the clouds bring rain, and by the falling of the rain by the raising of vapours clouds are engendered: so the Philosophers said, that virtues sprang of good actions, and they again sprang of virtue: as Chrysostome here saith, that ex dilectione, out of love cometh the exhibiting of honour, and love again, ex illo accensus, is kindled and increased by it: so hope in the order of nature first bringeth forth patience, and then patience increaseth and confirmeth hope, Martyr: see the very like question of probation, and patience, 5. Chap. quest. 5.  
Patient in tribulation. 1. There are two kinds of afflictions and tribulations in this life; 
Of patience.  ordinary, such as are the cares of the world, continual labour and travel, diseases, sicknesses, which all were brought in by sin; extraordinary, as persecution which is raised by the world against the children of God for the truth sake: of this the Apostle speaketh here; of tribulation illata à persecutoribus, which is brought upon men by persecutors, Haymo. 2. This is a second remedy against calamities, that if they do increase, than our hope must confirm us patiently to bear them; as the Apostle saith, Ye have need of patience, etc. that ye might receive the promise, Hebr. 10.36. 3. And unto patience these reasons should persuade us, 1. because tribulation is omnibus bonis communis, common to all good men; 
Reason's moving unto patience.  as the Apostle saith, no tentation ha●h taken you, but such as appertaineth to man. 2. we must consider, that nothing falleth out without God's providence; there is no affliction which he knows not; and therefore we should rest contented with the good will and pleasure of our heavenly father, he woundeth and he healeth again, job 5.18. 3. likewise it must be remembered, that God is just, and our sins have deserved whatsoever is laid upon us, and much more; therefore the consideration of our sins, which justly procure God's judgements, should make us patient; as it is said, Psal. 107. foolish men are plagued for their offences. 4. likewise the Lords mercy must be had in remembrance, who punisheth not according to the greatness of our sins; Lament. 3.22. It is the Lords mercy, that we are not consumed: he remembreth his mercy in judgement. 5. add hereunto, that like a father that chasteneth his child, so the Lord layeth not more upon his children then they can bear, he giveth an issue together with the tentation, 1. Cor. 10.13. 6. and lastly, the Lord causeth our afflictions to work our further good, in strengthening and confirming our faith, in purging and refining us, as job saith, exibo sicut aurum, I shall come forth tried like unto gold.  
Continuing in prayer. 1. this is as Chrysostome calleth it, alia armatura, 
Of prayer.  an other armour or weapon, against affliction: wherein appeareth the necessity of prayer, whereby is supplied by divine help, that which we cannot of ourselves attain unto: and the dignity of God's children, that are admitted continually to God's presence, as it were a great favour, for a Prince upon all occasions to suffer his subjects to come unto him: and further this privilege prayer hath, that although other helps may be denied unto us, yet prayer can nothing hinder: the spirit of the faithful is free to have recourse unto God. 2. In that the Apostle would have us continue in prayer, 1. it favoureth not the fancy of the Euchites, and Psalliones, that did nothing else but pray continually: for the business of our vocations must be also attended upon: 
What it is to pray continually.  and if men should do nothing but pray continually, they must needs fall into that fault of battalogie, that is, much babbling, which our Saviour reproveth in prayer. 2. some understand it of instance and earnestness in prayer: as the vulgar Latin readeth, orationi instantes, instant in prayer: so also Marloret, frigide oramus, that we should not pray coldly: and so our Saviour by praying continually, understandeth not to faint in prayer, Luk. 18.1. 3. Augustine, whom Gualther followeth, understandeth this place of continuing in prayer: of the set hours of prayer every day, which should by no means be intermitted; as D●●iel prayed thrice in a day. 4. Pelican understandeth that place, 2. Thess. 5.17. pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without ceasing, non de murmur oris, sed de syderio cordis, not of the sound of the mouth, but the desire of the heart: so Oleviane, placatus animus semper in Deum respicit, a mind at peace in itself, always looketh unto God. 5. Martyr referreth it to the often occasions which Christians have, quoties aliquid occurrit, as often as any thing offereth itself, either any thing which grieveth, or any thing to be asked, pray: and he understandeth it of such prayers, quae tanquam ardentes faces taciuntur in coelum, which as burning brands are cast up into heaven: so also Osiander, semper habemus, etc. we always have somewhat either to ask for ourselves, or our brethren, or to give thanks for: I take of all the rest these two, that we must be ready upon every occasion to turn us unto God by prayer, and when we pray, to pray instantly and fervently.  
3. But here the question will be asked, 
Why the Lord deferreth the requests of his children.  why the Lord heareth not our prayers presently, that we need not continue so in prayer; and our Saviour saith, God (at the instance of the prayers of his children) will avenge him quickly, Luk. 18.8. The answer is, that God heareth quickly, and performeth our requests quickly: as he is said to do a thing quickly, that doth it, quamprimum se offer at occasio, as soon as opportunity serveth: so that mora non est in Deo, sed in sensu nostro, the stay is not in God, but in our sense, Martyr: like as a carver first finisheth one part of his work, than an other, so God bringeth forth every thing in due time, Olevian: and further by this means, when God deferreth our requests, our faith is exercised and tried: and illustrius est, etc. the benefit is so much the greater when it cometh, Gualther: and further, we must pray continually, because so is the will and pleasure of God; as the Apostle saith, 1. Thess. 5.17. Pray continually, in all things give thanks, for this is the will of God in Christ jesus: Olevian.   

21. Quest. Of the communicating to the necessity of the Saints, and of hospitality.  
v. 13. Communicating to the necessity of the Saints, etc. 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uses, rather than necessities, as the vulgar Latin readeth; and Erasmus, lest we should think, that they are not to be succoured, but in extreme necessity, Beza. Tolet answereth, that yet the other word necessity, is better retained, because all that want, are in necessity, annot. 23. but, the word should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if it were to be translated, necessities, as Erasmus noteth also. 2. And yet though we are commanded to minister to the uses of the Saints, we must not give supply, delicijs, to their dainties, and bestow superfluously upon them, Theophyl. as afterward in time of superstition, liberality was turned into superfluitle. 3. Origen maketh mention of an other reading, as though the word should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, memories: which Ambrose followeth, and giveth this sense, that we should remember the Saints, to imitate and follow their life and godly example: but the usual reading is rather to be received, and so Chrysostome, Theophylact, and the Syrian interpreter read. 4. And where the Apostle saith, communicating, Haymo following Origen observeth, that the Apostle saith not, give, as it were of alms, but communicate: honestiori vocabulo usus est, the Apostle useth a fitter term, to show that the Saints had as it were an interest in their goods: and beside, as Calvin observeth, this word showeth, a communicating in affection; that they should release them, 
Heb. 13.4.  as though they themselves suffered with them; as the Apostle saith, remember th●se that are in bonds, as if yourselves were bound with them: Chrysost. observeth further upon this word (communicate,) quod plus accipiant, quam praestant, they receive more than they bestow: res ista negotiatio est, for this matter is a kind of merchandise, the one communicateth temporal things, the other spiritual, making them partakers of their prayers. 5. But Tolets gloss is here very corrupt, sit particeps meritorum, he that giveth is partaker of their merits, which the Saints have in their sufferings: for the passions of the Saints merit not, though the Lord crown their sufferings in mercy: the Apostle saith, the afflictions or sufferings of this life, are not worthy of the glory which shall be revealed, Rom. 8. but God indeed shall reward the works of charity exercised upon the Saints: in which sense our Saviour saith, Luk. 18. make ye friends of the unrighteous mammon, that when ye want they may receive you into everlasting habitations: for although good works are not the cause of everlasting life, yet they are a rule, according to the which God will give everlasting life, Martyr. 6. Now the Apostle nameth the Saints, which were the faithful redeemed by Christ's blood, and sanctified by his spirit: showing that although charity should be extended to all, yet specially we should prefer domesticos fidei, such as are of the household of faith, Gualt. as the Apostle saith, Gal. 6.10. and by this is signified, that we should not exercise our charity on them only which are known unto us, but even upon strangers, and all the godly, Osiand. as the Samaritan did show mercy on him, that fell among the cues: and further, here we learn what the duty is, which we should perform unto the Saints: not in carving and painting their images, when they are dead, but in succouring their necessities while they live, Pareus. 7. So here there are three special motives unto this duty of beneficence, compassio necessitatis, dilectio sanctitatis, liberalitas communicationis, the compassion of necessity, the love of sanctity, and in communicating liberality, Gorrhan.  
Following, or pursuing hospitality. 1. Chrysostome observeth, how the Apostle in every one of these precepts useth emphatical phrases: as he said before continue in prayer, not, pray only: and community to the uses of the Saints, not give: so here he saith not, embrace hospitality, but pursue, follow it. 2. in those days, the Apostles and other disciples went preaching from city to city, and they had not their publica hospitia, common hospitals to receive strangers, and therefore this exhortation was then most needful, Osiand. 3. Origen observeth, and so Haymo, that where he saith, follow hospitality, he would not, that we should only receive them, that come unto us, sed requiramus, but we should seek them, and follow them, and urge them to come home unto us, as Abraham and Lot did: the same note hath Chrysostome, and Martyr, Gualther: for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth to pursue, to apprehend one that fleeth: and so the Saints, which otherwise of modesty would not offer themselves, should be invited, and entreated, and followed after, Tolet. 4. Gorrhan further noteth in this word, that it signifieth, that assidue, we should continually practise hospitality: ●● frequentia hospitum sit nobis onerosa, that the frequency of strangers should not be burdensome unto us. 5. And seeing that hospitality was even commended among the heathen, who worshipped jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the God of hospitality, yet the Athenians made it a capital offence not to show the way to a stranger; much more should it be practised among Christians: and the Apostle here doth not exhort unto any base service, for it is a princely and noble work to give hospitality: as it is said of Titus the Emperor, that he was wont to say, that he had lost that day wherein he had not conferred some benefit: the Israelites were moved unto hospitality upon this reason, because they had been sometime strangers: and we, in regard of that, which may fall out hereafter, aught to be stirred up to this duty: for who can promise any certainty of habitation to himself, or his posterity after him, Mar.   

21. Quest. How our enemies are to be blessed, Bless them that persecute you, v. 14.  
1. Lyranus maketh this the connexion of this precept with the former, that as before he showed how charity should be expressed in affectu, in the affection, v. 10. be affectioned: then ●●fectu, in the effect, in giving honour, etc. and in distributing, and such like: now he declareth how charity must appear and show itself, in signo, in the external signs, as first in words: but I rather approve Chrysostom's connexion: the Apostle having prescribed the duties that must be exercised toward our domesticals, now teacheth how we should behave ourselves towards them without: for he that first practiseth all duties toward his friends, shall be better prepared how to use his enemies.  
2. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, benedicite, bless ye: which word is taken three ways in Scripture; as either God is said to bless man, as he blessed the house of Obed Edom, 2. Sam. 6. where the Atke was, and then to bless, is aliquid muneris confer, to confer some gift, as Origen noteth: God blesseth, when he maketh one to prosper, and bestoweth some spiritual, or temporal gift: or man is said to bless God, that is, to praise his name, and give him thanks: or one man is said to bless an other: which is either to speak well of him, or in wishing well unto him, as jacob is said to have blessed Ephraim and Manasses the sons of joseph, that is, to have prayed for their prosperity: and so it is taken here: Pererius addeth a fourth signification, when to bless by the contrary, signifieth to curse, as when jobs wife ●●d him bless God, that is, curse him: but that ironical use of the word is impertinent here.  
3. Further, it may be observed, that the Apostle chooseth rather to say, benedicitie, bless ye, then benefacite, do ye well, or bene precamini, wish well: for this last is not sufficient, unless we express our charity by some outward sign: and the first is not always in our power: though we must do well also to our enemies, when we may: but to bless and use good words, at all times may be done, Tolet: and the Apostle in expressing the same thing by the negative, bless and curse not, showeth how hard a thing this is to do, and therefore he doth inculcate it again, and thereby he admonisheth, that we should be constant, still to bless, although they cease not to persecute us: and not to bless in part, and curse in part, Tolet.  
4. Neither doth this precept only admonish us, ut bene loquerentur, to speak well of our enemies, as Erasmus readeth: but in the repetition, so much is insinuated, that we should not only abstain from cursing or evil speaking, but wish unto them well, in praying for their conversation, Martyr, Beza.  
5. Bucer denieth, that here we are commanded to praise our enemies, non jubet, ut laudemus, etc. he biddeth not that the persecutor should be praised, but that we should pray for them, and admonish them with mild and gentle words: but Pet. Martyr here showeth, our enemy may be praised also: we must distinguish between the evil that is in them, and the good gifts of God, which they have, which we are not to obscure and extenuate, howsoever they are evil affected toward us: as Paul did commend in Agrippa, his knowledge of the Prophets, Act. 26.27. and Aeschines, though Demosthenes were his enemy, yet commended unto the Rhodians his eloquence in that bitter oration, which Demosthenes made against him. This also is true, but it is not within the compass of the Apostles precept here: which admonisheth us, both with good words, and good desires, to qualify the hatred of our enemies.  
6. This lesson, which Paul teacheth others, he practised himself, 2. Cor. 4.13. we are evil spoken of, and yet we bless: and he himself had learned it first of his and our Master our blessed Saviour, Matth. 5.34. Bless them that curse you, pray for them that persecute you: wherein we see the perfection of Christian precepts beyond the counsel of the wise heathen: Vespasianus thus resolved, that it was not lawful to revile a Senator; but if he railed first, than one might revile him again, for by his railing he had deprived himself of his Senator's dignity. Now if it be not lawful to curse our enemy, much less should men tevile any others, Martyr.  
7. Here might be noted the opinion of Thomas Aquinas, who denieth that this is a precept, to pray in particular for our enemies, but a counsel only of perfection: and that this bindeth no further as a precept, then that we exclude not our enemies generally from our prayers, and to help them in the extreme case of necessity: but this shall be handled among the Controversies.   

22. Quest. Of the reasons which should move us to love our enemies.  
Chrysostome produceth these reasons. 1. praemi●rum procuratores sunt, etc. they are procurers of our reward, which persecute us: for they are pronounced blessed, that suffer for righteousness. 2. mul●um erga Christum amorem ostendit, etc. it showeth great love toward Christ, when we are content to endure reproaches for his name: whereas it is a sign of small love, when men are impatient against their persecutors. 3. adversaries stupifacies, etc. thou shalt astonish the enemy, when he seeth thy patience, and thereby he will know, that thou seekest an other life, contemning all the troubles of this: & sic à persecutione abstinebit, and so he will abstain from persecuting of thee. 3. sunt materia pulcherrimarum virtutum etc. they are the matter and occasion of most goodly virtues: for as the Apostle saith, tribulation bringeth forth patience, Rom. 5.3. 4. S. james saith, c. 1. Let patience have her perfect work: so that unless we by patience hold out to the end, all is nothing, our faith is imperfect, our hope imperfect: whatsoever we do is imperfect, Martyr. 5. an other reason is, because God hath even among our persecutors, aliquos electos, some elect, which shall at the last be converted unto him, Osiander. 6. Add hereunto, that we must acknowledge iust●m imperium Dei, the right and sovereignty, which God hath over us, so to dispose, that our enemies should persecute us, which made the Prophet David patiently to bear Shemei his reproachful words: it may be (saith he) that God hath bid him curse David: we should then herein submit ourselves to the will of God, Gryneus. 7. and further, conscientia propriae infirmitatis, the conscience of our own infirmity should moon us to patience, as the Preacher saith, Eccles. 7.22.23. Give not thy heart to all the words that men speak, etc. for oftentimes thine heart knoweth that thou also hast cursed others, Gryneus. 8. the excellency of this virtue should move us: that whereas it is an ordinary thing to love our friends, hoc Philosophici viri est, even the Philosophers could do that: it is a rare thing for one to love his enemies: istud angeli est, such a man is an angel, Chrysost. nay, which is more, herein we are not only like to Angles, but unto Christ himself, who prayed for those that did persecute him. 9 to conclude, the inheritance of blessing is ours if we bless, but if we curse, ad nos non pertinebit benedictionis inberitas, the inheritance of blessing shall not appertain unto us: See 1. Pet. 3.9. Pelican.   

Quest. 23. Whether it be not lawful upon any occasion to pray against our enemies.  
It is evident, that both the Prophets sometime cursed their enemies, as Elisha did the children that railed on him, 2. King. 2. and David saith in the Psalms, as he is alleged by S. Paul, c. 11.10. Let their eyes be darkened, and bow down their back always: as likewise the Apostles, as S. Peter cursed Simon Magus, thy money perish with thee: Act. 8. and S. Paul Elymas the sorcerer, Act. 13.10. O full of all subtlety and mischief, the child of the devil, etc. wherefore all imprecations are not jawfull, wherein these cautions must be observed.  
1. Here the men of God, when they use imprecations and curses, non respiciunt suam causam, aut suas iniurias, do not look unto their own cause, nor their private injuries, but they consider how the glory of God is hindered by the wicked: and in that regard, they pray against them, as David did against Achitophel, yet he was most patient in his own particular, when Shemei reviled him: so first the cause must be considered, it must not be private, but public, Mart.  
2. It must be considered, with what spirit they are moved, which use imprecations: for the Prophets which used cursing, did it ex speciali vocatione, & spiritus sancti ins●●●iu, by a special vocation, and the instinct of the spirit, Osiand. and such curses, as Augustine saith, non sunt de malo voto imprecantis, sed de praescio spiritu denuntiantis, proceed not of the evil desire of the curser, but of the foreseeing spirit of the denouncer, lib. 16. contra Faustum, cap. 22.  
3. They must be considered who are accursed: then the Prophets used to curse, quando aliquos incurabiles, & deploratos esse vident, when they saw any to be incurable and past all hope, Gualther: they cursed only those which were professed enemies of God, and godliness.  
4. Add hereunto the end, which one propoundeth to himself in his cursing, it must not be done, livore vindictae, with desire of revenge, but zelo justitiae, with zeal of justice, Gorrhan: for like as justa impiorum ultio, etc. the just revenge of the wicked agreeth unto God, who is charity itself, so in the zeal of justice one may pray for the punishment of the wicked, and not therein offend, not being pricked forward with a revengeful mind in himself, but looking to God's justice: as our Blessed Saviour by himself weary over jerusalem, because they knew not the time of their visitation, at idem cum agit cum partre: but when he hath to deal with his father, than he thanketh him, that he had revealed those things to babes, and hid them from the wise and prudent, Matth. 11.25. Olevian. So we of our own private inclination should be ready to extend our love unto our enemies, but God must be loved above all; and when we set before us his glory and justice, we may safely pray for the removing of all impediments: These cautions observed, all imprecations are not simply to be condemned: See this question handled before also, c. 11. quest. 12.   

Quest. ●2. Whether Saint Paul, in calling Ananias the high Priest painted wall, Act. 23. observeth his own precept here.  
1. Oecumenius upon that place thinketh that the high Priest was well enough known unto S. Paul, but that he per quandam dispensationem simulasse ignorantiam, by a certain dispensation did sane ignorance, which if it be done in time and place, is not faulty at all: But this cannot stand with the Apostles gravity, and integrity, to affirm that which was not true, for than he should have been guilty of a lie.  
2. Augustine hath an other answer, lib. de serm. Dom. c. 35. which Beda followeth, that Paul spoke figuratively: that Christ being come, the high Priesthood of the law was abolished: as if he should have said, ego alium agnosco sacerdotem, etc. I acknowledge an other high Priest, for whose name I do bear these things, whom it is not lawful to curse. But this had been likewise far from the Apostles simplicity: and howsoever he were not high Priest, de iure, in right, yet he was de facto, in fact, at that time: therefore this could not have excused him.  
3. Augustine hath an other answer: haec verba minus intelligentibus convitium sonant, intelligentibus prophetiae est, these words to them that understand not seem to be railing, but to those that rightly understand them they are a prophesy, etc. so also Beda observeth, because the Apostle doth say in the indicative mood, God shall strike thee, not in the optative, God strike thee: so also Faius saith, it is praedictio, non imprecatio, a prediction, not an imprecation. But although these words, God will strike thee, are a prediction: yet that other term, painted wall, may seem by S. Paul's answer to have been not far from reviling: which some think Paul would have forborn, if he had known him to be the high Priest.  
4. Caietan thinketh that S. Paul knew him not to be the high Priest, but yet he could not be ignorant, that he was the judge at that time: yet it was lawful for Paul by his Apostolic authority, to denounce the curse of God against an unrighteous judge: but at that time it was not expedient: and therefore he allegeth the law, not to excuse his sin, sed ad excusandum factum, but to excuse his fact, that he did it ignorantly: But it was not lawful by the law, for an Apostle or any other to revile the judge: and the Apostle in citing the law, maketh himself subject to the law: and as it was not expedient, so neither was it lawful for any to revile the judge.  
5. Beza here hath this answer. 1. he thinketh that Ananias was not high Priest at all under Felix, as he showeth out of josephus: but that one Ishmael or josephus was high Priest: to whom Ananias left nothing but a bare title, but he usuped the office of the high Priest. 2. he saith it was no imprecation, but a denouncing of the punishment: as the Greek phrase showeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it shall come to pass that God will finite thee. 3. and whereas he calleth him painted wall: vehemens est oratio, & aspera, à convitio tamen aliena, it is a vehement speech and sharp, but yet far from railing: to this purpose M. Beza, with whom I consent in the two latter parts of his answer, but I doubt of the first: for it appeareth by their objection that stood by, revilest thou the Lords high Priest? that Ananias, was at this time the high Priest.  
6. Hierome as Erasmus here allegeth him, granteth that S. Paul here showed some human infirmity, neque came praestitisse mansuet udinem, neither did show that mildness, which Christ showed when he was smitten: and Erasmus yieldeth, that Paul here non caruit humanis affectibus, wanted not human affections: as he elsewhere complaineth of the prick of his flesh, and there was contention between him and Bernabas. But we must not be so easily drawn, to charge so holy an Apostle, with this infirmity of hasty choler and anger, who was most patient.  
7. Erasmus thinketh that S. Paul might truly say he knew him not to be the high Priest, because he showed himself not to be as an high Priest in this action: sed re tyrannum, but a tyrant indeed. But this is too nice and curious, for even a Tyrant is a magistrate, and so to be reverenced, though he be an evil one.  
8. Some think aright, that Paul indeed was ignorant that Ananias was high Priest: and add further that if he had known he had so been, he would not have used that sharp term of painted wall, Osiander, Pererius disput. 2. number. 9 But the Apostle knew that he was not only forbidden to rail upon the Magistrate, but upon any whomsoever.  
9 Some think that S. Paul is in this his vehement defence to be excused, quia ab ea ●●●prudenter factum, because it was done of him ignorantly, jun. in parall. but though S. Paul's ignorance might excuse him, for reviling the high Priest: yet it had been a fault to have reviled any: by this means S. Paul could not then be excused altogether by his ignorance.  
10. For the full solution then of this question: these three positions are to be admitted. 1. that S. Paul simply was ignorant, that Ananias was high Priest, whereof Chrysostome giveth two reasons: his long absence from jerusalem, and this tumultuous assembly, where no order was observed: add hereunto, that the high Priest was changed every year, and S. Paul being persecuted for his profession and preaching of Christ, had no leisure, nor lift to inquire who was high Priest: and whereas it is objected, that the high Priest might have been discerned by his place, apparel, and the reverence given unto him: junius answereth well, that the high Priest was not to wear his priestly robes out of the temple: and it seemeth in this tumultuous assembly, the Tribune being absent, who should have kept order, that they rather stood plano pede, on plain foot, than sat in any order: and it seemeth also that either small reverence was yielded at all in this disordered meeting, or that it was past, before S. Paul came in.  
2. Again, I grant with Augustine, Beda, Beza, that this was no imprecation, but a prediction of God's judgement upon this ambitious and unjust high Priest, as is before showed.  
3. Neither was that a reviling term, to call him painted wall, but a vehement and sharp obiurgation: as Christ railed not when he denounced woe unto the Scribes and pharisees, or called Herod fox, Beza: and S. Paul, as Cyprian observeth, spoke thus roundly to show the disorder of that whole assembly, and the wrong which he had received, lib. 1. cp. 3. And whereas it will be objected, that S. Paul in his answer did confess he had railed, (though it were not indeed convitium, sed libera obiurgatio, a reviling, but a frank rebuking, as Erasmus saith:) Beda well showeth the reason, why S. Paul so did, granting so much to the people's importunity, that it was reviling which indeed was not, erudiens alios atque ergo eos qui in potestate sunt, modestius conversari monens, etc. therein instructing others, and admonishing them to carry themselves modestly toward them which are in authority: and thus much of this question: See more thereof in the handling of that Scripture Hexapl. ●● Exod. 22.28. whence is produced this testimony by the Apostle: but I insist upon this answer now resolved upon here.   

Quest. 23. How we should rejoice with them that rejoice, and weep with them that weep, v. 15.  
1. Because one may forbear from cursing his enemies, and may in words wish him well, and yet not do it of love: the Apostle proceedeth to the very root of love, which is in the affection of the heart, Chrysost.  
2. And whereas the former precept only concerned our enemies, this may be practised both toward our friends and our enemies, Tolet.  
3. But Origen observeth well, that we must understand this precept of the Apostle, not of every kind of joy and grief, but in honest and lawful things, as if any man rejoice in his honour, wealth, or such like, we are not to rejoice with such: our Saviour would not have his Apostles to rejoice, because they had cast out devils, Luk. 10. but if we see ab aliquo aliquod tale opus geri, quod in coelo scribi dignum sit, etc. any such work to be done by one, which is worthy to be written in heaven, as any work of justice, mercy, or that one is converted from the error of his life, with such an one must we rejoice: likewise we must not weep with those which lament their dead, & flent damna temporalia, and weep for the loss of temporal things: but if any man weep and lament for his sins, or such like, lachrymae tungenda sunt cum talibus, we must join with such in tears, etc. to the same purpose also Haymo, following Origens' steps.  
4. But they must be understood to speak comparatively: that they which rejoice or mourn for temporal things only, or excessively: they must rather be reproved, then by our joining with them in like affection, be fed still in their humour: for this precept bindeth us, to rejoice in the outward prosperity of the brethren, and mourn for their temporal losses also, but not so much as for spiritual: so here we must distinguish of joy and grief: dolour ordinatus, a moderate sorrow, as when one mourneth for the loss of a friend, as a mother for the death of her children: thus Christ wept in compassion with Marie weeping for Lazarus: there is dolour inordinatus, an inordinate sorrow for temporal things, when men lament too much for the loss of them; and in this sense, we must correct their error, and yet comfort: them what we can, Pareus.  
5. Chrysostome noteth further: that the Apostle in the first place saith, rejoice with them that rejoice: because this is the harder precept: for nature teacheth many to show compassion in the misery of their brethren, who yet do envy their prosperity: and again he observeth, that the Apostle saith not, solve proximi calamitatem, take away thy neighbour's calamity, for that always is not in our power, but weep with him, this every one may do.  
6. Now we ought thus mutually to be affected toward our brethren, 1. because we are members of one mystical body. 2. nihil it a dilectionem conciliat, nothing doth so much beget love as to communicate with our brother in his joy and grief, Chrysostome. 3. sic tristitiam allevas, thus you lighten his grief: livore teipsum liberas, and free yourself from envy, Chrysost. 4. and it is every case to show compassion, considering if thou thyself be tempted, Galat. 6.1. an other shall lend thee his tears in thine afflicton, Martyr.  
7. Three sorts of men fail in this precept. 1. they which have no feeling at all of other men's miseries, as the rich man neglected Lazarus. 2. they which go yet further, and rejoice in other men's afflictions, for the which the Babylonians are reproved, for insulting against the people of God, in their ruin, Isay. 47.3. they are yet worst of all, that add affliction to affliction, and do pray upon those, which are in misery, as the Amalekites laid wait for the Israelites in the wilderness, Gualther.   

Quest. 24. What it is to be like affectioned one toward an other.  
v. 16. Be like affectioned one toward an other: First there is some difference in the translating of the words: secondly, in the coherence and sense: of the first sort, 1. some do translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sentientes, thinking the same thing, vulg. Latin: and some do refer it to the understanding, as Anselm doth expound it by that place, 1. Cor. 1.10. that ye be of the same mind and judgement: but there is an other word used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which indeed properly signifieth the intelligent part of the mind. 2. Chrysostome applieth it to the opinion, that one should have of an other, as if a poor man came in, fac ut affectus te illi acromodes, see that thou apply thyself in affection unto him, not thinking thyself to be greater, because thou art rich: magnum te putas? dost thou think thyself to be great? think him to be so too: dost thou take him to be mean and base? so also take thyself to be, and there shall be no inequality: thus Chrysostome, and Erasmus to the like purpose: but this rather is insinuated in the next words, be not high minded: to this purpose also translateth the Syrian intepreter, that which ye think of yourselves, think of your brethren. 4. some do better thus read, eodem animo affecti, etc. be like affected one toward another, Beza, Vatablus, Mart. and these do understand it rather of the will and affection, then of the mind and understanding: so Origen also, ita velimus proximo, sicut & nobis, let us wish unto our neighbour as to ourselves: Tolet also followeth this sense: But M. Beza will not have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated alij in alios, one toward an other, but inter vos mutuo, mutually among yourselves: and to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among yourselves, c. 15.5. but this phrase is before used, v. 10. in this very sense, one toward an other, and therefore it is most like to retain the same sense here.  
Secondly, touching the coherence. 1. Lyranus hath reference unto the former sentence rejoice with them, etc. that is, they should not only seem to rejoice, and mourns, but they should do it from the heart without dissimulation: so also Calvin thinketh this precept comprehendeth both the other, and understandeth it of the mutual sympathy, which should be among Christians, as fellow-feeling members: Tolet also and Gorrhan do so understand it with Lyranus. 2. But it is better to make the sentence more general, that we should wish unto others, as to ourselves: as Origen expoundeth it by these words of our blessed Saviour, Matth. 7. What you would that men should do unto you, the same things do unto them: this sense followeth Gryneus: and Olevian doth parallel it with that place, Phillip. 2.4. look not every man on his own things, but every man on the things of others: so here the Apostle generally exhorteth unto concord, whether in the consent of the mind, or the knitting of the affections together, in all their counsels and actions, Pareus: as the Apostle using this very phrase, Phillip. 2.2. doth subdivide it into the conjunction of their love and affection, and of mind and judgement: Be like minded, having the same love, of one mind and judgement, etc.   

Quest. 15. What it is to be high minded, and to be wise in ourselves.  
v. 16. Be not high minded. 1. Chrysostome thinketh, that the Apostle doth so often inculcate these precepts of humility to the Romans, because they had many provocations thereunto, in respect of the city, which then had the Empire and rule of the world, and for other causes. 2. and this is the coherence of these words with the former: that whereas he had moved them to mutual concord, now he removeth the two principallers, the one is pride, when a man in an high conceit of his gifts, and despising others, ambitiously aspireth unto great matters: and the other is arrogancy, when one in a self-love is carried away with an overweening opinion of his wisdom, and other gifts. 3. Tolet curiously distinguisheth between the phrase here used, be not high minded, and that c. 11.20. for there it is all one word, (saith he) compounded of two simple words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be not high minded: but here there are two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, minding high things: and in that place he referreth it to the understanding and conceit: as when one thinketh better of himself then there is cause, and here to the affection: But if the places be well compared, it may appear, that in both places the Apostle speaketh against ambitious aspiring, joined with contempt and disdain of others: as there he would have the Gentiles called to the faith, not to be lifted up in mind in respect of the dejected jews: unless we will make this difference, that there the Apostle forbiddeth any to have an haughty opinion and conceit: that is, as Calvin interpreteth, altos gerere spiritus, to bear a lofty mind, and here he prohibiteth, ambitiously to seek after high places, which is a fruit of the haughtiness of mind: as M. Calvin calleth it, ambitiosè spirare, to aspire ambitiously.  
Submitting or applying yourselves to the lowly. 1. Some take this to be understood of the persons of low degree: and make this to be the sense, apply yourselves to the lowly, that is, i● iliorum vilitatem descend, descend to their baseness, Chrys. eorum consortium ne aspernare, despise not their company: Vatabl. cum eis humiliter conversando, in conversing humbly with them: the vulgar Latin readeth, consentientes humilibus, consenting to the humble: that is, saith Origen, amare humiles, to love the humble: he consenteth with the humble, quei cum humilibus se humiliate, which humbleth himself, with those that are humble, Haymo: humiliorum imitatores, imitators of those which are humble, gloss. interlin. consenting to the humble, that is, in heart, and not with the mouth only, gloss. ordin. Gorrhan: all these understand by the humble, the lowly, referring it to their persons.  
2. Some understand this word of the things rather than of the persons: and take it in the neuter gender, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the humble, may answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the high things before spoken of, Calvin, Beza, Pareus: so also Osiander, humilia curate, tractate, etc. respect and handle humble things: likewise Tolet, let them embrace base things, quae vilea mundus reputat, which the world counteth base: And this sense is to be admitted, by reason of the opposition of the words, though not only.  
3. Faius saith, non tam res ipsae, quam hominum affectus spectantur, not so much the things themselves, as the affections of men are here considered: true it is, that the object cannot be severed from the affection: but it is evident, that the Apostle, by high and low things, meaneth the object of pride and humility.  
4. Pet. Martyr comprehendeth, both base things, and base persons: that we should apply ourselves unto both: neither despising the one, not refusing the other, even mean and base ministries and services to profit our brother, as our B. Saviour disdained not to wash his Apostles fear: and this is most agreeable to the Apostles meaning: now the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not well translated by the Latin interpreter consentientes, consenting, it properly signifieth impetu quodam correpti, carried us it were with force: showing how prone we ought to be to descend to low and base things: Beza rendereth it, obsecundantes, submitting yourselves, the Syrian interpreter adhaerentes, cleaving: Vatablus, accomodantes, applying yourselves: our English making yourselves equal, etc. giveth the meaning, rather than the sense of the word.  
Be not wise in yourselves. 1. Chrysostome thus interpreteth it, ne putetis vos sufficere vobis ipsis, think not that your are sufficient for yourselves: God hath so made us, ut alter alterum opera iudigeat, that one standeth in need of an other: so also Theophylact understandeth it of those, which despise the counsel of others: and yet Moses despised not the counsel of his father in law. 2. Ambrose thinketh they are said to be wise in themselves, which turn their wsedome altogether to their own profit, and not to the good of others: so also the interlin. gloss. and Gorrhan, ne prudentiam apud vos tantum exerceatis, etc. exercise not your wisdom only for yourselves, but for your neighbours also. 3. Basil regul. brev. resp. 260. interpreteth those to be wise to themselves, qui solam humanam prudentiam, etc. which only have human wisdom, and regard not the divine will and pleasure: such we call worldly wise. 4. Haymo, he is wise in himself; who non authori sapientia deputat, etc. doth not ascribe unto the author of wisdom, that wisdom which he hath. 5. But all these are the effects of arrogancy; he which taketh himself to be wise, despiseth the counsel of others, consulteth not with God, neither ascribeth the praise to him; here then the Apostle toucheth the very root and beginning of pride, which is propriae prudentiae opinio, the opinion of a man's own wisdom, Marlorat: so that here the Apostle removeth an other let and impediment of humility, which is arrogancy, and that is apud seipsum nimium sapere, to be too wise in himself; such the Prophet Isay speaketh against, we unto them that are wise in their own eyes, and prudent in their own sight, Isay. 5.21. Pareus: so Origen before them, hic cum arrogantia stultus est, etc. qui suam stultitiam quasi sapientiam colit, he is arrogant and foolish, who adoreth his own foolishness, as if it were wisdom, etc. But here Lyranus advertiseth well, that prudence and wisdom is here not taken properly, but in a certain similitude: for vera prudentia, non nisi in bonis, true wisdom and prudence is only found in the good, it is craft not wisdom which the wicked have. Now this arrogancy is the cause of all errors, which are of three sorts, either errors in opinion and judgement, or in practice of religion, or in life and conversation; for hereupon some have devised new doctrines, and strange worship; not contenting themselves with the simplicity of God's word; as though they were wiser than God; and they give themselves ever unto gross sins in their life, holding scorn to be admonished by others, Gualther.   

Quest. 25. How evil is not to be recompensed for evil, v. 17.  
1. Chrysostome noteth the generality of the speech, recompense to no man, whether believer or unbeliever; not to a believer, because he is thy brother, not to an infidel and unbeliever, that thou mayest win him, Haymo. 2. Origen observeth, that reddere malum, to render evil, is a greater sin, quam inferre malum, then to offer evil at the first; for it may be that he did it ignorantly, non sensisse malum, etc. that he perceived it not to be evil, which he did, but he that recompenseth evil showeth that he was not ignorant, that it was evil. 3. this precept concerneth only particular wrongs; it is not extended to magistrates that render evil unto offenders, according to the law, in Deut. an eye for an eye, a tooth for a tooth: and yet punishment is not evil, because it is opus justitiae, a work of justice, Gorrhan, Martyr. 4. here that pharisaical doctrine is reproved, that they were to hate their enemies and love their friends. 5. and if it be a sin, to render evil for evil, much more to recompense evil for good, the one is incident into our human corrupt nature, but the other is plain diabolical. 6. Calvin thinketh, that this precept is somewhat larger, then that which followeth, avenge not yourselves: for in some cases evil may be rendered for evil, sine manifesta ultione, without manifest revenge, as when one refuseth to give entertainment & succour to one in his need, and so the other to requite him, withdraweth his hand in his necessity; so also Gualt. but Martyr misliketh this; I cannot see saith he, how he which willingly doth render evil for evil, doth not intend to take revenge; and the Apostle (he thinketh) doth inculcate the same precept again, because it is so necessary; thus also Pareus: but this difference between them may be soon taken away; for Calvin saith only without manifest revenge: there may be a revenge in all kind of retalion: but in some the revenge is more manifest, then in other.   

Quest. 26. How honest things are to be procured before all men.  
1. The vulgar Latin readeth, providing things honest, not only before God, but before all men: but this clause not only before God, is not in the original, Origen, Chrysostome, Theophylact, omit this clause, and the Syriake interpreter; Tolet alloweth the vulgar Latin by the authority of Ambrose and Basil, and because the Apostle so hath, 2. Cor. 8.21. but Erasmus judgement is better, which thinketh, this part was added by the interpreter: neither doth this supplement agree with that which followeth, before all men: which showeth that the opposition here is not between God and man, but man and man; and in that other place, the Apostle saith not, not only before God, but before the Lord: and not before all men, but before men: the comparing then of that place, is no reason to add that clause here.  
2. Oecumenius will have this sentence to be referred to the former, that we should be so far from rendering evil for evil, as chose we should procure things honest: but so the Apostles meaning should be too much restrained, which is more general.  
3. This precept is not to be understood only of things honest and lawful, that we must ●●ke heed that we commit not any dishonest thing: but in things otherwise lawful and indifferent, we must take heed of giving offence, Martyr.  
4. Origen here moveth this doubt, that this should seem to be contrary to that sailing of the Apostle, If I should please men, I should not be the servant of Christ, Gal. 1. he answereth, that the Apostle saith not here, that we may please men: but let us do things honest before them, sive placeant, sive non placeant, whether they please or not: to the same purpose P. Martyr: the Apostle saith not, seek to please men, but procure things honest, etc. for as we must approve our conscience before God, so also, bona fama non negligenda est, a good fame and name is not to be neglected.  
5. Gorrhan here well observeth sour sorts of men; some procure things honest only before men, as hypocrites; some only before God, as they which are simple, and not yet perfect; some neither before God, nor man, as notorious offenders, and licentious persons; some before both, as they which have integrity of conscience before God, and of life before men.   

27. Quest. How we should have peace with all men.  
1. Tolet taketh this to be an other reason of the former precept, why we should not render evil for evil, both because we must procure things honest; and, we must maintain peace: Gorrhan thus divideth these precepts; three things the Apostle admonisheth to be done concerning our enemies: first to do them good, to bless them, v. 14. then to do them no hurt, to recompense none evil for evil, v. 17. then, if they do us wrong, to bear it, and not to break peace: but the Apostles sentence is more general, to have peace with all men, as well enemies as others. 2. Erasmus would have this clause, if it may be, to be joined with the former sentence, procure things honest before all men, if it may be. But Beza well obserneth, that that precept is without limitation, or condition: we must simply procure things honest: but peace only, if it may be. 3. Origen maketh both these exceptions, if it may be, and as much as in you lieth, to have one and the same meaning: as much as in you lieth, that is, quod proposito vestro, & fidei vestrae convenit, as it may stand with your profession and faith: for to have society with the evil, agreeth not with your faith. 4. Gorrhan, following the interlineary gloss, thus expoundeth these words, that which in you lieth, that is, in pote●are vestra est, it is in your power to have peace with all men: and so he thinketh three things to be here noted; the difficulty, if it may be; the possibility, that which in you is; and the generality, with all men: but neither is it true, that it is in our power to have peace with all men, for it is God that maketh one to be like minded to an other, Rom. 15.5. and these two are contrary the one to the other, if it may be, and yet, it is in your power. 5. Wherefore these two exceptions, are thus better distinguished; if it may be: for in some cases, we must have no peace at all with men, but reprove them; as quando de pietate sermo est, when the question is of piety and religion: Origen toucheth an other case, that we must not societatem habere cum malis, have any society with the evil: when we see either the truth betrayed and oppugned by heretics, or infidels, or God offended by men's evil life, we should not under pretence of violating peace, be silent in such occasions. Now, where he saith, that which in you lieth, that is added, because some are so contentious, that they will have no peace: but yet we must do our endeavour, that there be no fault in us: quae tui sunt officij praesta, do that which is thy part to do, si ille pacem non servaverit, etc. tu voluntate sis amicus, if he will not have peace with thee, yet be thou friendly and peaceable in thine own disposition: Chrysost. Origen addeth this may be done, cum crimina oderi●●●●omines amant, when they love the men, yet hare their vices, etc. peace is not broken ●● them in reproving their vices, for therein they show, that they notwithstanding love the men themselves.   

28. Quest. How we should not avenge ourselves, but leave it unto God.  
v. 19 Avenge not yourselves, etc. The vulgar Latin readeth, defendentes, defending: but the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is better translated, vindicantes, avenging, as Chrysostom's interpreter; or ulciscentes, taking revenge, as Origens' interpreter: Pererius taketh upon him here to justify the vulgar Latin, and showeth out of Nonius Marcellus, and Gellius, how the word defendere, to defend, was in time passed used, for ulcisci, to revenge, as we are said ho●os defendere, to defend, that is, to keep off our enemies: But howsoever this may be admitted, that some kind of defence is joined with revenge; yet can he not show, these 2. words to be of the same sense: I prefer Tolets' judgement, defensio aliquando justa est, defence is sometime just, but all revenge is very unjust: and therefore he thinketh, it should be interpreted, revenge: Haymo taketh the word defend, in the proper sense, showing, that Christians being railed upon, should not defend themselves, but by silence, as Christ did before Pila●●● wherefore if this interpretation should be admitted, it would be thought a thing unlawful, for any Christian to defend himself: neither doth the Latin interpreter keep the property of the word, who elsewhere translateth another Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, defence, 2. Tim. 4.16.  
2. Ambrose thinketh, that not only private persons are here concluded, but the public Magistrate also, si plus exigat, etc. if he take greater punishment of the offender, than the cause requireth: but the magistrate revengeth not himself but others. Now here men are forbidden only to avenge themselves: and yet in this case even the magistrate avengeth himself, when under colour of his office, he in respect of some particular wrong, proceedeth more rigorously against an offender. 3. But the Apostle taketh not away here all liberty to use defence by the authority of the Magistrate: for both S. Paul himself appealed unto Cesar, and the Magistrate is appointed of God for our wealth: yet we must not go unto the Magistrate, animo ulciscendi, with a mind to seek revenge. For these causes a Christian may safely crave the aid of the Magistrate: 1. to discharge his duty in defending those from wrong, which are under his care and charge. 2. to seek the amendment of the offender, and wrongdoer, by moderate correction. 3. to take away such evil examples and scandals among Christians, Martyr: but one must not use the benefit of the law, to seek his own revenge; as S. Paul, when 40. Iewes conspired against him, sought the Magistrates help for his defence and deliverance, not for their punishment, Gualt. so that nihilo plus excusationis habet, etc. he hath no better excuse, that seeketh to the Magistrate, with a malevolent mind, then if he sought to be revenged by himself, Calv. 4. The Apostle doth not only stay our hands & tongue here from revenge, sed, ne cor huiusmodi cupiditate teneatur, but he forbiddeth, lest the heart should be tempted, with any such desire, Calv. 5. But whereas our Saviour proceedeth yet further, and saith, Matth. 5.39. Resist not evil, but whosoever shall smite thee on the right cheek, turn to him the other also: this must not be understood according to the strict letter: as Augustine well interpreteth, that this precept is not always to be observed, quantum ad executionem, in respect of the execution in fact, sed quantum ad praeparationem animi, but in the preparation of the mind, that we should always be armed with patience to suffer wrong: for neither did our Saviour, when he was smitten on the cheek turn the other, but mildly reproved him that did the violence: to this purpose Aug. epist. ad Marc. This then is to be done, when it may either profit our brother, or maketh more for the glory of God, and not otherwise, Martyr.  
beloved ● The Apostle useth this friendly compellation: 1. because these things, which now he speaketh of, were duriora, somewhat harsh and unpleasing; therefore he thus insinuateth himself, the better to persuade, Martyr: blanda appellatione manum inijcit, ut nos retineat, etc. he doth stay us as with his hand, by this friendly word: for otherwise men are impatient in their affections, Calv. 2. And lest they might think, that he in thus reading, did not counsel them for their profit, he calleth them, beloved, Mart. 3. And though the world hate such as were patient in suffering wrong, yet they were beloved of God; and so also beloved of the Apostle, Tolet. 4. And in thus saluting them, as beloved brethren, he putteth them in mind of brotherly love, which is much hindered by seeking of revenge.  
Give place unto wrath. 1. some understand this of our own wrath, to give way unto it, not to suffer it to break forth, sed apud nos ipsos concoquamus, but to digest and allay it in ourselves, Gualt. so also Vatablus, compescite eam, stay your anger: but this phrase is used in a contrary sense, Eph. 4.27. neither give place unto the devil: to give place unto wrath, were to give way unto it, not to resist it. 2. others refer it to the anger and wrath of the adversary, that doth wrong: and so they give two expositions, give place, that is, permittite vobis nocere, suffer them willingly to do you wrong and hurt: or, fugite a loco ad locum, flee from place to place, and so give way unto them, Haymo: and Basil also hath both these expositions, regul. brev. resp. 244. Origen understanding it also of the wrath of him, that doth the wrong, giveth an other sense, that if he that hath received the wrong, avenge not himself, quasi effuso, & àrgesto furore, etc. he having digested, and allayed his fury, waxeth milder. 3. But the better interpretation is, by wrath, to understand the divine revenge or punishment: permit Deo, ut adversarium tuum in ius vocet, suffer God to deal with thine adversary, Chrysost. so also Origen understandeth vindictam divinam, the divine revenge, and that wrath, quam sibi the saurizat malis actibus, which he doth treasure unto himself, by his own lewd acts: this sense followeth Calv. Mart. Osiand. Par. Perer. & it is confirmed by the sentence following, cited out of Moses, vengeance is mine, I will repay: the meaning is then, that we should commend our cause unto God, and he will in due time take revenge.  
4. Vengeance is mine, etc. 1. Concerning the reading of the words. 1. the vulgar Latin putteth the word in the accusative, vindictam, revenge: which reading Pererius defendeth to be ancient, and to have been used both by Tertull. l. 2. cont. Marc. and Hil. in Psal. 118. yet he confesseth, quod lectio sit rectior, etc. that it is the better reading in the nominative. And so it is in the Greek, and so readeth Hier. epist. ad Ruffia. mihi vindicta, to me revenge, that is, belongeth. 2. now whereas in the original, Deut. 32.35. whence this testimony is cited, there is the conjunction, and, which is here omitted by the Apostle: and there a verbal word is put, recompense is mine, which here the Apostle expresseth by the verb, I will repay: herein he partly followeth the Septuagint, who do interpret it so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will repay: and partly he expresseth the sense, not tying himself to the words: neither doth the omitting of the conjunction any thing alter the sense. 2. The Apostle here secretly meeteth with an objection: for whereas he forbiddeth all revenge, it might be said, what then, shall injuries never be requited: yes, saith the Apostle, God in his good time shall take revenge, Tol. neither must the Apostle be so understood, as though we should votis expetere, by our vows and desire entreat God to be revenged of our enemies: but the Apostle here showeth, that we must not revenge ourselves, for this were to take God's office upon us: we must therefore pray first, that God would convert our enemies, but if they continue in their wickedness, than we leave them to God's justice, Calv. and when the righteous seeth his desire upon his enemies, non tam delectatur poena, quam dei justitia, he is not so much delighted in his punishment, as in the justice of God, gloss. ordinar. 3. Now than we must leave all revenge unto God: 1. because he is the judge of all the earth, and it belongeth unto him to punish, Gualt. 2. he taketh revenge citra ullam perturbationem, without any passion, or perturbation, which man can not do, Gryneus. 3. and it is God only, cui propria est generalis omnium delictorum vindictà, to whom is proper the general revenge of all wrongs; which man can not do, Tolet. 4. acerbius vindicabit Deus, God will more sharply and severely take revenge then any man can do: whereas if a man revenge his own cause, he must not expect the divine revenge also, Theophyl.   

29. Quest. Of doing good unto our enemies.  
v. 20. If thine enemy hunger, etc. 1. This precept is fitly joined unto the former, of not avenging ourselves: for not only he which rendereth evil for evil, revengeth himself, but he also, which withdraweth his helping hand: and by feeding, and giving drink, we understand, omnia humanitatis officia, all the offices of humanity: as where the Scripture saith, God suffereth the rain to fall, and the Sun to shine upon the wicked, all other temporal gifts are understood: and P. Martyr here observeth out of the civil law, that if victus testamento legatus sit, if maintenance of food be given unto any by will, it includeth apparel, habitation, lodging, medicine for sickness. 2. Further, whereas we are commanded to feed him, this must be understood of the time of necessity: we are not required to bid him home to our houses, Tolet: we must succurrere necessitati, non indulgere voluptati, secure his necessitate, not pamper his pleasure, Caietan: and we must then relieve him, when fittest occasion is offered to us to take revenge: this precept hath not place, when our enemy is in prosperity and of power: for then men use to faun upon their enemies, that they may do them no harm: but then there is use of this precept, when our enemy is in necessity, and hath need of our help: and then must we afford our help willingly and liberally: for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth not simply to feed, but to do it liberally and plentifully, Tolet. 3. This is the most perfect work of charity, which is here prescribed; and so most hard to flesh and blood: which made julian to deride and scoff the Christians, as fools and idiots, because he favoured not those things, which were of the spirit of God. August. lib. de serm. Dom. c. 33. setteth down divers degrees of duties to be practised toward our enemies: 1. one is not to butt, unless one be first provoked, but then he careth not if he do greater hurt, than he received. 2. an other degree is velle tantum laedere, to do no more hurt, than was done. 3. a higher degree is, velle minus laedere, to do less hurt, than was received. 4. but yet he goeth further, qui nihil vult laedere, which will do no hurt at all, though he have received much. 5. he is yet more perfect, who being wronged, yet is ready ut amplius laedatur, to bear it, if he be more wronged and hurt. 6. but the perfectest point of all is, quando laesus laedenti benefacit, when he who is hurt, doth good unto him, that hurt him. These three last duties are touched by the Apostle here; not to revenge, to give place unto wrath, to be prepared with patience to bear still, & to feed our enemy being hungry.   

30. Quest. What it is to heap coals of fire upon the head of the enemy.  
1. Chrysostome understandeth it of the punishment of our enemy, nihil adeo incundum est, atque de inimico sumptum videre supplicium, nothing is so pleasant, as to see punishment taken of our enemy: But this is against the rule of charity, which S. Paul so much urgeth here, for any to take delight in the punishment of his enemy.  
2. Origen interpreteth it commissi poenitudinem, qua eum conscientia torquet, the repentance of the fact committed, whereby as with a fire the conscience tormenteth the enemy: so Augustine by coals of fire, understandeth urentes poenitentiae gemitus, the burning gripes of repentance, whereby the enemy abateth his pride and malice, seeing how the evil which he offered, is recompensed with good: lib. 3. de doctr. Christ. c. 16. so Hierome epist. ad Hedib. qu. 1. and Eucherius, understand this place, that beneficijs cor inimici emollitur, the heart of the enemy is mollified by these benefits: this sense followeth Gualther: and Osiander, that the enemy shall be pricked in conscience, and descend into himself, and never be at rest till he be reconciled: so also Piscator understandeth, confusionem conscientiae, the confusion of conscience, which causeth the enemy to leave off from his malice.  
3. Haymo giveth this sense, ardorem charitatis paries super caput, thou shall kindle upon him servant and burning charity: so also Lyranus, occasiones accendendi ignis dilectionis, etc. thou shalt give him occasion to kindle the fire of love. This sense followeth Martyr, adijciet stimulum, etc. thou shalt so prick his conscience, that he shall be stirred up to love thee: so Gorrhan, Hugo, Emmanuel Sa, Vatablus, Pererius.  
4. Some put both these last senses together; as M. Calvin, animus frangetur in utramque partem, etc. aut beneficiis emollietur, etc. the mind of the enemy shall both ways be qualified, either it shall be mollified with the benefits; or if he continue still in his malice, uretur testimonio conscientiae, he shall be set on fire, with the testimony of his conscience: so also Olevian, Pareus: and Tolet saith, these benefits bestowed upon the enemy are called burning coals, propter vehementiam doloris, etc. & propter ardorem charitatis, etc. for the vehemency of grief which he conceiveth, and the fervency of charity whereby he is inflamed: to the like purpose also Erasmus in his annotations.  
5. But that other interpretation seemeth more agreeable, to understand the heaping of these coals of fire, of the heaping up of God's judgements, and the kindling of the divine wrath against such: as Theophylact, arbiter ero inimici tui vindex, etc. wilt thou be revenged of thine enemy, confer some benefit upon him, and so I will take more severe revenge for thy wrong, etc. and Origen also toucheth this sense, poenas eorum in diem iudicit cumulamus, we do heap up their punishment against the day of judgement: of this sense these reasons are given. Theophylact confirmeth it by the words before-going, give place unto wrath, that is, divinae irae concedendum, we must give way unto the divine wrath: and so here the Apostle showeth, how the divine wrath shall take revenge of such malicious and perverse adversaries: M. Beza referreth us to that place in the Prov. 25.22. from whence this testimony is cited; where Solomon by burning coals, understandeth iram Dei alicuius capiti impendentem, the wrath of God hanging over one's head: so also junius in his annotations here in the Syrian translation, and Rollocus following him: for thus the words stand there, Thou shalt lay coals upon his head, and the Lord shall recompense thee: that is, God shall punish thine enemy, and reward thee. Faius addeth a third reason; because it is usual in the Scripture, by coals of fire, to understand some divine plague, & judgement: as Ps. 18.13.120.4.  
But it is thus objected against this exposition: Haymo saith, if one should do well unto his enemy with that mind, to prepare for him greater punishment in hell, non hoc iam est charitatis, this should be no charity in him: so also P. Martyr, we must seek nothing else but their salvation: we must not do good to an enemy with any such intent, to increase their punishment: likewise Pererius hath the same objection, est contra charitatem, etc. it is against charity to do well unto our enemies, with that intent, ut gravius in malum incidant, that they fall into a greater mischief.  
Answ. In these words, thou shalt heap coals, etc. the event of the thing only is showed, not the intent and purpose of the doer: like as in the former verse he biddeth them not to avenge themselves, but to give way unto the wrath and justice of God: not that we must in forbearing our own revenge, pray unto God with a revengeful mind, for that were also a breach of charity: but that we should so leave our cause unto God, as a just judge, who at due time will take revenge, if there be no amendment in our enemy.  
6. Wherefore the last exposition is most agreeable, by heaping of burning coals, to understand the increasing of their punishment; but yet a secret condition must be implied, that if they be not won by our charity, than burning coals are heaped to their punishment. This conditional sense followeth Gryneus; thine enemy by thy beneficence, is either become better, or so will he love thee again, or he is made worse, and then he hurteth himself, iram Dei in se concitando, by stirring up the anger of God against him: these burning coals than are the wrath of God, which is the more kindled against such unthankful persons, that are not won by the kindness and beneficence of those, which have recompensed them good for evil.   

31. Quest. Of these words, v. 21. Be not overcome of evil, but overcome evil with goodness.  
1. The Apostle concludeth this place concerning patience in not revenging ourselves of our enemies, with this excellent sentence: which containeth a dehortation from impatience, be not overcome of evil: and an exhortation to patience, but overcome evil with goodness: and so as Origen observeth, contraria contrarijs perimuntur, one contrary destroyeth an other, as every thing is increased by the like: as fire waxeth greater, if fire be added to it, and the darkness of the night is increased by a cloudy sky: so evil is augmented, when evil is added to it; as if evil be recompensed with evil: he is overcome of evil, qui malis provocatus reddit malum, which being provoked by evil, rendereth evil again: but he overcometh evil with goodness, that having received evil, restituit bona, doth restore good things, Origen.  
2. Erasmus noteth, that here good and evil, are not referred unto the good or evil man; but thereby are understood, wrong, and beneficence, or patience: this is true: but yet he that is impatient, and is overcome of evil, thereby also becometh evil; as Haymo noteth, similis efficeris, thou art made like unto him that did the wrong, by not suffering of wrong: as it is said, Prov. 26.4. Answer not a fool in his foolishness, lest thou also be like him.  
3. So this is an excellent persuasion to recompense evil with good, because thereby we obtain the victory; as Chrysostome here noteth, inimicum tuum interroga, etc. ask thine enemy, when he is most grieved, when thou railest being railed upon, or when thou laughest the railer to scorn, he will answer thee the last, etc. and so Ambrose saith, lib. 1. de office c. 36. vindicare se non esse actum fortitudinis, sed abiectionis & timiditatis, that for a man to revenge himself, is no act of fortitude, but of cowardliness and timidity: it is a noble thing to overcome, but more noble to overcome evil, but most noble of all to overcome evil with good, Gorrhan.  
4. And as he overcometh, that rendereth good for evil, so he is overcome, which recompenseth evil for evil: he only doth not bring evil upon himself, but a greater evil, than his enemy offered him: for that was but malum poena, the evil of punishment, as it is called: but he by his impatience and revenge, sibi infert malum culpa, doth bring on him evil, that is sin, Tolet: and so he is overcome of a threefold evil, of the evil which his enemy put upon him, of the evil of his own passion and corrupt affection; and Haymo addeth the third, à diabolo, he is overcome of the devil.  
5. Lyranus here observeth, that always it is not good to sustain wrongs, as when thereby datur andacia malefici malis, the evil take greater encouragement, and boldness to do evil: and to this purpose he allegeth Gregory in his morals, Quidam cum temporalia inobis bona subtrahant, sunt tolerandi, etc. some are to be tolerated, when they take from us our temporals, some are to be stayed in charity, not so much, that they rob us not of ours, quam ne non sita rapientes, seipsos pendant, etc. as, lest in taking that which is not theirs, they destroy themselves, etc. But then we are to show our patience, when by defending ourselves, some great evil is like against the honour of God.  
6. P. Martyr also here moveth this doubt; whereas we are here bid to overcome evil with goodness; that is, to give our enemy meat and drink in his need: what shall become of excommunicate persons, with whom we are charged not to eat, 1. Cor. 5.11. and such as are enemies to the truth, whom we are not to bid, God speed, 2. epist. jam. The answer is, that we must not do any of these things, comitatis aut familiaritatis causa, for familiarity or acquaintance sake, but only to minister to their necessity; ne desimus officio charitatis, that we be not behind in the duty of charity.    

4. Places of Doctrine.  

1. Doctr. To ascribe all unto God's mercy and grace doth not hinder exhortations.  
v. 1. I beseech you by the mercies of God, etc. Though S. Paul ascribe our salvation to God's mercy, as he said before, c. 9 It is not in him that willeth, nor in him that runneth, but in God that showeth mercy: yet the Apostle notwithstanding ceaseth not to exhort: and the reason is, because our salvation is not wrought without means, as preaching, admonition, exhortation, and such like: and therefore these means may be used, and yet the foundation of God's mercy in saving us, shall remain unshaken, Martyr: M. Calvin saith further, nullis praeceptis pia mens sic ad obsequium Dei formatur, etc. a devout mind is not by any precepts so much framed to the obedience of God, as by a serious meditation of his mercy; as the Apostle saith, Tit. 2.11. The grace of God, etc. teacheth us to deny ungodliness.   

2. Doctr. Of the threefold will of God.  
v. 2. What is the good will of God, acceptable and perfect. Paulus Burgens. addit. 2, hath this distinction of the will of God, which is taken here for voluntas signi, his signified or revealed will, that is the will of God for the thing willed: which is prohibitionis, praecepti, consilij, in forbidding, commanding, or counseling: as if a man abstain from evil which is forbidden, therein he doth well: but if he do also the thing commanded, now he doth also that which is pleasing unto God: if further he proceed unto the counsels, than he is perfect: as our Saviour said, Matth. 19.21. to the young man, If thou wilt be perfect, go and sell all thou hast, etc. This distinction may be admitted with this caution; if counsels be understood of things indifferent, as for a man wholly to leave the world, and to give all or half to the poor, as Zacheus did, and such like, not to merit thereby, but to show our obedience and thankfulness to God: in such there must be needs acknowledged, a greater degree of perfection.   

3. Doctr. Against curious questionists.  
v. 3. The Apostle forbiddeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to understand above or beyond that which is meet to be understood: which may be urged against curious and unnecessary questions of matters concerning religion: such it seemeth the Church was much troubled with in S. Paul's time, in so much that in six several places in his two Epistles to Timothy, he giveth him charge touching such contentious questions, and vain disputations, 1. Ep. 1.4. c. 4.7. c. 6.5.20. 2. Ep. 1.16.23. where he styleth such needless questions, with the term of old wives fables, vain disputations, profane babblings, foolish and unlearned questions. Much like was that curious and needless endeavour of the schoole-divines in reducing all Divinity to intricate questions, and idle and vain speculations: wherein I condemn not their commendable pains, in the debating of doubtful points fit to be discussed, but in finding out new tricks and devices, and excogitating distinctions to obscure and corrupt the truth.   

4. Doctr. That no man must forsake his Ecclesiastical function, nor aspire above his reach.  
Pet. Martyr applieth the former text against those, which in times past did refuse, or forsake the Ecclesiastical functions, to the which, they were called, who under pretence that they had not gifts sufficient, but indeed either for fear of the troubles incident to those places, or for love of their own ease, or pleasure, did draw their necks out of the collar: these he saith, non sapere ut oportet, they did not understand as they ought. But in these days there is an other extreme, which is admitted, when men do presume ambitiously unto places above their reach, and for the which they are in respect of gifts unmeet: neither do these sapere ut oportet: they are not wise unto sobtietie, neither do keep themselves within their line and compass.   

5. Doctr. That the holy Ghost is God.  
v. 3. As God hath dealt to every man, etc. That which here is ascribed unto God is elsewhere said to be the work of the spirit, 1. Cor. 12.11. All these things worketh the self same spirit, distributing to every one as he will: seeing than it is God that distributeth these several gifts and graces, and it is the Spirit that so distributeth them, it doth necessarily follow, that the Spirit is God.   

6. Doctr. The Scriptures are the rule of faith, from the which we must not serve.  
v. 6. Prophesy according to the analogy, or proportion of faith, etc. This proportion or rule of faith, is to be taken only from the Scriptures; as our Saviour biddeth us search the Scriptures, joh. 5.39: to them, as the line of truth, must we have recourse, in all our teaching and preaching, not one jot to decline the same: as the Prophet Isai saith, c. 8.20. to the law, to the testimony: if they speak not according to this word, there is no truth in them: so Hierome saith, quod non discendit de monte Scripturarum eadem facilitate contemnitur qua approbatur, that which floweth not down from the mountain of the Scriptures, is as easily refused as approved, etc. in c. 23. Matth.   

Doct. 7. That Christian religion expelleth not human affections, but only directeth them.  
v. 9 Hate that which is evil, etc. A Christian may retain hatred, but it must be exercised against that which is evil: it is not then as the Stoics were of opinion, that in a wise man there are no passions or affections: there are without question, but tempered, and qualified by grace: that like as in an harp, when time and tune is applied, to the instrument consisting of wood, or some such like thing, and strings, there is made pleasant harmony: so human affections ruled by grace do make a sweet consent.   

Doct. 8. Of the order and degrees in the Church and commonwealth.  
v. 10. In giving honour go one before another: Among Christians then, there are which must give honour, and some are to be honoured: Christ will have order kept in his Church, God is not the author of confusion, 1. Cor. 14.33. the inferiors must yield honour to the superiors: the scholars to the teachers, the people to their pastor, they which are ruled to their governors: this maketh against the anabaptistical confusion, which taketh away the civil superiority of one above another.   

Doct. 9 That the Church of God shall never want enemies to persecute it.  
v. 14. Bless them which persecute you, etc. Then the godly shall never want persecutors to exercise their patience: there are two things which the world hateth, unity and piety, and all persecutions in the world, are either for the truth or godliness sake: wherefore seeing such is the lot of the Church of God in this world, they must arm themselves with patience, as the Apostle saith, Heb. 10.36. You had need of patience, that after you have done the will of God, ye might receive the promise.   

Doct. 10. How, and wherein we should love our enemies.  
v. 19 Avenge not yourselves, etc. We must thus be affected toward our enemies. 1. in loving them as Christ loved us, when yet we were enemies, Rom. 5.10. 2. in procuring their conversion, as Ananias did Saul's, Act. 9 3. in praying for them, as Stephen did for the jews. 4. in taking heed of giving them offence: for which cause jacob went away from Esau, Gen. 27. 5. in bearing their wrongs, as the Apostles did, Act. 5. 6. in mollifying them with gentle words, as Abigail did David, 1. Sam. 25. 7. in ministering necessary things unto them, as Elisha did to the army of the Syrians, 1. King. 6. 8. in showing compassion in their miseries, as David mourned for Saul. 9 in receiving them to mercy, when they return to grace, as joseph did his brethren.    

5. Places of controversy.  

Controv. 1. Concerning the power of freewill.  
1. Wherea● 〈◊〉 Apostle in this 12. chapter beginneth to give precepts of righteousness, and to exhort 〈◊〉 holiness: hence the enemies to the garce of God take occasion to establish their opinion concerning freewill: that a man assisted by God's grace, is able to perform all these precepts: Stapletons' reasons are these, Antid. p. 777.  
1. The precepts of the moral law, are agreeable to the law of nature, and to the law of nations, therefore they have not such difficulty, but that they may be kept.  
2. All things are possible to the grace of God: which grace of God is had and obtained by prayer.  
3. God commandeth in vain, if his precepts cannot be performed: so also Erasmus, praecepta frigent, si nihil tribuitur voluntari, the precepts are cold, 
in diatrib. advers. Luther.  if nothing be yielded to the will of man, etc.  
4. Either God is unjust, in commanding that which cannot be performed, or imprudent in requiring such obedience, which he thought might be performed and cannot.  
5. And men herein have an excuse of their disobedience, because it is not in their power to do that which they are bidden.  
Contra. 1. The perfect obedience, which the law requireth, far exceedeth that righteousness, which the Law of nature, and of nations exacteth: for that only requireth an external discipline: but the moral law prescribeth a perfect conformity of the creature with the Creator.  
2. To the grace of God given in perfection nothing is hard and impossible: but so is it not given to any in this life, but in a certain measure and degree: the regenerate by grace are made able in some measure to keep God's commandments, but not perfectly.  
3. Neither are the precepts of God in vain, though men are unable to keep them: for there are diverse other ends: as the unregenerate are either thereby stirred up and called, or are made inexcusable: the regenerate by such precepts are raised up from negligence, and slothfulness, have a rule given them to follow, and do see their own weakness, and are encouraged and provoked to go on still unto perfection, to attain as near it, as they can.  
4. God is neither unjust in so commanding: for the creature is bound to yield perfect obedience to the Creator, and the creature both once had received strength in the creation, which through wilful transgression was lost, and now a way is showed by restoration in Christ, how the will of God may be fulfilled: neither is God imprudent, for he is not deceived in those ends, which he propoundeth to himself in giving such precepts unto men.  
5. Man can have no excuse for his disobedience, seeing once he had received strength to perform the Creator's will, which was lost by man's willing transgression: and because he seeketh not to have his disobedience satisfied by the perfect obedience of Christ, and so he contemneth grace offered.  
2. Now touching the doctrine of truth, concerning free-will: this we affirm, that man by nature hath no power or activity at all unto that which is good, but is altogether a servant to sin, and that without grace in Christ, no man can choose and follow that which is good: this is evident by these texts of Scripture, Genes. 6.5. all the imaginations of the thoughts of man's heart are only evil continually: if all are evil, and only, and continually, what place or time is left here to that which is good in man's corrupt heart: Math. 7.18. a corrupt tree cannot bring forth good fruit: it is against the nature of things, for evil to bring forth good, or good evil: every thing bringeth forth by nature, that which is like unto it: Rom. 6.20. Ye were servants of sin: Eph. 2.5. we were dead by our sins: servants are not freemen, neither can the dead do any work of the living: no more can a man by nature do any thing, that is good, 1. Cor. 2.14. the natural man perceiveth not the things of the spirit of God: if he perceive not, nor know them, he cannot choose to do them: for there is nothing in the election of the will, which is not first in the conception of the understanding.  
But it will be objected. 1. Then is not the will of man free, if it have not power indifferently to good or evil.  
Answ. The will of man is free from coaction and compulsion, but not from necessity: for the determination of the will to one thing, taketh not away the liberty and freedom thereof: for the will of God by the perfection of nature, is inclined only to that which is good, in the Angels by the perfection of grace: and to evil the will is only inclined by the perverseness of the will, either simply and unchangeably, as in reprobate Angels and men, or for a time, and in some sort, though not simply, as in the unregenerate: yet in all these the will worketh freely without any forcing.  
2. Object. Though a man without grace can do no good thing, yet his will assisted by grace is enabled to every good thing.  
Answ. 1. That good thing which is wrought in the regenerate by the grace of Christ, proceedeth not at all from their own free-will: grace worketh, the will is wrought upon: for Christ saith, without me ye can do nothing, joh. 15.5. 2. this grace worketh not perfectly in any in this life, but is begun only here: for the Apostle saith, if we say we have no sin we deceive ourselves, and the truth is not in us, 1. joh. 1.8. See further hereof, Synops. Centur. 4. err. 42. to err. 45.   

Controv. 2. Whether the Mass be a sacrifice properly so called.  
The Romanists would prove it out of this place v. 1. because the Apostle exhorteth to give up our bodies a living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacrifice. 1. hence they reason thus: Christians have a sacrifice properly so called, which is the oblation of some external and sensible thing unto God by the lawful Minister: but there is no such external sacrifice to be found among Christian, saving the Mass: it remaineth then that the Mass is that external sacrifice.  
2. Every Priest must have a sacrifice to offer, but there is no other sacrifice offered up by the Priests of the new testament, but the Mass: Ergo: to this purpose Bellarm. lib. 1. de Miss. cap. 2. & 15.  
Contra. 1. Christians need not any external sacrifice to offer unto God, such as were the legal sacrifices of beasts: but they have a true sacrifice, (though not to offer up daily themselves) which was once killed and sacrificed upon the cross: which now is not daily to be offered up: but the memory of that sacrifice is to be revived by the celebration of the Sacrament: as our Saviour saith, this do in remembrance of me. And beside, this sacrifice once offered for all, there are other sacrifices, not properly so called, but metaphorically, such are the spiritual sacrifices of Christians, as is their mortification, mentioned by the Apole here, v. 1. such are the sacrifices of praise, Heb. 13.15. the sacrifice of alms, Philip. 4.17. and S. Paul calleth martyrdom, a sacrifice of faith, Philip. 2.17. other external sacrifice there is none necessary for Christians to offer.  
2. Every sacrificing Priesthood must have somewhat indeed to offer, but the ministry of the Gospel is no such sacrificing Priesthood: that is a function of the Pope's devising, one of antichrist's creatures, to have power to make and offer up Christ's body: the sacrificing Priesthood of the new Testament, is appropriated and determined to, and in the person of Christ, neither doth pass unto any other: Priests to offer up spiritual sacrifices all Christians are made in Christ, revel. 1.6. and Ministers especially, who are by calling to offer up the prayers of the congregation unto God, and to declare his will again unto them.  
3. But touching the Mass, it is no sacrifice at all: the Eucharist is a Sacrament, therefore no sacrifice: for a Sacrament is a representation of a thing absent, a sacrifice is an oblation of a thing present: the one is given from God to us, the other offered by us unto God. 2. Christ did not sacrifice himself in his last supper, but upon the cross: therefore neither is Christ now sacrificed in the Eucharist. 3. where a sacrifice is, there is a change and alteration of the thing sacrificed: but in the Eucharist, the bread and wine remain visibly and sensibly unchanged: therefore no sacrifice.   

Controv. 3. Of the difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worship, and service, whether they signify two kinds of religious worships, the one peculiar to God, the other to the creatures.  
This is generally affirmed by the Romanists, that these two words do signify two kinds of religious worships, the first proper unto God, the other communicated to the creatures: their arguments are these.  
1. The Scripture so useth these words, giving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worship unto God, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, service unto the creatures.  
2. For otherwise there should want a proper and peculiar name for the worship due only unto God: for service is due to man, piety to parents; and other such terms of reverence are imparted to the creatures: only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worship, is left to signify that peculiar kind of service which is due unto God, or else none.  
3. Worship is due unto ones person, in respect of the excellency thereof: now there are three kinds of excellenc●e, divine, human, and the middle between both, which is of the Angels and Saints, and ●o accordingly, there must be three kinds of worship, divine, peculiar to God, civil or human, due unto men, and a middle kind of worship, due unto Saints: to this purpose, Thomas, 2. quest. 103. art. 3.  
Contra. 1. It is untrue, that the Scripture so distinguisheth these two words, making the one peculiar to God, the other to the creatures: for both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, service, is used to express the divine worship: as Deut. 13.4. jud. 2.7. 1. Sam. 7.3. c. 12.11. and in diverse o●●●●●●aces of the old Testament, likewise in the new, Matt. 6.24. Luk. 6.23. and we shall ●●●de the divine worship to be oftener signified, by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, service, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worship: for as Pareus hath diligently observed, the first is found at the least 39 times in the old and new testament ascribed unto God, the other about 30. times. And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, service, is given unto God, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worship or service, is given to the creatures: for 10. times in the old Testament, as Pareus hath summed the places, it is said, thou shalt not do in the Sabbath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any servile work: as Leuit. 23.7.8.21. Numb. 28.18. the other places may be supplied out of Pareus. And whereas Bellarmine objecteth, that in the new Testament, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is only used for the divine worship: that is not so, for once in the new testament, is it taken for the worship of the creatures, Rom. 1.25. Neither do these two words signify two kinds of religious worships, the one due only to God, the other communicable to the creature: for, as the worship of idols under the term of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is forbidden 34. times in the old testament, and once in the new, as learned Pareus hath collected: so is it forbidden under the other term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 23. times in the old testament: See Pareus further, dub. 3. so that both these when they are used for any religious worship, are not communicable to any creatures, but only peculiar to God: as Augustine confesseth, qu. 34. in Exod. duliam deberi Deo tanquam Domino, latreiam tanquam Deo, that service, is due unto God, as our Lord and Master, and worship, as our God.  
2. If the Greek tongue should want a peculiar word to express the divine worship, it were no more innonvenient, then that both in the Hebrew and Latin tongue, the same defect is found: and yet there is a special word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's worship, which is used in Scripture, to signify the divine worship due unto God only, joh. 9.31. 1. Timoth. 2.10.  
3. Indeed civil worship is to be given according to the difference of degrees, and excellency of the persons: but religious worship is to be given only as the Lord hath appointed it: and yet there are more distinctions of excellency than these three: for even among the Angels, there are diverse degrees, as of Arkeangels, Thrones, Dominions: and so by this rule, there should be not only three, but many kinds of worship.  
4. Now touching the thing itself, this we affirm, that there are only two kind of worships, a religious, which sometime is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worship, sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, service, and this is peculiat only unto God: there is beside a civil adoration and service, which may be given to the creatures: some of our reasons are these.  
1. Samuel saith unto the people, 1. Sam. 7.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, serve him only: where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, religious service, is commanded due only to God: so that here they can have no evasion, by that distinction of these two words, worship and service.  
2. All worship of Angels is forbidden: Coloss. 2.17. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is not by our adversaries own confession, a worship peculiar unto God: so revel. 22. the Angel forbiddeth john to worship him, because he was his fellow servant: where S. john's error was not, as Bellarmine suggesteth, because he gave that kind of religious worship, unto an angel, which is proper to God only; but because he did worship him simply, for he doth not restrain him from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the divine worship, but from all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all adoration, and humble prostrating of himself.  
3. All idololatrical worship is forbidden, but all religious adoration given unto the creatures is such as tendeth to idolatry, because it ascribeth unto the creature that which is peculiar to the Creator, as to know the heart, to be present every where, to have power to help, and such like: for they which pray unto Angels and Saints, and prostrate them before their images, have this opinion of them, that they are present to hear, and help them, which only God can do: Ergo, such religious adoration is idolatrous: See further of this question, Synops.   

Controv. 4. Of the comparison between virginity and marriage.  
The Rhemists in their annotation, 1. Cor. 7.31. do extol virginity in such sort, that they do much disgrace marriage: for these are their words, virginity hath a grateful purity and sanctity of body and soul, which marriage hath not, etc. and for this cause they say that Priests are forbidden marriage, That they may be clean and pure from all fleshly acts of copulation, etc.  
But this were to make marriage unclean, whereas it is not the matrimonial act, but the lascivious and wanton mind, which abuseth marriage, that bringeth uncleanness with it: Origen is more equal, who upon these words, v. 1. give up your bodies a living sacrifice ●●●●ly, etc. thus writeth, quoniam videmus nonnullos sanctorum, aliquas etiam Apostolic 〈◊〉 buisse coniugium, etc. because we see that certain of the Saints, and some of the Apostles were married: we cannot understand the Apostle here to mean virgintie only, etc. but that they which are in coniugijs positi, etc. placed in marriage, and by consent for a time do give themselves to prayer, corpora sua exhibere posse hostiam viventem, etc. may exhibit their bodies a living sacrifice; if in other things sanctè agant & justè, etc. they deal holily and justly, etc. and concerning virgins he further saith, that if they be polluted with pride, or covetousness, or such like, they are not to be thought, ex sola virginitate corporis, etc. by the only virginity of their bodies to offer up a living sacrifice unto God, etc. Thus then there may be both purity and sanctity in marriage, and as the Apostle saith, an undefiled bed, Heb. 13.4. which the Rhemists deny: and there may be pollution and uncleanness in virginity: See further, Synops. Papis. Centur. 3. er. 97.   

Controv. 5. The mind itself, and not the sensual part only hath need of renovation.  
v. 2. Be changed by the renewing of your mind: this is against the position of the Philosophers: as Aristotle affirmeth, Ethic. 1.13. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reason always persuadeth and moveth unto the best things: the Romanists do jump with them herein; who think the sensual part of the mind only to be corrupted.  
But 1. the Apostle here showeth that the very mind, and spiritual part of the soul hath need of renovation. 2. indeed in civil things and moral duties, the reason may be a guide, but in divine and supernatural, it is blind and erroneous. 3. and if it be here objected, that the Philosophers, as Socrates, Plato, did many excellent things by the light of reason: I answer, that yet in those things they failed of the true end: for they respected not the honour and glory of God, but sought perfection by their own endeavour: and herein they showed the error and corruption of their mind. 4. yea the reason is so far off, from being a perfect guide, that even in the regenerate, it hath need still to be renewed, as in the Romans here, to whom S. Paul writeth: how much more in the unregenerate.   

Controv. 6. Of the perfection of the Scriptures against traditions.  
v. 2. To prove what the will of God is, acceptable, and perfect: this perfect will of God, is no where else revealed but in the scriptures: if they contain a perfect revelation of the will of God, then there need no other additaments; what use then of human traditions, such as many the Church of Rome is pestered with, which have no warrant out of the Scripture: which being able to make the man of God perfect to every good work, 2. Tim. 3.17. all other helps and supplies, are superstitious and superfluous: See further hereof, Synops. Centur. 1. err. 11.13.   

Controv. 7. Against free-will.  
v. 2. And be not fashioned, etc. Tolet hence collecteth, because the vulgar Latin thus readeth, nolite configurari, etc. have you no will to be conformed, etc. that it is positum in arbitrio hominis, placed in the will of man, whether thus to be fashioned, or not: whereas there is no such word in the original, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth be not fashioned, not be ye not willing to be fashioned: and beside the very next words, be ye changed by the renewing of your mind, do confute this opinion, and evidently show, that a man hath no freewill of himself unto that which is good: Indeed the Scriptures do use exhortations to the regenerate, to show, that it must be the work of the spirit, to stir them up to do those things whereunto they are exhorted: See further Synops. Papis. Centur. 4. err. 46.   

Controv. 8. Against the arrogancy of the Pope.  
v. 3. According as God hath dealt to every man, etc. Then every man hath his certime measure and stint of gifts: one hath not received all: as the Apostle saith, 1. Cor. 7.7. Every man hath his proper gift of God, etc. Then that man of pride here showeth himself in his colours, who arrogateth to himself authority over the whole Church: and boasteth to have all knowledge locked up in his breast: wherein he showeth not himself to be a servant of Christ's: for all his servants have received a portion and measure of gifts; one alone hath not all, Pareus.   

Controv. 9 Against the superstitious orders of the Popish Clergy.  
v. 7. Or he that teacheth, on teaching, etc. Pet. Martyr and Gualther upon this place do show, what was the economy, ecclesiastical policy and discipline of the Primitive Church: how first they had praesides doctrinae, the precedents of doctrine, than they had assistants, the Seniors and Elders, qui disciplinam publicam conservabant, which did preserve the public discipline: the next were the deacons, which dispensed the treasure of the Church, unto whom were joined, such as attended the sick: as in this place, the Apostle setteth down five offices of the Church, pastors and teachers, that attended the spiritual edifying of the Church: then distributors, rulers, showers of mercy, whose care was for the external discipline: but now ne nominan quidem extant, etc. not so much as the names remain of these functions, Martyr: or as Gualther, praeter inavia nomina, etc. beside vain names and titles, nothing is left in the Popish Church: but they substituted other orders, as Acoluthists, exorcists, doorekeepers, candlebearers, and such like: See more hereof, Synops. Centur. 1. err. 69.   

Controv. 10. The Pope not the head of the Church.  
v. 5. We are one body in Christ: Beside that in this place the Church is said to be the body of Christ, and so he consequently the head thereof: as S. Paul calleth directly, Ephes. 1.22. Coloss. 1.18. and so this being a title peculiar to Christ, to be head of the Church, no mortal man can arrogate it to himself: it may be thus further showed. 1. the Apostles did not take upon them to be heads of the Church: for S. Paul both here, and 1. Cor. 12. doth reckon himself in the number of the members. 2. the Church hath not two heads, Christ is one, the Pope cannot be another. 3. the head giveth direction and influence to the body, none of these offices can the Pope do unto the Church. 4. the Church is not the spouse or body of the Pope, therefore he is not the head thereof. 5. from Peter to Clemens 8. 200. Pope's have died, but the head of the Church dieth not, for then the Church should die with it, 6. from evaristus to Pius 5. the Papal sea was vacant at times, 38. years, 8. months, and 29. days, as Mercator casteth it in his chronology, than so long was the Church without an head, if the Pope were the head. 7. there have been at one time 2. and sometime three Popes, than should the Church have had so many heads, ex Pareo.   

Controv. 11. That to love our enemies is a precept, and commanded, not counseled as indifferent.  
v. 14. Bless them which persecute you, etc. The Romanists do hold, that a man is not bound extra casum necessitatis, but in case of necessity to succour his enemy, and to apply any particular prayer unto him, but only in general: in case of necessity to do it, it is a precept, but otherwise, and in other cases it is a counsel only: to this purpose Thomas 22. qu. 25. whom Pererius followeth, 2. disput. number. 8. Tolet addeth further, for a man to be ready in mind, not only not to revenge himself, but to suffer more wrong, as to hold his other cheek when he is smitten upon the one, is a precept, but in fact to do it, is but a counsel only, annot. 30. in fine: and a precept and counsel (they say) do thus differ: the first belongeth to all Christians, and to leave it undone is sin, the other is only for such as are perfect, which though to leave undone be no sin, yet to do it, is of great merit.  
Cont. 1. S. Paul's precept is here general, to bless our persecutors, there is no case or time excepted: Christian charity must not be restrained nor limited: who then seeth not, but that this mincing and cutting of the Apostolical precept, is against the rule of charity. 2. to be always ready in mind, and in fact when occasion requireth to keep patience toward our enemy, is a precept and commanded: but according to the strict letter, to turn the cheek to the enemy, when one is stricken, is neither precept nor counsel: for our Blessed Saviour being smitten on the one cheek did not turn the other, who was most perfect in all his actions. 3. a difference between precepts and counsels we grant, in respect of the matter and subject: the one is of things necessary, the other of matters in their own nature indifferent: such as that is, 1. Cor. 7.15. of bestowing one's virgin, but otherwise they are both general and not to be omitted, and neither are meritorious: See further Synops. Centur. 2. err. 84.    

6. Moral observations.  

Observ. 1. Of the necessity of good works and a godly life.  
v. 1. I beseech you brethren, etc. S. Paul having hitherto in this epistle laid down th● doctrine of justification, and of other principal points of Christian religion, now beginneth to exhort unto holiness, and to the showing forth of the fruits of our regeneration: as here in this place he entreateth them to give up themselves and their bodies to the service of God: for this is the end of our redemption and deliverance to serve the Lord, Luk. 1.74. A. Fulvius, when he had taken away his son from following Catiline, he killed him, saying, non Catalina te genui sed patriae, I did not beget thee for Catiline, but for the country: but it may be better said of us, that God hath not created us to serve the Devil, the world, or the flesh, but to serve him: When Philip King of Macedon, being somewhat pleasant, did dance and leap among the poor captives, insulting over them, and upbraiding their misery, Demades said unto him in this manner, cum fortuna tibi Agamemnonis personam imposuerit, vonne te pudet Thersitem agere, seeing fortune hath put upon thee the person of Agamemnon (that is of a King) art not thou ashamed to play Thersites (who was a base, contemptible, and odious, railing companion:) so when God hath called us to this high dignity to be called his sons, and hath made us heirs of his kingdom, yea Kings in Christ, it is a shame for us, to abase ourselves to the vile condition of being servants unto sin.   

Observ. 2. We must not conform ourselves to the fashion of this world  
v. 2. And be ye not fashioned, etc. Chrysostome observeth well, that the figure and fashion of this world is but a transitory thing: it is tanquam persona scenica non consistens rerum substantia, as a person counterfeited upon the stage, not a thing of any substance: and therefore it were a vain thing to conform ourselves to it: therefore the Apostle saith, We should use this world as if we used it not, for the fashion of this world goeth away, 1. Cor. 7.31.   

Observ. 3. Against curiosity.  
v. 3. That no man understand above that, which is meet, etc. This maketh against those which are curious searchers and pryers into God's secrets, neglecting those things, which are for their necessary knowledge and use: Sirach giveth good counsel, Ecclesiastic. 3.22. Seek not out the things that are too hard for thee, etc. but what God hath commanded, think upon that with reverence, etc. Augustine saith well, melius est dubitare de occultis, quam litigare de incertis, etc. it is better to doubt of hid matters, then to contend about uncertain. The Philosopher was worthily reproved of his maid, who while he was viewing the stars fell into a pit, that was before him: such are they, which seek after things to high above their reach, and let go things more profitable.   

Observ. 4. Against pride and vain glory.  
v. 3. That every one understand according to sobriety. Chrysostome hath here an excellent moral against arrogancy, when men do attribute more to themselves then there is cause, and are puffed up with pride. 1. he compareth the arrogant man to a very fool: for their speeches are alike vain, and foolish: the proud man saith, I will set my throne above the stars, Isay. 14. I have gathered all the earth as one doth gather eggs, Isai. 10. 1●. what could a very idiot and fool say more: saving that herein they differ, that fools are pitied, because they are such by nature, not by their own fault, but a proud man none hath pity of: periter desipiunt cum illis, veniam tamen ut illi, non merentur, they are unwise like the other, but they deserve not pardon, as the other.  
2. He that exceedeth the measure of prudence, and is puffed up in pride becometh foolish: he is timorous, and rash, and subject to all infirmities whatsoever: as Nabal of a proud man, became foolish, and afterward so faint hearted, and timorous, that through fear he died: for like as corpus intemperatum factum quibusvis est passionibus obnoxium, a body being intemperate, and having lost the complexion, is subject to every passion; so the mind having lost humility and prudence, is apt to every infirmity: and like as the eye being blind, maketh all the members blind, so is it with arrogancy, that blindeth the mind.  
3. An arrogant man maketh himself a monster: forsan tibi pennas innascioptares, it may be thou wouldst wish thou hadst feathers and wings: for a proud man omnino volare conatur, endeavoureth as it were to fly in his mind, and so becometh a very monster, a man with wings.  
4. In the last passage, he compareth a proud man not to ashes or dust, or dirt, for they are to good; but they seem to me stupae accensae similes, to be like unto tow set on fire: which is soon kindled, and soon extinct, and it leaveth nothing behind it: so is the mind of an arrogant man quickly inflamed, and as soon quenched, and come to nothing: more casual than a spider's web, and more light and vain than smoke.   

5. Observ. Of hospitality.  
v. 13. Giving yourselves to hospitality. Chrysostome here hath an other worthy treatise concerning hospitality, against those which only do not give, but afflict and grieve the poor, with reviling words. 1. he speaketh against their curiosity, which sift and examine the poor narrowly, before they will give him any thing: if Abraham had done so, he had miss of entertaining the Angels, & so if thou curiosa scruteris pauperem, do curiously sift a poor man, thou mayst sometime let slip a man approved of God: but what if he be a lewd man of life, doth not God suffer the sun to shine upon such, and dost not thou think him worthy of a morsel of bread: it is extreme insolency, pro uno pane totam hominis miseri vitam curiose inquirere, for a piece of bread to sift the whole life of a poor miserable man: but what if he be thine enemy, yet remember, quod famulus illius es, qui percutientem se curavit, etc. that thou art his servant, which cured him, that smote him: yea Christ, os illud, quod mortem operatum erat, exosculatus est, kissed that mouth, which wrought his death.  
2. In the next passage Chrysostome showeth how monstrous a thing it is, not only to withdraw benevolence from the poor, but to persecute them with evil language. 1. thou addest affliction to affliction, velut tempestatem tempestati, as one tempest to an other: and him that fleeth unto the haven, thou dost drive back upon the rocks. 2. quomodo peccatorum tuorum veniam petis, qui eum convitiaris, qui tibi nihil peccavit, etc. how canst thou ask pardon of thy sins, who railest on him, that hath not sinned against thee? 3. thou art herein more cruel than the savage beast: for they only ravin, when their hunger compelleth them, tu nemine cogente fratrem tuum devoras, mordes, laceras, thou, no man compelling thee, dost devour thy brother, bite him, tear him, etc. 4. how dost thou think to receive the holy oblation, qui linguam humano sanguine rubefecisti, which hast died thy tongue red with man's blood. 5. they which feed not the poor are condemned, Go ye cursed into everlasting fire, prepared for the devil and his angels: and what punishment, thinkest thou, shall they have, qui non solum non pasceunt, sed & convitiantur, etc. which do not only not feed, but rail also and revile, etc.   

6. Observ. That no man should stand upon his own wit, but use the counsel and advice of others.  
v. 16. Be not wise in yourselves: because every one seeth not all, and the most prudent may be sometime deceived, it is very expedient, that we should give ear unto the counsel of others: we see that Rebeccahs' advise unto jacob, corrected the oversight of Isaac, who partially would have given the blessing unto Esau, refusing jacob: Moses that wise lawgiver hearkened to the counsel of Hobab his father in law: and Naaman refused not the counsel of his poor servant, who advised him to do as the Prophet had prescribed.   

7. Observ. How to overcome our enemies with patience and lenity.  
v. 20. Thou shalt heap coals of fire, etc. that is, either thou shalt win him with thy benefits, as some interpret it, or, heap up a greater judgement against him: And true it is, that oftentimes the malice of the enemy, which is by violence and resisting more inflamed, is by lenity assuaged: as Saul's fury toward David, was for the time much abated, when David spared him in the cave, having cut off the lap of his garment, and an other time when he took from him his spear, and pot of water, 1. Sam. 24.26. In foreign stories, even among the heathen, memorable mention is made of Photion that noble Athenian, who being unworthily condemned to die, when he was about to drink the deadly cup, being asked of his friends, what message he would send to his son; answered, mando ei hoc, ut oblrviscatur potus huius, this I command him, that he forget this drink, which the Athenians have appointed for me. Aelian. lib. 12.  
The like Valerius Maximus lib. 4. c. 2. writeth of Cicero, who defended Gabinius in open judgement, who in his Consulship had expelled him the city: likewise twice he pleaded for Vatinius, that showed himself a professed enemy always to Cicero. Not unlike unto these is the example of Balduinus king of jerusalem, who having put the Arabian Saracens to flight, and taken great spoils, in his return found upon the way a woman ready to travel of child, wife unto a chief Prince of the Arabians, whom he had left behind, being pursued, whom he covered with his own mantle, and appointed a woman to attend upon her, and left with her two milk camels: This his kindness was not lost: for afterward he being besieged by the Arabians, and put to a great strait, was delivered by the means of that Captain, whose wife he had succoured in her extremity.     

CHAP. XIII.  

1. The text with the diverse readings.  
1. Let every soul be subject to the higher (or supereminent) pours: for there is no power but of God: and the powers that be, are ordained of God.  
2 Whosoever therefore setteth himself against the power, (resisteth, B.G.L. but there is an other word for that afterward) resisteth the ordinance of God: and they that resist, shall receive to themselves condemnation. (judgement, V.)  
3 For rulers B. (magistrates, G. Be. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) are not to be feared (are not a fear, Gr.) for good works, but for evil: wilt thou then not fear (be without fear, G.) the power? do well, so shalt thou have praise of the same.  
4 For he is the minister of God for thy good: (wealth, B.G.) but if thou do evil, fear: for he beareth not the sword in vain: (without cause, L. for nought, G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for he is the minister of God, and revenger for wrath (to take vengeance, G.) on him, that doth evil.  
5 Wherefore it is necessary to be subject, not because of wrath only, but also for conscience sake.  
6 For, for this cause pay ye also tribute: for they are Gods ministers, bending themselves (serving, L.B. applying themselves, G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with force and strength applying: see. c. 12.12.) to the same purpose.  
6 Give unto all men their duty: tribute, to whom ye owe tribute; custom, to whom custom; fear to whom fear; honour, to whom honour.  
8 Owe nothing to any man, but to love one an other: for he that loveth an other (his neighbour, L.S.) hath fulfilled the Law.  
9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet: and if there be any other commandment, it is briefly comprehended (capitulated, Gr. not restored, L. fulfilled, S.) in this saying, namely B.Be. (in this, Gr.) Thou shalt love thy neighbour as thyself.  
10 Charity doth not evil to the neighbour: therefore is charity the fulfilling of the Law.  
11 And that considering (knowing, Gr.) the season, that it is now time (the hour, Gr.) that we should be raised (awake, B.) from sleeepe: for now is salvation nearer us (better, than our salvation is nearer, L.B.G.) then when we believed.  
12 The night is passed on, (passed before, L. praecessit, but it is better interpreted processit, is passed on, Be.) and the day is approached: (is atiband, G. is come nigh, B.) let us therefore cast away the works of darkness, and put on the armour of light, (the habit which beseemeth the light, Be. ad.)  
13 So that we walk honestly, as in the day, not in rioting, Be. (or gluttony, G. in music, S.) or drunkenness, neither in chambering, and wantonness, nor in strife, and envying:  
14 But put ye on the Lord jesus Christ, and take no care (make no persuasion, Gr. B.) for the flesh, to fulfil the lusts thereof.   

2. The Argument, method, and parts.  
IN this Chapter from the general exhortation to the offices of charity, the Apostle cometh unto particular duties, as unto the Magistrate, and then falleth again into the commendation of love, dehorting from gross vices, and corruptions of life: so then of this chapter there are three parts, 1. the first of duty to be exhibited to the magistrate, to v. 8. 2. of love in general, v. 8, 9, 10. 3. the exhortation is extended from v. 11. to the end.  
1. In the first the proposition is expressed, v. 1. every soul must be subject to the magistrate: which is confirmed by divers reasons: 1. from the author or efficient cause, which is God, amplified by the contrary, that may which resist magistrates, resist against the ordinance of God. 2. from the effects, the punishment of those which disobey, v. 2. 3. from the double end of magistracy or government, the praise of weldoers, v. 3. and the punishment of them that do evil, v. 4. 4. from the inconvenience that ensueth, he that disobeyeth, violateth a good conscience: therefore for conscience sake we must be subject, v. 5. 5. from a part to the whole: they pay tribute, therefore they must yield obedience also in other things, v. 6. 6. ab aequo, from the equity of it: we must pay unto all, that which is due, but subjection is due unto the magistrate, as he proveth by divers particulars, v. 7. Ergo.  
2. In the second part the Apostle exhorteth unto mutual love. 1. from the rule of equity, it is a common debt, which one oweth unto an other. 2. from the effects, it is the fulfilling of the law, v. 8. which he proveth, 1. by a particular induction, v. 9 2. by removing of the contrary effects: love doth none evil unto our neighbour, therefore it is the fulfilling of the law.  
3. Then the Apostle concludeth with a general dehortation from certain vices: which is joined with an exhortation to the contrary virtues. And the same is either general urged by two arguments: 1. one taken from the state of the regenerate, salvation is nearer now, then before, v. 11. 2. the other from the circumstance of time, which is propounded figuratively; the night is past, and the day is come, v. 12. Then the particular exhortation followeth, v. 13. with a dehortation from the contrary vices: and so he concludeth again generally concerning both, v. 14.   

3. The questions and doubts discussed.  

1. Quest. Of the occasion, which moved the Apostle in this chapter to entreat of the duty of subjects to the Magistrate.  
1. Chrysostome. thinketh, that the Apostle having treated in the former chapter of patience, and not rendering evil for evil, doth very oppotunely now move obedience unto the Magistrate; multo enim magis illis, qui benefaciunt, etc. for much more ought we to obey them, which deserve well of us; if we should not be avenged of them, which do evil.  
2. Beside he giveth an other reason, that whereas the Christians had in those days many troubles, temptations, and trials, it was needless, van as tentationes superaddere, to add vain idle temptations and occasions of trouble, namely, in resisting the Magistrates.  
3. Calvin thinketh, that this precept was added especially, because of the jews, to whom it seemed a very unmeet thing, that progenies Abraha in servitute maneret, that the progeny of Abraham should remain in servitude under heathen governors: the same reason is touched by Peter Martyr.  
4. Pareus addeth, that S. Paul's doctrine concerning Christian liberty, as he said before, c. 6. we are not under the law, but under grace, might have been misconstrued, as though Christians should not be subject to civil laws: & therefore he seasonably urgeth civil obedience.  
5. Add hereunto, that the Christians were defamed, as enemies unto the policy of Commonwealths, and civil Magistracy: which false surmise was the cause of the persecuting of Christians, as Clemens Alexandrin. lib. 4. stromat. therefore the Apostle to give satisfaction to the Gentiles, thus exhorteth: this moved justinus Martyr, in his 2. apology unto Antonius the Emperor, to clear the Christians by many arguments of this surmised imputation: Tolet.  
6. And further, whereas the Apostle before had taught, that Christians should not avenge themselves: some might have gathered thereupon, that it were not lawful to use the defence of the Magistrate against wrongs: nay that it was not lawful for the Magistrate to take revenge of evil doers, therefore the Apostle very fitly falleth into this discourse: Gualther.  
7. And lastly, because the Magistrates were then infidels, lest that the faithful might take themselves free from the command of Infidels, as subjects from their Magistrates, servants from their Masters, the Apostle doth interlace this treatise, Calvin, Gualther: for these and such like reasons doth the Apostle so inculcate this doctrine of civil obedience, as in this place, and 1. Tim. 12. Tit. 3.1. and S. Peter agreeth, 1. Pet. 2.13.14.   

Quest. 2. How every soul should be subject to the higher powers.  
1. Every soul. 1. The soul is put, a part for the whole, by the figure synecdoche, according to the phrase of Scripture: as Haymo giveth instance of that place Gen. 46. how jacob went down to Egypt with 70. souls: and Act. 27. there were 275. souls with Paul in the ship: as sometime the flesh, the other part of man is taken for the whole: as all flesh shall see the salvation of the Lord. 2. But Origens' conceit is here somewhat curious, as Martyr and Erasmus note, that it is not said, every spirit, but every soul, for the spiritual man, which hath renounced the world, hath nothing wherein to be subject to the superior powers: as the Apostle said, gold & silver have we none: he that hath none of these, non habet unde subiaceat potestat ib. hath nothing wherein to be subject to the powers, etc. But even the Apostles themselves were obedient unto them. 3. he saith, every soul, quia debet esse voluntaria subiectio, because this subjection must be voluntary, not only in body, but in soul, Gorrhan. 4. and further by this is signified, that all mortal men, none excepted, should be so subject; and therefore he saith, every soul. 5. Caietane yet noteth further, that not only our bodies, and our substance, but even our souls should be subject unto the secular powers, in iis quae possunt legitime imperare, in those things, wherein they may lawfully command.  
Be subject. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to be subordinate: where 1. is insinuated the order of government, which whosoever resisteth, bringeth in disorder and confusion. 2. and Chrysostome noteth, that he saith not, be obedient, but be subject; which is a general word, comprehending all other duties and services. 3. but this must be limited unto those things, which are lawfully commanded: for otherwise, if they shall require any thing against the glory of God, and our conscience, we must follow the example of the Apostles, Act. 4. to obey God, rather than man, Gualt. so Haymo well observeth, that as man consisteth of body and soul, so he must inviolably in his soul, servare fidem Deo, keep his faith unto God, and in his body serve the powers.  
To the superior or chief powers. 1. The vulgar Latin readeth, sublimiaribus, higher powers: which Erasmus and Beza think not to be so fit, because the word in the original is not in the imperative: and this would give occasion to some to think, that obedience should be given only to the chief magistrate. But they are called high in respect of the people, over whom they are set, not compared among themselves: for not only the King as the chief, but other inferior officers and ministers are to be obeyed; as S. Peter showeth, 1. epist. 2.3.14. 2. Cajetan observeth, that this word high, or excelling, is added to exclude tyrants, who are not excelling Lords, and so he taketh the Apostle to speak de legitimis potestatb. of lawful powers: but I prefer the ordinary gloss, which understandeth the Apostle of secular powers, sive bonis, sive malis, whether good, or evil: and Peter Martyr observeth well, that here we must not inquire, quo iure, quave iniuria, by what right or wrong, these powers obtained their authority: for the Romans by force, not by right, were at this time Lords of the world: but the Magistrates for the present are to be obeyed. 3. Chrysostome also noteth well, that the Apostle speaketh not of the person of the governors, sed de ipsa re, but of the thing itself, of their authority, and power: that howsoever they are unworthy of their authority, which abuse it, yet the power, which they have, is to be obeyed. 4. Lyranus, and Haymo before him, think this place to be understood of spiritual governors, and Prelates, as well as secular and civil: but Chrysostome, and Basil. lib. de constitut. Monach. c. 23. do better interpret this place of civil governors: and Basils' reason is, because the Apostle afterward maketh mention of tribute, which is due only to the secular power: And therefore Calvine justly taketh exception to the Romanists, which out of this place would conclude, that obedience is to be given also to the Prelates of the Church. Pererius here, disput. 1. number. 3. opposeth Basil unto Calvin, who should think, that obedience to Prelates may be concluded out of this place: but Basil in the place before alleged, directly showeth, that the Apostle speaketh de potestatibus mundi, of the worldly, not of spiritual powers: only he reasoneth from hence, from the less to the greater; that if such obedience be to be given to temporal governors, quanto magis, etc. how much more to spiritual; and then for proof hereof, he allegeth that place, Heb. 13.17. Obey those which have the oversight of you.   

3. Quest. How the powers that be are said to be of God.  
1. God in the beginning gave a threefold power unto man: first over himself: God gave unto man free-will, whereby he should govern all his actions: then he gave him power over the other creatures: and thirdly, he gave unto man power over man, first in families, as unto the father over his children, to the master over his servants, to the husband over his wife: then in the politic regiment, of what kind soever it be, whether Monarchical, of one, Aristocratical, of many, and those the best, or democratical, which is the popular state: all these had their beginning from God, some mediately, some immediately. Pareus.  
But it will be asked, how and when this order of government, was first instituted of God: the answer is, that God imprinted in man by nature, this original light, to see the necessity of government, without the which there would be no order: as we see, that the unreasonable creatures, as the silly bees have their governor, the crane's also, and sheep: Chrysostome addeth further, marvel not, that God hath appointed rule and government among men, cum istud in corpore fecerit, seeing he hath done the like in the body: for some parts are made to direct and guide the rest: this natural instinct of government the Lord estsoone confirmed by precept; as Gen. 9.6. Whosoever sheddeth man's blood, by man shall his blood be shed: which is not understood of every one, for God is not the author of confusion, but of the Magistrate, by whom the murder should be punished, Martyr.  
3. Tolet here hath a very good distinction, between potestas, usus potestatis, assumptio in potestatem, the power, the use of the power, and the assuming of the power: for the power may be of God, when the abuse of the power cometh of the devil, and of man's own corruption: as Saul had his kingly power from God, but he abused it unto cruelty: and the assuming of that power, and the entering into it, is often unlawful; as Abimelech by cruelty aspired the government, judg. 9  
4. Beside, the same author observeth well a difference between the Civil and Ecclesiastical regiment: for the first is so from God, that yet the institution thereof may be devised by man; as a king may in his kingdom according to the necessity of the state, erect new officers and ministers, and therefore it is called, the ordinance of man, 1. Pet. 2.13. but the spiritual power is immediately instituted of God, and therefore the Apostle saith, Eph. 4.11. He gave some to be Apostles, some Prophets, some Evangelists, etc. Thus far Tolet goeth well: but this that is well said, he corrupteth with a dram of his Popish dregs; that Christ gave this power to make Bishops, and other Ecclesiastical ministers to Peter, which power in successores eius amanavit, etc. did issue forth to all his posterity: and so, saith he, all Ecclesiastical power did not immediately come from Christ, but only prima potestas, the first power, out of the which the rest do slow; but so is it not in the secular state.  
Contra. 1. As though the other Apostles did not as well constitute Bishops, Elders, and other officers, as well as Peter: the Deacons, Act. 7. were chosen by the common consent of the Apostles: and Paul and Barnabas ordained Elders in every Church, Act. 14.23. 2. it will be hard for him to prove the Pope to be Peter's successor, and to succeed in his Apostolical power. 3. If the original Ecclesiastical power only were immediately from Christ, so is it in the secular also: for that originally hath Gods immediate warrant, that there should be rulers, and governors over the people: and so there should be no difference at all in this behalf. 4. Wherefore we acknowledge this a true difference between the Civil and Ecclesiastical state propounded by Tolet, but again rejected, and disavowed by him; that every Ecclesiastical office and ministry was immediately instituted by Christ, and his Apostles, though now mediately by the Church, men are assumed to these offices; but in the Civil government, the institution only in general is from God, many particular offices have been invented by men.   

4. Quest. Whether every superior power be of God.  
That every Magistracy and government is not of God, it may be thus objected.  
1. The Lord saith by his Prophet Hoshea, 8.4. they have set up Princes, but not by me: they have made Princes, and I knew it not.  
2. A tyrannical government is not of God, but many governments in the world are tyrannical, as of the Turks and Mahometans.  
3. Magistrates are created, and appointed by men, and S. Peter calleth them human ordinances, 1. Pet. 2.13. therefore they are not all of God.  
4. Satan is called the prince of the world, joh. 14.30. yea the god of the world, 2. Cor. 4.4. and he taketh upon him to distribute the kingdoms of the world, Matth. 4.9. therefore they are not of God.  
5. And if every power were of God, than the supreme authority, which the Pope challengeth over the universal Church, should be of God.  
Ans. First in general this distinction is to be premised, which may serve to dissolve every particular objection: we must make a difference between the power in itself considered, and the way of attaining unto that power, and the use or manner of execution: the first is always of God, but not the second, and the third, for when any by bribery, cruelty, or any other corrupt means, attaineth unto any Magistracy, or if he abuse his power to the maintenance of superstition, and to oppress the people of God, in neither of these respects, is it said to be of God. Origen doth thus illustrate this, by the similitude of the parts of the body, as the sight and hearing, are natural faculties given us of God, and yet men may abuse them ad impia & iniqua ministeria, to wicked and ungodly services: Chrysostome showeth this difference by the example of marriage: carnal copulation lawfully used in marriage is of God, yet there may be an unlawful cohabitation and copulation with women, which is not of God: so in the Magistracy, we must distinguish between the institution and the abuse thereof, the first is of God, so is not the other: now for a further answer in particuliar we say,  
1. To the first place objected out of Hoshea, diverse answears are made. 1. Hierome thinketh that the Prophet speaketh of Saul, who was chosen errore populi, non voluntate Domini, by the error of the people, not by the will of God: but it is evident, that the Prophet in that place toucheth the preposterous setting up of jeroboam and his idolatry, as v. 5. Thy calf O Samaria did cast thee off. 2. Wherefore the better answer is, that concerning the thing itself, the renting of the kingdom from Solomon, and giving of ten tribes to jeroboam, was the Lords own act, as the Prophet Ahiah saith, 1. King. 11.31. but in respect of the circumstances, as the rebellion of the people against their lawful king, and their falling away from his obedience, without consulting with God, so was it not the Lords act, Pareus. 3. Pet. Martyr saith further, that he is said to have reigned but not by God, in respect of the manner of his government, quia se non accomodavit ad scriptam & patefactam Dei voluntatem, because he applied not himself to the written and revealed will of God. 3. Faius putteth both these answears together, that jeroboam and such other governors, are said to reign, but not by God, because they invade the kingdom, praeter ordinem, etc. beside or contrary to the order instituted of God, & sibi non Deo regnant, they reign for themselves, not unto the honour and glory of God: yet the power itself which they have is of God: to this purpose Gregory writeth well, as he is alleged in the ordinary gloss, tumoris elatio, non ordo potestatis in crimine est, potentiam Deus distribuit, elationem potentiae malitia nostrae mentis invenit, the swelling pride, not the orderly power is to be blamed, God giveth the power, but the proud usage of the power, the malice of man's mind hath found out, etc.  
2. Tyrannical government, as it is tyrannical is not of God, for that is the fault and corruption of the governor: but the power itself of governing is notwithstanding of God: riches gotten by usury, extortion, and other evil means, cease not to be the gifts of God, and good in themselves, though they are not good to them, which get them evil: so we must here discern between the right which God hath in such things, which always remaineth in God, and his judgements, whereby he so distributeth such things, as the corruption of man often concurreth in them, and the unjust usage or usurpation, or acquisition, whereby such things, though good in themselves, yet are not good unto such usurpers.  
3. The second clauses exclude not the first: though diverse forms of governments are found out by men, the first institution notwithstanding was from God: as the fruits of the earth are brought forth by the industry and labour of man, yet cease they not to be God's gifts: so Ecclesiastical functions, as of Apostles, Prophets, were at the first immediately appointed by God: yet now also Pastors are of God, though called mediately by men. And S. Peter calleth the Magistracy an human ordinance, both subiective, because man is the subject thereof, by whom it is executed, and obiective, because human affairs are the object thereof, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in respect of the end, because it is for man's good: yet the original institution is of God.  
4. Satan is called the Prince of the world, not simply as though he did what he would, but because he is God's minister in the world, and used for the punishment of worldly men, and hath so much power over men, as is granted unto him: and he is called the God of the world; because he is so reputed of worldly men: and Satan therein lied, in saying that the kingdoms of the world were his to bestow.  
5. The episcopal authority of the Bishop of Rome, so he were a right Bishop, we deny not to be of God: but his challenge of universal dominion, is not potestas, sed potestatis vl●●●, a power, but an abuse or disease of the power, which he hath not by God's ordinance, but by his own ambition, the devils instigation, and God's sufferance and connivance, Pareus.   

Quest. 5. How far evil governors have their power from God, whether by his permission and sufferance only.  
1. Pererius here taking occasion to slander the Protestants, that they should hold, that Deus est vere author & effector quorumlibet peccatorum, God is the very author and effector of any sins whatsoever; findeth great fault with Bucer for thus writing, that whosoever hath any power whether he use it well or evil, or come unto it by right or wrong, that it is undoubtedly true, eam potestatem à Deo accepisse, that he received that power from God, etc. whereupon he inferreth, that he which by manifect tyranny invaded the government, Dei fuerit consilio & voluntate assumptus, was by the counsel and will of God assumed and taken unto that government: and further he falleth into a great admiration, that they which deny obedience to Christ's Vicar, yet do persuade obedience to be given to every Tyrant: to this purpose Pererius, number. 6. And consequently the opinion of the Romanists is, that evil governors do rise up in the world, permittente Deo, God only so permitting, Tolet annotat. 3.  
Contra. 1. It is a mere slander, that Protestants lay any such imputation upon God, as to make him the author of evil: nay the Romanists are rather guilty hereof, that affirm God to be a permitter and sufferer of evil: for he which suffereth evil to be done, which he can hinder, must be accessary unto it: we say then, that God is neither an actor nor a permitter of evil, as it is evil: his permission we grant, but such as is joined with his will, for that which God would not have done in the world, cannot be done: but for the more full explanation of this point, I refer the Reader to the 64. question upon the 1. chapt. of this Epistle.  
2. But that evil governors do not rule only by God's permission is evident out of Scripture, as it is here alleged by the ordinar. gloss: as job. 34.30. qui facit regnare hypocritam, etc. which causeth an hypocrite to reign for the sins of the people, etc. as the vulgar Latin readeth: and Hosh. 13.11. I gave a king in mine anger, etc. and hereupon the gloss inferreth, datur improbis nocendi potestas, power to hurt is given to the wicked, that the patience of good men might be proved, etc. and further it is added, per potestatem diabolo datam, & job probatus est, ut justus appareret, & Petrus tentatus est, ne de se presumeret, & Paulus colophizatus, ne se extolleret, & judas damnatus ut se suspenderet: by power given unto the Devil, both job was proved, to appear just, and Peter tempted, that he should not presume of himself, and Paul buffeted, lest he should extol himself, and judas damned, to hang himself, etc. here their own gloss is against them, which maketh God a giver of that power, which wicked governors abuse, This is then our assertion, that evil governors rule not by God's permission only: for in the Scripture God is said to have raised and stirred up the Assyrians and Babylonians: But therein God's providence is seen, and such evil governors are not sent without God's secret will and ordinance, for the punishment of men's sins: as Pet. Martyr, Deus arcana & efficaci voluntate voluit eos imperare, God by his hid and the same effectual will would have them to rule: though then they do not either attain unto the place of government, by lawful means, and according to the rules of Gods revealed will, neither do rule after the same, yet by his secret will and providence they are appointed thereunto for the execution of God's judgements, which are most just.  
3. Neither is a Tyrant to be obeyed, if he command any thing contrary to the word of God: such are the laws of the Pope, which maintain superstition and idolatry: and though a Tyrant in his proper place of government is to be obeyed, it followeth not, the Pope should: for the one (though a tyrant) beareth sway in temporal things, wherein the conscience is not touched, and in his proper signory, which he is advanced unto: but the Pope doth tyrannize in spiritual things and over the conscience, and out of his own precinct and jurisdiction: so that he commandeth as a Lord out of his own territory, where no obedience is due: As for his supposed vicardome, it is but an idle fancy and Popish dream.   

Quest. 6. Why the Apostle saith again, The powers that be, are ordained of God.  
1. The vulgar Latin readeth, The things which are, are ordained of God, and so Anselm, and the interlinear. gloss. wherein a double error is committed, for the word powers, which is in the original, is omitted, and the word ordinata, ordained, is put in the neuter, which in the Greek is in the feminine, answering unto powers: and beside, as Tolet well observeth, annot. 4. these words would beget an erroneous sense: for all things that are, are not ordained of God, as war, sickness, poverty: for than it were not lawful to prevent any of these: for God's ordinance must not be resisted.  
2. Origen omitteth this clause altogether: and Erasmus conjectureth, that this clause might be inserted by some interpreter, by way of explanation: but seeing Chrysostome hath it, and the Syrian interpreter, with other ancient copies, this conceit cannot be admitted.  
3. Neither yet is it a repetition of the same thing, which the Apostle set down before, every power is of God, to show God to be author and founder of these powers, as Oecum. for there had been here no great need or use of such repetition.  
4. Haymo thinketh, that the Apostle in the second place understandeth iura potestatum, the rights belonging to these powers: that not only the power itself, but the right of governing is of God; but these two cannot well be distinguished, the power and the right of the power: Beza thinketh that in the first place, the Apostle in general showed the dignity of the magistracy, in the second, the distribution of the same dignity: because there are diverse degrees of magistracy, to show, ipsis ●●fimis ordinibus, etc. that we are to yield obedience to the lowest orders of government: but this was comprehended in the former sentence, Every power is of God, that is, whether superior or inferior, none are excluded.  
5. Some do infer, because the Apostle saith, They are ordained, etc. that there is an order and certain degrees in government, some are superior to others: Bonifacius 8. in the extravagant unam sanctam: but it is evident by the words following, where the power is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ordinance of God, that this ordaining hath reference unto God's institution, not to the distinction and order of degrees in the powers: But whereas Boniface in that place, upon this supposed ground buildeth the pre-eminence of the Ecclesiastical power above the Civil, and so would make the Pope the Lord peramount above all, the vanity of this conceit shall be examined among the controversies following.  
6. Theodoret by ordaining understandeth the divine providence: the ordinar. gloss interpreteth, rationabiliter disposita, reasonably disposed: but more is signified then so: for there are many things disposed of in the world by God's providence, which yet it is lawful to resist, as Tolet noteth annot. 4.  
7. Wherefore the emphasis or force of this sentence, lieth in the word ordained, which amplifieth that which the Apostle said before: that these powers are not simply of God, as other things, but specially ordained, that is, by special precept from God: there are other things of God, as famine, war, sickness, poverty, but not ordained by precept and commandment: Thus Tolet, likewise Faius: that by ordaining, is understood, praeceptum esse à Deo, that it is commanded of God, that obedience should be yielded to magistrates: so also before them both Hyperius: and three ways may these powers be said to be ordained or ordered: first in respect of God, because thy are by him instituted and appointed: secondly in regard of themselves, the Lord hath set them certain limits and bounds, whereby they should be ordered: thirdly in respect of those which are to be ordered: God would have order among men, some to rule, some to obey: like as in a camp there are some leaders and captains, others are appointed to follow, and to be ranged in their ranks, as the soldiers, Pareus.   

Quest. 7. Of not resisting the power.  
1. He that resisteth, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifieth disordered, or counter-ordered, ordered against: which showeth that all rebellion is a disorder, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a very confusion, Pareus.  
2. diverse ways is the power resisted, either aperta vi, by open violence and rebellion: or fraud, by deceit and craft, when the power is deceived and misinformed, which is an ordinary thing in Princes Courts, Martyr: Tolet addeth a third, qui praecepta negligit, etc. he that neglecteth the precepts of the Prince, and withholdeth duties, as to pay tribute, and such like, therein showeth himself contrary to God's ordinance.  
3. Chrysostome observeth the phrase, that the Apostle saith, not he which obeyeth the Magistrate, therein submitteth himself to God's ordinance, but by the contrary, he that resisteth the power, resisteth God's ordinance, to show, that non gratiam sed debitum illis obediendo praestemus, etc. that we do not show them a pleasure in obeying, but pay our debt: and further he inferreth, that no man should think subiectionem turpem, that this subjection is vile, seeing God hath appointed it.  
4. Origen here also noteth, that we must not understand such powers as persecute the faith: for in such a case it is better to obey God then man: and the reason is, as Tolet observeth, quia nemo debet potestati obedire contra Deum, no man must obey the power against God, of whom the power is.  
5. Gorrhan maketh this objection: that if it be not lawful to resist any power which is of God, than not the power of Satan: he answereth that it doth not follow, because that is, potestas permissionis, non commissionis, a power of permission not of commission: or rather it is not so much a power which the devil exerciseth, as an abuse of power, and therefore we are to resist him: And so concerning such powers, which command or allure to any thing which is evil, Augustine's rule must be followed, contemn potestatem timendo maiorem potestatem, contemn the power, by fearing a greater power.  
6. Pet. Martyr well observeth here, that although it be not lawful to resist the powers, by rising up, or practising against them, yet one may make an escape by fleeing away from the force of the magistrate: as David was let down at a window out of his own house by his wife, and so escaped Saul's hands; and so was Paul at Damascus, let down in a basket by a window, 
Whether it be lawful for one unjustly imprisoned to break prison.  as 2. Cor. 11. but the case is otherwise, when one is apprehended, and committed to prison, for than he thinketh it not lawful for a man though unjustly imprisoned, to break prison; because it is against the law, & audaciam idem faciendi, etc. and it would minister boldness to malefactors to commit the like: add hereunto, that thereby an other man's life is endangered, as the keeper upon the escape of his prisoners is like to be punished: and further it were a betraying of their cause, to make a privy escape: this made S. Paul, that though his bonds were loosed, and the prison doors opened, yet he would not flee away: nay he refused to be sent away privily, when the governors sent unto them to depart, Act. 16. yet every escape of the innocent out of prison is not to be condemned, if it be not procured by some sinister practice by themselves, as by fraud or violence, but by some other means, as the voluntary connivance or negligence of the keeper, or some other way as it were made by God: for so we read, that Peter escaped out of prison, the doors being opened by the Angel before him, Act. 12. but this is not rashly to be done for the aforesaid reasons, but upon good warrant, when God shall as it were make a way for a man to set him free.   

Quest. 8. What kind of judgement they procure to themselves, which resist the magistrate.  
1. Whereas the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth both condemnation, as Beza, damnation, as the vulgar Latin: judgement, as the Syrian interpreter: punishment, as Piscator: some take this to be understood not of eternal punishment, but of the temporal inflicted by the Magistrate: when as the powers being offended, do either punish rebels with death, or cast them into prison, Haymo: so also Vatablus. 2. Lyranus chose interpreteth it, de aeterna morte, of everlasting death, not excluding also temporal punishment: so also Martyr. 3. Some understand poenam, punishment generally, without limitation, Olevian, Piscator, junius annot. 4. Some will have the punishment in this life understood, whether inflicted by the Magistrate, or by God himself, who will take revenge for the transgression of his own ordinance, as is evident in the fearful punishment of rebellious Coat, Dathan, and Abiram, Numb. 16. Pareus, Gualther: and so before them Chrysostome and Theophylact, cum à Deo, tum ab hominibus poenas daturum, he shall endure punishment both from God and men. 5. But all these are better joined together; that such as resist the Magistrate are punished by the public laws, and God often taketh revenge also; beside they make themselves guilty of everlasting damnation, which is due unto the transgression of God's commandment, and the violating of his ordinance, Faius. 6. Tolet hath here this conceit by himself, it is said, they shall receive judgement, because being not restrained by the Magistrate, whom they stand not in awe of, they cast themselves into those sins, for the which damnationem incurrunt, they incur damnation: but here the Apostle speaketh of that punishment which is due for the resisting of God's ordinance. 7. Pareus here observeth well these two things, that the purposes and endeavours of such are frustrate, and beside they show their madness and foolishness, in being accessary to their own punishment: for it is an unwise part for one to procure his own hurt.   

Quest. 9 How the Prince is not to be feared for good works, but for evil.  
1. Concerning the words in the original they stand thus, Princes are not a fear of good works, and so the vulgar Latin: that is, for good works, as the Syrian interpreter putteth it in the dative, bonis operibus, to good works: so also Tertullian readeth in scorpian: and Beza followeth this sense, and the meaning is, that they are not a terror, or to be feared, ratione boni operis, by reason of the good work, Lyran. or his qui sunt boni operis, to them which are of good works, Gorrhan: so before him Chrysostome, bene agentibus, to those which do well: good works are here to be understood, not as Divines take them, for moral works, but for civil works agreeable to the public laws, which are either against the divine law, whereof the Magistrate ought to have special care, or against the positive constitution, Pareus.  
2. Touching the occasion of these words: Tolet will have them to depend of the former sentence, and to show the cause, why they which resist the powers, do receive judgement to themselves, because they contemn the Magistrate, who is ordained to restrain evil works: and so they without restraint fall into evil, and so incur punishment: but the better coherence is, to make this an other argument, to move obedience to the higher powers from the utility thereof, as Chrysostome; or à duplici sine, from the twofold end of magistracy, which is for the punishment of the evil, and praise of the good.  
3. They which do good works, must fear the Magistrate still, but timore reverentiae, non seruili, etc. with a reverent, not a servile fear, as the malefactors do, which having a guilty conscience, are afraid of punishment, to be inflicted by the Magistrate, Gorrhan.   

Quest. 10. What it is to have praise of the power, v. 3.  
1. Whereas often it falleth out, that the Magistrate doth punish the good, and encourage the wicked, how then is this true, which the Apostle saith, do well and thou shalt have the praise of the same: the answer is, that first we must distinguish between the power itself and authority, which is ordained of God, to these ends, for the reward of the good, and punishment of the evil, and the abuse of this power: secondly, although governors abusing their power, do offend in some particulars, yet in general more good cometh by their government, then hurt: as under cruel Nero, there was some execution of justice, for Paul was preserved by the Roman captain from the conspiracy of the jews, and appealed unto Caesar, which was then Nero, and his appeal was received.  
2. It will be objected, that even under good Princes, where there is punishment for offenders, yet the righteous receive not their reward. 1. Origen thus understandeth these words, thou shalt have praise of the same, etc. that is, in the day of judgement, ex istis legibus landem habebis apud Deum, by these laws thou shalt have praise with God for keeping them, etc. but the Apostle speaketh not of having praise by the laws, but of the power, that is, the Magistrate. 2. Augustine thinketh it is one thing to be praised of the power, that is, to be commended and rewarded by it, an other laudem habere ex illa, to have praise of it, that is, exhibit se laud dignum, he showeth himself worthy of praise, whether he be actually praised or not of the power: Tolet alloweth this sense, though he take the distinction between these phrases to be somewhat curious: so also Haymo: but the Apostle speaketh not simply of having praise and commendation, but of having it from the Prince. 3. the ordinar. gloss thus: thou shalt have praise of the power, si justa est ipso laudante, if it be just it will praise thee, si iniusta, occasionem prebente, if unjust, it will give thee occasion of praise: so also Gorrhan, it shall praise thee, either causaliter, by being the cause of thy praise, or occasionaliter, by being the occasion, etc. causa erit maigris coronae, it shall be the cause of thy greater crown, gloss. interlin. laudaberis apud Deum, thou shalt be praised with God, Haymo: but the Apostle speaketh of receiving praise from the power: as Chrysostome and Theophylact well observe, erit laudum tuarum praeco futurus, he shall be a setter forth of thy praise. 4. Bucer thinketh that the Apostle alludeth unto the custom of the Grecians and Romans, among whom they which had done any notable exploit, were praised publicly, or privately: but S. Paul speaketh in general of the office of all Magistrates whatsoever. 5. Pet. Martyr thinketh, that it is no small part of praise, absolvi in judicio, to be absolved in judgement: as it was no small praise to Cato, being so often accused still to be freed and absolved: it is also a great praise for a man to be so innocent, that nothing can be objected against him in judgement: as Fimbria being asked, what he could object unto Scevola so innocent, and harmless a man, answered, quia telum toto suo corpore non receperit, because he received not his weapon whole into his body: but it is one thing to receive praise and reward, another to be freed only from punishment. 6. Wherefore I take this to be the better answer, that first the Apostle speaketh here, of the power itself, and of the true end, wherefore it was ordained, and not of the personal faults in those, that abuse this power: for if the good be not rewarded, as well as the evil punished, it is the fault of the governors: add hereunto, because it is not possible for a Prince to reward all good subjects, that by praise we must understand, omnia commoda & privilegi\%a, etc. all the privileges and commodities, which are by the laws offered to good subjects: Pareus: they are praised, that is, counted worthy, qui participent omnibus iis bonis, etc. to be made partakers of all those benefits and commodities, for the which commonwealths came first together, Bullinger: as good subjects enjoy liberty, possession of their lands, and goods, defence from wrong, and such like, and as occasion may serve, may receive also praise and encouragement from the Magistrate.   

Quest. 10. How the Magistrate is said to be God's minister for our wealth or good.  
1. Some understand this only of the power to punish, loco Dei vindicat, he taketh revenge in God's place, gloss. interlin. Lyranus. 2. Haymo giveth these two senses: he is God's minister to defend thee from wrong: or for thy good, that thou do no evil: but this expresseth but one part of this ministering power. 3. therefore Chrysostome better, voluntati Dei cooperatur, etc. he worketh according to Gods will in punishing of the evil, and in rewarding the good, and therefore he is called his minister: so also Theophylact, voluntati Dei obsequitur, he obeyeth the will of God, as in commanding chastity, in forbidding avarice and theft: like as the Lord is, so must the minister be: but God loveth the just and punisheth the wicked, therefore so should the magistrate do, that is God's minister. 3. and generally they are Gods ministers, 1. because they are ordained of God. 2. they are as gods in earth, in respect of their pre-eminence and authority over others. 3. in regard of their office, because they do execute justice in the earth, in awarding rewards to the righteous, and punishments to the wicked. 4. whereas the Prince is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the minister of God, which name and title also agreeth to the spiritual pastors, who are the ministers of God, yet they are ministers in a diverse kind: both agree in their institution, which is from God, and in the general end, which is to seek the good of God's people, yet they differ both in the object: for the pastors charge, is only about spiritual things, the Prince is occupied also in caring for temporal: as also in the means: for the Prince by his sword and coactive power procureth the good of his subjects: but the pastor seeketh it by the preaching of the word, the administration of the Sacraments and discipline, and other spiritual means.  
For thy good.] That which the Apostle called before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praise, now he nameth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good: which is either natural, moral, civil, or spiritual good; the Magistrate procureth all these: the natural good, as in preserving the lives and bodies of his subjects: the moral good, in commanding virtue, and punishing vice; the civil, in maintaining their goods and possessions; their spiritual good, in setting forth and defending the true religion, Pareus.   

11. Quest. How the Magistrate is said, not to bear the sword for nought, v. 4.  
1. Lyranus doth indifferently understand this of the material sword which the civil power hath, or of the Ecclesiastical: but the whole course of the Apostles speech showeth, that he speaketh of the Civil power, to whom tribute, and such other customs belong.  
2. By the sword, he understandeth the power of exercising and drawing forth the sword against offenders: and he alludeth to the custom of Princes, which have the sword carried before them, and other ensigns of their authority.  
3. There are three uses of the civil sword, the one is ad vindictam, to be revenged of the evil: ad protectionem bonorum, for the protection of the good: and, ad executionem justitiae, for the execution of justice.  
4. He beareth not the sword, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in vain: that is, temere, rashly, Beza: because he hath his authority from God, nor, sine causa, the vulgar Latin, without some certain cause or end, namely, the punishment of the evil.  
5. And so he is called a revenger unto wrath. 1. which some understand of the divine wrath, which is executed by the Magistrate: or to show the wrath of God in time to come, Gorrh. Hug. 2. rather by wrath we understand the punishment itself inflicted, which is an effect of wrath, Pareus, Tolet, Sa.   

Quest. 12. Of the right use of the sword, both in time of peace and war.  
1. Concerning the use of the sword in time of peace, three things are requisite, 1. that there should be good laws enacted, and established. 2. that there should be upright judgement according to those laws. 3. that of such judgements once given, there should be just execution.  
1. In the making of laws, three things must concur, the matter of the law, the end and scope, and the extent. 1. for the matter, it must be agreeable to the law of nature, and to the will of God: Princes must not make laws according to their own mind, but such as may be consonant to the pure and perfect will of God: hereupon it was, that the lawmakers among the Gentiles would always ascribe the invention of their laws to some one of the gods, to win more credit unto them: 
Why the Gentiles made the gods the authors of their laws.  Zoroastres who gave laws to the Bactrianes and Persians, did make Oromazen, whom they held to be a god, the author of his laws: Trismegistus among the Egyptians, Mercurius: Minos among the Cretensians: jupiter Carundas among the Carthaginians made Saturnus his author: Lycurgus among the Lacedæmonians, Apollo: Solon & Draco among the Athenians, Minerva: Xamolpis among the Scythians, Vesta: Numa among the Romans, the goddess Egeria: and Mahomet commended his Koran to the Arabians, under the name of Gabriel the Arkeangel: But these were their fabulous conceits: we have indeed the book of God, a perfect rule and line of all just laws: secondly, the end and scope of laws must be to suppress vice and maintain virtue: the lawmaker must intend the public good, and not his private gain: thirdly, for the extent of these laws, they must include all: some must not be bound unto the laws, and others free: and therefore it is dangerous to give privileges and immunities to some persons, by virtue whereof they may without check and controlment transgress the laws: Papintanus is worthy of honourable memory, who choose rather to die, then to excuse the parricide of Antonius Bassianus the Emperor.  
2. As good laws must first be made, 
What is to be required in judgement.  so judgement must be exercised according to those laws: that the just case may be discerned from the false, and good men from the evil: Antishenes was wont to say that those commonwealths were declining, wherein boni à malis nihil differunt, good men did nothing differ from evil: Now in the process of judgement these rules must be observed. 1. that the judge be willing to admit all complaints, and to take knowledge of all causes, and aggrevances: this was the fault of Saul's government, that the oppressed could not have justice, which made many that were aggreved to flock and have recourse unto David: Absalon did not more insinuate himself into the hearts of the people, then in showing his affability in hearing the grives, and complaints of them: In foreign histories, Philip King of Macedon was killed by Pausanias, because he rejected his suit to have justice against Attalus that had wronged him, and after laughed him to scorn: and Demetrius of Macedon did much alienate the hearts of his people, because he neglected their complaints, and would cast their bills of supplication from the bridge of Axium into the river: secondly, after diligent inquisition of the cause, there must be just judgement given, without partiality, fear, favour, or any other sinister affection: see Levit. 19.15. among the Thebans a judge was pictured blindfold, and without hands, to signify that he neither should be lead by partial affection in judgement, or corrupted with bribes: and the Athenians had a law, that causes should be handled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without proems and prefaces to stir up affection.  
3. After judgement must follow execution: 
Of the excellency of laws.  for otherwise the laws are in vain and judgement according to the laws, if they be not put into execution: where these two things must be observed. 1. that the execution be not too remiss: for it is profitable often for the offender himself to be punished, thereby to be brought unto repentance: who otherwise might continue in his sin; as the thief converted upon the cross was prepared by that ignominious punishment unto repentance: and it is good for the example and admonition of others, that punishment be inflicted upon the offenders. 2. yet the punishment must not be hastened too much, or be too severely adjudged, but with such moderation as that the party which suffereth be not in hazard of losing both soul and body.  
2. Concerning the use of the sword in warring, and waging of battle: 
How war is to be enterprised.  1. it is out of doubt, that it is lawful for the Magistrate to take in hand just and lawful war; for Abraham recovered Lot by force, from them which had taken him captive: the Centurion's faith is commended in the Gospel by our Saviour: and if it be the Magistrate's office and part, to defend every particular person from wrong, much more the whole people. 2. but war must be enterprised not rashly, or suddenly, but with deliberation, and not without weighty and urgent cause. 1. as when either the Magistrate is bound by some league to help his confederates, as joshua did the Gibeonites, 2. or when the enemies offer to invade the country, they must by the Magistrates force be kept off, as David often encountered the Philistims that assaulted Israel. 3. and in the quarrel of religion and defence of the truth, the Magistrate may fall to battle: as the other ten tribes had thought to have warred against Reuben, Gad, and the half tribe of Manasseh, for setting up an altar, fearing that they had declined from the true worship of God, josh. 22.   

Quest. 13. How it is said, it is necessary to be subject, for conscience sake.  
v. 5. Therefore it is necessary ye should be subject. 1. first some read, be ye subject unto the necessity, divinae dispositionis, of the divine ordinance, and so put necessity in the dative, Gorrhan. 2. the vulgar Latin, which many follow, put necessity in the ablative, necessitate subditi estote, be subject of necessity: but both these readings are diverse from the original: where the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be ye subject, in the imperative, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be subject, in the infinitive, as both Beza, and Erasmus well observe: so than the best reading is, it is necessary to be subject. 3. which neither must be understood of a compelling necessity, as the interlin. gloss. quasi ex necessitate, as of necessity: because he cannot excutere jugum Principis, shake off the yoke of the Prince: nor yet as Augustine, is it referred to the necessity of this life: because we must necessarily use temporal things, as long as we are in this world, which it is in the Magistrate's power to deprive us of: but we understand rather obligationem praecepti, the bond of the precept, which is of necessity to be kept: so that it is not a free thing, whether men will be subject or no, but it is necessary, both in respect of the wrath and revenge of the power, and for conscience sake toward God: so in effect here are three reasons couched together, why we should be subject to the Magistrate in respect of God, it is his ordinance, of the Magistrate, because of wrath and punishment, of ourselves, that we wound not our conscience: the first is honestum, honest, the second, utile, profitable, the third, delectabile, pleasant and delightful.  
But also for conscience. 1. Ambrose referreth this conscience, to the fear of punishment in the world to come: that men should not obey only for fear of present punishment, but because of the judgement to come. 2. Chrysostome applieth this to the conscience of the great benefits, which we receive by the Magistrate, that he which is disobedient offendeth against his conscience in being unthankful. 3. Lyranus understandeth it of the particular conscience, which every man ought to have, debitum reddere, to render that which he oweth to an other. 4. Tolet interpreteth it of the conscience of other sins, which they that are lawless and disobedient are apt to fall unto. 5. Hugo of the conscience quae naturaliter dictat, etc. which naturally suggesteth unto a man, that the superior is to be obeyed. 6. Erasmus of an others conscience, which is offended by the evil example of the disobedience. 7. but here the conscience of the divine precept must be understood, which to obey bringeth peace of conscience, but to resist God's ordinance, is a deadly sin, saucians conscientiam, wounding the conscience, Pareus: so Haymo, propter conscientiam mentis, for the conscience of the mind, which we must keep and preserve pure.   

Quest. 14. Why tribute is to be paid, vers. 6.  
For this cause: that is, as a testimony of your subjection you pay tribute: some refer these words to the former sentence, v. 4. be is the Minister of God, praepositi sunt à Deo, they are set over others by God, and therefore they must pay tribute, Haymo: some thus expound for this, because they are profitable for you, Hugo: but these words rather depend of the next before, because of conscience: for the paying of tribute is a testimony of their subjection, that they in their conscience acknowledge it to be due.  
Pay ye tribute. 1. he saith, praestatis, non datis, you pay, not you give, to show that it is not given, but they repay it again, in their care which they undertake for the commonwealth, gloss. or. 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tribute, is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to bear or bring in, quia infertur à subditis, because it is brought by the subjects into the king's treasure, Pareus: or it signifieth properly portage money, which was paid for such commodities, as were brought in: and so by one kind all the rest are understood, as there be diverse other customs: as pedagia, which was paid for the passage on foot toward the mending of the high ways: & guidogia, guide money for those that travailed, and such like, Faius. 3. and the Apostle maketh express mention of the paying of tribute, taking it as a thing yielded and acknowledged of all, because it was objected against the Christians, that they under pretence of religion would free themselves from tribute, as justinus showeth, apolog. 2. ad Anton.  
For they are Gods Ministers. 1. Two reasons are given of the lawfulness of paying tribute, both because it was a sign of their subjection, and as a recompense to the magistrate, for his great pains undertaken in the defence and government of the commonwealth. 2. the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ministers, as the Magistrate before is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a minister, which words are not only used of sacred offices, as we see, but of civil: and therefore that it a false observation of the massing Papists, Act. 13. v. 4. where by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to minister, they would prove, that the Apostles said Mass.  
Applying themselves to the same end, etc. 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth more than to serve, as the vulgar Latin readeth, it betokeneth to continue, watch, to take pains in any business, as c. 12.12. continuing or labouring, persevering, watching in prayer. 2. some refer these words to them that pay tribute, that they serve to this end, Gorrhan: but it is evident that the Apostle speaketh of the Magistrates: that they watch over the people for this, not to receive tribute, as some interpret, but it is referred to the whole duty of the Magistrate rehearsed before, that he beareth not the sword for nought, that he is for the terror of the evil, and praise of well doers.   

Quest. 15. Of the diverse kinds of tribute, and to whom they are due.  
v. 7. Render therefore to all men, etc. 1. Chrysostome here observeth well, that the Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, render, not give, nihil enim gratuite dat, qui hoc fecerit, for he doth not give any thing freely, that doth this: for it is our duty to yield obedience in all these things here specified to the Magistrate.  
2. But Origen hath here a strange allegory: by the powers, he understandeth the ministering spirits, and by the tribute, vectigalia negatiationis in carne, the payments due for our trading in the flesh to the spirits exacting it of us by diverse temptations: but this dangerous kind of allegorizing perverteth the sense of the Scripture, & giveth occasion of many errors.  
3. Gorrhan calleth the first two, custom and tribute, delictum temporale, the temporal debt which is due unto superiors, the other he nameth debitum spirituale, the spiritual debt, which is either inward, fear, or outward, honour: As though all outward honour and service were spiritual: the Apostle speaketh only of civil honour, which is to be yielded to the Magistrate, not of spiritual and religious honour, which is only due to God.  
4. The Apostle here nameth two kinds of payments, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tribute, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is interpreted, custom. 1. Some do thus distinguish them, tribute is that which solvitur domi, is paid at home: vectigal, custom, that which is carried to the Lords house, gloss. ordin. Lyranus taketh tribute for that which was paid generally by a country or city in sign of their subjection: custom that which is exacted of particular persons, as for traffic, merchandise: Martyr, Pareus, take the first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the tribute paid out of men's grounds or substance: and the custom due for commodities carried forth or brought in: Beza taketh the first for capitatio, poll money, when men are taxed either by the poll, or according to their wealth: so the Syrian interpreter, calleth it argentum capitationis, head silver, and the latter for tribute due out of their grounds, or for Merchandise, and such like: but the latter, rather called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seemeth to be the poll money, which was paid viritim, man by man, as appear Matth. 17.25. it is called tribute, or census poll money: and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was such tribute, as was due for commodities brought in, as the etymon of the word showeth: and the Latin word vectigal, is so called also à vehendo, of carrying: when the fruits of their grounds were brought into the city. And so with us there are two kind of payments, subsidies and tenths, which are laid upon men according to their ability and substance, and then the impost and custom which is due for merchandise, in the exporting of wares, or bringing in of foreign commodities: but for the most part, these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are confounded, and are indifferently taken for any kind of tribute or payment made to the governors: yet to speak distinctly, there are two kinds of tribute, which is either laid upon the persons, which is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, poll money: or upon their substance, either movable, as their goods, such as is merchandise, or immovable as their lands; and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tribute, impost, Faius.  
5. Here the Apostle nameth four kind of duties, which are to be performed to the Magistrates and their officers: as impost and custom to the customers, tribute and subsidies to the collectors and threasurers, fear to the king's officers and ministers, and honour to the person of the Magistrate himself.  
6. Chrysostome and Theophylact here move this doubt, how the Apostle enjoineth the subject to fear the Magistrate: and before he freeth good subjects from it, and would have them only to fear, that do evil; he answereth by a distinction of fear: that fear which is ex mala conscientia, of an evil conscience, good subjects are free from: but yet they have a kind of fear, which is nothing else but a reverence of the Magistrate: Pet. Martyr addeth, that though a good man feareth not the power for any thing, that is done and passed, yet he may fear, ne quid in posterum committat, that he commit nothing in time to come: as Ambrose hath the like distinction of fear, aliud est timere quia peccasti, aliud timere ne pecces, ibi formido est de supplicio, hic sollicitudo de praemio, it is one thing to fear because thou hast sinned, an other to fear lest thou sin: there is fearfulness of the punishment, here carefulness of the reward.  
7. Honour also is to be yielded to the Magistrate, which is nothing else but an external signification of our inward reverent opinion, which we have of one for his excellency and greatness: wherein these three things are considered, the inward reverence, the outward gesture, the object, the excellency of the person: between honour and glory this is the difference: honour is given propter officij dignitatem, for the dignity of the place and office, glory propter virtutem, because of his virtue: to a good magistrate both are due, to an evil honour is to be showed for his place, though he deserve no glory, for any virtue and a private person may be worthy of glory for his virtue, though not of honour, which is the Magistrates due.   

Quest. 16. The several duties summed together which are due to the Magistrate.  
Gorrhan reduceth them to these seven. 1. we owe unto the Magistrate subjection, 1. Pet. 2.13. submit yourselves. 2. honour, 1. Pet. 2.17. fear God, honour the King. 3. fear, Prov. 24.21. Fear God, and the King. 4. fidelity as in Ittai, that said to David, 2. Sam. 15.21. In what place my Lord the King shall be, whether in death or life, even there will thy servant be. 5. obedience, as the people said to joshua, 1.17. as we obeyed Moses in all things, so will we obey thee. 6. paying of tribute, Matth. 22.21. Give unto Caesar the things that are Caesar's. 7. prayer, 1. Tim. 2.2. The Apostle willeth supplications to be made for Kings.  
Pareus observeth that five things belong to the honouring of our superiors. 1. reverence, because of the divine ordinance. 2. love, because of their labour and care in watching over us. 3. thankfulness for the benefits which we enjoy under them. 4. obedience in all lawful things. 5. equity and charity, in covering and extenuating the faults and infirmity s in governors.   

Quest 17. How far the Magistrate is to be obeyed, and wherein not to be obeyed.  
It may seem, that in no wise it is lawful, to resist the Magistrate, but that obedience must be absolutely yielded unto him, upon these reasons.  
1. The ordinance of God is not to be resisted: evil Magistrates are the ordinance of God therefore even the evil must be obeyed and not resisted.  
2. S. Peter biddeth servants to obey their Masters, not only the good and courteous, but even the froward. 1. Pet. 2.8. so likewise subjects must obey their Magistrates.  
3. It is not lawful to recompense evil for evil, Rom. 12.17. therefore the subject being oppressed is not to resist.  
4. It is not lawful for a private person to use the sword, for it is said only of the Magistrate, he beareth not the sword in vain, but to resist the Magistrate is to take the sword: Er.  
Ans. 1. True it is, that the ordinance of God is not to be resisted, so it be not against God: for like as the inferior Magistrate, to whom the Prince committeth the sword is not to use it against his Prince: so neither is the Prince to be obeyed, using his authority against God, in commanding impious and unhonest things: we must give unto Caesar the things that are Caesar's and unto God the things which are Gods, we may not give unto the Prince the things which are Gods, that is, the conscience. And in this case the Apostles give us a rule, to obey God rather than man, Act. 4.19. when obedience then is denied in unjust & unlawful things, not the authority which is God's ordinance, but the abuse of the authority is gainsaid.  
2. True it is that both evil Masters, and evil Magistrates are to be obeyed, but with this limitation, that nothing be enjoined against the conscience: and so much is implied by the words following, v. 19 This is thank worthy, if a man for conscience toward God endure grief suffering wrongfully: so that when any thing is commanded against the conscience; a man is to suffer rather: an so the power is obeyed, not in doing, but in suffering.  
3. To disobey unlawful commandments, is no requital of evil for evil, nor yet for a man to use lawful defence: but if the subject should bear arms against his Prince, and seek to assault his body or life, which is unlawful, that were indeed to recompense evil for evil.  
4. There are three degrees of not obeying an evil Magistrate, in not doing that which is commanded, and here the subject useth not the sword at all, he only refuseth to do any thing against his conscience: in using his lawful defence, against wrongs offered, tending to apparent impiety: here he taketh the sword no otherwise, then as the laws arm a private man to defend himself in case of necessity against a thief and robber: the third is in assaulting the Prince by force: which is a taking of the sword, and most unlawful.  
Now on the other side, certain cases shall be propounded, wherein obedience is to be denied to unjust Magistrates, and some kind of resistance to be used: And here a distinction is to be made of subjects: some are either public people, and the same either Ecclesiastical, as the Pastors and ministers of the Church: or civil, as inferior Magistrates, or more private persons: according to this division, we are to see, how far each of these may proceed in denying their obedience to the Magistrate commanding unjust things.  
1. Concerning the Pastors of the Church, these propositions may be set down, 
The Ministers of the Church are not to attempt any thing by the sword.  1. that they are not to attempt any thing at all by the sword, and outward violence against the Magistrate: for it is forbidden, that a Bishop should be a striker, 1. Tim. 3.3. Ambrose saith, coactus repugnare non novi, potero flere, potero gemere, adversus arma, milites, lachrymae me● erma sunt, being urged, I know not how to resist, I can mourn, I can weep: against armed soldiers my weapons are tears, orat. in Auxent, and in an other place, epist. 33. nogamus august, non pugnamus, we entreat O Sovereign, we fight not.  
2. It is the duty of Pastors to admonish the Magistrates by the word of God, 
King's may be admonished of th●●● faults, so it be done with reverence.  arguendo eorum notoriam impietatem, & ad officium juxta verbum Dei & leges faciendum cohortando, by reproving their notorious impiety, and by exhorting them to do their duty according to the word of God, and the laws; this proposition which Pareus setteth down may safely be received, and assented unto, as agreeable to the word of God: for so Elias reproved Ahab to his face, and john Baptist, Herod, telling him of his incest with his brother's wife. Thus excellently Ambrose writeth hereof to Theodosius, who had caused some thousands of people to be put to the sword unjustly, an pudet te imperator facere, quod Propheta David, etc. peccavi Domine, etc. noli ergo impatienter ferre imperator, si tibi dicatur, (tu fecisti istud.) quod Davidi dictum est à Propheta, etc. art thou ashamed O Emperor, to do that which the Prophet David did (I have sinned Lord) do not then take it impatiently O Emperor, if it be said unto thee, as Nathan said to David, thou hast done this: epist. 28. ad Theodos.  
3. It is lawful for the Pastors of the Church to refuse to communicate holy things unto impious and cruel Magistrates, 
Ministers of the Church 〈◊〉 not bound to 〈◊〉 unicate holy things to Tyrants.  which will not be admonished nor reclaimed from their sins: as in such a case they are not to be admitted unto the Sacraments, neither is the Pastor bound to be a minister of holy things unto them: this is warranted by the Scripture, Matth. 7.6. Give not that which is holy unto dogs, neither cast ye your pearls before swine: 1. Tim. 5.22. Lay hands suddenly on no man, neither be partakers of other men's sins, keep thyself pure, but he which admitteth any notorious sinner to the communion, is partaker of his sins.  
Ambrose also to this effect saith to Theodosius, offer non audeo sacrificium, si volveris assistere, I dare not offer the (spiritual) sacrifice, if thou be present, epist. 28. he refused to communicate with the Emperor being guilty of blood.  
5. Pareus goeth yet a step further, that the Bishops and Pastors may resist unjust Magistrates, not only by admonishing, reproving, and exhorting them: but also contumaces de consensu Ecclesiae etiam Satanae tradendo, donec rescipiscant, in delivering them up also unto Satan, with the consent of the Church, such as are obstinate, till they repent: for this his assertion he allegeth these reasons. S. Paul saith, 1. Tim. 5.20. Them that sin rebuke openly, that the rest may fear. 2. Because the Pastor's watch over men's souls, and must give account for 
* Heb. 13.17.  them, if any perish by their default. 3. Ambrose resisted Theodos. by the word.  
But none of these reasons do prove, that Princes are to be excommunicate, but only that they must be reproved, and showed their faults, which yet must be done with reverent respect, not in such sort, as they should by taunting speech, or malapert reprehensions be disgraced before their subjects: Ambrose as is showed before, only withdrew his hand from ministering holy things to the Emperor being guilty of innocent blood, neither by his peremptory sentence did he cast him out of the Church, but persuaded him to repentance for his sin, and to forbear.  
Indeed the practice of the Roman Church is such, to make no great matter of excommunicating Emperors and Kings, and to absolve the subjects from their obedience: wherein the Pope evidently transgresseth in these three points, in exercising jurisdiction, where he hath nothing to do, and in arrogating to himself the sole authority of dispensing the keys of the Church, and in denying ordinary duties and obedience to an excommunicate Prince.  
And as touching the excommunicating of Magistrates by the censure of the Church, I take it not to be so convenient to be done, neither have we any direct precept or precedent in the Scripture to warrant it: But the contrary rather.  
1. 
King's are not to be censured by excommunication.  If the ecclesiastical sword might be drawn forth against the Magistrates, than the Civil also, and the Prince might as well be proceeded against in Civil courts, to be sentenced for his offence, as in ecclesiastical: for otherwise there should be less power in the Civil, then in the Ecclesiastical state: but this were a very preposterous course, to appoint superior judges to the Prince in his own kingdom.  
2. David when he had committed these two great sins of murder and adultery, confessed and said, tibi soli peccavi, against thee only have I sinned: the reason whereof Ambrose yielded: quia rex erat, nullis ipse legibus tenebatur, because he was a King, and was bound to no laws, apolog. David, c. 10. and Hierome also saith, rex enim erat, alium non timebat, he was a King, and feared no other, ad Eustoch: It seemeth then that David was free both from Civil and Ecclesiastical censure: whereupon Ambrose inferreth generally of all Kings: neque enim ullis ad paenam vocantur legibus toti imperij potestate, that they cannot be drawn to punishment by any (human) laws, being privileged by their imperial powers.  
3. Saint Paul willeth prayers to be made for Kings, 1. Tim. 2.2. we must bless them, not curse them, but to give them over to Satan, is to curse them; Saint Paul when he had called Ananias painted wall, being admonished that he was the high Priest, excused himself by his ignorance, alleging that text Exod. 22.28. Thou shalt not speak evil of the ruler of thy people: so far off was Saint Paul from excommunicating him, and giving him over unto Satan, as he did Elymas the Sorcerer whom he called the child of the Devil, Act. 13.10. I hold it then the safer way, that the sentence of excommunication go not forth upon any occasion against the supreme Magistrate, (howsoever the inferior may be censured) it is sufficient, that the Minister discharge his duty, in reproving and exhorting, and in not consenting to any sin in the Magistrate; as Ambrose said to the Emperor, malo mihi honorum esse tecum, quam malorum consortium, I had rather be partaker with thee in good things, then in evil, etc. He speaketh of his silence and connivance in the Emperor's sin, as the words following show, ideo clementia tuae displicere debet sacerdotis silentium, therefore the silence of the Priest (or Pastor) ought to dislike your clemency.  
4. But because, the Papal sea taketh upon it to excommunicate Kings, wherein I would have a perpetual difference between their synagogue, and the reformed Churches; this shall be our last proposition here of this matter: that an excommunicate Prince is notwithstanding to be obeyed by his subjects, neither is it lawful for them by that colour to withdraw their obedience.  
1. The divine ordinance is to be obeyed in all lawful things, but all higher powers are God's ordinance, 
Prince's excommunicate by the Pope are notwithstanding to be obeyed of their subjects.  even when they stand excommunicate, they cease not not to be Magistrates: for seeing they are ordained of God, by no human constitution can they be unordained: but the Ecclesiastical censure of excommunicating kings, is only an human ordinance, not commanded nor warranted by the word: Ergo:  
2. An excommunicate person is in the same degree with an heathen and Publican, Mat. 18.17. but an heathen Magistrate is to be obeyed, for such were the governors in S. Paul's time, to whom he willeth subjection to be given, Rom. 13.1.  
3. Christian religion overthroweth not the policy of Commonwealths, neither is God the author of confusion: but if Prince's excommunicate should be disobeyed, great disorder and confusion should follow in the commonwealth: for the canons forbid, palam vel secret loqui, to speak openly or secretly with excommunicate persons, part. 2. c. 11. qu. 3. c. 1. or to go unto the house of one that is excommunicate, ib id. c. 26. or to receive any that is excommunicate into their house, c. 29. and they are decreed not to be homicides, qui contra excommunicatos armantur, which take arms against excommunicate persons, caus. 23. qu. 5. c. 27. and an excommunicate person non audiendus in judicio, must not be heard in judgement, decret. Gregor. lib. 1. tit. 29. c. 21. Now who seeth not, what confusion would be brought upon the commonwealth, if the subjects might neither speak and confer with the king, nor resort unto him, and that they might take arms against him standing excommunicate.  
4. No Ecclesiastical law can dispense and take away the civil and natural law: as, for the son to do his duty to his father, the wife to her husband, the servant to his Master, though they stand excommunicate: yea the Popish decrees allow all these to do their service even unto excommunicate persons: as thus stand the words of the canon: anathematis vinculo has subtrahimus, videlicet uxores, liberos, servos, ancellas, etc. we do release from the bond of excommunication, wives, children, servants, maids, etc. which did attend upon excommunicate persons, part. 2. c. 11. qu. 3. c. 103. If these domestical inferiors may perform their duties to persons excommunicate, how much more lawful is it for subjects to do the like to their Princes, because the necessity of the state, so much the more requireth it.  
5. The Pope's censure of excommunication is unjust and unlawful, and therefore void by their own laws, as part. 2. c. 11. quest. 3. it is decreed iniustam damnationem irritam, that an unjust damnation is of no force, c. 1.46. non est petenda solutio, ubi inique fertur sententia, absolution is not to be craved, where the sentence is unjustly laid, etc. to this purpose is the decree of Gelasius B. of Rome there expressed.  
Now the Pope's excommunicating is unlawful for diverse reasons. 1. because he is an incompetent judge, he excommunicateth Princes, who are not of his jurisdiction: and the law is, cui denegatur executio, denegatur & sententiae pronuntiatio, to whom the execution of the sentence is denied, the pronouncing of the sentence is, etc. Cod. lib. 3. tit. 26. leg. 3. but the Pope out of his precinct and jurisdiction, hath no power to execute his sentence, Ergo, the denouncing thereof belongeth not unto him.  
2. Their own canons hold, that qui inimici sunt, judices esse non possunt, they which are enemies can be no judges: Caus. 3. qu. 5. c. 15. but the Pope is a professed enemy to kings whom he excommunicateth.  
3. They are not held to be excommunicate, which are excommunicate by heretics, c. 24. qu. 1. c. 36. but the Pope holdeth many heretical points of doctrine, for proof hereof, see Synops. Papis. throughout.  
4. It is not lawful for any to excommunicate in their own cause: See the decree of Gregor. c. 23. qu. 4. c. 27. but this doth the Pope.  
5. Their law is: that no man should be excommunicate antequam causa probetur, before the cause be proved, c. 2. qu. 1. c. 11. but how can the causes of Princes he proved before an incompetent judge, where no man appeareth to answer for them.  
6. An excommunicate person cannot excommunicate, c. 24. qu. 11.4. but the Pope standeth excommunicate himself according to that decree of the Toletane council, 12. c. 1. non erat ab anathematis sententia alienus, aut à divina animadversionis ultione securus, quisquis contra salutem principis deinceps, aut crexerit vocem, aut commoverit caedem, ave quamcunque quaesierit laedendi ultionem, he shall not be free from the sentence of excommunication, or secure from the revenge of the divine animadversion, whosoever hereafter, doth either lift up his voice against the safety of the Prince, or plot to murder him, or seek to be revenged by procuring any hurt unto him, etc. the like decree see Toletan. 4.74. Toletan. 5.4. Toletan. 7.1. Now then because it is apparently known, that the Pope practiseth against the safety and state of Princes (not of his faction,) he standeth excommunicate, and so his excommunication is of no value.  
6. If Kings ought not at all to be excommunicate, de iure, by the right of their imperial authority, than de facto, if they chance in fact to be excommunicate, obedience notwithstanding is to be yielded unto them: but the first is true, as is partly showed before: and further appeareth by the reasons sometime used by the College or Church, Leodieus. against the excommunication of Paschalis the 2. in this manner; si quis vetus & novum Testamentum, gestaque revoluerit, etc. If any man turn over the old and new Testament, and the things done therein, he shall evidently find, quod aut minime aut difficile possunt Reges & Imperatores excommunicari, that Kings and Emperors either not at all, or very hardly are to be excommunicate, they may be admonished, rebuked by discrete men: because those whom Christ the King of kings, hath appointed in his place in earth, damnandos & salvandos suo judicio reliquit, etc. he hath reserved to be condemned or saved to his own judgement, etc. here are two reasons of this assertion, the one taken from the authority of the old and new Testament, wherein no such precedent is to be found, the other from the eminency of the Princely estate, which Christ hath reserved to his own judgement: An other reason, which they urge, is this Paulus pro malis regibus orari vult, etc. Paul will have evil Kings prayed for, that we may lead a quiet life: esset apostolorum imitari Apostolum, it were Apostolic to imitate the Apostle, etc. King's must then be prayed for, and blessed, they must not be anathematized and accursed.  

How far the Civil state may proceed in resisting a Tyrant.  
Here Pareus hath this position: that the inferior Magistrates being subjects, may defend themselves, the Commonwealth, and the Church, and the true saith, even by force of arms against a Tyrant, so these conditions be observed. 1. When either the Prince degenerateth to a Tyrant, and maketh havoc of all, offering notorious wrongs against all law and equity to his subjects, and forceth them to Idolatry and false religion. 2. if that without such defence, they cannot be safe, their lives, bodies, and consciences. 3. that under pretence of such defence, they seek not their own revenge, with other respects unto themselves: 4. that all things be done with moderation, not to the undoeing of the state, but the preservation of it: his reasons are these.  
1. From the institution of God, and the end of the ordinance of Magistracy which is, to be avenged of evil doers, and for the praise of the good: they do not bear the sword for nought: the inferior Magistrates then having the sword, may exercise their power, in restraining the tyranny of superior governors: and for this cause inferior Magistrates are joined with the superior, not only as helpers, but to moderate their licentious and outrageous government: and therefore where they bridle the insolency of Tyrants, utuntur gladio per legitimam vocationem divinitus sibi tradito, they use the sword delivered unto them from God by a lawful vocation.  
2. Like as a furious and mad man may be removed from the government, as Nabuchadnezer was cast forth by public authority. Dan. 4.31. so a Tyrant also who differeth not from a mad and furious man.  
3. They which have power to constitute the Magistrate, as where they enter by election of the Senate, consent of the people, or by other electors appointed, have power also to restrain their immoderate government.  
4. This is confirmed by many commendable examples, out of sacred and foreign stories: the people resisted Saul, that he should not put jonathan his son to death, 1. Sam. 14.45. the Israelites in the time of the judges, often were delivered by their judges whom God raised up, from their oppressors: Athalias was removed from her tyrannical government, 2. kin. 11. the Macchabees defended themselves and their country against the rage and fury of the Syrian Kings: the Romans expelled their vicious Kings: so did they depose their cruel Emperors, as Nero, Maximinus: Traianus is commended for that saying, when he gave the sword unto a chief officer: hoc pro me utere, si justa imperavero, contra me, si iniusta, etc. use that for me: if I command just things, and against me, if unjust: The Prince Electors removed Wencelaus, a man given to idleness and luxurious life from the Empire, in his stead appointing Rupertus the County of Palatine, one of the Electors: to this purpose Pareus.  
But here certain differences are to be observed: for where either there is an extraordinary calling, as in the time of the judges, or where the kingdom is usurped without any right, as by Athaliah, or where the land is oppressed by foreign invaders, as in the time of the Macchabees: or where the government is altogether Elective, as the Empire of Germany, in all these cases there is less question of resistance to be made by the general consent of the states; And yet where none of these concur, God forbid, that the Commonwealth and Church should be left without remedy, the former conditions observed, when either havoc is made of the Commonwealth, or of the Church and religion.   

How far private men may be warranted, in denying obedience unto Tyrants.  
Here Pareus hath two propositions. 1. That it is not lawful for a private man without a lawful calling, to take arms either before the danger to invade a tyrant, or to defend themselves in the time of danger, or to revenge himself after danger, if he may be defended by an ordinary power, etc. for unlawfully to resist the power is to resist God's ordinance, and one ought rather to die, then to sin: and here that saying of the Lacedæmonians taketh place, si duriora morte imperetis, potius moriemur, if ye command things more heavy than death, we will choose rather to die.  
2. His other position is, That it is lawful for subjects, being mere private men, if a Tyrant as a thief, and violater of chastity, do offer them violence, and they neither can implore the ordinary power, nor by any other means escape the danger, to defend themselves and theirs for the present against a Tyrant, as against a private person, that maketh an assault: for if it should not be lawful to make such resistance in case of necessity, there should be no remedy left against the furious outrage of Tyrants, which would tend to the utter dissolution of human society: and beside against whom defence by the Magistrate is lawful, in case of necessity where that cannot be had, a private defence is allowed: for than leges armant privatos, the laws do arm private men, but it is lawful for the inferior Magistrates to defend the private subjects, in cases before limited, against the fury and outrage of Tyrants: Ergo etc. to this purpose Pareus.  
But this last position of his must receive some further qualification: for if a private man might lawfully defend himself, when any notorious wrong is offered to him by a Tyrant, men in this case should be judges of their own wrongs, and as their judgement is partial in their own case, so they would take great liberty to defend themselves: wherefore these conditions must further be here observed.  
1. It must be considered, whether in these wrongs that are offered, the Tyrant do transgress his own laws: if he do, than he is held to be but as privatus grassator, a private assaulter, otherwise if the laws bear him out in these wrongs, they are rather to suffer and endure, then use any resistance: as the band of Christian soldiers, which were put to the sword for their Christian faith, at the commandment of the cruel Emperor Maximianus resisted not, but yielded themselves: Otto Phrinsigens. lib. 2. c. 45▪ because then the laws of the Empire were for the maintenance of Idolatry: and a whole City of Phrygia professing Christianity was destroyed and burnt with fire using no resistance, Euseb. lib. 8. c. 11.  
2. The subject must wisely discern, whether he be forced to be an agent, or patient in these wrongs: he is rather to die, then to be compelled to consent to any evil: as a woman attempted by a Tyrant to adultery, should resist rather unto death, then prostitute her body: but if they be patients only, and are not forced to do any thing, or consent against their conscience the case is otherwise.  
3. It must be also weighed, wherein this wrong is offered, if it be only in the goods and substance of the subject, no resistance is to be made: for the goods of the subject are more lyeable to the command of the Magistrate, than any thing beside, so Naboth refused to yield his inheritance and patrimony unto Ahab, but without any resistance: but if a man's life be assaulted, or the chastity of his wife, or the liberty and safety of his children, against all colour of law, nature teacheth a man here to use defence.  
4. Further the cause must be considered, for the which the subject is assaulted, if it be a civil matter, resistance may more safely be used: but if it be the cause of religion, therein they should rather show their patience in suffering: as we read in the persecutions of the primitive Church of 20. thousand Martyrs, that were burnt together in a Temple, without any resistance at all, who for their number might have sustained the brunt of the adversaries: but they willingly yielded themselves to the fire.  
5. Likewise this discreet consideration must be used, whether there be not hope to escape the danger without resistance, or whether by resisting, a way may be opened of deliverance, or whether by their escaping, many of their brethren shall not be brought into greater danger: for where any of these things do happen, it is not safe to resist.  
6. They must in such extremities so defend themselves, as that they use no assault upon the person of their Prince, to put his life in danger: for therein they manifestly transgress the public laws: it is one thing to use a necessary defence, an other to make an assault: David though he stood upon his own guard, and had a great band of men attending upon him, yet when Saul twice fell into his hands, he spared to lay any violent hands upon him; with these restraintes and limitations, some defence may be granted even unto private subjects against Tyrants, otherwise it is dangerous, both in respect of their conscience, in resisting the power, and for the evil example whereby other seditious persons may be encourraged. Thus much of this question, how far resistance may be made against the civil power: how far also and in what manner the Tyranny of the Pope the Antichrist may be resisted, see among the Controversies. contr. 3.    

Quest. 18. How we should not owe any thing to any man, but to love one an other.  
1. Touching the occasion of these words; Augustine thinketh that the duties before membratim fusa, nunc ipso circuitu clauduntur, delivered by parts, now are shut up together, de doctrine. Christian. 4. c. 20. Lyranus also thinketh, that here inferiors are taught, that they owe charity to their superiors: so also Mr. Calvin thinketh this precept of the Apostle, to be a confirmation of his former doctrine of obedience to Magistrates, because violate charitatem, etc. he doth violate charity, who denieth obedience. 2. Beza thinketh that the Apostle removeth the impediment of obedience; because the want of charity is cause of quarrels and suits; whereupon the Magistrate is constrained by his authority to force men to render unto every one their own; and so by this means, magistratus nomen invidio sum sit, it cometh to pass, that the name of the Magistrate is odious and envied. 3. Erasmus collecteth out of Ambrose, but not rightly, as Beza here noteth, that hitherto the Apostle showed what duty was to be yielded to the heathen Magistrates, but now he teacheth the duty, which must be rendered to Christian Magistrates. 4. But the truth is, the Apostle from special duties belonging to superiors, ascendeth higher to treat of the general duty of love, which is common to all.  
2. Owe nothing: there are two kinds of debts, there is a Civil debt, and a Natural debt: the civil is either common to all, as the paying of tribute, yielding of obedience must be performed by every one to the superiors: or concerneth only some particular persons, which are indebted by promise and contract, or some other bond unto others: there is also a natural debt, either peculiar and proper to some, as of the children to the parents, of scholars to their Masters, wives to their husbands, or common to all, as is mutual love here by the Apostle commended.  
3. There are three kind of ways, whereby one may be a debtor to another, either when he payeth nothing of his debt, as if he owe an hundred shillings, and pay none at all: or if he pay but part and not all, as but ten, and if he pay the whole debt due at one time, but not at another: as if he should pay every day a shilling, till the whole debt be paid, and he hold the payment one day or two, but fail in the rest: the debt of charity, is not of either of the first kinds, but of the third: a man showeth charity once or twice, he is bound to show it still: Tolet.  
4. The debt of charity different from other debts in these three points: 1. as Chrysostome saith, it is such a debt, ut semper reddatur & semper debeatur, that it both is always paid, and yet is always owing: not like unto other debts, which being paid, cease to be due: and so both redditur cum impenditur, it is restored, when it is paid, & debetur, cum reddita fuerit, and it is owing, when it is rendered, because it must be showed at all times. 2. nec cum redditur, omittitur, charity is not lost from him, that showeth it: as money which is paid goeth from him that payeth it. 3. may charity, reddendo multiplicatur, is multiplied by the paying of it, cum redditur ab homine, crescit in homine, when it is rendered by a man, it increaseth in man: gloss. ordinar. ex Augustine: so some things, when they are communicated to many, minuuntur, non augentur, are diminished, not increased, as money, and all terren things: some things are neither increased nor diminished, when they are communicated, as the light, and the sound of a voice● some things, non minuuntur, sed augentur, are not diminished, but increased, as charity, and all spiritual things, Gorrhan.  
5. Origens' conceit is here very strange, who by debt understandeth sin, vult ergo omne debitum peccati solvi, he would therefore every debt of sin to be paid, and not to remain with us. But the Apostle speaketh not of any such spiritual debt, whereby we stand indebted to God, neither is it in our power to pay that debt, but of outward debts and duties unto men.   

19 Quest. How he that loveth his brother fulfilleth the law.  
1. He which loveth his brother doth not in every particular, and in act, keep every part in the law: for one may love his brother, though in that instant he do not perform all the acts of charity, as in feeding him, if he be hungry, and such like: but yet he fulfilleth all these duties, virtute & potestate, in possibility, and having an aptness and power thereunto: both because charity is the cause and beginning of all the duties, which as it moveth him to one duty, so it will stir him up to the rest, as also it is the end and scope of the law, which is to maintain charity, and it is modus, the manner, how the law should be observed: for whatsoever external duty one doth, if it be not in love, it is nothing, as S. Paul showeth, 2. Cor. 13.2, 3.  
2. But here a question is moved by Chrysostome, how the Apostle reduceth all the law unto this one precept of loving our neighbour, when our Saviour Christ in the Gospel speaketh of two great precepts, the love of God, and of our neighbour. 1. some think that the Apostle meaneth the fulfilling of the precepts of the second table, and so M. Calvin hath one answer, the Apostle in totam legem non respexit, hath not respect to the whole law, but only to the duties toward our neighbours. 2. Origen by this neighbour, understandeth Christ: hunc proximum si diligamus, etc. if we love this neighbour, we fulfil all the law: but this seemeth too curious. 3. but the better answer is, that the one includeth the other, as S. john saith, How can one, that loveth not his brother, whom he seeth, love God, whom he hath not seen, 1. joh. 4.20. so Chrysostome allegeth those words of our Saviour, Peter lovest thou me, feed my sheep, etc. the love of God is seen then in the love of our brother: neque Deus sine proximo, neque proximus sine Deo diligi potest, neither is God loved without our brother, nor our brother without God. Haymo.  
3. Now the Apostle rehearseth not all the commandments, but only of the second table, because he treateth of those duties, which are to be performed unto men: and by the keeping of the second table it is better discerned who observe the law, than out of the first: and he omitteth the first precept of the second table, because he intended not to rehearse them all, but supplieth them in those general words, if there be any other commandment: neither doth he observe the same order, for he setteth the seventh precept before the sixth, because he purposed not to set down the precepts, neither all, nor in their order, but only to give an instance in some of them.   

20. Quest. How a man is to love his neighbour as himself.  
1. Chrysostome thus expoundeth, non solum dilectionem requirit, sed etiam vehementem, he doth not only require love, but a vehement and earnest love: that is, a man should love his neighbour, without dissimulation, earnestly, heartily, as he loveth himself.  
2. And it comprehendeth more beside. 1. no man hateth his own flesh, no more ought be to hate his neighbour. 2. when any thing happeneth unto ourselves that is evil and grievous, we are sorry, and troubled, so should we be affected toward our brethren in their griefs. 3. in our own faults we are favourable, making the best of every thing, so we should not be rigidi, austere, and too censorious in sifting the infirmities of our brethren. 4. in loving of ourselves, nunquam defatigamur, we are never wearied, so we should hold out still to love our brethren. 5. we wish all good things to ourselves, so should we do to our neighbours.  
3. But this must be understood of the natural self-love, which every man beareth toward himself, not of that vicious love, whereby men through the corruption of their nature, and evil custom, are affected to their own vices: so a man must not love himself unto that which is evil, for he that sinneth hateth his own soul: and therefore neither must one love his neighbour, as he corruptly loveth himself: but either, quia justus, aut ut sit justus, a man loveth himself, either because he is just, or that he may be just, and so must he love his neighbour: gloss. ordinar.  
4. Theophylact here observeth, that the Gospel requireth a more perfect love then the Law doth, namely, that one should lay down his life for his brethren: but the Law biddeth us only to love an other as ourselves: but the charity which the law requireth comprehendeth this also: for then a man loveth an other as himself, when he is ready to do that to an other, which he would have done for himself, Math. 7.12. Now one would desire to be redeemed by an others life, rather than his soul should perish: so let him be affected to an other: A man is not bound to give his bodily life to redeem an others, for than he should love him better than himself: but to give his bodily to deliver an others soul from perishing, is but to love him, as himself; for so he would wish his friend to do for him.  
5. But this rule taketh not away all inequality, difference, and degrees of love: for though every one is to be loved as ourselves, yet one is to be loved before an other: our parents, children, and wives, are first to be respected in the duties of charity, than strangers: for S. Paul's rule is, that men must first show godliness toward their own house, 1. Tim. 5.4. the quality of our love is here signified: that it should be simple, sincere, unfeigned, not the quantity, or the degree of our love: all are to be loved as ourselves, that is, constantly, unfeignedly, heartily, and yet one may be preferred before an other in our love.   

Quest. 21. Who is understood by our neighbour.  
1. Origen expoundeth this neighbour to be Christ, hinc ergo proximum si diligamus, if then we love this neighbour, we shall fulfil the whole law: and that Christ is our neighbour he proveth by that parable of the Samaritan, Luk. 10. who took the man which was wounded by theives, and laid him upon his beast, and brought him to the inn, and gave two pence to the host to see unto him: so christ, he took us up being wounded of our sins, and stripped and left naked by Satan, iumento corporis sui supposuit, and laid us upon his body to be borne, and brought us ad stabulum Ecclesiae, to the stable or fold of his Church, and left the two pence of the old and new Testament, for the expenses of our cure, and healing. And he proceedeth further and showeth how he which loveth Christ keepeth all the commandments: for he whose delight is in Christ, will not commit adultery, nor follow any other carnal pleasure, because his delight is in Christ: neither will be steal from an other, who is willing to leave all he hath for Christ, etc. But Origens' interpretation is too curious: howsoever in that parable Christ may be understood by that good Samaritan, though every point of the parable cannot fitly be allegorized, yet it is evident, that the Apostle here by neighbour understandeth, our brother, for he speaketh of loving one an other.  
2. Hugo Cardinal out of Augustine here moveth a question, whether under this name of neighbour, the Angels are comprehended; and he bringeth two solutions, one is that the Angels are excluded, because the commandment speaketh of those, qui diligendi sunt ex charitate, 
Whether the law commandeth us to love the Angels.  which are to be loved in charity: but our charity is not extended unto the Angels: the other solution is, that seeing by neighbour every one is understood, vel cui praebexdum est officium miserecordiae, vel à quo, either to whom or from whom mercy and compassion is showed, than Angels may be well said to be our neighbours, by whom we receive so great benefits: but the better answer is, that our love toward those blessed spirits, is not comprehended in the duties of the second table, the subject whereof is our brother, whom we daily see, 1. joh. 4.20. neither can any one of the precepts, thou shalt not kill, thou shalt not steal, be referred to the Angels in any sense: but like as man is not commanded to love himself, which that nature teacheth him: for it followeth necessarily if a man love his neighbour as himself, he must needs love himself first: so the love of the holy angels, the ministers of God doth necessarily follow upon our loving of God, which though it be not commanded in the first table, yet it followeth necessarily upon it.  
3. Wherefore by our neighbour we understand not, those which are so in habitation, or with whom we have affinity, or from whom we have received any benefit, sed omnium hominum intelligi opertet, we must understand every man in general, quia nemo est quo cum sit operandum malum, because we ought not to work evil with any, or to offer wrong unto any: gloss. ordinar. sufficiat nobis quod homo sit, etc. let it suffice us that he is a man, and of one and the same nature, who standeth in need of our help: and there is none that liveth that may not stand in need of an others help, as Xerxes that great King and commander of Persia, that brought so many hundred thousand men in Grecia, was same to escape in a fisher's boat.   

Quest. 22. How salvation is said to be nearer, than when we believed.  
1. Lyranus referreth this time of belief, to the old Testament, when the fathers believed only in Christ to come, but they saw nothing performed: so also Erasmus, Tolet: but Beza refuseth this, because S. Paul speaketh specially to the converted Gentiles among the Romans, and not to the jews only, who lived under the old Testament.  
2. Some give this sense, salvation is nearer than when we believed, that is, than a man would believe: there was such an open door of salvation made, as one would hardly believe it, Hugo: but the words, we, when we believed: not any other believed of us.  
3. An other hath this gloss, it is nearer, that is, magis debita per bona opera, more due unto us by good works, than when we believed, having yet no good works, Gorrhan: but a lively faith is never without works.  
4. Chrysostome understandeth it of the end of the world, when the salvation promised shall be accomplished: tempore peocedente futura secula proprius accedunt, for as time weareth, so the world to come draweth nearer.  
5. But the Apostle rather confert incrementa cum initijs fidei, compareth the increasing of faith with the beginning: and this is an other argument, which he useth to stir us up to newness of life: as before he moved by the opportunity of time, that now we should awake from sin, as one when the day is come riseth up unto his work, so here he persuadeth ab utili, from that which is profitable: iam proprius acessimus ad metam, we are now come nearer the mark, then when we began to believe, and therefore it behoveth us to be the more earnest: like as they which are set to run a race, the nearer they come to the mark, the faster they run lest any should outstrip them: this difference is made between a natural and violent motion, this is more speedy in the beginning and it slacketh toward the end, but the natural is slow in the beginning, and more quick and speedy toward the end: so the faithful that are truly called, will still increase more and more.  
Origen toucheth both these last expositions: there is, adventus lucis generalis, & specialis, a general coming and approaching of this light, which shall be at the coming of Christ, and this every day groweth nearer: and there is a particular coming of this light to every one: si Christus in cord est, diem nobis facit, if Christ be in our heart, he bringeth day and light with him.   

Quest. 23. How the night is said to be passed, the day at hand: of the literal sense.  
1. The night is past or well spent. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifieth praecedo, provehor, to go forward, to proceed: and so read Chrysostome, Theodoret: the vulgar Latin readeth praecessit, is gone before: so Cyprian in the same sense, transivit, is passed: and Hierome in c. 26. Matth. praeterijt, is gone over: but the other is the better reading, both because of the proper signification of the word, and for that it followeth, the day is at hand, but if the night were all past, and not rather spent, and some part thereof behind, the day should not be at hand only, but it should be present: this Metaphor the Apostle useth, because there remaineth with us some ignorance and darkness still, even after our calling, and we have not in this life a perfect knowledge of Christ, neither is it full day with us, till the next life.  
2. By the works of darkness are understood the works of sin, both because they proceed from darkness and ignorance of God, and they which follow them delight in darkness, and hate the light, as also the end of such works is everlasting darkness, and to be deprived for ever of the light of God's kingdom.  
3. We must cast them away. Which signifieth, 1. that we should not defer our repentance from dead works, like as he which awaketh when it is day doth hastily put from him his night garments. 2. as we must speedily put them off, so cum detestatione, we must do it with a kind of hatred and detestation, as a man casteth from him with disdain that which he abhorreth. 3. and we must procul abijcere, cast them far away from us, never to entertain them again.  
4. We are bid to put on: which metaphor noteth three things. 1. diligence, like as he which putteth on his garments or armour, doth not only cloth or arm one part of his body, but every one: so it is not enough to follow one or two good works, but we must give ourselves to every good work, as we cloth every part of our body. 2. we must do it with delight, like as there is comeliness in clothing the body wherein we delight. 3. herein is expressed conscience, that having put on these garments, or armour, we should not suddenly put them off, as it is said, in the Cantic. 4.3. I have put off my coat, how shall I put it on: so after we have put on our coat, so we should not put it off.  
5. The armour of light. 1. They are called armour in these two respects, because they are defensiva, both defensive, we thereby resist the temptations of Satan, having the breastplate of righteousness: and they are offensiva, offensive, whereby we drive away also the tempter from us; such is the sword of the spirit, whereby we quench all the fiery darts of Satan. 2. they are called armour rather than garments, for we are not thereby covered in God's sight, as justified by our own righteousness, yet we are thereby defended from Satan's assaults.  
6. They are called the armour of light: because they proceed from the knowledge of God, the true light of the soul: and they do shine and give light before men, who seeing them do glorify God, Par. and they defend us against the works of darkness, illuminate the soul, and bring us ad lucem aeternam, to everlasting light, Lyranus.   

Quest. 24. What time is understood by the day and night.  
1. Chrysostome by the night seemeth to understand the time of this life, and by the day, the resurrection, prope est resurrectio, the resurrection is at hand: but, as Tolet well observeth, that the day cannot be understood here of the day of judgement: (as beside Chrysostome, other of the Fathers interpret this place, as Athanas. 44. add Antioch. qu. 90. August. epist. 80. ad Isich.) for then the Apostles exhortation would be of small force, who moveth to cast off the works of darkness in respect of the time, because the day was come: but if the day were not yet come, than the ground of this exhortation faileth.  
2. Anselm by the day, understandeth the time after this life, which is so much the nearer as death approacheth: so also the ordin. gloss. but when death cometh it is no time to work: here the Apostle exhorteth to walk honestly which is in the day: therefore this day must be in this life present.  
3. Some do expound this night to be the time before the coming of Christ, and the day the time of preaching the Gospel, when Christ the Sun of righteousness did shine unto the world: so Lyranus, the night is past, obscuritas figurarum legis, the darkness of the figures of the law: likewise Erasmus, under the law, umbra fuit magis quam res, there was a shadow rather than the thing: Osiander also understandeth that time, quando nondum fuit exhibitus Christus, when Christ was not yet exhibited to the world: so also Faius: But as Beza noteth, the Apostle in this sense should have had reference only to the jews, whereas he writeth to the believing Gentiles among the Romans, which were not acquainted with the figures of the law.  
4. Wherefore with Pet. Martyr, Pareus, Beza, by night, rather we understand, tempus ignorantiae & caecitatis, the time of blindness and ignorance, which goeth before regeneration: for till they were called to the knowledge of Christ, they were in darkness, as the Apostle saith, Ephes. 5.8. Ye were sometime darkness, but now are ye light in the Lord, walk as children of light: this day light as Martyr observeth, if it be compared with our darkness & ignorance in times past, it may be called the day, but in respect of the life to come, it is but as the twilight, or break of the day, Martyr: so whereas the Apostle saith not, the night is past, but processit, it is well nigh spent, thereby he signifieth the imperfection of the state present, because yet there remaineth some darkness even in the regenerate: like as when we see noctem properae ad diluculum, the night hasten to the dawning: and the swallows begin to chatter, we one call up an other and say it is day: Chrysostome, and Theophylact, yet maketh the matter more plain: as allowing 12. hours to the night, and ten of them be spent, we say the night is wearing away, and it is toward day, etc. so the gross darkness is passed when the light of faith and knowledge riseth up in us: but yet it is but as the dawning of the day in this life: Thus Origen followeth this sense, as is alleged before, si Christus in cord sit, etc. if Christ be in our hearts, he maketh it day.   

Quest. 25. How we should walk honestly.  
v. 13. So that we walk honestly. 1. Chrysost. observeth well, whom Theophyl. followeth, that whereas the Romans were much affected with the opinion of glory, he persuadeth them, decoro & honesto, by that which was comely and honest. 2. and further he saith, that we walk, not walk ye, putting himself in the number, that he might exhort them without envy. 3. that which he saith here in one word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, honestly, he elswher Tit. 2.12. thus distinguisheth to these three, to live soberly, righteously, and godly. 4. and he addeth, as in the day: like as a man will be ashamed to go naked or clad with tottered and ragged garments in the day: so this time of the light of faith requireth us to walk honestly.  
Not in riot and drunkenness. 1. Some by these two understand, by the first excess in meat, by the other excess in drink, Gorrhan: but Origen better distinguisheth them, by the first understanding, in honesta & luxuriosa convivia, unhonest and riotous feasts, by the other drunkenness, which is a companion of such feasts: such excessive feasts were used among the Egyptians, where the manner was to have a dead man's skull brought in, in the mids of their feasts, that they being put in mind of mortality, might more freely spend the short time which they had in following of their pleasure. 2. Chrysostome here noteth also, bibere non prohibet, sed praeter mensuram bibere, he forbiddeth not to drink, but to drink beside measure.  
Chambering and wantonness. 1. Gorrhan, and so Hugo, by the first understandeth the sin of sloth, by the other fornication and uncleanness. 2. But Origen taketh these to be cubilia impuditiae, the chambers of wantonness: and thinketh here some reference to be made to the dens of beasts, because these filthy sins are more agreeable to beasts, than men. 3. Chrysostome noteth that the Apostle forbiddeth not all kind of bedding, and chambering, for the marriage bed is undefiled, Heb. 13.4. non mulieribus commisceri, sed scortari, he forbiddeth not to company with women, but to follow whoredom.  
Not in strife and envying. 1. As before he touched the sins of the flesh, so now he forbiddeth the vices of the mind, contention, emulation, Origen. 2. these are joined to the other, as being the perpetual companions of banqueting and drunkenness: as the wise man showeth, that to such is woe, sorrow, and strife, that follow wine, Prou. 23.29. 3. these two are the fruits and effects of drunkenness, concupiscence and wrath, so that the Apostle taketh away the very occasions of these evil affections, Chrys. for excess in meat and drink is the cause of wantonness, and of the sin of uncleanness, and of strife and contention. 4. Haymo thinketh that by strife, is here understood the contention about questions of faith: rather such brawls and contentions are here restrained, which follow upon excessive rioting and drunkenness.   

Quest. 28. How we must put on Christ.  
1. The Apostle altereth his phrase of speech: for whereas before he spoke of the armour of light, now he useth an other metaphor of putting on a garment: for our good works, though they may defend, and arm us against the assaults of Satan, yet it is the righteousness only of Christ, that covereth us as a garment in the sight of God, Par.  
2. How Christ is put on, it is diversly scanned. 1. Some make four ways of the putting on of Christ, as the glass receiveth the image by impression, so some put on Christ for a time, but it passeth away as an image in a glass: as the wool receiveth the die or colour per assumptionem, by assuming the same: as the example is as it were put on, per imitationem, by imitation: and the iron taketh the fire per penetrationem, by penetration: but all these do only show the putting on of Christ unto sanctification, whereas he is put on also unto justification. 2. some then make two puttings on of Christ, the one is by faith in Christ, whereby we are justified: like as Adam was clothed with skins of slain beasts, to signify our spiritual clothing by the death of Christ: this sense followeth Pet. Martyr, Pareus: the other by imitating of Christ in holiness: as Origen saith, that he which putteth on all virtues putteth on Christ, qui haec omnia habet, habet Christum, he that hath all these things hath Christ: but Chrysostome saith better, he that hath put on Christ, omnem virtutem habet, hath every virtue indeed: of the works of sanctification, Beza understandeth this putting on of Christ, and Osiand. likewise Tolet referreth it to the imitation of Christ's virtues: but the better sense is, to join them both together: it signifieth more than imitation only, as Chri●●tum fide apprehendere, to apprehend Christ by faith, and then by his spirit to be made fit & ●ot unto every good work, Ca●. for the word putting on, signifieth not only partem aliquā●rgumenti, some part only of the covering, but the appareling of the whole man, both inward and outward, Faius.  
3. But seeing the Apostle saith, that Christ is put on by baptism, & S. Paul here speaketh ●o them which were baptized, how then doth he bid them now put on Christ: the answer 〈◊〉 that as August. saith, some do put on Christ ad sacramenti perceptionem, to the receiving of the sacrament only; some usque ad vitae sanctificationem, unto the sanctification of life, the Apostle speaketh here of the latter: for so Christ not once only in baptism but all our life long is to be put on.  
4. Gorrhan is here somewhat curious in distinguishing these three, put on the Lord, which signifieth power, jesus, clemency, Christ, wisdom: the first is seen in subduing sin with power, the second, clementer indulgendo, in gently pardoning the penitent, the third, prudenter instruendo, in prudently instructing the ignorant: But this I omit as too curious.  
5. Chrysostome taketh here occasion to show, how Christ is all things unto us: as here he is our vesture and apparel: he is our way and life, our food, our foundation, our spouse, our master, our friend, our brother, our advocate, our habitation, as he saith, he dwelleth in me, and I in him: yea he is our suppliant, we pray you in Christ's stead, be reconciled unto God, 1. Cor. 5.20.   

Quest. 27. How the flesh is to be cared for.  
v. 14. Take no care for the flesh, to fulfil the lusts thereof. 1. I will omit here to note the elegancies which Erasmus observeth in the Apostles phrase, and style, how in the original the Apostles words do fall well to the ear in the orderly compounding, and one part doth answer an other, his sentences are full of Metaphors, and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the like ending of the words in the sound and pronouncing. 2. But I prefer Chrysostom's note, that as the Apostle before did not forbid simply to drink, but to be drunken, nor to marry, but to commit fornication, so here he simply restraineth not all care for the flesh, sed ad concupiscentias addidit, but he addeth, not to concupiscence: and as Origen saith, in necessarijs cura habenda est, in necessary things a care is to be had, sed non in delicijs, but not in pleasure and delights: so that here is forbidden not necessitas sed superfluitas, necessity but superfluity, Lyran. for, whereas the Apostle useth the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, providence, care, providentia dici non potest, etc. it cannot be called providence, which provideth hell fire for the flesh, while it liveth in pleasure, Theophy. 3. This then showeth the hypocrisy of those which place the greatest part of their religion in macerating and pinching of their flesh, as many superstitious friars do, of whom the Apostle speaketh, Coloss. 2.23. that they have it in no estimation, to satisfy the flesh: whereas S. Paul alloweth Timothy to drink wine, for his often infirmities sake, 1. Tim. 5.23. Pareus. 4. Haymo well observeth that the Apostle saith not, ne cogitetis, that ye think not, sed ne perficiatis, but that ye fulfil not the lusts of the flesh, for not to think of them here, is impossible.    

4. Places of Doctrine.  

Doct. 1. That God is author of order, and so consequently of government.  
v. 1. There is no power but of God. God is the author of order, the devil bringeth in confusion: as in heaven and earth God hath set all things in an excellent order, so he would have order kept among men: that some should command and rule, others be ruled & obey: that they should not be as fishes and creeping things, that have no ruler, Habuc. 1.14.   

Doct. 2. That it is lawful for the Magistrate to use the sword.  
v. 4. He beareth not the sword for nought. The Magistrate than may lawfully use the sword both in time of peace to punish offenders even unto death, if the quality of their offence deserve it: and in time of war to resist the common enemy: yea not only in civil matters, may he punish offenders with the sword, but in Ecclesiastical also, as heresy, blasphemy: for these also are the works of the flesh, Galat. 5.20. and the Prince is to be feared for (all) evil works, v. 3.   

Doct. 3. That Magistrates must be obeyed not for fear, but for conscience sake, v. 3.  
This maketh against those which think they have satisfied their duty if they do outwardly perform their obedience, but the Apostle requireth more, the inward disposing of the mind and conscience to obedience: that if there were no law to compel a man, yet his own conscience, and the fear of God, should keep and hold him in awe and reverence of the Magistrate: as the Preacher saith, Curse not the King, no not in thy thought, Ec. 10.20.   

Doct. 4. That tribute must be paid.  
v. 7. Give to all men their duty, tribute to whom tribute, etc. It is then a requisite and mere thing, that tribute should be paid unto the Prince. 1. as a sign of subjection. 2. as a recompense of the great care and pains, which the Magistrate taketh in watching over his people. 3. as a support and supply of the manifold charges, which the Prince is put unto in maintaining his officers and Ministers, in founding and raising Churches, schools, hospitals, in waging battle, and such like: our Blessed Saviour refused not to pay poll money to the officers, Matth. 17.   

Doct. 5. A Christian is bound to pay his debts.  
v. 6. Owe nothing to any man, etc. Though charity require, that no extremity should be used in rigorous exacting of debts, yet every one that is indebted, aught to have a care of discharging his debts: as Christian religion doth not overthrow the general policies of states and commonwealths, so neither doth it dissolve private contracts, and covenants: the Prophet did by a miracle bring up the axe that was fallen into the water, to restore it again to the owner, of whom it was borrowed, 2. King. 6.5.   

Doct. 6. That Christian religion taketh not away the obedience of subjects.  
This evidently appeareth out of the whole chapter, wherein the Apostle showeth four special bands of obedience. 1. the authority of God, who instituted magistrates. 2. the fear and awe of conscience, which is more than the fear of any human laws. 3. the duty of charity, which is to yield unto every one their own. 4. the purity of evangelical doctrine, which forbiddeth all vice, and commandeth virtue.  
Therefore the Romanists do cause the Gospel of Christ to be slandered, so much diminishing and impairing the authority of Magistrates, by exemption of Ecclesiastical and other privileged persons.  
But Tolet annot. 12. here telleth us, that notwithstanding some persons are exempted, 
The Magistrate's authority is impaired, not confirmed by the exemption of Ecclesiastical persons.  yet for all this the Ecclesiastical state, doth confirm and corroborate the secular obedience, as by the Magistrate's authority, is diminished in some sort the particular power of parents over their children, of Masters over their servants: and yet also their authority is confirmed and strengthened by the care and provision of the superior Magistrate: and so is the secular state confirmed by the Ecclesiastical, though it seem in some respect to be impaired.  
Contra. 1. The example is not alike, for the law commandeth obedience of children to their parents, of servants to their Masters, it exempteth them not, as they free Ecclesiastical persons altogether: yet in case the parent or master may command any thing against the state: for than they are not to be obeyed: neither is the civil Magistrate to require any thing against God. 2. the Ecclesiastical state by preaching confirmeth obedience to the Prince: and the Prince by his authority countenanceth the Ministers: but when as subjects are so freed, that the Prince hath no power over them, it is a manifest impairing of their authority.    

5. Places of controversy.  

Controv. 1. Whether the Pope and other Ecclesiastical persons, aught to be subject to the Civil power.  
This doctrine is agreeable to the rule of truth, the word of God, that all persons as well Ecclesiastical as temporal, aught to be subject and obedient to the Civil power, both touching their causes and persons: which is denied by the Romanists: whose objections to prove the exemption and immunity of both, are these.  
1. Object. The superior ought not to be subject to the inferior: but the Ecclesiastical power is superious unto the Civil, as being occupied in a more excellent matter about spiritual things: therefore it ought not to be subject: and Bonifacius the 8 in the extravagant, which beginneth unum sanctum, inferreth as much out of this place, v. 1. the powers that be are ordained of God, that there are degrees and order between the powers themselves, some are superior to others.  
Contra. 1. We grant, that wherein the Ecclesiastical function is superior, as in the preaching of the word, and administration of the Sacraments, therein it is not subject to the Civil power, to receive direction from them, but from the word of God; but yet in other things, which appertain unto the bodily life, and concern civil subjection, and obedience, they ought to be subject. 2. And yet even in things merely Ecclesiastical the Prince hath a compulsive power, to see that the Ministers of the Church do their duties, and that they preach no false doctrine, and to remove such as are scandalous, either by doctrine or life. 3. there is no such matter of order or difference between the powers themselves gathered out of this place: their ordaining hath relation to God, by whom they were instituted, not to any such distinction and order among themselves.  
2. Object. The Imperial constitutions do exempt Clergy men from the judgement of secular Courts, Novel. 79.83.123.  
Contra. 1. Then their immunities such as they are, they enjoy only by human privilege, not by divine right. 2. neither are they by the law exempted from the civil power in criminal causes, but only in certain civil: for the law saith, omnes secundum leges vivant, etiamsi ad divinam abmum pertineant, let all live according to the laws, though they belong unto the house of God, lib. 10. de mandat. princip. 3. though Princes of their munificence, granted certain immunities and privileges to Clergy men, as to free them from personal service, as to go to war, to watch, to ward, and such like: and from base and servile works, as to dig, to plough, to cart: as also from extraordinary taxes and burdens: yet they are not for all this discharged of their civil obedience: these freedoms were given them, that they might better attend upon their Ecclesiastical function, not to the prejudice of the secular power. 4. and although Princes should wholly exempt the Clergy from the Civil power, the question is not, what they have done, but what they may do, for Princes have not power, ut rescindant leges Dei, to cut off the laws of God, which do subject all souls unto the higher powes, Mart. neither can Princes free any from the natural and divine bond, to the which they are obliged: as to exempt the child from the obedience of the father, and the wife from her husband, and so consequently, the subject from the Prince, the servant from the Master. 5. add hereunto that some of these privileges, which are thus urged, are conficta, forged, some malis artibus extenta, extented by cunning, Gualther.  
3. Object. It is not fit, that the sheep should judge the shepherd: Princes are as sheep unto their ecclesiastical Pastors: therefore they ought not to judge them.  
Contra. 1. Princes are not to judge them concerning their doctrine, and the word of God, in respect whereof, they are fed, and feed not: but in all other civil things, the Magistrate is as a Pastor and sheepehead himself, and therefore in these things he hath a command over ecclesiastical persons.  
4. Object. Ministers are the servants of the most high God, and chief king of the world, therefore it is not fit, that a terrene governor should judge them.  
Contra. The Prince also is the servant of God, and is in God's place in earth to judge other servants of God: like as a Prince maketh some of his subjects, to whom he committeth his authority, judges of the rest.  
5. Object. Tolet annot. 11. thus reasoneth from the authority which the spiritual power hath over men's persons and bodies, to free and exempt them, as it shall make most for their soul's health, toward the obtaining of everlasting life. 1. Like as a king hath power to take men's sons and daughters for his service, and their vineyards and possessions, to give them to his servants, as Samuel describeth the office of a king, 1. Sam. 8. so much more hath the spiritual power authority to do it, toward the advancement of God's kingdom. 2. our Saviour, Matth. 17.26. freeth the sons of kings, that is, omnes credentes, all that believe, from paying of tribute, which notwithstanding was paid, propter vitandum scandalum, to avoid scandal. 3. S. Paul had power to retain and keep Onesimus from his master philemon's service, yet he did remit somewhat of his power, that his Master might not seem to do it of necessity, but willingly, Philem. 1.4.  
Contra. 1. Pope's are partial judges in their own case, and therefore it skilleth not, what immunities they have given to the Clergy: and no man can confer more power upon an other, than he hath himself: seeing than that the Pope himself is not exempted from the power of the Magistrate, he much less can exempt others. 2. Samuel in that place describeth not the office of a King, what it ought to be, but what Princes should do for their will and pleasure: and so the Pope herein taketh upon him to tyrannize in the Church. 3. that place is understood of the natural sons of Kings, who are free from tribute: and so Christ being lineally descended of David, might have challenged that privilege: thus beside our own interpreters, Pererius one of Tolets own order, expoundeth that place, de naturalibus filijs, of the natural sons of Kings, disput. 2. num. 12. for otherwise a great inconveniency would follow, that all Christians should be exempted and treed from paying of tribute. 4. S. Paul had a special interest in Philemon, to command him, because, as Theophylact well interpreteth, te in Christo genui, I have begotten thee in Christ: this was his special case, this can not then be drawn to an ordinary present and example: and again, this maketh directly against the Papists, that if S. Paul which had this Apostolic authority, would not keep Onesimus from his master, without his consent, it is great boldness and presumption for the Pope, who begetteth none unto the faith by preaching, as S. Paul did, and so hath no such interest in that behalf, neither is he an Apostle, to arrogate that to himself, which S. Paul would not usurp.  
Now, notwithstanding these objections, that Ecclesiastical persons, and causes, (though in things merely Ecclesiastical, and proper to the ministery, as are the preaching of the word, and the administration of the Sacraments, they are to be ruled only by the word, and are not subject to men) yet are in respect of their civil obedience, as they are citizens, and parts of the Commonwealth, and in some sort, as ministers also, subject to the censure and command of the civil Magistrate: some of our arguments are these.  
1. The Kings of judah exercised power over Ecclesiastical persons, both in civil and criminal causes, and partly also Ecclesiastical: as David appointed unto the Levites their courses; Solomon displaced Abiathar from the Priesthood.  
Bellarmine answereth, that these Kings were also Prophets, and so God did extraordinarily commit unto them some things, which belonged only unto the Priests: lib. 1. de council. c. 20. Contra. Not only David and Solomon which were Prophets, did exercise this power over Ecclesiastical persons and causes, but the rest also of the succeeding godly kings of judah: as jehosaphat gave commission to the Priests and judges to abolish idolatry, joas reproved the negligence of the Priests, josias purged the land of idols, and put down the Chemarims, and unlawful order of Priests.  
2. The Apostles words are general, Let every soul be subject to the higher power: therefore Ecclesiastical persons also.  
Ans. 1. Origen by every soul understandeth, animalis homo, a natural man: spiritual men than are exempted. Contra. 1. In the Hebrew phrase, every soul, is taken for every person: therefore that distinction between the spirit and the soul, proceedeth from the ignorance of the Hebrew phrase. 2. Origen in that place saith, that he which hath no silver or gold, or possessions, hath nothing to be subject for, but the Papal Clergy have all these, and in great abundance: therefore even by Origens' sentence for such things they ought to be subject unto the Civil powers.  
2. Ans. Bellarmine telleth us, that the Apostle speaketh generally of obedience to be given as well to spiritual as temporal powers; and that the meaning is, that every subject should yield obedience to his superior: and so the Clergy should give obedience to the Pope, and the Laity to their Prince: lib. 2. de Rom. Pontif. c. 29. resp. ad argum. 3. Contr. 1. The Apostle speaketh here of that power, which hath the sword, but the Ecclesiastical state doth not handle the sword: therefore the Apostle speaketh only of subjection to the Civil power, to whom the sword is committed. 2. and this were to make a division and rent in kingdoms, if all that are therein should not be subjects to the king of the country: as in France all the French should not be in subjection to the French king, but the Clergy of France should be subjects to the Pope: Martyr.  
3. Ans. The Papal Clergy are bound by oath unto their Bishops, and they to the Pope, and therefore without breach to their oath, they can not be subject to temporal governors. Contr. Such oaths are contrary to the Apostles precept, of obedience to be given to the Civil magistrate, and therefore pro impijs & illicitis rescindi debent, they must be cut off and disannulled as unlawful and impious: Gualther.  
3. Argum. Our blessed Saviour was himself subject not only privately unto his parents, but publicly to the Magistrate, to whom he caused poll money to be paid for himself and Peter, refusing to use that privilege, which he might have challenged to himself, as being descended lineally of king David: wherein he was an example unto us of obedience to be yielded unto Civil governors: So also S. Paul following his master's steps was obedient to the magistrate, and appealed unto Cesar, Act. 16.  
4. Argum. This was the doctrine of the Church in the pure ages: as Chrysostome upon this place saith, Every soul should be subject, si Apostolus, si Evangelista, si Propheta, sive quisquis tandem fueris, if thou art an Apostle, or Evangelist, or whatsoever else. Bernard. epist. 42. thus inferreth upon this place; si omnis anima, & vestra, quis vos excipit ab universitate, si quis tentat excipere, conatur deripere, if every soul, then yours, who can except you from this universality, he that attempteth to except you, goeth about to deceive you. Gregor. lib. 4. epist. 31. acknowledgeth Mauritius the Emperor his Lord, etc.  
5. To conclude, reason itself persuadeth thus much: that all the citizens, as parts and members of the Commonwealth, should be subject to the head and governor thereof: Ecclesiastical persons then, if they be citizens, and members of the Commonwealth, must be in subjection to the Civil head, not only decretiva, sed coactiva obligatione, not only to receive direction, but by a coactive bond, and obligation: for otherwise they are not parts and members of the Civil body. See further hereof, Synops. Cent. 1. err. 98.100.   

2. Controv. Whether the Pope have a spiritual power above Kings and Princes.  
The Pope is not contented to exempt himself, and his Clergy from the command of the Civil Magistrate, but he arrogateth unto himself a superior power to be above Emperors, and Kings, Innocentius 3. decret. 1. titul. 33. de maiorit. C. solitae, thus decreeth; Imperium non praeest Sacerdotio, sed subest, the Empire is not superior to the Priesthood, but under it: and Bonifacius 8. extrav. de maiorit. C. unam sanctam, decreeth thus; that omnes Christi fideles de necessitate salutis, etc. all the faithful of Christ upon necessity of salvation, are subject to the Roman Bishop, qui utrumque gladium habet, etc. who hath both swords, and judgeth all, and himself is judged of none: And in the same place, he compareth the Ecclesiastical and Civil power, to the two great lights which God made, and there is as great difference between them, as between the Sun and Moon.  
Bellarmine, though in words he deny the Pope to have ullam temporalem jurisdictionem direct, any temporal jurisdiction directly, yet he hath power indirect, indirectly to dispose of temporal things, yea of Princes, kingdoms, and dominions, in ordine ad bonum spirituale, as it serveth for the promoting of the spiritual good: and so in effect the Pope shall have absolute power of temporal things, to dispose at his will and pleasure, as he seeth to make for the maintenance of his jurisdiction, which they understand to be this spiritual good. Some and the chief of their arguments, for this unreasonable opinion, are these.  
1. The Pope hath both the swords, the spiritual, and the material sword: as the Apostles said, Luk. 22. behold two swords, and Christ answered, it is enough: he is therefore above the Civil power, which hath but one sword.  
Ans. 1. Bellarm. lib. 5. de Rom. Pont. c. 7. disclaimeth this argument, and showeth that there is no such meaning in that place, by the two swords to understand a double power of the Pope: but they were two material swords in deed, which were showed unto Christ. 2. and this being but a devised allegory not expressed in Scripture, is of no force to prove any doctrine.  
2. Bonifacius further urgeth in the said place; that the Church is superior to the Civil state, because they receive tithes of them.  
Ans. 1. We grant that the Church, which giveth spiritual things, and receiveth temporal, is superior and more worthy in respect of the spiritual things, which it giveth, but it is not therefore superior in temporal dominion. 2. neither were they in the law always superior, which received tithes: for beside the tithes, which were given to the Levites, the rich also reserved a tith for the poor, and strangers, Deut. 14.28. 3. and though this be admitted, that the payment of the ceremonial tith was a sign of subjection, as the Apostle reasoneth for the pre-eminence of Melchisedeck, Heb. 7.5. because that tith was given unto the Levites in the Lords right, who were then a type and figure of Christ: yet now, all ceremonies being ceased, tithes are given unto the Church, not in the name of the levitical tenths, but as the salary and stipend of the ministers, for their maintenance: so that now they are no sign of such superiority: for the hire is given to the labourer, as well by those that are superiors, as inferiors.  
3. Argum. The Bishops do anoint kings at their inauguration, and do bless them: but the less is blessed of the greater, Heb. 7. therefore the Ecclesiastical state is greater.  
Ans. 1. By this means, not the Pope only, but every Bishop, which doth anoint the Prince at his coronation, should be greater than the Prince. 2. he that blesseth by a Prophetical benediction, as did the Prophets and Priests, which was by the special appointment of God, was greater: but every one that ordinarily blesseth is not greater: for the subjects use to bless their Prince, in their usual acclamations: and this is but benedictio ritualis, a kind of ritual, no real blessing, which is used in such inauguration, as an external complement, and matter of solemnity, as so is the anointing, which argueth no more a superiority, than the receiving of the sword from the high Marshal, and of the great seal from the Chancellor, as the use was in Prince's coronations.  
4. Argum. The Lord said to jeremy, chap. 1.10. I have set thee over nations and kingdoms, to pull up and destroy: which jeremy was not of the princely race, but of the stock of the Priests: therefore the Ecclesiastical power is above kings.  
Ans. 1. The particular and extraordinary example of one Prophet, can be no rule to the Pope. 2. and his power was spiritual, not in the actual deposing of kings, but in prophesying of their ruin.  
5. Argum. The Apostle saith, 1. Cor. 2. that the spiritual man judgeth all things, but he is judged of none: this spiritual man is the Pope, etc.  
Ans. 1. The Apostle speaketh not there of a spiritual man by calling or profession, but of one illuminate by the spirit, and he is set against the carnal and natural man: such a spiritual man being guided by the spirit, is able to judge and discern all things, and he himself can not be judged of those which are carnal. 2. such a spiritual man the Pope is not, but the man of sin, who savoureth not the things of the spirit of God, but of the flesh.  
6. Argum. The power of binding and losing is the greatest power in earth: but this power was given unto Peter and his successors: therefore the Pope hath the greatest power in earth.  
Ans. 1. The power of binding and losing by the word of God, is the greatest power in spiritual things, but not in temporal. 2. the Pope hath not this power, he bindeth not by the word, but by his bulls, book, bell, and candle. 3. if he had this power, he should not have it alone, for it was not given only to Peter, but to all the Apostles, and their successors the Pastors of the Church: to whom it is said, Matth. 18. Whatsoever ye lose in earth, etc.  
7. Argum. Bellarmine thus reasoneth. 1. the superior power may command the inferior, therefore the Ecclesiastical being superior, may command the Politic state. 2. and temporal things may be by the spiritual power disposed, in ordine ad spirituale bonum, as they are in the way to further the spiritual good. 3. If the Pope had not this power over the Temporal state, the Church should not be perfect, neque sufficeret sibi ad suum finem, neither should have sufficient means, to attain the end, which is eternal happiness. 4. And if the Pope had not power to depose kings, the Church should be compelled to suffer an heretical, or infidel king, which is not to be admitted.  
Ans. 1. Every superior power, can not command the inferior, unless it be a power cum imperio, joined with authority: it is not true, of such a power, which consisteth only in a ministerial employment, as in teaching, exhorting, comforting, and such like: so the Ecclesiastical, in respect of the matter, wherein it is occupied, which is spiritual; but in respect of external power and authority, it is not superior.  
2. True it is, that temporal things ought to be referred unto the spiritual end: but the spiritual Pastors, have no power to dispose of temporal things to that end, but to direct the temporal power, to instruct and exhort, and teach, how they should use their temporal things, for the setting forth of God's glory, the maintenance of the truth, and the ministery thereof: and if they fail in this duty, they must leave the rest unto God: again, the spiritual good, which the Pope intendeth, is his own greatness, and the advancement of his Papal Sea, which is a mere worldly and temporal thing: and further this power of directing temporal things to a spiritual end, every faithful Pastor hath, and the Pope hath it not, because he preacheth not.  
3. The Church is perfect enough without any such power: for till a 1000 years after Christ, when Popes began to usurp upon the temporal power, the Church was sufficient, without any such usurpation, to attain the end proposed unto the faithful: and had better direction unto salvation, then under the Papal tyranny.  
4. The Church is patiently to suffer the government, yea of an heretic, or infidel: as jeremy moveth the people, to pray for the prosperity of Nabucadnezzer, c. 29. Paul would have prayers and supplications made, even for the heathen kings, yea for Nero then living and reigning: yea and the Church of God more flourished in virtue and godliness, than afterward under Christian governors: as Hierome witnesseth in the life of Malchus, after the Church began to have Christian Magistrates, facta est opibus maior, virtutibus minor, it became greater in wealth, but less in virtue. And if it were necessary to have an evil Prince deposed, it followeth not that this power should be devolved to the Pope: it belongeth to the states and Peers of the land, where the laws do authorize them, to see unto such matters.  
8. Argum. They urge examples, and bring forth precedents for this supreme authority of the Papal Sea. 1. The high Priest cast out Vzziah out of the temple when he would have usurped the Priest's office; and jehoida the high Priest caused Athaliah to be slain.  
2. Ambrose excommunicated Theodosius the Emperor.  
3. Gregory the 2. excommunicated Leo the Emperor, and deprived him of his tribute and revenues; Zacharias deposed Childerik king of France, and set up Pipinus in his place: Gregory 7. deposed Henry 4. Emperor: Innocentius 3. deposed Otho 4. Innocentius 4. Frederick the 4. Clemens the 6. Lodovike the 4.  
4. Leo the 3. translated the Empire from the greeks to the Germans; and Gregory the 5. made that order, that the Emperor should be chosen by 7. Electors, which remaineth unto this day.  
Ans. First in general, examples do not prove; specially such as are either unlike, or forged, or such examples, as are unjust and unlawful; of one of these sorts are all the examples produced.  
1. The Priests did not cause Vzziah to go out of the Sanctuary, until the leprosy appeared in him; and for that they had a direct commandment, not to suffer a leprous person to enter into the Sanctuary: if the Pope could show such a warrant for the deposing of kings, he should say somewhat to the purpose: neither was Vzziah for all this deposed from his kingdom, but lived apart by himself, and the kingdom was administered by jotham his son, 2. Chron. 26.21. The example also of jehoida is much unlike: for he not as the high Priest, but as the Tutor and protector of the young king, and with the advice and consent of the fathers of Israel, caused seditious Athaliah to be slain: 2. Chron. 23.3.  
2. Ambrose deposed not Theodosius, but suspended him from the Communion, till he had given satisfaction to the Church: neither was he Bishop of Rome, but of Milan: if this example proved any thing, not the Pope only, but every other Bishop might depose kings.  
3. Touching all those examples alleged, they are unlawful, and unjust, and the Pope began to discover himself to be Antichrist, in so abasing the Imperial power, and taking upon him to dispose of kingdoms; as the Devil challenged to be Lord of the world, and to give the kingdoms thereof to whom he would: no better right hath the Pope the eldest son of Satan to pull down, and set up kings. And though in those blind and superstitious days, when iniquity was strong, the Pope prevailed in his presumptuous enterprises, yet he had not always the like success: Bonifacius 8. attempted to have deposed Philippus the fair, king of France: Benedict the 13. would have done the like to Charles the 6. julius the 2. against Lewes the 12. but their presumptuous enterprises were frustrate. What Pius the 5. attempted against Queen Elizabeth, and of late Paulus the 5. against the Venetian state, and with what frivolous success, is evident to the world: all these examples are unjust, because the Pope was judge in his own cause, and resisted the lawful powers, which are ordained of God.  
4. Neither is it true, that Leo the 3. translated the Empire from the greeks to the Germans: for he could not confer that upon an other, which he never had himself: the truth is, that Charles by force invaded the Empire of the East: Aventinus showeth the occasion: by reason that a woman than had the government of the Empire at Constantinople, the Romans took an occasion to nominate a new Emperor: and whereas Charles at that time, tenebat omnes provincias, quae ad urbem Romam pertinebant, did hold all the Provinces which belonged to the city of Rome, Papa, Senatus, & populus Romanus illum designabant Imperatorem, the Pope, Senate, and people of Rome, did appoint him to be Emperor, etc. So than it was not the Pope's act alone, but of the whole Senate and people of Rome: neither was it there act simply, Carolus had made a way before, having all the Roman Provinces in his possession.  
As touching the supposed sanction and order for the electing of the Emperor: neither was it the Pope's sole act, but the Emperor Otho then brother german to the Pope, established it: neither is that custom and order continued by the Pope's authority, but by virtue of the golden bull of Charles the 4. made ann. 1356. for neither Ferdinand, Maximilian, nor Rodolphus, now Emperor, received their Imperial crown from the Pope: And some think that this constitution of Electors was not begun by Gregory the 5. but before was brought in by Charles the great, who appointed 4. Electors. ex Pareo.    

Arguments against the Lordship per amount of the Pope above Kings and Princes.  
1. Our blessed Saviour doth restrain his Apostles from all worldly government, Matth. 20.25. Luk. 22.25. The kings of the nations have dominion over them, etc. but it shall not be so with you, etc. If no Lordly dominion be permitted them over others, much less over Princes.  
Bellarmine answereth, that he doth not simply forbid them to bear rule, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to tyrannize, or bear unlawful rule. Contra. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the other compound, are used by the Evangelists in the same sense: the simple verb S. Luke hath, the compound, S. Matthew; therefore all kind of temporal rule is simply forbidden them.  
2. As our blessed Saviour by precept restraineth all worldly dominion in his Apostles and their successors, so by his own example he confirmeth the same: When he was asked concerning his kingdom, he answered, it was not of this world, joh. 18.36. when he was desired by certain brethren to divide their inheritance, he said, Who made me a judge among you? Luk. 12. when they sought him to be a king, he fled into the mountain, joh. 6. of the which fact of our blessed Saviour, Tertullian thus writeth, the idol. c. 18. quae noluit, reiecit, quae reiecit, damnavit, in pompa diaboli deportavit, etc. what he would not have, he rejected, what he rejected he condemned, and counted the devils pomp, etc.  
Bellarmine answereth, that Christ took upon him only the person of an Ecclesiastical, not of a temporal Prince. Contra. If Christ then assumed not the person and office of a temporal Prince in earth, what warrant hath the Pope, who challengeth to be Christ's Vicat in earth to arrogate more, than Christ himself took upon him.  
3. S. Peter alloweth not Pastors to be Lords over God's heritage, 1. Pet. 5.3. that is, the Church of God, over the which they are set: then much less ought they to be Lords over kings and Princes, unto whom they should be subject.  
4. S. Paul forbiddeth the Pastors to encumber themselves with the affairs of this world: as he saith, 2. Tim. 2.3. No man that warreth, entangleth himself with the affairs of this life: but for the Pope and his Bishops to domineer in temporal things, were more than an entangling of them, it maketh them mad and drunken with worldly ambition: Ergo.  
Bellarmine hath here a very simple evasion, that by the affairs of this life, the Apostle meaneth business about victual. Contra. The soldiers did thus busy themselves in providing victual, and S. Paul also laboured with his hands for his living: this than is not the encumbrance or entangling here spoken of.  
5. This hath been the consonant doctrine of the ancient Fathers, that the Ecclesiastical Pastors should not arrogate to themselves any temporal or civil Dominion.  
Tertullian saith, lib. de idol. c. 8. Christus gloriam seculi, sibi & suis alienam esse iudicavit, Christ judged the glory of the world, not to be meet for him or his.  
Hilary ad Auxent. Oro vos Episcopi, etc. anne aliquam sibi è palatio assumpserunt dignitatem, I pray you Bishops, etc. did the Apostles assume unto themselves any dignity of the palace, etc.  
Chrysost. hom. 42. in joan. Christus fugit, ut ostenderet suum regnum nullis secularibus rebus indigere, Christ fled, to show, that his kingdom needeth no secular matters.  
Ambros. in 2. Timoth. 2.4. non convenit unum duplicem habere professionem, etc. it is not fit, that one man should have a double profession.  
Bernard. de considerate. lib. 2. c. 4. The Apostles were forbidden to bear rule: ergo tu vsur●ore audes, aut Dominus Apostolatum, aut Apostolicus Dominatum, plane ab utroque prohiberis, si utrunque simul habere voles, perdes utrunque, etc. wilt thou usurp then, either a Lord to be an Apostle, or Apostolic to be Lordly, thou art forbidden both, if thou wilt have both, thou losest both. See further of this Controv. Synops. Papism. Centur. 1. err. 51.  

3. Controv. That the tyranny and idolatry of the Pope may be gainsaid, and resisted.  
In the deciding of this Controversy, three kind of persons must be considered, the private, the public which are Ecclesiastical, as Pastors and Ministers, and the public Civil, the Magistrate.  
1. Concerning private persons. 1. they may and must resist the idolatrous proceedings of the Pope, by denying their obedience: as when he commandeth and enjoineth any thing in the service of God contrary to his word, or forceth men to subscribe and consent to his abominations: in this case the rule and practise of the Apostles is to be followed; it is better to obey God then man, Act. 4.19. 2. they may also escape by fleeing from the Popish tyrannical persecutions, if they be not otherwise tied by the necessity of their calling: for so our blessed Saviour gave his Apostles liberty, if they were persecuted in one city to flee unto an other. 3. but yet it is not lawful for private men to use resistance by the sword and force of arms, where Popery is maintained by the Civil authority: for this were to usurp upon the office of the Magistrate: but where Popery is not countenanced by the civil power, private men may use resistance.  
2. Concerning the duty of Pastors and Ministers: it is their part to resist the Pope's tyranny, not by arms and the sword, which is not committed unto them, but by the preaching of the Gospel, in setting forth the truth, convincing the gainsayers of error, and in exhorting the people to beware of the false doctrine of Antichrist. 1. Pastors are the shepherds of the flock, they must take heed unto it, to keep away the wolves, Act. 20.28. but the Pope is a wolf, and seeketh to devour Christ's sheep. 2. the preaching of the word is that means, which God hath appointed, to confound Antichrist with, even with the spirit of his mouth, 2. Thess. 2.8. and the two witnesses, which shall prophesy against Antichrist, are the faithful preachers, which should restore the light of the Gospel.  
3. Touching the authority of Princes: It is their part and office, to resist the Pope's tyranny by the sword, in rooting out idolatry, weeding out his Seminaries and seedesmen, and in restoaring true religion, and the Church of God to her former integrity and liberty. 1. for so their calling is to be a terror unto evil works, and a praise unto good: but the works of Antichrist, are wicked and abominable. 2. Princes are commanded to render unto the whore, as she had done to them, and to recompense her double, Revel. 18.6. this is their warrant, the commandment of God. 3. and it is prophesied and foretold, that the Princes shall hate the whore, and make her naked, devour her flesh, and consume her with fire, Rev. 17.16. This prophecy shall not fall to the ground; and Princes for their part must endeavour to make it good.   

4. Controv. Whether the civil Magistrate hath any power or authority in matters of Religion.  
Because there is a great question moved between the Romanists and us, concerning the power of the Civil Magistrate in causes Ecclesiastical, and in religious affairs, first of all it is necessary, that the state of the question be considered: which shall be divided into certain propositions of two sorts, first general touching the foundation and institution of Kings and other superior Magistrates, and then more particular, of the execution of their office.  
1. There is in the Commonwealth, a superior authority, called architectonica, as the framer and chief builder of the Commonwealth, to the which it belongeth to institute and ordain laws, and to see that justice be exercised according to those laws: this being the supreme and highest authority, can not be in subjects, and so not in the Ecclesiastical persons, but in the king only.  
2. To this power, it belongeth to provide for the good in general, that belongeth to the subjects, whether it be civil or spiritual: for the good of the subjects is the intendment of the lawmaker.  
3. Yet lest this power should err in making of laws, it receiveth direction for the civil laws, from the rule of equity and prudence, confirmed by experience; for Ecclesiastical laws, from the word of God.  
4. Under this supreme authority, there is the Civil, and Ecclesiastical power: but not alike: the Civil is simply inferior unto it, altogether depending of it, but the Ecclesiastical, though it be subject unto it, in respect of the external policy, yet in respect of the object, which is spiritual, the word of God, and of that direction, which it giveth out of the same to the magistrate, it is not simply inferior as the other.  
4. This supreme architectonical power, though properly it be civil in respect of the object, acts, condition, and state thereof, yet in some sort it is also an Ecclesiastical power, as it hath oversight also of the Church.  
5. This princely power, though it have the oversight and chief care of Church and Commonwealth, as the chief steward, and disposer: yet it can not execute all the offices and functions belonging to either: as some it can not excuse, ob defectum facultatis, for want of faculty and skill, as to minister Physic, to teach in schools: some, for the defect of dignity in the things themselves, which being base are not incident into the majesty of the King, as to dig, to plow, and such like: some, propter defectum juris, for the defect of lawful right and calling, as the Prince is not to preach the word, to confer orders, to minister the Sacraments, because he is not thereunto called nor appointed.  
6. This supreme and Princely power, though it be incident both to the Christians and pagan magistrates, yet it is so much the more perfect in a Christian government, in as much as both of himself, by the light of nature, and in himself by direction from others in civil things, and by illumination of God's spirit within, and iustruction without in spiritual matters, he hath better understanding.  
Now concerning the execution of this supreme and princely power, these propositions are to be maintained, which are without any controversy.  
1. Prince's ought not only to take care about the affairs of the Commonwealth, and to be altogether careless of religion, but even unto Ecclesiastical affairs, and matters of religion, they ought to extend their Princely care and watchfulness. 1. the Prince is the minister of God for our good: but the good of the subject, is not only civil and temporal, but spiritual concerning religion. 2. even the heathen did ascribe unto their kings a principal care even of religion: whereupon the Emperors of Rome were styled, Pontifices maxi●i, the high Priests or Prelates: and Aristotle writeth, lib. 3. politic. c. 10. that the Lacedaemonian kings, had the command of war, & rei divinae cultum exercuisse, and did exercise divine worship, unless they were such sacrifices, as were necessarily to be done by a Priest: that therefore, which by a common consent of nations was given unto kings, ought not to be denied to Christian Princes. 3. the care of religion otherwise concerneth the Prince, rather than private persons: these only are to wish well unto it, and to accept of it, but the Prince ought to be an agent: without whose power nothing can be effected publicly for the maintenance of religion.  
2. It belongeth to the Imperial power to maintain true religion, and to see that no confused mixture of religions be admitted: for this is given as a reason in the time of the judges, why some followed idolatry and strange worship, because there was no king in Israel, but every one did that which was good in his own eyes, judg. 17.4. if there had been then a king, they should not have been suffered every one to follow their own fancies.  
3. Christian Princes are by their laws and edicts to restrain all blasphemy, idolatry, heresy, sacrilege, and such like: because Princes are to be feared for evil works: their office is to restrain evil works whatsoever, such as these are: and they are appointed to procure the good of their subjects, and consequently to take out of the way all impediments, which may hinder their good, such as these are: the Romanists grant thus much, that the Princes by their laws should provide against heresy, but they will exclude the Prince from all judgement of heresy, which must be in their opinion determined only by the Church: but of this matter more shall be said afterward.  
4. The Civil Magistrate is not to assume unto himself, or take upon him the execution of any Ecclesiastical function, as to preach, to bind, or lose, to minister the Sacraments: because they are not thereunto called, and without a calling none are to intrude themselves into those ministerial functions, Hebr. 5. the examples of jeroboam, who would have sacrificed, and his hand withered, 1. king. 13. and of Vzziah, who attempted to have offered incense, and was therefore stricken with the leprosy, 2. Chron. 26. do teach kings to keep themselves within the limits and bounds of their callings.  
5. Neither hath the Prince authority in matters of religion, concerning the worship of God, and the doctrine of faith, to appoint, what it pleaseth him, but he must therein be directed by the word of God: for this was the sin of jeroboam, that set up two golden calves of his own invention: and if it be not lawful for the Ecclesiastical governors, whose special charge is about religion, to bring in their own inventions, as Aaron sinned in setting up a golden calf, much less may the Civil powers presume that way. Three things are signified under the name of religion, and religious matters. 1. the doctrine of the Church. 2. the discipline and government in general, that there should be Pastors and teachers in the Church: neither of these are to be swayed by the Prince, but they are to be directed by the word. 3. but the special economy of the Church, as touching the number of the Pastors, and who ought to be appointed thereunto, this appertaineth to the care and office of the Magistrate.  
6. Princes are bound, to have the ministers and Pastors of God in reverence, because they are the Ambassadors of Christ, 2. Cor. 5.20. and to see them sufficiently maintained: because the labourer is worthy of his hire, and it concerneth the spiritual good of these subjects, that sufficient Pastors should be provided for them, to minister unto them spiritual food: and beside, they must submit themselves to the doctrine, precepts, and exhortations delivered by the Pastors out of God's word: as David gave ear unto Nathan, and suffered his reprehension: and our blessed Saviour saith, he that heareth you, heareth me, etc. All these propositions are not at all controverted between our adversaries the Papists, and us: thus then standeth the state of the question:  
7. The office of the Prince is, as in Civil matters to provide all things concerning the civil good of the subject, to see that right and equity be maintained; so also to take care touching their spiritual good, that true religion be continued and taught in the Church, according to the word of God: unto the which care and charge belong these particulars.  
1. The Prince in himself, and for his particular, is to take knowledge and to understand true religion, to be able to discern it from error, and false worship, and to this end to be exercised himself in the law and word of God, Deut. 17.19.  
2. Then it is his part, to cause to be set down a perfect form of religion and Ecclesiastical government, squared out according to the line of truth, and rule of God's word, and by godly laws to establish the same: as josias did, 2. king. 23.3.  
3. He must also see, that sufficient and able Pastors be provided for the Church, which may instruct the people in the ways of God, as jehosaphat did, 2. Chron. 19.8.  
4. Further, the Prince's care must be, to see that these Pastors do their duty in preaching true and sound doctrine, and in administering discipline uprightly: as David appointed the Levites their offices, 1. Chron. 16.  
5. And the Prince is also to remove ignorant, erroneous, and delinquent Pastors, and to see vice duly punished; as Solomon removed Abiathar from the priesthood: to appoint councils and Synods to that end, for the redress of enormous faults. The state of the question being thus propounded, we will first see how it is impugned by our adversaries, and examine some of their arguments.  
1. Stapleton thus proveth that the Prince hath no power in Ecclesiastical matters, 
Stapl. repetit. schol. contr. 2. qu. 5. art. 1.  because the sheep have no jurisdiction over the Pastor: but the Magistrate is of the number of the sheep: Ergo.  
Ans. 1. There is a double Ecclesiastical powers: one is properly and simply so called, which consisteth merely in Ecclesiastical matters, as in preaching the word, administering the discipline of the Church: this power belongeth only to Eccleisastics: there is an Ecclesiastical power improperly so called, which is civilly exercised about Ecclesiastical persons and causes: and this is in the Civil magistrate: so Constantine said, vos estis Episcopi in ecclesia, ego extra ecclestam sum Episcopus à Deo constitutus, ye are Bishops within the Church, I also without the Church, am a Bishop appointed of God: Euseb. lib. 4. c. 24. de vit. Constantin. 2. As Princes are sheep, to be ordered and directed by the word of God, so they have an Ecclesiastical power: but they are Pastors also in regard of their government, and the Ministers, as subjects, and so sheep also under the magistrate: and thus Princes have an Ecclesiastical power.  
2. Argum. That which neither the Emperors would ever assume unto themselves, nor the Church give unto them, no way belongeth unto them: but to be judges of Ecclesiastical matters, neither they challenged, nor the other yielded: Ergo: for proof of the precedent part, is alieadged how Theodosius the Emperor said, illicitum esse Imperatorem se interserere ecclesiasticis tractatibus, that it is not lawful for the Emperor to interpose himself in Ecclesiastical affairs: Cyril. tom. 4. epist. 17. Hilarius writ to Constantine the Emperor, ut indices non usurpent cognoscere causas Clericorum, etc. that the judges usurp not upon them to take cognizance of the causes of Clergy men, etc. Ambrose refused to dispute with Auxentius the heretic before Valentinian the Emperor, of the orthodoxal faith, etc.  
Ans. 1. It is untrue, that the Emperors assumed no such Ecclesiastical power to themselves: for Constantinus both called together the Bishops to that great assembly of the Nicene Council, prescribed them a rule of their conference to decide all controversies by the Scriptures: and he himself sat among them, and judged the causes with the rest, and did by his laws establish and command to be obeyed the things there agreed upon, as Eusebius witnesseth, lib. 3. c. 12. Theodosius must be understood to speak, of matters merely and absolutely Ecclesiastical, as of the doctrine of faith, and therein the Civil power is not to give rules of faith: so also must Hilary be understood: if he mean otherwise Chrysostom's judgement is to be preferred, who subiecteth even Apostles, Prophets, Bishops, to the Civil power: that of Ambrose was a matter of fact, and concludeth not.  
3. Argum. If Princes should make Ecclesiastical laws, the unity of faith could not be kept, because in every several kingdom, there would be a several religion.  
Ans. 1. The argument followeth not, for religion is not to depend upon the opinion or will of the Prince, but it must be squared out by the word of God, which Princes following, can not differ in the substance of religion, though they may vary in some circumstances and external rites: but if Princes will not be ruled by God's word, but follow other directions, than they may frame unto themselves divers religions: so than it is not the fault of the power, but the abuse thereof, and the personal fault of Princes, if by this means a variety of religion be brought in. 2. neither, if this power be denied unto kings, and the whole authority of Ecclesiastical laws were only in men of the Church, if they refuse to be guided by the word, is this inconvenience helped: for in Moses absence, the whole power being in Aaron's hand, yet a different worship, in setting up a golden calf, from that which Moses prescribed, was brought in. And whence hath sprung the great innovation of religion in Popery, from the purity of the ancient faith, but from this, that the Bishops of Rome, excluding the authority of the Emperor first in the East, and afterward in the West, have arrogated to themselves the sole authority in matters Ecclesiastical?  
4. Argum. Princes can not do the less, as preach the word, minister the Sacraments, therefore not the greater to make Ecclesiastical laws.  
Ans. 1. It followeth not, for though duties merely Ecclesiastical can not be executed by the Prince, because he is not thereunto called, yet external jurisdiction he may exercise in the Church: neither are these duties as the less and greater one to the other in the same kind: they are in divers respects both less and greater: the preaching of the word is greater in respect of the spiritual power, and the Civil, in regard of the external jurisdiction. 2. neither is it always true, he that can not do the less, can not do the greater, where he is barred from the less, by some defect either of right in being called thereunto, or otherwise the thing not beseeming: as in the civil functions, it is not fit for the Prince to dig and dolve, and yet he can do the greater, to make and ordain laws: so in the Church affairs, he is not to preach, because he wanteth a calling thereunto.  
5. Argum. They which can not judge infallibly of the sense of God's word, can have no Ecclesiastical power: Princes can not judge: Ergo.  
Ans. 1. The proposition is not true: for neither can any Bishop judge infallibly of the sense of Scripture, nor any else, since the time of the Apostles. 2. but as the Pastors by prayer, conference, meditating upon the Scriptures attain to a competent measure of understanding of the Scriptures, sufficient to direct them: so by the same means, and by help of the learned, the Prince also may be prepared to apply his judiciary power to the present necessity of the Church. 3. And I pray you what infallibility of judgement hath been in the Popes, when as john the 23. was condemned in the Council of Constance for his monstrous opinions: as that he should hold vitam aeternam non esse, that there is no eternal life after this, & animam hominis cum corpore mori, that the soul of man dieth with the body, and that the body being dead, shall not rise again: And seeing it hath been often seen among them, that the Pope hath made boys and children Bishops, as Bernard complained in his time, scholar's pueri & impuberes adolescentes promoventur ad ecclesiasticas dignitates, scholar boys, and beardless youths are promoted to the dignities of the Church: epist. 41. what infallibility of judgement than can they boast of in their Clergy?  
6. Argum. Not the Princes and Civil magistrates shall give account for the souls of the subjects, but the Pastors only, Hebr. 13.17. therefore they have no Ecclesiastical power.  
Ans. The argument followeth not, Pastors must give account for men's souls if they be lost by their default, therefore Magistrates shall not: for both shall give account, though not in the same manner: the Pastors for seducing them by false doctrine; the Magistrate, in tolerating a corrupt worship, or in making impious laws for the maintenance of idolatry, as it is often objected concerning jeroboam that he made Israel to sin: And these and such like are the adversaries arguments against the Ecclesiastical power of the Magistrate.  
Now on the contrary some arguments shall be propounded for the proof and confirmation of the question.  
1. Argum. The Magistrate is the minister of God for the good of the subject, Rom. 13.5. but this good is not only civil, but spiritual, therefore even in spiritual things he must minister for their good: the Papists will have the Prince to be their minister and servant indeed, that he should put in execution the decrees of the Church, but decree nothing himself: but this were to give no power at all unto magistrates, but as servants which are commanded to do their masters will: the Prince hath a ministering power in spiritual things, not a ministering service.  
2. Argum. Every soul must be subject to the higher power, therefore even the Ecclesiastical state, and every person therein of what condition soever he be: the Papists answer, that they must be subject, as they are citizens, and as they enjoy possessions, but not as they are Ecclesiastical persons: But the Apostles rule is general, every soul must be subject, in what things soever, so that the power, which is of God, be not abused against God: true it is that in things merely spiritual, touching faith and doctrine, they must not depend upon the Civil power, but as he enjoineth precepts, according to the word: yet in respect of the external policy of the Church, in giving order and direction, in censuring and punishing offenders, and such like, even spiritual persons are subject to the Civil power.  
3. That the Prince hath power even in Ecclesiastical matters, shall be proved by these particulars. 1. that the cognizance and knowledge of religion is required in the Prince. 2. that it belongeth unto him by law to maintain the truth, and to inhibit all false religion. 3. that he is to take order for the Ministers and Pastors, that they do apply themselves faithfully to their calling, and to censure them which are disorderly and exorbitant. 4. that it is the Prince's office, to appoint Synods, councils, national, general, Provincial, concerning Ecclesiastical business.  
1. The first is evident, Deut. 17.19. where the king is commanded to read in the book of the law all the days of his life: so also Ioshu. 1.18.  
2. Moses prescribed unto Israel a form of worship, joshua caused the people to be circumcised, josh. 5. David disposed the ministerial offices of the Tabernacle, and appointed the Levites and Priests their orders and courses, 1. Chron. 23. Hezekiah pulled down the brazen serpent: josias took away idols: so did other Christian Emperors make Ecclesiastical laws: as the first law Cunctus populus in the Code, is concerning the belief of the Trinity: Martianus made a law against the Nestorians, and Eutychians: justinian inserteth divers Ecclesiastical laws; as that the Litany should not be said by laymen, none of the Clergy being present: Novel. 123. c. 31. and that Bishops and Presbyters should rehearse the prayers in an audible voice to the understanding of the people: Novel. 137. c. 6. and divers such like.  
3. Solomon deposed Abiathar: jehosaphat appointed the Levites to teach in the cities, 2. Chron. 19 Constantinus the great, heard the controversy between Donatus and Cecilianus, and judged it: Euseb. lib. 10. c. 5. Theodosius commanded the Nestorian Bishops to be deposed: leg. 2. C. de sum. Trinitat. he appointed Nectorius to be Bishop of Constantinople: Socrat. lib. 5. c. 19 justinian deposeth a Bishop that had a suspected woman in his house: Novel. 6. c. 5. yea the Bishop of Rome was a long time together nominated and his election confirmed by the Emperor: as Constantinus saith to Liberius, Nos, quod Christianus esses, te dignum iudicanimus Episcopatu urbis nostrae: We because thou art a Christian, have judged thee worthy to be Bishop of our city: Theodor. lib. 2. c. 16.  
4. David called together the Priests to bring home the Ark, 1. Chr. 13.7. so did Ezekiah call an assembly of the Priests, 2. Chr. 29. and josias, 2. king. 23. the first Nicene Council was summoned by Constantine the great: the 1. Constantinopol. by Theodosius the elder: the 1. Ephesine by Theodosius the younger: the Chalcedon Council by Martianus.  
justinian decreeth, Archiepiscopum singulis annis synodos celebrare, etc. that the Archbishop should every year celebrate Synods, and assemble the Bishops together. Novel. 123. c. 10. and Novel. 137. c. 7. he commandeth the Precedents of the Provinces, to see that the Metropolitans do assemble Synods. If then Princes have made laws for the maintenance of true religion, and against heresies, and have taken upon them to give order and direction for Ecclesiastical offices, have deposed such as were unmeet and unworthy, and called councils and Synods concerning Ecclesiastical matters, then can there not be denied unto them a kind of Ecclesiastical power.  
But Stapleton thus objecteth against those forenamed Precedents, of the Emperors and king's authority in Ecclesiastical matters.  
1. Object. These instances do only show, that de facto, in fact and in deed Princes meddled with Ecclesiastical affairs, not that de iure, of right, they ought to have so done.  
Ans. If only such precedents were brought out of Ecclesiastical stories, and not out of the Scriptures, he should seem to say somewhat: but seeing the Scriptures set forth examples of godly kings (who are commended in God's book) dealing in Ecclesiastical affairs, there is no question to be made of their right in so doing.  
2. Object. These Princes by such acts did only provide for the peace of the Church ex zelo, of their zeal and piety, not imperio, by their imperial power and authority.  
Ans. That can not be said to be done of a pious zeal, which any usurpeth upon them without an authority and calling: if these Princes did these things of zeal, than also by a lawful calling and power, for otherwise it had not been pleasing unto God, they intruding and usurping upon an others place and office.  
3. Object. They did not make new Ecclesiastical laws, but only confirmed and ratified such things, as were decreed in former Canons.  
Ans. 1. True it is, that new articles concerning faith, neither Emperors nor Bishops have authority to bring in, but such as are prescribed by the word. 2. but yet new laws concerning faith, requiring obedience under certain penalties, have been made by Emperors, not provided for afore by Canons: and concerning orders to be observed in Synods, and in the government Ecclesiastical, divers things have been enacted by the Imperial power, never mentioned before in the ecclesiastical Canons. 3. and what if the Imperial constitutions enjoin the same things concerning faith and doctrine, decreed before by the Canons, this proveth not that they executed only, what the other prescribed: but both the powers the Ecclesiastical by Canons, the Imperial by laws enforced the same rules of faith, which the word of God prescribed. More who please to see of this controversy, I send him to learned Pareus treatise, dub. 5. and to Synops. Papism. Cent. 1. err. 98. and err. 100   

5. Controv. Whether Ecclesiastical persons, as Bishops and others, may have the temporal sword committed unto them.  
The Romanists are herein very confident, who maintain, that the Pope is both a temporal and a spiritual Prince, and so are some other of their chief Prelates in Germany, which they think not only to be lawful, but very expedient, and in these times necessary for the more peaceable government of the Church.  
By this means, they say, that Cities and Provinces are the better governed, when the chief authority is committed to Ecclesiastical persons: and in these days it is necessary, that men, which will not be won by the sword, should be compelled by the sword.  
Contra. But the contrary is evident, that no place is worse governed, but where the Prelate is also a temporal Prince: and the reason is, because they commit all unto officers, not being able, nor fit themselves to manage the affairs of the state, and by this means much corruption groweth. And as it is necessary that the obstinate, that can not be persuaded by the word, should be bridled by authority, so God hath appointed to that end Magistrates, to whom the sword is committed, and not to Ministers: and this is also seen by daily experience, that no where more disorders are committed, then where Bishops have the guiding of the Civil state: which showeth, that God giveth no blessing unto such preposterous proceedings against his ordinance.  
And that Ecclesiastical persons ought not to meddle with the sword, (though from exercising of other parts of Civil justice, which are compatible, with their calling, all and altogether are not to be excluded) appeareth by our blessed saviours lesson unto his Apostles, vos autem non sic, etc. it shall not be so with you, as with the Princes and Lords among the Gentiles, Matth. 20.25. and the Apostle in this place, v. 5. saith, that he beareth not the sword in vain: that is, the temporal power.  
Here it will be answered, that Christ's example, and the Apostles are not to be imitated in all things: for then neither should there be any magistrate among Christians, because he took not that office upon him, neither should it be lawful to have silver and gold, because Peter saith, Act. 3. Gold and silver have I none.  
Ans. 1. Our Saviour Christ forbiddeth not all, to take Lordly authority upon them, but only his Apostles: he forbiddeth not all to be Civil magistrates, but such as had the preaching of the word committed unto them. 2. neither do we urge the Apostles examples only, but their precepts: that of Saint Peter's not having gold or silver, was a matter of fact, not a precept: but that is a precept, which Saint Peter giveth unto Pastors, not to be Lords over God's heritage, 1. Pet. 5. 3. thus was it in Origens' time, who writeth thus, homil. 13. upon this chapter, omnia crimina, quae vindicari vult Deus, non per antistites & principes ecclesiarum, sed per mundi judices voluit vindicari, all the faults which God would have punished, he would have so punished, not by the rulers and chief governors of the Church, but by the judges of the world, etc.  
Now though the use of the sword, 
How far the Ecclesiastical persons may deal in civil matters.  which properly is seen in the power of life and death, be denied unto Ministers, yet the tractation of all Civil causes is not forbidden, as in the compounding of controversies, ending of strifes among neighbours, and if unto some discreet men be committed a commanding power to restrain the evil, there is no inconvenience: for so the Apostle would have the Corinthians to end among themselves the controversies, that did rise, and not one to hail an other before the Magistrate, 1. Cor. 6. but for such matters, they should be as Magistrates to themselves, where, no question, the Minister and Pastor is not excluded among others, but that he may and aught to have a chief hand, in the carriage of such matters: and so Augustine expoundeth that place, in Psal. 118. contion. 24. When they bring (saith he) their causes unto us, non audemus dicere, etc. we dare not say, man who appointed me a judge among you? constituit enim talibus causis Ecclesiasticos Apostolus cogniturus, in foro prohibens litigare Christianos: for the Apostle hath appointed ecclesiastical persons to take cognizance of such causes, forbidding Christians to strive in courts, etc. so it seemeth in those days, that godly Bishops and Pastors, were employed in ending controversies and suits among the people: and further Augustine hath this excellent saying touching this matter, otium sanctum quaerit charitas veritatis, negotium justum suscipit necessitas charitatis, quam sarcinam si nullus imponat, percipiendo vacandum est veritati, si autem imponitur, suscipienda est propter charitatis necessitatem, etc. the love of the truth desireth an holy kind of ease and leisure, and the necessity of charity undertaketh just business: which burden if none impose, we must attend the searching of the truth, but if it be imposed, it must be undertaken for the necessity of charity's sake: lib. 19 the civet. Dei, c. 19 In the which saying of Augustine, I observe three things: 1. what causes were referred unto Ecclesiastical persons, not criminal, but civil, not matters, which touched the life, but controversies which violated charity. 2. how and upon what occasion they dealt in such causes, they hunted not after them, neither sought them, but they were brought unto them, they ambitiously intruded not themselves into the Magistrate's office. 3. with what moderation: they did only attend such matters of necessity, and in such sort, as it hindered not their better studies and searching of the truth, which excuseth not them, which so intermeddle in civil business, as they neglect their calling.  
So then to conclude this point: there are some things, in the Civil and Ecclesiastical power, that are compatible, some incompatible, and can not be joined together: like as a civil Magistrate ought not to preach, or minister the Sacraments; so neither can a Minister meddle with the sword: but some things are compatible, as the civil power to maintain peace, extendeth itself to the external policy of the Church ● and so are helpers to the Ecclesiastical state: so the Ministers may be assistants to the civil state, to advise and direct them: See further hereof, Synops. Centur. 1. err. 52.   

Controv. 6. Whether it be lawful for a Christian to be a Magistrate, and to use the sword in time of peace and war.  
v. 4. He beareth not the sword in vain. Having hitherto out of this chapter resisted diverse erroneous opinions of the Romanists, we have now occasion to deal with the fantastical and brainsick position of the Anabaptists, who deny, that any Christian ought to take upon him to be a Magistrate or to use the sword, in exercising civil justice at home, or military discipline abroad: not much unlike was the saying of judus Gaulonita, of whom josephus maketh mention, in the beginning of his 18. book, antiquit. judaic. who affirmed, that the jews were not bound, propter libertatem legis, by the liberty of their law, to yield obedience to Caesar, or to any profane Prince, etc. in the Council also of Vienna, was condemned a certain sect called Beghardi, who held that a man might attain to that perfection, as that he was not bound to the observation of any precepts, nor was subject to the obedience of any: we will examine some of the Anabaptists reasons.  
1. Argum. The Apostle saith, that Christ made some Apostles, some Evangelists, etc. Ephes. 4. not that he made them Princes and rulers.  
Ans. 1. Christ came not to invert or innovate the civil state, which was instituted before, but to appoint a new order of teachers for the building of his Church. 2. and the Apostle speaketh there only of such Ministers as were called to teach: those indeed he made not Princes: this letteth not, but other of his members, not called to teach, may be Rulers.  
2. Argum. Christ forbiddeth his Apostles to be Lords and Rulers, as the heathen were: But with you it shall not be so, Math. 20. and this he saith not only to his Apostles, but to all, Mark. 13.27. That which I say unto you, I say unto all, etc.  
Answ. In that place, Matth. 20. Christ forbiddeth not all Christians Lordly dominion, but only his Apostles, that were appointed to preach the word: that there might be still a difference between the Civil and Ecclesiastical power: but in the other place, our Saviour speaketh of spiritual watchfulness, which concerneth not only the Apostles, but all Christians, and therefore speaketh to all.  
3. Argum. S. Paul forbiddeth the Corinthians all strifes and controversies, which do appertain unto the Magistrate, 1. Cor. 6.  
Ans. The Apostle doth not simply forbid all suits: but 1. before the heathen judges. 2. among brethren. 3. for small causes, and trifling matters. 4. and with a desire and mind to procure trouble one to an other: for otherwise S. Paul had transgressed against his own rule, when he appealed unto Caesar.  
4. Argum. Our Blessed Saviour forbiddeth to seek revenge, but if one smite us on the one cheek to turn the other also, Matth. 5.  
Ans. All private revenge is forbidden: but the Magistrate is God's minister, and therefore as revenge belongeth unto God, so the Magistrate in God's place may take revenge: and one may implore his help, as he may commit his cause to God, so it be not done with a revengeful mind.  
5. Argum. Our Saviour biddeth us to love our enemies: but to wage battle with them, and to put malefactors to death, is not to love them: Ergo.  
Answ. We are bidden to love our enemies, not simply, but 1. as they are men. 2. as they are our enemies, that we should not attempt any thing against them of a private grudge, or with a revengeful mind. 3. and we must not seek their destruction, but amendment: yet we are not to love our enemies: 1. as they are evil, lest we should love in them their vices, which God hateth. 2. as they are enemies of God and his Church. 3. and in forbearing to punish them, to their own hurt and evil example of others: So the Magistrate may love the malefactor, in seeking his amendment, and yet may punish his vice in him: so the Prince may love his enemies, in seeking all means to win them, and yet wage battle with them, as enemies to God and the commonwealth.  
6. Argum. Christ forbiddeth to judge, judge not, and ye shall not be judge: Peter is bid to put up his sword: Christ refused to divide the inheritance, and to condemn the adulteress: he saith his kingdom is not of this world.  
Answ. 1. Christ forbiddeth all rash judgement and private censuring one of an other, he speaketh not of public judgement. 2. Peter, and in him all Ecclesiastical persons, as also all private persons, are forbidden to use the sword, because it is not committed to them. 3. Christ came not to be a judge or civil Magistrate, therefore he refused to deal in those civil causes: the adulteress he condemned not, because the pharisees accused her of hatred, and he would not be an instrument of their malice. 4. though his kingdom be not of this world, yet because it is in this world, of necessity we must use this world, and the helps thereof for our present necessity, as we use meat, and drink, ploughing, sowing, and such like, though we must be as though we used it not.  
7. Arg. There is neither precept nor precedent in the new Testament for the lawfulness of war among Christians: Ergo, it is not lawful.  
Answ. 1. It followeth not, for Christ came to preach faith, not to give rules of war, because they are sufficiently prescribed in the old law and Testament, which Christ came not to dissolve. 2. the antecedent also is false, for there are both precepts and precedents in the new Testament, as shall follow now to be showed in the contrary arguments.  
Contra. Now for the affirmative part, that it is lawful for a Christian to bear the Magistrates office, and being a Magistrate to use the sword, both in civil judgements and hostile war, these reasons are brought:  
1. We have in the old Testament, both precepts for judicial matters, as Exod. 21.22.23. and touching war, Deut. c. 13. c. 20. c. 31. and precedents also for both: Moses, josuah, David, jehosophat, were both judges in deciding controversies at home, and victorious captains against their enemies abroad.  
But it will be objected concerning David, that God refused him, that he should not build his temple, because he was a man of war and blood, 1. Chron 28.3.  
Answ. David was not refused, 
Why the Lord would not have David to build him an house.  as though God allowed not the wars which he fought against the enemies of God: for he saith the Lord taught him to fight, Psal. 18.35. & 144.1. but for these reasons: 1. because the Lord was yet to employ him in his wars, and he should have no leisure to attend that work: junius annot. 2. Sam. 7.5. 2. or because he had shed the innocent blood of Urias, Pare. 3. add hereunto, the Temple was a figure of Christ, whose kingdom should be peaceable, and therefore that the shadow and the body might fully agree, the Lord would have the material Temple a figure of the true Temple, to be builded by Solomon a peaceable man.  
But against all these precepts and precedents in the old Testament, the Anabaptists will object with the old Manichees, that there is great difference between the old and new Testament: that the God of the law was cruel and bloody, but the father of Christ in the new is merciful and gentle: therefore to stop such blasphemous mouths, and to show that herein the old Testament and the new agree, as both written by one spirit, we have both precepts, practice, and precedents, for all these in the new Testament.  
For precepts of exercising justice and Magistracy: S. Paul saith, He (the Magistrate) beareth not the sword in vain, Rom. 13.4. it is lawful then for a Magistrate to use the sword: for the lawfulness of war, john Baptist doth not bid the soldiers renounce their calling, but that they should do no wrong, but be content with their wages, Luke. 3.  
For practise: S. Paul appealed unto Caesar's judgement seat: therein allowing the thrones and places of justice.  
For precedents of magistracy: the ruler, john 4. believed with all his house, and Sergius Paulus being converted, Act. 13. renounced not his Magistracy: of captains, Cornelius the Centurion, was a man that feared God, and yet a captain: so is the Centurion commended, Matth. 8.  
And after the Apostles times the Christians warred under the Emperors, being yet Pagans and infidels against their enemies: as justinus Martyr, in the end of his 2. apology, maketh mention of the epistle of Mar. Aurelius the Emperor to the Senate of Rome, wherein he ascribeth his victory against the Germans, to the Christians in the camp, who when they were ready to perish for thirst, prayed unto God, who sent them rain to comfort them, and thunder upon their enemies.   

Controv. 7. Whether law Civil and Ecclesiastical, do simply bind in conscience.  
Before I come to examine the arguments on both sides produced, certain distinctions must be premised, for the better opening and understanding of the question.  
1. Some laws are just, which are agreeable unto the word of God, in particular, or in general, and these do some way or other bind in conscience: some are unjust, prescribing and commanding unlawful things, these do not bind the conscience at all, but rather in keeping them, the conscience is defiled.  
2. laws may bind in conscience either in general or particular: in general some laws may bind, because obedience is commanded toward our governors in all lawful things: and yet the same laws shall not bind in particular in respect of the thing commanded.  
3. laws may bind in conscience, per se, of themselves, in respect of the thing commanded, directly concerning the worship of God, or the duties of the second table: or they may bind per accidens, accidentally, in respect of the scandal that may follow.  
4. Some laws that bind in conscience of themselves, do so bind, sub ratione cultus divint, as a part of the divine worship, for all those works, which men are bound in conscience to do, though they were commanded by no human law, belong to the service of God: some laws bind of themselves, but not by reason of the divine worship, but in respect of some order or discipline prescribed to that end.  
5. Some laws do only inducere culpam civilem, make one guilty of a civil offence, as to eat flesh upon days inhibited, or to wear apparel contrary to the law: these civil offences do not bind the conscience properly: or they make one guilty of a moral offence, as when men are forbidden usury, extortion, drunkenness, and such like: these do bind the conscience.  
Now according to these distinctions, these propositions may be framed.  
1. That the divine laws, by whomsoever enjoined, Magistrate, superior or inferior, which concern either the duties of the first, or of the second table, do bind in conscience simply of themselves, both in general and particular.  
2. Civil laws, which do determine of circumstances, necessary and profitable toward the observation of the moral law: as the law that forbiddeth men to frequent alehouses, the better to prevent drunkenness: or to wear any unlawful weapon to prevent bloodshed, do bind simply in conscience at the least in general: because they are moral precepts directly tending to the observation of the moral law: in such things we are bound in conscience to obey.  
3. Laws made concerning civil duties, which in themselves, not being commanded are indifferent, as of the eating of flesh, keeping of watch, paying of tribute, and such like, do not simply bind in conscience, neither in general nor in particular, but accidentally only they do bind both in general and particular, in regard of the contempt of authority and scandal of our brethren.  
4. Likewise Ecclesiastical laws, which do limit the circumstance of times and place, concerning external order & usages, which do help toward the observation of the duties of the first table, and the exercise of religion: do of themselves properly and simply bind in conscience, at the least in general, because in such moral duties our obedience simply is required: such are the public orders, of resorting duly unto divine service, of receiving the sacraments, of paying tithes toward the maintenance of the Minister: of silence in the church and not disturbing the Preacher, and such like.  
5. Other orders of the Church, which do not so directly concern the service of God, but are touching things indifferent in themselves, as of some gestures to be used, rites and observations not offensive: they do not bind at all in conscience, but only accidentally, in respect of the scandal, and offence which may be given, and the breaking of order.  
Now the position of the Romanists is, that laws both civil and Ecclesiastical do bind simply in conscience, not only in respect of the matter, that is commanded, being agreeable to the word of God, or of the scandal and offence which may follow, but the thing though in itself it be indifferent, yet bindeth the conscience, quia lege praecipitur, because it is commanded by the law, though by the occasion thereof no offence follow, Perer. disput. 2. number. 8. and by the binding of the conscience, he saith, is understood mortal sin, which is committed in the omission of such things commanded: their reasons are these.  
1. S. Paul biddeth us to be subject, not only for wrath, but for conscience sake, v. 5. therefore such laws bind in conscience.  
Answ. This conscience is to be understood in general in respect of him, who commandeth, who of conscience is to be obeyed as God's Minister, not in respect of the thing commanded, which is not always such as bindeth the conscience.  
2. S. Paul willeth obedience to be given unto those which are set over us, Heb. 13.17. and our Saviour faith, he that heareth you, heareth me.  
Answ. Our Saviour and the Apostle speak of obedience to be given in those things which concern the doctrine of faith, and the salvation of our souls: not of every observation and order of the Church.  
3. Argum. The Apostles in their synodal decree, did bind the conscience of Christians, to abstain from strangled, and blood, and fornication, Act. 13.  
Answ. 1. The former of these was no otherwise imposed upon the conscience, then for the avoiding of offence: fornication is joined with the rest, not because it was indeed as indifferent a thing, but it was so counted among the heathen. 2. neither have the Pastors of the Church, that power and authority to make laws to bind the conscience, as the Apostles had.  
4. Argum. S. Paul willeth that they which observed not his precepts, should be shunned of all, 2. Thess. 3.14.  
Answ. Because the Apostle urged nothing but the precepts of Christ, therefore he requireth obedience simply, and chargeth their conscience therewith.  
But on the contrary, that all Civil and Ecclesiastical laws do not simply and in themselves bind in conscience, but in regard of the offence, we show it thus.  
1. S. james saith, c. 4.12. there is one lawgiver, which is able to save and to destroy: God only maketh laws to bind the conscience.  
2. If every law did bind the conscience, then by reason of such a multitude of laws, which are impossible to be kept, men's consciences should be so snared and entangled, as none should be free: and so with the pharisees, they should bind heavy burdens, and grievous to be borne, and lay them on men's shoulders, Matth. 23.3. and S. Paul speaketh against such burdening with traditions, as touch not, taste not, handle not, Coloss. 2.21.  
3. Where the intendment of the law is not to bind the conscience, there if no scandal follow, the omission of the thing commanded doth not bind or pollute the conscience: there may be a civil offence, but no moral or mortal sin: but in diverse such laws, which are made for civil order, as in wearing of caps, providing of artillery, abstaining from flesh, and such like, the law intendeth not to charge the conscience, but imposeth a civil mulct only, where such things are omitted: therefore such offending, if they pay the mulct they satisfy the law: their conscience is free, where the omission proceedeth no● of contempt, nor giveth occasion of offence: beside an other way the intention of the lawgiver is kept, when the end and scope of the law is observed, though strictly the letter of the law be not kept: as the eating of flesh upon certain days is prohibited, for the benefit of the commonwealth, that navigation and fishing by the utterance of such commodities may be maintained: now if any eat flesh, 
Whether penll laws bind in conscience.  not upon any contempt of the law, but upon some other occurrent occasion, so that the commonwealth be not thereby hindered, nor his brother offended, the intention of the law is kept, though the letter of the law be transgressed: and further in such penal laws which only concern external order, intentio legislatoris non est obligare ad culpam, sed ad poenam, the intention of the lawgiver is not, to oblige or bind any to the guiltiness of the offence, but to the penalty: but in penal laws, which require the observation of any moral law, it is otherwise; for there beside the incurring of the outward mulct, the offender also transgresseth the law of God.  
Pererius then needed not here to have found such fault with Calvins' distinction, between forum internum, the internal court of the conscience, and the external court, which only bindeth unto the duties of civility, wherein the conscience before God is free: for if upon every slip of a civil order, being not done with contempt, the conscience should be burdened, what an importable burden should be laid upon Christians, whose conscience by this means through the multitude of laws should be continually entangled.  
Now then to conclude this point. 1. Some laws being unjustly made, or commanding any unlawful thing, do neither bind the conscience in general, nor particular, neither in themselves, nor accidentally.  
2. Some laws bind every way, in general, in particular, by themselves, and accidentally, and sub ratione diumi cultus, as a part of God's service: as all laws enforcing obedience to the moral precepts which belong to the first or second table.  
3. Some laws do so bind in themselves, and not accidentally only, in respect of the offence, and not only generally in regard of our obedience required to the Magistrate in all lawful things, but in particular, in the very thing commanded: yet not as a part of the divine worship, but sub ratione ordinis, vel disciplinae ordinatae, etc. by reason of the order and discipline enjoined toward the better performance of some duty toward God, or our neighbour: as the law which bindeth men to come to Church, the better to serve God: and politic laws that are made against deceit used in the making of clothes, and other ways, to the hindrance of our brethren, which is against charity, and such like.  
4. Some laws do not bind in conscience at all in themselves, neither generally not in particular, but only accidentally in regard of scandal and offence which may be given by men's disobedience: as in such penal laws which are made only for civil orders and usages, where God is not dishonoured, nor charity violated: let there be no contempt of authority, nor offence given, though it be a breach of civil order, yet thereby the conscience is not burdened before God. This I say, not to give any encouragement willingly to transgress the public orders, for than they run into contempt of authority, but I advise every man, as near as he can to conform himself to the observation even of civil orders: but to this end, to help the conscience of the weak, that they should not think in every such omission their conscience to be charged before God: See further Synops. Centur. 1. error. 49.   

Controv. 8. Whether Ecclesiastical persons are exempted from tribute.  
v. 7. Give to all men their duty, tribute to whom tribute, etc. This is an evident place to convince the Romanists, who hold their Clergy together with their possessions and goods to be freed and exempted from temporal taxes and payments.  
The old Popish opinion was, that they were freed by the law of God: but now they challenge this immunity only by the charter and privilege granted them by Princes, Rhemist. Rom. 13. annot. 5. Thomas Aquin. addeth further, that though they were at the first exempted by Princes, yet it is agreeable to the law of nature. But if they only claim this exemption from the grant of temporal Princes, why did then Alexan. the 6. (as Boniface the 8. hath inserted his decree in the sixth of his decretals, lib. 3. titul. 23. c. 1.) by his constitution provide, that secular powers should not presume to exact of Ecclesiastical persons, toll money or other exactions, pro rebus vel possessionibus, for their goods or possessions, which they had gotten, or should get. We will now examine some of their reasons.  
1. The lands of Pharaohs Priests were exempted from tribute, Gen. 47.22. therefore the possessions of the Church should be free.  
Answ. The lands of the Priests (whom junius taketh rather for the Princes, Courtiers of Pharaohs household, for the word cohen, signifieth both a Prince and a Priest,) were not so●d unto Pharaoh, as other lands were: for by reason of the ordinary allowed them from the King, in the time of dearth, they were constrained to sell their land for food, and so their possessions were free from the fifth part, which other paid: they might notwithstanding be subject and liable to other charges.  
2. The King of Persia charged his officer to lay upon the Priests and Levites no toll nor custom, Ezra 7.24.  
Answ. The reason thereof was, for that the Priests had no possessions: as likewise Caesar writeth in his commentaries, that the Priests called Druidae among the French, paid no tax money, nor custom at all, as other did: and the reason was, because they possessed nothing, as Pliny witnesseth, l. 16. c. 24.  
Now on the contrary, that Clergy men, are bound as well as others, for their persons, and lands, to pay tribute, and yield their subjection unto temporal governors, it is evident by these reasons.  
1. By the precept of Christ, give unto Caesar, the things that are Caesar's: he spoke then to the Priests: and by his own example he refused not to pay poll money, Matth. 17. and he confessed to Pilate, john. 18. that he could have no power against him, if it were not given him from above: he acknowledgeth himself personally subject unto Pilate.  
2. He which holdeth terrene things, is in reason to be subject to the terrene and temporal power: Origen saith, qui habet pecuniam, aut possessiones, aut aliquid in seculo, audiat, etc. he which hath money or possessions, or any thing in the world, to him it is said, let every soul be subject, etc.  
3. And S. Paul chargeth all subjects to pay tribute, because it is a duty to the Magistrate, in respect of his care and vigilancy, who watcheth over the subjects for their good.  
Yet we deny not, but that Ecclesiastical persons may enjoy those privileges and immunities, which have been granted them by Princes, whose liberty therein is to be commended: so that they abuse them not to idleness and wantonness, as sometimes the Abbeys in England did: See before controv. 1. argum. 1. and Synops. Centur. 1. err. 99   

Controv. 9 Whether the fulfilling of the law be possible in this life.  
v. 8. He that loveth an other, hath fulfilled the law. Hereupon our adversaries the Romanists do infer, that the law may be fulfilled by love, in this life: Rhemist. and Tolet, whereas we object, that no perfection can be attained unto in this life, hath this distinction, that there is great difference between dilectionem in se perfectam, & eam, quae est in praecepto, love which is perfect in itself, and love which is in the precept and commanded: as if one bid a man run perfectly or swiftly, he meaneth not, that he should run so fast as an hart or hind, but so fast as a man may run: so perfect charity in itself is not commanded, which can not be in this life, but such charity, as a man in the state of grace, being thereby helped, may attain unto.  
And thus he reasoneth; if by love the law could not be fulfilled, S. Paul would not have exhorted thereunto: for it were in vain to exhort unto that, which cannot be done, an. 11.  
Contra. 1. Touching the distinction, it is no ways to be admitted. 1. for as God is, so is his commandment, he is perfect, therefore he commandeth that which is perfect: the love then commanded in the law is a perfect love, and not only according to the possibility of man's strength. 2. further, the written moral law commandeth the same thing, which the natural law did, which was infused into Adam in his creation: but that was perfect love and charity, for he was created according to the image of God, in righteousness and holiness. 3. and we are commanded to be perfect, as our heavenly father is perfect, Matth. 5. therefore not according to the possibility only of our own strength. 4. neither is the instance brought in to the purpose: for, when a man is bid to run perfectly, the meaning is, he should run as fast as a perfect man may run, not one that is lame or halting: so man in the state of his perfection might have fulfilled the law, though now he cannot, since his nature hath been lamed by sin, therefore by his own example, such charity is commanded, as man before his fall, might have performed.  
2. Now to the argument we answer: 1. that he indeed, that can love his neighbour as he ought, may fulfil the law, but so none can love, Martyr: and so to the same purpose Calvin, that the Apostle sub conditione loquitur, speaketh as it were under condition, that is, if a man can so love his neighbour, which condition no man can fulfil. 2. But because the Apostle useth this as an argument to persuade unto love, because it is the fulfilling of the law, we will grant that the Apostle speaketh here of such a fulfilling, as is possible, but that is not a perfect keeping of the law, which none can attain unto, but as Beza saith, non unum praeceptum obijt, he that loveth his brother is not ready to keep one precept only, but all: so as Pareus well distinguisheth: he speaketh of fulfilling the law, partibus, non gradibus, in the parts, not in the degrees: as he which loveth his brother, will show it in all the parts of the law, he will neither steal, nor commit adultery, nor do any other hurt unto him: but perfectly in the highest decree of charity, no man can keep the law, for the Apostle saith, In many things we offend all, jam. 3.11. then no man can perfectly fulfil the law in this life. 3. Gualther here hath an other answer, that the Apostle speaketh not of the fulfilling of the whole law, but only de externis officijs, of the external duties: yet he insisteth not upon this answer: for the Apostle speaketh of coveting, which is no external thing, but acted in the heart: the best answer than is, that the Apostle speaketh not of an absolute or plenary fulfilling of the law, which is not in man's power, but of a total and general fulfilling and keeping of every commandment: that love will not content itself, with doing of our duty in one or two commandments, but in the rest also.   

10. Controv. Against the Marcionites, which denied the moral precepts to be now in force, but to be ceased.  
The Marcionites, as Origen showeth, dialog. 2. against them, would prove from hence, that the old law, even in respect of the moral precepts, was ceased, because it is here said, love is the fulfilling of the law.  
Contra. But Origen answereth well, that charity is an epitome, or sum of the law: but the epitome or sum taketh not away the things, which are therein contained: nay rather the contrary followeth, because charity is the fulfilling of the moral law, and charity always remaineth, therefore also the moral law continueth still, & is not abrogated, though the ceremonies be ceased; neither are the judicials necessarily now enforced.   

11. Controv. Against justification by the works of the law.  
v. 10. Love is the fulfilling of the law. From this place Stapleton inferreth, that the keeping of the law is our justice; and that by the works of charity we are justified: and thus he reasoneth; The keeping of the law is justice, but he that loveth his brother, keepeth the law, Ergo: to this purpose Stapl. Antidote. p. 973.  
Contr. 1. The proposition is true if it be understood of the perfect keeping of the law: for if any in all points, could keep the law, he should thereby be justified: as S. Paul allegeth out of the law, Rom. 10.5. He that doth these things, shall live thereby. 2. but so no man is able to fulfil the law: in some measure the faithful guided by grace, do perform the precepts of the law, but perfectly in all points, they can not keep it: for than they might be without sin: for sin is the transgression of the law, 1. joh. 3.4. and whosoever transgresseth the law, sinneth: but no man is in this world without sin: as the same Apostle saith, If we say we have no sin, we deceive ourselves, 1. joh. 1.8.    

6. Moral observations.  

1. Observ. Of the office of the Magistrate in encouraging the good, and punishing the evil.  
v. 3. Princes are not to be feared for good works, but for evil, etc. This aught to teach Magistrates, that they should not abuse their authority in afflicting the good, and sparing the evil, as jezabel did, who maintained idolatry, sorcery, and adultery in Israel, 2. king. 4.22. but persecuted the true Prophets: but they must use their authority, to fear the evil, and to be patrons to the good: as the Apostle here saith, they must be feared for evil works, and not for good.   

2. Observ. That Magistrates should procure the common good, and exercise true judgement.  
v. 4. He is the minister of God for thy wealth, or good. Here are two excellent parts of the Magistrates office described: first because he is God's minister, he must consider, that the judgement is the Lords, and therefore they ought to deal uprightly, as jehosaphac charged his judges and officers, 2. Chron. 19.6. Take heed what ye do, for ye execute not the judgements of man, but of the Lord, etc. and further, the magistrate must propound to himself the good of the people, not seek his private gain: for he is ordained for their wealth: for this is the difference between a good governor, and an oppressor, that the one studieth to profit the Commonwealth, the other seeketh by laying heavy burdens upon the people to enrich himself.   

3. Observ. How the Magistrate may comfort himself in his government.  
Whereas many cares and troubles are incident into the office of the Magistrate, many dangers imminent, and conspiracies intended: he is herein to comfort himself, that he is God's minister, and therefore he need not to doubt, but that God will assist his own ordinance: for it were impossible if the Lord did not guard and defend them, that Princes could escape such perils, as they are subject unto: that saying then must animate and comfort them, Touch not mine Anointed, etc. 1. Chron. 16.22.   

4. Observ. Of the vigilant care and painful office of the Magistrate.  
v. 6. Applying themselves to the same end: this showeth, that the Magistrate is called not to a place of pleasure and ease, but of labour and care: they must endeavour and apply themselves to this end, that is, to seek and procure the good of their subjects: they watch when others sleep, and take care, when their subjects are secure: this well perceived the King that said, if one knew the cares that belong unto the crown, and diadem, they would not take it up, though it lay in the dirt before them. This should teach men not ambitiously to aspire to places of such labour and care, and others to pay tribute and other duties willingly unto their Magistrates, as a recompense in part of their pains.   

6. Observ. Of the commendation of Christian love.  
v. 10. Love doth none evil, etc. it is the fulfilling of the law, etc. Chrysostome here hath a good moral of love: utramque virtutem habet dilectio, love hath a double virtue, it both maketh us abstain from evil, and it bringeth honorum operationem, the working of good things: it is the fulfilling of the law: nay further, it doth not only show us what we should do, but helpeth us also to do our duties prescribed in the law more easily: and beside, this love toward our neighbour, doth also show our love toward God, and assureth us of his love again: in love among men it is otherwise: for love is impatient of fellowship, it is full of jealousy, if one love the party whom an other loveth, repugnabit amator, the lover will be against it: but God, dignatur te amoris sui communione, vouchsafeth thee to be partaker of his love, etc. he loveth those, that love them, whom he loveth.   

7. Observ. Against backesliders.  
v. 11. Now is salvation nearer, etc. S. Paul useth this as a reason to stir us up to zeal and carefulness, because still we come nearer unto the work: like as they which run in a race, the nearer they approach unto the goal, the faster they run: therefore they are very preposterous, careless, and disordered, which in the end of their race do slack their pace: for while they stay and rest themselves, an other outstrippeth them, and winneth the price: therefore, as the Apostle saith, 1. Cor. 9.14. So run, that ye may obtain: we must then hold out unto the end, and not give over our running, if we will obtain the crown.   

8. Observ. Against careless hearers of God's word.  
v. 11. It is now time, that we should arise from sleep, etc. Chrysostome applieth this against careless hearers, who though they are awake in body, yet are a sleep in their souls: and all things which they hear, are as a dream unto them: tell me, saith he, what Prophet, what Apostle, deque quibus rebus lectus fit, and of what matters was he read, sed non potes, but thou canst not tell me: wherefore to such be this spoken, it is time to arise from sleep, etc.   

9 Observ. Against riotous feasts.  
v. 13. Not in banqueting, and drunkenness, etc. Here Chrysostome also taketh occasion to enueigh against symposia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, companions feasts: when men feasted by turns, or every one sent his cost, and when they met together, and did glut themselves with meats and drinks, and carnal pleasures: if this be a pleasure and delight, ostend mihi voluptatem illam vesperi, show me thy pleasure at night, but thou canst not: I forbid not, saith he thus speaking, all kind of meetings sed ne quid praeter decorum agatur, that nothing be done uncomely, but use to sing psalms, pro illiberalibus canticis, in stead of dishonest songs: sic Christus mensae vestrae aderit, etc. so Christ will be at your table, and shall bless your meeting, and your banquet, and so shall you follow the rule of the Apostle, 1. Cor. 10.31. Whether ye eat or drink, or whatsoever you do else, do all to the glory of God.   

10. Observ. Against chambering and fornication.  
v. 13. Not in chambering and wantonness: from these riotous feasts and banquets proceed vagrant and filthy lusts: and so men leaving as it were the pure and clear fountain, do run ad immundi cani cloucam, to a filthy puddle, and sink: caenum namque scorti corpus esse, etc. that the body of a strumpet is a very puddle and sink, I appeal unto thyself: after that thou hast wallowed thyself in this mire, dost thou not think thyself impure and unclean? 2. Chrysostome proceedeth further to show the loathsomeness of this sin; quid seminas, quod metere non licet, etc. why dost thou sow, where thou wouldst not reap? for the very fruit and offspring would make thee ashamed. 3. puero magnam facis iniuriam, etc. thou dost great wrong unto the child, that shall be borne, who by thy means is counted a bastard and base borne. 4. and thou thyself shall be ignominious, non solum in vita, not only in thy life, but after they death: sive ex scorto sit, sive ex ancilla, whether thou hast a child by an harlot, or by thy maid. 5. beside, thou makest her not only an harlot, but after a murderer: nam non solum, quod natum est occidit, sed & ne nascatur prohibet, for she only killeth not that, which is borne, but hindereth it that it be not borne: & sic generationis promptuarium, promptuarium facis occisionis, and so thou makest the receptacle of generation, the shop and forge of occision and murder. 6. hinc sunt & idololatriae, etc. hence also proceeded idolatries: for many procure enchantments, and drinks, and other sorceries, that they may be believed. 7. Many other evils also spring from hence: venena parantur, etc. often poison is prepared for the wise, that hath the wrong, and other lyings in wait, or at the least, quotidiana bella, continual war and strife: and the legitimate children are hardly used, and much wronged: to this purpose Chrysostome excellently.   

11. Observ. How we ought to imitate Christ, in the not satisfying of the flesh.  
v. 14. Put on the Lord jesus, etc. and take no care for the flesh, to fulfil the lusts thereof: for if a man should give himself to satisfy the desire of his flesh, he should but procure his own further torment, and never be at rest: ipsae quip concupiscentiae alias graviores pari●●t, for concupiscence doth still beget concupiscence: as he, that is always thirsty, as they which have the dropsy, though they have whole rivers by them, can never quench their thirst, so is it with them that follow the lust of the flesh, it will never be satisfied.  
Thus far Chrysostome proceedeth well, but he seemeth in the rest to be somewhat too strict and austere: for he would have a man only to use things for necessity, as to eat only to satisfy hunger, and to seek garments only to cover the flesh: non est vestibus ornan●● c●r●, ne ornatu illam perdas, etc. the flesh is not to be adorned and set forth with raiment, 
Whether Christ be to be imitated in all his works.  lest thou destroy it by those ornaments, etc. and to this purpose he showeth how we should put on Christ, by imitating his austere life, and to do as he did: he had not a place, wherein to put his head: do thou likewise: if he were at any time to take meat, panibus hordeacis usus est, he used barley bread: if he were to travel, he did not ride on horseback, sed venerbus pedestris, etc. but took his journey on foot: if he were to sleep, he made his pillow in the end of his ship: if he were to sit down, in faeno, etc. he sat down upon the grass, etc.  
But our blessed Saviour is not to be imitated in all things which he did, as namely in these two, 1. in his divine works, as in fasting forty days and nights, in walking upon the sea, and such like: for these miraculous works are beyond our power. 2. in his particular and personal acts, as in that he possessed nothing, refused to be a judge, washed his Apostles feet, and in those before named: for these things became his person, as he was the Messiah, to show that his kingdom was nothing at all of this world: but in his general virtues, as his humility, mercy, love, holiness, and such like, we must set before us the most holy example of our blessed Saviour: as he saith himself, Learn of me, for I am humble and meek, Matth. 11.29.  
And concerning the thing itself: it is lawful to take care of the flesh, not only for necessity, but also for moderate pleasure and delight: as it is said, Psal. 104.15. That wine maketh a cheerful heart, and oil causeth the face to shine: and as much is insinuated here by the Apostle, that we should not take care for the flesh, to fulfil the lusts thereof: every other care than is lawful, so it be not to pamper the flesh in wantonness, and carnal delight: meats may be used not only for necessity, but with some kind of pleasure; and apparel may be used as well for ornament, and comeliness, as to cover our nakedness, so that excess be taken heed of in the one, and pride in the other.     

CHAP. XIIII.  

1. The text with the diverse readings.  
v. 1. Him that is weak in the faith, receive unto you, but not for controversies of disputation, (doubtfulness of disputation, B. in the disceptation of thoughts. L. for to judge disputations, V. be not divided in your cogitations. S. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here rather signifieth, a disceptation or controversy, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an outward dispute, rather than an inward discourse of the mind.)  
2 One believeth that he may eat of all things: and an other which is weak, eateth herbs.  
3 Let not him that eateth, despise him that eateth not: and let not him which eateth not, judge him (condemn him, G. Be.) that eateth: for God hath received him.  
4 Who art thou, that judgest (condemnest, B.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judging, Gr.) an other man's servant? he standeth or falleth to his own master: yea he shall be established: for God is able to make him stand, (or establish him, Be.)  
5 This man esteemeth (judgeth, L.S. Gr.) one day above an other day, and an other esteemeth every day alike: let every man be fully persuaded G.B. Be. (or be certain, V.S. abound. L. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to be fully persuaded) in his mind.  
6 He that regardeth (or careth for, B.) the day, (thinketh of the day. S. esteemeth. B. observeth. G. judgeth. V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that setteth his mind on the day. Gr.) regardeth it to the Lord: and he that regardeth not the day, regardeth it not to the Lord: (this clause the vulgar Latin omitteth) He that eateth, eateth to the Lord: for he giveth God thanks: and he that eateth not, eateth not to the Lord, and giveth God thanks.  
7 For none of us liveth to himself, neither doth any die to himself.  
8 For whether (if, B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether, Gr.) we live, we live unto the Lord: or whether we die, we die unto the Lord: whether therefore we live or die, we are the Lords.  
9 For to this end Christ both died, and rose again, and revived, that he might be Lord both of the dead, and quick.  
10 But why dost thou judge (condemn, B.G.) thy brother? or why dost thou despise (set at nought, Be. B. Gr.) thy brother? for we shall all be presented (stand. L.S. appear. G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be presented) before the tribunal (judgement seat, B.G.) of Christ.  
11 For it is written, I live, saith the Lord, that (because, L.U. and B.G. surely. Be. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that: it is the form of an oath: God sweareth, as he liveth that) every knee shall bow unto me, and every tongue shall confess unto God.  
12 So then every one of us shall give account of himself unto God.  
13 Let us not therefore judge one an other any more: but use your judgement in this rather Be. G. (judge this rather, Gr.) that no man put a stumbling block, or an occasion to fall, before (to. Gr.) his brother. (not an occasion to fall, and a stumbling block: see qu. 23.2.)  
14 I know, and am persuaded through the Lord jesus, that there is nothing unclean (common, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gr. L.U.) of itself: (not by him. L.) but unto him that thinketh Be. (judgeth. B.G.) any thing to be unclean, to him it is unclean.  
15 But if thy brother be grieved for the meat, now walkest not thou charitably: (according to charity, Gr.) destroy not him with thy meat, for whom Christ died.  
16 Let not your (not our, L.S.) commodity G. (your Good, Gr.) be evil spoken of, (blasphemed, Gr.)  
17 For the kingdom of God, is not meat, nor drink, but righteousness, and peace, and joy in the holy Ghost.  
18 For whosoever in these things serveth Christ, is pleasing (acceptable, G.) to God, and approved (commended, B. accepted, Be. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gr. appointed or allowed) to men.  
19 Let us then follow those things which concern peace, and the edifying one of an other.  
20 Destroy not the work of God for meats sake: all things in deed are pure: but it is evil for the man, which eateth with offence.  
21 It is good, neither to eat flesh, not to drink wine, nor any thing, whereby thy brother stumbleth, or is offended, or made weak.  
22 Hast thou faith? have it with thyself before God: blessed is he, that judgeth not (condemneth not. Be. G.) himself, in that thing, which he alloweth.  
23 For he that doubteth, (discerneth. L. judgeth. V. maketh conscience. B. is divided. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gr. doubting.) is condemned, if he eat, because he eateth not of faith: and whatsoever is not of faith, is sin.   

2. The Argument, method, and parts.  
IN this chapter the Apostle showeth the use of indifferent things, whereabout there was contention between the believing Gentiles, and the converted of the jews: there are two parts. 1. the Apostle teacheth how the strong and weak should behave themselves one toward an other, and useth jointly arguments of persuasion to them both, to v. 13. then he dealeth with them apart, with the strong, to v. 22. then with the weak, v. 22, 23.  
1. In the first part the case is propounded in two particular instances, the first v. 2, 3. concerning the eating, or not eating of herbs: wherein he exhorteth them to mutual concord, not one to judge or condemn an other: 1. from their state or condition, they are of God's family, v. 3. and no man is to judge an others servant, the reason whereof is rendered; he standeth or falleth to his own master, v. 4. 2. from the power of God, who is able to make them stand, and will most surely establish them, v. 4. therefore they must not be condemned or despaired of. The second instance is of observing, or not observing days: which is propounded with an admonition, that nothing should be done without a full persuasion: then the reasons unto brotherly concord follow. 1. from the end, because both the observer & not observer, do it to God's glory: which he proveth by the adjunct, their giving of thanks, v. 6.  
2. Argum. From the whole to the part: none of us live or die to himself, v. 7. therefore the particular actions must be referred not to ourselves, but to the glory of God: the antecedent is proved, that we live not or die unto ourselves, but unto the Lord, v. 8. from the end of Christ's death, and resurrection, v. 9  
3. Argum. It belongeth unto Christ to judge, who is made Lord of all, v. 11. and every one must give account unto him, v. 10. therefore one must not judge an other, and so take Christ's office upon them.  
2. The Apostle now cometh to deal with such as are strong in faith, and showeth how they should behave themselves toward the weak: that they should give them no occasion of stumbling or being offended.  
This caution is first explained, by a distinction: that although meats are not unclean in themselves, yet to him that so judgeth, they are unclean, and he is thereby offended, v. 14. then follow the reasons.  
1. He that grieveth his brother, walketh not charitably, 15. 2. he destroyeth him, as much as in him lieth, for whom Christ died, 15. 3. causeth their liberty to be evil spoken of, 16. 4. from the property and condition of Christ's kingdom, which consisteth not in meat and drink, but in righteousness and peace, 17. which he proveth by the effects, they which serve Christ, therein please God. 5. ab utili, from the commodity ensuing: they must follow those things, which concern peace, 18. 6. from the inconvenience feared, they shall destroy their brother's faith, which is God's work, 20. then he concludeth, that it is not good to eat or drink, or to do any thing, to cause the brother to stumble ●●, v. 21.  
3. Lastly, he giveth a rule unto the weak, not to do any thing with doubting or against their conscience, for therein they should condemn themselves: which he proveth by the contrary effects with their causes, he which doth not any thing against his judgement is blessed, because he hath faith in himself: therefore he which eateth against his conscience is condemned, because he hath no faith: and whatsoever is not faith, and a sure persuasion, is sin.   

3. The questions and doubts discussed.  

1. Quest. Who are the weak in faith, and how they are to be received.  
1. Chrysostome showeth the occasion of the Apostles discourse in this chapter to be this: that whereas there were certain believing jews among the Christian Gentiles, and especially at Rome, which being converted to the faith, yet would not be suddenly weaned from the ceremonies of the law, as in abstaining from some kinds of meats, in observing of festival days, between whom and the other Christians there was some dislike, who being better instructed, held all the ceremonies of the law to be abrogated: the Apostle fearing, lest by the too great forwardness of the more perfect in judgement, the weaker sort might be offended, and caused ut prorsus ex fide defuerint, to fall away quite from the faith, he therefore persuadeth such to bear with the weak in such things, not to offend, nor grieve them, etc. And as in the former chapter he taught inferiors how to carry themselves toward their superiors; so here chose he giveth a rule to the more perfect, as superiors in faith, how they should behave themselves toward them which were weak: Lyranus.  
2. Chrysostome also well observeth, how the Apostle wisely tempereth his speech: for he speaketh unto those which are strong, occult vero infirmos increpat, and yet secretly he taxeth them which are weak: for in that he calleth them weak, he showeth, that they were sick: and in saying, receive them, he, showeth that they have need to be cured: But yet the Apostle neither blameth those which were perfect, as though they did evil, lest he might have confirmed the weak in their error, neither doth he commend them, as though they did well, lest he might have made them more forward in accusing the weak, sed commensur atam increpationem instituit, but he tempereth his rebuke, speaking to the one, and yet finding fault with the other.  
3. The weak in faith. 1. Origen maketh here a difference, between the strong in faith, the weak in faith, and the infidel: which Haymo explaineth thus; he is weak in faith, qui in aliquae part fidei dubitat, who doubteth in some part of faith, who believeth not perfectly as he should: he is an infidel, qui ex toto, etc. who doubteth altogether: he is strong in faith, qui nihil dubitat, doubteth nothing at all. 2. and yet to speak more distinctly, there is a double kind of strength and weakness, one is concerning faith and doctrine, the other touching life, and manners: about faith some are weak, or strong, either totally, or in part: they are totally strong, which are throughout confirmed in the faith, as was Abraham, of whom it is said before, c. 4. He was not weak in faith: and such he calleth perfect, Philip, 1.15. they are strong in part, whose judgement is settled in some special point of doctrine, wherein others doubt, as here the believing Romans were strong, and well persuaded in the use of Christian liberty: again, some are totally weak in faith, as they which are newly converted from Paganism, and not well instructed ● some weak in part, as the jews, which here thought, that with a good conscience they might not eat of all kind of meats: some likewise are strong in matters touching manners, who are perfectly regenerate in respect of others whom the Apostle calleth spiritual, Gal. 6.1. some may fail in their life, in some particular act, and so are weak, such the Apostle calleth carnal. 3. so then there is great difference between a weak faith, and a false faith: for faith, though it be weak may justify, so can not a false faith. But it will be objected, that it should seem that the faith of these Christian jews, was not a right faith, because they believed not all, that was to be believed, 
Difference between a weak faith, and a false faith.  namely, that the ceremonies of the law were abrogated: to this I answer, that where this happeneth, that something is not believed, which appertaineth to faith, if it be vitio credentis, by the fault of him which should believe, as not yielding himself in humility to be taught by the word of God, this is so right faith: but if the reason be this, that the matter proposed to be believed, be not sufficiently explained, so that for want of knowledge and judgement, rather than of an obstinate mind, it be not believed, such a faith, though yet weak, yet may it be a true faith; where there is a willingness and readiness upon better instruction to be otherwise persuaded: Mart. or here by faith we may understand the persuasion of the use of things indifferent, by a synecdoche, the whole being taken for a part, as Piscator observeth: and so such weakness shall be no impediment at all to justifying faith.  
Receive him: 1. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to receive affectu charitatis, with a charitable affection, as Haymo: and it differeth from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used Act. 20.35. which is properly to support, to hold or life up one that is falling, Beza. 2. so this word signifieth three things; that they should take such an one unto them, not cast them off, or separate themselves: then they must patienter tolerare, patiently bear with him, and by further instruction seek to restore him, as S. Paul adviseth, Gal. 6.1.   

2. Quest. What is meant by controversies of disputations.  
1. The vulgar Latin readeth, as the Rhemists also translate, not in disputations of cogitations: but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth not cogitations, but disputations: Erasmus readeth, ad diiudicationes, etc. for the judging of the thoughts: so Augustine in the exposition of this Epistle giveth this sense, that they should not take upon them to judge the thoughts of the weak: so also Lyranus, gloss. interlin. Gorrh. for God only judgeth the thoughts: Tolet also by the thoughts understandeth their secret opinions, which they held touching things indifferent, which he would not have controverted but the word, as is said before, signifieth disputations, not thoughts: and Beza well translateth. certaminae disputationum, for controversies of disputation: whereby the weak might be entangled more rather then edified. 2. he forbiddeth not all questions, which may be moved about matters of faith: for there are profitable questions, which tend to the discussing of doubts, and make for edifying: but all vain janglings and brabbles which breed contention rather than serve for instruction must be avoided, such as these were about the eating of meats, observing of days: such the Apostle calleth foolish and unlearned questions, 2. Tim. 2.23.  
This place than doth nothing at all favour the opinion of the mahumetans, which can endure no disputations at all: Tertullian hath a good saying, suspecta est doctrina, quae vult occult, that doctrine is to be suspected, which would be hid: and our Bl. Saviour disputed with the pharisees, so did S. Paul, Apollo's, and Aquila with the jews, Act. 28.   

Quest. 3. Why he is called weak, that eateth herbs.  
1. Origen upon these two reasons, because the law prescribeth nothing concerning the eating of herb, only, and lest the Apostle should seem to be gulae & gurgitis magister, a teacher of gluttony, persuading his disciples to eat, he will have the Apostle here to speak, de cibo verbi Dei, of the food or meat of God's word: they which are perfect are able to eat of all, that is, to search the mysteries of Scriptures, but the weak eat only of herbs, that is, are capable only of easy doctrines.  
But though elsewhere S. Paul compare the higher doctrines to strong meat, and the first principles and rudiments to milk, 1. Cor. 3. yet here he speaketh of the difference of meats, as it appeareth by his other instance, v. 6. of the observing of days: and S. Paul here exhotteth not to eat, but only showeth what some did: and by eating of all, is not understood greedy or unsatiable eating, but of all kinds of meats: though the law spoke nothing of eating of herbs, yet some other reason may be given, why these did eat herbs, as shall be presently declared.  
2. Some do read here in the imperative mood, he that is weak, let him eat herbs, as the vulgar Latin, which some follow: and so in this sense, it might seem to be spoken of such as were weak in body, that they which were not able to eat flesh, should feed of herbs, and lighter meats: but in the original the word is in the indicative, eateth, and so it best answereth unto the other part, one believeth that he may eat of all things: and Beza to take away this scruple, supplieth out of the former verse, the word (faith,) the weak in faith.  
3. Some apply this unto the weak in manners, who propter casum libidinis, etc. because of their inclination to lust, do eat herbs and other dry meats, which do not so much pamper the flesh: Gorrhan following the ordinary gloss which taketh this sense from Hierome, and Haymo, also maketh mention of it: but the supplying of the words, in the faith, out of the first verse, do take away this scruple likewise, that the Apostle speaketh not of the weak in manners, but in faith and judgement.  
4. Neither yet because the Apostle saith before, one believeth, etc. by the weak are we to understand, one that believeth not: for every error of the saith tendeth not to heresy or infidelity: it is one thing to err, an other to be an heretic: two things must concur to make an heretic: he must pertinaciter errare, err not of ignorance, and infirmity, but of obstinacy and wilfulness, and in fundamentis fidet, in the fundamental doctrines of faith: Philip had the one, he erred in a fundamental point in the person of Christ, calling him the son of joseph, john. 1.45. but he did it of ignorance: but these which did eat herbs, making difference of meats, did neither err wilfully, not yet in a matter fundamental.  
5. Ambrose upon this place thinketh, that they did eat herbs only, thinking it unlawful to eat any flesh at all: but we do not find, that any among the Christians in those days did hold it unlawful to eat all kind of flesh.  
6. Augustine taketh this to be the reason, why they did eat herbs, because some meats set forth in the shambles to be sold, were offered unto idols, and lest they might eat of things offered to idols unawares, they did think it more safe to eat no flesh at all, but only herbs: But this reason is not general, for they might have killed flesh at home of their own provision, which was free from any such suspicion or danger, of being offered to idols.  
7. Anselm giveth this reason, because they knew, that some meats were clean, some unclean, which could not be so easily discerned in the eating, as likewise the diverse kinds of fishes, and fowls, whereof some were clean, some unclean by the law, they therefore to be sure, abstained from all: so also Gualther, Martyr. But seeing the jews before their conversion, abstained only from the kinds forbidden, not from all flesh, why should they after their conversion use less liberty?  
8. Chrysostome yieldeth this reason, ne notarentur à Christianis, lest they should have been noted and observed of Christians, if they should have only abstained from swine's flesh, and other forbidden meats, they thought it better to betake themselves only to the eating of herbs, ut non legalis observatio, sed iciunium magis videretur, that it might be thought rather a kind of fasting and abstinence, than a legal observation: thus also Pareus: but it seemeth that they were not ashamed to be counted observers of the law, because they charged others, which did not observe this difference of meats, as transgressors of the law.  
9 Wherefore I take rather, that this is the Apostles meaning, not that any did in those times altogether abstain from all kind of meats, and thought it lawful only to eat herbs: but that where other choice of meat was not, they had rather eat of herbs, then either of meats offered to idols, or forbidden by the law, Tolet: so Faius, malebat, etc. he had rather eat herbs, then of such kind of flesh: likewise Piscator: yet Chrysostome and Augustine's sense, are not much to be misliked.   

Quest. 4. Whether any things be indifferent in their nature, as being neither good, nor evil of themselves.  
The occasion of this question is out of the 3. verse, where the Apostle maketh the difference of meats as a thing in itself indifferent, and would not have him that did eat and make no difference, to despise him that did, not him, that did not eat, and made a difference to judge him, that did eat: here then this in general would be considered, whether any thing in it own nature, is neither good, nor evil, as neither commanded by the law of God, nor forbidden, but left indifferent between both.  
1. That nothing is indifferent, it may be thus objected. 1. between good and evil, there is no mean, but every action is either good or evil, agreeable, or not agreeable unto the law of God. 2. every thing is done of faith, or without faith: if of faith, it is good, if without, it is evil, therefore there is no indifferent thing, but it is either good or evil.  
Answ. Some things are simply good, or evil in their own nature, and of themselves: as the things which are commanded by the law of God, are simply good, the things forbidden, are simply evil: some things are neither good nor evil in their own nature, but yet in respect of the intention, end, and mind of the doer, though indifferent in themselves, they may not be indifferent: by this distinction the objections proposed are easily answered.  
1. Every action is good or evil, not in itself, but in regard of the intention or end, as to eat, or not to eat flesh, of itself is neither good nor evil: but not to eat it, as thinking flesh to be unholy, or to merit by it, is evil: and so likewise to eat it uncharitably with offence of the weak.  
2. So to do a thing of faith, or not of faith, respecteth the intention and persuasion of the doer, not the thing itself in it own nature.  
Now on the contrary side, that some things are indifferent in their own nature, neither good nor evil, it is thus proved.  
1. The things which God hath neither forbidden nor commanded, he hath left free and indifferent: but some things are such, as upon certain days to eat or not to eat flesh, is neither commanded, nor inhibited, therefore in it own nature, it is a thing indifferent.  
2. Those things which neither commend us to God, nor yet do displease God, are indifferent: but some things are such: as meat doth not commend us unto God, as S. Paul saith, 1. Cor. 8.8.  
3. Those things which neither help to, nor hinder us from salvation, are indifferent, but such are meat, drink, apparel, v. 17. of this chapter, Ergo.   

Quest. 5. How the Apostle maketh the eating or not eating of flesh, and the observing of days, indifferent, which elsewhere he condemneth.  
The occasion of this question ariseth out of the 4.5.6. verses where the Apostle seemeth to make these things indifferent: yet he condemneth the observation of days, Galat. 4.10. Ye observe months, times, and years: and he reproveth Peter, Gal. 2. because he abstained from certain meats: and 2. Tim. 4 he calleth it a doctrine of devils.  
Answ. 1. Tolet would thus reconcile these places: that these things were indifferent till the Church had determined otherwise, at that time, nondum erat per Ecclesiam declaratum, etc. it was not declared by the Church, what they should do in this case, annot. 1. in fine. But this was not all the reason: for the Apostles in their preaching did not cease to teach the people, that the ceremonies of Moses law were abrogated, as is evident, Act. 21.21. S. Paul was so known to teach the people, that they were no longer to keep the custom of Moses law: and further, after that the Apostles had made a decree of these things, that they should only abstain from strangled and blood, Act. 15. yet S. Paul circumcised Timothy, Act. 16. and he was shorn as a votary, Act. 21.  
2. Lyranus otherwise answereth, that until the passion of Christ, all the ceremonies of Moses law were in force, but post publicationem Evangelij, after the publication of the Gospel, the observation of them was mortifera, damnable, for that was as it were to deny Christ to be come, but tempore intermedio, in the time between these, it was lawful to observe them. This is very true, that for a time, the Apostles suffered the jews converted to the faith, to retain some ceremonies of the law, lest they might at the first have been discouraged from receiving the Gospel: and Augustine doth fitly resemble the abrogating of the ceremonies, unto the decent burial of human bodies, which are not as soon as they are dead cast forth as stinking carrions, but are brought decently to the sepulchre: so the ceremonies, which were instituted of God, were not at once to be cast off, as though there were no difference between them, and human inventions, but they must have a time, after their death, as it were in Christ's death, to be brought honourably to the grave, but whosoever should revive them afterward, he should not be pius deductor funeris, 
August. epist. 19 ad Hieron.  sed impius sepultura violator, a devout solemnizer of the funeral, but a profane raker in the grave, and violater of the sepulture.  
3. Add hereunto: that to the Galatians, the Apostle doth not so much reprove them for observing those ceremonies, as that they did keep them opinion necessitatis, with an opinion of necessity: neither was S. Peter reproved of S. Paul simply for the forbearing of some meats, which he might have done to avoid scandal and offence: but because by his example he constrained the Gentiles to do the like: and in that place, the Apostle speaketh not of abstinency, but of the precept of abstinency, from meats, and marriage, which should be brought in by wicked heretics, the Manichees, Tations, and other, which condemned them, as things evil in themselves: But these jews among the Romans, had no such opinion of these things, as necessary to salvation: or the time was not yet come, for the general laying down of these ceremonies.   

Quest. 6. Whom the Apostle speaketh of, the jew, or Gentile, saying, God hath received him, etc.  
1. Chrysostome thinketh that this must be understood of the converted Gentile, that the believing jew should not condemn him as a transgressor of the law: but where he saith, who art thou, which judgest an others servant? this he thinketh the Apostle saith, ad sanum & robustum conversus, turning himself to the sound and strong: so also Haymo. But Tolet well refuseth this mixed interpretation upon these reasons, because the speech is still continued, as being uttered of one and the same, and for that before to judge, was given unto the weaker part, the jew that did not eat, that he should not judge him, that eateth.  
2. Tolet inclineth to the contrary, the first part, God hath received him, he thinketh rather to be spoken of the converted jew, God hath received him, though yet but weak: the other part, who art thou that judgest, of the converted Gentile, because the Apostle spoke of the jew in the same phrase before, let not him that eateth not, judge, etc. but by the same reason, of the continuance of the Apostles speech, it should seem that the Apostle meaneth still the same parties, that one should not judge an other.  
3. Some think that the Apostle speaketh all this to the believing, jew concerning the converted Gentile, that God had received him, and he was an others servant, and God would establish him: so Lyranus, Tolet, Piscator, Martyr: But seeing that the Apostle called him that did not eat, the weaker, as one that had a tender conscience, and thought it unlawful to eat of certain meats: it is rather said of the weaker, God shall establish him, then of the stronger.  
4. M. Beza seemeth to understand all this to be spoken to the stronger, of and concerning the weak and newly converted, that though he were weak, yet God was able to confirm and strengthen him.  
5. But I prefer their judgement, which understand these words, God hath received him, indifferently, both of him that eateth, and him that eateth not, so gloss. interlin. Calvin, Hyperius, Osiander: pertinet ratio ad utrumque, the reason belongeth to them both, utrique servi communis Domini, they are both servants of one and the same Lord, Pareus: though the last words in the 4. v. he shall be established, may seem more specially to be spoken concerning the weak, that God may and will strengthen him: and that these reasons serve to persuade both the strong and weak not to be preposterous one in judging an other, it may appear both by the Apostles proposition, v. 3. wherein he exhorteth the strong not to contemn the weak, nor the weak to judge the strong: and the Apostles words, God hath received him, and they are an others servants, and they stand or fall to their own Master, are generally true of all believers, as well the strong as the weak: and thus also interpreteth Origen, nam & imperitior, etc. for both the unskilful, thinketh the more perfect and profound to fall, if he conceive any thing, which he is not capable of, and the other think the same of the unskilful or ignorant, etc. so these words, he standeth or falleth, he referreth indifferently to the opinion, which the strong or weak have one of an other.   

Quest. 7. Whether it be not lawful at all for one to judge an other.  
v. 4. Who art thou, which judgest an other man's servant. 1. this is not understood of public judgements, either Civil and politic, or Ecclesiastical: for in these cases men do not so much judge, as God by them: for the judges and Magistrates are Gods Ministers, Martyr. 2. neither is all kind of judging taken from private men: which is either of men's persons, or their facts: of men's persons we cannot give sentence: no man knoweth without special revelation, who is saved and condemned: but every one standeth or falleth to his own Master. 3. and concerning men's works, they are of two sorts, they are either apparently good or evil, of these one may judge, what the work is, and what he is for the present that doth them, for Christ hath given us a rule, By their fruits you shall know them, Matth. 7. we may judge him a good tree, that bringeth forth good fruits, and him a bad tree, that bringeth forth evil. 4. but the Apostle speaketh here of judging our brother in matters indifferent, the use whereof is neither forbidden in the word of God, nor commanded: in such things we ought not rashly to judge one an other. 5. Neither is this so spoken, as though one should be careless what his brother did: for the Apostle forbiddeth not the mutual offices and duties of charity in exhorting one another, but rash and precipitate judgement, whereby one taketh upon him to censure and condemn an other.   

Quest. 8. What it is to stand or fall to his own Master.  
1. Origen thinketh the Apostle speaketh this, secundum sensum eius qui increpabat, according to his sense, which reproveth an other: for both the weak and the strong do think one an other falleth or standeth according to that which they themselves are persuaded of, but the Apostle saying afterward, God is able to make him stand, speaketh of standing and falling indeed in respect of God, not of their own opinion only.  
2. Some by falling understand, sinning, by standing not sinning, Bucer: but the Apostle speaketh not of works simply good and evil, wherein men stand or fall, but actions in themselves indifferent.  
3. Pet. Martyr thus interpreteth, damnum seu commodum, etc. the loss or commodity in their standing, or not standing, redoundeth unto God their Master, it is nothing to thee: but God is nothing advantaged by men's standing, nor suffereth loss by their falling.  
4. The ordinar. gloss. referreth it to the judgement of the heart and conscience, the incognito cord servi, etc. of the unknown heart of the servant, and with what conscience he eateth or not eateth, it belongeth only unto God to judge.  
5. But properly by standing or falling to God, is meant, that it appertaineth only to God, to approve, or disprove, to be pleased, or to be displeased with the fact: man therefore is not to intermeddle with judging in such matters, which are left unto God's judgement: he best can examine, and so allow and disallow them, which eat or eat not: so that the Apostle speaketh as it were by way of supposition, that if he stand or fall, it is nothing unto thee, he standeth or falleth unto God: and though he seem not yet to stand, that is, firmo gradu consistere, to have any firm sooting, or to be settled in judgement, making difference of meats, yet God in his good time may establish him, and make him to stand.  
6. Where he saith, to his own master, this is not to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of distinction, as though he were their proper and peculiar Master only, and not of others also, as the jews accused Christ, because he made God his father, that is, proper and peculiar unto him, john. 5.18. but it is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of emphasis, God is their Master, who hath received them: though God be the Master of other faithful also, yet they are servants to none other, but unto God, and to be discerned by his judgement.   

Quest. 9 Of the meaning of these words, God is able to make him stand, v. 4.  
1. This may seem to be no good argument taken from the power of God: he is able to make them stand, therefore they shall stand: unto this objection, 1. one answer is, that the Apostle speaketh only of a possibility, he may stand, or fall, he may stand because God may make him stand: for dubia sunt in meliorem partem interpretandan, things doubtful must be interpreted in the better part, Gorrhan: but the Apostle speaketh definitely and certainly, he shall stand. 2. Some are ready to take advantage of this argument, God can, therefore he will: as the Papists, which so reason for the carnal presence of Christ's body in the Sacrament: but it always followeth not, for God can do many things, which he doth not, nor will do. 3. Some think that this is added, lest sibi stare arroget, one might arrogate his standing to himself, gloss. interlin. and to show a difference between this master, and other worldly masters, who may command their servants many things, but can give them no power to do them, as this Master can, Tolet: but yet this doubt is not to be so removed. 4. Chrysostome thinketh no more to be signified then this, ante iustam temporis maturitatem, etc. that the weak should not be sharply dealt withal, till we have weighed a just time, wherein they may be confirmed, for God is able to do it: but more is signified then so, the Apostle pronounceth they shall stand. 5. Wherefore the best answer of all is, that God's power is here to be considered, as joined with his will: Calvin thinketh this to be more scripturae, by the manner and custom of Scripture, which joineth God's will and power together: Gryneus giveth this reason, because the Apostle speaketh of such as were weak, and sinned not of ignorance, but were willing to be instructed, and such God would not cast off: But not only in this general meaning, doth will and power of God concur together: but directly so much is insinuated by the Apostles own words: for concerning the readiness of God's will, he had said before, v. 3. God hath received him, therefore his will was not to be doubted of: so then as God was willing, he was also able: the like see, c. 11.23. where the Apostle also proveth the calling of the jews by an argument taken from the power of God, God was able to graff them in again: for it was not to be doubted that God was willing, seeing the jews were of the fathers, to whom God made so ample promises: and in the same chapter, v. 29. he saith, The gifts and calling of God are without repentance.  
6. But it followeth not, because God is able to make them stand, that therefore they shall stand to the end. 1. it is one thing, to be established in some one particular, and an other to stand unto the end, Par. 2. and here the Apostle only showeth, that in charity bene speremus, we should hope well of our brethren, that they shall continue, Calv. we cannot pronounce certainly, that they shall so continue indeed.   

Quest. 10. What it is to esteem one day above an other, v. 5.  
1. Some do apply this difference of days unto abstinence from certain kind of meats upon one day, rather than an other: some make choice of days to fast in, an other omnem diem, i. continuum vitae tempus exigit in abstinentta, doth think rather to spend every day, that is, all the time of his life in fasting: Origen: so also Chrysostome, Ambrose, Anselm, the ordinar. interlin. gloss. as Haymo giveth a particular instance, how some abstained from eating of flesh, the 2.4.6. day, and did eat flesh, the 3.5. and 7. day: some abstained all their life, as Monks, and hermits: But it is not like, neither do we find, that any in those times did bind themselves to a continual abstinence all their life.  
2. Theodoret retaining the same sense, applieth it only to the jews converted to the faith, who did some of them abstain from the eating of swine's flesh, and other meats forbidden by the law, only at certain times, some did refrain altogether: But it is not like that they which made conscience of eating such meats, would at any time eat thereof, seeing they did it in respect of the law, which generally forbade the use of such meats.  
3. Haymo maketh mention of an other interpretation: by the day understanding the Scripture, which illuminateth the soul, as the day bringeth light: so he esteemeth one day above an other, who is able to penetrate and search into some places of Scripture, and not into other: but he esteemeth every day alike, who is conversant indifferently in every place of Scripture: But this allegorizing of Scripture is not every where to be admitted, and in this place it is very impertinent.  
4. Augustine in his exposition of this epistle, hath a strange interpretation, he esteemeth one day before an other, that discerneth of men according to the time, as if a man to day bring forth good fruits, he judgeth him a good man: but if he change, and the next day do evil works, he taketh him to be so according to the day or time, as he findeth him: but he that judgeth every day alike is God, who knoweth qualis quisque omni die futurus sit, what every one is like to be at all times, every day: But the words following are against this sense, v. 6. He which observeth the day, observeth it to the Lord: it is not then the Lord himself, that observeth the day, for he observeth it to the Lord.  
5. Neither can this be understood of the observation of the festivals which were kept by the heathen: for they were Satanical, and to be abhorred: they therefore which were converted from gentilism, were utterly to relinquish them.  
6. Tolet and Faius, will have it understood of the abstinence from certain meats and drinks, which the jews were bound unto upon certain days; as they did eat no unleavened bread for 7. days together in the time of the Pasch: and they which had taken upon them the vow of Nazarites for a time, (for some were Nazarites during their whole life,) did abstain from wine and strong drink: but this is not the meaning of the Apostle: for he speaketh not here of preferring one meat before an other, but one day before an other.  
7. Wherefore I prefer Hieromes interpretation, lib. 2. contra jovinian. who thinketh that the Apostle speaketh of the observation of the judaical feasts, which they which were newly converted to the Christian faith, could not at the first neglect: such were the judaical Sabbath, the feast of the new moon, of the Pasch, Pentecost, feast of tabernacles: thus also Pet. Martyr, Calvin, Beza, Osiander, Gryneus, Gualther, understand the Apostle to speak de ferijs judaeorum, of the feasts of the jews: who in that they were addicted yet to the legal rites, infirmitatis erat, it was their infirmity: but in that they would not do any thing, which they judged in their conscience unlawful, pietatis erat, it was their piety: Herein the Apostle beareth with their weakness for a time: but afterward when the Gospel was published, they which did retain still the judaical feasts as necessary, were counted schismatics, if not among the heretics: such were the Ebionites, who kept both the Lords day with the Christians, and the old Sabbath with the jews: and so do the Ethiopians to this day.   

Quest. 11. Of the meaning of those words: Let every one be fully persuaded in his mind, v. 5.  
1. The vulgar Latin readeth, Let every one abound in his own sense, which the Libertines so understand, as that every man should be left unto himself for the choice of his religion: and Hierome is somewhat bold defending by this place the superstition of some women, which did offer wax candles at the graves of the Martyrs: quicunque accendunt ceras, etc. whosoever light wax candles, they shall receive a reward according to their faith, as the Apostle saith, Let every one abound in their own sense: But Chrysostome directly affirmeth, non erit ad quaevis rapiendum, that this saying of the Apostle must not be wrested to every thing: quando enim de dogmatis illi sermo est, etc. for when he speaketh of points of doctrine, he saith, If any preach unto you otherwise then ye have received, though he be an Angel, let him be accursed: and beside, the word which the Apostle useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth not to abound, but to be fully persuaded.  
2. Others following the same reading, will have it understood of things indifferent, that every one should be left to himself, Gorrhan: and Ambrose to the same purpose readeth, consilio suo remittatur, let him be left to his own counsel. But no not in indifferent things should a man be left to himself: for that is directly forbidden, For every man to do that, which seemeth good in his own eyes, Deut. 12.8. Beza: and all will-worship, and voluntary service is forbidden by the Apostle, Coloss. 2.23. Gualther: and this would bring in an horrible confusion, for every man even in things indifferent to follow his own mind, not respecting the scandal and offence of others, nor public order and decency.  
3. Haymo giveth this sense: those things which one understandeth, adimpleat abundando bonis operibus, let him fulfil by abounding in good works: as Cyprian though he had some several opinions, yet abounded in charity: and to this purpose Hugo explaineth this similitude: like as water when it aboundeth, exit extra alveum suum, doth run out of the channel: so the understanding and inward sense aboundeth, quando egreditur ad dirigendum operationes, when it goeth forth to direct the works: But as is showed before, that the original word, signifieth not to abound.  
4. Augustine thus interpreteth, let every one judge, quantum humano intellectui concessum est, so far as human judgement can reach, and not exceed further: But here the question is not, how men should behave themselves toward God, but toward their brethren.  
5. Hugo referreth it to the intention, no man knoweth with what intention his brother doth this or that: every man aboundeth in his own sense, quando bona intentione facit, etc. when he doth that which he doth with a good intention: But it is not a good intention that maketh a good action.  
6. Not much unlike is Lyranus sense, dimittatur propriae conscientiae, let him be left to his own conscience: and so Chrysostome, unicuique sua mens satisfaciat, let every one satisfy his own mind: that no man do any thing with a doubtful conscience: as Beza well observeth, it is not enough for a man, not to do against his conscience, but his conscience must be informed by the word of God.  
7. Wherefore the meaning is, that every one should be fully persuaded in his own mind, that that which he doth, non pugnet cum verbo Dei, be not against the word of God, Pareus: & per obedientiam fidei in solius Dei verbum respiciant, and by the obedience of faith let them only look unto the word of God, Gualther: so also Calvin, Beza.  
1. Ob. But how can contrary acts be pleasing unto God: that both he which observeth the day, and he which observeth it not, should be certainly persuaded.  
Answ. In things which are directly forbidden to do, or not to do a thing, cannot both please God: yet in things indifferent, both the doing and the omitting of a thing, may both be acceptable to God: so it be with a full persuasion.  
2. Object. But how can one have a full persuasion of his act in things indifferent, which are neither forbidden nor yet commanded in the word. Ans. It sufficeth in general, that he be persuaded and assured both of his person, that through Christ he is accepted of God, and of the act itself, that it is not displeasing unto God, while he followeth the general rules, seeking the edifying of his brethren, & having respect unto order and decency.  
3. Object. But it seemeth unfit, that the Apostle should require a firm resolution, and persuasion of those which were weak. Answ. The Apostle saying, Let every one be fully persuaded in his mind, both speaketh to the strong, that thereby they should be further stirred up to proceed in their firm resolution, and to the weak, that they should grow unto such a firm persuasion, and so of weak become strong, Pareus: so also Gorrhan very well, in melius continuo proficiendo, by profiting daily and growing toward perfection.  
8. Tolet hath an other interpretation: let every one abound in his own sense, persuasinis suae terminos non transgrediatur, let him not exceed the bounds of his own persuasion: let every one be contented with own his persuasion, and not pry into an others doings: but the Apostle as is before showed, rather giveth a rule how a man should inform his own conscience: as the Syrian interpreter well giveth the sense, in cognition animae suae certus esto, let him be certain in the knowledge of his own mind.   

Quest. 12. What it is to observe, or to take care of the day unto the Lord: first of the words and order.  
1. The vulgar Latin, readeth only the affirmative part of the sentence, qui sapit diem, he which is wise for the day, is wise to the Lord: but omitteth the negative part, qui non sapit, vel curat diem, he which savoureth not, or careth not for the day, careth not for it to the Lord: which clause though it be omitted by Origens' interpreter, and Ambrose likewise, and Augustine hath it not, yet the ancient Greek copies, which Chrysostome, Theod. Oecum. follow, have both the clauses, and so the Syrian interpreter readeth: Erasmus would excuse the omission of this part, and help it thus, that he may be said, sapere diem, to be wise for the day, that maketh every day alike, and he also, which maketh difference between day and day: and so both are comprehended in one clause: but seeing in the next sentence he maketh mention of eating or not eating, it seemeth better, that here also both should be touched by the Apostle, the observing and not observing of the day: and Pet. Martyr giveth another reason, that if the Apostle should not have spoken also of the not observing of the day, that it is done also to the Lord: plus videretur infirmis tribuere, he should seem to give more unto the weak, which observed the day, then unto the strong, which did not.  
2. Erasmus here observeth, how the Apostle sometime speaketh of the strong in the first place, sometime of the weak: as v. 3. let him that eateth, he first mentioneth the strong, but v. 5. one esteemeth a day, etc. he beginneth first with the weak: but again, v. 6. he that eateth, etc. he doth give the first place to the strong: hereof two reasons may be given, either from the manner of the Apostles speech, wherein he would observe an order and decorum: he still beginneth with the affirmative part, as v. 3. he that eateth, and v. 6. he that observeth, and then setteth down the negative part, as opposite thereunto: the other reason is from the matter: he would not still give the priority to the strong, that the weak should not take themselves too much abased.   

Quest. 13. Of the sense and meaning of the former words, He that observeth, etc. observeth it to the Lord.  
1. Augustine whom Anselm followeth retaining the former sense, he which observeth the day, that is, is content only, to judge present things, doth usurp nothing that belongeth unto God, as to take upon him to judge of the time to come: see this interpretation refused before, quest. 10.4.  
2. Haymo thus interpreteth, he that judgeth no day, that is, limiteth not unto a sinner any time, but thinketh he may return and have forgiveness upon any day, cum Deo concordat, agreeth or consenteth herein with God, who repelleth not a sinner at what time soever he return unto him: but this is not the Apostles meaning, who speaketh of the legal observation of days, as is showed before, qu. 10.  
3. Some will have this to be the meaning: Domini est judicium, etc. it belongeth unto God to judge, both him that observeth, and him that observeth not: as he said before, he standeth or falleth to his own master, v. 4. Beza, Faius: to the same purpose also Tolet: but the other part of the verse, he that eateth, eateth to the Lord, and giveth God thanks, showeth that in the same sense it is taken here, to seek to please God: and so Origen joineth gratias agit, he giveth thanks, to both these clauses, of observing the day, and of eating.  
4. Some give this sense, he observeth it to the Lord, that is, pleaseth God, and therein sinneth not, Osiander: approbatur Deo, it is approved of God, Calvin: But this is rather the Apostles conclusion, that both of them are acceptable to God in observing or not observing: which he proveth here from their end & intention: they do it for the Lords honour.  
5. So then, this phrase, to the Lord, showeth rather their mind and intention, and the end, which they propose to themselves: they do it, propter Dominum, for the Lord: Chrysostom. ad honorem divinum, for God's honour: Lyranus, Pareus: à Deo pendet, he dependeth of God, Mart. so that both the strong observed not the day to the Lord, because they were persuaded by the liberty of the Gospel all days to be alike: and they which observed the day thought therein they pleased God, because such observation of days was commanded by the law, which to observe, they thought to be pleasing and acceptable unto God; wherein notwithstanding they erred, but of ignorance and not of malice, as likewise in for bearing some meats.   

Quest. 14. How he that eateth not, is said to give thanks.  
1. I omit Origens' allegorical sense, he that eateth all things, that is, universorum intelligentiam capiat, hath the understanding of all; giveth God thanks: and he which eateth not all things, non habet omnem scientiam, hath not the knowledge of all, yet giveth thanks for that knowledge which he hath: But it is evident, that the Apostle speaketh of the eating of meats, as v. 2.3.  
2. Chrysostome thinketh that the Apostle doth secretly tax the judaizing Christian, who as long as he is addicted to the law, cannot render grace or thanks unto God: for the Apostle saith, Ye which are justified by the Law, are fallen from grace, Gal. 5. But I cannot see, how this should be understood to the disgrace of the believing jew, seeing he saith as well the eating Gentile, as the not eating jew do both give thanks: and the Apostle in the other place, speaketh of grace in an other sense, of that which we receive of God, here of grace or thanks given unto God.  
3. Calvin thinketh that all this must be pronounced in the imperative mood, as let him observe the day to the Lord, let him eat, or not eat to the Lord, let him give thanks: and so he doth not so much show, quid faciant, what they do, as quid facere debeant, what they ought to do: But the Apostle rather proveth by this reason, taken from the end, that we ought not to judge an other in these things, seeing both do propound to themselves, the glory of God.  
4. Ambrose thinketh that the Apostle speaketh of fasting and perpetual abstinence: and so he that eateth not, giveth thanks, as Origen interpreteth, pro fructu continentiae, for his continency, that he can refrain: but the Apostle hath relation only to the meats which were counted unclean by the law, from the which some for conscience of the law abstained: therefore it is not that which they give thanks for.  
5. Haymo thinketh, that as he which eateth giveth thanks, pro libertate vescendi, for his liberty given him to eat all things: so the jew giveth thanks for his abstinence, & pro notitia per legem, and for his knowledge by the law from what meats he should refrain: but the giving of thanks is referred rather to the benefit of eating.  
6. Wherefore as he which eateth all things, without any scruple of conscience, giveth God thanks, pro pastu largiore, for his more plentiful feeding: so he which eateth only of some things, yea of herbs, giveth thanks also, pro victu ●enuiore, for his food, though but slender: as the wiseman preferreth a dinner of green herbs with love, and eaten in the fear of God, before a stalled ox with hatred, Prou. 15.17.  
7. But it will be objected, that this seemeth not to be a good argument, he that eateth giveth God thanks, therefore he eateth to the Lord: for one may give God thanks, even when he eateth and drinketh to gluttony and drunkenness: the answer is, that he which eateth doth well, ex part cibi, on the behalf of the meat: which is sanctified by giving of thanks, as the Apostle saith, 1. Tim. 4.8. that every creature is sanctified by the word of God, and prayer: But if any do exceed in eating and drinking, the fault is not in the meat, as though he did eat any unclean thing, but in the person that eateth.   

Quest. 15. Whether S. Paul's defence (that he which doth or omitteth any thing in matters of religion, doth, or not doth it unto God) be perpetual.  
Here are diverse necessary points to be considered for the solution of this question: for if this doctrine of S. Paul were universal and general, that one should not regard what an other doth, but every man should be left unto himself, and that it were not lawful to censure any one's doings, than many wicked persons should go uncontrolled, and do what they lift: wherefore these considerations are here necessary. 1. of what things the Apostle entreateth. 2. and of what manner of judgement. 3. of what persons he speaketh. 4. in what time. 5. in what manner these things were done. 6. and to what end.  
1. Concerning the things, he speaketh not of things in their own nature good or evil, directly forbidden or commanded: but of things indifferent in themselves, and such as sometime were commanded in the law, as abstinence from some kind of meat, observing of days: so Chrysostome well noteth, sed cum de dogmatis illi sermo est, etc. but when the Apostle speaketh of points of doctrine, he is in an other tune: whosoever shall teach otherwise, etc. is accursed, Galat. 10.  
2. The judgement, and judging one of an other, which the Apostle speaketh against, is not so much the judgement of the thing, which may be done with charitable moderation, as of the person, whom we must not take upon us to censure & condemn in such things, Beza.  
3. The Apostle speaketh not of obstinate and refractory persons, for to such S. Paul would not have given place at all: for though he caused Timothy to be circumcised, for fear of offending the weak, Act. 16.1. yet would he not circumcise Titus, lest he should have yielded to the obstinate and perverse in judgement, Galat. 2.3. so Chrysostome saith, novella erat adhuc Romanorum fides, the faith of the Romans was but yet young: and neophytorum in gratiam ista disserit, he disputeth thus for their sakes which were newly planted in.  
4. The time also must be considered, nondum tempus erat, it was not yet time, Chrysostome: so we are to distinguish of three times, the one under the law, when all these things were necessary to be observed and kept of the jews, an other under the Gospel published to the world, when all judaical rites were as unlawful: then there was tempus intermedium, a time between both, when after Christ was ascended, the commonwealth of the Israelites was yet standing, and Evangelium tanquam in cunabulis, the Gospel was as in the cradle, it was requisite, that some thing should be yielded to the infirmity of the jews for a while.  
5. The manner was this: these things were observed, sine opinione necessitatis & meriti, without opinion of necessity or merit, Osi. and Calv. well distinguisheth here between, obseruatio, the observation itself, & opinio, the opinion conceived thereof, which is superstitious: the other the Apostle tolerateth for a time in the weak, in respect of their infirmity: but in the epistle to the Colossians c. 2. Gal. c. 4. c. 5. he condemneth them which retained the ceremonies of the law with an opinion of necessity: for Christ should profit them nothing, Gal. ●. ●. which were so superstitiously addicted to the legal rites and ceremonies.  
6. The end also maketh a great difference: for these eating or not eating, discerning meats, or not discerning, did both to the glory of God: but they which either sought their own glory: as among the Galathians, that sought to get disciples unto them, c. 4.17. and to make a fair show in the flesh, c. 6.2. were not at all to be borne with: so likewise the Popish festivals which are dedicated unto the honour of Saints, and not of God, are not within the compass of the Apostles rule here, Gualther.   

Quest. 16. Of the coherence of these words, none of us liveth to himself, v. 7. etc.  
1. Chrysostome thinketh that this saying is applied only to the weak, that it is impossible that God should contemn them, but that in convenient time, ista correcturus sit, he will amend those things and confirm them, because they live, and die unto him: and so there should be reference to the 4. ver. God is able to make him stand.  
2. Some will have it a confirmation of the former verse, why all our actions, should be directed to the glory of God, because he is our Lord and Master: Hyper. Martyr.  
3. Tolet maketh it an other reason of that saying, v. 5. that every one should abound in his own conscience, and not examine an others doings.  
4. Gualther will have it to be a reason taken from the general end of man, he was created unto the glory of God, and his we are, therefore all our actions must be referred to his glory: and then he addeth, non haerendum in cibis, that we should not insist in meats, but seek whether in our meats, or in any thing else to please God.  
5. But it is rather a new argument, to prove the thing in question, that one should not judge or condemn an other, because they are the Lords servants: and so it answereth to the 4. v. he standeth or falleth to his own Master: Beza, Gryneus, Faius: and so he giveth the same reason of the second instance, concerning the observing or not observing of days, as he did of the other particular before, touching eating or not eating.   

Quest. 17. How we are said to live unto the Lord.  
1. Origen understandeth it of the spiritual life unto righteousness, and death unto sin: so we live unto God, because novitas vitae, etc. Christo reputatur, the newness of life is imputed unto Christ, it is not of ourselves: and à Christo sumit mortis exemplum, every one from Christ taketh his example of dying, who died first unto sin: But in this sense to live and die, should be in effect the same, for the death of sin, is the life of righteousness: whereas the Apostle maketh a distribution of these two, whether we live, or die, etc. and both of the dead, and the quick.  
2. Chrysostome understandeth the Apostle to speak of everlasting life and death, vitam nostram divitias, & mortem damnum existimat, he counteth our life riches, and our death loss unto himself: But seeing that Chrysostome confesseth, that in the next words, whether we live, or die, we are the Lords, that à morte fidei, ad mortem naturalem periransit, he paseth from the death of faith, to speak of the natural death: the Apostle must be so understood to speak of the natural life before: for this argument thus hangeth together either we live and die unto God, or unto ourselves, not unto ourselves, therefore unto God.  
3. There is also a civil life, and that of two kinds, either it is taken in the good part, as a man is said to live unto himself, that is, sui juris, is a freeman, not at the command of an other: or in the evil, as they are said to live unto themselves, which live privately and separated from the society of others, as single men, solitary persons, the covetous, which both live unto themselves, not seeking the profit of any, and die unto themselves, none have any loss by their death: they have neither wives nor children to care for: but the Apostle meaneth not any such civil kind of life: he speaketh of the natural life and death, taken after an evangelical sense, to live, and die unto the glory of God.  
4. Haymo in one sense would have this especially to be understood of Martyrs. which do live and die unto God: who is glorified by their life and death: but the Apostle speaketh generally of all the faithful, and not of Martyrs only: as revel. 13.14. they are said to die in the Lord, which die in the faith of Christ.  
5. Wherefore first it is agreed, that the Apostle speaketh of the natural life and death: and then in this sense, to live unto God, comprehendeth these four things. 1. to acknowledge God to be our Lord, and that we are not our own. 2. and therefore we must seek to do Gods will, and not our own. 3. as we begin with God's will, so must we end with his glory, making it the scope of our whole life, and the actions thereof. 4. and in all our troubles and afflictions, we must put our trust in God, and rely upon his care, as one that care 〈◊〉 us: likewise to die unto the Lord, is 1. to acknowledge, that as we received our life from him so death cometh not without his sending. 2. to take therefore patiently diseases, and death itself, as sent of God. 3. as in our life, so in our death, to glorify God, and not to do any thing whereby he might be dishonoured. 4. to have good hope and confidence in our death, that God will raise us up to life again.   

Quest. 18. How Christ by his dying and rising again, is said to be Lord both of the dead and quick.  
1. The Apostle maketh mention of the death of Christ, his resurrection, and life: by the first acquisivit dominium, he purchased this dominion, by the second, occupavit, he took possession of this dominion.  
2. And although Christ had purchased this dominion in his death, yet he had not the exercise of this dominion, until he was risen again: for it is one thing Dominium esse, to be a Lord, an other dominari, to have rule; the one is, per potestatem, by his power, the other per potestatis exercitionem, by the exercising of this power: for by death was Christ's soul separated from his body, which till they were united again, he could not exercise his dominion perfectly as man, Tolet: and then a thing is said to be, when it is made manifest: by his resurrection his power and conquest over death was made known: and so the interlinear. gloss. well interpreteth, ut dominari intelligatur, that he might be known to bear rule.  
3. And the Apostle speaketh not here 1. of that dominion which Christ hath as God, for that he had before, and should have exercised still, though he had not died. 2. nor yet as Origen here resolveth, is mention made of his death and life, because Christ was an example of obedience unto us, how to live unto righteousness and die unto sin, and therefore he is Lord of both: for this savoureth too much of Pelagianisme, to make Christ an example only by the imitation whereof, we should learn to be mortified. 3. neither yet is his death mentioned, to show this dominion to be merited, for Christ merited not at all for himself, as shall be showed among the controversies, contr. 8. 4. but only that dominion is signified, which Christ purchased, in redeeming us by death, as man: As God he had an universal dominion, but as man he hath a particular dominion and right over us, as his inheritance purchased by his blood.  
4. Over the dead, and the quick. 1. Origen understandeth the spiritual life and death: but the Apostle speaketh of the natural, as Christ truly died and rose again. 2. the dead are set be●ore the quick, to show Christ's universal dominion, not only over the then living, but even over the dead also that had been living before, Pareus. 3. and he mentioneth the living, lest it might be thought, that the judgement only in the world to come of the dead, was committed unto Christ; and not of the living here, Gorrhan, Hugo. 4. and whereas our Blessed Saviour saith, Matth. 22. That he is not the God of the dead, and the Apostle here saith, that he might be Lord of the dead and quick: they are not contrary the one to the other: for in the one place, they are said to be dead according to the Sadduces sense, that had no being at all, but were utterly perished and extinct both in body and soul, of such the Lord is not God: for he is not a God of that which is not, Martyr: as he is not their God, as they are dead, but as he purposeth to raise them to life again: but here by the dead the Apostle understandeth them, that are alive in soul though dead in body. 5. Chrysostome addeth that the Apostle here, judaizantem pudefacit, doth shame him, that did judaize: that seeing Christ had done so great things, in dying and rising again for them, they should not be so unthankful, ut ad legem recurrerent, as to run unto the law again.   

Quest. 13. Of the tribunal seat of Christ, what it is, and of other circumstances of the day of judgement.  
Here Origen hath a witty discourse of the day of judgement, and the manner thereof: wherein some things he saith well, and he misseth as his manner is in other: the sum is this, which shall be reduced to these three heads, which are confusedly there handled, and shuffled together. 1. who shall judge. 2. in what manner. 3. who shall be judged.  
1. Christ shall be the judge, as here it is called the tribunal seat of God: and whereas to the Corinth. 2. ep. 5.10. it is named the throne or tribunal seat of Christ, thence is it gathered, that there is the same tribunal of Christ, and God, as Christ saith in the Gospel, all which the father hath, is mine: but if any think there is any difference to be made between these two, it may be this: the name of Christ properly, est indicium verbi in carne positi, signifieth the word placed in our flesh: that then is the tribunal seat of Christ, wherein he sitteth, till he have put down all his enemies under his feet, and perfectly reconciled the world, and gathered together all that shall be converted, then shall he deliver up the kingdom to his father, and then shall it be the tribunal seat of God, etc. But here Origen somewhat misseth: for beside that in both places it is called, the tribunal of Christ, this tribunal of Christ, is the seat of judgement, wherein Christ shall sit and judge in the last day, not as God only, but as God, and man: and after this judgement finished, though Christ shall not reign in that manner, as now he doth, because all his enemies shall be subdued, yet he shall have a celestial kingdom still, and the same to continue for ever, though not to be administered in that manner, as it is now in his Church.  
2. Touching the manner: here an allusion is made unto the tribunal seats of terrene judges, who sit aloft in their throne, ne lateant conspectui, etc. that nothing be hid from their sight, either touching the punishment of the guilty, and clearing of the innocent: so nothing shall be hid unto that supreme judge in that day: but all things shall be manifested unto him, even the secrets of the conscience, not only unto God, but universae creatura rationabili, to every reasonable creature: the Angels shall read the book of conscience, which then shall be unfolded: atque ita criminum nostrorum in quibus nunc unum saltem testem pati confundimur, etc. and so of our sins, whereof we are now ashamed to have our witness, we shall then have the innumerable companies of Angels witnesses, etc. This is true, that there is nothing now so hid and secret, even the thoughts of our hearts, which shall not then be made manifest, for God shall discover men's secret thoughts, and acts: but the Angels shall not then read the books of the conscience of themselves, as knowers of the heart, but first discovered and unfolded by Christ.  
3. Origen also in the same place touching those which shall be judged, moveth this doubt, how every one is said to be judged according to their works, 2. Cor. 5.10. seeing there is no man but hath both good works and bad: to this doubt he supposeth two answears. 1. that some may be imagined to be so good, that no evil be found in them, some so evil that no good hath place in them: but this he refuseth, for neither is any so perfectly good, nor yet so absolutely evil, no not judas, that is void of all goodness. 2. and to say, that one and the same man shall go to paradise for his good works, and to hell for his evil, is more unreasonable. 3. so then he concludeth and insisteth upon this answer, that there is no good accounted in them, ubi praeponderant mala, in whom the evil things do weigh down in number, nor yet any evil in them, in quibus praeponderant bona; in whom the good things are more in weight and number: but this is no sufficient answer neither: for even in the Saints, their sins are more in number then their good works: as job saith, If God should call him to account, he was not able to answer him one thing of a thousand, job. 9.2. 4. wherefore, God shall judge men according to their works, not the quantity and number of them, but the quality, whether the good things which they do, proceed from alively faith: and the evil which they commit, be done rather of infirmity and weakness, then of wilfulness and obstinacy: and wherein they fail, if they are restored by repentance, which is the most special work of faith.   

Quest. 20. Whether the saying of the Prophet alleged, v. 11. be rightly cited by the Apostle.  
There appeareth a twofold difference between the Prophet's words as they do stand in the prophecy, and as they are here cited by the Apostle, both as touching the words & sense.  
1. Isay saith, 45.23. I have sworn by myself: but here the Apostle, I live saith the Lord: but this in effect is all one, for whereas the Prophet saith, God hath sworn, the Apostle setteth down the form of God's oath, who because he hath not a greater to swear by, sweareth by himself, and whereas the Apostle saith, every tongue shall swear by me, the Apostle following the Septuagint saith, every tongue shall confess, which is a consequent of the other, for he that sweareth confesseth God, and calleth him to witness, and to be a judge against him that sweareth falsely.  
2. Concerning the sense: that which is there generally spoken of God, is here particularly applied unto Christ: for beside that the glory which is due unto the Godhead, belongeth unto the person of Christ, as being one God with his father: these reasons may be given of the particular application of this place unto Christ. 1. because the Apostle maketh special mention of his person, and upon this occasion, that which is common to him with the father and the holy Ghost, is specially applied to Christ. 2. because that Christ seemed by his death to be abased, this is inserted, to show, that there was no imminution or decrease by that his humiliation, and abasing in his human nature of his divine glory at all. 3. because mention is here made of judgement, which is committed to Christ, this place is specially applied to him, who is appointed to be judge of the world: see junius further, parallel. 25. lib. 2.   

21. Quest. When this prophesy shall be fulfilled, that every tongue shall confess unto God, v. 11.  
1. Haymo understandeth it only of the elect, not of the wicked, for the praise of God becometh not their mouth: but the Apostle by this Scripture proveth that which he said before, we shall all appear before the judgement seat of Christ: this than is spoken generally of all.  
2. Gorrhan, following the interlin. gloss, referreth it to the inward conscience, which is one and the same in every one: and so he observeth three things here in this great judge; his eternity, (I live,) his general power, every knee shall bow, and his infallibility for knowledge, the very conscience shall confess him: but it is evident that the Apostle speaketh not only of the internal, but of the external confession; because the Prophet saith, whence this sentence is taken, every tongue shall swear.  
3. Some think this is a prophesy of the calling of the Gentiles, that then every tongue should confess, Bullin. but the Apostle speaketh not of all sorts & kinds of men in general, but of every one in particular: as it followeth in the next verse, Every one of us shall give account for himself.  
4. Wherefore, although this prophesy is in part fulfilled in this life, for both the faithful do publicly profess the name of Christ in the world now, and even the wicked are many times forced to acknowledge God's justice; yet it shall not fully be accomplished until Christ come in the clouds, when all flesh shall appear before Christ, and even the wicked in that day, will they, nill they, shall be forced to acknowledge Christ to be their judge, when they shall wish the hills to fall and cover them from his presence, Revel. 6. so then although we see not all things now subdued to Christ, Hebr. 2.8. yet when the last enemy is destroyed, which is death, than all things shall be subdued unto him, when he shall have delivered up the kingdom to his father, 1. Cor. 15.27, 28.   

22. Quest. Whether every one shall give account for himself, and appear before Christ's judgement seat, v. 12.  
1. Object. Pastors which are set over men's souls, shall give account for them, Heb. 13.17. therefore not every one for himself. Ans. It followeth not, for some shall give account both for themselves, and others, as Pastors, some for themselves only, as every particular person: and the Pastor shall not answer for others, as in their place, and as they are their own proper faults, for so they shall answer for them, every one for himself; but for their negligence, and want of care, whereby they suffered their sheep and flock to miscarry.  
2. Object. The faithful shall not be judged at all: joh. 3.18. He that believeth in him, shall not be judged. Ans. There is judicium condemnationis, a judgement of condemnation, and so only they which believe not shall be judged, which either had no faith at all, or lost that which they had; and there is judicium retributionis, a judgement of retribution, and so all generally shall be judged, the righteous unto life, and the wicked unto condemnation, Lyran. but in that place rather the meaning is, he that believeth, shall not be condemned.  
3. Object. The Psalmist saith, The wicked shall not stand in judgement, Psal. 1. then every one shall not give account at that day. Hugo here answereth by this distinction, that there is judicium condemnationis, a judgement of condemnation, and judicium disputationis, a judgement of scanning and disceptation: the unbelievers understood there by the wicked, shall stand in the first judgement, not in the second: there iniquity is so notorious, that it need no scanning or discussing: but those which were believers, and yet were evil livers, shall have the other judgement, they shall be sifted, and their sins examined. But this is no sufficient answer. 1. for in the day of judgement, all those which shall be condemned, shall have their sins objected against them, their own consciences accusing them, as is set forth in that form of judicial proceeding described by our blessed Saviour, Matth. 25. all the goats at the left hand, shall have their sins laid unto their charge. 2. neither is the scanning and discussing of their sins properly a judgement, but an evidence and preparing unto judgement, when the definitive sentence is given. 3. in that place of the Psalm, by not standing up in judgement, is not meant, their not appearing, but the manner, that they shall not stand forth with boldness, as the faithful shall, but with heavy and cast-downe countenance, wishing that any thing might hide them from the presence of him which sitteth upon the throne, Revel. 6.16. whereas the righteous shall stand forth boldly, as the Prophet saith, Isa. 8.18. Behold, here am I, and the children which thou hast given me.   

23. Quest. Of scandals and offences, the occasion and divers kinds thereof, v. 13.  
1. Chrysostome thinketh that the Apostle, saying, let no man put a stumbling block, or occasion of falling before his brother, doth admonish hereby both the strong and the weak, for as the one might be offended with an others eating, so the other with his not eating: but the weak properly are said to be offended, not the strong.  
2. Some take these for both one, offence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and scandal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as Origen thinketh it is so called, when any thing is found in the way, whereat pedes offenduntur, etc. the feet of the walkers do stumble or are offended: so the Syrian interpreter useth here but one word to express both: some take the first to be the greater; as an offence they will have to be the occasion culpae mortalis, of a mortal, or deadly sin, the scandal venialis, of a less or venial sin, Gorrhan. M. Beza inclineth to this opinion, taking the first to be the worst: so the Geneva translation interpreteth the first, an occasion to fall, the latter, a stumbling block: but this difference rather may be made, that an offence is, as when one impiugit sed non corruit, stumbleth, but falleth not: a scandal is, cum impingit cum ruina, when one stumbleth and falleth: so the less offence is, when one is grieved and troubled, but not altogether discouraged: the greater, called a scandal, when one is so offended, that he falleth away quite from the faith, Pareus, Tolet: but yet this difference is not perpetual: these words are for the most part confounded in use, and one taken for an other.  
3. A scandal or offence is seen in things good, or evil, or indifferent: in good things none are offended but the wicked, as Tertullian saith. res bonae neminem scandalizant nisi malam mentem, good things do scandalise none but such minds as are evil; as the pharisees were offended at Christ's works; such a scandal is to be contemned; neither are good things to be omitted because of such scandals: in evil things men are offended, when as they are encouraged by the evil examples of others to do the like; and these offences are in any wise to be avoided; in things indifferent, if any be offended of ignorance and infirmity, as in the eating of meats, we must forbear, and not give offence, as the Apostle saith here, but if of malice and wilfulness they are offended, such offences are not to be regarded.  
4. And there are three kind of persons, that may be offended, the good and faithful, the evil, and the weak between both; the good are offended and grieved when they see evil committed, the evil are offended at good things, the weak at the use of things indifferent; the first and the third offences we must shun, as S. Paul saith, Give none offence, neither to the jew, nor the Grecian, nor to the Church of God, 1. Cor. 10.32. that is, neither to the weak nor to the strong.  
5. There are two kind of scandals, there is datum vel acceptum, given, or taken and not given; offence is given, when either a word or deed, good or evil, or a thing indifferent, but unseasonably used, is so committed and done, that an other is thereby made worse; of such offences it is said, Woe unto him by whom offences cometh: an offence taken, and not given, is when any thing in itself good, or indifferent being used tempestively and in season, turneth to the evil of him, which by his own fault is thereby made worse; these kind of offences need not trouble us; the first is called scandalum activum, an active scandal, the other passivum, passive.  
6. Here Lyranus putteth the question, how far spiritual things and temporal are to be left and dismissed for fear of scandal; and thus he determineth; things spiritual, are either such as are simply necessary to salvation, which to omit were deadly sin, and such things must not in any case be omitted; as to preach the Gospel, to exercise our faith by good works: some spiritual things are not so necessary of themselves, but are used as helps; which may be omitted to avoid offence, if it be ex ignorantia, of ignorance, not of malice; as Augustine putteth the case, of forbearing to use Ecclesiastical discipline, when tenait in periculum schismatis, it tendeth to danger of a schism: so temporal things, are either our own, and so they must give place to scandal and offence, if it be of ignorance; or they are not our own, but committed to our trust, which trust we must not deceive, though it be with the scandal and offence of others.  
7. Pererius knitteth together these three distinctions before severally handled. 1. of the thing wherein offence is given, which is either good, and therein we are to contemn all scandal and offence: or evil in deed, or in show and appearance, as in the undiscreet use of things indifferent, and in these we must be careful not to offend. 2. of the persons, to whom offence is given, who are either men separated and divided from the Church, as heretics, to whom we must give no way at all, in the use of things indifferent, or they are the weak, who for a time are tolerated and borne with in the Church, and these must not be offended. 3. of the manner of offence, or scandal: which is either ex malicia, of malice, when one will not be persuaded, but continueth wilful and obstinate, or it is ex ignorantia, of ignorance, and it is called scandalum pusillorum, the scandal of the little ones: and they must not be contemned, as our blessed Saviour saith, Matth. 18.10. See that ye despise not one of these little ones.   

24. Quest. Of the occasion of these words, v. 14. I know and am persuaded, etc. and of the meaning thereof.  
1. For the occasion. 1. Chrysostome thinketh, that as hitherto the Apostle seemed to find fault with the strong, which judged their weak brethren, now he beginneth to instruct the conscience of the weak: but it appeareth by the words following, v. 15. that the Apostle still exhorteth the strong not to give any occasion of offence to the weak; and so Lyranus well observeth, that as hitherto he moved them not to contemn their brethren, so now not to scandalise or offend them. 2. Gorrhan thinketh the Apostle doth here expound himself, why before v. 13. he bid them to give no occasion of stumbling or falling: not that the eating of meat is evil in itself, but because of the opinion of the weak. 3. But the Apostle rather meeteth here with an objection, which might be made in the person of the strong, that he was for his part well persuaded in Christ, that nothing was of itself unclean, howsoever it might be to others: the Apostle granting all this, yet will have the stronger to forbear eating, lest they might grieve the tender conscience of the weak brethren.  
2. I know and am persuaded, etc. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am assured, certain, or persuaded: Pererius here taketh occasion to show, that this word in Scripture doth not always signify certitudinem fidei divinae, a divine certainty of faith, sed probabilem perswasionem, but a probable persuasion: as the Apostle saith of the Hebrews, c. 6.9. We have persuaded ourselves better things of you: and in this epistle, c. 13.14. I am persuaded of you that ye are full of goodness: S. Paul did not thus believe of others, fide divina, by a divine faith, etc. thus Perer. disput. 1. number. 1.  
Contra. 1. Though it might be admitted, that S. Paul by revelation of the spirit might know and discern what was in others: as he would pronounce of some, that their names were written in the book of life, Philip. 4.3. 2. yet will we not insist upon this, but deny the argument rather, that because this word, I am persuaded, sometime signifieth a conjectural and probable persuasion only, that it should therefore so be taken always: for though we can not have a conjectural hope and persuasion of an others salvation, as being grounded upon an opinion only; yet one may attain to a certain persuasion of his own state, such as grounded upon knowledge: as here the Apostle joineth both together, I know, and am persuaded: and it is the same, which before was expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be fully assured and persuaded, v. 5.  
3. Through the Lord jesus. 1. some refer these words to the sentence following, that through, or in the Lord jesus nothing is unclean in itself: because Christ by his coming hath abrogated the ceremonies of Moses law, who made some meats clean, some unclean, Martyr, Bullinger: but neither by Moses law were any meats counted unclean in themselves, that is, by their nature, therefore this clause is better joined with the former words, I know and am persuaded by the Lord jesus: so Chrysostome, ab illo doctiu, as taught of him: non est humanae cogitationis ista sententia, this that I say is not an human thought, but I am taught it by Christ.  
4. Nothing common: so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth. 1. Origen thinketh, that meats were called common and unclean, because men did eat them, whose mind being polluted with many sins, and made the habitation of many unclean spirits, was made common, and so the meats were defiled, and made common. 2. but Haymo saith that those meats were called common, quibus gentes communiter utebantur, which were commonly used by the Gentiles, being prohibited to the jews by the law: as vessels which were consecrated to the use of the Temple were holy, other were common and profane: and the reason of that appellation, profanum, profane, is this, as if it were perro fanum, that is, far off from the use of the temple. So then common, is as much as to say unclean, as it is interpreted, Act. 10.14.  
5. Nothing is common by itself. 1. The vulgar Latin readeth, per ipsum, by him, that is Christ: and two senses are made of it; either post adventum, after his coming, for he took away the legal difference of meats, and other ceremonies, Tolet, Perer. or by him in the creation, because all things which were created, seemed good, Lyran. Gorrhan. but although Ambrose do follow this sense, that by the benefit of Christ, no meat is now unclean, yet this reading is not agreeable to the original; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by itself, with an aspiration, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, himself. 2. wherefore the Greek interpreters do better read, per se, by itself; as Chrysostome, Theophylact, and Origen giveth this sense, by itself, that is, natura sui, by it nature: the Apostles meaning is, that no kind of meat by itself was unclean in the nature thereof: against the opinion of the Manichees, that simply condemned meats, as evil by their nature and creation.   

25. Quest. How nothing is said to be unclean of itself, v. 14.  
1. Nothing of itself, in the nature thereof, as it was created of God, is unclean, which was the wicked heresy of the Manichees, who abstained from eating of flesh, eggs, milk, wine, because they said it was fell principis tenebrorum, the gall of the Prince of darkness: August. lib. de haeres. and their wicked assertion further was, quoth carnes diabolus operetur faeculenta materia mali, that the devil made flesh of the stinking matter of evil: and so they blasphemed the Creator himself, to whom every thing seemed good which he made: see Aug. lib. 30. cont. Manich. c. 5.6.  
2. Neither are meats unclean, as wicked Martion held, that they which did eat things that had life, were guilty, tanquam qui comedunt animas, as if they did eat and devour souls: haeres. 42. those heretics two ways did think flesh in itself unclean, because they were made of an evil matter by the devil, and in respect of the life and soul which was in them, which they imagined likewise to be devoured.  
3. Neither yet is it to be denied, but that some meats are unclean and hurtful, physic, naturally, as unfit for the nourishment of the body, as are all kind of venomous things, but not ethice, morally; as though it were sin to eat meat, as a thing unclean of itself.  
4. Yet though meat be not thus unclean of itself, and in it own nature; yet it may be said to be unclean in respect of man. 1. generally by reason of man's fall, which brought a curse upon the creatures: from the which uncleaneness it is purified and sanctified by the word of God and prayer, as the Apostle saith, 1. Tim. 4.8. 2. there is beside a particular uncleanness in respect of him, who abuseth meats to riot and excess, in which sense the Apostle saith, To the defiled and unbelieving, nothing is pure, Tit. 1.15. so Origen saith, videndum est, non solum quali, sed quanto cibo, & quo in tempore, etc. we must see, not only what manner of meat, but how much, and in what time we do eat: for by this means, those things which were clean in themselves, were unclean unto the defiled and unbelievers. 3. some meats were counted unclean by the law, which difference continued as long as Moses law as in force, but now it is taken away by the liberty of the Gospel. 4. and a thing is counted unclean in respect of the opinion of the use: that to him, that thinketh any thing unclean, to him it is unclean, as here the Apostle saith: which must be understood, as long as he remaineth in that opinion.   

26. Quest. Of the legal difference of meats, why it was commanded.  
There were divers ends of that legal prohibition, and restraint. 1. it was partly civil, that by this means God might invre his people to obedience, Ambros. 2. and partly moral, to teach them temperance, who otherwise were a stiffnecked people, and too much addicted to their appetite, Chrysost. 3. it was also physical and natural, that for the avoiding of diseases, whereunto they were much subject in that climate, which might proceed of the variety of unwholesome meats, and for the better preservation of their health, they were commanded to make this difference. 4. there was a ceremonial end, that the jews by this their abstinence and choice of meats might be discerned from the profane Gentiles, who made no such difference. 5. and beside there was a mystical use, that by this legal difference of clean meats and unclean, they might be put in mind of their spiritual cleanness in body and soul: so Augustine saith, that the jews abstained from some meats, non cibos damnandi, sed significandi gratia, not for the condemning of meats, but for signification sake. 6. now after that the law was abrogated, there was still retained some difference of meats, as the Apostle enjoined the newly converted Gentiles to abstain from strangled and blood, to retain concord and peace between the converted Gentiles and jews, which abhorred such meats, as were forbidden by the law: but this prohibition continued only for a time, until the Gospel was more publicly received, and the believing jews better confirmed. 7. but meats are not refrained, but only propter corporis castigationem, for the chastising and taming of the flesh.   

27. Quest. Of the manner how meats are sanctified and made clean.  
Because the Apostle here speaketh of meats how they are clean, how unclean, Origen doth parallel this place with that, 1. Tim. 4.5. It is sanctified by the word of God, and prayer.  
1. The Rhemists think, that this is not understood of the vulgar and common benediction of meats and drinks, but of sanctifying and applying them to an higher use, even for spiritual benefits: annot. 11. as they have their hallowed bread, water, salt, and such things, which they use in the service of God. But 1. it is evident that the Apostle speaketh there of the sanctifying of meats for our ordinary use, and receiving of them. 2. and seeing the word of God is requisite unto sanctification, such hallowing of creatures, having no warrant in the word, is but a superstitious invention.  
2. Neither is it to be thought, that the meats thus sanctified, have a kind of inherent holiness infused into them, which seemeth to have been the opinion of Origen, who compareth the sanctifying of them, unto the napkins and partlets, which were taken from Saint Paul's body, tantum sanctificationis acceperunt, etc. they received such sanctification, as that being applied to the sick, they healed their diseases. But 1. there is great difference to be made between an ordinary sanctifying of a thing to a continual and perpetual use, as of meats and drinks, and of an extraordinary sanctifying by miracle, as was in these partlets: it was an extraordinary work at that time for the confirmation of their faith. 2. neither was this virtue in these napkins, but in S. Paul, who had that gift to work miracles both present, and absent: as when Elisha smote and divided the waters with Elias mantle, the virtue was not in the garment, for than he needed not to have smitten but once, but he calleth for the God of Elias: so it is said there, Act. 19 that God wrought no small miracles by the hands of Paul: it was Paul then that wrought them, not the napkins.  
3. Nor yet is this sanctification understood of the reading of certain lessons out of the Scriptures in the time of eating, as some think, Perer. number 5. which indeed is a commendable use: see August. epist. 109. and Basil. epist. 9 ad Gregor. much less is this to sanctify meats, conceptis ex verbo det sententijs, etc. to pronounce and conceive a certain form of words and sentences out of Scripture, even the bread and meat: Bulling. as the Papists hold that with speaking five words over the bread and wine in the Eucharist, they can make the body of Christ: for it is not the sound or syllables of the word pronounced, that sanctify, but faith which is grounded upon the word: non quod dicitur, sed quod creditur, not that which is said, but that which is believed, sanctifieth: and so Origen well observeth here, per orationem non cuiuscunque sanctificantur, etc. they are not sanctified by the prayer of every one, but of them which lift up pure hands without wrath and doubting, which prayed in faith.  
4. Some by sanctifying understand the preserving of the meat from the power of the devil, qui solebat se cibis, odoribus, saporibus, immiscere, which was wont to insinuate himself, and creep as it were into the meats, smells, and tastes: as Augustine showeth, lib. 4. the civet. dei. c. 15. and Gregor. lib. 1. dialog. c. 4. telleth of a certain Nun, which was possessed with a devil, by eating of jettice not blessed: thus Pererius number 6. and Gorrhan following the interlin. gloss, ne diabolus per eum noceat, lest the devil hurt by the meats: and hereupon the Papists use to sign their meats with the sign of the cross, to chase away the devil from their meats: for other kind of giving thanks among them is but sieldome and slenderly used. But as I deny not, but that some times the devil may have that power, where it pleaseth God so to permit, to enter into men's bodies by meats as without, which was more usually seen in those first ages of the Church, while the gift of miracles yet continued: yet this is not usual, for then the greater part of the world, which receive their meat without such thanksgiving, should be possessed of the devil: the Apostle than meaneth not any such sanctifying: much less by the sign of the cross, which is but a toy to chase away the devil: who is no otherwise overcome, then by resisting him by faith. In deed thus the devil may work by meats, to tempt men by the abuse thereof to drunkenness, and lust, which his temptations are prevented, by the sober and godly use of the creatures received with thanksgiving.  
5. And by the word with Lyranus to understand Christ, the word of God incarnate, who sanctifieth efficiendo, by effecting, and working, as prayer doth impetrando, by obtaining, it is somewhat hard: for Christ himself, when he broke bread, gave thanks, himself being this word: the word here then signifieth not Christ: but it must be understood in that sense, as our Saviour saith, Man liveth not by bread, but by every word that proceedeth out of the mouth of God, Matth. 4.4. that is, by the power & blessing of God giving strength unto the creature to nourish.  
6. Neither by this sanctifying word, do we understand sermonem, qui est in gratiarum actione, the speech which is used in giving of thanks, as the Greek scholia interpreter: for giving of thanks is a kind of prayer: but the word and prayer are here two distinct things: and prayer goeth before meat, and giving of thanks after, it should not therefore be set before prayer, as here the Apostle saith, by the word and prayer.  
7. By the word of God than we understand, consilium & institutum Dei, the counsel, will, and institution of God, Bulling. which comprehendeth these four things: 1. knowledge, that in the beginning God created all things for man's use, and that nothing is of itself unclean. 2. faith to believe, that we are of the number of the faithful, to whom the liberty of using the creatures of God with a good conscience is restored in Christ once lost in Adam: Beza, annot. 1. Timoth. 4.5. 3. judgement, that although sometime in the law there was a difference between clean and unclean meats, yet now under the Gospel it is pronounced, omnia pura puris, all things to be pure to the pure: Bulling. 4. the commandment of Christ, ex cuius mandato panem quotidianum petimus, by whose appointment we do ask our daily bread, as we are taught in the Lord's prayer: and thus much by the way of this question.   

28. Quest. Why one's opinion and judgement maketh that unclean, which is not: and whether an erroneous custom bindeth.  
v. 14. To him that judgeth any thing unclean, to him it is unclean. 1. The reason hereof is, because the goodness or badness of an action, is esteemed by the will and affection of the doer: now he which thinketh a thing to be evil, and yet doth it, it showeth, that such an one, hath deliberatam peccandi voluntatem, a deliberate mind and purpose to sin.  
2. But here certain considerations are to be admitted, how and in what things the judgement of the conscience polluteth the action. 1. the mind and opinion doth not simply change and alter the nature of the thing, as though that should in deed be evil and unclean, which one thinketh so to be: but it is only unclean to him that so thinketh, not unto an other, that so thinketh not. 2. an erroneous conscience doth not bind, ad faciendum secundum eam, sed non contra eam, to do according unto it, but not to do any thing against it. 3. the will must be esteemed, non ex judicio sequenti, sed praecedenti, not by the judgement subsequent, but precedent: as if a man think it sin to eat flesh, and yet eateth it, and afterward his judgement is better informed, that it is not sin so to eat; yet for all this, he sinned before in that action, because he was not then so resolved.  
4. Thus the case standeth in things indifferent, that he sinneth against his conscience who useth that as lawful and indifferent, which he for the time taketh to be unlawful: but it is otherwise in things that are simply in themselves unlawful, as the breach of any moral law: as if a man should be so blinded, as to think it lawful to steal, here his conscience is overruled by the word of God, unless he be ignorant of the law of God, as few or none are, for the law of nature teacheth the same things: in this case, unless there be palpable ignorance, a man's conscience being contrary to the revealed will and law of God bindeth not.  
3. But thus it will be objected on the contrary: error and falsity is not to take place and prevail before the truth, therefore an erroneous conscience should not bind. Ans. 1. It simply bindeth not, but for a time, until the truth be fully known. 2. and error and falsity bindeth not, sed quia creditur veritas, because it is apprehended and believed as a truth. Further it will be objected; If it be sin for a man to go against his conscience in a thing indifferent, than he will be driven into this perplexity, that whether he do against his conscience or not, he sinneth: for if one should be persuaded, that it is not lawful to eat flesh, he sinneth because he is in error, though it be of infirmity, and if he should eat, being otherwise persuaded in his mind, he should sin likewise in going against his conscience. Ans. 1. Here is no absolute necessity of any such perplexity, but only an hypothetical necessity, this error of the conscience being presupposed: but it is not simply necessary, that he should sin the one way, or the other, because he may cast off and leave his error. 2. and though there be an error committed both ways, yet it is less to sin of infirmity, and error of judgement, then wittingly offend, as he doth, which violateth his conscience.   

29. Quest. How our brother is said to be grieved, and to be lost, and destroyed, v. 15.  
v. 15. If thy brother be grieved, etc. 1. The Apostle in this verse useth two effectual reasons, to move the stronger not to offend the weak: the first is taken from the duty of charity, which will not hurt, or grieve an other, as one member doth foster and cherish, not hurt an other. 2. he saith grieved, which is less, then to be scandalised: if the less be against charity, then that which is greater, much more. 3. the brother is grieved divers ways. 1. Oecumenius thinketh he is grieved for the sharp admonition and reprehension of the strong. 2. or because seeing others to eat, he by their example, lest he should be blamed, is induced to do the like, and afterward grieveth at it, Pareus. 3. or he is grieved, being by this means made to stagger, and to doubt of the truth of the Catholic faith. 4. or he is grieved, thinking him to be a transgressor of the law, that eateth: Lyranus.  
4. And whereas he saith, he walketh not according to charity, minus dicit, plus significat, he expresseth the less, but in deed meaneth more, for he walketh against charity.  
2. Why dost thou destroy him with thy meat, etc. Here is an other reason, taken from the danger which is incurred by our weak brother, as much as in us lieth, we cause him to perish, for whom Christ died, that he should not perish: this reason is thus amplified by Chrysostome; Christ refused not death for him, thou, ne cibos contemnis, will't not for thy brother's cause, neglect thy meat: Christ died for his enemy, thou wilt not do this for thy brother: Christ died for all, non luchraturus omnes, though he should not gain all, quod suum est adimplevit, yet he did that, which belonged unto him: thou mayst with thy meat, win thy brother, and yet wilt not forbear: atque hoc cum sit ipse Dominus, and Christ did this being Lord of all, thou dost not this small matter being but his brother and fellow-servant.   

30. Quest. Whether any in deed can perish for whom Christ died.  
This doubt ariseth by reason of the Apostles words, Destroy not him with thy meat, for whom Christ died, as though any could perish that Christ died for.  
1. Some do think that one may perish in deed for whom Christ died, dum fidem amittat, qua cum vulnerata conscientia stare non potest, etc. while he looseth his faith, which can not stand with a wounded conscience, and so perish: Osiander therein consenting with other of the Lutherans: Chrysostome seemeth in this place to incline to the same opinion, Christus, tamet si non esset omnes luchraturus, nihilominus pro omnibus mortuus est, quod suum erat adimplens, etc. Christ, though he was not to gain all unto him, yet he died for all, fulfilling that which was his part to do, etc.  
Contra. But the contrary is evident, that they for whom Christ died in the counsel of God, can not possibly perish. 1. For of all that is given to Christ, he looseth nothing, joh. 6.39. but they are given to Christ, for whom he dieth: and they are of Christ's sheep, whom none can take out of his hands, joh. 10.28. 2. neither can their faith, which do truly believe in Christ perish, because they are sustained by Christ, as he saith of Peter, I have prayed for thee, that thy faith fail not: neither can the conscience of the faithful be so wounded or wasted, totally and finally, but that faith, though during that time obscured, as in David, when he sinned against Vriah, be not wholly extinguished. 3. Chrysostome may be understood to speak of the sufficiency of Christ's death, that he died sufficiently for all, which we acknowledge, not of the efficacy, that he died effectually for all, for he saith, he was not to gain all: and Augustine consenteth, Electorum si quisquam perit, fallitur Deus, etc. if any of the Elect perish, God is deceived, but none of them doth perish, quia non fallitur Deus, because God is not deceived: lib. de corrupt. & great. c. 7.  
2. Some by perishing, here understand nothing, but to be offended, and scandalised, and take this to be an argument from a comparison, that one should not pluris facere escam, quam fratris salutem, set more by meat then his brother's salvation, which is hindered by the offence given unto him: and this argument is enforced by showing the price and value of our brother, for whom Christ died: if Christ gave his life to redeem him, much more should we give a piece of flesh to help to save him, Beza annot. to the same purpose Ambrose, ex cuius morte, quantum valeat fratris salus, cognoscitur, by whose death it appeareth, how much the salvation of our brother is set by: So Haymo by perishing, understandeth offending, and scandalising: but to destroy is more, then to offend: and to perish or be destroyed, (as the Apostle useth this word in the passive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Cor. 8.11.) is more than to be offended: the Greek Scholiast interpreteth, ne à fide eijcias, lest thou cast him out from the faith: and then he which leaveth the faith, must needs perish. And like as to offend or cause our brother to stumble, is more than to grieve him; so to destroy him, is more than to offend, or cause him to stumble: for thus the Apostle proceedeth by degrees.  
3. another sense is, that he is occasio ruinae, the occasion of the ruin of his brother, Lyranus, Tolet: he doth destroy him dando occasionem, by giving occasion that he be scandalised, Haymo: so Hugo, do not destroy, ne sis occasio perditionis, be not an occasion of his perdition: so simply he doth not cause him to perish, but as much as in him lieth: this sense is not to be misliked.  
4. But yet to make it more full, this may be added further, that the Apostle speaketh not exactly and precisely of those, whom in deed Christ died for, but of such, as in our charitable opinion, are held to be of that number: omnes fidem Christi profitentes pro redemptis habet charitas Christiana, all that profess the faith of Christ, Christian charity holdeth to be in the number of those which are redeemed, Pareus: who joineth both these last solutions together; so likewise Piscator: so also is that other place of the Apostle to be understood, 1. Cor. 8.11. And through thy knowledge, shall the weak brother perish for whom Christ died: which in the same place the Apostle calleth sinning against Christ: and they which offend their brethren do two ways sin against Christ; directly, in making frustrate, as much as in them lieth the death of Christ, opus, quod morte eius absolvit, destruunt, they overthrow the work, which Christ finished by his death; and indirectly, quia corpus eius & membra percutiunt, they wound and smite the body and members of Christ, which redoundeth unto Christ himself, Chrysost.  
5. Let this further be noted, that Ambrose taketh this to be spoken unto the weak, that he should not scrupulum inijcere, cast a scruple in the mind of him, that eateth all things, and cause him to doubt. But Chrysostome and Theodoret do better understand it as spoken to the strong, that he by his eating should not cause the weak to stumble, and so fall and perish: and this is more agreeable to the Apostles words, destroy not by thy meat: now he which eateth, destroyeth with his meat, not he, which eateth not: and again, the weak were more in danger to be offended, and so to fall away from the faith, than the strong.   

31. Quest. What is meant by the good, or commodity, which they must not cause to be blasphemed, vers. 16.  
1. Cause not your commodity, your good, etc. This is diversly scanned. 1. Chrysostome understandeth either the Christian faith, and hope of eternal reward, or charitas bonum vestrum dilectio, etc. this good of yours is love, brotherly charity, etc.  
2. Origen interpreteth, bonum nomen, your good name, or fame; so also Lyranus: and Origen hath beside an other exposition, bonum est spiritualiter legem intelligere, it is a good thing to understand the law spiritually: to decline the wicked opinions of heretics, as unclean meats.  
3. Ambrose understandeth opera bona, good works, quae obfuscantur, etc. which are obscured by one small slip or error.  
4. Anselm taketh this good or commodity, to be ipsam manducationem, the eating itself, which is good and lawful; so Gorrhan, Hugo.  
5. Some understand the doctrine of the Gospel in general: and God himself, who is called the good of his people; as Hosh. 8.3. Israel hath forsaken the good, that is, God himself, Pare. so Osiander doth interpret this good to be the Gospel.  
6. But it is better understood of Christian liberty, which they have received by Christ from the bondage and ceremonies of the law, whereby they know it to be lawful to eat any kind of meat: thus the Greek Scholiast, Haymo, Thomas, Martyr, Vatablus, Calvin, Tolet, Gualther, Piscator, Faius, and most of our new writers: and this is so expounded by S. Paul himself, 1. Cor. 10.29. Why should my liberty be condemned for an other man's conscience? and this evangelical liberty is called our good for these two reasons, both because it is peculiar to Christians, and thereby the dignity and excellency of their calling appeareth, that are freed from the ceremonies of the law.  
2. To be blasphemed. 1. Chrysostome understandeth this only of those, which are without: when thou contendest about meats, and makest a schism in the Church, facis, ut qui foris sunt, blasphement, thou causest them which are without to blaspheme: P. Martyr specially understandeth, maledicta infirmorum, the railing of those which are weak: so also Beza: but it is better referred to them both, the weak are occasioned to condemn this liberty, as contumelious to God himself, and they which are without, speak evil of the Christian faith, as being the occasion of contentions. 2. Now for the manner of this blasphemy, 1. Origen understandeth it of the doctrine itself, for they which are offended will think, that Christians are of this faith and belief, that they think none can be saved, nisi qui suillis vescitur carnibus, but him that eateth swine's flesh. 2. the Greek Sholiast referreth it to their persons, the weak will think, eos ventri inservire, that they do eat of things to serve the belly. 3. Haymo thinketh that the weak blaspheme, cum rogamus eos comedere, etc. when we compel them to eat that which they abhor. 4. But this rather is the blasphemy, the weak hold such to be transgressores, transgressors of the law, Lyran. and cry out by the Gospel, rescindi voluntatem Dei, that Gods will and law is violated, Beza: augent licentiam vulgi, and they make the common sort more licentious: Melanct.   

32. 32. Quest. How the kingdom of God is not said to be meat and drink, v. 17.  
1. Origen by this kingdom understandeth the life to come, haec aliena sunt ab illa conversatione futura, these things, meat and drink, shall be of no use in our conversation in heaven: so also Anselm: so he thinketh, that the Apostle speaketh both of the kingdom of glory to come, and of those things whereof that kingdom shall consist: righteousness and peace, ipse erunt nobis cibus, they shall be our meat there: so also Haymo, it is a folly to contend or dispute about those things, quae in regno coelorum non erunt necessaria, which shall not be necessary in the kingdom of heaven.  
2. Chrysostome by the kingdom, understandeth also regnum coelorum, the kingdom of heaven: but the other he referreth to this life, meat and drink non sunt in regnum caelorum introducentia, are not the things, that must bring us to heaven: they are not causa regnandi, the cause of our reigning, Hugo, Gorrhan. But Peter Martyr saith, this is aliena interpretatio, an interpretation not agreeable to the Apostles mind: for he maketh not those things which follow, righteousness, peace, joy, the causes of salvation: for Christ only is the cause.  
3. Some by the kingdom, understand the Christians themselves, in whom the spirit of God reigneth not by the use of meats and drinks, but in that they follow righteousness and peace: Vatablus.  
4. But here better we understand, regnum gratiae, the kingdom of grace, whereby Christ ruleth in our hearts by his spirit: Par. via ad regnum, the way unto the kingdom, Sa: this kingdom of God, is gratia qua Deo reconciliamur, the grace whereby we are reconciled unto God, Tolet: the meaning than is, that this kingdom of grace consisteth not in these external things, as in meats and drinks, God is not thereby worshipped: neither doth the observation of such things make us acceptable unto God, 1. Cor. 8.8.  
5. Augustine epist. 86. maketh mention of one Vibicus, who by this text would prove, that Christians were to fast upon the saturday, which was the jews Sabbath; because the kingdom of God is not meat and drink: but Augustine there answereth, then at other times, as upon the Lord's day, and when else, we fast not, non pertineamus ad regnum Dei, belike we should not belong unto the kingdom of God: the Apostle than excludeth not the use of meats and drinks simply, but the placing of religion in them.  
6. But it will be objected; is not a man bound to eat and drink, to sustain nature, for otherwise, he should be guilty of his own death? and is it not acceptable unto God, to fast from meats for the subiugation of the flesh? how then do not these things belong to the kingdom and service of God? Answ. Meats and drinks of themselves belong not to the kingdom of God, which is spiritual; but as they are referred, and do help toward the spiritual good: as they may be an object of our patience in the want of them, and of our temperance, in using them soberly, when they abound: but then not the use of the things themselves, but our obedience to the ordinance of God, in using them for our necessity, and refraining as occasion serveth, doth commend us unto God.   

33. Quest. Of righteousness, peace, and joy in the holy Ghost.  
1. But righteousness: now the Apostle showeth, wherein the kingdom of God consisteth; he reckoneth not up all those spiritual things, wherein the kingdom of God standeth, but giveth instance in some for the rest, Hyper. Here, 1. Chrysostome by justice, or righteousness understandeth, vita virtutis studio commendata, a life studious of virtue. 2. Haymo, the justice of the next life, where one shall not hurt an other. 3. some that particular justice, which is to give every man his own, Gorrh. Perer. 4. some the justice obtained by the death of Christ, and given unto those which believe, Piscator. 5. but it both comprehendeth the justice of faith, and the fruits thereof in our regeneration, Martyr, Pare. so Lyranus, justitiam per fidem formatam, justice form by faith.  
2. Peace. 1. Haymo understandeth the perfect peace, which the Elect shall have with God, and his Angels in the next world. 2. Chrysostome, pacificus convictus cum fratre, peaceable living with our brethren. 3. but beside the external peace, it signifieth the inward peace of conscience between God and us, which is a special fruit of justification by faith: Rom. 5.1. being justified by faith, we are at peace with God.  
3. And joy. 1. Haymo expoundeth it to be ineffabile gaudium ex visione Dei, the unspeakable joy by the sight of God in the next life. 2. some, gaudium de fraterna pace, the joy that springeth of brotherly peace, gloss. ordinar. 3. gaudium de bonis spiritus sancti, joy arising of the gifts of the spirit in receiving them thankfully, Hugo. 4. some refer it to the manner how the works of justice should be done, that is, prompt, cheerfully, readily, Perer. number 17. 5. But this joy is taken generally for the spiritual joy, which the faithful have in God, which ariseth partly of the expectation and hope of the reward to come, and of the present feeling of God's favour in Christ in the remission of sins, Mart. and this joy maketh the faithful to be joyous in tribulation; as the Apostle saith, jam. 1. Count at exceeding joy, when ye fall into divers temptations: this joy proceedeth partly ex spe futuri praemiij, out of the hope of the reward to come, partly ex dilectione Dei, out of the love of God: for that which one loveth, he rejoiceth and delighteth in, Tolet.  
4. The Apostle addeth, in the holy Ghost. 1. to show the author and efficient cause of those graces, which is the spirit of God: as S. Paul saith, Galat. 5.22. The fruit of the spirit is love, joy, peace: Pareus. 2. as also to show a difference between civil and worldly joy, and spiritual: for concerning worldly joy, our blessed Saviour faith, Woe unto you that now laugh, for ye shall wail and lament, Luk. 6.25. but of the other joy he saith, Your joy shall no man take from you. 3. he showeth also the form and manner of these good things, that they are spiritual, not carnal, as consisting in meat, and drink, and such outward things.   

Quest. 34. Of these words, he which in these things serveth Christ, is acceptable to God, etc. v. 18.  
1. The vulgar Latin readeth, he which serveth in this, that is, in the spirit, as Origen and Ambrose interpret: but in the original, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in these things, and so translateth the Syrian interpreter: and so also the sense is better: to show that the kingdom of God consisteth in righteousness, peace, and joy, because they which are exercised in these things, are pleasing unto God, and they which please God shall enter into his kingdom: the like saying the Apostle hath, 1. Tim. 4.8. bodily exercise profiteth little, but godliness is profitable to all things, etc.  
2. In these things: that is, in righteousness, peace, and joy, better than by these things, as Beza, Martyr, Erasmus: for he showeth the manner how we serve Christ, not the cause, Pareus.  
3. Serveth: the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, serving, so that we see that distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worship, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, service, not to be perpetual, the first whereof the Papists take for that adoration which is peculiar to God, the other to be that, which may be yielded unto Saints.  
4. Here is no place for merit, for the Apostle speaketh not here of external works, but of internal wrought in us by the spirit: and so Lyranus well interpreteth, he that serveth interius in mente, inwardly in his mind: therefore that is but a corrupt gloss of Gorrhan, he that pleaseth God, meretur regnum aeternum, meriteth eternal life: for he pleaseth God, not by his own merit, but because he serveth Christ; as Origen well saith, qui servit Christo, in quo complacuit Deus, placet Deo, he which serveth Christ, in whom God is well pleased, pleaseth God.  
5. Is accepted of men. 1. That is but a curious distinction, which the ordinary gloss hath: he pleaseth God, secundum gaudium, in respect of his joy, for God loveth a cheerful giver: and is accepted of men, in respect of justice and peace: but in all these rather he that serveth Christ, is approved both of God and men. 2. de syncero judicio loquitur, he speaketh of the sincere judgement of the godly, that will approve the faithful servants of Christ in these things, though the world hate them, Calvin: yea even the wicked and profane, testimonium fecerit, shall sometime give testimony of the godly. 3. mark the order, first he pleaseth God, and then is approved of men, for he that is approved of men, is not always pleasing unto God. 4. so then as the servants of Christ are not to seek the approbation of men, so neither must they contemn it: as the Apostle said before, Rom. 12.17. pronouncing things honest in the sight of all men.   

Quest. 35. How we ought to follow peace and those things, which concern edifying, v. 19  
1. These two, seeking of peace and edifying, aught to be the two chief orders of every action: charity seeketh peace, and edifying is by faith: Gryneus.  
2. As before he spoke principally of the inward and spiritual peace, so now he moveth unto ecclesiastical and external peace, which issueth out of the other: and to use those means whereby this peace may be furthered, as patience, forbearance, charity, the contrary whereof breed dissensions and discord.  
3. We must follow this peace, that is, seek it earnestly, and with ardent desire: Origen noteth here, that where as peace by men's contentions, is chased away, fugitans consectanda est, she must be followed fleeing away, and as it were be called back again.  
4. But it sufficeth not to follow peace, but edifying also: for there is a peace which edifieth not: as to have peace with the wicked and superstitious, is not to edify but destroy the faith: therefore truth and peace must be joined together, as the Prophet saith, Zachar. 8.19. love truth and peace.  
5. This phrase of edifying is familiar with S. Paul: the Church of God is as a spiritual house, and the Temple of God, consisting of living stones, 1. Pet. 2.5. every one than must bring somewhat toward the building and repairing of this house: and though the Pastors and teachers are the principal and chief builders, yet every one must by his good example seek to edify an other.  
6. Peace and love must go before, whereby these lively stones must be joined, and as it were cemented together, before they can be put to the building of this spiritual house.   

36. Quest. What the Apostle meaneth, by the work of God, v. 21.  
1. Destroy not the work of God. Chrysostome interpreteth this to be salutem fratris, the salvation of our brother: Origen, adificium charitatis, the building of charity: Haymo, man himself, as he consisteth of a soul and body: Hugo, the grace of God: the interlin. gloss, which Gorrhan followeth, faith and other virtues: but this work of God in our brother is faith, as our Saviour saith, joh. 6.29. This is the work of God, that ye believe: Par. Mart. Tolet: this faith in our weak brother, though it be imperfect, is God's work, which we must nourish, and not seek to extinguish: as it is said of our blessed Saviour, that he should not quench the smoking flax.  
2. But this must be understood de inconsulto conatu, of their unadvised endeavour, who as much as in them lieth seek to destroy God's work, not de effectu, of the effect, for the work of God can not be destroyed, Grin.  
3. And whereas he saith, destroy not Gods work for meats sake, it followeth not but that meat is also God's work and creature: but yet man's salvation is a greater work, man was not made for meat, but meat for man, as Ambrose saith: or he opposeth God's work, and man's work, which is to eat or not to eat flesh, Gorrhan: or he speaketh not of the nature of meat, sed de scandoloso usu, but of the scandalous use: Pareus.   

37. Quest. In what sense the Apostle saith, It is good neither to eat flesh, nor drink wine, etc. v. 21.  
1. It is good: he speaketh not of that kind of abstinence which is from surfeiting and drunkenness, or whereby the body is tamed, and the mind made apt unto good things, for this is simply good: but this abstinence, is only from meats, to avoid offence, and so it is good only not to eat, with this condition, if thy brother be offended, Mart. and the Apostle speaketh comparatively, it is good, that is better, not to eat in this case, Bucer.  
2. He giveth instance of meats and wine, which are not simply necessary unto man's life: for it is possible to live without them: but à necessarijs & non suspectis, from necessary food, and not suspected, we must not abstain, though our brother should be offended: as if one should take offence at our eating of bread; without it a man can not live. But there are some things, though not necessary simply to maintain life, yet for the preservation of health, as some must needs drink wine, as S. Paul counseled Timothy to drink a little wine for his health's sake: in this case a man ought to forbear for a time, with a little detriment of his health, for our brother's salvation is to be preferred before the health of the body: but if he that is offended will not be persuaded, than he is no longer to be counted weak, but obstinate, and in this case we are not bound to forbear.  
3. But it will be further objected, what if our weak brother will not be persuaded, but continueth still in the same mind, is a man bound to abstain from those things for ever? No, he is not: for now his infirmitio is turned to obstinacy: for in this case our blessed Saviour regarded not the scandal of the pharisees, which were offended at him, because they were wilfully blind. And whereas S. Paul saith, he would not eat flesh as long as the world standeth, rather than he would offend his brother, 1. Cor. 8.3. he must be understood to speak with a condition, si opus erat, if it were needful for him so to do, and if his brother's infirmity did still occasion it: and he speaketh of the preparation of his mind, that he is ready, if there be no other let, to abstain for ever.  
4. Hierome in divers places, epist. ad Furi. ad Salu. ad Eustach. urgeth this place to prove the abstinence of professed virgins, and other into Monastical life, because the Apostle here saith, it is good, not to eat flesh, etc. as though it were evil to eat: but the Apostle simply forbiddeth not to eat flesh, or drink wine, but with this condition, if it be done with offence. And Origens' judgement here is to be preferred, who maketh eating or not eating, to be a thing of itself neither good nor evil, but indifferent: and his reason is, potest non manducare carnem malus homo, an evil man may not eat flesh, nor drink wine, which he showeth to have been the use of certain heretics. But in two cases, meats which are by nature clean, become unclean in use: one is, si quis per offensionem manducat, if one eat with the offence of his brother; the other is, si quis existimat, etc. if any think the meat which he eateth to be unclean: these two cases excepted, it is neither good nor evil to eat, but a thing indifferent: and as the Apostle saith, it is good not to eat, if the brother be offended: so also it is good to eat and drink, si in hoc aedif●●●tur frater, if thy brother be edified hereby.  
5. Whereby thy brother stumbleth, or is offended, or made weak, etc. 1. the Greek scholiast noteth, that the Apostle using this variety of words, doth secretly tax those that are weak: for it is incident to them that are blind to stumble, and to the careless to trip and fall, and to the sick to be weak.  
2. Some take these three to signify the same thing, Martyr, Pareus, and so the Syriake interpreter doth render them all by one word offenditur, is offended: others do distinguish them thus, Lyranus, he stumbleth, which eateth against his conscience, he is offended or scandalised, that seeth an other to eat, taking him therein to be a transgressor, he is made weak, dubitando de veritate catholicae fidei, doubting of the verity of the catholic faith: the interlinear. gloss, maketh these three to differ in degree one from an other, to stumble, is when there is cause or danger of damnation: to be scandalised, is to be grieved: to be made weak, is quando dubitet et si non offenditur, when he doubteth though he be not offended: so M. Calvin also distinguisheth them, to be weak, is, cum trepidatio aliqua conscientiae inijcitur, when some doubtfulness is cast into the mind: to be offended, when the conscience graviori perturbatione concutitur, is smitten with a greater perturbation: and he is said to stumble, qui alienatur à studio religionis, who is alienated from the care of religion: to the same purpose also Gualther: But it hath been showed before, that to be scandalised and offended, is more than to trip and stumble, and therefore I rather approve this difference, which maketh the first of these the lesser, and the second the greater: as the ordinar. gloss. saith, he stumbleth, who is troubled and knoweth not what to hold: or he which falleth not away, but breaketh out into blasphemies, Tolet. he is scandalised, qui à certa side discedit, which departeth from the right faith. gloss. ordin. Tolet, so also Gorrhan, and Hugo out of Guillebertus, he stumbleth, qui tardus credit, that hereby is more slow to believe, he is scandalised that perisheth: Faius likewise maketh this difference, to stumble is when some hurt followeth, to be scandalised, is when one is stayed in the way tanquam remora interiecta, as if some thing were cast in the way; as when one doth not only trip or stumble, but falleth flat down: to be made weak, is haesitare in fide, to waver and be doubtful in matters of faith.  
3. So the Apostle showeth diverse degrees of offence, the first is to be made weak, which before he called to be grieved, v. 15. then he stumbleth and is offended, which Saint Paul calleth the wounding of the weak conscience, 1. Cor. 8.9. and the third degree is to be scandalised, that is, to fall away quite, which the Apostle called before, to be destroyed, v. 15. and to perish, 1. Cor. 8.11. by these steps and degrees men are admonished, when they see the weak brother to begin to be grieved, to leave off before his conscience come to be wounded, and he altogether to fall away.   

Quest. 38. Whether it be sufficient for one to have his faith before God, v. 22.  
1. Hast thou faith? or without an interrogation, thou hast faith. 1. for the coherence, this is answer to the third objection that might be made: the first is, v. 20. all things are pure, why then may not one eat that which is pure: the Apostle answereth, that though in themselves all meats are pure, yet it is evil to eat with offence: the second objection, how can it be evil to eat that which is clean; the Apostle maketh the same answer, it is evil to eat with offence: Pareus maketh these two objections the same, but Tolet doth make them two, the one arising out of the answer to the former: and now the third objection might be thus framed by the stronger, I have faith and knowledge, that it is lawful to use any meats, why then should I not exercise and make known my faith by my practice; the Apostle answereth, that in this case it shall suffice to approve his faith unto God, and not to make open ostentation thereof.  
2. Have it with thyself before God. 1. iactantiam resecat, ne magis in ostentatione sit quod credimus, quam in virtute, he cutteth off boasting, lest that which we believe, should seem more to consist in ostentation, then in power: Origen to the same purpose: Chysost. he seemeth vanae gloria arguere, etc. to accuse the more perfect of vain glory. 2. and here an other secret objection is met withal, shall my faith then lie hid? no, it is known unto God, Par. 3. or thus it might be objected, shall I then change or leave my faith and conscience in this thing? no, I wish thee not so to do, but comfort thyself therein before God, Tolet. 4. or thus, what do I gain then by my faith, if I may not show it? yes, nihil deerit fidei tuae, thou losest by this means nothing of thy faith, for God seeth thy heart, and knoweth thy faith, Gorrh. 5. and thus again, I have faith, why then may I not use it? yes, use it, but according to his will that gave it, use it as before God without offence unto thy brother, so will God have it used, gloss. ordin.  
3. But will some say, then by this rule of the Apostle, a man may conceal his faith in time of persecution, and it may be lawful to be present at Mass, and other idolatrous service, so that a man have faith in his heart toward God. Answ. 1. No, this followeth not, for this were contrary to the saying of the Apostle, Rom. 10.10. with the heart man believeth unto righteousness, etc. and with the mouth he confesseth unto salvation. 2. Chrysostome saith, that the Apostle speaketh not of that faith, quae ad dogmata pertinet, which belongeth unto doctrine: that is as Haymo explaineth, not of the faith of the Trinity, and other things necessary to salvation, but de rebus medijs, of things indifferent: and this faith that is, knowledge and persuasion of using indifferent things, is not always, and in unseasonable time to be uttered, but to be showed, as it may tend to the edifying, not the offending of our brother, Martyr.   

Quest. 39 How many things are to be avoided in the use and eating of meats.  
Because the Apostle in one case, namely of offence, showeth how it is evil to eat meats, it shall not be amiss to show in other cases what is to be observed, and how diversly men may offend in the eating of meats: and this is done three ways in general. 1. in respect of the persons that eat. 2. of the meats themselves. 3. in regard of others.  
1. The persons that eat may thus offend. 1. if they be too curious in preparing meats to please the taste; and therefore our Saviour saith, Matth. 6. be not careful what you should eat. 2. if they eat not the labours of their own hands, but that which is gotten by oppression and other evil means: therefore it is said, Psal. 128. 2. When thou eatest the labour of thine hands, thou shalt be blessed. 3. in feeding unsatiably and greedily, jud. 12. without all fear feeding themselves. 4. in distempering themselves with meats and drinks, Isay 5.11. woe unto them, that continue until night, till the wine inflame them. 5. in the unthankful receiving, giving themselves to carnal joy and pleasure, 1. Cor. 10. they eat and drank and rose up to play, etc. 6. in untimely eating and drinking, Isay, 5.11. they rise up early to follow drunkenness.  
2. About the meats these faults may be committed. 1. concerning the quality, if they covet such meats, which may provoke and stir them up to lust: therefore the three wise children are commended that did feed of pulse, Dan. 1. 2. in the quantity and superfluity of meats and drinks, Ephes. 5.18. be not drunk with wine, wherein is excess.  
3. In respect of others there may be error. 1. either in keeping company with the riotous, whereby one may be enticed: Prou. 1.15. my Son walk not thou in the way with them. 2. and in giving offence unto others by our eating, which thing the Apostle toucheth here.   

Quest. 40. What it is for one not to condemn himself in that which he alloweth.  
The Apostle setteth down three aphorisms and rules concerning the use of things indifferent, the first is set down, v. 22. Blessed is he, that condemneth not himself in that which he alloweth, which is diversly interpreted.  
1. Origen expoundeth it of those, which do purpose with themselves to do some good thing, as to live chastened, yet processu temporis, in process of time, they are overcome, and do otherwise: but the Apostle speaketh of one and the same instant, wherein one in his judgement condemneth, and in his practice alloweth the same thing.  
2. Cyprian lib. de singular. Clemen. understandeth the Apostle to speak of diverse, he which alloweth and praiseth in an other, that which he reproveth in himself: but it is evident, that the Apostle speaketh of condemning and allowing in the same person.  
3. Theodoret expoundeth it by the verse following, he that doubteth is condemned, he that discerneth not or judgeth the meat, which he alloweth in eating: But the Apostle speaketh of judging or condemning himself, not the meat, and this is a diverse aphorism from that which followeth, as shall appear.  
4. Augustine giveth this sense, qui non facit se damnabilem, etc. which maketh not himself to be condemned of others, or of God, for eating with offence: so also Gorrhan: qui condemnabilem se non reddit nocendo aliis, which condemneth not himself in hurting others, this sense also followeth Pareus, but the Apostle speaketh of one's condemning himself, not of being condemned by others.  
5. Some take this word to judge, in a contrary sense, qui non judicat se recto facere, which judgeth not himself to do well in eating with offence, Tolet. but this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to judge, is taken to condemn throughout this chapter, as verse 3.4.10.  
6. Wherefore Ambrose exposition is best, qui quod facit, non judicat apud se non esse faciendum, who judgeth not in himself that not to be done which he doth: so Chrysostome; si conscientia te non reprehenderet, if thy conscience reprehend thee not● so Pet. Martyr, when any, dum examinat non condemnat, when he examineth that, which he alloweth in doing, doth not in judgement condemn it, as when one eating with offence of his brother, should therein judge himself that he doth not well: And here it must be observed, that S. Paul speaketh not of all: for as Chrysostome saith, there are many that do not judge themselves, tamet si vehementer dilinquant, although they do much offend: it must then be understood of the faithful and believers, and such as examine their conscience.  
7. And further, this should seem strange, that a man should in one and the same act, both judge himself and allow also the thing he doth: how can a contrary disposition be at the same time in a man? yes, in respect of diverse places: the approbation is not in the judgement, but in respect of the external act, and the inward judgement of the conscience, is against it.   

Quest. 41. Why he that doubteth is condemned.  
1. The vulgar Latin readeth, qui discernit, he that discerneth, that is, clean meats from unclean, so likewise Origens' interpreter: and this sense follow Lyranus, the interlenearie gloss. Gorrhan, Tolet, and all generally on that side: But the better reading is, he that doubteth, for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, as Matth. 21.21. if ye have faith and doubt not, where the vulgar Latin so translateth, si non haesitaveritis, if ye doubt not: and so the Syrian interpreter, qui divisus est, he that is divided, that is doubtful in his mind: and Chrysostome followeth this sense, I allow him, qui cum nulla haesitatione vescitur, who feedeth without any doubting.  
2. Some think, that this sentence and the former are opposed as contrary, he is blessed which doth not judge or condemn himself, in that which he alloweth, and he is condemned, qui dubitans aliquid facit, which doth any thing doubting, Faius: But I rather think with Pareus, that this is an other aphorism, or rule, and specially concerneth the weak; that have no faith, that is a firm and sure persuasion grounded upon the word, but did eat meats with a doubtful conscience: but in the former verse he spoke unto the strong, that have faith: he is blessed, which doth not condemn himself in using his liberty to, and with the offence of others: so these two rules differ thus in degree, it is more for one to condemn himself, then to do a thing doubtfully: it is not sufficient for a man, that his conscience do not directly condemn him, in that which he doth, but he must also take heed, that he do it not doubtfully.  
3. The reason is added, why such an one eating with a doubtful mind, sinneth, because he doth it not of faith: which Chrysostome understandeth of the conscience, non mundam esse credidit, he did not believe it was clean and lawful meat: and yet he did eat it, and so did it not of faith, but contra conscientiam, against his conscience, Lyranus, Gorrhan: so also Pet. Martyr, quia secus credat quam faciat, because he believeth otherwise then he doth: but as Tolet well observeth, non est fides, sed error, this opinion in makng difference of meats, is no faith, but error, therefore an erroneous conscience, cannot be said to be faith: that before he called faith the knowledge of God's word, that all meats are clean, and therefore he sinneth, because his mind is not settled, and well persuaded out of God's word, that he doth please God in eating, and yet eateth, Pareus.  
4. But here it will be objected, why he that believeth all meats to be alike, may lawfully eat them, or not eat them: but he which maketh difference of meats, and so believeth not, may lawfully abstain, yet he cannot with a good conscience eat: the reason of this difference is, because he that maketh conscience of meats, if he do eat, sinneth against his conscience, but he that by the word is taught to make no difference of meats, though he abstain, doth not against his conscience, for he refraineth not from meats, as though he held them to be unclean, but for offence sake.  
5. It will be objected again, what if one be offended with him that is not persuaded of the indifferency of meats, because he eateth not, may not he without sin eat, though it be against his conscience, rather than to offend his brother? to this the answer is, that offences are given to the weak, not to the strong: he is the stronger and more perfect, that eateth of all alike, he is the weaker, that maketh difference of meats: therefore this case was not likely to fall out, that the weaker by not eating should offend the strong: Tolet here hath an other answer, that if this case should fall out, for the weaker to offend the strong by his not eating, he should rather eat then offend his brother, for a positive law, such as was that of making difference of meats, must give place to the natural law, which is, not to offend our brother: But this is no good answer, for if there were such necessity, that a man must either offend against his own conscience, or his brothers: it were of the two evils the less to grieve his brother's conscience, than his own: And the law positive is to give place in right unto the law of nature, where the conscience is so persuaded: but where the conscience is not resolved, the law of nature will, that a man have rather respect to himself, than an other: and to tender his own conscience, before an others.  
6. Thus the Apostle hath given us three rules in the use of things indifferent, and of all other: first, that a man's conscience condemn not himself in his action: secondly, though the conscience directly condemn him not, yet he must proceed further, that he cast no doubts: thirdly, and yet it sufficeth not to cast no doubts, but he must labour to have his conscience settled and grounded upon faith, which is a certain knowledge with a firm assurance and persuasion out of the word of God, of the lawfulness of that thing, which is to be done, that therein he pleaseth God.   

Quest. 42. Of the right meaning of these words, whatsoever is not of faith, is sin.  
1. Thomas delivereth this for one exposition, in his commentary upon this place, that ex fide, of faith, is all one, as if he had said contra fidem, against the faith: but not that only which is against the faith, but whatsoever is without faith, is unpleasing to God, as the Apostle saith, Heb. 11.6. without faith it is impossible to please God.  
2. Caietan expoundeth this saying not of all things in general, but of such quae debent procedere ex fide, which ought to proceed of faith, and so it is true, that such things, if they be not of faith, and yet aught to proceed of faith, are sin: the good moral works then of the heathen are not therefore to be condemned, as sin, because they were not of faith, for they proceeded only from the right use of reason, though there be no faith: but in this place, the Apostle treateth of such actions as should proceed of faith, as is the ciscerning of meats clean and unclean, this directly belonged unto faith, concerning the use of Christian liberty. Contra. 1. If by faith, and to proceed of faith, Caietan understand only points of doctrine, which belong unto the faith, than it skilleth not for all other matters, which concern manners, good life, whether they be of faith or no: which were very absurd. 2. neither can there be any right use of reason in this our corrupt nature without faith. 3. and touching the doctrine of faith, Chrysostome thinketh, that the Apostle doth not in this chapter intent any such thing: he excludeth dogmata fidei, the doctrines and principles of faith: for they must be openly confessed, it sufficeth not to have that faith only in our conscience before God, as the Apostle saith of this faith, touching the use of indifferent things, whereof he entreateh, v. 12. Hast thou faith? have it with thyself before God.  
3. Pererius beside reckoneth up three other interpretations. 1. as some think the Apostle speaketh comparatively, what soever is not of faith is sin in respect of such works, as proceed of faith, not simply. 2. or sin may be taken for the same, as non placens, not pleasing, acceptable, or available with God. 3. and further, this sentence need not to be taken generally, as though it were universally true, sed ut plurimum, and maxima ex part, but for the most part. But all these are men's fancies, and uncertain glosses. 1. although one sin may be greater than an other, yet can it not be showed, that any thing is called by the name of sin, which is not so simply: for sin is defined to be the transgression of the law, 1. joh. 1.6. whosoever sinneth, transgresseth the law; this is not then only comparatively, but simply sin. 2. we grant, that these two, sin, and not to be pleasing to God, may be converted: whatsoever pleaseth not God, is sinful, and whatsoever is sinful, is not pleasing unto God: for whatsoever is not in Christ, in whom only God is well pleased, cannot be pleasing unto him: and nothing doth separate us, and make us not pleasing unto God, but sin, Isay. 50.1. for your iniquities are ye sold. 3. the third interpretation, giveth the Apostle the plain lie, he saith, whatsoever, or (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) all that is not of faith, is sin: but they say, not so, for not all, but the most part is so.  
4. But the general received interpretation among the Romanists is this, whatsoever is not of faith, that is, contra proprium dictamen conscientiae, against the proper suggestion of the conscience, Tolet: contra conscientiam, against the conscience, gloss interlin. reclamant conscientia, his conscience gainsaying, Perer. yea though it be erraus conscientia, an erring conscience, Eman. Sa. so they take faith, not for that, whereby we believe in Christ, but for that whereby one believeth any thing to be lawful, that is, his conscience: Piscator cometh somewhat near this exposition, quicquid fit dubitante conscientia, whatsoever is done with a doubtful conscience, is sin.  
Contra. 1. But faith cannot be here taken for the conscience. 1. the Apostle said before, have faith in thyself, that is, in thy conscience, faith then is an other thing beside the conscience. 2. the weak have conscience, 1. Cor. 10.29. but they have not faith touching this thing, for of the strong only the Apostle said before, thou hast faith, v. 22. 3. error non est fides, error is non faith, but the conscience is oftentimes erroneous, this was Tolets own reason before. 4. fides non nititur hominum opinionibus, etc. faith is not grounded upon men's opinions, but upon the undoubted word of God, Osiand. 5. Origen saith, that fides haereticorum non est fides, the faith of heretics is no faith, but credulity rather, yet they have a conscience.  
2. And if this sense were admitted: it followeth strongly, that if that be sin which is not done with the particular faith of the conscience, much more is that sin, which is not of that general Christian faith, whose object is Christ.  
5. Wherefore by faith, we understand not every persuasion of the mind, and conscience, but that which is grounded upon the word of God, firmam animi certitudinem quae ex Dei veritate concepta sit, an undoubted certainty of the mind, conceived out of the truth of God, Calvin: non quidvis fidei nomine censeri debet, sed quod Scriptures conform, not every thing must be counted for faith, but that which is agreeable to the Scriptures, Bucer: when we believe talia verbo Dei requiri, & Deo placere, that such things are required in the word of God, and are pleasing unto him, Martyr: the reason is, because ubi verbum Dei non est, nec fides, where there is no word of God, there is no faith, Faius.  
6. Haymo doth restrain this general speech, only to the eating of meats, whatsoever belongeth to eating, if it be not eaten with this faith, that every thing is clean, that is treated of God, is eaten with sin: But this is rather a general rule, both for this kind of actions, and all other, agreeable to that saying, Hebr. 11.6. without faith it is impossible to please God.    

4. Places of Doctrine.  

Doct. 1. That always in the Church, are to be found as some strong, so others weak in faith.  
v. 1. Him that is weak in faith. This is the condition of the Church of God, that as in a family, some are children, some of riper age, so there are in the same, some that are but weaklings in the faith, some of more perfect growth: the reason of which difference is both in respect of the caller: God calleth not all at one time, neither giveth unto all a like measure of gifts, and of them which are called, all do not use a like diligence in the exercising of their gifts; and so it cometh to pass, that some are weak, some strong. This difference S. Paul, showeth to have been among the Galathians, c. 6.1. If any be prevented by any fault, ye which are spiritual restore●, etc. there were some among them subject to infirmities, some, that were spiritual: this showeth the fantastical error of such, as require perfection in the Church, and every member thereof, and can brook no imperfections.   

Doct. 2. Not to contend about indifferent things.  
v. 3. He that eateth, let him not contemn him, that eateth not. ● S. Paul would not have them to be so earnest one in judging an other concerning the use of things indifferent: which hath been the cause of great contentions in the Church: as great stirs were raised by Victar B. of Rome about the use of leavened and unleavened bread, as Eusebius testifieth, lib. 5. c. 14. hereupon sprang the sects in Saxony of the adiophorists, and Flacians: Pareus here also giveth instance of the English, and Scottish Churches: Anglicas' quoque & Scoticas Ecclesias simile certamen de rebus adiophoris in hanc usque diem exercet, the like strife about things indifferent, doth trouble the English and Scottish Churches to this day, etc. But S. Paul concerning all these things giveth a rule afterward, v. 17. the kingdom of God is not meat and drink, (nor any such external thing) but righteousness, etc.   

Doct. 3. The best works of the heathen sinful.  
v. 5. Let every one be fully persuaded in his mind, etc. Hence it is evident, that Christians doing things forbidden, and leaving things commanded, because they are not herein persuaded, do therein sin: likewise the works of the heathen, wherein they did that which was commanded, yet were sinful, because they wanted this persuasion: Aristides exercising justice, did that which was commanded: Alexander abstaining from violating the chastity of Darius' wife and daughters, did shun that which was prohibited: yet both of them sinned, having not this full persuasion and assurance of faith, that therein they pleased God: these their goodly and glorious works, were but speciosa peccata, goodly sins, non ex substantia operis, sed vitio operantis, not by the substance of the work, but the fault of the worker.   

Doct. 4. That all things must be referred to God's glory as the chief end.  
v. 6. He that eateth, eateth to the Lord, etc. As God gave beginning to all things, so he is the chief and last end of all: the heathen said, that we were borne, not for ourselves only but partly for our friends, partly for our country, partly for God: but the Scriptures teach us, that all things must be referred wholly unto God's glory: our friends and country are to be respected, but for God's cause, as it shall make most and best for his glory: so the Apostle saith, 1. Cor. 10.31. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God.   

Doct. 5. Of the general extent and efficacy of Christ's death in the old and new Testament.  
v. 9 That he might be Lord of the dead and quick. The dead are named first, to show, that even those which lived under the Law and before, though then dead, did belong unto the kingdom and dominion of Christ, as also they which then lived, or should remain in the earth unto the end of the world: they all then make but one Church, one mystical body, as Gregory saith, lib. 41. epist. 38. sancti ante legem, sancti sub lege, sancti sub gratia omnes hi corpus Domini sunt constitutere, the Saints before the law, under the law, and under grace, do all make the body of Christ: he is the Lamb of God, that taketh away the sins of the world, joh. 1.29. of all that believe in him from the beginning of the world to the end thereof.   

Doct. 6. Christ's divinity proved.  
v. 18. All tongues shall confess unto God. This prophesy of Isay c. 45.23. being applied by S. Paul unto Christ, doth evidently show, that he is God: because every knee shall bow unto him, and every tongue shall confess him to be God: adoration and praise, which do belong only unto God, are given unto Christ: and in that place the Prophet yet speaketh more evidently, am not I the Lord, and there is no God beside me? And here where the Apostle said, v. 10. we must all stand before the judgement seat of Christ, v. 12. he saith, We must give account unto God: the tribunal seat then of Christ, is the tribunal of God.   

Doct. 7. Of the authority of the Scriptures.  
v. 11. For it is written, etc. The Apostle speaking of our appearing before the judgement seat of Christ, doth not affirm it only but proveth it by the Scriptures: teaching us thereby, that the Scriptures, and written word of God, are the only rule and line of our faith: and that nothing ought to be imposed upon the Church, as a matter of belief, but that which is warranted from thence: the Scriptures are able to make the man of God perfect, 2. Tim. 3.17. he than that seeketh any doctrine beside that which is taught in the Scriptures as not content with that which is perfect, would add further that which is superfluous, idle, and unnecessary.   

Doct. 8. That no kind of meat is unclean in itself.  
v. 14. I know, etc. that there is nothing unclean in itself, etc. All kind of meats then, which are appointed for the food, and nourishment of man's body, are in themselves lawful and clean, being received with giving of thanks: And if they be lawful and clean, the restraint of them by any prohibition for religion and holiness sake, is superstitions, and inclining to judaism. It is the mind only, and opinion, that polluteth and defileth meats: so the superstition of Papists in making conscience of some kind of meats, is so far from making them more holy, and acceptable unto God, that they thereby defile and pollute the good creatures of God: they should therefore remember that charge, which was given unto Peter from heaven, Act. 10.15. What God hath cleansed, pollute thou not.    

5. Places of controversy.  

Controv. 1. Whether to abstain from certain meats, be an act of religion, and a part of God's worship, or a thing in itself indifferent.  
The latter is affirmed and maintained by Protestants, the other is stiffly defended by the Romanists: but that the state of the question may better appear, first the diverse kinds of fasting and abstinence are to be considered.  
1. There is a natural abstinence, which is only from such meats, as agree not with the stomach, and are enemies to the health of the body.  
2. A moral abstinence is from such meats and drinks, as a man findeth to distemper him, and to disturb his memory and other faculties of his mind, as the drinking of wine and strong drink.  
3. A civil and politic abstinence is to refrain eating of flesh some certain days for the maintenance of navigation and the utterance of fish, and for sparing the breed of cattle, as the Lenton fast is now kept in England.  
4. There was beside these a judaical fast, which was of two sorts, either a total and general abstinence, as from swine's flesh and other meats counted unclean by the law: or an abstinence for a time, which was either general of the whole nation, as to abstain from eating of unleavened bread for seven days in the feast of the Passeover: or particular of some professed persons, as of them which had taken upon them the vow of the Nazarites, which was neither to take wine, nor any strange drink: See the law of the Nazarites, Numb. 6.  
5. Beside these there was an heretical fast, and abstinence, of such as abstained from certain meats, counting them evil, and unclean in themselves: which was the opinion of the Manichees and Tatiane heretics: which kind of impious abstinence the Apostle speaketh against, 1. Tim. 4.  
6. Add unto this the superstitious abstinence of the Papists, which make the fasting and refraining from fleshmeates, upon the fifth and sixth day of the week and in the time of L●u●, to be a necessary part of God's worship, and a thing meritorious, and satisfactory. This is the abstinence, that now is in question.  
7. Yet a religious fast we acknowledge, which is when upon some days appointed by the Church, publicly, or when any are disposed privately to fast, the more fervently to give themselves unto prayer: which the Apostle speaketh of, 1. Cor. 7.5. But this is done without any opinion of merit, or holiness in the act itself, but as it helpeth and confesses to a spiritual end, the more earnest invocation of God, and humble supplication before him.  
8. There was also a scrupulous kind of abstinence in the primitive Church, when some Christians did abstain of conscience from eating things which were consecrate to Idols: of the which S. Paul entreateth 1. Cor 8.10.  
Now the fast and abstinence, which is controverted between us and the Papists, is the superstitious fast, before the 6. whose opinion is this, that to abstain from flesh and other kinds of meats in the time of lent, and upon other days of restraint, is a necessary part of the divine worship, meritorious and satisfactory: habet meritum & satisfactionem apud Deum, it meriteth, and satisfieth before God, etc. Tolet in his annotations here: and the precept of fasting, obligat sub peccato mortali, bindeth under the danger of mortal sin: we will examine some of their reasons.  
Argum. 1. The Apostles by their synodical decree provided, that they should abstain from certain meats, as strangled and blood.  
Ans. 1. The Pastors of the Church have not now the same power and authority to make Canons to bind the conscience, which the Apostle had, who were guided by the immediate direction of the spirit. 2. they did not enjoin abstinence from flesh-meat, eggs, milk, and such like, as the Romanists do, but only from such meats, as were forbidden by the law. 3. neither did they enjoin this abstinence as a part of the divine worship, for than it should bind still, but only for a time to avoid offence, in respect of the jews newly converted.  
Argum. 2. Those things which the Church commandeth, are necessarily to be kept and observed: for our Saviour saith, he that heareth you, heareth me, etc. But such is the Ecclesiastical law and precept of fasting: Ergo, etc.  
Ans. 1. Not every thing the Church commandeth, is to be observed as a part of God's worship, but those things only, which the Church propoundeth by the warrant, and authority of God's word, and so is our Blessed Saviour to be understood: otherwise whosoever preacheth any other Gospel, or any thing contrary thereunto, is to be held accursed. 2. neither are we to regard what the false and Antichristian Church now commandeth, no more than our B. Saviour, and his Apostles did hold themselves bound to the superstitious decrees of the pharisees.  
Argum. 3. The law of fasting, is a tradition Apostolical, therefore necessary to be oserued, and kept.  
Ans. We grant that the free use of fasting, to be joined as an help unto prayer, was taken from the Apostles: but not this necessary kind of fasting tied unto certain days, which may thus appear. 1. Eusebius lib. 5. c. 24. showeth the liberty and variety of fasting in the Church, and maketh mention how Irenaeus reproved Victor Bishop of Rome, for excommunicating the East Churches, for observing an other kind of form in celebrating of the Pasch, and in fasting. 2. Sozomen. lib. 7. c. 19 declareth how at Rome they fasted only three weeks before the Pasch, in Greecia six: and Telesphorus in his decretal ordained the fast of seven whole weeks: it was not then an Apostolic tradition. 3. Chrysost. hom. 47. in Matthew, denieth the Lenton fast to have been instituted by Christ: non dicit jeiunium suum esse imitandum, etc. he saith not his fasting is to be imitated, though he might have propounded his forty days fast: but he saith, Learn of me, for I am humble and meek, etc.  
Argum. 4. In the new Testament there is no other abstinence from meats forbidden, but the legal and judicial.  
Ans. 1. The argument followeth not, it is not forbidden, therefore it is a part of the divine worship: the contrary is inferred, therefore it is no part of the divine worship, being neither commanded, nor forbidden: for all necessary parts of the worship of God is prescribed in the word: if then it were not forbidden, it should remain free, and therefore is not to be imposed as a necessary thing. 2. the antecedent is false, for not only the jewish abstinence, but all other superstitious kinds of fasting and abstinence are forbidden: Coloss. 2. 1. Tim. 4. and if such abstinence, as was sometime commanded by the law, by the liberty of the Gospel be taken away, much more such, as is the mere invention of man.  
5. Argum. The taming and mortifying of the flesh is a necessary thing, but abstinence from flesh doth help to the taming, and subduing of the flesh: Ergo, etc.  
Ans. 1. The continual mortifying of the flesh is a necessary thing, which is to be practised all the life long: but to tame and subdue the flesh for a time, as in fasting certain days, is but a superstitious and hypocritical mortification, which is reproved by the Prophet, Isai. 58.5. Is it such a fast, that I have chosen that a man should afflict his soul for a day, and to bow down his head as a bulrush, etc. 2. neither by such Popish abstinence is the flesh ●amed, when they abstain from fleshmeate, and eat of other confected meats, as of marmalade, and sucker, and such like things, and drink wine, which do more inflame, and instigate the flesh, than the eating of flesh-meates: Thomas answer is ridiculous, that flesh doth increase the humours of the body, which are of long continuance, wine doth but nourish the spirits, which do soon pass away: for the Physicians will refute him, who affirm, that as meat doth engender the solid nutriment of the body, so drink doth increase the liquid nutriment, which in effect is all one.  
Arg. 6. The abstinence of the Rechabites by the commandment of their father pleased God in so doing, as a part of his worship: much more abstinence which is enjoined by our mother the Church.  
Ans. 1. The argument followeth not, for there is great difference between the abstinence of the Rechabites, and the ceremonial abstinence: 1. in the matter, that was not from flesh, eggs, and such like, but from wine, tillage, dwelling in cities. 2. in the form: they abstained all their life time, and with a liberty, in time of necessity, for in jeremy's time, they dwelled in jerusalem, because of the war, jerem. 35.11. 3. and further, by the law the parents might either confirm or disannul the vows of their children, Num. 30. but now under the Gospel such legal rites are ceased.  
2. The antecedent is false, for they did not keep their father's precept, as an act of religion, but for some politic and moral respects: as they are forbidden inhabiting in cities, lest they might be corrupted with the vices thereof, and were commanded to dwell in tents, to put them in mind, that they were strangers being descended of the Kenites: these and such other arguments are produced by Bellarmine lib. 4. de verb. Dei. c. 3. lib. 2. de bonis operib. c. 71. c. 11.  
Now on the contrary, against such superstitious abstinence, urged by the Papists as a necessary part of God's service, & the same meritorious, some of our arguments are these.  
1. Argum. The Apostle saith, c. 14.17. The kingdom of heaven is not meat nor drink: and Heb. 13.9. It is good to have the heart established with grace, and not with meats, which have not profited them, that have been occupied therein: therefore to be occupied in abstinence from meats, is a thing indifferent, not in itself meritorious, or a part of God's worship.  
2. Argum. That which God hath purified and made clean, no man must pollute, Act. 20.15. but he which for religion and conscience sake maketh meats unlawful, which God hath made clean, doth pollute them: Ergo.  
3. Arg. All will worship is no part of God's service; but the choice of meats, touch not, taste not, handle not, is a voluntary and will worship, Coloss. 2.21.23. therefore no part of God's service: Bellarmine answereth, that the Apostle doth not speak against all ecclesiastical abstinence, but only the judaical or the Philosophical abstinence, which was practised among the heathen. Contra. The Apostles reason is general against all choice of meats, and other human inventions, which are according to the doctrines of men, v. 22. but this ecclesiastical and Popish canonical fast, is an human invention merely, and according to the doctrines of men, therefore even against such speaketh the Apostle.  
4. Argu. Our Blessed Saviour saith, that which entereth in by the mouth defileth not the man, Matth. 15.17. therefore flesh at all times eaten and entering in by the mouth is lawful in itself, because it defileth not, so it be done without scandal and offence: our Blessed Saviour giveth a general rule as well against Pharisaical traditions, as all other invented by man, that the conscience before God is not defiled with the breach thereof.  
5. Argu. The doctrine of Devils is no part of the divine worship: but the forbidding of meats is the doctrine of Devils, 1. Tim. 4.3. Ergo. Bellarmine telleth us, that the Apostle there noteth such heretics, as the Manichees, Tatians, Eucratites, which condemned flesh, as evil, and so did dishonour the Creator. Contra. The Apostle only noteth not those heretics, but even the Papists, which should forbid meats, for he prophesieth of the latter times: and not only they which simply condemn meats, but do place an holiness in merit in some meats, rather than others, are these forbidders of meats: and how do not they condemn meats, which think men to be polluted by them, and do rather choose to cast them away, then to eat them upon forbidden days?  
6. Argu. That which infringeth Christian liberty, and bringeth us to more than a jewish bondage, it is no part of God's worship under the new Testament, but such is this canonical abstinence: for whereas the jews were enjoined abstinence but once in the year, the tenth of the seventh month, Levit. 23.17. the Papists do enjoin abstinence, (beside twice or oftener every week) the tenth part of the year in lent for religion: see further of this controversy Synops. Centur. 4. err. 94.10.97.   

Controv. 2. That faith is not only an assenting of the will, but an act also of the understanding, and it is joined with knowledge.  
v. 2. One believeth that he may ea●e, etc. Bellarmine agreeing with others of that side, will have faith to be, assensum non notitiam, an assenting only of the will, not a knowledge: lib. 1. de justificat. c. 5. and therefore they say to believe is nothing else but to give assent unto the doctrine of the Church, although one understand not what it is.  
But the Apostle showeth the contrary: for here he that believeth, that he might tear of things, did know it to be lawful, assented thereunto, and was fully persuaded: as the Apostle expoundeth himself afterward, v. 14. I know, and am persuaded, that nothing is unclean of itself: so then to believing belongeth as well a knowledge, as an assenting and persuasion.  
There is a general faith, as to believe the word of God, and the heavenly doctrine therein contained, unto the which three things are required, a knowledge, and assenting, and a full persuasion: to the which these three are opposite, ignoratio, negatio, dubitatio, ignorance, denial, or not assenting, and doubtfulness.  
There is a special and particular faith, which is an assurance of remission of sins in Christ, which is that which we call justifying faith: and beside those three things before concurring in a general faith, there is required in justifying faith confidence beside and firm assurance, contrary whereunto is diffidence and distrust. See more hereof Synops. Centur. 4. err. 49.   

3. Controv. That it is necessary, that festival days should be observed among Christians.  
v. 6. He that observeth the day, observeth it to the Lord. This condemneth the ancient error of the Petrobusianes, of whom mention is made, lib. 3. de vita Bernard. c. 5. whom the Anabaptists in these days follow, who deny, that Christians should observe any festivals at all: their reasons are these.  
1. The Galatians are reproved by S. Paul for observing of days, Gal. 4.  
2. The Apostle saith, Col. 2.15. Let no man judge you, etc. in a part of an holy day.  
3. It is against Christian liberty to be tied unto the observation of days: Gal. 5.1. Stand fast in the liberty, wherein Christ hath made us free.  
4. The Sabbath of a Christian ought to be perpetual, etc.  
Ans. 1. The Apostle reproveth them for their superstitious observing of days, such as then the jews practised, and now the Papists: but to observe such holy days, as God hath appointed, such as the Sabbath is: and others for order and policy, not for religion sake, is not within the Apostles reprehension.  
2. The Apostle speaketh of the jewish festivals, wherein they did clog their consciences, and one judged an other: not of the Lords day, which is of Christ's appointing, or of other festivals for order & policy, not as a part of the service of God, to bind the conscience.  
3. Christian liberty is infringed by the superstitious observation of days; but not otherwise.  
4. The perpetual Sabbath of Christians, is the spiritual cessation from sin, not the external Sabbath, which can not continually be observed.  
Contra. Now on the other side, that it is necessary for Christians to observe some festival days, we reason thus.  
1. It is one of the moral precepts, to remember to keep holy the Sabbath, which though in particular, concerning the prescript of the day, it do not bind Christians, yet the morality of it remaineth still, that some days should be appointed for the worship of God, and for public instruction.  
2. God is not the author of confusion, but of peace: and all things must be done decently and orderly in the Church, 1. Cor. 14.33.40. but if there should be no days appointed for the public service of God, there would be a great confusion: for thus the calling also of ministers should be removed, if no time were allowed for the exercise of their public ministery, and so the people should be as sheep without a shepherd.  
3. If no such days of rest were allowed Christians, their case should be much inferior under the Gospel, to the condition of the jews under the Law, both for their bodies, having no days of refreshing and rest, and their souls, having no time of instruction, as the jews had both.   

4. Controv. Whether any festival days are to be observed as in themselves holier, than other.  
This is the opinion of the modern Papists, as Bellarmine setteth down this proposition, dies festi vere sunt aliis sanctiores, etc. that festival days are in themselves more holy than others: de cult. sanctor. lib. 3. c. 10. And the Apostle seemeth here to make it as a thing indifferent to observe a day, or not to observe it.  
Contra. 1. The Apostle approveth not this difference of days, which was still retained of some coming from judaism, for he counted it an infirmity in them, and so calleth them weak, v. 1. he only beareth with their infirmity herein for a time, till they should be better confirmed: therefore this is no warrant for men to make difference of days.  
2. This observation of days, in preferring one before an other as more holy, is condemned by the Apostle, Gal. 4.10. Coloss. 2.15. for both the jews offended herein, who made a legal difference between day and day, and the Gentiles counted some dismal and unfortunate days, some otherwise.  
3. If one day were more holy than an other, it must be either in the nature of the day, or by institution divine or human: but the Popish festivals are neither holy in nature, for the Planets by their motion and influence make no difference, nor yet by institution from God are they made more holy: for they are not of Gods appointing: and by human institution one day can not be made holier than other: for it belongeth only to the Creator to sanctify the creature.  
4. Then, like as the external elements, as water in baptism, bread and wine in the Eucharist, are not more holy in their nature, but in respect of the present use, which being finished, they return to their first use again; so holy days are counted sacred in respect of the holy use only: as Hierome saith, non quod celebrior sit dies illa, qua convenimus, sed etc. not that the day wherein we meet, is more excellent, but on what day soever we meet, ex conspectu mutuo maior laetitia oriatur, by the mutual sight one of an other greater joy is caused: in 4. ad Galatas. See further Synops. Centur. 2. err. 63.   

5. Controv. That festival days ought not to be consecrated to the honour of Saints.  
The Romanists hold the contrary, reasoning thus for their opinion.  
1. Argum. God is honoured in his Saints, the festivals therefore which are instituted to the honour of the Saints, are referred to and determined in God.  
Ans. 1. No will-worship tendeth to the honour of God, but the odoration of Saints is a will-worship, therefore God can not thereby receive honour. 2. God rather is thereby dishonoured: for they give the honour due unto God unto creatures, invocating the name of Saints, saying, O S. Peter, S. Paul hear us.  
2. Argum. The memory of the Saints is to be honoured: but festivals are dedicated to the memory of Saints: Ergo.  
Ans. 1. Popish festivals are not dedicated only to the memory of Saints, but to their worship, which is idolatry. 2. and the Saints may better be remembered, then by erecting holy days in their names, namely, by imitating of their godly zeal, and setting before our eyes their good example: see Hebr. 13.7.  
3. Argum. These festivals of the Saints have been received and confirmed by long custom, and therefore are not to be rejected.  
Ans. Cyrpian saith, epist. ad Pompeium, writing against the epistle of Stephanus Bishop of Rome, consuetudo sine veritate vetustas erroris est, custom without truth, is but the oldness of error.  
Our arguments for the contrary part, that no festivals are to be consecrated to the honour of Saints, are these, and such like.  
1. All religious worship is due unto God only: him only shalt thou serve, Matth. 4. but to dedicated days unto the honour of any, is a religious worship: Ergo. Augustine saith, honoramus sanctos charitate, non servitute, we honour Saints with charity, not service. de vera relig. c. 55.  
2. Argum. Festival days, are not only for the rest of the body, but for the sanctifying of the soul: but this is only God's work: therefore to him only the right of festival days belongeth.  
3. In the old Testament, there were no holy days consecrated to the patriarchs, as Abraham, Isaak, jacob, nor to any of the Prophets, therefore neither aught any be so dedicated in the New.  
4. Christians are not to imitate Pagans in the rites of religion: but, in dedicating days unto Saints, they imitate the Pagans apparently: for so the Pagans did consecrate feasts to their inferior gods, as the Saturnals to Saturn, the Bacchinals, to Bacchus, and such other: & herein Papists do follow their example, changing only the names: and this was done by the authority of one of their own Popes, Greg. l. 9 ep. 71. festa Paganorum sensim esse etc. the Pagan feasts are by little and little to be changed into Christian feasts, and some things must be done to the similitude of theirs, that they may more easily be brought to the Christian faith, etc.   

6. Controv. Whether all the festivals of Christians are alike arbitrary to be altered and changed, as shall seem good to the Church.  
Herein not only the Papists are our adversaries, but some of our own writers seem to incline unto this opinion.  
The Papists affirm, that the Sabbath is but an Apostolical tradition, and that it was charged from the last day of the week to the first, by the authority of the Church: Rhemist. whereupon it will follow, that the Church may alter it by the same authority, if it shall so seem good, unto an other day.  
Learned Pareus hath also this position, dub. 4. hypoth. 3. feriae Christianorum quantum ad genus sunt necessariae, ut tamen quantum ad speciem maneant liberae, etc. the holy days of Christians, though they be necessary in general, yet in particular are free, that they may be changed and transferred if there be cause, from one day to an other, etc. and he seemeth to account the dominical day, inter res medias, among things indifferent. hypoth. 4.  
But I prefer herein the judgement of that excellent divine D. Fulke, who concerning other festivals of Christ and the holy Ghost, thinketh that they may be changed, as the Church shall see cause, from certain days, unto other occurrent times and occasions, or from the days now observed to other, as things in themselves indifferent: but concerning the Lords day, he writeth in these words, But to change the Lords day, and to keep it on monday, twesday, or any other day, the Church hath none authority: for it is not a matter of indifferency, but a necessary prescription of Christ himself delivered to us by his Apostles. annot. Revel. c. 1. sect. 7.  
The reason hereof is, 1. because we find that in the Apostles time, the first day of the week was appointed to be the Lords day, Act. 20.7. 1. Cor. 16.2. Revel. 1.10. who being directed by the spirit of God, no doubt but herein also they followed either the express commandment of Christ, or the special direction of the spirit. 2. because there can not come the like reason of the altering of the Lords day, while the world endureth, as was in the first change, namely for the commemoration of Christ's resurrection. 3. the Sabbath could not be changed but by the same authority, whereby it was first instituted, which was by God himself.  
Wherefore to conclude this point, the festivals of Christians may be divided into three sorts: 1. some are of necessity to be kept, and bind in conscience, as the Lords only. 2. other festivals, though not so necessary, yet are convenient to be retained, and can not be removed without great scandal, as the feasts of the Nativity, Circumcision, Annunciation, Ascension of Christ, and of the coming of the holy Ghost. 3. some are merely arbitrary in the Church, as all other festivals of the Apostles. See further hereof, Synops. Centur. 2. err. 87. and Hexapl. in Genes. c. 2.   

7. Conntrov. Against Purgatory.  
v. 8. Whether we live, or die, we are the Lords: hence may be confuted the Popish opinion of purgatory: for they which are the Lords, are already purged by the blood of Christ, and need no other purgation by fire: if they be not purged, they are not the Lords, for no unclean thing can come into his sight: so the Spirit saith, Blessed are they which die in the Lord, they rest from their labours, Revel. 14.13. all that die in the faith of jesus, die in the Lord: if they die in the Lord, they rest from their labours: but they which are in purgatory, are in labour and sorrow still. See further Synops. Centur. 2. err. 11.   

8. Controv. Whether Christ by his obedience and suffering merited for himself eternal glory and dominion.  
1. It is the opinion of the Schoolmen, that as Christ merited by his death for his members redemption from death and sin, so by his perfect obedience, and most holy passion, he merited both to himself and his members the glorifying of his body, and the manifestation of his Godhead: to this purpose Lombard. lib. 3. distinct. 18. and some of our Protestant writers seem to incline to this opinion, as Pet. Martyr.  
1. Pet. Martyr would prove so much out of this place, v. 9 Christ therefore died, and rose again, etc. that he might be Lord of the quick and dead: whereupon he inferreth thus; which dominion, though God might have conferred upon him (gratis) freely, yet meritis eius dare maluit, he did choose to give it rather for his merits.  
Answ. Though I reverence the judgement of this learned writer, whose worthy commentaries upon the Scriptures, are not inferior to any of our new writers, yet herein upon better reason I must dissent from him. The argument followeth not, Christ therefore died, etc. therefore by his death he merited. 1. like as this is no good reason, the Martyrs die to the end to set forth God's glory, Ergo, they merit the setting forth of his glory: that indeed is the end and consequent, the other is not the meriting cause, but precedent only. 2. Christ died then to that end, because this was the way and order appointed of God, whereby he should come to exercise his dominion.  
2. Lombard in the place before recited, urgeth that place, Philip. 2.7.8. he became obedient to the death of the cross, etc. wherefore God hath exalted him: here the exaltation of Christ, is the reward of his humiliation, and this the meriting cause of the other.  
Answ. 1. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, therefore, doth not always signify the cause or merit, but the order also and sequel of a thing: as Genes. 22.16. Because thou hast done this thing, etc. I will exceedingly bless thee, etc. and all the nations of the earth shall be blessed in thee: unless any will think, that Abraham by that one act of obedience, in being ready to sacrifice his son, merited to be the father of Christ according to the flesh, in whom all the earth should be blessed: see the like Heb. 1.9. Because thou hast loved righteousness, etc. God hath anointed thee with the oil of gladness above thy fellows, etc. but the deity, or to be deified, cannot be merited.  
2. The Apostle then in this place showeth the order of the passion, and glorification of Christ, as Luk. 24. Ought not Christ to have suffered these things, and so to enter into his glory? likewise S. Peter, 1. ep. c. 1.11. joineth together the sufferings of Christ, and the glory which should follow.  
3. The Rhemists urge that place, Heb. 29. We see jesus, for the passion of of his death, crowned with glory and honour.  
Answ. The words are displaced, which in the original stand in this order, We see jesus a little lower than the Angels, by the passion of his death, crowned with glory and honour, etc. so that these words by the passion of his death, must be joined with the former clause, made a little less than the Angels, not with the latter, crowned with honour, etc.  
2. another opinion is, that everlasting glory, was gratuitum donum, a free gift conferred upon Christ, not merited, as Pareus collecteth by the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he gave him as of free gift, a name above all names, etc. Phil. 2.9.  
Answ. 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not always signify to give freely, as the wife is said in profane authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to gratify her husband in yielding the use of her body, which yet is her duty to perform. 2. and it were better to say, that Christ received his glory of merit, then by grace and favour; to show a difference between Christ and his members, for we receive all by grace, Christ not by grace, but as his due received his glory. 3. and for the further explanation of that place, Philip. 1.9. 1. some think that Christ only merited the glory of his body, for his soul was glorified ab ipso instanti incarnationis, from the very instant of his incarnation, Lyranus. 2. some think that he merited only manifestationem, the manifestation of his glory, which he had before, secundum rem, indeed; so also Lyranus. 3. Augustine understandeth this gift to be given, per gratiam uniens, non adoptans, by the grace of union not of adoption. 4. Ambrose interpreteth it, de naturali donatione ab aeterno, of the natural donation from all beginning, as Christ is the Son of God, post crucem manifestatur, quod à patre, cum generatur accepit, after his passion, that is manifested, which he received of his father in his generation. I join two of these expositions together, that the glory which was due unto Christ's humanity in respect of his union, was not now first conferred after his passion, but then manifested: which manifestation was not merited, but did fall out in that order, as God had appointed, as due unto Christ's humanity by reason of that union.  
3. This then is our opinion, that Christ did not merit any thing, for, or to himself, but all which he wrought and purchased was for us, as may appear by these reasons.  
1. To what end Christ was borne, died, and suffered, to the same he rose again, and was glorified: but he was borne and died, not for himself, but for us, Isay. 9.6. to us a child is borne: and he was not offered for his own sins, Heb. 7.27. which he had not: therefore neither received he glory for himself but for us: to this purpose, Ambrose de fide resurrection. c. 24. si nobis non resurrexit, utique non resurrexit, qui cur sibi resurgeret, non habebat, if he did not rise for us, he did not rise at all, for he had no cause to rise for himself.  
But that saying of Ambrose will be objected upon that place to the Philipians, 2. quid & quantum humilitas mercatur, hic ostenditur, what and how much his humility merited, here it is showed. Answ. The fathers do use this word merere, to merit, in a large sense: it signifieth, impetrare, obtinere, ●o obtain a thing, or posse, contingere, to be able, to fall out: as Ambrose saith, epistola meruit pervenire in manus tuas, the epistle merited to come to your hands, that is, might, or obtained to come: But he is otherwise absolutely of judgement that no works can truly or properly merit at God's hand: as de vocat. gent. lib. 1. c. 5. Ambrose or Prosper thus writeth, nulla possunt tam praeclara opera existere, quibus hoc, quod gratis tribuitur, per retributionis judicium habeatur, there can be no such excellent works, whereby that should be had by way of retribution and recompense, which is freely given: for so the redemption by Christ's blood, vilesceret, should wax vile, and be of small worth.  
2. M. Calvin addeth this reason, Christi gratiam obfuscat, it would much obscure the grace of Christ, if he had done any of these things which belong unto our redemption for himself, and not wholly and altogether for us.  
3. And further it would follow divinos honores mereri posse, that divine honour may be merited: for this honour to have every knee to bow, is due unto the Godhead, Isa. 45.23.  
4. That glory which was due unto Christ before in respect of the union of his natures, was not merited by his passion: but this glory and exaltation of Christ was so due: as our B. Saviour saith, job. 17.5. now glorify me thou father with thine own self, with the glory which I had with thee before the world was: See further hereof in D. Fulkes answer to the Rhemists, Philip. 2. sect. 1. and Synops. Centur. 4. err. 30.   

Controv. 9 Of bowing the knee to the name of jesus, whether it be necessarily inferred out of this place, ver. 11. and Philip. 2.10.  
Though we do not simply condemn the bowing at the name of jesus, if it be used only, ut ritus indifferens, as an indifferent rite and gesture, Pareus: yet if it be commanded, as a necessary part of external worship, and commanded by precept, it is superstitious: as it is prescribed and practised in Popery: which may appear by this, that they bow the knee at the name of jesus, rather than at the name of Christ, or of God the father, and the holy Ghost.  
And whereas the Apostle speaketh of bowing the knee at the name of jesus, it is not literally to be taken: for by the name of jesus, is not signified the name written, or pronounced, (for this was the error of Osiander, as Beza observeth. 2. Philip. 9 which confounded the name jesus with jehovah) but the power and Majesty of Christ, as this word name is used by the Apostle, Ephes. 1.21. Christ is set at the right hand of God, far above all principalities, and every name that is named, etc. Neither is the bowing of the knee here taken literally, as Origen showeth in this place: quod non est carnaliter accipiendum, ut putemus coelestia, genu flectere, etc. sed genu flectere, subiecta esse cuncta, & culius Dei obedire declarat, which is not to be taken carnally, that we should think the heavenly things to bow the knees, as the Sun, and Moon, stars, and Angels, etc. but to bow the knee, declareth all things to be subject unto God, and to be obedient to his worship, etc. It seemeth then, that in Origens' time, this gesture of bowing the knee at the name of jesus was not taken up, therefore it is to be held no necessary thing, nor prescribed by commandment: See further Synops. Papism. Centur. 2. er. 51.   

Controv. 10. That Christ is proved to be God by this saying of the Prophet cited, v. 11. as I live, every knee shall how unto me: against the blasphemy of Georgius Eniedinus.  
From this place thus it is inferred and concluded concerning the deity of Christ: he to whom every knee boweth, is very God, Isay 45.23. but unto Christ every knee shall bow, Rom. 14.11. Philip. 2.10. Ergo, he is God.  
Georgius Eniedmus a blasphemous Samosatenian heretic, taketh two exceptions to this argument. 1. he denieth the assumption, that the knee is bowed unto Christ: for one may sit in the tribunal seat, and yet the knee may be bowed unto an other, even to God himself, who shall judge in that day, Rom. 2.16. 2. he distinguisheth of the proposition, which is true only of him, to whom worship is given, and the knee bowed, ratione essentiae, in respect of his essence, but now the knee is bowed to Christ, not in respect of his essence, but of his dignity, as unto the ordinary judge, not as unto the chief Prince.  
Contra. 1. The Apostle showeth directly, that the knee is bowed unto Christ as the judge, because he had proved before, that he was Lord both of quick and dead, to whom else then should the knee be bowed, but unto the Lord and judge? The Father shall judge by his Son, to whom he hath committed all judgement, john. 5.22. and yet Christ judgeth also by his own power: for there is but one Godhead, and one power of both: therefore it followeth not, God the Father judgeth, therefore not the Son.  
2. Christ is worshipped not only in respect of his office and dignity of judging, but in the unity of essence with his father, as he saith, joh. 5.19. Whatsoever things the father doth, the Son doth the same: and v. 26. As the father hath life in himself, so he hath given unto the Son, to have life in him: but what is the life of God else, than the essence of God? Christ then is by nature and essence the same with the father, and so is one God to be worshipped, and adored with him: and whereas it is said, the Father hath given him, etc. this must be understood, not de dono gratia, sed communicatione naturae, not of the gift of grace, but of communication by nature, so that for the Father to give unto the Son, is all one as to say, Pater genuit filium, the father hath begot the Son from everlasting.  
And that Christ is one God with the father by identity of essence, may appear, by the accusation of the jews, that he being a man made himself God, joh. 10.33. they did not challenge him, as if he would be some secondary judge or Prince, but equal unto God: which is there justified and maintained by our Saviour: See Pareus further hereof, dub. 8.   

Controv. 11. That moral works, which are done without faith are sin, how soever outwardly they appear good.  
1. The Romanists for the most part do hold the contrary, that a natural man only directed by the use of his reason and understanding, may do some things morally good, which have not the nature of sin: their arguments, some of them are these.  
1. S. Paul saith, c. 2.14. that the Gentiles do by nature the things contained in the law, they then therein sinned not.  
2. Our Saviour did not mislike those civil offices, which were performed by the pharisees, in loving those which loved them, Matth. 5.46.  
3. A man is a reasonable creature, and this were against his nature, non posse facere aliquid secundum rectam rationem, not to do any thing according to the right use of reason: for even God hath given this facility to every natural thing, to attain unto the natural end thereof: much more unto man.  
4. Gregor. homil. de Divit. & Lazar. upon these words of Abraham unto the rich man, thou hast received good things in thy life: indicatur & dives iste boni aliquid habnisse, propter quod in hac vita acceperit bona, etc. hereby it is showed, that the rich man had some good thing, for the which he received good things in this life, and Lazarus had some evil thing, that was purged in his life, etc. hereupon Pererius inferreth, that there is no man so evil, but he hath some good thing in him, which is temporally rewarded in this life: therefore all that the wicked and infidels do, is not sin: To this purpose Pererius disput. 5. in 14. c.  
Contra. 1. We deny not, but that the wiser sort of the Gentiles might do some external works agreeable to the law in outward appearance, but they were far from the perfection and internal obedience required by the law, and therefore could not be void of sin.  
2. Those civil duties of rendering love for love, which belong unto common civility, as they are not simply condemned: yet our Saviour in requiring greater perfection in his disciples, showeth that those duties were spotted with Pharisaical leaven, and were not approved in God's sight, as good works.  
3. If man had kept that perfection, wherein he was created, he might have been sufficiently directed by the rule of reason: but now his reason is not right, it is corrupted and obscured by sin, and therefore can give him no direction to that which is truly and properly good: as other creatures know naturally what is good for their life, so man by nature knoweth what is naturally good for himself: but it followeth not, that he should therefore by nature do any thing morally good.  
4. That saying of Gregory being allowed, it is not to the purpose: for that rich man might have some knowledge of God, whereby he might be directed, beside the help of nature: and yet it followeth not, that every one, which enjoyeth the temporal things of this life, should be temporally rewarded for his good parts: for we see that many in this world, which have least parts of moral and civil goodness, have a better earthly portion, than those in whom more goodness appeareth: And yet further, this temporal recompense, only showeth, that their acts are not truly good, and in the sight of God, for than they should not only have a temporal, but an eternal reward.  
Now on the other side, it shall be proved, that all the actions of infidels and wicked persons, that have no true faith, what goodly show soever they make in the world, are no better before God, then sinful works.  
1. Our blessed Saviour saith, Matth. 7. an evil tree cannot bring forth good fruit: but they which have no faith, are evil trees, Ergo.  
2. Likewise, joh. 13. our Saviour saith, without me ye can do nothing, therefore without faith, no good thing can be wrought.  
3. And in this place, the Apostle saith, Whatsoever is not of faith is sin.  
4. Further, no work can be accepted of God, unless the person that worketh it be first accepted: but none can please God without any faith, Heb. 11.6. Again Augustine saith, finibus, non officijs virtutes à vitijs discernendae sunt, virtues must be discerned from vices, by the ends, not by the offices and actions: but the infidels do nothing to a right end.  
5. Augustine in many places condemneth the works of infidels, how good soever they appear, as in Psal. 21. Let no man account any work good before faith: ubi fides non erat, bonum opus non erit, bonum enim opus intentio facit, intentionem fides derigit, etc. for where no faith is, there is no good work: an intention maketh a good work, and the intention is directed by faith.  
Pererius to these arguments by certain distinctions. 1. that no infidel, ratione infidelitatis, as his works proceed from his infidelity, can do any good thing, but he hath bona naturae, some good things by nature, by the which he may do some things that are good.  
2. Or some things are simply good, and worthy of eternal life, and are acceptable to God, such good things cannot be done without faith: but notwithstanding, some moral good things may.  
3. Or it is so said, that the works of infidels are sin, because ut plurimum, for the most part they are such, not all.  
4. And there is a double kind of intention: a general, and particular, though the general intention be evil, yet in some particular action, an infidel may have a good intention, as to give alms in mere commiseration: and though they look not unto God, as the supernatural end, yet they may be by nature guided to make God the natural end of their actions, as by nature they know there is a God.  
5. And sine generali concursu, without God's general assistance man indeed can do nothing, either naturally or morally good, but God's special assistance is only required unto those works, which are acceptable to God, and worthy of life eternal.  
Contra. 1. We grant that by natural helps man may do things naturally good, but no virtuous action can proceed from an infidel, because all his actions savour of infidelity.  
2. No not the best works of the faithful, are in themselves meritorious and worthy of eternal life, because they are imperfect, they are crowned of grace not for merit: neither is there any work truly good, but it is through Christ acceptable unto God, that is good: if it be not pleasing unto God, it is not good.  
3. Not only some but all the works of infidels are sinful: for whatsoever is not of faith is sin, the sentence is general.  
4. It is not enough to have a particular intention, but it must aim at the general end of all, which is the glory of God: and though by nature men are taught, that there is a God, yet can not they refer their actions to him, as the general end without faith.  
5. This general concurrence is not sufficient to bring forth a good work: but special grace in Christ the Mediator is necessary: so our blessed Saviour saith, without me (that is, the Mediator & Saviour of the world not considered only as the Creator) you can do nothing. Now concerning this question, that the works of infidels are sin: these things may further be remembered. 1. that among the ancient writers, Origen and Augustine are directly of opinion, that an infidel can do no good work, as Origen saith, speaking of infidels and heretics, videndum est, ne forte si aliquid boni operis apud illos geri videatur, quia non sit ex fide, convertatur in peccatum, it is to be considered, if that, whatsoever good work seem to be done among them, because it is not of faith, it be turned into sin: Augustine's opinion is showed before: And though Pererius take upon him by certain quirks to shift off Augustine's testimonies, yet Tolet ingeniously confesseth, that both Origen and Augustine so affirm, annot. 15.  
2. The Romanists themselves are here divided in opinion: for Gregorius Ariminens. Capreolus, Catharinus, with other of that side, are confuted by Pererius for thus affirming with the Protestants, Perer. 4. disput. ad. 8.  
3. Yet do we not say, as the Rhemists charge us here, annot. 4. that it was sin in the heathen, to honour their parents, to relieve the poor, to do justly: the actions in the substance thereof were not sin, but in respect of the manner and circumstances, because they were not directed to a tied end.  
4. Concerning the meaning of this place, which we urge against the Romanists, Whatsoever is not of faith is sin: how it is expounded by the Papists, and their exposition refelled: See before quest. 36. and of this whole question, see cap. 2. quest. 27. and controv. 9    

6. Moral observations.  

Observ. 1. That we ought to bear with the weak.  
v. 1. Him that is weak in the faith receive. Like as in a family, the greater do tender the children and young ones, so Christians should cherish and foster the weak and younglings in faith: not to be rash or harsh censurers of them, but to bear with them in the spirit of meekness: as the Apostle saith, c. 15.1. We which are strong aught to bear the infirmities of the weak.   

Observ. 2. Not to be austere in censuring our brethren.  
v. 3. For God hath received him. Our weak brother, though he have many infirmities, we are not to reject, seeing God hath received him: this maketh against those, which upon every slip and infirmity are ready to censure their brethren, as reprobates and castaways: but charity would have us hope the best of the salvation of our brethren, and to think of them notwithstanding some infirmities as received of God, and such as for whom Christ died, v. 15.   

Observ. 3. Of giving thanks for meat.  
v. 6. He that eateth, eateth to the Lord, for he giveth God thanks, etc. This showeth what was the use of Christians in those days, to give thanks before their receiving of meat: so it was the godly custom in samuel's time, for the people not to eat in their solemn feasts and sacrifices, till Samuel came, and blessed the sacrifice and meat, 1. Sam. 9.13. This holy use was continued by our blessed Saviour, Matth. 26.27. and S. Paul exhorteth, that whether we eat, or drink, or whatsoever we do else, we should do all to the glory of God, 1. Cor. 10.31.   

Observ. 4. The consolation of the faithful both in life and death.  
v. 8. Whether we live, we live unto the Lord, whether we die, etc. As this teacheth us to put away all security, while we live, and to frame our lives unto God's glory, for as Chrysostome saith, liberi non sumus, Dominum habemus, we are not our own men, we have a Lord and Master, whom we must serve: so in our death the Lord watcheth over us: that although the world, and all that therein is, do forsake us, yet he that liveth unto the Lord, shall die also unto the Lord, and live for ever with him: as they are pronounced blessed which die in the Lord, Rev. 14.13.   

Observ. 5. That every one must give account unto God: and that all shall be judged, v. 12.  
Chrysostome hath here an excellent moral, to show that all the wicked and ungodly shall be punished. 1. Seeing by daily experience it is confirmed, that many wicked ones are punished in this life, as were the old world, and the Sodomites, what equity can there be in it, ut qui eadem pariter peccarunt, easdem poenas non luant, that they which committed the same sins, should not suffer the same punishment, non omnes hic punit ut aliis poenitentiae spatium tribuat, etc. he punisheth not all here to give space of repentance unto others: neither are all punished only there, ne plerisque causa detur illius negandi providentiam, lest some might take occasion to deny God's providence. 2. But it will be said, how can God punish for ever, seeing we sinned here but a short time: do we not see that in the course of human justice, he that committed▪ murder but once, and it was quickly done, is perpetually condemned to the mines: and we read of a man that was lame, & had the palsy thirty eight years, which punishment was for his sins, for Christ said unto him, sin no more: in like manner it is just with God to punish the temporal and momentany act of sin eternally. 3. And how is not the sinner worthy of punishment, being so often admonished, and threatened before, and having so easy a way showed him unto life: the Publican said but only, God be merciful unto me a sinner, quid hic sudoris, quid laboris, what great labour and pains was it to do this. 4. And if there were no hell to punish the wicked, neither should the devil be punished, and it should far alike with the good and bad, stabit cum Nerone Paulus, Nero shall be as good a man as Paul. 5. And thinkest thou then there is no hell, quis daemonum hoc asseret? is there any of the devils that will say so, nay, they confessed there was an hell, crying out to Christ, comest thou to torment us before our time: how then dost thou not tremble to deny that which the devil confesseth? 6. even among the Barbarians, that have no knowledge of God, the judges and Magistrates bonos honorant, malos puniunt, do honour the good, and punish the evil: and shall not God much more? to this purpose Chrysostome.   

Observ. 6. Of the term of the day of judgement, and what use we should make of it.  
v. 10. We shall all stand before the judgement seat of Christ. Therefore every one ought to be exceeding careful in this life, how he walketh, and to watch over his thoughts, words, and works, that he may appear in that day with joy: S. Paul saith to the same purpose, 2. Cor. 5.10. we must all appear before the judgement seat of Christ, etc. and then he inserteth v. 11. knowing the terror of the Lord, we persuade, etc. the terror then of this day, aught to persuade us to walk circumspectly: Origen here well saith, quisuam est qui se ata decipiat, etc. who is there that will so much deceive himself, ut ad judicium Christi, & ad tribunal cognitionis cius se non putet venturum, who thinketh, he shall not come unto the judgement of Christ, and to his throne of knowledge, etc.   

Observ. 7. How dangerous a thing it is to give offence.  
v. 13. judge this rather, that no man put a stumbling block, etc. Chrysostome saith well, tu, si reliquis perditionis causa fueris, graviora patieris, etc. thou, if thou shalt be the cause of other men's perdition, shalt be worse punished, than they which are by thee subverted: as the serpent was more punished than the woman, and the woman more than the man: & jezabel maiores poenas dedit, and jezabel had a greater punishment than Ahab, because she did instigate, and set on the king, and was the cause of his ruin, in taking away Naboths' vineyard: we must then take heed of offences, that we scandalise not the Gentiles and Grecians by our evil life: for thus will they object: how shall I know that God hath commanded easy and possible things, cum tu ex progenitoribus Christianos, &c. seeing thou being a Christian from thy progenitors, and brought up in a good religion, yet dost nothing that belongeth thereunto: thou perhaps wilt say, yet I will show thee those which do these things, namely, monachos eremum incolentes, the Monks which inhabit the wilderness. But Christ said, luceat lux vestra coram hominibus, non coram montibus, let your light shine before men, not before the mountains: and yet saying thus non illis detraho, aut montes occupant, etc. I do not disgrace those which inhabit the mountains, but I am sorry for those which dwell in cities, that they only can find virtue among the other: horror itaque ut philosophiam ex montibus in urbes reducamus, I exhort therefore that we may bring again Philosophy from the mountains into cities, ut civitates sint verae civitates, that cities may be right cities indeed.   

Observ. 8. Of the dignity, and excellency of the calling of Christians.  
v. 15. For whom Christ died: the Apostle said before, v. 8. Whether we live or die, we are the Lords: for he hath bought us with a price, even in dying, and giving himself a ransom for us: it is a great honour in the world to be the servant of a great and mighty king: the Queen of Ethiopia judged Salomon's servants happy, that attended upon so wise a King: the Carthaginian ambassadors returning from Rome said, se vidisse tot reges, quot senatores, that they had seen as many kings as senators: But much more glorious is the condition of the faithful, whom Christ hath purchased to be his servants: and indeed not servants, but freemen, yea so many kings: for in him we are made Kings and Priests, Revel. 1.6.   

Observ. 9 Of true praise and commendation  
v. 18. Pleaseth God, and is commended of men. First, we must seek to please God, and to be praised of him, and then the praise of men will follow: but he that first seeketh to please men, cannot please Christ, as the Apostle saith, Galat. 1.10. If I seek to please men, I should not be the servant of Christ: he that is praised of men first, is most like to be dispraised of God: as our Blessed Saviour saith, Luk. 6.26. Woe unto you when men shall praise you, so did your fathers to the false Prophets: And again, the Apostle saith, 2. Cor. 10.18. he that commendeth himself is not allowed, but whom the Lord commendeth.   

Observ. 10. That nothing is to be done with a doubtful mind, or of ignorance.  
v. 23. Whatsoever is not of faith, is sin: Chrysostome here hath a good moral touching this point, that no man should plead simplicie or ignorance in his doings. 1. he distinguisheth of ignorance: if thou art ignorant of those things, which cannot be known, praeter culpam erit, it is without thy fault, but ignorance through negligence, such as the jews had, excuseth not.  
2. An in modico orbis angulo, etc. the things belonging to salvation were not done only in Palestina, in a corner of the world: but the Lord by his Prophet saith, they all shall know me from the greatest to the least, non vides rem istam loqui, dost thou not see the thing itself to speak.  
3. But thou wilt say this knowledge is not to be exacted, of a poor simple husbandman, or Barbarian: yes, why not? for how canst thou call him simple, that is wise enough in worldly matters: if he be wronged he can tell how to resist, if violence be offered, he will defend himself, and in other matters he can provide for himself: how then is he simple?  
4. Tell me, whom thinkest thou to be more simple, those which live now, or which lived in Abraham's time: surely thou wilt say they which lived then: yet Abraham barbarus in medio barbarorum educatus, etc. barbarian brought up among barbarians having no teacher, his father being an idolater, yet had the knowledge of God: to this purpose, Chryso. to show that ignorance can excuse none, but every one is bound to examine all his actions, that they proceed of faith.     

CHAP. XV.  

1. The text with the diverse readings.  
1 We which are strong aught to bear the infirmities (frailness. B.) of the weak, and not to please ourselves. (not to stand in our own conceits. B.).  
2 Therefore let every one please his neighbour unto good, Be. L. Gr. (rather then in that is good. B. G. S.) to edification.  
3 For Christ would not please himself, but as it is written: the rebukes of them, which rebuke thee, fell upon me.  
4 For whatsoever things were written aforetime, were written afore for our learning, that through patience and comfort of the Scriptures, we might have hope.  
5 Now the God of patience and consolation give you, that ye he like minded (like affected. Be. thinks the same thing, V. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to mind the same thing.) one toward an other, according to Christ jesus.  
6 That ye with one mind, and one mouth may praise God, even the father of our Lord jesus Christ.  
7 Wherefore receive ye one an other, as Christ received us to the glory of God.  
8. Now I say that jesus Christ, was a Minister of the circumcision for the truth of God, to confirm the promises of the fathers.  
9 And that the Gentiles might glorify God, (let the Gentiles praise God, G.) for his mercy, as it is written: For this cause I will confess thee among the Gentiles, and sing unto thy name.  
10 And again he saith, rejoice ye Gentiles with his people.  
11 And again, praise the Lord, all ye Gentiles, and laud ye him all people together.  
12 And again, Esaias saith, there shall be a root of less, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust.  
13 Now the God of hope fill you with all joy, and peace in believing, that ye may abound in hope, (be rich in hope. B.) through the power of the holy Ghost.  
14 And I myself also am persuaded of you my brethren, that ye are also full of goodness, (love. L.) and are able (willing. V.) to admonish one an other.  
15 Nevertheless brethren, I have somewhat more boldly, after a sort (in part. Gr.) written unto you, as one, that putteth you in remembrance, through the grace that is given me of God.  
16 That I should be the Minister of jesus Christ toward the Gentiles, ministering (sanctifying. L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. which signifieth, serving or ministering in holy things) the Gospel of God, that the offering (oblation) of the Gentiles might be acceptable, being sanctified by the holy Ghost.  
17 I have therefore whereof I may rejoice in Christ jesus, in those things which pertain to God.  
18 For I dare not speak of any thing (I cannot endure to speak of any thing. Be. see qu. 23.) which Christ hath not wrought by me for the obedience of the Gentiles, in word and deed.  
19 With the power of signs and wonders, by the power of the spirit of God, (of the holy Ghost. L.) so that from Jerusalem, and round about unto Illyricum, I have (replenished. L. or) fully preached. B. (fulfilled the Gospel. Gr. fulfilled the preaching of the Gospel. S. or the office of preaching. Be. caused to abound. G.) the Gospel of Christ.  
20 So putting myself forward (endeavouring. V. contending. A. enforcing myself. B. G. ambitiously seeking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gr. B.) to preach the Gospel not where Christ was named, lest I should have built on an others foundation.  
21 But as it is written, to whom he was not spoken of, they shall see him, and they that heard not, shall understand.  
22 Therefore also have I been oft let to come unto you.  
23 But now having no more place, (no more to do. B.) in these quarters (climates. Gr.) and having been desirous to come unto you many years ago:  
24 When I shall take my journey into Spain, I will come to you: for I trust as I pass by, (in my journey. G. B.) to see you, and to be brought on my way, thitherward by you, after I have been somewhat filled with you, (that is, your company. G. Be.)  
25 But now go I to Jerusalem to Minister to the Saints.  
26 For it hath pleased them of Macedonia and Achaia, to make a certain common gathering, B. (a distribution. G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a communion or communication. Gr.) for the poor Saints, which are at Jerusalem.  
27 It hath pleased them indeed, and their debtor are they: for if the Gentiles have partaked of their spiritual things, they ought also in carnal things to minister unto them.  
28 When I have therefore performed this, and have sealed them this fruit, I will go by you into Spain.  
29 And I am sure when I come unto you, I shall come with the (in the. Gr.) abundance of the blessing of the Gospel of Christ. (blessing of Christ. L.)  
30 Also brethren I beseech you by our Lord jesus Christ, and for the love of the spirit, that you would strive with me (help me. B. L.) by prayers to God for me.  
31 That I may be delivered from the unbelievers, L. B. V. (the disobedient, G. B. S. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth both: the first rather, for he that believeth not, is disobedient, but disobdience hath not always infidelity accompanying it) in judea, and that my service which I have to do at Jerusalem, may be accepted of the Saints.  
32 That I may come unto you with joy by the will of God, & may with you be refreshed.  
33 Now the Lord of peace be with you all, Amen.   

2. The Argument, method, and parts.  
THe Apostle in this chapter, 1. finisheth his former exhortation to the strong to bear with them that are weak, to vers. 14. 2. the peroration or conclusion of the epistle followeth.  
1. The sum of the exhortation is propounded v. 1. than it is confirmed, 1. from the end, wherefore men have received their gifts, which is not to please, or seek themselves, but one to seek to edify an other. 2. an other argument is taken from the example of Christ: and it is framed thus: we must be like minded unto Christ, v. 5. and the end is expressed v. 6. But Christ did not seek or please himself, which is proved first by a testimony of Scripture v. 3. which is amplified by showing the use of the Scripture in general, which is for our learning v. 4. secondly he showeth that Christ was not for himself but for us, by a distribution, because he both was a Minister of circumcision to the jews v. 8. and he ministered also to the Gentiles, that they might praise God for his mercy, as he proveth by 4. testimonies. v. 10.11.12. and then he concludeth his exhortation with an hearty desire and wish, v. 13.  
2. In the peroration: 1. he excuseth his writing unto them v. 14. to v. 22. which he doth 1. by the end of his writing, which was not to teach them, whom he knew already to be full of all goodness v. 14. but to admonish them v. 15. 2. by his office, which was to preach the Gospel unto the Gentiles, and therefore unto them: the antecedent, namely his office and Apostleship he setteth forth, 1. by the end, to offer the Gentiles by their conversion unto God v. 16. 2. from the efficacy of his Apostleship, in making the Gentiles obedient in word and deed v. 18. this efficacy he amplifieth, 1. by the efficient, the grace of Christ, v. 17. 2. the helping causes, signs and wonders v. 19 3. by the circumstance of the place, he had preached from jerusalem to Illyricum, v. 14. 4. from the difficulty, he had preached Christ, where they had not so much as heard of him v. 20. which he doth illustrate by the saying of Isaias 52.2. he maketh promise of his coming unto them, which hath been hitherto letted: and he giveth these reasons, 1. because he had filled all those places with his preaching already. 2. and from his desire v. 23. 3. from the opportunity of his journey into Spain v. 24. 4. then he preventeth and answereth an objection, why he cannot ye● come, because he went to carry the benevolence of Macedonia, and Achaia, to the poor Saints in jerusalem: which their benevolence he commendeth and setteth forth by the efficient cause, their voluntary contribution v. 26.2. ab aequo, from the rule of equity, they were their debtor in carnal things, seeing they had received their spiritual, v. 27. so he concludeth, that when he had finished this service he would come unto them, v. 28. 5. he addeth another reason, ab utili, from their profit, he doubteth not, but he shall come unto them with abundance of blessing, and therefore he will hasten his coming.  
3. Then he requesteth them to pray for him v. 30. showing what they should pray for; namely two things, to be delivered from the incredulous and refractory jews, and that his service may be accepted of the Saints v. 31. and why. 1. from the end, that he may come with joy unto them, 2. because of his reciprocal prayer, in praying for them. v. 33.   

3. The questions and doubts discussed.  

Quest. 1. Of the argument and scope of this chapter in general.  
1. Some think that the Apostle doth prosecute the same argument, which was handled in the former chapter, touching the use of things indifferent, which concerned Christian liberty, as Haymo, Tolet, Martyr.  
2. Some make this difference, that in the former chapter, the Apostle showed how the strong should behave themselves toward the weak, in declinatione mali, in the declining of evil, that is, avoiding of offence: now he teacheth them how to carry themselves, in operatione boni, in the working of that which is good, in seeking the edifying one of an other Lyranus, Gorrhan: But that the Apostle did also before, c. 14.19. let us follow these ● things, etc. whereby one may edify an other.  
3. But the order and coherence rather is this, the Apostle transfert ad thesin, doth draw unto a general doctrine, the particular rule before prescribed, how the weak should be respected, in the observation of days, and difference of meats: that not only in those things, but in all other the like infirmities, the stronger should support the weak, Pareus: so also Gualther, doctrinam generaliorem subucit de Christiana lenitate. he now supplieth a more general doctrine concerning Christian lenity: so also Osiand.   

Quest. 2. Whom, and wherein the strong should support the weak.  
1. We which are strong. 1. Chrysostome observeth well how the Apostle allureth the strong, and speaketh lovingly unto them: not only in calling them strong, but in suum ordinem eos collocavit, he placeth them in his own order, and this he doth, because he had seemed before somewhat sharply to take them up, for using their Christian liberty so freely without respect had unto their weak brethren. 2. the strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or mighty, are not here only those, which were instructed concerning the indifferent use of all meats, as Haymo: but such as were plenius edocti, more fully taught and instructed in matters of faith, Par. and such also as were purioris vitae, more perfect and pure in life, Origen: for the Apostle speaketh generally of all infirmities of the brethren touching doctrine, or manners.  
2. Ought to bear. 1. we ought debemus, non donamus, it is our duty so to do, not a gift, Chrysost. 2. to bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not only to tolerate and support their infirmities, said in se suscipere ut curant, but to take them in hand to cure them, Bulling: erigere, non contemnere, to raise them up, not to despise or contemn them, gloss. interlin. it is a metaphor taken from the fashion of building, where the pillars do carry the weight and burden of the house: as the faithful are called pillars, revel. 3.17. and as it is said, that Solomon laid great stones to make the foundation of the temple, to support the rest, 1. King. 5.17. Hugo: or it may be taken from the frame and constitution of a man's body, where the sinews and bones are made to bear up the flesh, and other tender parts, Lyran.  
3. The infirmities of the weak. 1. The Apostle useth two words, he saith, not the weak, but the infirmities of the weak, ut ad maiorem commiserationem alliciat, to draw them to greater commiseration: Theophyl. 2. it is a metaphor taken from children or sick persons, which are weak, and impotent, and there is no man, but will be ready to pity and help such. 3. these infirmities are not only concerning the difference of meats, as Haymo, but the Apostle meaneth others also, qui alio infirmitatis genere lab●rant, which are troubled with any other kind of infirmity, as if one be given to anger, to railing, and such like: Chrysost. 4. but the Apostle speaketh of infirmities only, non hic agitur de sceleribus, he entreateth not of great offences, as of theft, murder, and such like: for these are not to be borne with at all: Osiand. he meaneth not then vitia ●perta, manifest sins, which are directly against the word: but only of slips in life and doctrine which proceed of ignorance and common infirmity. 5. These than are the infirmities here mentioned, either concerning spiritual things, or temporal: the spiritual concern either saith, as ignorance, error, not being fundamental, or manners, as are the slips and failing in life and conversation, which overthrow not good manners: in temporal things, there are diverse kind of infirmities; 1. as in the state and condition, as the rich must support the necessities of the poor. 2. or in respect of the sex, the husband must bear with the wife, as the weaker vessel. 3. or of the body, such are the infirmities of sickness, and old age, wherein the weak are also to be supported. But the two first kinds of infirmities touching faith, and manners, are specially here understood, and intended by the Apostle: though it may be extended also to corporal necessities; as Origen inferreth, he that is richer in substance, onus pauperioris portet, let him bear the burden of the poor: so also Chrysost. si dives fueris, etc. if thou be rich, please not thyself, but the poor.   

Quest. 3. Of the reasons why the weak should be supported.  
1. Christ supporteth and beareth our infirmities: no man is so perfect, qui non in aliquo apud Deum inveniatur infirmus, which is not in some one thing or other week before God, and had need to be supported of Christ: we therefore, as Christ hath borne the infirmities of us all, so we should one bear an others infirmities, Origen.  
2. Thou art strong, repende Deo mercedem qui te talem fecit, show thy thankfulness to God, who hath made thee strong: and thus shalt thou do it, if thou dost correct the infirmity of the weak, Chrysost.  
3. Si condescenderis nihil damniferes, if thou condescend to the weak, thou shalt suffer no loss: but if thou condescend not, the other is in great danger: it is no loss to thee, but again to him, therefore bear with him, Chrysost.  
4. Illi non possunt se ad nos erigere, they cannot rise up to us, therefore we should condescend, and apply ourselves to them, gloss. interlin.  
5. Nullus est, qui non in se habeat aliquid, etc. there is none, that hath not somewhat himself to be supported: and therefore the Apostle saith, Galat. 6. Bear one another's burden, Gorrhan: therefore he that is strong, wherein he is strong, must bear with the weak, that wherein he is weak he may be supported likewise of his brother.  
6. The Apostle also persuadeth hereunto by his own example, counting himself among the number, we which are strong, who will think scorn to bear with the weak, unto whom S. Paul so great an Apostle vouchsafeth to condescend, Gualther.  
7. This is the end why God hath given unto some greater gifts, and more strength, then unto others, that by their strength they might support the weak, Pareus.  
8. And hereunto we are persuaded both iure naturae, by the law of nature, which moveth and stirreth up men to help and succour the weak: and iure divino, by the law of God which prescribeth, that if our enemy's ass should lie down under his burden, we should help him up, Deut. 22.4. how much more ought we to show this compassion to our weak brother?   

Quest. 4. How the Apostle here counteth himself among the strong, else where maintaining himself among the weak.  
The occasion of this doubt, is moved by Origen out of that place, 1. Cor. 9 v. 22. to the weak I became as weak, how then doth the Apostle here call himself strong: and beside he seemeth to praise himself contrary to the saying of the wiseman, Prou. 27.2. Let thy neighbour praise thee, and not thine own mouth, etc.  
Answ. 1. Origen answereth to the first doubt, that the Apostle in that place doth not say he is weak, sed fieri infirmum, but that he was made or became weak: for if he had been weak, he could not be made weak: so then there the Apostle doth but show the practice of that which he prescribeth here, namely, to condescend unto the infirmity of the weak, and so to become weak like unto them, in supporting of their infirmities. 2. Neither doth the Apostle here praise himself, non pro laud propria, sed pro rerum consequentia, he doth not call himself strong for his own praise, but because the matter in hand so required: for if the Apostle in modesty had forborn to count himself among the strong, who would have presumed of himself, to be so strong, as to take upon him to bear others infirmities, Origen: this then the Apostle doth, ut ad suum exemplum excitaret, to stir them up, to follow his example, that they should support the infirmities of the weak, as he did, Mar.   

Quest. 5. What it is not to please ourselves but our neighbour, v. 1.2.  
1. Haymo understandeth this of that particular instance, of making no difference of meats: that the stronger would not please himself, either in eating of all meats in the presence of the weak, or in persuading him to do the like: but this sense is too much restrained: for the Apostle speaketh generally of all infirmities both touching faith and manners, as is showed before q. 2.3.  
2. Chrysostome seemeth to interpret it of giving content, and satisfying the desire of the weak, as the rich man should not please himself in not giving, sed placeas pauperi, but please the poor, but this is not all the meaning: for the poor are often froward and importunate, and in some cases are not to be pleased and contented with giving.  
3. Origen thinketh this to be pleasing: when the life is without reproof, and irreprehensible, ut ex eo proficiant omnes, that others might profit by it, but this sense is likewise particular: in necessary duties, we are so to please in well doing: but there is an other kind of pleasing, that is, not offending in things indifferent.  
4. Sometime for one to please himself, is to seek his own glory: as Herod pleased himself, when the people gave applause unto him Act. 12. but it is not so taken here: Bez.  
5. Not to please ourselves, but to please our brother, is here, not nostro iure uti, to use our own liberty without respect unto our brother: Pellic. but satisfacere, to content, satisfy, obsecundare morem gerere, accommodare, to apply and accommodate ourselves to our brother: Vatablus, Erasmus: not to seek that, quod nobis prosit, which is profitable for us, but quid conducat fratri, what is beneficial to our brother: Ambrose, Martyr: not to attend only that, which pleaseth ourselves, neglecto proximo, with neglect and contempt of our brother, Pareus: as many are peremptory in using their liberty, having no respect at all unto their brethren, whether they be offended or not: thus the Apostle elsewhere himself expoundeth what it is to please men, 1. Corin. 10.33. even as I please all men in all things, not seeking mine own profit, but the profit of many, that they might be saved.   

Quest. 6. How far and wherein we must please our neighbours.  
v. 2. Let every one please his neighbour in that which is good to edifying, etc. yet S. Paul elsewhere saith, If I should please men, I should not be the servant of Christ.  
To remove this doubt, three things must be considered. 1. who are to be pleased. 2. wherein. 3. to what end.  
1. If I should please men, that is, incredulis & infidelibus judaeis, the incredulous jews and infidels, I should not please Christ: for if S. Paul would have pleased such, he should have brought men and women bound to jerusalem, when he was sent to Damascus, Origen: but we must seek to please the brethren and believers, and such as are weak.  
2. Neither must we please men in things, that are evil: as Origen well observeth, si quis nos aliquid exigit agere contra justitiam, if any man would have us do any thing against justice and holiness, therein we should not please him, cum ergo bene agimus, & bene docemus, placemus proximo, when we teach well, and do well, we please our neighbour, etc. herein then appeareth the vanity and impiety of Popish indulgencies, and dispensations, which do often give licence and liberty even in such things, as are against the word of God directly: as in dispensing with unlawful marriages, within the prohibited degrees, and such like.  
3. Now the end which men must propound in pleasing their neighbours, is in seeking the good, and furthering their salvation, non ut laudem quaerant, not to seek their own praise, that men may profit by their good example, Origen: 1. so the Apostle saith, for good, that is, to his profit and benefit, as the Apostle useth the same phrase, Rom. 8.28. all things work together for the good or best: some do read, in that which is good, but the words are in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to good, Beza. 2. and the Apostle addeth, to edification, because as Theophylact observeth, that which is good, si minus fit opportune, if it be not done in fit time and place, tendeth to destruction, than edification. 3. this term of edifying is familiar with S. Paul, for the faithful are as lively stones which go to the building of God's spiritual house: he than that offendeth his brother, and so removeth stones fit for God's building, destroyeth God's house, and him will God destroy, 1. Cor. 2. ●7. God's house is destroyed, not only by pulling of it down, but also by not building of it up. 4. and two ways are our brethren edified, either by winning of them unto Christ, or being come unto Christ, when they do still increase and go forward in faith. 5. But the weak must not be so supported, ut indulgentia largiore infirmos dissolvat, that the strong do make them more dissolute by their indulgence, but so long, till either vitium corrigit, he amend his fault, vel non proficit in peius, or if he be not much amended, yet he become not worse, Origen: but si infirmitas eorum degeneret in pertinaciam, if their infirmity degenerate into stubbornness, we must support them no longer: as the jews or Papists, are not now to be counted weak, and to be borne with in their superstitious observation of meats and days, for now they err of obstinacy, not of infirmity. Par.   

Quest. 7. How Christ is said not to have pleased himself.  
1. Haymo inserteth by way of explanation, he pleased not himself, but his father: so also Lyranus, and the ordinar. gloss. do expound it by that place, joh. 6. I came not to do mine own will, but of him that sent me: but then the Apostle had not applied this to purpose, which is by the example of Christ, to please and not offend our weak brother.  
2. Neither by not pleasing himself, must be understood, the not liking or approving of that which he did: for so Christ always pleased himself, and so must we also please ourselves, in approving our actions done in faith: but the meaning is, non servivit suis commodis, he sought not his own profit: quod nostrum erat respiciens, suum neglexit, respecting our good, he neglected his own, Chrysost. he sought not his own glory, but suffered reproach and infamy to promote man's salvation.  
3. Origen understandeth this of Christ's not pleasing himself, of his abasing himself, that whereas he thought it no robbery to be equal unto God his father, made himself of no reputation: Chrysostome addeth further, that he only abated not himself to become man, said & convitijs impetitus est, he was raised upon, and reviled: but this not pleasing, is better referred to Christ's whole life, and death; that he refused no shame or ignominy while he sought to further the work of man's salvation: for he not only took upon him the form of a servant, being Lord of all; but being most holy, vouchsafed to eat with Publicans and sinners: and being most chaste, yet suffered a woman that had been most infamous to wash his feet: and being most innocent, was put to death with thieves and murderers, and wicked persons: Martyr.  
4. But the meaning is not, he pleased not himself, as though he did not with his will undertake the work of our redemption, for he did it most willingly out of his exceeding great love unto mankind, and he laid down his life of himself: but he spared not his body, nor his name and fame for us, so that he might accomplish our salvation.   

Quest. 8. To what purpose the Apostle allegeth this saying out of the Psalm: the rebukes of them that rebuke thee, etc.  
1. This testimony is alleged out of Psal. 69.9. where David not only as a member of Christ's Church complaineth of the wrongs, which he sustained for God's cause, but as a type and figure of Christ, and in his person he showeth, how being innocent and harmless, yet he was oppressed and slandered as a vile and wicked person: and that David speaketh in the person of Christ, is evident by the former part of the verse: the zeal of thine house, hath devoured me, which is directly applied unto our Saviour, joh. 2. and in the 5. verse he saith, I restored those things, which I took not: which is a manifest prophesy of Christ, that he suffered not for his own but for the offences of others.  
2. Now whereas the Apostles speech seemeth to be imperfect: but, as it is written: where either, we may supply with Beza, Christ pleased not himself, but others, as it is written, or with Erasmus and junius in his annotations here, the contrary is to be supplied: he pleased not himself, but displeased, or neglected himself, as v. 21. following, the contrary must be supplied: But, as it is written, that is, as he said before, he preached not where Christ was named, but where he was not named, as it is written.  
3. Now for the meaning of the words, what rebukes those were, which fell upon Christ, it is diversly scanned. 1. Origen understandeth these rebukes, which Christ sustained, because he did eat with Publicans and sinners: and when the woman wiped his feet with her tears, they said, if he had been a Prophet he would surely have known what manner of woman this was, that touched him being a sinner: Haymo giveth instance of that rebuke, when they called Christ a Samaritan, and that he had a devil: and these are said to be the rebuks of them that rebuke God, because he that rebuked Christ the son, rebuked the Father also that sent him: so Origen, Lyranus: but in this sense, he should have said rather, the rebukes of them, that rebuke me, fall upon thee. 2. Chrysostome understanding the rebukes uttered upon the cross, If thou be the Son of God, save thyself, and he proveth more, saith Chrysostome, than he promised, that not only Christ was railed upon, but his Father also in him: but this was not to the Apostles purpose, to show how God was blasphemed in Christ. 3. the Greek scholiast divideth the time, that the blasphemies which were in the old Testament uttered against God, were now cast at his Son in the New, to show, quod nihil novi contigit, that no new thing had happened: but neither hath the Apostle any such purpose to show the continual custom of the wicked in blaspheming God, and his Christ. 4. the ordinary gloss understandeth it of the reputation of the word of Christ: judaei dixerunt me peccare in te, the jews say, that I sin against thee, in saying, I come to do thy will, but they sin against thee, in not receiving me: and so the sins of those that sin against God fell upon Christ, quia occisus est ab eis tanquam blasphemus, because they put him to death as a blasphemer, they being the blasphemers themselves: but the Apostle showeth not what befell Christ in the opinion and reputation of the world, but verily and indeed. 5. the interlineary gloss thus interpreteth, the blasphemies etc. fell upon me, that is, fuerunt causa oppressionis mei, were the cause of mine oppression, as because that Christ in his zeal cast out of the Temple those which profaned it with buying and selling, and so blasphemed God, and polluted his Sanctuary, therefore they hated Christ, and persecuted him to death: so also Gorrhan interpreteth this falling upon Christ, of the curse of his oppression and persecution: but this had not been neither to the Apostles purpose, who intendeth not to show the cause of Christ's suffering, but the manner and example of his patience: 6. M. Calvin giveth these two sense, they grieve me no less, the blasphemies against thee, quam si ego author extitissem, then if I had been the author of them: or, non secus affectus fuit, etc. he was as much affected and moved at the blasphemies against his Father, as if they had been against him: But the Apostles intendment is not to show the great zeal of Christ toward his Father, but his merciful suffering, and forbearance used toward men: 7. Beza understandeth this place of Christ's bearing of the reproaches and other wrongs of his enemies: nihil non pertulit, etc. there was nothing, which he suffered not, to bring his enemies unto God: so Faius by contumelies and opprobies here thinketh by the figure Synecdoche (when a part is put for the whole) omnes perpessiones, all Christ's sufferings to be understood, which he willingly endured, and notwithstanding the contumelies of the wicked, he omitted nothing belonging to salvation, but prayed for his persecutors, etc. This was most true, yet the reason appeareth not, why mention is made, of the falling of the blasphemies against God upon Christ: 8. Wherefore Pet. Mar. insisteth upon this sense, quicquid in te contumeliae iacitur, quod sit omnibus omnium hominum peccatis, etc. what contumely soever was cast at God, which is by all men's sins whatsoever, I am willing to suffer for in my death: so also Vatablus: tibi satisfeci, etc. I satisfied thee, for the reproaches wherewith they reviled thee: 9 These two last senses I think best with Pareus to join together, that Christ is set forth, as an admirable example of patience, who did not only bear patiently the reproaches and blasphemies of his enemies, and whereas they cursed him, he blessed, and prayed for them: but he also satisfied the wrath of God, not only for the blasphemers, but all other sinners, not only of the jews, but of all other whatsoever, that should believe in him: so two ways we are here to behold Christ, per antecedens, by the antecedent, and that which goeth before, and is already done and passed, namely as our Redeemer, who hath suffered and satisfied for all our blasphemies and other sins: as also per conseques, by the consequent, or that, which followeth after, we must look unto him, as our guide and captain, which goeth before us in his blessed example of patience, and all other virtues.   

Quest. 9 Why the Apostle saith, Whatsoever is written, is written for our learning.  
1. Chrysostome maketh this the connexion: that like as in the old Testament it is declared how they blasphemed God the Father, so in the new they should rail upon, and blaspheme the Son: and so those things are written, ne nos illos imitemur, that we should not imitate them herein: But it is evident by the words following, that through patience and consolation of the Scriptures, we might have hope, that these things are written for our imitation: as Theophylact saith, these things are written, ut ea sectemur, that we should follow them.  
2. Lyranus, doth understand such things, as are written of Christ, to be written ad nostram utilitatem, for our profit, cuius vita, vitae nostrae & morum est disciplina, whose life is the rule and discipline of our life, and manners, gloss interlin. but not only the things written of Christ, but whatsoever else is in the Scriptures written is for our instruction.  
3. Some think that the Apostle hath not reference only to the former Scripture cited out of the Psalm, but unto all other allegations in this whole epistle, and therefore thus inferreth: but it is evident that the Apostle here giveth a reason of the place immediately cited before.  
4. This then is the coherence: lest any should think, that the Apostle had not fitly alleged the former text: he showeth the general use of the Scriptures: that there is nothing idly or superfluously written: but whatsoever in this or any other place is expressed, is for our learning: as the Apostle saith elsewhere, 2. Tim, 3.16. Mar. Bucer. Par.   

Quest. 10. How, whatsoever is written, is written for our learning.  
1. Whatsoever is written, wherein there is manifest difference between human writings, and divine; for here is nothing superfluous, but every part thereof is for our instruction; whereas in the other, there are many idle things, and unprofitable parts: Martyr.  
2. A fore time: although this be specially understood of the old Testament, because as yet the Apostolical writings were not extant; yet it is true also of every part of the new Testament; quia spiritus semper sui similis, because the spirit is always like itself; and therefore the new Testament being written by the same spirit, is profitable to the same ends, Calvin: how this place maketh against the old Marcionites, that condemned the old Testament, and against the new Libertines, which leave the Scriptures, and cleave unto revelations, see among the Controversies following, Controv. 2.  
For our learning. 1. The Scripture teacheth an other manner of learning, than the Philosopher's writings, which are profitable for the obtaining of human science, whereof also there is some necessary use, but here that doctrine is set forth which teacheth the way unto eternal life, joh. 17.3. 2. here are four profitable uses of the Scripture delivered; claritas intelligentiae, the clearness of understanding by doctrine, soliditas tolerantiae, the solidity of patience, the third is suavitas internae laetitiae, the sweetness of inward joy by consolation, the fourth securitas obtinendae gloriae, the security of obtaining glory by hope, Lyran. 3. neither are here rehearsed all the profitable parts of the Scripture, but he toucheth the principal end, which is to confirm us in the hope of eternal life, Calvin: for the Scripture is profitable to work in us every good grace whatsoever. 4. Origen here observeth, that he which readeth the Scriptures only, can not attain unto these profitable uses, sed qui credit & intelligit, but he which believeth, and understandeth them.  
That through patience and consolation. 1. As the doctrine of the Scripture is the foundation of the other fruits, that are reaped out of the Scripture; yet the end of doctrine is not knowledge, but the practice of life, unto the which these three belong, patience, consolation, hope. 2. patience is not to be broken or vanquished with adversity, consolation is to receive comfort by God's promises, whereby we are assured of his gracious assistance, and of an happy end, and both these do confirm our hope: hope bringeth forth patience and consolation, as the immediate daughter of faith, and it is again mutually confirmed, and increased by them. 3. and thus do the Scriptures work in us these three, patience, consolation, hope, by example's patience, by the promises consolation, and by the proposed reward of eternal life, hope: and yet more generally the Scripture by four means especially worketh these things in us: 1. by the event, when as de facto, the Scriptures do thus reward the diligent readers of them with these heavenly graces. 2. by the examples of the patience and comfort of our blessed Saviour, and his Apostles, and other holy men, which they had: whereby we trust, being the members of Christ's body, to be partakers of the same grace. 3. by the doctrine of Scripture, which teacheth us, that our afflictions fall not out by chance, but by God's providence, that they are not as punishments to the children of God, but as probations, and trials, that God will not suffer us to be tempted above our strength, and such like. 4. and by the promises of God's assistance, and of eternal life.  
4. Here is a difference between Christian patience, which is always joined with hope, and that of the Philosophers, which had no hope of the reward.   

11. Quest. Of the Apostles prayer, v. 5. The God of patience and consolation, etc.  
1. Origen thinketh, that he calleth the Lord the God of patience, etc. quia Deus cum his est, etc. because God is with them, that have the virtue of patience, as he is called the God of justice, because he is with them, that keep justice: but Haymo better, he is so called, quia ipse tribuit patientiam, & in illorum cordibus habitat, because he both giveth patience, and dwelleth also in their hearts, etc. for if Origens' sense only should be received, it would be presupposed, that first there must be patience, and then God is induced by their patience to dwell with them.  
2. Here the Apostle doth attribute the same effects unto God, patience and consolation, which before he gave unto the Scriptures, but in a divers manner: for God is in deed the author of them, sed verbo, ut instrumento utitur, but he useth the word, as his instrument to work them: as Theophylact saith, Deum cum sacris Scripturis una largiri, etc. that God together with, and by the Scriptures doth give patience and consolation, etc. But God is the author and giver of patience: Philip. 1.29. To you it is given, for Christ, not only to believe, etc. but also to suffer: and of consolation, 2. Cor. 4. which comforteth us in all our tribulations.  
3. And S. Paul having showed before the use of the Scripture, now thereunto joineth prayer, thereby signifying, cum Scriptures, nobis opus esse precibus, that together with the Scriptures, we had need of prayer, that God would assist us, Oecumen. for if in other things a man can do nothing without God's assistant, much less can he profit by the reading of Scripture without God's direction: Origen, whom Haymo followeth, observeth, that this was more than ordinary prayer: Paul after the manner of the Prophets and patriarchs, whose blessings upon their children are repeated in the Scripture, benedictiones tribuit Romanis, doth give this benediction to the Romans.  
4. S. Paul wisheth that they be of one mind among themselves: where he toucheth all the causes of this concord: the author and efficient cause, God, the material, to be like minded, the formal, according to Christ, the final cause, in the next verse, that they may withone voice praise God.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idem sapere, to think the same thing. 1. which some refer only to the affection, that every one idipsum de altero sentiat, do think the same thing of an other, Theoph. ut sit idem sensus, quod est charitatis, that there be the same sense and opinion, which is the part of charity, Pelican: so also Beza, that ye be mutually affected with one mind: and Tolet giveth this reason, because it is added, one toward an other, which showeth it must be referred rather to the affection then understanding. 2. Chrysostome applieth it to the care, which one should have of an others good, ut quod pro se quisque curate, etc. that what every one is careful of for himself, he should therein take care for an other. 3. Lyranus giveth this sense, mecum desiderantes, etc. that ye should be like minded unto me in wishing one an others profit. 4. Pareus understandeth, consensum in fide, a mutual consent in faith, that they be of one judgement and opinion concerning the use of indifferent things, and other matters in question. 5. But I rather with Haymo refer it both to the consenting in judgement, and concord in affection, ut unum sentiatis de fide, spe, & charitate, that they be of one sense and judgement concerning faith, hope, and charity.  
5. But the Apostle seemeth to wish a thing impossible, that there should be such a general consent in judgement, seeing that all men have not the same gifts, and S. Paul saith, there must be heresies, 1. Cor. 11.19. Ans. 1. Though God suffer heresies to be, which are raised by Satan's malice against the truth; yet among the true members of the Church, there may and aught to be, one judgement in the truth. 2. and though some difference in matters indifferent may be found in the true Church of Christ; yet this letteth not, but that in the chief articles of faith, and in fundamental points, there should be an agreement, and consent.  
6. The Apostle adding, according to jesus Christ, showeth a difference of concord: alia quaedam dilectio est, there is an other kind of love, then in Christ: and Origen well saith, posset fieri, ut in malitia aliqui unanimiter consentirent, & unum saperent in peius: it may be, that some in malice may consent with one mind, and be of one judgement to the worse, etc.   

12. Quest. Of the end of concord, which is to glorify God the father of our Lord jesus.  
1. The end of our concord is to glorify God: and this concord consisteth both of the consent in heart and mind, and in the agreement in outward profession, which the Apostle here joineth together; that with one mind, and one mouth ye may glorify God: as S. Paul putteth them together, Rom. 10.10. with the heart man believeth unto righteousness, and with the mouth he confesseth to salvation.  
2. He saith not, ut cantu & boatu in templis glorificetis Deum, that you glorify God with roaring and singing in Churches, as they do in Popery, for there is a consent only of voice without any agreement in heart: Pelican.  
3. And seeing God is only glorified, where there is concord; it showeth that by discord God's glory is hindered, both in themselves, because their prayers unto God want their due effect, and in others, which by their dissensions take occasion to blaspheme, and speak evil of God.  
4. The Apostle addeth, God, and the father of our Lord jesus Christ, etc. 1. He is the father of Christ both as he is God, in his eternal generation, and as man in his generation in time, as he was borne of the virgin Marie, but he is Christ's God, only as he is man: Haymo. 2. this clause is added by way of limitation, to distinguish the true God from the false gods of the heathen, and by way of explanation, that they must worship one God, not as in the old Testament, when as the doctrine of the Trinity was not yet manifested, but now as the father of Christ: so they must glorify one God, not according to the prescript rule of the law, but after the rule of the Gospel: Tolet. 3. and hereby we are given to understand, that God can not otherwise be glorified, then as the father of jesus Christ, for without him nothing is acceptable unto God.   

13. Quest. Of the meaning of the 7. v. Receive ye one an other, as Christ received us, etc.  
1. By receiving, the Apostle understandeth bearing, helping one an other, judging charitably one of an other, both the strong not to despise the weak, nor the weak to judge or think hardly of the strong.  
2. As Christ, etc. This note of similitude as, showeth not an equality in like degree, but the quality of the thing, that it be done in truth and sincerity: as joh. 17. Christ saith, that they may be one, as we are one, etc. there may be a likeness in the quality and manner, though a difference remain in the proportion and degree: and therefore Socinus cavil is soon answered, that Christ did not satisfy for us by his death, because we are here willed to receive one an other, as he received us: but we in receiving one an other do not satisfy one for an other: for Christ hath received us, in a far more excellent manner, than we can one receive an other.  
3. As Christ received us: not only in taking our nature upon him, Lyran. but in bearing our sins, and in offering himself unto death for us: Origen restraineth it to this particular point in question, concerning meats, that we should judge none to be unclean, and therefore to be refused; as Christ refused not us for the uncleanness of sin: but the sense is more general: and the Apostle hath special reference to the unity between Gentiles and jews, that one should receive an other, seeing Christ made no difference between them, but died for both.  
4. To the glory of God. 1. Chrysostome and Theophylact do join this with the former clause, that we should one receive an other to the glory of God: but Origen better coupleth it with the latter part, as Christ received us, etc. Calvin, Tolet, join it unto both clauses, but it agreeth better with the latter, Beza. 2. Martyr understandeth it of the glory of God, which Christ propounded to himself in receiving us: Origen of the effect which followeth, that we being received by Christ, should by our life glorify God: but it is better, understood of the glory of God, cuius nos facit participes, whereof he maketh us partakers, Pareus: he hath received us, ut nos faceret immortales, to make us likewise immortal: gloss. interlin. 3. and herein the Apostle showeth the excellency of that benefit, which we receive by Christ: he received us being enemies, much more should we receive our brethren: he received us to everlasting glory, much more should we receive our brethren unto concord and peace: so this our receiving one of an other, is nothing to the greatness of this benefit in Christ, who hath received us to a far more excellent state, than we can one receive an other.   

14. Quest. How Christ is said to have been the Minister of circumcision, v. 8.  
1. Origen understandeth this of the circumcision, which Christ took in his flesh, ut nosceretur ex semine Abrahae veniens, etc. that it might be known, that he came of the seed of Abraham, to whom the promise was made, that in his seed all the nations of the world should be blessed: and beside the Apostle insinuateth hereby, that the Gentiles should not judge the jews for observing the ceremonies of the law, seeing Christ was in his flesh made the minister of circumcision. Chrysostome following the same sense, giveth an other reason, why Christ was circumcised, ut totam legem impleret, that he might fulfil the whole law for us, and so appease his father's wrath, and deliver us from the curse of the law: But in this sense Christ can not properly be said actively to be the minister of circumcision, which was rather ministered to him, when he was circumcised.  
2. Origen hath an other sense, understanding it of spiritual circumcision, which is in the heart, according to that saying of S. Paul, Rom. 2.29. the circumcision is of the heart, in the spirit, not in the letter: and Haymo following this sense, applieth it to the spiritual circumcision, which concurreth with baptism: of the which S. Paul speaketh, Colos. 2.11. In whom also ye are circumcised, with circumcision made without hands, by putting off the sinful body of the flesh, etc. in that ye are buried with him through baptism: thus also junius in his parall. But this spiritual circumcision, is not peculiar to the jews, but common also to the believing Gentiles: whereas the Apostle speaketh here of the priority and prerogative of the jews.  
3. Haymo hath also an other interpretation, that Christ is said to be the minister of circumcision, because before the time of his incarnation, he being the word of his father, did minister circumcision to the Israelites, eam dando & praecipiendo, by giving, and commanding it unto them to be observed: this sense Faius misliketh not, lex ipsa per Christum in monte data est, the law was given by Christ in the mount. But it is evident, that the Apostle speaketh here of Christ come in the flesh, to confirm the promises made to the fathers.  
4. Wherefore by circumcision here, the circumcised jews are understood, by the figure called a metonymy, the adjunct being taken for the subject: as c. 4.12. Abraham is called the father of the circumcision: and Gal. 2.8. Peter is said to have the Apostleship of the circumcision: and yet withal it showeth that Christ did submit himself to the whole law, and to the ceremonies thereof; as Gal. 4.4. he is said to be made under the law: thus Calvin, Martyr, Beza, Gualther, Lyran, Tolet, Pareus, with many other expositors: and this sense best agreeth with the Apostles purpose, who proveth that distributively, and in parts, which before he affirmed, how Christ had received all to the glory of the father: which first he showeth to have been performed in Christ's own person to the jews, and afterward to the Gentiles: this than is the meaning of the words.  
The Minister. 1. which showeth the great humility of Christ, that he refused no ministery nor service, to do good to his nation: as he saith himself in the Gospel, that he came not to be ministered, but to minister: and in the same sense, S. Paul saith, Phil. 1. that he took upon him the form of a servant. 2. and this ministry consisted not only in his preaching, though therein he watched with all diligence, but in all other ministries in the flesh, his incarnation, passion, resurrection, because he came to fulfil the promises made to the fathers. 3. and he specially laboured, and ministered in preaching the word: teaching us wherein the ministery of the word consisteth, not in a bare naked title, or in ceremonies, solemnities, processions, as the Papal priesthood and ministery is chiefly busied in such things; but in teaching, and exhorting, wherein our blessed Saviour laboured most faithfully: and thereunto watched by three means especially, prayer unto God, holiness of life, and by the power of miracles.  
Of the circumcision: that is, of the circumcised jews: to whom he both preached himself, saying, he was sent only to the lost sheep of Israel: and also gave a charge to his Apostles, and disciples, only to preach to the jews, not to the Gentiles: and though Christ preached also in the coasts of the Samaritans, yet that was not usual, but only by the way, and somewhat extraordinarily, to make a way for the calling of the Gentiles: for otherwise, his chiefest abode was in jewrie.  
For the truth of God, etc. 1. that is, that God might appear to be true in his promises made unto the father's concerning the Messiah, whom he promised to send: so it was not for any merit in the jews, that Christ was first sent unto them, but that the promises of God might be fulfilled. 2. yet in a divers manner: he preached to the jews in his own person, to the Gentiles by his Apostles: the jews had promises made to the fathers, which were to be performed, quasi ex debito, as it were of debt, not in regard of the jews, to whom God was not indebted, but of the truth of God, with whom it is just to perform that which he promised, Lyran. but the Gentiles were called of God's mercy only without any such promise, which though it were made de gentibus, of and concerning the Gentiles and their vocation, yet it was not made gentibus, to the Gentiles, as the promises were made to the fathers, Pareus.  
Thus our blessed Saviour is set forth unto us, ut minister humilis, as an humble minister, magister utilis, a profitable master; because it is added, for the truth: and amicus stabilis, a stable and faithful friend, to confirm the promises, Gorrhan.   

15. Quest. Of the vocation and calling of the Gentiles, why it is said to be of mercy, and of the jews, in truth.  
v. 9 And let the Gentiles praise God, etc. This naming and mentioning of the Gentiles showeth that the other part must be understood of the jews, that Christ was first a minister unto them: junius in his parallels thinketh, that Christ was a Minister of the spiritual circumcision spoken of by S. Paul, Coloss. 2.11. both unto jews and Gentiles, and that S. Paul doth not expressly speak of the jews, though first he show how Christ received them, because partly that needed no proof, as the assumption of the Gentiles did, and partly it may be understood, by the other part of the distribution concerning the Gentiles: but it is better, as is showed in the former question, by circumcision to understand the circumcised nation of the jews, and so both parts of the distribution are made more evident.  
For his mercy: It was God's mercy also to make those gracious promises to the jews: but because no promise was made to the Gentiles, but concerning them: neither are the promises concerning them so frequent in the Prophets, as those made to the jews: therefore the Apostle doth unto the jews ascribe the verity of God's promises, and to the Gentiles mercy: so Hierome well observeth this difference upon these words, Psal. 85.11. Mercy and truth are met: judaeis repromissum est, quod veniet Salvator, nobis ex Gentibus, non est repromissum, etc. It was promised to the jews, that the Saviour should come, but to us of the Gentiles it was not promised, therefore it was mercy only in the people of the Gentiles, and truth in the people of the jews, because that came which was promised, etc. so the Apostle excludeth the Gentiles from the promises, they were strangers from the covenant of promise: and this difference Gualther well observeth in that place, Micah. c. 7.20. Thou wilt perform thy truth to jacob, and thy mercy to Abraham: it was mercy, in making the first gracious truth and grant to Abraham, and to his seed, and then truth, in performing the promises to jacob, made to his father Abraham.  
Yet these two, truth and mercy, are not so to be distinguished, as the one should be without the other: for the calling of the jews, as it was in truth, so was it of mercy: and the vocation of the Gentiles, as it was of mercy, so also in truth: for the truth of the Prophecies, and predictions made concerning the Gentiles, was to take place: but mercy is ascribed to the Gentiles, quia magis apparet in conuersione Gentium, because it appeared more in the conversion of the Gentiles, to whom no promises were made at all: Gorrhan: This is usual in the Apostles distributions, only to distinguish the parts according to diverse degrees of more or less, not that one member altogether excludeth the other, as specially appeareth in these two places, c. 4.25. Christ died for our sins, and rose again for our justification: and c. 10.10. With the heart man believeth unto righteousness, and with the mouth he confesseth to salvation.  
Thus the jews and Gentiles are made equal in their calling, and assuming to Christ, both being so assumed of mercy, that all envy and dissension might be taken away, and both of them provoked to praise God for his mercy.   

Quest. 16. Of the places of Scripture, produced by the Apostle to prove the calling of the Gentiles. v. 9.10.11.12.  
v. 9 I will confess thee among the Gentiles: 1. This cannot be understood of the person of David, for he made this song a little before his death, as appeareth 2. Sam. 22. when God had delivered him from all his enemies; he could not then in his own person set forth the praise of God among the Gentiles in his grave. 2. junius in his parallels, thinketh that David speaketh this of himself, but under the person of Christ, that he in him, which should come of his seed, as one of his faithful members, should set forth the praises of God among the Gentiles: as Levi is said Heb. 7. to have been tithed in Abraham. 3. Pet. Mar. understandeth the body of Christ, the Church of God, in whose person David speaketh: 4. rather David speaketh here in the person of Christ, who in his members doth continually set forth the praises of God among the Gentiles: filius Dei laudat patrem per ora & opera Gentium, the Son praiseth the Father by the mouths and works of the Gentiles: Haymo: and because facit confiteri, he maketh them confess unto the praise of God. 5. so first here the consequent is proved by the antecedent: because God cannot be praised, nisi in caetu sidelium, but in the congregation of the faithful, Calvin: the Gentiles cannot please God, unless they first should become the people of God: and then the force of the argument lieth in this prediction and promise made by David, which must be fulfilled: but David promiseth that the Gentiles, when they are called, shall praise God, therefore they shall be called.  
v. 10. Rejoice ye Gentiles with his people: 1. some think this place to be taken out of Psalem 67.5. Let the people praise thee O God, etc. Calvin, Gualther: but there the other words, with thy people, are not found: Thomas, as Erasmus observeth well, will have it cited out of the 25. of Isay: but it is evident to be found Deuter. 32.43. Ye nations praise his people, or rejoice with his people. 2. But the jews will object, that the Apostle doth not cite that place aright: for the words in the Hebrew are, praise ye nations his people, not with his people, or, and his people. Answ. This place must either be read thus, praise ye Gentiles his people, or ye Gentiles his people praise him, or ye Gentiles with his people, etc. the first is not so fit, for Moses in that song doth reprove the people of Israel, and threateneth, that for their disobedience they shall be cast off, v. 21. I will move them to jealousy with those, which are no people: and therefore it is not like, that Moses would bid the Gentiles praise the people, whom he had dispraised himself, jun. and yet this reading being admitted, the Gentiles could not praise the people of God, but they must praise their God also, and God could they not praise and honour, unless they were first called to the knowledge of his name: the second reading doth manifestly make the Gentiles the people of God, as it were excluding the jews: therefore the third is fittest, joining both Gentiles and jews together in the praising of God: the Apostle addeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with, for better explanation, following the Septuagint. 3. Again, whereas the jews object, that the people of God in the Scriptures, are sometime expressed by the name of gois, a nation, as Isa. 1.4. a sinful nation, a people laden with iniquity: We answer, that so it can not be here, because the nations are called to rejoice with the people of God, where the nations are manifestly distinguished from the people of God: and though the word gois, in the singular, a nation, do sometime signify the jews, yet in the plural, goijm, nations, it signifieth the Gentiles. 4. And herein lieth the force of this argument. 1. the consequent is proved by the antecedent; by their joy, is inferred their partaking of the grace and knowledge of God, for the which they joy, Par. 2. and further hereby is signified, that they shall be associate to the people of God, and be joined with them in the service of God, Faius. 3. nay by their zeal of God's glory, and earnest rejoicing, they shall provoke the jews to emulation, Martyr. 4. and beside, hereby is insinuated the mercy, which the Gentiles shall receive: for the more free the benefit is, the greater cause there is of rejoicing: Tolet.  
v. 11. Praise the Lord all ye Gentiles, and magnify him all ye people, Psal. 127.1. 1. Haymo in the first place understandeth the nations, in the second the people of Gods that they should rejoice de salute fratrum, for the salvation of their brethren: quia aux●● Deus numerum plebis, because God hath increased the number of his people, by adding to the Gentiles: gloss interlin. and Gorrhan yieldeth this reason, because a people is defined to be rationabilis hominum caetus juris consensu, & utilitatis communione sociaetus, a reasonable company of men consociate together by the consent of a law, and community of profit, and such were the jews, etc. But such also were the Gentiles, that had their laws and common societies: therefore it is not necessary to make here this distinction. 2. It sufficeth that this note of universality all, comprehendeth both jews and Gentiles, that they should praise God for his mercy and truth, in extending his loving kindness to the Gentiles, and in performing his promises made unto the Fathers: Calvin: 3. and herein consisteth the force of the argument, the Gentiles are willed by the Prophet to praise God, which they could not do without the knowledge of God: at non frustra iubentur, but they are not willed or commanded to praise God in vain: therefore they should praise God, and consequently should obtain mercy, for the which God is to be praised. 4. Chrysostome giveth two reasons, why the Apostle here allegeth so many testimonies to prove the vocation of the Gentiles, and to suppress the insolency of the jews, not to despise the Gentiles, videns ab omnibus illos Prophetis vocari, seeing they were called and named by all the Prophets: the other, to teach the Gentiles modesty and humility, seeing they were called only of grace and mercy.  
v. 12. There shall be a root of jesse, etc. this testimony is cited out of the Prophecy of Isai. c. 11.10. but somewhat diversly from the original, for both as Origen observeth some things are omitted, which the Prophet hath, as in the beginning of the verse, these words, in that day, and in the end, his rest shall be glorious, which words were not necessary to the Apostles purpose: and beside in the rest, he followeth the translation of the Septuagint, as he doth usually, as Origin noteth, but when either minus necessaria videbuntur, the things interpreted by the Septuagint, seem to be not greatly necessary, or when sensibus Scripturae uti vult magis, quam verbis interpretum, he followeth the sense of the Scripture, rather than the words of the interpreters: so in these two cases the Apostle leaveth the Septuagint, when either they add any thing superfluously, not in the original, or do leave the sense of the Scripture. 2. But in this place S. Paul refuseth not the interpretation of the Septuagint, because they retain the sense, though they read not the words: whereas the original readeth, he shall stand up, as a sign to the people, the Septuagint render, he shall rise up to reign over the Gentiles: in the same sense, quia sub vexillo principis agat populus, because the people do gather under the ensign of the Prince, Beza, Erasmus: and whereas in the Hebrew text it is said, they shall seek unto him, the Septuagint read, they shall must in him: sperant qui concurrunt ad aliquem, for they hope, which run unto any to ask, Eras. and no man seeketh that, de cuius inventione desperet, of the finding whereof he doubteth. 3. A root of jesse. 1. Origen interpreteth this name to signify, est mihi, he is unto me, which he maketh to be the name of Christ, and to signify his eternity, as the Lord said to Moses, I am hath sent thee, Exod. 3. but in the original the proper name is Ishai, which signifieth, vir meus, my man or husband, which the greeks turn into the name jesse. 2. Haymo giveth this for one sense, that Christ is this root of jesse, that he which in respect of his humanity came of the stock of jesse, he was in respect of his divinity, creator & radix jesse, the creator and root of jesse himself: this sense followeth Gualther, that this root of jesse was Christ himself, the root, foundation, and cause of all the favours, which God bestowed upon that family: but jesse rather is the root and stock himself, and Christ as a graff should grow out of his root, as the Prophet himself showeth, c. 11.1. or to speak more directly, jesse was as the root, David as the tree out of that root, Marry as a branch of that tree, and Christ as a bud of that branch, Haymo. 4. and it is called a root, because then that family was obscure, when Christ sprang up out of it, as the root of the tree lieth hid in the earth: and jesse is named rather than David, because the kingdom of David was then ceased, only the family of jesse still remained.   

17. Quest. Of the Apostles prayer, v. 13. The God of hope fill you with all joy and peace, etc.  
The God of peace. 1. Origen noteth that the Apostle by occasion of the next words before, in him shall the Gentiles hope, saith here, the God of hope: if it had been said before, in whom the Gentiles shall believe, he would have said here, the God of faith, or belief: thus the Apostle doth infer one thing out of an other, that the whole epistle may seem to be linked together with a golden chain: so before v. 4. having said, that by patience and consolation of the Scriptures we might have hope, he addeth in the next verse, the God of patience and consolation give you, that ye be like minded, etc. 2. He is called the God of hope, both obiective, because he is the only object of our hope, as 1. Tim. 6.17. rich men are charged not to put their trust in uncertain riches, but in the living God; and effective, because God only is the author and worker of hope in us: 1. Pet. 1.4. which hath begotten us to a lively hope, etc.  
Fill you with all joy, and peace. 1. Origen moveth a question, how the Apostle should wish unto them all joy, seeing he himself did know but in part, and prophesy in part: and he maketh this answer, that then a man is filled with all peace, si in plenitudine crediderit Trinitatis, when he believeth in the fullness of the Trinity, being by faith in Christ's blood, reconciled to God the father, and joined to the holy Ghost, being purged from his sins. 2. but by all joy and peace, the Apostle meaneth rather, solid and perfect joy, which always remaineth: it can never be taken from them, it endureth all times: as the Apostle saith, Philip. 4.4. Rejoice always in the Lord, and again I say rejoice. 3. and here the Apostle aliudeth to that former saying, c. 14.17. The kingdom of God is not meat and drink, but righteousness, joy, and peace: and so here he wisheth the same things, true joy, which ariseth of a conscience justified by faith, and peace both in their own conscience, and with their brethren that there be no longer any variance or dissension among them: and then he addeth, in believing: 1. whereby he signifieth the righteousness of faith, which is the cause of the other two, joy and peace. 2. some understand it otherwise, gaudium de suscepta fide, joy for the faith received, Tolet. 3. Haymo thus, ut credentes, etc. sius pacifici, that believing in Christ, who hath reconciled us, ye may be at peace among yourselves: but the first sense is the best: to show that faith is vinculum concordiae, the bond of peace, Calvin. 4. so here he wisheth these three graces, joy in ourselves, peace toward our brethren, and faith toward God: with these three the mind is filled; gaudio concupiscibilis, pace irascibilis, fide rationalis, the concupiscible or desiring faculty of the mind with joy, the irascible, angry, or incensing faculty with peace, the reasonable with faith, Gorrhan.  
That ye may abound in hope. 1. He simply doth not wish unto them hope, but to abound in hope: that like as if one abound in treasure, he may draw out thence for all occasions; so this abounding hope serveth for all necessity. 2. some by this abounding in hope, understand the hoping for of all things needful both for the body and soul, as if a Christian do want money wherewith to maintain himself, iubetur sperare, he is bid to trust in God; and though he see nothing in himself but sin, yet he is bid also to hope for salvation, Pelican, but it rather signifieth the certainty of hope, de vita aeterna habenda, of having, and enjoying eternal life, gloss. ordin. 3. and this is put after joy and peace in faith, because where the peace of conscience justified by faith is not, there is no hope, but plain desperation: for faith is the ground of things hoped for, Hebr. 11.1. and hope is put in the last place, because it is tanquam signaculum, as the seal of all other Christian virtues, which maketh sure our salvation, Par.  
Through the power of the holy Ghost, etc. 1. Chrysostom's gloss is here to be taken heed of, that the Apostle saith not simply, by the holy Ghost, sed si simul, & quae nostra sunt attulerimus, but if we bring somewhat of our own, as if we believe, and abound in good works, that we shall draw unto us the spirit: if we have good works, we shall, also have the spirit, and if we have the spirit, we shall also have good works, that is, increase, and go forward in them: to this purpose Chrysostome: as though we could do any good works at all without the spirit: as the Apostle saith, Every good giving, etc. cometh down from the father of lights, jam. 1.17. 2. The vulgar Latin readeth, in the virtue of the holy Ghost: which the ordinary gloss interpreteth, in fortitudine bona operationis, that ye abound in the strength of good works, which are wrought by the spirit. Lyranus understandeth by abounding, cumulum meritorum, the heap of merits, which are principally the work of the spirit. Tolet interpreteth this abounding in the virtue of the spirit, of increasing in the graces and gifts of the spirit: but in the original, though the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the virtue, yet there is no coniwction, as the Latin readeth, in the hope, and in the virtue: but this, that ye abound in hope, in the virtue, etc. which is better interpreted by the virtue, or power of the holy Ghost, as the Syrian interpreter readeth it; so also Vatablus, giving this annotation upon it; which hope concipitur in nobis per potentiam, etc. is conceived in us by the power of the holy Ghost: so also Origen, if he which believeth, virtute, spiritus sancti munitur, be armed by the strength of the spirit, he is sure to have the fullness of joy and peace; likewise Haymo, though he read, in virtute, in virtue, as Origen doth, yet he interpreteth it per virtutem, by the virtue and power: the same sense followeth Chrysostome, erit bec ex spiritu sancto, this is of the spirit: and Theophylact, spes ista à spiritu sancto stabilitur, this hope is established by the spirit: thus also Beza, Martyr, Pareus, Osiander: some by this virtue of the spirit, understand charity, which is shed abroad in our hearts by the spirit: but faith not charity, is the means to work this peace and joy in us. 3. So every way here is fullness; in the giver, the God of hope fill you; in the gift, with all joy; in the end, that you may abound; in the manner, by the power of the holy Ghost, Gorrh.   

18. Quest. Why the Apostle doth thus insinuate himself, that he was persuaded of the Romans, that they had such excellent gifts.  
v. 14. I am persuaded. 1. Two reasons may be yielded, why the Apostle giveth this singular commendation of the Romans; one is, as Chrysostome saith, quia sermonem multis locis asperiorem fererat, etc. because he had in divers places spoken sharply unto them, he now useth this insinuation, to qualify his former asperity, lest they might think, that he thought them all to be very rude and simple: an other is, as the ordinary gloss supplieth out of Ambrose, per hanc laudem provocat ad meliora, by this praising of them, he provoketh and stirreth them up more unto goodness. 2. he is persuaded himself, he saith not, audivi, I have heard it of others, but he himself knew these things to be in them, by their fruits: there are two kinds of persuasion, one is an infallible persuasion, which the faithful have of themselves, the other is a probable persuasion, which they have of others. 3. and he saith, I myself, as it were making them equal unto himself: that he had not all knowledge, but that they also therein abounded. 4. and thus the Apostle wisely as he began with their commendation, that their faith was published throughout the world, c. 1.8. so he endeth with the same: and so like a wise Orator, as he first insinuated himself into their affection, so he leaveth with their good will and liking.  
2. The things, which he commendeth them for, are 1. goodness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Latin translation readeth, dilection, love, as though he had read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Erasmus observeth, but as Beza acknowledgeth, no such Greek word is to be found: so they which follow the Latin interpreter, as Lyran. Gorrhan, Tolet, understand it of goodness, gentleness, a good charitable opinion, which one hath of an other: but it rather signifieth as Chrysostome noteth, universalem virtutem, an universal virtue, a general goodness, including the other also. 2. The next gift wherein they abounded, was all knowledge: which must be restrained to matters of faith, as Lyranus noteth: for other curious and unnecessary knowledge the Apostle would not commend them: this the Apostle addeth, because their good inclination in themselves was not sufficient, if they had not knowledge to use it. 3. then followeth the third, that they were able one to admonish an other: he acknowledgeth them to be todidem Magistros, so many Masters, that had not need to be taught, but were able to instruct and admonish one an other: so these two things are required in him, that should admonish an other, knowledge, that he be not ignorant, what and whereof to admonish them, and goodness, that he be not culpable in himself, in that, wherein he would admonish an other: for he that is the instructor of an other, must edify him, verbo & exemplo, by the word of knowledge, and example of life.   

Quest. 19 Whether Saint Paul do truly give this commendation unto the Romans.  
This doubt is moved, both because the Apostle in the former chapter had found fault with the Romans, that some of them were weak in faith, and judged the rest in the eating of meats, and they which were stronger in judgement despised them, which were weak: as also because none in this life can attain unto such perfection, to be filled with all knowledge and goodness, as he saith also of the Corinthians, that they were made rich in him in all kind of speech, and all kind of knowledge, 1. Cor. 1.5. seeing the Apostle confesseth of himself, 1. Cor. 13.9. We know in part, and prophecy in part.  
Ans. 1. To the first part of this objection, the answer is, that although there were some weak and ignorant among the Romans, and not sufficiently instructed concerning the use of Christian liberty: yet there were others which indeed were well grounded in knowledge, and excelled in goodness, and of these the Apostle giveth this testimony: as the ordinary gloss well observeth, in that the Apostle saith, that ye are able to admonish an other: where, admonet perfectiores de correctione minorum, he admonisheth those, which are perfect, of the correcting and instructing of the weaker sort. 2. To the second part Origen maketh this answer: that Saint Paul and others like unto him, ad comparationem caeterorum perfecti dicuntur, are said to be perfect in comparison of others: ad illam vero perfectionem, quae in coelestibus est ordinibus, etc. but in respect of that perfection, which is among the heavenly orders, no man can be said here to be perfect: So where Saint Paul saith, Phil. 3. 12. Not as though I were attained unto it, or were already perfect: ad illam apicem caelestis perfectionis, etc. he writeth thus looking unto that high point of celestial perfection: but where afterward in the same place, vers. 15. he saith, let us therefore, as many as are perfect, be thus minded, ad humanae tantum perfectionis respicit gradum, he hath respect only to the degree of human perfection.  
Origen further doth illustrate this thing in this manner: sicut in puerilibus studijs, etc. like as in the learning of children, in respect of those which are newly entered, Magister ipse literarius appellatur perfectus, the Master that teacheth the letters, and to read, is called perfect; yet he is not so perfect, as he which teacheth grammar, nor the Grammarian so perfect as the Rhetorician, nor he as the Philosopher: so there are degrees of perfection in human knowledge, yet there is no comparison to the celestial.  
And that the Apostle speaketh of such perfection of knowledge, as may be attained unto among men, not of an absolute perfection, is evident by his own words, speaking of admonishing one an other: he meaneth then such a perfection, as yet hath need of mutual admonition, Par. dub. 4.   

20. Quest. Why the Apostle saith, I have written boldly after a sort. v. 15.  
I have written somewhat boldly. 1. Chrysostome here observeth the wisdom of the Apostle, that doth thus qualify and temper his speech, by this human and courteous concession: both in regard of the condition of the Romans, who were more famous, by reason of the Imperial seat at Rome, than other Christians, and therefore he doth thus pacify them: and beside, it is the Apostles use in other of his Epistles, to allay his sharp reprehensions with mild, and hopeful words: as to the Hebrews, 6.9. We are persuaded better things of you (beloved,) though we thus speak: so to the Galatians, after he had sharply rebuked them, c. 3. O ye foolist Galatians, who hath bewitched you? etc. he saith, c. 5.10. I have trust in you through the Lord, that ye will be none otherwise minded. 2. This liberty and boldness, which the Apostle useth, the Greek Scholiast referreth to the calling of the Apostle, that he made bold with his office, in sparing and forbearing them: as if he should have said, maiora & plura, ut cui doctrina concredita sit, scribere debeo, I ought to write more things and greater, as unto whom the doctrine is committed, but I spare you: but Chrysostome better referreth it to the Apostles former admonition, that therein he made bold with the Romans, rather then with his office. 3. This boldness Erasmus understandeth of the Apostles round admonitions, discovering the idolatry of the Romans, and other abominations, c. 1. Martyr rather of the former speeches uttered in the former chapter, touching the question about the use of things indifferent: but Pareus better joineth both together: for speaking against chambering and wantonness, c. 13. he seemeth to have relation to the inordinate life of Nero then being Emperor, and of others among the Romans: and he spoke beside somewhat roundly to the brethren before: as c. 11. Be not high minded, but fear: c. 12. be not wise in yourselves: c. 14. destroy not the work of God for meats sake: and such like.  
In part: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. which Origen understandeth of the things, which Paul wrote of, that he knew much more, than he thought meet to write. 2. the interlineary gloss thus expoundeth, ex part perfectorum, on the behalf of those which are perfect. 3. Lyranus, ex part, i. breviter, succinctè, in part, that is, briefly, succinctly. 4. Gorrhan, ex part ecclesiae, on the behalf of the Church, nor of mine own. 5. ex part, i. minus perfect, in part, that is, not perfectly, and yet I was bold in respect of mine Apostleship, Hugo: this sense is worst of all: for the Apostles writings proceeding from the spirit of God, are in no respect imperfect: this gloss the Romanists embrace, who make the Scripture imperfect, which error see further confuted among the controversies, Contr. 9 6. Wherefore this, in part, must be joined with the former word, boldly, not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have written: and it signifieth no more, but paulo audacius, as Chrysostome, and the Syrian interpreter, or aliquantulum, Erasmus, Vatablus, aliquatenus, Beza, somewhat boldly.  
As one, that putteth you in remembrance] 1. The Apostle having by a voluntary concession confessed he had boldly and freely written; yet justifieth this his liberty of speech, both by the manner thereof, he did it only by way of putting them in mind of that which they knew, not as one, which took upon him to teach the ignorant: as also by the warrant of his calling, that to this end he had received grace. 2. This commonefaction or putting in mind, Haymo referreth to some things, which he had written in some other epistles: P. Martyr (misliking Ambrose sense, monere dixit, non docere, he said to put them in mind, not to teach them: for those things one may be put in mind of, which otherwise he knoweth, but for the present remembreth not) he thinketh, that S. Paul here showeth that it was his office, both to admonish them, touching their manners, and conversation, as also as a Pastor to instruct them: but I think rather with Chrysostome, that S. Paul doth by this term qualify his office; as if he should have said, modicum quid admonens, putting you in mind a little: he speaketh unto them tanquam amicis & aequalibus, as to his friends and equals: as before c. 1.12. he thus in humility condescendeth unto them, I long to see you, that I might bestow upon you some spiritual gift: and then he qualifieth this speech, adding, that I might be comforted together with you, through our mutual faith, etc. thus also M. Calvin, he denieth, that he usurpeth the part of a teacher, but of an admonisher, which is to put them in mind of things, which otherwise are not unknown: so Osiand. Gualther, Pareus, with others, and before them, Lyranus, non vos aliquid ignotum docens, not teaching you any thing unknown, but putting you in mind of that which you knew already in habit.  
Through the grace. 1. this is the other argument, whereby he qualifieth his boldness of writing, from the authority of his calling: and thus every where the Apostles speech favoureth of humility: he saith first, I have boldly written, then, in part, and, as putting you in remembrance only, neque his contentus, and not content with this, he addeth further, through the grace, etc. as if he should have said, non ego in vos exurgo, it is not I that do thus rise against you, God hath commanded me. 2. By grace here some understand gratiam Apostolatus, the grace of his Apostleship, Lyranus: his calling and office, Tolet, Gorrhan: Chrysostome referreth it to the manner of his calling, which was ex gratia, of grace, non mets meritis, not by my merits: Haymo understandeth the excellency of his gifts, which he received more than any of the Apostles: but rather, whereas elsewhere, the Apostle nameth both grace and Apostleship, c. 1.4. the grace both of his conversion, and to be called an Apostle; here by grace he expresseth both, that he was received to mercy and grace in his conversion, and then put into Christ's service, being called to be an Apostle, 1. Tim. 1.12.13. Gualther thinketh that it is called a grace, in respect of others, to whom it was a grace of God to have such an Apostle sent unto them: but I take the former sense, with Pareus.   

Quest. 21. Of S. Paul's description of the Ministry of the Gospel.  
1. v. 16. That I should be the Minister. The Apostle here showeth both the authority of his Apostleship, and the execution thereof: in the authority he expresseth four things, the author, God, that had given him that grace, the Minister, Paul, the end, to be the Minister of Christ, and for whom, toward the Gentiles: then for the execution, there is set forth the thing itself, the divulgation of the Gospel, the profit thereof, the oblation of the Gentiles, and the author and efficient thereof, the holy Ghost.  
2. The Minister. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a public Minister, and is before given unto the Magistrate, c. 13.6. but here the Apostle showeth what manner of Minister he is, ministering in the Gospel, as it followeth in the next words: and Chrysostome well noteth, that the Apostleship was not conferred, upon the Apostle as a place of honour, but of labour and service, to have care of others, to bring them unto God.  
3. Ministering the Gospel. 1. the vulgar Latin readeth, sanctifying the Gospel, which they interpret, sanctum esse ostendens, showing it to be holy, and that the Gentiles must be sanctified by it; Lyran. gloss. interlin. Tolet. 2 but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth operari sacris, to minister and give attendance of holy things: which Chrysostom's interpreter rendereth sancte administrans, ministering in the holy service of the Gospel: Augustine readeth as Erasmus noteth, consecrans, consecrating the Gospel: as if he should have said, ipsum mihi sacerdotium est praedicare Evangelium, this is my Priesthood to preach the Gospel, Chrysost. because the jews and Gentiles both boasted of their external Priesthood and sacrifices, the Apostle showeth, that his ministry was far more excellent, being not occupied in sacrificing of beasts, but in offering up living men to be an holy sacrifice unto God by their obedience. 3. and this is fitly alleged, for the Apostles purpose, that as no man vitio vertit sacerdoti, etc. doth seem to blame the Priest, in seeking to offer an undefiled sacrifice unto God, so they should not think much, if by his admonitions he fought to offer them an holy sacrifice to God, machaera mea evangelium, for the Gospel was as his knife, whereby he slayed and prepared this spiritual sacrifice to offer it unto God.  
4. That the oblation or offering up of the Gentiles. 1. Not, oblatio, quam offerunt Gentes, the oblation, which the Gentiles offer up by faith, should be accepted, as Lyranus. 2. but ut ipsae gentes offerantur, that the Gentiles themselves be offered up by me: tanquam manipuli messis meae, as an handful of my harvest, Hugo: ipsa Gentilitas, that Gentilism itself may be sanctified by my ministery, Gorrhan: Calv. Pareus. 3. Chrysostome and Theophylact do observe, that the Apostle doth use this as an argument, ne eum dedignentur habere sacerdotem, not to disdain to acknowledge him for their spiritual Priest, to whom all the Gentiles were committed, and consequently the Romans.  
5. Sanctified by the holy Ghost. 1. Not by the observation of the law, but by the power of the holy Ghost, Origen, qui sanctificationis fons est, who is the fountain of our sanctification. 2. as the sacrifices of the law, had their legal and external purifyings, so this oblation hath a spiritual sanctification by the spirit, which consisteth of the inward operation wrought of the spirit, Calv. & fide etiam donantur, they are endued with faith, without the which nothing is acceptable unto God, Pellic. 3. this is not added by the Apostle, as though we were acceptable unto God, because of our sanctity, but this our sanctification, is an oblation acceptable to God through Christ.   

Quest. 22. Of the Apostles boasting or rejoicing, and the manner thereof.  
v. 17. I have therefore wherein to rejoice. 1. the Apostle having before much abased, and as it were cast down himself, now erigit sermonem, ne contemptibilis videatur, he doth now erect and advance his style, lest he might seem contemptible, Chrysost. and lest he might have seemed to usurp and intrude upon the Romans, in writing unto them, he showeth how he had to rejoice in respect of his labours and travails among other of the Gentiles also, Martyr: and because there wanted not some every where that depraved the Apostle, and disgraced his ministry, he now by certain glorious effects beginneth to extol his office, and to confirm his authority.  
To rejoice, or I have matter of glory, or rejoicing. 1. Haymo understandeth it of everlasting glory, habeo gloriam praeparatam, I have glory prepared with God. 2. Lyranus interpreteth this glory, to be authoritatem officij, the authority of his office which he had from Christ. 3. the interlin. gloss. meritum dignum gloria, his merit worthy of glory: and whereas that place may be objected, c. 8.18. the afflictions or sufferings of this life, are not (condigna,) condign or worthy of the glory which shall be showed: Gorrhan thus distinguisheth that they are not, condign, secundum equiparantiam, according to an equality, yet they are digna, worthy, quoad sufficientiam meriti, in respect of the sufficiency of the merit: But this is an idle distinction, for the Greek word there used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy, there is no such difference in that word between dignity and condignity: and there can be no merit, where there is not an equality, and like value and proportion Between the merit and the thing merited: and further this gloss here is contrary to the Apostle, who ascribeth all unto Christ, as Chrysostome well expoundeth, glorior non in meipso, sed in gratia Dei, I do not boast in myself, but in the grace of Christ. 4. The Apostle than showeth wherein he might rejoice and commend his ministery, in respect of the glorious effects, and notable success thereof: but this his rejoicing, lest he might seem to commend himself, is two ways qualified: first for the manner, he rejoiceth through Christ, acknowledging all this to proceed from his grace, in solo Christo est vera gloriatio apud Deum, in Christ only is true glorying, and rejoicing with God: and without Christ, to rejoice in God, is as if a man should think se habere gloriam apud Deum sine justitia, sine sapientia, etc. that he could have glory with God without justice, wisdom, truth: all which Christ is unto us: secondly, for the matter, he saith, in those things which pertain to God, that is, not in riches, honour, the wisdom of the world, as Origen expoundeth, but in matters concerning religion and worship of God, wherein his ministry and office consisted: as the Apostle describeth the office of a Priest, He is appointed for men in things pertaining unto God, Hebr. 5.1.   

Quest. 23. Of the meaning of these words, I dare not speak of any thing, etc. v. 18.  
I dare not speak. 1. Ambrose giveth this sense, as though the Apostle should say, he could not rehearse any thing belonging unto the preaching of the Gospel which Christ had not wrought in him: indigere non habet aliquid divinae virtutis, quod sibi non sit praestitum à Deo, he stood not in need of the divine help in any thing which was not abundantly supplied by God: this sense followeth Beza, and interpreteth non sustinuerim, etc. I cannot endure to speak of any thing, which Christ hath not wrought, etc. that is, Christ hath wrought so abundantly every way by me, that I can speak nothing else: and he giveth this reason, because, if it be translated, I dare not: it should signify, that he had a will to speak of other things, but not power: But 1. the Apostles intendment is not to show, that he had no lack in any thing of the divine assistance, which notwithstanding was true, but only to prove that which he said before, that he had wherein to rejoice in Christ: so that the emphasis or force of his speech lieth not in these words, I dare not speak, but in these, which Christ hath not wrought by me. 2. and the Greek text is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any of those things, which, etc. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any thing which, as M. Beza would have it; and so as Erasmus observeth, the original text will not bear Ambrose exposition. 3. and this word, I dare not, is used by the Apostle in the same sense elsewhere, as 2. Cor. 10.12. we dare not make ourselves of those which praise themselves: which showeth not a will in him wanting power: but se religione prohiberi, he made a religion and conscience of it, Gualther: he neither would, nor could speak otherwise.  
2. Lyranus thinketh that here is an opposition against the false Apostles, that S. Paul's preaching was not as theirs, in word only, and not in power: but the Apostles purpose is to prove that, which he had propounded, that he would glory only in Christ.  
3. Some think that S. Paul preventeth an objection, ne quis existimaret, lest any should think, that he did glory, plus quam veritas facti exigebat, more than the truth of the thing required: the Apostle showeth that what he glorieth in, was truly effected, Tolet: but the force lieth not in the word wrought, as shall be showed afterwards.  
4. Origen placeth the force in this word by me, as it hath relation unto others, quae loquor, non sunt alieni operis verba, what I speak are not the reports of other men's labours: and this sense Erasmus approveth as best agreeable to that which followeth, v. 20. that he did not build upon an others foundation: but still this fitteth not the Apostles purpose here, who intendeth only to show, how he had wherein to glory in Christ, not comparing himself to others.  
5. Chrysostome in an other sense interpreteth these words by me, of his own works, omnia Dei esse ostendit, nihil suijpsius, he showeth that all was of God, and nothing of himself: so Pet. Martyr, nolle de 〈◊〉 rebus gloriari, he will not boast of his own doings: nequid de seipso dicere ausit, that he dare not speak any thing of himself, whereof Christ was not author.  
6. Theophylact putteth both these last senses together, non insolens praedico quod ipse non gesserim, quin potius nil ipse confeci, I do not insolently publish, that which I have not done myself, or rather, it is not I that have done it, but God using me as the instrument.  
7. As this last sense is not much to be misliked: yet the greatest emphasis lieth in Christ, what Christ hath not wrought by me: for the Apostles purpose is not so much to show by what instrument Christ wrought, as by him, not by others, by him assisted by grace, not working of himself: as who it was that wrought all things in him, namely Christ.  
So then as in the former verse he showed in whom he gloried, namely in Christ, and in what, or for what, things belonging to God: so now he proceedeth to prove both these: first who it was that wrought in him, Christ, and then what things he wrought by him, as it followeth in the next verse, Pareus.   

Quest. 24. Of the things which Christ wrought by S. Paul, as signs, wonders, how they differ, v. 19  
In word and deed, etc. These words must not be joined, with the obedience of the Gentiles, but with the former words, which Christ hath not wrought by me, etc. in word, and deed. 1. the latter Chrysostome understandeth of S. Paul's conversation, that both by his doctrine and life he converted the Gentiles. 2. the most by deeds, understand his miracles, as Origen, opere signorum, by the work of signs: Haymo, factis miraculorum, by the deeds of miracles: so also Lyranus, Tolet, and of our writers, Martyr, Osiander, Hyperius, with others: but the Apostle speaketh of signs and wonders afterward. 3. Gualther understandeth, by deed, indefessam industriam, assiduos labores, his never wearied industry, his continual labours, his travails, imprisonment, and other afflictions, for the preaching of the Gospel. 4. Pareus better comprehendeth both: as by word, are understood, not only his public preachings, but his private exhortations also, and his epistles and writings, so by the deed or fact, both are signified, his great labours and travails, as also his example of godly life: Pet. Martyr refuseth this sense, because these labours were common to the Apostle with others: so was also his preaching: but these notwithstanding were more excellent in the Apostles then in others, and therefore are fitly alleged by him, as arguments of his Apostleship.  
v. 19 With the power of signs and wonders, etc. 1. Some take signs to be the general word, for all these things here rehearsed by the Apostle: as the first sign they make to be his excellent gift of teaching: the second, the holy actions of his life, the third, his miracles, the fourth, the power of the holy Ghost, Hyperius: but the Apostle joining signs and wonders together, doth evidently distinguish them from word and deed, before mentioned. 2. Origen thus distinguisheth signs and wonders: the signs are, wherein, beside some wondrous thing done, aliquid futuurm ostenditur, somewhat to come is signified, but prodigia, wonders, wherein mirabile tantum aliquid, only some wondrous thing is showed: but he confesseth that always this distinction holdeth not, and that in Scripture sometime o●● is taken for an other. 3. Haymo somewhat differeth here from Origen, a sign he thinketh to contain both quiddam mirabile, & quiddam futuri, some strange thing, and it showeth also somewhat to come: but a wonder he taketh to be that, wherein only something is showed, that is to come: and therefore he thinketh they are called prodigia, as if one should say, porrodigia, or porrodicentia, telling things a far off: Hugo Cardinal giveth an other notation of the word, as if it should be said, procul à digito, far off from the finger, such a thing as was never seen. 4. Lyranus, gloss. interlin. Gorrhan understand signs, to be minima miracula, the less miracles, and wonders to be maiora, the greater, and so to differ only in degree. 5. Tolet taketh those to be signs, which though they are supernaturally done, yet may be done also in some sort by natural means, as the healing of sicknesses and infirmities: but wonders do altogether exceed the power and work of nature, as is the raising of the dead, the healing of them that are borne blind: so also Faius. 6. But howsoever there may be some difference in other places between signs and wonders, yet here they are taken for one and the same, namely the great works, which were done by the Apostles: as Haymo confesseth: for all the miracles which the Apostles wrought, were signs, quibus veritas praedicationis probabatur, whereby the truth of their preaching was confirmed, Martyr: they were also wonders, for the strangeness of the ●orke, which drew men into admiration.  
By the power of the spirit of God, etc. 1. which is added, to show a difference between true and false miracles, which as they differ in the end, the one being to confirm the truth, the other to deceive, so they have diverse beginnings: for the true miracles are wrought by the spirit of God, the false by the working of Satan, 2. Thess. 2.9. 2. Origen also observeth an excellency between the miracles of S. Paul, and the other Apostles, who converted many nations unto God, and the miracles of Moses and Aaron, who did convert thereby very few of the Egyptians. 3. and whereas these things are said here to be done by the power of the spirit, which elsewhere are ascribed unto God, Heb. 2.4. God bearing witness by signs: and Mark. 16.17. in my name (saith Christ) they shall cast out devils, therein manifestly is proved the divinity of Christ, and the holy Ghost, and the unity of essence of the Blessed Trinity. 4. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, power, virtue, is taken here two ways, in the first place, with the power of signs, it signifieth the efficacy of the signs, which they wrought in the heart of those which were converted, in the latter, by the power of the spirit, is signified, the efficient cause of this efficacy, namely the power of the spirit, Beza.   

Quest. 25. Of S. Paul's labours in preaching the gospel from jerusalem unto Illyricum.  
1. v. 19 So that from jerusalem. 1. S. Paul setteth forth the effects of his ministery and Apostleship, first extensive, showing the extent thereof, from jerusalem to Illyricum, then intensive, intensively, he preached, where none other had preached before, ver. 20. Lyranus.  
2. Bucer whom Tolet traceth step by step, (though he conceal his name) doth here diligently set forth the places of S. Paul's peregrination, and travel in preaching the Gospel: Paul being converted going from jerusalem to Damascus, from thence went to Arabia, and after three years, returned to Damascus, and from thence to jerusalem, Galat. 1.17.18. from jerusalem he went to Caesarea, and so to Tarsus, Act. 29.30. from Tarsus, Barnabas brought Paul to Antioch, Act. 11. and from thence to jerusalem, to carry relief to the jews, Act. 11.30. from jerusalem, they returned to Antioch, Act. 12.25. c. 13.1. from Antioch he and Barnabas were sent forth by the Church by the direction of the spirit, and went to Sele●cia, then to Cyprus, and to some cities of Pamphylia, and so to an other Antioch in Pisidia, Act. 13. and through certain parts of Lycaonia, and then returned to Antioch, from whence they had been commended by the Church, Act. 14.26. from Antioch they were sent to jerusalem about the question of circumcision, and returned to Antioch with the Apostles decree, Act. 15.30. thence he returned and went through Syria, and Cilicia, visiting the Churches: then he went through Phrygia, Galatia, and Mysia, then to Troas, wherein he was by a vision, leaving Asia, called into Macedonia, and so came into the parts of Europe: first to Philippi in Macedonia, Act. 16. then to Thessalonica, and from thence to Athens, Act. 17. and then to Corinth: thence to Ephesus, and going to visit the Church in Galatia and Phrygia, Act. 18.23. he returned to Ephesus, Act. 14. from Ephesus he returned into Macedonia, and Grecia, Act. 20.1.2. and from Philippi in Macedonia to Troas, and Miletum, Act. 20. and thence by Tyrus and Caesarea, and other cities, he came to jerusalem, where he was taken and put in bonds, Act. 21. And thus S. Paul preached as he saith from jerusalem, in all the regions round about Attica, Beotia, Achaia, Epirus, even unto Illyricum.  
2. And round about, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in a circuit. 1. which Chrysostome understandeth backward and forward, not only the cities on this side jerusalem, sed quae retro sunt colliges, but thou shalt gather also the cities behind, as the Saracens, Persians, Armenians, and other Barbarians. 2. some do understand it, that the Apostle went not on preaching recta linea, by a right and strait line, which being extended from jerusalem, to Stridon a town in Illyricum, where Hierome was borne, would contain 350. German miles, (which make thrice so many English miles, more than a thousand,) but he visited the coasts of the regions in Asia minor, as he went and so fetched a compass by Cilicia, Cappadocia, Pysidia, Bithynia, Pontus, Mysia, Macedonia, Pareus. 3. and this circuit also may signify, that he went in and out, going and returning unto the same cities, as he visited jerusalem, Antioch, Philippi, Ephesus, diverse times, as is showed before in the particular description.  
3. Unto Illyricum. 1. Which country Haymo saith, is finis Asiae, principium Europae, the end of Asia, and beginning of Europe: Lyranus saith, it is in fine Graeciae, in the end and utmost part of Greece, bordering upon the Sea, whereupon it is called Illyricum mare, the Illyrian Sea: the Greek scholiast, and Theophylact, say it was the same country that is called Bulgaria: Osiander taketh ti for the lower Pannonia where is the river Danubius: Pareus thinketh it is the country now called Sclavonia, bordering upon Hungaria, Pelican. 2. But we must not suppose that S. Paul's labours here ended, for he returned back again from those parts near unto Illyricum, and took infinite pains and travail beside in preaching the Gospel. 3. and whereas he maketh these two, jerusalem and Illyricum the bounds and limits of his travail, we must not think that he preached no further, then as it were from the river jordane to Danubius, for he preached also beyond jerusalem in the parts of Syria and Arabia; some think that he beginneth at jerusalem, because he went from thence first to Damascus, Faius: but at such time as he went first from jerusalem, he was not then converted: but he nameth jerusalem, whether he returned from these remote parts, and because from thence began after his return, and so went forward preaching in the regions of Asia the less, and Europe.  
4. I have replenished the Gospel. 1. That is, plene praedicaverim, I have perfectly and fully preached the Gospel, gloss. interlin. Gorrhan: non perfunctorie praedicavit, he preached not slightly, Mart. perfect tradidit omnia, he perfectly delivered all points of doctrine, Gualther: but he showeth here only the largeness and extent of his preaching, not the perfection of his doctrine. 2. Beza doth understand it of fulfilling his office in preaching the Gospel; but to make up this sense many words must be supplied. 3. There are in this speech three figures used, the first a Synedoche, he taketh jerusalem and Illyricum the country for the people, the subject for the adjunct, by a synecdoche, Pareus: then, in that he saith he hath replenished the Gospel, there is a figure called hypallage, which is the putting of one word in an others case, as to say, I have filled the Gospel with them, for, I have filled them with the Gospel, jun. annot. as when it is said, trade rati ventos, give the winds to the ship, for give the ship to the winds: the third figure is a metaphor, taken from the nets and fishing: that as when the nets are filled with fish, so the Apostle had filled the preaching of the Gospel, which was as the net with the abundance of believing Gentiles, Tolet annot. 11.  
5. So thus the Apostle abridgeth his infinite labours and travails in the Gospel: as in the former part of this verse, acervus miraculorum percurrit, he ran over an heap of miracles, saying, in the power of signs and wonders, so here he comprehendeth infinitas urbes, an infinite company of cities, and people where he had preached: and this propter ipsos loquitur, he speaketh for their cause, to commend his Apostleship unto the Romans, that he might have some fruit among them, as among other of the Gentiles, as he saith, c. 1.13. Chrysost.   

Quest. 26. Why the Apostle would not build upon an others foundation, v. 20. that is, preach where Christ had been preached already.  
1. Origen maketh this the cause, ne alieni operis gloriam surripere conaretur, lest he should go about to steal away the glory of an others work: But this is not all the reason: for than he should never have preached in any place, where an other had preached before, and so neither in judea. 2. Chrysostome giveth this reason, lest that he might seem to have challenged the reward of other men's labours, merces laborum, qui ab aliis desudati sunt aliena erat à Paulo, the reward of the labours, wherein others had sweat, did not belong unpaul: But there was no fear, that S. Paul entering into other men's labours, should take away their reward: for God knoweth how to recompense both unto the first and second labourer, unto each man his due reward. 3. Ambrose, whom the ordinar. gloss followeth, thinketh the Apostle did preach, where Christ had not been heard of, to prevent the false Apostles, and so he would not build upon their foundation, which was not rightly laid: but it is evident, that S. Paul speaketh of the true preaching, where Christ was named. 4. some think the Apostle did it, ne videretur laborem fugere, lest he should seem to shun labour and seek his own ease, if he had preached only where Christ had been preached before, Osiander: but this is not all. 5. neither doth the Apostle commend his Apostleship only by the difficulty of the work: because it was an harder enterprise, first to plant the Gospel, where nothing reigned but idolatry, as at Athens, and Ephesus: Thus Pareus, Tolet. 6. And others do think, the Apostle thus speaketh, to show his zeal and holy ambition, in seeking to propagate the Gospel of Christ, where he was not yet known, Bucer. 7. But the Apostle herein doth prove his Apostleship, to whom this was peculiar, not to succeed in other men's labours: that the Romans might hereby understand illustrem esse propria nota Apostolatus, that he was commended by the proper and peculiar note of the Apostleship, Martyr: and so in effect S. Paul useth this argument: it is peculiar and proper to the Apostles to preach unto them, where Christ is not known: but that have I done, therefore you are not to make any doubt of mine Apostleship, Gualther: so then, the Apostle allegeth three reasons in all, why he preached unto those which had not yet heard of Christ. 1. because therein consisted the office of an Apostle properly. 2. and least he might seem to arrogate unto himself, that should belong unto an other, to put his sickle as it were into an others harvest. 3. and to fulfil the prophesy of Isay, which he citeth in the next verse, that they should see Christ, to whom he had not been spoken of: which place is taken out of the 52. of Isay v. 14. where the Prophet evidently speaketh of the calling of the Gentiles, Kings shall shut their mouths at him, that is, shall not gainsay the preaching of the Gospel, but willingly receive it: then follow these words here rehearsed by the Apostle, That which had not been told them, shall they see, and that which they had not heard, shall they understand.   

Quest. 27. Whether this place of the Prophet be fitly alleged by the Apostle.  
There can be no doubt made hereof. 1. the argument there handled by the Prophet concerning the preaching of Christ unto the Gentiles, how that Christ should sprinkle many nations, agreeth with the Apostles purpose here: only that which is generally propounded by the Prophet, the Apostle in particular applieth to himself, not as the sole, but as a principal instrument of this preaching of the Gospel to the Gentiles.  
2. The Apostle addeth (of him,) to whom it was not spoken of him, which words the Prophet hath not, both because he showeth this Prophecy to be accomplished in the preaching of Christ: and he abridgeth compendiously that prophesy, which foretelleth two things, who should be preached, namely Christ, and to whom, to the Gentiles, who had not heard of him before, both which the Apostle here joineth together: and this is the cause of this small alteration, that whereas the Prophet speaketh of the thing, that which had not been told them, shall they see, the Apostle turneth to the person, to whom it was told concerning him: junius in his parallels.  
3. Further it must be observed, that the Apostle for brevity sake leaveth the contrary part to be supplied, he preached, not where Christ was named, but where he was not named, which must be understood, as may be gathered by the allegation of this prophesy: the like see before, v. 3.  
4. They are said to see him, who was not spoken of, that is, to see Christ in the preaching of the Gospel, whom they had not seen in the flesh, as the jews had: for in the lively preaching of the Gospel Christ is described, as though with their eyes they had seen him crucified, as S. Paul speaketh Galat. 4.1. and they which heard not shall understand, that is, which had not the law nor the prophets, they shall now hear the preaching of the Apostles, and understand, that is, believe.   

Quest. 28. How Saint Paul is not contrary to Christ, which saith of his Apostles, that they entered into others labourers, joh. 4.38.  
1. The Apostle denying, that he had built upon an others foundation, is not therein contrary to Christ, joh. 4.38. I have sent you to reap that, wherein you bestowed no labour, other men laboured, and ye are entered into their labours: for the Apostle denieth not, that he builded upon the foundation of the Prophets but acknowledgeth and confesseth it, Eph. 2.20. of whom our Saviour speaketh in this place: that the Prophets laid the first foundation, and sowed the first seed of that doctrine, which afterward was more fully preached by the Apostles: but he compareth himself with the rest of the Apostles, that they had not preached first in those places, where he planted the Gospel.  
2. And whereas it will be objected, that Saint Paul did write unto the Hebrews, that were converted before, and here to the Romans, that were already instructed in the ways of Christ: the answer is: 1. that there is difference between the writing of Epistles and preaching: S. Paul might by his holy Epistles water that which an other had planted, and yet preach only, and thereby lay the first foundations, where Christ had not been heard of. 2. neither must the Apostle be understood to speak so generally, as though he had preached in no other places, but where Christ had not been preached before, but chiefly and for the most part.   

Quest. 29. Of the Apostles let, and of his purpose to visit the Romans.  
As hitherto Saint Paul in his peroration beginning in the 14. v. excuseth his boldness in writing: so here he excuseth his not coming, showing his great desire thereunto.  
v. 22. I have been oft letted. 1. The Apostle had diverse lets and impediments to hinder him from preaching, where he intended: sometimes he was forbidden by the Spirit, as Act. 16.17. sometime he was letted by Satan and his ministers, as by the adversaries the jews. 2. Thess. 2.16.17. Ambrose addeth a third reason, he stayed sometime, ut excluderet falsa commenta pseudapostolorum, to exclude and remove the vain fictions of the false Apostles: but here the Apostle showeth an other cause beside all these, fundandi ecclesias occupatione detentus, he was detained by the employment in founding of Churches, Origen: and so as Chrysostome noteth, he expresseth the cause of his stay, which he concealed before, in the beginning of the epistle, Rom. 1.13. 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some understand as well of the many impediments, as of the many times, wherein he was hindered, Faius: but the latter is more agreeable, as Chrysostome expoundeth, and so he said c. 1.13. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, oftentimes he had been purposed to come, but was letted hitherto.  
v. 23. But now seeing I have no more place: he by these two reasons putteth them in mind of his speedy coming: 1. because he had now no occasion to stay in those parts, to plant new Churches: for though all were not converted, yet he had ordained Pastors in every City to build further upon his foundation: Lyran. 2. where he saith in those quarters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, climates, it is not taken strictly, according to the Astronomical account, which maketh a climate, to be a space of the earth between two parellels extended from the aequator to the pole, in which space the day is lengthened by half an hour, which climates Ptolemy numbereth to be 15. the new Astronomers make 24. for in this sense the Apostle had gone over only two climates preaching the Gospel: but it is here taken in a larger sense, for these regions: Origen restraineth it to Achaia, where Corinthus was, from whence he thinketh this epistle was dated. 3. The other reason is his ancient and long desire many years of coming unto them: which desire, it seemeth the Apostle had at the least 10. years before: for he wrote this epistle about the 20. year of his conversion, and the 55. of Christ: and long before that the Romans had received the faith, about the 3. year of Claudius, when the second persecution was begun by Herod, at such time, as james was killed, and Peter imprisoned, which was in the 10. year of the Apostles conversion, and the 45. of Christ: Pareus: But long before this the Romans had received the faith, for Andronicus and junia, whom S. Paul saluteth Rom. 16.7. were in Christ before Paul was converted, which was in the 2. year after the passion of Christ, and the 10. of Tiborius reign, about ten years before the 3. of Claudius: so that if Paul had this desire, to go to Rome so soon, as he heard of their faith, he had it above ten years, nearer twenty: see qu. 29. upon the 1. Chapter.   

Quest. 30. Whether Saint Paul in person preached in Spain, as here he intendeth, v. 24.  
There are here two famous opinions, the one varying from the other. 1. Many of the ancient Fathers do think, that as Saint Paul at this time purposed, so he went and preached in Spain: as Dorotheus in synops. patriarch. & Apostolor. Paul beginning his preaching at jerusalem, etc. usque ad Italiani & Hispaniam praedicando progressus est, went forward in preaching, even unto Italy and Spain: Cyrill. cateches. 17. in Hispaniam usque promptitudinem praedicationis extendit, he extended the readiness of his preaching even unto Spain: Chrysost. homil. 76. in Matth. videas eam ab Hyerosolymis usque ad Hispanias currentem, thou mayest see him coming forth from jerusalem even unto Spain: so also in some places Hierome, as in 11. c. of Isay: ad Italiam & Hispanias alienigenorum portatus est navibus, he was carried into Italy and Spain, in strangers ships: so also Theodoret in c. 4.2. epist. ad Timoth. Paul upon his appeal, being sent by Festus to Rome, his defence being heard was set free, & in Hispaniam profectus est, and went into Spain, Grego. lib. 32. c. 22. affirmeth the same, that Paul went into Spain, Paulus cum nunc judaeam, nunc Corinthum, nunc Hispanias peteret, quid se aliud, quam aquilam esse demonstrabat, Paul sometime going to judea, and to Corinthus, sometime to Spain, what did he else show himself to be, than an eagle? so also Anselm upon the 16. chapter of this Epistle, nec falsum loquitur Paulus, qui se in Hispaniam profecturum pollicetur, neither did Saint Paul speak false, when he promised to go into Spain, etc. imitans solis cursum ab Oriente ad Occidentem, imitating the course of the Sun from the East to the West.  
Tolet, beside the testimony of these Fathers, useth two reasons, to show that it was very probable, that Paul according to his purpose here visited Spain. 1. First because being delivered from his imprisonment in Rome, where he continued two years in custody, he being set at liberty, in the 6. year of Nero, in those eight years space, before his martyrdom at Rome, which was in the 14. year of Nero, might perform his promise here made, of going into Spain. 2. the Apostle, veluti spiritu prophetico, etc. as with a prophetical spirit foretelleth his journeying into Spain, it was then undoubtedly fulfilled: Tolet ann. 15.  
Contra. 1. It is very probable, that S. Paul was delivered after his first imprisonment, as hath been showed before, 12. general quest. upon this whole Epistle: but then he returned to visit the East Churches, as he oftentimes promised in his Epistles sent unto them from Rome, as to the Philipp. 2.24. I trust in the Lord, that I myself also shall come shortly: to Philemon, v. 23. prepare me lodging, for I trust through your prayers to be given unto you, etc. 2. neither doth S. Paul here make an absolute promise, or speak prophetically: but saith only, when I shall take my journey into Spain, I will come to you: and Erasmus thinketh, that the words here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be translated, ut si, that if, or, as the Ecclesiastical expositor, siquando, if at any time I go into Spain, etc. And that this was no prophetical speech, appeareth further, because he saith, I trust to see you, and to be brought on my way thitherward by you: but this was not done, when Saint Paul came to Rome, for there being detained in hold for two years together, he could not be so accompanied by them, having not his liberty, for he purposed then not to stay at Rome, but only to see them in his passage, after that I have been somewhat filled with your company: This his purpose then failing in some part, was not prophetical, for than it should have been performed in every point: and failing in one part, might also in the rest, so that Saint Paul thus spoke, humana tantum ratione & coniectura, non impulsu spiritus, by human conjecture and reason, not by the impulsion and moving of the spirit: Martyr.  
2. The other opinion is, which I hold more probable, that Saint Paul was hindered of his purpose, and did not visit Spain at all.  
1. Hierome speaketh hereof uncertainly, as writing against Helvidius he saith, that it cannot be concluded that Paul went into Spain, because he so purposed, cum varijs de causis impederi potuerit, seeing he might by diverse causes and means be hindered: and upon the 3. to the Ephesians he saith, Paulus vel ad Hispanias perrexit, vel ire disposuit, Paul either went into Spain, or disposed to go.  
2. But Gelasius, as he is cited by Gratian, Caus. 22. qu. 2. c. 5. affirmeth directly that Paul performed not, what he promised concerning his going into Spain; Cum ad Hispaniam se promisisset iturum, dispositione divina maioribus occupatus ex causis implere non potuit, quod promisit: when he had promised to go into Spain, being occupied in greater assures, God so disposing, he would not fulfil, what he promised: Pererius disput. 2. num. 5. would thus shift off Gelasius authority: 1. that he saith not, that Paul never went into Spain, but not at that time, when he purposed. 2. and this was no decree belonging to the faith, but only the sentence of the Pope, tanquam particularis Doctoris, as of some particular Doctor.  
Contra. 1. He saith simply that Paul did not perform what he had promised, he speaketh not of any time: neither did Saint Paul set any time, when he would come. 2. the sentence of one of their Popes, though but as a private and particular Doctor (howsoever we do esteem it) in their valuation should countervail the private opinion of any Doctor beside: but this was not the Pope's private sentence, it is inserted into the decrees, and so a rule of their Canon law. 3. and not only Gelasius, but Innocentius ad Decentium, an other of their Popes is in the same mind, neminem excepto Petro Hispanos, etc. that no man except Peter only did teach Spain, or other Provinces of the West.  
Pererius answereth, that Paul did not teach in Spain in such sort, as that by him the nation was converted, Churches planted, Pastors and Bishops constituted: for in those things they received direction from Peter at Rome: neither did S. Paul continue there so long a time, to do these things, being either called thence by other weighty affairs of the Church, or not finding that success of his labours, which he expected, he would not spend his labour in vain: yet this followeth not, but that Paul was in Spain, though he continued not there so long, for the foresaid purposes.  
Contra. 1. Although we produce not this testimony, as approving every part thereof: for it is more unlike, that Peter preached in Spain being the Apostle of the circumcision, than Paul, to whom the Apostleship over the uncircumcision was committed: yet it may serve to prove that which is intended, that Paul is denied to have been in Spain. 2. Innocentius words are general; that none beside Peter, taught in Spain: if Paul taught not there, he was not there: for he went, if at all, to teach. 3. and how is it like, that S. Paul should preach there, and none converted, no Church planted, no Pastors elected: would S. Paul take so long a journey, to the utmost coasts of the West, to do nothing? and is it like, that he going thither by the direction of the Spirit, went to no purpose? And how cometh it to pass, that their best Catholics being now in Spain, he will lay such an imputation upon it, that it was then worse, than all other countries, and more hardly subdued to the faith: these are but weak and simple conjectures. Other answers Pererius hath beside, but not worth the while to answer, specially in a matter of no greater moment. 4. Beside these testimonies, Thomas Aquine in his commentary here, is of the same mind, that Paul was not in Spain: and Dominicus Sotus himself a Spaniard, yet thinketh, that Paul preached not there: though it had been a great honour to that nation, to have so noble a founder, yet he is not partial in seeking the credit of his country by a thing unlikely and improbable: Sotus reasons, I confess are but weak: that S. Paul was two years in custody at Rome, and then he could not be permitted to visit Spain, and in the end of those two years, he was put to death under Nero: and because no mention is made of S. Paul's journey into Spain in the Acts of the Apostles: for after those two years of imprisonment at Rome, Paul was set at liberty, and suffered not till 8. years after in the 14. year of Nero. Neither doth S. Luke set down all the Acts of S. Paul, but only such, as he did before he was brought to Rome upon his appeal. 5. Now other probable conjectures shall be alleged of this opinion, that S. Paul never was in Spain.  
1. I omit Pet. Martyr's reason, that S. Paul hoped also, se vinculis liberandum, etc. that he should be delivered from his bonds at Rome, but it did not so fall out: and being there in captivity still, he could not visit Spain: for it is more probable, that S. Paul was delivered out of his first captivity at Rome, as hath been showed before, qu. 12. general.  
2. Gualters' conjecture also hath no great certainty, toties praepeditus praeter animi voluntatem, etc. that Paul being so often hindered beside his will and purpose, might be hindered now also.  
3. I rather thus reason with M. Calvin, the best evidence for S. Paul's being in Spain is out of this place: for else where I find no such purpose of the Apostle: but this text proveth it not: de spe enim tantum loquitur, for he speaketh only of his hope, wherein he might be deceived, as other faithful men often are in their hopes.  
But the best reason, against S. Paul's going into Spain is this: if ever he were there, then either at his first coming to Rome, or at his second: but in neither: if in his first, then either at his arrival there, after he had seen and visited the brethren: but that was not, for he was kept two years in bonds under the custody of a soldier, Act. 28. or after the two years expired, when he was set at liberty: but then he returned to visit the East Churches, as he signified he would in divers of his Epistles written from Rome: and it is not like, that he went first into Spain, and then back again into Grecia and Asia, for these are East from Rome, Spain lieth toward the West. Neither at his second coming to Rome is it like he went into Spain, for than he was again apprehended by Nero, and there suffered his glorious martyrdom: it is very probable, that in his second coming to Rome he intended to fulfil this his promise, and to be accompanied by the brethren of Rome thitherward, but that he was intercepted at Rome, and so the Lord thought good to crown him with the glory of martyrdom. But about this matter, being no point of faith, it is needless to contend much.   

31. Quest. Of the meaning of the 24. verse.  
v. 24. When I shall take my journey. The Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some translate quandocunque whensoever, as Origens' and Chrysostom's translator, and the Greek Scholiast: the Ecclesiastical expositor, si quando, if at any time: Pareus, quod si, but if: Erasmus, ut si, that if: in all these readings, S. Paul should speak uncertenly, and doubtfully of his coming into Spain: the Latin interpreter readeth, cum, when, so Beza, quando, when, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is taken 1. Cor. 11.34. Other things will I set in order, when I come.  
Into Spain. 1. Erasmus thinketh, that the Grecians following S. Paul, fraudant Hispaniam prima syllaba, do curtal the first syllable, calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Hispania: but other nations beside so use to call it, as the Germans, Spanica, the Italians Spagnia, and so in English we call it Spain. 2. The reason, why he purposeth to go into Spain, 1. Gorrhan thinketh to be this, because it was tributary to the Romans, 1. Machab. 8.3. and therefore it would be acceptable to them, Tolet. 2. Ambrose, quia pseudapostolos praeoccupare festinat, he would make haste, to forestall the false-apostles, that every where attempted to creep in. 3. but Lyranus better toucheth the cause, that as S. Paul had preached in the East, ita desiderabat hoc facere in occidente, so he desireth to do the like in the West where Spain was: & nihil adhuc in Hispanos collatum est, and it should seem, that nothing yet had been bestowed upon the Spaniards, Mart. the gospel had not yet been preached unto them.  
I will come to you, etc. 1. Lyranus thinketh, that S. Paul had such an earnest desire to see Rome, quia erat civitas capitanca, because it was the captain or chief city of the whole world. 2. but the reason was, because of the report of their great faith, published over the world, that he might be mutually comforted with them, Rom. 1.12. 3. and he took this to be a fit occasion to visit them, when he went into Spain, for that his journey could not be conveniently undertaken by land, for than he was to go a great circuit about through Dalmatia, Hungaria, Germany, France: but the speediest and nearest passage was by sea, and so he might visit Rome by the way.  
I trust: he is not sure, but hopeth well: thus he writeth for two reasons. 1. in respect of the divine providence, which ordereth and directeth all things; because all times are in God's hand: ex me nihil possum, I can do nothing of myself. 2. and the other reason was in respect of the second causes; because he knew not how his navigation should fall out, whether he might be carried by a straight cut, by the Ionian and African Sea directly unto Gades in Spain, or to strike up, fetching a bought or compass by the Sicilian and Tyrrhene Sea to Rome.  
To see you in my journey, etc. 1. He saith he will see them in the way, ne istud eos inflaret, lest this might puff them up, that he had expressed his great desire to see them, observa quomodo illos constringat, observe how he doth hold them in, saying, when I go into Spain: so he both is willing to show his love and desire unto them, as also to stay them, ne nimium glorientur, that they glory not therein too much, Chrysost. 2. Origen further noteth, lest that the Romans might think, that he would see them only in transitu, as he passed by, intending his journey to an other place, and visiting them only by the way, he addeth; after I have been somewhat filled with you: that until such time, as they were mutually filled and satisfied one with an other, he intended not to leave them. 3. Lyranus thinketh that Paul intended not to stay long in Rome, but to visit them in the way; because Peter with his disciples was at this time in Rome, & sic non erat eius praedicatio ibitam necessaria, etc. and so his preaching should not be there so necessary, as in Spain. But Peter was not at this time in Rome, for than it is not like that S. Paul would have left him out in his salutation, c. 16. 4. Haymo observeth, following Origen, that S. Paul moderatius praesentiam suam pollicitus, doth more sparingly promise his presence: because we do with greater desire receive those things, quae cito metuimus auferenda, which we are afraid will be soon taken from us, and we use to neglect such things, quae nos diutius retenturos credimus, which we hope to hold longer.  
And to be brought in my way thitherward by you, etc. 1. Chrysostome noteth, that hereby the Apostle excuseth his former speech, that he intended only to see them in his passage: for they should be his witnesses, that not by any contempt or neglect of them, sed ipse necessitate tractus transcurram, but that being so drawn by necessity I pass through. 2. S. Paul requesteth this of them, as the fittest guides for him in his journey, for the Romans were well known in those cities and places, by the which he should pass into Spain, (as being Lords of that country, Lyran.) & sic aditus facilior pateret, and so a better way should be made for his preaching, Martyr. 3. And hereby the Apostle signifieth, quantum sibi de illis promittat, how much he doth promise himself of them, to insinuate himself the better into their love: for the more trust one seeth to be reposed in him, the more he taketh himself to be bound, Calvin. 4. he desireth not to be lead by them in any pompous manner, but that they by the way might receive some profit by S. Paul's company, and thereby the better edify themselves, and others at their return, Par. 5. neither doth the Apostle herein seem to arrogate any thing to himself, in requiring this duty; seeing he brought unto them, omnium spiritualium honorum fructum, the fruit of all spiritual good things: and this might be easily performed by them, and that to their singular profit.  
After I have been in part filled with you. 1. parentis hoc potius est, quam praeceptoris, this indulgent affection is of a father, rather than a teacher, Oecumen. 2. to be filled in part. some understand, ex part vestri, in that part of you, which was at variance, but is now reconciled, Hugo: some refer it to the time, ex part temporis, a little time, gloss interlin. Chrysostome thinketh it is so said, because he could never be fully satisfied with their company: but it signifieth no more, then aliquantulum, to be somewhat filled, according to the shortness of the time of his abode, as it is taken before, v. 15. Par. 3. and thus morationem suam in ipsorum arbitrio collocat, the time of his stay he permitteth to their judgement: not to depart till they be mutually satisfied, Origen.   

33. Quest. Of Paul's journey to jerusalem, wherefore he taketh it in hand, v. 25.  
1. Because the Apostle had before signified his great desire, which he had to see the Romans, and now there was no let in those parts, because he had preached the Gospel to all those countries, ne put aretur veluti irridere eos, etc. lest he might seem to mock them, because he came not yet unto them: he showeth the cause of his stay, which was to carry to the Saints at jerusalem certain collections from the Gentiles, Chrysost. and the Apostle useth a participle of the present tense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ministering, to show that this business should not stay him long, it was even now in hand, Erasmus.  
2. But it will be objected, that the Apostle should not have preferred the ministration of alms before the preaching of the Gospel, which he intended in Spain: as the Apostles themselves resolved, that it was not meet, that they should leave the word, and minister unto tables, Act. 6. To this objection it is diversely answered. 1. generally it is not fit to leave the preaching of the word to distribute alms, but in casu, & ad tempus, in some case, and for a time, Gorrhan. 2. duo commoda sunt anteferenda, etc. two commodities together are to be preferred before one: now the Apostle went to jerusalem to distribute alms, yet withal he purposed to preach unto the brethren, and to confirm their faith. 3. and beside the Churches of the Grecians who were moved by S. Paul unto this contribution, committed the same to his fidelity, so that this office was as it were imposed upon him by them, Par. 4. add hereunto, that it was a part of his Apostolic office: for when the Apostles appointed him to preach to the uncircumcision, they charged him to remember the poor, Gal. 2.10. S. Paul therefore was careful to execute this charge committed unto him, Mart.  
3. To minister. 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ministering, though generally it signify any office of the ministry, yet here it is taken more specially, for that function, which was peculiar to the Deacons in distributing of alms, Beza. 2. Origen inferreth hereupon, that this epistle to the Romans was written after the first and second to the Corinthians, because the alms and collection, whereunto he moveth the Corinthians, 2. Cor. 9.4. by the example of the Macedonians, was now ready.  
4. To the Saints. 1. Ambrose thinketh, that these were they, which had renounced all worldly things, & totus se dederunt obsequijs divinis, and gave themselves wholly to the service of God, to give an example of perfection unto other believers: so also Lyranus. 2. Haymo thinketh, they were such as had impoverished themselves, by laying their goods at the Apostles feet, and bringing all in common: as we read Act. 4. 3. but these Saints rather at jerusalem, were in great necessity for these two causes especially; both in regard of the great famine, which was over all the world under Claudius Caesar, but chiefly in judea, which was a dry country, specially that part which was toward Arabia Petraea, and beside they were in the time of persecution spoiled and stripped of their goods: as the Apostle saith, Heb. 10.34. Ye suffered with joy the spoiling of your goods: according as Isay prophesied 59.15. he that refraineth from evil, maketh himself a prey. 4. those Saints have a double commendation, as Chrysostome noteth, à virtute & paupertate, from their virtue, they are Saints, and from their poverty, they are called in the next verse, the poor Saints. 5. Origen observeth well, that they are called Saints, not because they were at jerusalem, but quos non locus, sed conversatio sancta, & fidei perfectio, such whom not the place, but the perfection of faith and their holy conversation made spiritual. 6. Haymo saith, that some Doctors delivered this, that Saint Paul got such liberal contributions from the Gentiles, for the poor Saints at jerusalem, that sometime he sent them, tres, aut quinque modios argenti, three or five bushels of silver: but whence he hath that report, he showeth not.   

Quest. 34. Of the collection gathered among the Gentiles for the jews, and the reasons thereof.  
1. It hath pleased them of Macedonia, etc. Origen here observeth, subtiliter & verecundè dum Corinthios laudat, hortatur Romanos, modestly and cunningly, while he praiseth the Corinthians, he exhorteth the Romans, that they should contribute likewise: and Chrysostome addeth, that the Apostle doth not directly stir them up by the example of the Macedonians and Corinthians, putassent id contumeliose fieri, the Romans would have scorned it, being the Lords of the world: as he provoketh the Corinthians by the forwardness of the Macedonians, 2. Cor. 8. yet he wisely insinuateth as much.  
2. In that it is said, it pleased them, their alacrity and cheerfulness is expressed: he extorted it not from them, but they willingly conferred it: as he writeth to the 2. Corinth. 9 that God loveth a cheerful giver: the vulgar latin readeth, probaverunt, they allowed or approved this collection, tanquam rem honestum, as an honest thing: not only their will was unto it, but their judgement and approbation, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they pleased, or it seemed good unto them.  
3. To make some distribution: the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, communication. 1. Origen noteth this difference, that in spiritualibus communionem posuit, in carnalibus ministerium, he placeth communication in spiritual things, and ministery in carnal: for spiritual things, non tam debentur, quam commodantur, are not so much owing, as lent, but carnal ex debito exiguntur, are exacted of due debt: but this difference is not perpetual: for here a communication is said to be in carnal things. 2. Theophylact giveth this reason, why it is called a communication: quia in communem utilitatem caedit tam praebentis, quam accipientis, it is to the common benefit both of the giver, and receiver. 3. Mr. Calvin thinketh it containeth a reason of this collection, quia propter corporis unitatem, etc. because there ought to be one common and mutual regard, in respect of the unity of the body, which is all one in Christ. 4. some think that it is the same, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a collection, which word Saint Paul useth, 1. Cor. 16. when every one did viritim in commune confer, did contribute something in common: Pareus, Gorrhan, Faius. 5. but I prefer the reason rendered by the Greek scholiast, why it is called a communication, because of the mutual exchange and intercourse between them, ipsi pecunias, sancti intercessionem apud Deum contribuerunt, they contributed money, and the Saints their prayers and intercession unto God: so it is called a communication, because it was mutual, the one gave carnal, the other spiritual things, as is showed in the verse following: so the Apostle calleth it, a communicating concerning the matter of giving and receiving, Phil. 4.15. 6. Chrysostome further noteth that the Apostle saith not, alms, but communication, somewhat to extenuate it, in respect of the Saints, to whom it was a kind of debt: and he saith, a certain, or some communication, in respect of the Romans, ne videatur Romanis avaritiam exprobrare, lest he should seem to upbraid the Romans with covetousness: Theophylact.   

Quest. 35. How the Gentiles are said to be debtor to the jews.  
1. Their debtor are they, etc. 1. not the poor are debtor to the rich, quia tenentur pro iis orare, because they are bound to pray for them: Hugo. 2. nor debtor only in respect of God, à quo misecordiam pectant, of whom they look for mercy, gloss. interl. 3. not yet only in general, because the rich debent usum necessariorum, do owe the use of necessary things unto the poor: as the wise man saith, Prov. 3.27. withhold not good from the owners thereof. 4. but the Gentiles are said to be debtor, because they had received spiritual things from the jews, as the Apostle expoundeth afterward.  
2. There are two kind of debts, one is ex debito necessitatis, by a debt of necessity, and so the people are bound to give of their temporals unto their Pastors and Ministers; and there is debitum honestatis, a debt of honesty, and so the rich are bound to give unto the poor, Hugo Card. but this distinction rather is to be received: there is debitum civil, a civil debt, and so the people pay carnal things for spiritual, and debitum naturale, a natural debt or equity, and so for a benefit received every one is bound to show the like again, Gorrhan, Par.  
3. If the Gentiles be made partakers of their spiritual things, etc. 1. The spiritual things of the jews are these, as Chrysostome observeth, ex ipsis est Christus, ex ipsis sunt Apostoli, Prophetae, etc. of them was Christ, of them came the Apostles, and Prophets: from them came the Gospel. 2. Origen hath here an excursion, running out to a mystical and allegorical sense: by the Saints at jerusalem, he understandeth those which are spiritual, by the Gentiles, those which are yet imperfect: in whom, the flesh must spiritualibus ministrare praeceptis, minister and be obedient unto the spiritual precepts: and not lascivire in carnalibus, wax wanton still in carnal things: but this is far from the Apostles meaning.  
4. Chrysostome observeth an emphasis in every word, as he saith the Gentiles ought to minister, as they, quiregibus tributa persolvunt, which use to pay tribute unto kings; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth properly to execute some public ministery: and it is sometimes referred to spiritual offices: it is here used to signify, that this office of the Gentiles in communicating to the necessities of the Saints, was both publicum & sacrum, public and sacred, it was as a sacrifice unto God, Calv. Beza: And whereas the Apostle saith, their spiritual things, but not their carnal: Chrysostome showeth the reason of this difference, because carnalia sunt omnium communia, things carnal are common to all.   

Quest. 36. In what manner alms ought to be given.  
diverse necessary considerations touching the distribution of alms may be observed out of the 28. and 27. verses. 1. whereas they of Macedonia and Achaia, did minister unto the necessity of the Saints of jerusalem, which was far distant and remote from those countries of Grecia: therein we have an example, not only to stretch forth our hand, to the needy, that are among ourselves, but to extend our liberality to other churches abroad, that are in want and necessity. 2. whereas it seemed good unto them, therein appeareth their cheerfulness and willingness, that they gave of a willing and ready mind, as S. Paul exhorteth the Corinthians, 2. epist. c. 9.3. 3. they did communicate unto the Saints: for though we must do good to all, yet specially we are bound to do it to the household of faith. 4. and in that the Apostle saith, ye are debtor, he showeth that they were bound hereunto, by the common bond of charity, and Christianity: that although in respect of any civil bond, they were free, and their alms was an offering of their free-will and frank mind: yet in charity before God, they were bound thereunto.   

Quest. 37. What the Apostle meaneth, by sealing of the fruit, v. 28.  
When I have sealed unto them. 1. the vulgar Latin readeth, have assigned, so Lyran. Haymo, but the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth rather, consignans vel obsignans, sealing, confirming, then assigning, and setting over. 2. Origen understandeth it of that seal quo imago Dei exprimitur, whereby the image of God is expressed, that he which giveth, give in simplicity of heart, seeking no praise of men: for then, opus suum signaculo divinae imaginis signat, he doth seal his work with the sign of the divine image. 3. some take it literally, cum sub sigillo cuiusque ecclesiae ostendero, etc. when I have showed under the seal of every Church, how much every one hath sent, gloss. interlin. Hugo. 4. Erasmus referreth it to the Macedonians, it should be unto them, tanquam thesaurus in tuto reconditus, as a treasure surely laid up: so also before him Chrysostome and Theophylact, in aerarium regium condam, I will lay it up as in the king's treasury. 5. the Greek scholiast thus, in coelis repositurus, he will lay it up as it were in heaven. 6. But the Apostle useth only a metaphorical speech, taken from those which use to seal the treasure, or letters committed unto them: the Apostle saith no more but this, after I have faithfully delivered unto them, this collection committed unto me: so Calvin, Mart. Pareus, with others.  
This fruit. Alms and other works of mercy, are called a fruit in three respects. 1. in regard of the efficient cause, which is first the spirit, as good works are called the fruits of the spirit, Galat. 5.22. then of faith and charity, they are the fruits. 2. in respect of the object, upon whom such works of mercy are showed and exercised, they are fructus pietatis, a fruit of their piety, when God stirreth up the hearts of others to supply their necessities, which depend upon God. 3. in respect of the giver and worker, they are fruits, as Chrysostome observeth, lucrum acquirere contributeres, that the givers of alms do purchase gain unto themselves, for God will reward them, and recompense their benignity.   

Quest. 38. What the Apostle meaneth by the abundance of the blessing of the Gospel of Christ, v. 29.  
1. Some by this benediction or blessing understand, the plentiful alms and contribution which the Apostle should find among the Romans: for so he calleth their beneficence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blessing, 2. Cor. 9.5. Erasmus. 2. Chrysostome and Theophylact mislike not this sense, poteris pro benedictione eleemosynam intelligere, you may understand for blessing, alms, etc. but they add further, this abundance of blessing to be, universa bona, all good things, digna benedictione. i. laud, worthy of blessing, that is, praise: so they understand blessing, of the praise and commendation, which their virtues were worthy of, not actively, of the blessing which the Apostle should confer upon them: so also the Greek scholiast: I shall find you omnibus bonis ornatos, furnished with all good things. M. Calvin also followeth this sense, that the Apostle at his coming should rejoice, quod spiritualibus evangelii divitijs affluerent, that they abounded in all spiritual riches of the Gospel: But it is evident by the text itself, that the Apostle, saying, I shall come in the abundance of blessing, that it showeth rather what the Apostle shall bring with him, than what he should there find.  
3. Some referring it to S. Paul, do understand this abundance of blessing, of the gift and power of miracles, whereby the Apostle should come furnished, to confirm the Gospel among them: Ambrose: so also Hugo, miracula multa mihi dabit facere inter vos, God shall give me power to work many miracles among you: but in this sense, this blessing, should be too much restrained.  
4. Theodoret applieth it to the many troubles and afflictions, out of the which the Lord had delivered Paul, and so abundantly blessed them: but he speaketh of such blessing as he should receive to bestow upon them: as Origen well saith, & venieutis gratia, & suscipientium merita pariter designantur, both the great grace of the comer, and the worthiness of the receiver is expressed.  
5. So then, the Apostles meaning is, that he should so come, ut benedictione Evangelij impleam, that I shall fill you with the blessing of the Gospel, Oecum. that he should come in abundantia honorum spiritualivos, in the abundance of spiritual grace, Lyran. he should afferre copiam spiritualium honorum, bring then abundance of spiritual things, Martyr: he hopeth adventum suum fore frugiferum, that his coming unto them shall be fruitful: Beza and Haymo well expound it by that place, c. 1.11. I long to see you, that I might bestow upon you some spiritual gift.  
6. Origen here further observeth, that the Apostle spoke thus by the spirit, and by the gift of prophesy, supra hominem namque est haec scire de futuris, for it is above man's teach to know concerning things to come, that he should not only come unto them, but come in the abundance of blessing: And indeed, the Apostles going to Rome, was revealed by the spirit; as S. Luke testifieth, Act. 19.20. that he purposed by the spirit, after he had been at jerusalem, to see Rome also: but his other purpose of going into Spain was not by divine revelation, but human disposition: and therefore it is probable he failed in the one, as hath been showed before, though not in the other.   

Quest. 39 Of the Apostles request, that they would join in prayer with him.  
v. 30. I beseech you by our Lord jesus, etc. 1. It appeareth how much the Apostle was troubled in spirit, using this vehement obtestation, as to entreat them by the Lord jesus, and by the holy spirit: not that the Apostle was so careful for his life, but because Ecclesia periculum in eo agisciebat, he knew nothing could happen unto him, without great danger of the Church. 2. the force of this obtestation lieth herein, that if they did not pray for him, it would redound much to the dishonour of Christ, and of the holy Ghost: for ●o entreat one by a thing, is to insinuate, that the thing which is most dear unto them, will thereby receive hurt, or be wronged, if he prevail not in his request, Pareus: or he entreateth them by the end, which he propounded, it was the cause of Christ, which they ought to further by their prayers, and the by efficacy of charity, whereby they were bound to perform this duty toward him, Tolet: and in effect, be chargeth them by the love of Christ, wrought in them by the holy Ghost, to join in prayer with him: as if he should have said, si in eum creditis, if ye believe in him, if there be in you any charity, gloss. interlin. as the Apostle, Phillip. 2.1. more at large useth the like obtestation, if there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any compassion and mercy, fulfil my joy: so that he presseth and urgeth them three ways by this vehement obtestation: both in respect of their love unto Christ, whom they should seem to neglect, in respect of the Apostle, to whom they were bound in charity, and in regard of themselves, who should be found, not to have those graces of the spirit in truth, not bringing forth the fruit of them.  
2. For the love of the spirit. 1. Chrysostome observeth, that the Apostle naming Christ, and the spirit, and not the father, doth insinuate, that we should not be troubled when in like manner, he nameth the Father and the Son without the spirit, or the father alone: because non semper eodem modo ponit sanctam Trinitatem, he doth not always in one and the same manner set down the Trinity. 2. Chrysostome, further taketh the love of the spirit actively, for the love whereby the spirit hath loved us: for as the Father and the Son loved the world, so likewise the holy Ghost: but rather that love and conjunction is here signified, which is wrought by the holy Ghost in the members of Christ: Martyr will have the love of the spirit, to be taken, for the spirit of love, as c. 9.31. the law of righteousness, is put for the righteousness of the law: but this inversion of the words is not here necessary.  
3. To strive with me by prayers. 1. certamen vocat ferventem orationem, he calleth a fervent prayer a strife, he would have them pray for him earnestly. 2. and they must pray with feeling and compassion, for they which pray, eorum in se recipiunt personam, etc. do as it were take their person upon them, for whom they pray, Calvin: and make their case their own. 3. and hereby is signified, that maximum praesidium fidelis oratio, that a faithful prayer is the chiefest defence against the spiritual adversaries, Bucer. 4. Origen observeth further, that the Apostle useth this word of striving together in prayer, because of the resistance of the spiritual adversary, obsistunt enim daemons in oratione, etc. for the evil spirits do resist in prayer, first that one be not found, such as the Apostle speaketh, to lift up pure hands without wrath: and if one do obtain so much as to pray without wrath, vix est ut effugiat esse sine disceptatione, t. sine superfluis cogitationibus, yet that will hardly scape him, to pray without doubting, that is, without vain and idle cogitations: for you shall hardly find one, cui oranti aliquid inanis cogitationis non occurrat, etc. who in his prayer thinketh not of some vain thing.   

Quest. 40. Of the things which S. Paul would have them pray for.  
He willeth them to pray for these two reasons, first that he may be delivered from the unbelievers in judea. 1. S. Paul did know by the revelation of the spirit, that many troubles should be raised against him in judea, by the adversaries of the Gospel, as he saith, Act. 20.23. The holy Ghost witnesseth that in every city bonds and afflictions abide me: and although they persecuted all the Apostles, yet they had a special spite at Paul, as being the most earnest impugner of the ceremonies of the law: and like as they served Christ his master, who after he had done all good to the jews, was put to death at jerusalem, so he looked to be served: hereby he showeth how necessary it was, that they should make request for his deliverance, seeing he was to go among so many wolves, magis feras rabidas quam homine●, rather so many savage beasts than men. 2. he saith not, pray ut hos impugnem, & superem, that I may vanquish and overcome them, but only be delivered from them, not be hindered by them in his course, Theophyl. 3. and this he prayeth, non quod pati metuat, not that he was afraid to suffer, but that his course might not be hindered, in performing that service to the Saints, and in accomplishing his desire to see the Romans, Origen: for otherwise S. Paul was ready in himself, not only to be bound, but to die at jerusalem, Act. 21.13. 4. Neither was S. Paul heard altogether in this desire: for though he escaped death at jerusalem, which was conspired by the jews, yet he was not delivered out of bonds: so God heareth the requests of his Saints in temporal things, so far forth, as it shall be for his glory, Pareus.  
And that my service may be accepted of the Saints: this is the second thing that he would have them pray for. 1. As S. Paul feared the practices of the incredulous jews, so he doubted the sinister suspicions which might be conceived of him even among the brethren, which were zealous of the law, lest his service herein should not be acceptable unto them. 2. Some understand it otherwise, that it may be acceptable, that is, sufficiens, sufficient to relieve their necessities, Gorrhan: some, that my service acceptabile fiat apud Deum, may be acceptable unto God, Greek, scholiast. Lyran. but the first sense is the fittest, that his service be not prejudiced by the sinister opinions which might be conceived of him: as james saith unto him, Act. 21.21. Thou seest brother, how many jews there are which believe, and they are all zealous of the law, and they are informed of thee, that thou teachest all the jews, which are among the Gentiles to forsake Moses: unto such the Apostle prayeth, that his service might be welcome and accepted.   

Quest. 41. Of the fruits of the prayer of the Romans for S. Paul.  
Here follow two effects of their prayer: The first in respect of themselves, that I may come unto you with joy. 1. Chrysostome here noteth, that as the Apostle begun his epistle, wishing that he might have a prosperous journey to come unto them, c. 1.11. so he concludeth. 2. it was for their profit, that he should come unto them, an effect of the first part of their prayer, that he might be delivered, and that he might come unto them with joy, a fruit of the other part, that his service might be accepted of the Saints, for otherwise he should come with heavy cheer. 3. he addeth, by the will of God, which condition he inserteth, c. 1.11. both to free himself from the suspicion of inconstancy, if it should fall out otherwise, and to this end, that if Gods will were otherwise that he should not come with such joy, as indeed he did not, (in respect of his outward bonds) they might more patiently bear it.  
The other effect and fruit is common to the Apostle with them, that I may be refreshed with you. 1. where Chrysostome noteth the modesty of S. Paul, he saith not to teach and instruct you, but to be comforted. 2. Haymo observeth in the word to be refreshed, that he desireth refrigerium, refreshing, qui calore solis uritur, who is burnt with the heat of the Sun, as they which strive or fight: so the Apostle had laboured in fight against the profane Philosophers, unbelieving jews, gainsaying heretics, and now he desireth ease and refreshing: some refer it to the grief and vexation, which the Apostle had by reason of the mutual conflicts and contentions among the Romans, as he saith elsewhere, Who is offended and I burn not: from the which he should find ease and refreshing in their mutual concord, Gorrhan: but Theophylact better understandeth it, of the general comfort, which they should have one by an other: you in me ob doctrinam, for the spiritual doctrine which you shall receive, and I in you, ob auctam fidem, for your faith increased: Origen addeth, non corporalem requiem quaerit Paulus, Paul seeketh not corporal rest, but the spiritual comfort and rest in God.   

Quest. 42. Of the Apostles salutation, The God of peace, etc.  
1. As the Apostle began his epistle with the salutation of peace, so he endeth the same, as his manner is, consuevit auditoribus bene precari, he is accustomed to wish well unto his auditors after he hath instructed them.  
2. He saith, the God of peace, giving such titles unto God as best fit the present argument: as he said before, v. 5. the God of patience and consolation: and v. 13. the God of hope: so now, the God of peace: he meaneth Christ jesus, whom he calleth the Lord of peace, 2. Thess. 3.16. who hath left the inheritance of peace unto his Church.  
3. And he is called the God of peace, both passively, that they may find peace with God, and have God at peace with them, and actively, that God would preserve them in peace and unity among themselves.  
4. He simply wisheth not unto them peace, but true peace, even the peace of God, qui pax est vera, who is the true peace: that till he come, or whether he come or not, the God of peace may be with them.  
5. And he wisheth unto them peace, both in general, that they may be replenished with all spiritual benediction, and in particular, in respect of those divisions and dissensions which were among them.    

4. Places of Doctrine.  

Doct. 1. That Christ's holy example must be imitated of Christians.  
v. 3. For Christ also would not please himself, etc. As here the Apostle propoundeth the most holy example of our Blessed Saviour herein to be followed, that we should one seek the good of an other: so every where the Apostles do press the example of their and our Master to be imitated in all other holy duties: as thereby we are exhorted to beneficence, 2. Cor. 8.9. to mutual forgiving one an other, Ephes. 4.32. to love, Ephes. 5.23. to humility and modesty, Philip. 2.5. to constancy in our profession, 1. Tim. 6.13. 2. Tim. 2.8. to faithfulness in our calling, Heb. 3.7. to patience under the cross, Heb. 12.2. to meekness, 1. Pet. 2.21. & 3.18. so that we find that saying to be most true, omnis Christi actio, nostra instructio, every action of Christ is our instruction.   

Doct. 2. Of the manifold use and profit of the Scriptures.  
v. 4. That we through patience and consolation of the Scriptures might have hope, etc. Like unto this place is that, 2. Tim. 3.16. where the Apostle maketh a fowrefold use of the Scriptures, it is profitable to teach, to improve, to correct, and instruct in righteousness: the first two concern doctrine, the teaching of the truth, and the convincing of error, the other two belong unto manners, the correcting of vice, and the instruction and edifying unto holiness, so here the Apostle expresseth four benefits that come by the Scriptures, doctrine, patience, consolation, hope: so Tertullian speaking of the manifold use of the Scriptures, coimus ad literarum divinarum commemorationem, etc. we run together to the rehearsing of the divine Scriptures, as the condition of the present times doth give us occasion to remember them, certe fidem sanctis vocibus pascimus, spem erigimus, fiduciam figimus, disciplinam praeceptorum inculcationibus densamus, truly we do nourish our faith with holy sayings, erect our hope, fasten our trust, strengthen discipline by inculcating the precepts.   

Doct. 3. The promises made unto the Fathers in the old Testament were spiritual.  
v. 8. Christ was the Minister of circumcision, etc. to confirm the promises made to the Fathers: Then were not these promises only or chiefly of temporal things, but under them were shadowed spiritual: for Christ did not by his coming restore unto the jews any outward temporal blessings: for at his coming they had other Lords to rule them, the Romans were their governors: and immediately after our Blessed saviours death, their country, commonwealth, and city were destroyed: The promises then made to the fathers as to Abraham, concerning his seed, and to David, for the continuance of the kingdom in his line, and the rest, were spiritual, and by the Messiah spiritually to be performed: and so, all the promises of God in him, were yea, and Amen: as S. Paul saith, 2. Cor. 2.20. This may be observed against those, which think the books of the old Testament to be superfluous and unnecessary, as containing nothing but terrene and temporal promises.   

Doct. 4. Of the divine nature and power of Christ.  
v. 12. He shall rise to reign over the Gentiles, and in him shall the Gentiles trust, etc. The Prophet in these words ascribeth divine power unto Christ: for he is not visible in the world, and yet he shall reign among the nations: yea they shall trust in him: then he consequently must be able both to hear and help them: God only must be trusted in, and be believed upon: as our Saviour himself saith, joh. 14.1. Ye believe in God, believe also in me.   

Doct. 5. That Christians in this life are kept under hope, they have not full fruition of that which they hope for.  
In him shall the Gentiles hope or trust: We then in this world live only by hope: as the Apostle saith, Rom. 8.24. We are saved by hope: hope that is seen, is not hope: non ergo in praesenti seculo faelicitatas nostra quaeri debet, our happiness then is not to be sought in this life, Gualther: but we hope for things which are not seen: which hope of ours is supported by faith, and our faith preserved and upheld by the spirit, who is the earnest of our salvation.   

Doct. 6. The holy Ghost proved to be God.  
v. 13. That ye may abound in hope through the power of the holy Ghost: In that God is said to fill them with joy, through the power of the holy Ghost: it followeth evidently that the holy Ghost is God: for the God of hope worketh hope in the power of the spirit: not that the holy Ghost is the organ or instrument of God, but that there is one and the same power of God the father, and of the holy spirit: for the spirit distributeth to every one as he will, 1. Cor. 12.11. but this is a divine power, to give unto every one as he will: so then in that God is said to work in and through the power of the spirit, it showeth a diversity of person, but not a difference of power.   

Doct. 7. Of the duty of Ministers in preaching the Gospel.  
v. 16. Ministering the Gospel of God. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth properly labouring in holy things: whereby is set forth, what the special duty of the ministers of the word is, to labour in the word and doctrine: it is not to sacrifice in the Mass, as Popish Priests: nor to medele in worldly affairs, leaving the preaching of the Gospel, as many Pastors of the Church do: but their calling is to minister in the Gospel: Gualther here noteth well, Nec pro fidis Christi ministris haberi possunt, qui post habita verbi praedicatione circa alia negotia occupantur, etc. they are not to be counted for the faithful ministers of Christ, which leaving the preaching of the word, are occupied about other affairs, which do not edify the Church, and do call them from their duty, etc. Ministers then as God's soldiers should not entangle themselves, with the affairs of this life, 2. Tim. 2.4.   

Doct. 8. What the Ministers conversation ought to be.  
Origen upon these words, ministering the Gospel, etc. observeth well, that as the Priests in the law did provide, that the sacrifice which they offered was without blemish, that it might be accepted: so they which preach the word, must have care, ne quod in docendo vitium, ne quae in ministerio culpa nascatur, sed sua primum vitia iugulet, ut non solum doctrina, sed & vitae exemplo discipulorum salutem, oblationem suam acceptam faciat Deo, that there be no fault committed in teaching, nor any offence in his Ministry, but that he first do slay and mortify his own sins, that not only by doctrine, but by example of life, he may make his oblation, the salvation of his disciples acceptable unto God, etc. for Ministers are like a city set upon an hill, that cannot be hid, Matth. 5.14.   

Doct. 9 That the course of the Gospel cannot be hindered.  
v. 19 From jerusalem round about to Illyricum I have caused to abound, etc. Herein appeareth the singular power of God, who by the preaching of S. Paul converted so many idolatrous nations to the knowledge of Christ: which work Satan by all his malice could not hinder: as our Blessed Saviour said, when he had sent forth his disciples to preach, that he saw Satan fall from heaven like lightning, Luk. 10. herein appeareth also the mercy of God, in calling the barbarous nations to the knowledge of ●is truth: and withal his justice and severity is manifested toward these nations, that are for their unthankfulness now deprived of the Gospel of Christ: for where the Gospel was sometime preached and professed, now the Turkish Koran is taught.   

Doct. 10. Of the difference between the calling of the Apostles and ordinary Pastors, v. 19  
The Apostles charge was to be witnesses of Christ, unto the end of the world, and to the utmost parts of the earth, Act. 1.9. which commission was given unto them upon necessity for the planting of Churches, and converting of nations: and in regard of the excellency of their gifts, who were furnished also with the power of miracles to confirm their doctrine, and for getting more authority unto the doctrine of the Gospel, it being preached first by them which had seen, and heard Christ, and had their calling immediately from him: But other ordinary Pastors are tied to their charges, and unto them belongeth that exhortation of S. Paul to the Pastors of Ephesus, Act. 20.28. Take heed unto yourselves, and to the flock, over the which the holy Ghost hath made you overseers: Pastors then, which are set over their special flocks, must not, hinc inde discurrere, run up and down without the special calling of the spirit: as Chrysostome well reproved Epiphanius the Bishop of Cyprus, for busying himself out of his own charge, and intermeddling in church-affairs at Constantinople.   

11. Doct. That the Pastors and Ministers of the Gospel ought to be sufficiently maintained.  
v. 27. Their debtor are they, for if the Gentiles be made partakers of their spiritual things, their duty is also to minister unto them carnal, etc. The same reason the Apostle urgeth for the maintenance of the Ministers of the Gospel, 1. Cor. 9.12. so our Saviour saith, The labourer is worthy of his hire, Matth. 10.10. yea and many great promises are made to them, which perform this duty, that they shall receive the reward of a Prophet, of a righteous man, of a disciple, Matth. 10.42. and chose many judgements do fall upon the people, for the neglect of this duty; as Hagg. 1.9. because they suffered God's house to be waist, prohibiti sunt coeli, ne darent rorem, & prohibita est terra, ne daret gramen, the heavens were restrained from yielding rain, ●nd the earth was restrained from yielding grass. And where there is not sufficient maintenance for the Ministers, these two mischiefs do follow, that both for the present, the people want instruction, and the means of provision is cut off for future times also, that learning and religion will decay: ea res minatur interitum universae religionis, which thing threateneth the ruin of all religion: to this purpose Melancthon gravely by occasion of these words.   

12. Doct. That the means working under God's providence are not to be neglected.  
v. 30. That you would strive with me, by prayer, etc. Origen well observeth here, that though the Apostle were assured he should come to the Romans with abundance of blessing, nihilominus tamen in his, quae manifest futura cognoverat, sciebat orationem esse necessariam, yet he knew prayer to be necessary, even in those things, which he knew would certainly come to pass, etc. the means than must be used: for as it is a carnal confidence to rely upon the means altogether, leaving God's providence, so it is presumption and a tempting of God, to rest immediately upon his providence without the means: S. Paul knew when he suffered shipwreck, that all should be saved, yet he saith, Unless these stay in the ship, ye can not be saved, Act. 27.30. so the fruits of the earth are God's blessing, yet the husbandman must labour: God is the author of all good gifts, yet are they obtained by prayer.   

13. Doct. The faithful have their infirmities.  
v. 31. That my service may be accepted of the Saints. S. Paul calleth them Saints, and yet he feareth, lest his service in bringing them alms from the Gentiles, by reason of some suspicions conceived, and sinister rumours raised of him, should not be accepted: for even the godly are many times deceived in human matters, by reason either of want of judgement in themselves, or that they are seduced by others: even the most holy men in Scripture, are set forth with infirmities; as we read of Moses doubtfulness at the waters of strife, of Elias impatience, when he wished to die; of Paul and Barnabas falling out: We should not then condemn Christians, and censure them as carnal men, and hypocrites, for some small infirmities.   

14. Doct. The faithful have their passions and affections.  
v. 32. That I may come unto you with joy. S. Paul being an holy and sanctified man, yet had his passions sometime of grief, sometime of joy: for these affections are natural, and are not evil in themselves: nay often, they are the instruments of virtuous actions: the holy Prophets and patriarchs had their affections: nay, our blessed Saviour had his affections of anger, grief, joy. The opinion then of the stoics is wide, who would have a wise man like a stone, without any passions at all: for Cato V●icensis a professed Stoic in his life, that seemed to be moved with nothing, yet was so faint hearted at his death, that attempting to kill himself, lest he should fall into the hands of Cesar, he could not enter his sword deep to make a deadly wound: and then struggling and wrestling, his body falling from his bed overthrew a great press or cupboard standing in the way.    

5. Places of controversy.  

1. Controv. Whether Saint Peter were justly reprehended of Saint Paul for refusing to eat with the Gentiles, Gal. 2.14.  
This question ariseth, because S. Peter there might seem to have respect to the infirmity of the jews, according to the rule here given by S. Paul, v. 1. We which are strong, aught to bear the infirmities of the weak: and if it were so, S. Paul should seem to have reproved Peter causeless, for doing that, which S. Paul himself here adviseth to be done.  
This question was long since controverted, and notably handled between Hierome and Augustine: Hierome was of opinion, that either S. Paul's reprehension was only in show, and as it were by agreement between them, or else not just: Augustine maintaineth the contrary, that it was in truth, and most just. Hieromes arguments for his opinion are these.  
1. It is said in the text, that Paul reprehended Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to the face, but in speciem, in show: for so also the word signifieth: it was as agreed between them, that S. Paul should rebuke Peter for withdrawing himself from eating with the Gentiles, and that Peter should seem to bear it patiently, to content both the Gentiles and the jews, that neither of them should think any meats to be unclean.  
Ans. But this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not taken in that sense in Scripture, but it signifieth to the face; as Luk. 2.31. Mine eyes have seen thy salvation, which thou hast prepared [before the face] of all people: so also Act. 3.13. Act. 25.16. and in divers other places.  
2. Argum. Peter offended not against Paul's rule, for before the jews came, he did eat with the Gentiles of all meat, according to the liberty of the Gospel, but after the jews came, he withdrew himself, therein condescending to their infirmity.  
Ans. S. Peter did avoid the scandal of the jews, sed maiore scandalo Gentium, with a greater scandal of the Gentiles: for he by his example, did constrain them to do like the jews, as S. Paul saith, Gal. 2.14. and therein was his error.  
3. Arg. Peter being an Apostle inspired with the spirit, could not err in a point of doctrine concerning the difference of meats, especially seeing he had been specially admonished and instructed herein by an oracle from heaven, Act. 10. and therefore it is not like that he erred herein.  
Ans. The antecedent is true, that S. Peter erred not in a point of doctrine, having therein the sufficient direction of the spirit: but it followeth not, that therefore he erred not in the practice of that doctrine: Peter did not here deliver any point of doctrine for the which he was reproved, but he erred in his example and practice: as S. Paul likewise, that every where exhorteth unto charity, and to take heed of strife and contention, yet failed in his practice, when he fell out with Barnabas, Act. 15.39. neither were the infirmities of the Apostles any disparagement to their doctrine, as wicked Porphyry objected: as it derogateth not to the heavenly treasure, to be carried in earthly vessels, 2. Cor. 4.7.  
4. Argum. If Paul had verily and in deed reprehended Peter, he had been the author of a great scandal, in reproving so great an Apostle, for therein he should not have condescended to the infirmity of the jews, and the Gentiles by this means might have suspected Peter's doctrine.  
Ans. 1. It is no scandal to reprove a great doctor of the Church, it being done by authority, as Paul was an Apostle as well as Peter, and upon necessary cause, as here there was danger lest by Peter's example, others should have been brought into the same dissimulation to be like the jews. 2. S. Paul condescended so far and so long to the infirmity of the jews, that they were not thereby confirmed in their error, which was feared here. 3. neither doth Paul reprove Peter for his doctrine, but for his practice: therefore that was a needless fear of suspecting his doctrine by this occasion.  
5. Arg. Peter here doth none other thing, than Paul did, to condescend to the infirmity of the jews, as when he caused Timothy to be circumcised.  
Ans. Paul did never constrain the Gentiles to judaize, as though the observation of the ceremonies, were necessary to salvation: for as he circumcised Timothy lest he should offend the jews, so he refused at an other time to circumcise Titus, lest he should confirm them in their error: but Peter by his example, did constrain the Gentiles to judaize: thus Augustine, Paulus non ideo Petrum emendavit, Paul did not amend or correct Peter, because he observed the ceremonies of the Fathers, sed quoniam Gentes cogebat judaizare, tanquam ea saluti necessaria forent: but because he constrained the Gentiles to judaize, as though those things were necessary to salvation: itaque & Petrus vere correctus, etc. therefore both Peter was truly reproved, and Paul vera narravit, reporteth a truth.  
6. Hierome objecteth the authority of Dydimus, Origen, Eusebius, and others which were of his opinion.  
Answ. Augustine setteth against these, Cyrpian and Ambrose, to whom may be added Tertullian, who likewise held, that Peter was in truth, and justly reprehended of Paul: imo supra hos omnes Paulus ipse occurrit, but above all these I esteem S. Paul, that affirmeth it to be so.  
Contra. Now on the contrary Augustine produceth these reasons, to show that S. Paul did in earnest and justly reprove S. Peter.  
1. The text is evident, v. 11. Saint Paul saith, I resisted him to his face, for he was to be blamed: he that Paul saith was too blame, and worthy to be reproved, was so indeed.  
2. Dissimulation in matters concerning the judgement of the necessity and lawfulness of a thing, is an error worthy of reproof: but so did Peter dissemble, making as though it were necessary to hold a difference of meats, as the jews did.  
3. Beside he by his example constrained the Gentiles to do like the jews, as though the observation of the ceremonies were necessary.  
4. And further he did confirm the jews in their error, of the necessary observing and keeping the ceremonies, in so much that Barnabas, and other jews were brought into the same dissimulation.  
5. S. Paul saith further of Peter and the rest, that they went not the right way to the truth of the Gospel: and so Augustine concludeth, si hoc fecit Petrus quod facere debuit, mentitus est Paulus, etc. if Peter did that which he ought to do, than Paul lied, in saying, that he saw they went not with a right foot to the truth of the Gospel: Augustin. epist. 8.9.12.15.19.   

Controv. 2. That Christ is not set forth only as an example for us to imitate, but as our Saviour to redeem us.  
v. 3. For Christ also would not please himself: impious Socinus that most blasphemous heretic against the efficacy of Christ's most holy passion, whereby he wrought our redemption, will have our Blessed Saviour only an exemplary instructor by his doctrine and life, not a saving Redeemer by his death: whose wicked heresy see confuted before c. 5. Con. 6.  
Now lest this wicked dogmatist and his sectaries might take occasion, here to confirm their error, it must be considered, that Christ is not here only set forth unto us as an example to follow both for his patience in bearing the rebukes of the wicked, and of his zeal, in taking the reproaches and blasphemies against God his Father, as uttered against himself: but he is to be looked upon, as our Redeemer, who hath taken upon him our infirmities, and satisfied for our sins committed against God: which is the true meaning of these words, v. 3. the rebukes of them, which rebuke thee, fell on me: as hath been showed before at large, qu. 8.  
And this to be so, that Christ is not only an example unto us of godliness, but our Redeemer and justifier from our sins, by dying, and in his death satisfying for them, to omit other places of Scripture, which are infinite, the Prophet Isay is a plentiful witness, who in one short chapter the 53. prophesying of this our redemption by Christ, in ten several places, by most effectual words doth describe the same in this manner: v. 4. he hath borne our infirmities: and again, he hath carried our sorrows: v. 5. he was wounded for our transgressions: and it followeth, he was broken for our iniquities: and again, the chastisement of our peace was upon him, and with his stripes are we healed: verse 6. the Lord hath laid upon him the iniquities of us all: verse 8. For the transgression of my people was he plagued. v. 10. he shall make his soul an offering for sin. v. 11. he shall bear their iniquities. v. 12. he bore the sins of many, and prayed for the transgressors: what could be more evidently expressed, or how in more full and effectual terms could the force and efficacy of Christ's death redeeming and justifying us from our sins, be described?   

3. Controv. Against the enemies and adversaries to the Scriptures, the Marcionites, Libertines, with others.  
v. 4. Whatsoever is written, etc. Those heretics which impugn the Scriptures, do either condemn them as unnecessary, or of no use, or reject them as superfluous for such as are perfect, or hold them as defective and imperfect, and such as have need of other helps, and supplies: the first are the Manichees and Marcionites, which condemn the books of Moses, and the old Testament: the second the Libertines, which do cleave unto their fantastical dreams, which they call revelations, and say the Scriptures are only for such as are weak: the third are the Romanists, which do beside the Scriptures receive many traditions, which they call verbum Dei non scriptum, the word of God not written, which they make of equal authority with the Scriptures.  
1. Against the first, Origen in his commentary here showeth, how the things written aforetime in the old Testament, were written for our learning: and giveth instance of these places; Thou shalt not muzzle the mouth of the ox, etc. which S. Paul applieth to the Ministers of the Gospel, 1. Cor. 9 and that allegory of Abraham's two sons, the one by a free woman, the other by a bond, which S. Paul expoundeth of the two testaments, Gal. 4. and that of Manna, and the rock, which signified Christ, 1. Cor. 10. by this induction Origen confuteth those heretics which refused the old Testament.  
2. The Libertines also and Anabaptists are confuted, which think the Scriptures serve only for the weak, seeing the Apostle, who counteth himself among the strong, v. 1. here saith, whatsoever is written, is written for [our] learning: the Apostle confesseth, that he among the rest received instruction and learning from the Scriptures. Those than are impudent, and shameless creatures, which do take themselves to be more perfect then S. Paul, as needing not the help of the Scriptures.  
3. Our adversaries the Papists are here in an other extreme: for as the Libertines allow the Scriptures only for the use of the simple; so they chose deny them to the simple and unlearned, and challenge a property in them only to themselves, that are professed among them of the Clergy, and to such other, to whom they shall permit the reading of the Scriptures. But S. Paul here writing to the whole Church of the believing Romans, both learned, and unlearned, both Pastors and people, saith generally, they are written for our learning: and so our blessed Saviour, speaking unto the people of the jews, saith, Search the Scriptures, joh. 5.39.  
And as for that other part of Pharisaical leaven, in adding unwritten traditions beside the Scriptures, it is also rejected by warrant of the Apostles words here; whatsoever things are written, are written for our learning: things then not written, are not for our learning, as having no certainty, nor foundation. And S. Paul else where setting forth the manifold use and profit of the Scriptures, addeth, That the man of God may be absolute, and made perfect, etc. 1. Tim. 3.17. if perfection of knowledge, and to every good work may be attained unto out of the Scriptures, all other additions are superfluous. See further hereof, Synops. Centur. 1. err. 12.   

4. Controv. Of the authority of the Scriptures, that it dependeth not upon the approbation or allowance of the Church.  
Whatsoever is written, etc. From hence also may be confuted an other point of Popish doctrine, that the Scriptures receive their authority and allowance from the Church: for the word of God in the Scriptures is sufficient of itself: and we do believe the Scriptures because we are persuaded by the Spirit of God speaking in the Scriptures, that they are the word of God.  
1. For if the Scriptures should receive their authority from the Church, than it would follow, that God must submit himself to the judgement and approbation of men: and the Prophet David saith, Every man is a liar: can they then which are natura mendaces, liars by nature, give approbation and authority to the truth? and further, seeing faith cometh by hearing of the word of God, Rom. 10.17. and the faithful are begotten by the immortal seed of God's word, as the holy Apostle Saint Peter saith, how can they that are begotten, beget credit and authority unto that, which first begat them.  
2. We grant that there are certain motives and external inducements to prepare us to this persuasion of the Scriptures, that they are the word of God: as 1. That they were written by Prophets which were stirred up of God, and inspired with his spirit: for how otherwise could plain and simple men, as Amos, that was a keeper of cattle, the Apostles that were fisher men, be made able to such great works. 2. they were confirmed by miracles. 3. the predictions of the Prophets, as of Daniel and the rest, were fulfilled in their time and place: but God only can foretell and foreshow things to come. 4. Beside the Scriptures have been miraculously preserved, as the books of the Law in the time of the captivity, and under the tyranny of Antiochus, that committed them to the fire; so since both the old and new Testament, have been by impious Tyrants, as julian, the Goths, and Vandals, sought for, to be utterly extinguished, but yet God hath preserved them: whereas many human writings of Philosophers, Historiographers, and others, have perished by fire, as when Ptolomes' library was burned at Alexandria; and by other casualties. 5. add hereunto the consent of all nations, that have received the Christian faith, who with one consent, have acknowledged the Scriptures for the word of God: All these and such other motives, may be inducements unto us at the first to receive the Scriptures: but the full persuasion is wrought in us by the spirit of God, in the reading and learning of the Scriptures themselves: that we may say, touching these motives, as the Samaritans did unto the woman, that called them to see Christ, that they believed him, not so much upon her report, as for that they had heard him themselves, joh. 4.  
3. But that saying of Augustine will be objected: Evangelio non crederem, nisi Ecclesiae Catholicae me commoverit authoritas, I had not believed the Gospel, if the authority of the Catholic Church had not moved me: I answer, that Augustine was then a Manichee: and we deny not but by this, and the like means, one may be at the first moved and induced, but the firm belief of this point, is a work of the spirit: See further Synops. Centur. 1. err. 5.   

Controv. 5. Against the invocation of Saints.  
v. 13. Now the God of hope fill you, etc. The Apostle teacheth us only to put our trust in God, in calling him, the God of hope, and so the Prophet jeremy saith, c. 17.5. Cursed is the man, that trusteth in man, and maketh flesh his arm: and in that he wisheth, God to fill them with joy, we also learn only to direct our prayers to God, who is the author of all grace: hence then is refelled the Popish invocation of Saints: which both doth derogate from the honour of God, who biddeth us to call upon him in the day of trouble, Psal. 50.15. and it deceiveth them with vain hope, that place any confidence in such prayers: for Saints cannot help us, nor furnish us with graces necessary: as here, joy, peace, faith, hope, are ascribed unto God, as his peculiar gifts: it is then in vain to pray, O Saint Paul, or Saint Peter help me, and have mercy upon me, as Papists use to pray: See further of this point, Synops. Centur. 2. err. 30.   

Controv. 6. Of the certainty of salvation, against the Popish diffidence and doubtfulness.  
v. 13. That ye may abound in hope, etc. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to abound, showeth a fullness and certainty of hope: which is nothing else but being armed with a costant and assured hope, to continue unto the end; and out of this place we have three special arguments for this certainty of hope, and assurance of salvation. 1. The Apostle saith, the God of hope fill you with all joy: but where is doubtfulness of mind, and perplexity of conscience, there is no assured hope, but such uncertainty rather bringeth anxiety, fear, and grief: so Origen saith, he which believeth, and is armed by the virtue of the spirit, certum est, quod plenitudinem gaudij semper habet, it is certain, that he hath always fullness of joy: where then there is fullness of joy, there is abounding also in hope: but by faith we have fullness of joy, therefore also fullness of hope. 2. the word here used, to abcund in hope, showeth a certainty of hope: as Haymo well interpreteth, that by the virtue of the holy Ghost, plenam habeatis spem aeternae remunerationis, ye may have full hope of the eternal reward; so also the ordinary gloss, which Gorrhan followeth, ut per ista habita certiores sitis de aeterna beatitudine, that by these things being once had, ye may be certain of eternal happiness. 3. the prayers of the faithful cannot be in vain, but are effectual to obtain things appertaining to salvation: but the Apostle here prayeth for abundance of hope, and perseverance to the end, therefore the faithful are sure so to abound, and to persevere: see further also hereof Synops. Pap. Centur. 4. err. 25.   

Controv. 7. Against the power of free will, in spiritual things.  
v. 13. The God of peace, etc. in that the Apostle prayeth unto God, to fill them with joy and peace in believing, an argument may be framed against that old Pelagian heresy, touching the power of man's freewill in things belonging to eternal life: which argument is much urged by Augustine against the Pelagians: for if it were in man's power to attain unto these graces, as faith, hope, than it were superfluous, assidivis precibus à Deo emendicare, to beg them of God by continual prayer: Martyr: See further hereof Synops. Cen. 4. err. 43.   

Controv. 8. Whether the Apostles excusing of himself do derogate from the authority of this epistle.  
v. 16. I have somewhat boldly after a sort written: this may seem to extenuate the authority of this Epistle, for he which excuseth himself, confesseth a fault; but in the Canonical writings no fault or error at all is to be admitted: And yet if this excuse made by the Apostle do not extenuate the authority of this Epistle, no more can that excuse of the author of the book of Macchabees prejudice the authority thereof: 2. Maccha. 15.39. where the Author saith thus: If I have done well, and as the story required, it is the thing that I desired: but if I have spoken slenderly and barely, it is that I could: what doth this our Author say more than Saint Paul: 2. Cor. 11.6. If I be rude in speech, yet am I not rude in knowledge, to this purpose Bellarm. lib. 1. de verb. c. 15.  
Contra. 1. Every one which useth excuse, doth not acknowledge a fault, but he that so excuseth, as that he craveth pardon for his fault: But so doth not Paul here: he maketh an excuse, to prevent an objection: as if he should have said, it may seem unto you, that I have written somewhat boldly: but indeed I have not, I have only used that boldness, which became mine office, according to the grace given unto me: he therefore doth not crave pardon of a fault, but defendeth and justifieth that, which might seem to have been a fault.  
2. But the author of the books of the Macchabees doth excuse himself far otherwise: for he doubteth, whether he have well written or not, as he ought, and he craveth pardon if he fail, saying, it is that I could, as if he should say, he were worthy to be pardoned, because he did it as well as he could: this showeth, that he writ not by a divine spirit: for the spirit of God useth not to crave pardon of any thing done amiss.  
3. And beside other arguments there are, which do make against the authority of this book, as 1. because all the Canonical Scriptures were written by Prophets, but in the Macchabees time there was no Prophet. 2. Eusebius, and Hierome think, that josephus was the writer of those books, but his writings are not canonical. 3. the author saith, that he did epitomise the work of jason the Cyrenian: but the spirit of God useth not the help of others writings. 4. this book was not received into the Canon, of the jews, to whom all the oracles of God were committed. 5. and it containeth diverse things contrary to the Canonical Scriptures: as is showed else where: Synops. Centur. 1. p. 15.  
4. S. Paul in that place to the Corinthians, excuseth not the slenderness of his writing, as though he had written otherwise then he should: but he justifieth the simplicity of his style, as his adversaries did take it, because he would not by human eloquence obscure the virtue of the cross of Christ, which consisted not in the vain show of words, but in the power and evidence of the spirit: 1. Cor. 2.4.   

Controv. 9 That the Scriptures are perfect and absolute, containing whatsoever is necessary to salvation, both touching doctrine and manners.  
v. 15. I have written to you after a sort to put you in remembrance: Hence the Romanists infer. 1. That the Scriptures are not perfect, as not containing all necessary points of doctrine, but only certain parts, not all, as the Apostle saith: he hath written in part, Stapleton: antid. p. 804. 2. whereas the Apostle saith, to put you in remembrance, Bellarmine concludeth, that the Scriptures were not appointed to be a rule of faith and doctrine, but only commentarium quoddam, a certain remembrance to preserve the doctrine received by preaching: his reasons are these. 1. the Apostle here saith, he did write to put them in remembrance. 2. If the Scriptures were a rule of faith, they should contain only those things which are necessary unto faith, but now there are many things in the Scripture as the histories of the old Testament, which are not so necessary, being not written to that end to be believed, but therefore to be believed, because they are written. 3. If it were a rule of faith, it should be totalis, a total rule, whereas it is only partialis, a rule in part, not containing all necessary points of doctrine.  
Contra. 1. These words in part, are not to be joined with the former word written, but with the other boldly: so the Syrian interpreter, doth well put them together, paulo audacius scripsi, I have written somewhat boldly: therefore it is a mere cavil to apply it to the imperfection of Scripture: See before qu. 20. upon this chapter.  
2. And Bellarmine's collection is as sophistical. 1. it doth not follow, the Scripture serveth to admonish or put in remembrance, therefore it is not a rule of faith, for it is both; and that it serveth more than only to put us in remembrance, the Apostle showed before, v. 4. that by the Scriptures we attain unto doctrine, patience, consolation, hope: and elsewhere, 2. Tim. 3.16. the Apostle saith, the Scripture is profitable to teach, to improve, to correct, and instruct in righteousness, it is not then profitable only to put us in remembrance. 2. neither doth it follow, that the Scripture should be no rule of faith, if it should contain other things, which are not necessary unto faith: for although other matter should be there found, not simply necessary unto faith: yet may it contain all things necessary unto faith; nay the contrary would follow better, it containeth more than is requisite to faith, Ergo, whatsoever is necessary to faith: but we rather deny the antecedent, that nothing is expressed in Scripture, which is not in some sort necessary unto faith, doctrine, or manners, though every thing is not in the same degree and measure so necessary; for the Apostle had said before, v. 4. that whatsoever is written, is written for our learning, he speaketh of all the Scripture excluding no part thereof, no not those historical books. 3. And we deny that the Scripture is a partial rule, for if it were not total, it were no rule at all: neither is there any doctrine necessary unto faith, and salvation which is not delivered in the Scriptures: See more hereof, Pareus, dub. 6. and Synops. Centur. 1. err. 12.   

Controv. 10. Against the Popish sacrifice of the Mass, which the Papists make the peculiar act of their Priesthood.  
v. 16. Ministering the Gospel of God. Pet. Martyr, M. Calvin, Osiander, Pareus, do fitly apply this text against the Popish sacrificing priesthood, and their sacrifice of the Mass: Paul maketh himself a sacrificing Priest of the Gospel, for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth to consecrate, to sacrifice: this was Paul's sacrifice, to offer up the obedience of the Gentiles a spiritual sacrifice unto God: as Chrysostome here saith, ipsum mihi sacerdotium est praedicare & Evangelizari, this is my priesthood to preach the Gospel, machaera mea evangelium, my sword is the Gospel, so Origen also sanctificale opus esse praedicare evangelium, this is the sanctified and (priestly) work to preach the Gospel. The Papists will have an external sacrifice of the Mass beside, wherein the body of Christ is offered up in sacrifice: if this had been the principal act of S. Paul's Priesthood, he had occasion to speak of it here, when he setteth forth the dignity and excellency of his ministery: and further, the principal act of his priesthood, was to win the Gentiles to the obedience of the Gospel: but this is not performed by the Mass, men are not thereby taught, to mortify their flesh, by faith in Christ, Osiand. and this oblation of S. Paul, and the other of Popish Priests is far unlike, he offereth up the Gentiles, but they presume to offer up Christ in sacrifice: so they are not, ministri Christi, sed mactatores, not the Ministers of Christ, but the manslayers, not the imitators of Paul, but of judas rather, that delivered up Christ to be slain, Pareus: See further hereof, Synops. Papis. Centur.   

Controv. 11. Against the superstitious orders of Monks and Friars.  
v. 18. For the obedience of the Gentiles: S. Paul by his preaching laboured to bring the Gentiles to the obedience of faith: his end was not to bring them to the obedience of men, and to make sects in religion: as some among the Papists hold of Francis, some of Dominike, some of Bernard, and other such patrons they have, this division of sects S. Paul directly condemned among the Corinthians: one saith I am Paul's, an other Apollo's, an other of Cephas, is Christ divided, was Paul crucified for you, either were you baptized into the name of Paul? 1. Cor. 1.13. If Paul would not arrogate this honour to himself, to have any called by his name, Paulians, or Peter, Petrians, how much more uncomely is it, for them to be called Franciscans, Dominicans, Bernardines, and such like? And all these are sworn to the obedience of their orders, under which colour and pretence, they maintain their superstitions: but it was obedience to Christ and his Gospel, whereunto S. Paul persuaded, not to the observance of the precepts of men: S. Paul saith, 1. Cor. 7.23. Ye are bought with a price, be not the servants of men: See further Synops.   

Controv. 12. That miracles are not now necessary in the Church.  
v. 19 With the power of signs and wonders. Though it pleased God, that for the better confirmation of his truth, to furnish his Apostles with the gift and power of miracles, yet it is not necessary now. 1. Miracles were then necessary when as the Scriptures were believed and received of few, and the doctrine of the Gospel was accused of novelty: but now he is not worthy the name of a Christian, which believeth not the Scriptures and embraceth the Christian faith: signs are not for them which believe, but for them which believe not, 1. Cor. 14.22. 2. it were as a part of infidelity now to require miracles, so also a part of curiosity: for like as the jews required a sign of our blessed Saviour, when he wrought nothing else but signs and wonders among them, so is it with them, who hear out of the Scriptures of the great signs and wonders wrought by our Saviour, and his Apostles, and yet require now signs still. 3. Augustine giveth these two reasons, why it pleased not God that the power of miracles should continue still, ne animus semper visibilia quaereret, lest the mind should always seek and look after visible things, & eorum confuetudine frigesceret genus humanum, quorum novitate flagravit, and least that those things by continual custom and use should grow cold, which by their strangeness at the first inflamed mankind: de ver. religion. c. 25. 4. But it will be objected, that the gift of miracles is yet to be seen in the Popish Church: I answer with Augustine, that the miracles which they boast to be done at the tombs, relics, and images of their Saints, are either portenta mendacium spirituum, vel mendacia falacium hominum, prodigious works of lying spirits, or the fables and lies of deceitful men: they are either cozening and deceitful tricks, or wrought by the operation of Satan, as the Apostle describeth Antichrist, 2. Thess. 2.9. whose coming is by the working of Satan, withal powers, and signs, and lying wonders: And such wonders as are wrought for the confirmation of a false worship, as to maintain idolatry, we are not to regard, Deut. 13.2.3.   

Controv. 13. Against the vain pomp of the Popish Pontifical ornaments.  
v. 19 With the power of signs and wonders, etc. Chrysostome hereupon well observeth, sacerdotij met symbola ostendere possum, non tunicas talares, mitram, cidarim, etc. I can show the signs of my priesthood, not long garments, a mitre, a priestly bonnet, such as the Priests of the Law were adorned with, but signs and wonders, and the power of the spirit in word and deed, both in life and doctrine, etc. like as then the Priests of the jews had no other signs, but their Priestly garments, their mitres, phylacteries, and such like, but knowledge they had none, nor sanctity of life: so the Popish prelacy, is discerned at this day, by their palles, crozier flaues, mitres, rings, and such like, but to preach the word, and to adorn the same with holy, religious, and pious acts, is a rare thing in that Pontifical order.   

Controv. 14. Of the idle boastings, and vain glorious excursions of the Jesuits.  
v. 20. I enforced myself to preach the Gospel, not where Christ was named, etc. As S. Paul being called to be an Apostle, preached the Gospel where it had not been so much as heard of: so the Popish Jesuits (or rather judasites) do boast of their conversion of the Indians, and preaching unto people that never heard before of Christ: but there is great difference between S. Paul's preaching and theirs. 1. he was an Apostle sent to preach the Gospel with the rest to the whole world, they are no Apostles. 2. he was sent by Christ, they came from Antichrist. 3. S. Paul preached the truth of the Gospel, they publish their own doctrines and superstitious errors. 4. the Apostles converted nations, and made them the servants of God: but they make their converts, by their superstitious doctrines, the children of hell more than before, as the pharisees did their proselytes, Matth. 23.   

Controv. 15. Against the pompous processions, and Persian like train of the Pope's Legates and Cardinals.  
v. 24. And to be brought on my way thitherward by you: Pet. Martyr here by the way toucheth the vain pomp and ostentation of the Cardinals in their viages, and embassages: much unlike the company, which S. Paul here required of the Romans. 1. he desireth no pompous train, with hawks, hounds, or sumpture horse, and such like, but such companions as he might confer with in the way touching spiritual matters: but the other ride rather like Princes, then spiritual Pastors: and the end of their embassage is not to plant the faith, but rather to supplant it, and to stir up to war, and set one Prince against another. 2. S. Paul went to jerusalem to carry alms and relief, but the Pope's Legates come to pill and poll. 3. S. Paul preached in his embassage, but the Pope's Legates and Cardinals preach not. 4. he converted many to the knowledge of Christ, but they pervert many and draw them from Christ.   

Controv. 16. Against the anabaptistical community.  
v. 27. Their debtor are they. S. Paul showeth what great equity there was that the Gentiles should communicate unto the believing jews of their carnal things, seeing they were made partakers of their spiritual: so by the same reason, the poor members of Christ, which enjoy the same spiritual things with us, should also have their part with us in our temporal possessions: but this maketh not at all for the confused community, which the Anabaptists would bring in, there is great difference between the property and possession, and the fruit and use thereof: the property may be several, and yet the use common as occasion shall serve and need require. The tribes of Israel had their proper and peculiar possessions, yet they were to extend the use of their goods unto their poor brethren: And if the right and interest in lands and goods should be common, it would breed an horrible confusion and disorder: But God is not the author of confusion, 1. Cor. 14.33. and he would have all things done in order, v. 20.   

Controv. 17. Against the invocation of Saints.  
v. 30. That you would strive with me by prayer, etc. The Romanists hence would pick out an argument for the invocation of Saints: If S. Paul doth invocate and call upon the Romans to pray for him, much more may we call upon, and unto Saints to pray for us: But there is great difference between S. Paul's request made here to the Romans, and the superstitious invocation of Saints. 1. he doth not with any religious devotion or adoration entreat this, but only with a charitable affection, as one Christian may move an other. 2. he speaketh not to the dead, but to the living. 3. he doth not cast himself wholly upon their prayers, but desireth them only to join with him in prayer: but the Papists will not say, that they join with the Saints in prayer, whom they make their mediators. 4. this mutual prayer of one for an other, is agreeable to the will and commandment of God, but the invocation of the dead is against it, as the Prophet Isay saith, 8.19. should not a people inquire of their God, should they for the living, consult with the dead?   

Controv. 18. Against the merit of prayers.  
v. 30. That you would strive with me by prayers, etc. Origen noteth, that the Apostle entreateth the Romans to pray for him, qui erant inferiores meritis, which were far inferior in merit: whereupon Pet. Martyr inferreth well, vim precum non constare meritis, that the force of prayers depend not upon men's merits; for S. Paul was, as Origen saith, apostolocis praeditus meritis, endued with Apostolic merits: that is, with Apostolic graces, and yet he desireth to be holpen by their prayers: Ambrose giveth two reasons, why S. Paul did this, ordinem servat, ut ab ecclesia pro rectore suo fiat oratio, he observeth order, that by the Church intercession may be made for their Rector: and again, multi minimi, dum congregantur unanimes, siunt magni, many little ones, while they are gathered together with one accord, are become great, the prayer of the congregation is effectual: all this being, admitted yet this followeth well, that seeing Paul craveth the assistance of the Romans in their prayers, who were far inferior unto him, that the efficacy of prayer dependeth not upon the worthiness of the person.    

6. Moral observations.  

Observ. 1. How we ought to read the Scriptures.  
v. 4. Whatsoever things are written, are written for our learning, etc. Thus ought every one to read the Scriptures, that he may edify himself thereby: either inform his judgement, correct some error of life, be stirred up to some holy duty or other: as Dan. c. 9 by reading the prophesy of jeremy received some comfort concerning the deliverance of God's people out of captivity: If every one that taketh God's book into his hand, did make this the end of his reading and hearing, the Scriptures should not be turned over in vain, as now they are of many: Some will not consult with God's book at all: some look into it but of curiosity to increase their knowledge: some of a corrupt mind to wrest the Scripture to confirm their errors: but the true reading of Scripture, is thereby to be edified.   

Observ. 2. Prayers to be joined with preaching the word and reading of Scripture.  
v. 5. Now the God of patience and consolation, etc. S. Paul unto his exhortation addeth prayer, showing the right kind of preaching, to join unto the interpretation of Scripture prayer, as Ezra. 9.4. the Israelites in that their solemn feast, did read in the book of the law four times a day, and as often did they pray, and confess their sins: so they which read the Scriptures should with prayer make a way, that God would open their understanding, and make their reading profitable unto them.   

Observ. 3. What an excellent thing it is to be of one mind.  
v. 6. That ye with one mind and one mouth, etc. Origen here taketh occasion to set forth what an excellent thing unanimitatis gratia, the grace of unanimity is, to be of one mind: as Matth. 18. our blessed Saviour promiseth, that when two or three are gathered together in his name, he will be present in the mids among them: whereof see a precedent, Act. 2.1. where the Apostles being with one heart assembled together in prayer, received the holy Ghost. Origen allegeth an other example taken out of the old Testament, how in the division of Corah, Dathan, and Abiram, whom the earth for their rebellion swallowed up quick, the three sons of Core, Assir, Elkanah, and Ebiasaph, with one heart and consent did sequester themselves from that conspiracy, and died not with their father: see Numb. 26.11. and 1. Chron. 6.23. where these sons of Core are named as survivers to their father: And for this cause he thinketh that S. Paul joineth with himself in his epistles sometime Softhenes, sometime sylvanus and Timothy in the salutations, to show their consent of mind and unanimity, unto the which they exhorted others.   

Observ. 4. How we ought to entertain one an other with loving affection, even those which hate us.  
v. 17. Receive ye one an other, etc. Chrysostome hath here an excellent moral, that though one be averse from us, we should not be averse in affection from him: say not, if he love me, I will love him. 1. this is as if thou shouldest say, si me dexter oculus non dilexerit, eff●diam illum, if my right eye do not love me, I will pull it out: if one of the parts of thy body be in danger, to be cut off from the rest, nihil non molimur quo iliud uniamus itreum, we use all means to unite it again: so must we seek by all means to win those unto us by our love, that are alienated in mind from us. 2. maior expectanda tibi merces, etc. thou a●●o expect a greater reward, if thou lovest him, that loveth not thee: for he that loveth thee again hath recompensed thee, but he that being loved, loveth thee not again, Deum tibi pro seipso debitorem constituit, doth make God thy debtor for him. 3. co magis te imitatorem esse Christi declarabis, thou shalt so much the more make thyself an imitator of Christ, who prayed for his enemies. 4. by this means, nullam non animam emollies, thou shalt mollify any heart, though never so hard, for if one love him, of whom he is loved, much more shall they win love, that love where they are hated. 5. Dost thou not see turpes amatores alapas far, etc. that filthy lovers do suffer blows, checks, taunts, at the hands of their paramours: shall not the love of God as much prevail with us, as that diabolical love? 6. Moses aversari non potuit illos qui illum toties aversati, Moses could not be averse to those, which had been averse to him, but wisheth rather to be blotted out of God's book, than they should not be spared. 7. aversaris hominem fidelem, quem Christus cum adhuc infidelis esset, non est aversatus; dost thou turn away from a faithful man, whom Christ disdained not, being yet an infidel, but vouchsafed to die for him?   

Observ. 5. How God is to be praised, not with the mouth only but the heart.  
v. 6. That ye with one mind and one mouth may praise God, etc. Chrysostome also well showeth, how we should sing unto God. 1. Cythara Davidica nobis opus est, we have need of David's harp: for the devil goeth about to strangle us as he did Saul, strangulat nos malis artibus; he doth strangle us with wicked works: he that singeth with his mouth, and haltech in his life, is like unto Saul, who was more inflamed at David's playing: psallenti malis operibus repugnat, he with evil works resisteth and spurneth against the singer. 2. when we are about to hear or sing David's Psalms, timet malius ille daemon, etc. the wicked spirit feareth, lest after we have heard, we should frame our life thereafter: but when he seeth us to continue the same which we were before, nothing reform, isto protinus timore exuitur, he is rid of this fear. 3. psallamus itaque operum cantionem, etc. let us then sing a song of good life and works, and so cast out sin worse than the devil: for the devil oftentimes prodest vigilanti, profiteth him that is watchful and vigilant, but sin is altogether unprofitable: the devil doth assault a man against his will, voluntarius daemon est peccatum, & spontanea insania, sin is a voluntary devil, and a self-willed madness: incantemus igitur anima peccatis obsessae ex Scriptures, let us therefore enchant the soul possessed with sin by the Scriptures. 4. howsoever let us use to sing Psalms, for this is a thing of no small moment: for if we teach our tongue to sing, psallente illa pudefiet anima, contraria ab eo quod psallitur, volens, for while the tongue singeth, the mind will be ashamed to will things contrary to that which is sung.   

Observ. 6. That Pastors and Ministers should temper their reprehensions with due commendations.  
v. 14. I myself am persuaded of you brethren, that ye are full of goodness, etc. S. Paul's commendable use is, as sometime sharply to rebuke, so also to commend the good things, which he saw in them, to whom he writeth; as writing to the Corinthians, he calleth them carnal, 1. ep. 3.1. yet before he said of them, that they were made rich in all kind of speech, and in all knowledge: so the Galatians he calleth foolish, Gal. 3.1. and yet he commendeth them for their zeal toward him, that they would have plucked out their eyes to have given him, Galat. 4.15. by this example of the Apostle, Ministers must learn discreetly and wisely to mix their commendations and rebukes together: this the Poet could see, laudataque virtus crescit, & immensum gloria calcar habet, virtue praised doth increase, and glory is as a spur to do well: as the Poet saith of the horse, 
Acer & ad palmae per se cursurus honores,  
si tamen horteris fortior ibit equus,  
though horse be quick to run his race,  
yet runneth he better with thy praise:  for if the Minister shall always be chiding and rebuking, it will discourage the people: whereas their due praise and commendation will encourage them.   

Observ. 7. What things are required in them, that should admonish others.  
v. 14. That ye are full of all goodness and knowledge, and are able one to admonish an other. He which should instruct an other, must both be furnished with knowledge, that he be not ignorant how, and wherein to instruct an other: he must also have goodness, that he be not culpable in that, whereof he doth admonish an other: for if he want the one he is as an unwise builder, that knoweth not how to lay a good foundation, & if he want the other he is as one which pulleth down that by example of life, which before he seemed to build up: Socrates required three things in a teacher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowledge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good will, and boldness: both these latter may be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, goodness: that as he must have knowledge, so must he be ready and willing to use it to an others good: and boldness to reprove, that he himself be not touched with that which he reproveth in an other.   

Observ. 8. How God is delighted in the conversion of a sinner.  
v. 16. That the offering up of the Gentiles might be acceptable: he calleth the calling and conversion of the Gentiles unto God, an offering: signifying thereby, that god is so desirous of the salvation of men, ut sit instar acceptissimae victimae, that it is as a most acceptable sacrifice: yea the Apostle saith, 2. Cor. 5.20. As though God did beseech you through us, we pray you in Christ's stead to be reconciled unto God, etc. God doth as it were pray and beseech us to have care of our own souls, and to be reconciled unto him, that we may be saved: Then how senseless is man, that hath no care of his own salvation, which Christ so thirsteth after and longeth for.   

Observ. 9 Of the love which ought to be between the Pastor and his people.  
v. 24. After I have been somewhat filled with your company, etc. Chrysostome by occasion of these words, showeth what ardent affection the Apostle did bear toward the Romans, that he could never be fully satisfied with their company: whereupon he further declareth how necessary a thing it is in a Pastor, to love his sheep. 1. he beginneth with the example of Peter, to whom Christ said, if thou lovest me, feed my sheep for he that loveth Christ, loveth his flock: so God appointed Moses to be the captain of his people, after he had showed his love to his brethren, Exod. 2. and David first showed an experiment of his love to the people of God, in killing Goliath, before he was inaugurated to the kingdom: So David, when the land was smitten with the plague, offered himself for his sheep: and therefore he made choice of the plague, rather than famine, or the sword, whereby he hoped other might be safe, se vero ante reliquos omnes è medio tollendum, and that he might be taken away first: which when he saw not to be done, than he lamentably crieth out, in me sit manus tua, let thy hand be against me, and if that be not enough, against my father's house. 2. he propoundeth also the example of Abraham, which had such great respect and care of those, qui non erant sibi concrediti, which were not committed to his care and trust, that he offered himself to many dangers for them, as when he pursued after the army of the Persians to rescue not only Lot, but the Sodomites also, for whom he earnestly besought God at the time of their destruction: how much more careful should the Pastor be for the people committed to his charge. 3. he maketh mention of the shepherds of Cappadocia, which in keeping of their sheep, universum triduum nive adobruti perdurant, do endure three days covered with snow: and in Lybia the shepherds for love of their sheep, integres menses difficilem illam solitudinem, etc. circument, whole months do go up and down in that vast desert full of wild beasts? what excuse then shall idle and careless Pastors have, cui rationales animae concreditae sunt, to whom reasonable souls are committed to keep? 4. dost thou not know the dignity of this flock, for the which Christ did so many things, yea sanguinem suum fudit, & tu requiem quaeris, he shed his blood for it, and art thou careless, and seekest thine ease, quid poterit peius esse pastoribus istis, what can be worse, than such shepherds? 5. consider also the danger of the flock, that it is beset with many ravenous wolves: seest thou not, how the governors of the people being to consult of temporal affairs, being not content with the day, do, watch all night, and we which strive for heaven, ipsa quoque die dormimus, do sleep in the day: quis ab eo nos supplicio eripiet, quod istis debetur, who shall deliver us from the punishment which is due unto such shepherds? let every one consider with what mind than he take upon him this office: and seeing the danger is such, numquid ad hoc munus, tanquam ad nundivas currendum erit, shall men run unto this function, as unto a fair. 6. Then Chrysostome turneth himself to the people, that they should love their Pastors also: hac audiant oves, ut alacriores faciant pastors, let the sheep also hear this to make their Pastors more cheerful: for a good shepherd, such an one as Christ would have, innumeris certat martyrijs, doth put himself upon many martyrdoms: Christ died for him once, hic millies propter gregem singulis diebus mori potest, but he a thousand times, yea every day is in danger to die for his flock: wherefore knowing our labour, dilectione vestra nos iuvate, & vos nostra, help us with your love, as we do you with ours: then he concludeth, with this modest insinuation, these things be spoken, de optimis Pastoribus, non de meipso & mei similibus, of the best shepherds, not of such as I am, and others like unto me. 6. Lastly, he saith unto the people, and they which are under their Pastors, even every one also must, pro part pastorem agere, domus suae, uxoris, liberorum, domesticorum, play the part of a pastor, over his house, wife, and children, and household servants: Thus excellently Chrysostome, according to his manner doth follow this moral, which I have abridged.     

CHAP. XVI.  

1. The text with the diverse readings.  
v. 1. I commend unto you Phebe our sister, which is a minister (a servant, B.G.) of the Church of Cenchris, (Cenchrea, B.G. but the word is in the plural.)  
2 That ye receive her in the Lord, as it becometh Saints, and that ye assist her in whatsoever business she hath need of you: (needeth your aid, G.) for she hath been helpful (succoured, B. given hospitality, G. been assistant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gr.) to many, and to me also.  
3 Greet Priscilla and Aquila my fellow helpers (helpers, L.B.U. but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) in Christ jesus.  
4 Which have for my life laid down their own neck: unto whom not I only give thanks, but also all the Churches of the Gentiles.  
5 Likewise greet the Church that is in their house. Salute my beloved Epenetus, which is the first fruits of Achaia (the first of Asiae, I●●ad.) in Christ.  
6 Greet Marie, which bestowed much labour (laboured much, Gr.) on us. (on you, L.S.)  
7 Salute Andronicus and junia my cousins and fellow prisoners, which are notable (noble, L. well taken, B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gr.) among the Apostles.  
8 Greet Amphas my beloved in the Lord.  
9 Salute Vrbanus our fellow helper in Christ, and Stachys my well-beloved.  
10 Salute Apelles approved in Christ. Salute them which are of Aristobulus household: L.U.B.S., (friends, B.G. the first rather may be supplied out of the 5. v.)  
11 Salute Herodian my kinsman. Greet them which are of the household (of the friends, B.G.) of Narcissus, which are in the Lord.  
12 Salute Tryphena, and Tryphosa, which women labour in the Lord. Salute the beloved Persis, which woman hath laboured much in the Lord.  
13 Salute Rufus chosen in the Lord, and his mother, and mine.  
14 Salute Afyncritus, Plegon, Hermas, Patrobas, Hermes, L.U. (Mercurius, B.G. but if he had been called Mercurius, it is like the same name should have been retained in Greek, as the name Rufus, v. 13.) and the brethren which are with them.  
15 Salute Phylologus, and julia, Nereus, (Nereas, G.) and his sister, and Olympa, (Lympa, S. Olympas, B.G.) and the Saints which are with them.  
16 Salute one an other with an holy kiss. The Churches (all the Churches, L. ad.) of Christ salute you.  
17 Now I beseech you brethren, mark them (or observe) which cause (make, Gr.) division and offences, (scandals, Gr.) contrary to the doctrine which ye have learned, and avoid them.  
18 For they that are such, serve not the Lord jesus Christ, but their own bellies, and with fair speech and flattering (blessing, Gr.) deceive the hearts of the simple, (innocents, B. men not evil, S.Gr.)  
19 For your obedience is gone abroad among all: I am glad therefore of you: but yet I would have you wise unto that which is good, and simple concerning evil.  
20 The God of peace shall tread (crush, tread, B.G.L.S. in the imperative) Satan under your feet shortly. (quickly, L.S.) The grace of our Lord jesus Christ be with you.  
21 Timotheus my workfellow, (helper, G.) and Lucius, and jason, and Sosipater my kinsmen, salute you.  
22 I Tertius, which wrote out this Epistle, salute you in the Lord.  
23 Gaius mine host, and of the whole Church saluteth you. Erastus the steward (chamberlain, B. treasurer, V. cofferer, L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the steward, Gr.) of the city saluteth you, and Quartus a brother.  
24 The grace of our Lord jesus Christ be with you all, Amen.  
25 To him now, that is of power to establish you according to my Gospel and preaching of jesus Christ, by the revelation of the mystery, a long time (since the beginning of the world, B.G. from everlasting time, G.) kept secret: (in silence, Gr.)  
26 (But now is opened, and by the Scriptures of the Prophets, at the commandment of the everlasting God for the obedience of faith, published (made known) among all nations)  
27 To God, I say, only wise, be glory through jesus Christ, for ever: Amen.   

2. The Argument, method, and parts.  
IN this chapter the Apostle concludeth the whole Epistle, with familiar salutations, and celebrating the praise of God: there are five parts.  
1. He commendeth Phebe, whom he sent unto them, v. 1. showing what he would have done unto her, and why.  
2. He sendeth greeting to certain of special note among the Romans for their singular virtues, whose catalogue is set down, v. 3. to v. 18.  
3. He exhorteth to take heed of schismatics, v. 17. which he enforceth by three reasons. 1. one taken from the evil condition and effects of such persons, v. 18. 2. an other from the person of the Romans, that they should join wisdom, with their simplicity, v. 19 3. the third from the hope of victory on God's behalf, v. 20.  
4. The Apostle setteth down the salutations of others, which he sendeth to v. 25.  
5. Then the doxology followeth: wherein he setteth forth, 1. the power of God, what he is able to do toward the Romans. 2. his goodness toward all people in revealing the Gospel, a long time kept secret, v. 25. the causes whereof he showeth, the author and efficient, the commandment of God, the instrument, the Scriptures of the Prophets, and the end, for obedience of faith, v. 26. 3. his wisdom. 4. his glory, which he desireth to be ascribed unto God.   

3. The questions and doubts discussed.  

1. Quest. Of the divers salutations sent by the Apostle in general.  
1. As hitherto from the beginning of the 12. c. the Apostle hath delivered divers moral precepts and exhortations, so now he propoundeth divers examples of worthy and imitable persons among them.  
2. Which examples may be thus sorted out. 1. he saluteth such special persons, as were more familiarly known unto him, to v. 12. 2. either for some temporal benefit, either generally bestowed upon him together with other, such an one was Phebe, v. 2. or specially showed toward the Apostle, such were Priscilla and Aquila, which had laid down their necks for his life, v. 4. 2. or for some spiritual benefit, such were Epenetus the first fruits of Achaia, v. 5. Andronicus and junia, v. 7. 3. or by reason of his familiar acquaintance with them, as Amplias with the rest, unto v. 14.  
2. Then he saluteth other persons by name, neither so well known unto him, nor of such special note.  
3. And lastly, he concludeth with a general salutation to them all, v. 16.  
3. Wherein appeareth the singular memory, and thankful remembrance of the Apostle, that being occupied in the affairs of so many Churches, yet took such special notice of so many singular persons among the Romans, especially seeing he had not yet seen them in the flesh.   

2. Quest. Of Phebe, commended here by S. Paul, what place she had in the Church, and wherefore commended.  
1. I commend: To commend signifieth two things, both to praise one, and set forth the good parts, which are in them; and to entreat favour for one, commending and committing the same to the faith and trust of an other, to be helped, or any way pleasured.  
2. Phebe. Tolet annot. 1. confuteth their opinion, that take this Phebe to have been S. Paul's wife: which he would confute by this argument, that S. Paul was never married: and whereas Clemens Alex. lib. 3. stromat. thinketh that S. Paul was married, and proveth it by that place 1. Cor. 9.5. that he had power to lead about a sister a wife, as well as the rest of the Apostles; he confuteth that opinion, showing, that the place must be thus read rather; a sister a woman, than a sister a wife. Contr. 1. I agree with Tolet, that Phebe could not be S. Paul's wife, because she was a minister of the Cenchrean Church: but she should have ministered unto S. Paul, if she had been his wife. 2. I also consent, that the place given in instance, 1. Cor. 9.5. proveth not directly, that S. Paul was married, but that he had liberty and power to take a wife, as well as the other Apostles: but whether he were married or not, it is uncertain: it is as like he was, as otherwise: there are of the Fathers; of both opinions, some think he was a virgin, as Hierome, Ambrose, Epiphanius, some that he had a wife, as Ignatius epist. 9 and Clemens before alleged: but it is not greatly material whether he had a wife or not: it is sufficient, that some other of the Apostles were married, as Peter by name, and Saint Paul might have used the same liberty, if it had pleased him: yet Tolets' exposition of that place is very fond, though the rest of his side concur with him, to read a sister a woman, rather than a sister a wife: for the word sister, includeth a woman: and what women were fitter to follow the Apostles, and to minister unto them, than their own wives: See of this question touching S. Paul's marriage more 7. Cont. general before the 1. c.  
3. Our sister: The Apostle commendeth this Phebe: 1. by her profession, she was a sister, fide non cognatione, in faith, not by kindred. 2. by her office, she was a Minister of the Church. 3. by her beneficence and liberality: she had given hospitality to many, and to S. Paul among the rest: where Origen observeth, that as Abraham being given to hospitality received Angels among the rest, so Phebe while she is obsequious in her hospitality to all, was worthy also to entertain Paul.  
4. A Minister of the Church of Cenchrea: 1. Tolet thinketh she was a deaconess of that Church, whose office he describeth out of Clement to have consisted in these three things specially: to attend upon children coming to Baptism, to make them ready to be baptised: to keep the doors of certain women which were for a time sequestered & separated from their husbands for greater devotion sake, and to take care of the sick: such were the widows, whose office S. Paul describeth, 1. Tim. 5. such an one Theodoret thinketh this Phebe was, writing on that chapter: and so before him Origen faith, she was in ministerio Ecclesia constituta, settled in the office and ministery of the Church: so also Calvin, Osiander, Gualther, with other of our new writers: But Pareus refuseth this opinion, because the widows were ancient women of 60. year old, and of the poorer sort, which were maintained of the Church; But this was a rich woman, and maintained other, and by reason of her far travel, and long journey, not like to be so old: neither could the widows of the Church, whose charge was to attend the sick, be long absent from their office. 2. Wherefore the better opinion is, that she was a rich woman, Lyranus thinketh, that ecclesiam aedificaverat, she had built a Church at Cenchre●● but there were no common Churches then: it is more like that ecclesiam sustentabat, that she did relieve the Church, and succoured the poor converted to the faith, and specially the Apostles and other ministers, Gorrhan, Hugo: subministravit facultates, she did minister of her substance, Vatablus: and beside it is like, that her house was both a common receptacle of strangers, and a place for their holy meetings and assemblies: Pareus: ministrabat nobilissima matrona vestimentum & victum, she being a noble matron ministered both raiment and food: Haymo: as we read of certain rich and noble women, as joanna the wife of Chuza Herod's steward, and Susanna, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ministered unto our Blessed Saviour of their substance: there a word is used of the same original and derivation, with this here.  
5. Of Cenchrea, or Cenchus, because the word in the original is in the plural: 1. there was a kenchus in Italy, an other in Troas, but this was near unto Corinth: it was statio navalis, the haven of Corinth, whereof mention is made Act. 18.18. as Pyraeum was the port at Athens. 2. It seemeth that the Christians, who could not so safely exercise their religion in the City of Corinth, had their recourse, as it were to the suburbs: as Act. 16. they went out of the City, and prayed by the river side. 3. Tolet observeth further, that the Gospel was so propagated by the preaching of Saint Paul, that the faith shined, non solum in urbibus, sedetiam in pagis, not only in Cities, but in villages.   

Quest. 3. Of Paul's request in the behalf of Phebe.  
1. That ye receive her in the Lord. The Apostle entreateth three things for her: 1. that they would receive her, and give her entertainment in the Lord, that is, as Chrysostome interpreteth, propter Dominum, for the Lords cause. 2. that they give her honourable entertainment, as it becometh Saints, which Chrysostome understandeth passively, as is fit Saints should be entertained: it may also be taken actively, as it is fit for them, which profess themselves Saints, to receive one an other. 3. the third is, to be helpful unto her, and to assist her in her business.  
2. In whatsoever business. 1. Haymo thinketh that Phebe being a rich matron, might have some business in the Emperor's Court by occasion of her lands & possessions, or by reason of some unjust vexation or oppression: for there were some of Caesar's household, that were Christians, Philip. 4.22. who might stand her in stead. 2. It is thought that S. Paul sent this epistle by Phebe, which might make her better welcome, but thereof there is no certainty: Hierome thinketh it was sent by Timothy: which two opinions Lyranus would thus reconcile, that it might be, that Timothy and Phebe travailed together, and so the epistle might be sent by them both: or the Apostle might make two copies of this epistle, because of the danger of the Seas, and send one by Timothy, an other by Phebe: but these are mere conjectures and guesses.  
3. For she hath been helpful unto many, etc. 1. Beza interpreteth, she hath given hospitality, but the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth more, to be helpful, or assistant, as the Syrian interpreter, and so the verb, whereof it cometh, is taken before, that ye assist her. 2. Chrysostome setteth forth the singular commendation of this woman herein, that she had been assistant and helpful, not only unto others, but to S. Paul orbis praedicatori, the Preacher to the whole world.   

Quest. 4. Of Priscilla and Aquila, whom the Apostle saluteth in the second place.  
v. 3. 1. S. Paul nameth the persons, whom he saluteth, and giveth the reasons of this his salutation, which are these four. 1. because they were his fellow helpers in propagating the Gospel. 2. they had put their own life in danger for Paul. 3. all the Churches were therefore for Paul's sake, beholding unto them. 4. and they had a Christian family, he saluteth the Church in their house.  
Prisca and Aquila. 1. she is also called Priscilla, Act. 18.2. they were both jews borne, by profession tent makers, and Paul at Corinth remained with them a while being of the same craft. 2. here the woman is named before the husband, as likewise Act. 18.18. 2. Tim. 4.12. some think because she was first called, Gorrhan: or more famous, Lyran. but the Apostle therein observeth no order, nor is not therein curious; as Act. 18.16. Aquila is named first, but v. 18. Priscilla is set before Aquila. 3. hence may appear, how silly an argument it is for Peter's primacy, used and urged by the Romanists, because he is sometime named first: for by that reason the wife here should be preferred before her husband. 4. and Chrysostome noteth, that neither artificium obscurum, neque coniugium fuit aliquo damno, their obscure trade, nor their marriage was any impediment unto them: which may be observed against the Romanists, which make marriage such an impediment of Orders.  
My fellow helpers, etc. 1. An example whereof Saint Luke setteth forth Act. 18.26. how Aquila and Priscilla take unto them Apollos, and instructed him in the way of Christ more perfitly. 2. wherein Saint Paul's modesty appeareth, who disdained not to call them his fellow helpers: even a woman he acknowledgeth to have much helped him in the labours of the Gospel: not that Priscilla took upon her publicly to preach, but by her private exhortations she prepared many. 3. let this be noted, that S. Paul refused not the help even of lay people, whom the Romanists will not admit so much as to the reading of the Scriptures without their licence. 4. some as Theophylact noteth, did think they are called S. Paul's fellow helpers, because they wrought together with him in the same trade, but this is excluded by the words following, they were his fellow labourers in Christ, that is, as Haymo, in praedicatione & aliis operibus, in preaching and other works: as in laboribus & periculis, in his labours and pertils.  
Which have for my life laid down their necks. 1. the interlineary gloss, addeth, gladi●, to the sword, as though they had been killed: and Theophylact seemeth so to think, perfecti high martyrs extitere, they were perfect martyrs: but then could not S. Paul have saluted them here. 2. Chrysostome thinketh, that these dangers were under Nero, when the jews were commanded to depart from Rome: but neither had S. Paul been yet at Rome, they could not then there offer themselves to danger for Paul: and the commandment given for the departure of the jews from Rome, was under Claudius, not Nero: Act. 18.2. 3. some understand this hazard and adventure of their necks for Paul, of their ministering unto him, being in bonds, cum periculo vitae, with danger of their life, Gorrh. 4. some of their dangerous travel with Paul, for he sailed into Syria with them, Act. 18.18. Osiand. 5. Pareus thinketh this was done, in the commotion and stir before Gallio at Corinth, Act. 18.12. or in the seditious uproar at Ephesus, Act. 19 Pareus. 6. but I rather allow Gualters' opinion, that this might happen rather, while Paul sojourned with Aquila and Priscilla in their house, when he had such an hot combat with the jews, that he was constrained to leave them, and go unto the house of one justus: it seemeth, that they with hazard of their lives protected Paul, while he was in their house: for otherwhere it was an unlike and unmeet thing for Priscilla being a woman, to adventure her life for Paul.  
Unto whom, not I only give thanks, but also all the Churches, etc. 1. Origen giveth this reason, quia hospitales fuerunt erga omnes fratres, because they had showed hospitality toward all the brethren: and so Chrysostome, omnem suam substantiam communem proposuerunt, they had made all their substance common: but it is not like, that this couple living by making of tents, were of such ability, to give such entertainment to all the faithful. 2. all the Gentiles than were beholding, because they had preserved the life of S. Paul their Apostle and teacher: thus Haymo, Lyranus, Martyr, Par. vita Pauli servata in omnium Ecclesiarum utilitatem redundavit, the life of Paul being preserved, redounded to the profit of all Churches.  
And the Church in their house, etc. 1. Chrysostome understandeth their Christian family, for they were so godly, ut domum suam ecclesiam facerent, to make their whole house the Church. 2. Origen de grato & fideli ministerio famulorum, interpreteth it of the faithful and ready ministery of the servants, in entertaining of the Saints. 3. Theophylact thinketh it to be called the Church in their house, quia hospitio credentes admitteret, because the faithful were entertained there. 4. but beside this, it seemeth, that their house was a place for the Saints to assemble in: there the congregation used to come together, Martyr: and so, else where S. Paul in his salvation of Aquila and Priscilla, remembreth the church in their house, 1. Cor. 16.19. the like salutation he sendeth to Philemon 2.   

5. Quest. How S. Paul could salute Aquila and Priscilla, as being at Rome, seeing they were at Corinth with him, Act. 18. whence he wrote this Epistle.  
1. Origen, whom Haymo followeth, give this solution, that Aquila and Priscilla were twice at Rome, once, when by the edict of Claudius, they were thence expelled, Act. 18.2. and afterward, edicti saevitia cessant, when the cruel edict ceased, they returned to Rome again, where they were at this time, when S. Paul wrote this epistle. This solution taketh away some part of the doubt, but not all: for Aquila and Priscilla were at Corinth, when S. Paul wrote this epistle.  
2. But Tolet is much deceived, who thinketh, that Aquila and Priscilla might be suffered of favour to remain at Rome, when other jews by the Emperor's general edict were expelled: for at that time Aquila and Priscilla departed from Rome with the rest, and by that occasion came to Corinth, Act. 18.2.  
3. Wherefore, as for one part of the doubt, we admit Origens' solution, that Aquila and Priscilla were twice at Rome: so it must be supposed, that S. Paul was twice at Corinth: the first time he stayed there with Aquila and Priscilla, a year and six months, Act. 18.11. but at this time he did not write this Epistle to the Romans: for when he sent this Epistle, he was going with the alms of the Gentiles to jerusalem, c. 15.25. but when he was first at Corinth, he had not yet written unto them his first Epistle, wherein he persuadeth them to make collection for the poor Saints at jerusalem, 1. Cor. 16.2, 3. and further, from Corinth S. Paul went to Ephesus, and then to jerusalem, but then only to visit the Church there, Act. 18.21, 22. he carried alms to jerusalem, afterward, when he went thither again, Act. 24.17. from jerusalem S. Paul returneth to Ephesus with Aquila and Priscilla, Act. 18.24.26. from whence he writeth his first epistle to the Corinthians, sending commendation from Aquila and Priscilla, 1. Cor. 16. who had their habitation at Ephesus at that time: at Ephesus Paul stayed two years, Act. 19.10. during his abode there, it is like that Aquila and Priscilla returned to Rome: and from Ephesus, S. Paul went to Macedonia, and then to Grecia or Achaia, where he stayed three months, Act. 20.3. during which time it is most like he visited Corinth, and then he wrote this Epistle to the Romans.  
4. So then, 1. Aquila and Priscilla from Rome came to Corinth, from thence with S. Paul removed to Ephesus, than they returned to Rome again. 2. S. Paul was twice at Corinth, twice at Ephesus, twice at jerusalem, after he had been the first time at Corinth, as is showed before. 3. and between Paul's first and second being at Corinth, there may be supposed some five years, (Pareus thinketh six or seven) to have come between: he might come thither first in the 9 year of Claudius' reign, when the jews were expelled, as Orosius saith, and the second time, in the 14. year of Claudius, not in the 7. or 8. year of Nero, as Pareus. See in the end of the 10. quest. following.   

6. Quest. Why Epenetus is called the first fruits, etc.  
1. Origen readeth, the first fruits of Asia, so readeth Haymo, the vulgar Latin, Lyranus, Gorrhan: but the Syrian interpreter readeth Achaia, so also Chrysostome, Theophylact: and it is unlike, that any man should be first called of so many Provinces and countries as are in Asia.  
2. Origen by the first fruits, understandeth not those, qui tempore primi sunt, sed virtutibus excellunt, which are the first called in time, but they which are most excellent in virtue: and here he runneth to his usual speculations of Angels, how they in their countries, over the which they are Precedents, do offer unto God the first fruits, that is, the more principal of those, which believe: but the Apostle by his preaching, not the Angels by their presidency, did offer up the Gentiles an oblation to God, c. 15.16.  
3. Ambrose seemeth to understand this Epenetus to have been a chief man in office or by nobility: but Chrysostome refuseth this, ne mandanam suspicias gloriam, adiecit in Christo, lest you should imagine any worldly glory, he addeth, in Christ.  
4. Chrysostome giveth this sense, quia reliquos omnes credendo praevenerit, he is called the first fruits, because he prevented others in believing: he was the first: so also Theophylact, Lyranus, Calvin, Gualther.  
5. But because the Apostle nameth the family of Stephana also to have been the first fruits of Achaia, 1. Cor. 16.15. we must not so take it, that Epenetus was himself the first that was called, but that he was one of the first: and so was as the first fruits offered unto God, alluding therein to the ceremony of the law, where the first ripe fruits were offered to God.  
6. And in that he is called the first fruits, therein is noted, 1. his excellent spirit, that made a way, and gave the first entrance into the faith, despising the opinion of the world. 2. his good example to others. 3. his perseverance and continuance in his first zeal: for otherwise the Apostle would not have commended him for his good beginnings.   

7. Quest. Of the salutation and commendation of Marie.  
1. Origen understandeth this labouring of private instruction of women, in teaching them to be sober, obedient to their husbands, careful to bring up their children: and so Haymo restraineth it only unto the instructing of women: and so women may labour for the Church of God, as the Apostle saith, she hath laboured, in nos, toward us.  
2. Chrysostome reading, erga vos, toward you, understandeth it of the office of teaching, not that women were allowed to teach, praesidentiam in media ecclesia prohibet Apostolus, non doctrinae verbum, the Apostle forbiddeth women, presidency in the mids of the congregation, not all kind of teaching: for it is lawful for the woman to teach and instruct her husband and children at home: and he doth not understand it only of spiritual labour, but of her other travails, in journeying, sustaining, and enduring many perils, in ministering alms.  
3. Some refer it to her travel in compounding the dissension among the Romans between the jews and Gentiles, à denuntiando Apostolo, in certifying the Apostle thereof, Gorrh. Lyran. but the original word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, toward us, not toward you.  
4. Wherefore it is better understood of the labours and services which belong unto hospitality, in providing food, raiment, and other necessary things for entertainment: which Pareus saith, the Apostle acknowledgeth as done unto himself, because of the communion of the Saints, though he had not yet been at Rome.  
5. But I think rather with Osiander, that this woman had dwelled before at jerusalem, or Antioch, or in some other place, where she had ministered unto Saint Paul himself: for the Apostle before made some distinction between the labours bestowed upon others, and done to himself, as ver. 2. she hath given hospitality to many, and to me also.  
6. So here three things are set forth in Marie, the act of her charity, she laboured, modus, the manner, she laboured much, fructus, the fruit of her labour, she laboured for us.   

Quest. 8. Of the commendation of Andronicus and junia.  
1. These two are commended by these four arguments. 1. by their flock and kindred, he calleth them his cousins. 2. by their constancy, his concaptives, and fellow prisoners. 3. by their name and fame among the Apostles. 4. by the antiquity of their conversion, they were in Christ before him.  
2. Andronicus and junia. Origen taketh both these for men, and Pareus thinketh they might be two brethren of the jews: Chrysostome and Theophylact thinketh rather this junia to have been a woman: and Pet Martyr taketh her to be the wife of Andronicus.  
3. My Cousines, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: some think they were his kinsmen, because jews, Tolet: but there was propinquitas sanguinis, a near propinquity and affinity in blood, Theophyl. cognati fuerunt Paulo, they were the kinsmen of Paul after the flesh, Origen: forte ex cadem tribu, it might be they were of the same tribe: Lyran.  
4. My prison fellows. 1. Origen maketh an allegory of this, they were concaptivi in hoc mundo, they were S. Paul's concaptives in this world: so also the interlineary gloss, as long as we are in the body, peregrinamur à Domino, we are strangers from God, and so captives in the body. 2. Chrysostome understandeth this captivity of the many dangers which the Apostle was in, whereof these were partakers. 3. or multas sustinuerunt tribulationes sicut ipse, they had sustained many tribulations, as well as he. 4. but it is better understood literally of S. Paul's imprisonment indeed: which because it happened but once to S. Paul at Philippi, before he was in bonds at jerusalem, Pareus thinketh, that these were his fellow prisoners there: for there were other prisoners then delivered beside Paul and Silas, Act. 16.25.26. or it might be at some other time and place, because all S. Paul's troubles for the Gospel are not expressed.  
5. Notable among the Apostles. 1. Origen and Haymo, so also Lyranus think they were of the 72. disciples of Christ, who also were called Apostles: but the one being a woman could not be of that number. 2. Chrysostome taketh here the name of an Apostle generally, that this woman, digna est habita apostolica appellatione, was counted worthy of the Apostolic name: and so also Calvin thinketh that they were called Apostles in general, qui promulgando Evangelio operas impendunt, which did labour in the promulgation of the Gospel: so Osian. & so they think the meaning to be this, that they were famous Apostles and teachers: but the name of an Apostle, I think cannot be readily showed in the new Testament to be given unto a woman. 3. Pareus thinketh they were principal messengers and Legates from the Romans to S. Paul, for they were also called Apostles, as Philip. 2.25. Epaphroditus, is called there an Apostle, that is, a messenger: but that had not been such a singular note of commendation: neither was a woman so fit to be a messenger of a whole Church. 4. Therefore the literal sense and meaning is best, they were famous and well accepted among the Apostles of Christ: Origen misliketh not this sense: & Martyr followeth it, probe sunt noti, they were well known to the Apostles, and well esteemed of them: and the rather, because of that which followeth, they were in Christ before Paul, and so known to the Apostles.  
6. In that he saith, they were in Christ before him. 1. it is probable that they were converted before the passion of Christ, whereas S. Paul was converted not long after his ascension, Gorrhan. 2. Chrysostome noteth the modesty of Paul, who seeketh not his own glory, but preferreth these before himself, and beside, priorem vitam manifestare non detrectat, he spareth not to lay open his former life, to call to mind what he was, before he was yet called. 3. but the rule of the civil law here hath no place, tempore prior, iure petior, that he which is first in time, is chief in right: for S. Paul though called after many, yet in labour exceeded them all. 4. further, let the phrase be considered, they are said to be in Christ, that is, planted into him by faith: faith doth incorporate us into Christ, as the branches into the vine.   

Quest. 9 Of S. Paul's salutation of certain of his familiar acquaintance, v. 8, 9  
1. He saluteth Amplias his beloved. 1. Origen observeth, that although the Apostle give no other commendation of this Amplias, yet he was worthy of salutation, because he was beloved of Paul. 2. Chrysostome giveth two reasons thereof: both in respect of S. Paul's person, so great and worthy an Apostle, si magnum est à rege diligi, etc. if it be a great thing to be beloved of a king, much more of S. Paul: as also because they knew that S. Paul would not have loved him, nisi multam virtutem possedisset, unless he had been endued with many virtues. 3. and lest they might think that he loved him either for his riches, or for any such thing, he added in the Lord, that is, for his faith and piety sake. 4. so three things are observed in the Apostles love, that he was beloved, tantum, so much, à tali, of such an one, and taliter, in such manner, in the Lord.  
2. Vrbanus is in the next place saluted. 1. it seemeth by his name that he was an Italian or Roman, and most like to be one of their Pastors, for S. Paul calleth him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his fellow helper, that is, as Origen saith, particeps Apostolici operis, a partaker of the Apostolic work and business, in seeking to propagate the Gospel among the Romans. 2. Chrysostome observeth, that though he call him not beloved, yet he giveth him a greater commendation, for this praecedens complectitur, doth comprehend the other, being his fellow labourer, he was likewise beloved.  
3. Stachis: by the annunciation of his name, which signifieth spica, an ear of corn, it seemeth he was a Grecian, and one of S. Paul's familiar acquaintance in time past: though he were not his fellow helper, yet he was also beloved of the Apostle for his virtue: where we see, that the Apostle doth not flatter them, but giveth unto every one that commendation which was due.   

Quest. 10. Of S. Paul's saluting of some, commended for their faith, though not of such special acquaintance, v. 10.11.  
1. Salute Apelles. 1. Origen thinketh this might be Apollo mentioned Act. 18. who was instructed by Aquila and Priscilla, but that is uncertain. 2. he is called approved in Christ: Haymo maketh mention of some, that should take the word probus, or probatus, approved, for a proper name, so also Hugo: but in the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, approved. 3. Chrysostome taketh this to be an absolute commendation: for in so saying, omnem virtutem recenset, he reckoneth a number of virtues: he was probatus per tribulationes, approved by many temptations and tribulations, Lyran. and beside, judicio non errabat, he erred not in judgement, he was in all points orthodoxal. 4. and hereby the Apostle doth encourage him to proceed in his constancy, and he propoundeth also his example to the Romans.  
2. Salute them of Aristobulus household. 1. Lyranus thinketh that this Aristobulus had made an house, ad fideles congregandum, to gather the faithful together, and is principally understood in this salutation, tanquam principalis in domo, as the principal in the house: Hugo thinketh he was not then at Rome, and therefore is not saluted: Gualther conjectureth he might be dead: but it is more like he was à fide Christi alienus, a stranger from the faith of Christ, and yet no great enemy, because there were some faithful in his house, Pareus, Osiander. 2. and whereas these are not saluted by name, Chrysostome thinketh, non tales fuisse, quales priores, that they were not such as the former: and because he giveth them no such commendation as the other, that they were beloved, his helpers, or approved: Origen thinketh, nihil habebant tale in meritis, they were not of such worthiness as the other. 3. these the Apostle encourageth that they should go on in their Christian profession, though they served an unbelieving Master.  
3. Salute Herodian my kinsman. 1. natione & religione, both in nation and religion, Lyran. and it seemeth, that he was of nearer alliance unto S. Paul, then by nation only, as Andronicus and junia, before mentioned, v. 7. 2. Origen observeth, that whereas he gave other titles unto those cousins, that they were his concaptives and famous among the Apostles, that there was great difference in those, whom S. Paul calleth his kinsman.  
4. Greet them which are of the house of Narcissus. 1. Ambrose thinketh that this Narcissus was a presbyter of Rome, so also Hay. Lyranus addeth, discurrens per civitates, that he went up and down from city to city to confirm the faithful: and that he was not at this time at Rome, but employed abroad: But if this Narcissus had been of the Church, S. Paul would not have omitted him: for of his absence from Rome, the Apostle being so far off, was ignorant. 2. Beza interpreting of the familiars or friends of Narcissus, seemeth to think, that this Narcissus was converted to the faith: otherwise his familiars and acquaintance were not like to be Christians. 3. But I think rather with Martyr, Calvin, Gualther, Pareus, that this Narcissus was the same, whom Suetonius reporteth to have been in great favour with Claudius the Emperor: he was exceeding rich, worth ten millions, that is, an 100 hundred thousand pounds, in so much, that when Caesar complained of the smallness of his treasure, the saying was, that if two of his servants, Narcissus and Pollas would make him their associate, he should of money enough: he was a crafty and wicked fellow, and being mighty in the emperors favour, he practised the death of some of the nobility, as of Appius Syllanus, upon suspicion of treason: at length he had a miserable end, being murdered by the means of Agrippina, who first caused Claudius the Emperor to be poisoned, while Narcissus was at the bath: it seemeth that even in this wicked man's house, there were some Christians: and as M. Calvin saith, domum quasi inferis similem Christi gratia visicari, that an house like unto hell was visited by the grace of Christ. 4. But if this were that Narcissus, as Pareus thinketh, than was it not so long before S. Paul came the second time to Corinth, when he should write this epistle to the Romans, about the 7. or 8. year of Nero, as he thinketh: for that Narcissus was slain not long after Claudius the emperors death: and after he was taken away, it is like his household was dissolved. See before in the end of the 5. quest. 5. Origen observeth, that whereas it is added, which are in the Lord, man omnes in Domino fuisse, that all of Narcissus family were not in the Lord, they were not all Christians. 6. Hugo noteth, that here the Apostle saluteth them, as they were divided into sundry congregations, as our Saviour did feed the people causing them to sit down by ranks.   

Quest. 11. Of other salutations of the Apostle of some of special note, v. 12.13.  
1. Tryphena and Tryphosa are first commended for their labour. 1. some think this labour was of three sorts, in exhortatione, ministerio sanctorum, in pressuris, in exhortation, ministering to the Saints, in afflictions for the Gospel, gloss. ordinar. but rather the services of these women are to be understood, which they bestowed in the entertainment of the Saints, such as before Marie was commended for, Pareus: P. Martyr thinketh they might have such a ministery in the Church, as Phebe had, one of the widows: Gualther taketh it for the domestical care in household affairs, and in the education of children: but they are commended rather, for their public and profitable service to the Church. 2. Chrysostome thinketh this setteth forth their commendation, because they are said, non solum operari, sed laborare, not only to work but to labour. 3. and Origen addeth further, that they are said to labour in the Lord: many do labour, but not for the Lord. 4. Chrysostome noteth this, as a part of commendation, that whereas Marie is said to have laboured, they continue labouring still, in laudem cedit continenter aliquid factitare, it is to ones praise, to continue in doing a thing, Theophyl.  
2. Persis is commended beyond the other. 1. because he calleth her beloved, ostendens maiorem esse, showing her therein to be greater, Chrysost. 2. and de multo labore testimonium fert, he giveth testimony of her much labour, Chrysost. Origen. 3. and somewhat there is in it, that of the other he saith, they labour, of this, she hath laboured, noting some special labour and trouble, which she had sustained for the Gospel.  
3. Rufus elected in the Lord. 1. Origen thinketh he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, elected, in respect of his election, he knew him to be of the number of the elect: but there were other beside here named, which belonged to God's election. 2. Haymo and Lyranus, because he was promotus ad sacerdotium, promoted to the ministery or Priesthood. 3. But he is rather so called because he was an excellent and chief man in piety, as Beza calleth him selected: so also Tolet: and Theophilact hath no other meaning, here is a double good, filius & matter reprehensibilis, the son and mother are reprehensible: an elect and choice mother, had an elect and choice son. 4. Paul calleth this matron his mother, and of Rufus, his in affection, the others in nature: as he willeth that the elder women should be reverenced as mothers, 1. Tim. 5.2. as he called Phebe his sister, v. 1. 5. Origen observeth, that Paul and Rufus had one mother in affection, as jesus and john had, to whom our Blessed Saviour commended his mother.   

Quest. 12. Of S. Paul's general salutations, without any special note of commendation, v. 14.15.  
1. Lyranus this distinguisheth the persons here saluted by S. Paul, that as v. 10.11. he commended some for their faith in Christ, as Apelles with others, and v. 12.13. others for their labour and ministery in the Church, as Thryphena, and Tryphosa, so now he propoundeth, exempla concordiae, certain examples of concord, joining many together of one society and company.  
2. Tolet observeth well, that these two companies, the one named, v. 14. the other, v. 15. might belong unto two families, and so Origen thinketh they dwelled together: Philologus and julia are thought to be the husband and wife.  
3. Touching some particulars. 1. Origen thinketh that Hermas was the author of the book called pastor, which Scripture or writing, he holdeth to have been divinitus inspirata, written by inspiration: But it was held of others to be an Apocryphal book: See Euseb. l. 3. c. 2.5. 2. there is one Hermas, and an other called Hermes, whom Beza translateth Mercurius, but the same name would have been retained in the Greek, as Vrbanus and Rufus, which are Latin names. 3. Philologus is thought by S. Andrew to have been made the first Bishop of Synope. 4. Olympas, not Olympius, as the vulgar Latin readeth, is the name here of a man, not of a woman, as Erasmus and Beza observe.  
4. Origen thinketh this was the reason, why Saint Paul giveth no special commendation to these, and namely none to Hermas, quia post multa peccata ad poenitentiam conversus, etc. because he was converted unto repentance, after many sins: But I rather allow here of Chrysostom's judgement, that although they are not set forth by their several commendations, as the rest, yet this is to be considered, that these being inferior to the rest, the Apostle salutatione sua non dedignatur, doth vouchsafe to salute them, and he also calleth them brethren and Saints.  
5. And lest any might have been grieved, that they were not by name saluted, illos commiscet, etc. he mingleth them together, salute one another, etc. Chrysostome: so the Greek scholiast, omnes promiscue ponit, he putteth all together, lest any should have been offended, cuius nomen expressum non fuerit, whose name was not expressed.   

Quest. 13. Of the custom then used to kiss one an other, v. 16.  
1. Chrysostome and Theophylact here observe, because the Apostle had given diverse commendations unto them, to whom he sendeth greeting, that the less commended should not envy the greater, nor the greater despise and contemn the less, osculo sancto permiscet, & pares facit, he putteth them together, with an holy kiss, and so maketh them all alike.  
2. This use was then taken up in the Church, for one to kiss an other in their holy meetings and assemblies, in token of mutual love and goodwill, as is evident, both in this place, and 1. Cor 16.20. 2. Cor. 13.12. 1. Thess. 5.26. in all these places it is called an holy kiss, and 1. Pet. 5.14. the kiss of love: this use was frequented in their assemblies, as in their general prayers, as Tertullian testifieth, lib. de orat. and specially in receiving of the Sacrament: as Chrysost. hom. 77. in joan. 16. been in mysterijs osculamur, ut unum efficiamur, we do well to kiss in the mysteries, that we may become one: for as Gellius noteth out of Plato, lib. 19 c. 11. anima animae coniungitur usque ad labia progressa per osculum, one soul is joined to an other, by a kiss meeting as it were at the lips: And not only then, but upon other occasions, as when they received any epistle from the Apostle, they used to salute one an other with a kiss, Hugo: whereof Haymo giveth this reason, because I am not present to kiss you all, salute ye one an other with a kiss, met amoris causa, for my love sake.  
3. Concerning the original of this custom. 1. Neither did it take beginning from this and the like places of the Apostle, as Haymo saith, ex hoc loco alijsque similibus mos traditus est ecclesiae, out of this place and the like was delivered this custom to the Church: for the Apostle did not first bring in this custom, it was in use before. 2. neither yet was it mos Romanae gentis, the fashion of the Romans so to do, Osiander: but as Calvin saith, it seemeth among them to have been minus usitatum, less in use, for it was not lawful for women to kiss any but of their own kindred: and Tiberius made a law against it, Sueten. in Tiber. c. 39 3. It was then an old custom among the Hebrews, taken from the patriarchs, and other holy men and women, which used one to salute an other with a kiss, as we read, Gen. 27.26. Gen. 29.12. and in other places: from them then was this custom descended: And among them it was not only amoris & benevolentiae, sed honoris & reverentiae signum, not only a sign of love and goodwill, but of honour and reverence: as it is said, Psal. 2. Kiss the son lest he be angry: as where the kissing of the Prince's hand is used, as a sign of loyalty and subjection, Gualther.  
4. It is called an holy kiss: to show, both ut casta sint oscula, deinde non simulata, that kisses given in the Church should be chaste, and then without dissimulation, not as judas kiss was, Origen: but Lyranus more distinctly maketh these five kind of kisses: adulatorium, a flattering kiss, as was Absaloms', who would take the people to him, and kiss them: semulatorium, a dissembling kiss, as was joabs, when he kissed and embraced Abner and killed him: proditorium, a treacherous and betraying kiss, as was that of judas given to Christ's impudicum, an unchaste kiss, such as the harlot giveth to the young man, Prov. 7. then there is, osculum fidile & sanctum, a faithful and holy kiss, whereof the Apostle speaketh here.  
5. From this custom of kissing came that foolish and superstitious ceremony of kissing the Pax in the Popish Mass: whereof Hugo taketh upon him to give this reason: the Priest first kisseth the Pax himself, and then giveth it unto all the people, to signify, that he is in loco Dei à quo omnis pax, in the place of God from whom cometh all peace, & that all are reconciled by Christ, who then is in the altar: wherein they show great presumption in the one, for a mortal man to take upon him to be in God's place, and great falsehood in the other, to make the people believe, that Christ's very body is in the altar, which the heavens shall contain until his coming, Act. 3.21.  
6. Wherefore concerning this use, it was only of those times, referendum est ad illius temporis morem, it must be referred to the manner of those times, Beza: it is not necessary either to retain it or any other outward ceremony or usage in stead of it: S. Paul exacteth not the outward gesture, but the inward affection, and so as Clemens Alexand. saith well, dilectio non sensetur in osculo, sed in benevolentia, love is not measured by the kiss, but by the goodwill.   

Quest. 14. How the Apostle saith, The Churches salute, you, etc. v. 16.  
1. Origen here moveth this doubt, reading all the Churches, how all of them could send salutation unto the Romans: and he answereth, because there was unus spiritus Paulo & omnibus Ecclesijs, there was one and the same spirit in Paul and all the Churches; or by saluting he understandeth, per unum spiritum iungi, to be joined together by one spirit: Hugo answereth, that whereas v. 4. all the Churches, must be taken universaliter, generally, here it must be understood only distributive, by way of distribution, for those churches where he than was: so also Gorrhan: But this doubt is easily removed, because that universal particle all, is not in the original, it is inferred by the Latin interpreter: by Churches then, the Apostle understandeth the Churches of Achaia and Macedonia, where he than was, of whose affection toward the Romans he was assured.  
2. And he nameth Churches in the plural number, meaning the particular Churches which had their denomination from their special places, as the Church of Antioch, Hicrusalem, the Roman Church, which all made but one universal Church, and general body, whereof Christ was the head, Bucer.  
3. Chrysostome moveth an other doubt, why the Apostle saluteth so many in this his epistle to the Romans, which he doth in no other epistle, and hereof he giveth these reasons. 1. not only for that he had not yet seen them, for so neither had he seen the Colossians, c. 2.1. 2. but Romani erant celebriores aliis, the Romans were more famous than others. 3. and beside many of these were known unto S. Paul, and were fled to Rome, as unto a more safe place, and therefore he saluteth them by name. 4. but the greatest reason is, inter advenas dogebant, many which were fled thither lived among strangers, and therefore had need of the greater commendation, and such was the glory of Paul, that per solas literas multum haberent praerogativae, they had a great prerogative that could get to be commended only by his letters. 5. But Tolets reason is far fetched, that S. Paul saluteth that city in the name of the Churches, quae omnibus Christianis praesidet, which is set over all Churches, for the Roman Church is the head of all Churches, where the vicar of Christ the universal Bishop sitteth, etc. for if this were the cause, how cometh it to pass, that Saint Paul leaveth S. Peter unsaluted, whom the Romanists affirm to have been at this time Bishop of Rome, would he write to the chief Church, and not salute the chief Pastor thereof: But hereupon it is strongly concluded and inferred, that Peter was not Bishop of Rome, nor at this time there, and whether at all or not is uncertain: which point shall be further handled among the controversies: But I insist upon Chrysostom's reasons, why S. Paul sendeth such ample salutations to the Romaness, more than to other.   

Quest. 15. General observations concerning the greeting and salutation sent here by the Apostle.  
1. Origen noteth the singular wisdom and discretion of the Apostle, that giveth unto every one a several commendation, pro merito altus probus, alius charissimus, etc. one is according to his worthiness called approved, an other well-beloved, an other elect, an other, labouring in the Lord.  
2. Chrysostome showeth two ends why the Apostle doth thus. 1. ne invidiam pararet, lest if he should praise some, and not others, it might procure envy. 2. ne socordiam & confusionem generaret, lest it might engender sloth and confusion, if one should not be commended before an other: so he both maketh them alacriores, more cheerful and willing to go forward, omitting nothing worthy of commendation in them, and others diligentiores, more diligent in stirring them up to follow their example.  
3. Calvin observeth, that none of any great place among the Romans are here saluted, nullum ex splendidis illis nominibus audius, we hear none of the famous and illustrious names among the Romans here rehearsed: but they are all obscure men: which showeth what the state of the Church was in those days, that not many noble or great men were called, as the Apostle showeth, 1. Cor. 11. and the Apostle hereby is freed from all suspicion of flattery that he doth not venari amicitias potentium, hunt for the friendship of great men.  
4. Gryneus addeth, that these salutations, are species invocationis, kinds of prayer, showing, that one ought to pray for an other.  
5. And they are communionis sanctorum religiosa documenta, religious documents of the communion of Saints, Grin. that their ought to be amicitiae commercia, intercourse of friendship between the Churches of Christ, Gualther.   

Quest. 16. Of the shunning and avoiding of the authors of dissension.  
1. As hitherto S. Paul had propounded examples to be imitated and followed, so now he showeth, whom they ought to decline and take heed of, Lyran. and this admonition he reserveth to the last, that it might better be remembered.  
2. He prayeth them to mark diligently, etc. 1. This charge of the Apostle belongeth unto the governors of the Church, & ad omnes credentes, and to all other believers, Origen: though specially it concern the Pastors. 2. and he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to mark or observe, because it falleth out oftentimes, socordia & incuria, by the sloth and carelessness of Pastors, that such false intruders do enter, Melancth. 3. and in that he would have them narrowly observed, he showeth their craft and subtlety, non enim palam conspiciendos se praebent, they do not show themselves openly, Oecum.  
3. Which cause division and offences. 1. Origen understandeth these to be all one, and interpreteth them to be dissensions contrary to peace. 2. Lyranus thinketh that the divisions are declinationes à fide, declinings from the faith: and scandals, which are occasion of ruin unto others. 3. some refer divisions to faith, and offences to manners. 4. But the first are understood to be they which do corrupt the doctrine of the Church, such are heretics, the other they which violate the discipline of the Church, and give evil example, as schismatics, Pareus. 5. Chrysostome thinketh that the Apostle especially meaneth the jews, which together with the Christian faith urged the ceremonies of the law, of whom as enemies to the Gospel, the Apostle often complaineth: but all other beside are noted, which were bringers in of corrupt doctrine.  
4. Beside the doctrine. 1. Gualther observeth well, that the Apostle forbiddeth not all dissensions, but such as are caused by innovation of doctrine: for there are some profitable divisions, quibus consensus in superstitione turbatur, whereby consent in superstition is hindered. 2. and Faius noteth well, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here signifieth not only contrary, but beside: for that only is not forbidden which is directly contrary unto the doctrine received, sed si quid aliud, vel aliter introducitur, but if any other thing, or in other manner be brought in, which belongeth to doctrine: which S. Paul calleth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to reach an other doctrine, 1. Timoth. 1.3. which is not only when false doctrine apparently contrary to the truth is brought in, but when the pure doctrine is by human inventions adulterated, Beza annot. 1. Tim. 1.3.  
5. The doctrine which ye have learned. 1. Chrysostome noteth, that he saith not, which I have taught, but which ye have learned, arguing hereby, permuniendum esse in iis, quae accepissent, that they should continue in those things, which they had received. 2. But Tolets note is wide, he would have them constant, in doctrina fidei à principe Apostolorum Petro accepta, in the doctrine of faith received from Peter the Prince of the Apostles: both which assertions are untrue: for neither was Peter the Prince of the Apostles: he acknowledged Paul to be his equal, when he gave him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the right hands of fellowship: Gal. 2. and in the same chapter it is showed, that Paul rebuked Peter to the face, wherein he declared himself no whit inferior to Peter: And seeing Peter was the Apostle of the circumcision it is not like, that he should be the first Preacher to the Gentiles at Rome: Gorrhan is yet more equal, who doth not refrain this to the doctrine delivered by Saint Peter at Rome, but that which they had learned à veris Apostolis, from the true Apostles: see more of this qu. 19 upon the 1. chapter. 3. here the wisdom also of the Apostles appeareth, which speaking of the authors of those factions, yet concealeth their names.  
6. Decline or avoid them. 1. that is such, qui scientes in id facinus prolabuntur, which wilfully fall into this mischief: they which are seduced through ignorance, reduci in viam possunt, may be reduced into the way, and amended, Theophyl. 2. Chrysostome noteth further, he said not, aggredimini & manus conserite, assault him, and try it by hand strokes, but only shun him and decline him: for as Peter Martyr here inferreth, the Church hath no other sword beside excommunication: their cruelty and tyranny than is taxed, that will by force, sword, and fire, suppress those which they call heresies, not first discovering them by the word of God. 3. By declining here, 1. is not meant, that no disputation should be had with such, as Tolet: the Apostle showeth the contrary by his example, who disputed at Ephesus with the gainsayer, daily in the school of Tyrannus, Act. 19.9. 2. but we must decline thence eorum societatem vitando, both privately in avoiding their company: as joh. 2.10. If any come, and bring not this doctrine, receive him not to house: Gorrhan: 3. and publicly he must be excommunicate. Tit. 3.10. Him that is an heretic reject after once or twice admonition: 4. and it is the Magistrates part also not to suffer such within his jurisdiction, but to cast them out: Osiander.   

Quest. 17. How these false teachers and seducers are to be discerned, v. 18.  
The Apostle showeth how such must be known: 1. by their hypocrisy, which is seen by the event, they serve not the Lord jesus. 2. by the end which they propound, namely to serve their belly. 3. by the manner of their deceiving, they use deceitful and flattering speech. 4. by the object, whereupon they work, they seduce those which are simple.  
1. They serve not the Lord jesus: 1. whom they ought to serve, ratione potestatis because of his power, he is the Lord, ratione bonitatis, because of his goodness he is jesus our Saviour: Gorrhan: 2. these are they which pretend to be the servants of jesus, and make as though nothing were more pleasing unto them, than the name of jesus, which they take up often in their mouths, and yet they are enemies unto jesus.  
2. By their own bellies: 1. that is, as Origen, they teach, questus & cupiditatis causa, for the desire of gain: as the Apostle saith: Tit. 1.11. They teach things which they ought not for filthy lucre's sake: and such make their belly their god, Philip. 3.18. 2. who then will not be ashamed, servos ventris pro doctoribus habere, to have them for their teachers, which are servants of their belly? Chrysost.  
3. By fair speech and flattering. 1. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are thus distinguished: the first signifieth a fair speech, which intendeth an others profit, and meaneth nothing less, as Satan insinuated himself unto Eve, under a pretence of wishing her good: and in such speech, much is promised, and little performed: this is de rebus, concerning the things, which they persuade; the other is de personis, touching their persons, whom they flatter, they deceive by the one, and flatter by the other. 2. by blessing or benediction, 1. Origen understandeth, their flattering of men in their sins, vel permanere, vel proficere etc. they exhort them either to continue or go on in their sins: Erasmus thinketh it is put pro laudatione, for flattering praise & commendation. 2. they speak things pleasing unto men, and apply themselves to their humours, as Physicians, that minister things delectable, but not medecinable to their patientes. 3. and we may understand also, orationes, quas faciebant, etc. the prayers which they made and blessings over them, of whom they received any thing: as Baal's prophets wished prosperous success to Ahab, and the pharisees under colour of long prayer devoured widows houses, Matth. 23. Hugo. 4. Haymo addeth further, that as they flatter some, sic detrahunt aliis, so they detract from others, that they may the better insinuate themselves. 5. But yet this forbiddeth not the Ministers of the Gospel, to use humanity in their speech, curiosity and bitterness of words must be avoided, as much as flattery: habeant comitatem, sed cum libertate coniunctam: they must show gentleness in speech, but joined with liberty, Calvin.  
4. The hearts of the simple. 1. Not the innocent, as the vulgar latin readeth, and Haymo interpreteth, that they go about to seduce them, ut eorum innocentiam auferant, to take away their innocency: for they cannot be innocent, that are so easily seduced. 2. neither doth it signify such as are without fraud, sine dolo, and malice, Tolet: for one may be without fraud, and yet not simple. 3. Melancthon understandeth those, qui affectubus infatuantur, which are weak in their affections, and are as infatuate, that may easily be drawn unto hope, or fear, and such like. 4. but it signifieth those which are weak rather in judgement, than affection, qui minus circumspecti sunt ad cavendas frauds, which are not circumspect to take heed of fraud and deceit, Calvin: and so they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not evil, that is not suspicious, cautelous, but simple: they are so said, not evil, or innocent, harmless, non à puritate conscientiae, sed defectu industriae, not in the purity of their conscience, but in their want of industry and circumspection: Lyran. as the Apostle describeth them, 2. Tim. 3. 6. They lead captive women laden with sins, etc. which are ever learning, and never come unto knowledge: They are simple then, not as innocent, for they are laden with sins, but as ignorant, and continually learning: such the wise man speaketh of, Prov. 17.15. The simple believeth every word.  
5. Let now any indifferent man judge, if all these notes and marks of false teachers and seducers do not adhere and cleave as fast as pitch unto the seducing Popish Jesuits, or judasites rather. 1. They pretend the name of jesus, and call themselves by his name, yet their doctrine and practice showeth, that they are not the servants of jesus. 2. They grow rich, and turn all to their own commodity: in France, they could in few years bestow an 100 thousand crowns in the building of the Jesuits College at La-flesh, and an 100 thousand crowns more in revenue: witness Anti Cotton. 3. through their insinuating speeches, promising heaven for works worthy of hell, and with praising, yea adoring their ministers and instruments of mischief, they deceive and seduce many. 4. and especially they work upon carnal and ignorant persons, that have no knowledge in themselves, but altogether depend upon them for their instruction and direction in faith.   

Quest. 18. Why the Apostle maketh here mention of the obedience of the Romans, v. 19  
1. He doth speak of their obedience, some think to that end, ut bono exemplo essent aliis, that they should give a good example unto others, to decline false teachers, because they were in the eye of the world: Lyran. 2. some will have it used as a reason, why they should take heed of false teachers, because they had professed their obedience and subjection to the faith: and therefore being subditi verae fidei & veris Apostolis, subject to the true faith, and true Apostles, they should not receive false doctrine, Gorrhan. 3. Origen thinketh that the Apostle subtiliter facilem & indiscretam Romanorum, obedientiam notat, doth cunningly note their facile and undiscreet obedience, how ready they were to be swayed, and therefore they had need to be admonished: so also Martyr and Pareus: but such facility in listening unto any teacher, had not been worthy the name of obedience. 4. Chrysostome thinketh, it is a preoccupation to prevent their suspicion, lest they should have such an opinion of the Apostle as though he held them wavering, and unconstant, and easy to be carried away: and therefore he should say in effect, incautos alios alliciunt, they do entice others, that are not cautelous, but not you, Theophylact: your obedience is known well enough, but yet you had need to be admonished, Calvin: but this is not so fit, because the Apostle rather rendereth a reason of his former exhortation, as the words show, for your obedience, etc. then useth any preoccupation. 5. wherefore this sense is more agreeable; that although the Apostle had good experience already of their obedience, yet he would have them be constant, nolit eos gradu suo excidere, he would not have them fall from that degree of perfection, which they had already attained unto, but continue constant still in resisting of contrary doctrines: for the Apostle did foresee, that the Roman Church being once infected with error, would be dangerous to other Churches: Gualther: as it is not sufficient for a matron to have been once chaste, unless she still continue: Osiander.   

Quest. 19 What it is to be wise concerning that which is good, and simple in evil.  
1. Origen thus understandeth it, to be wise unto good, is semper aliquid boni invenire, to find out always some good thing, as if we be hindered, that we cannot bring forth a good work, then to find out some good saying, if not that, then votum bonum, to make some good vow, or wish: to be simple in evil, that we be not crafty malum pro malo reddere, to render evil for evil: to the same purpose Severianus in Oecumenius: to be wise to do good, is to provide, ne nobis noceatur, that we be not hurt, to be simple in evil, that we offer no hurt to others.  
2. Lyranus thus, we must be wise, in bono cognoscendo & operando, in knowing and working of that which is good, and simple, not in knowing, but in working of evil: so Haymo, bonum sapite faciendo, malum ignorate vitando, be wise unto good in doing it, and simple or ignorant in shunning of evil.  
3. But this sentence rather is to be understood, according to the present argument: that the Apostle would have them wise, in discerning of true doctrine from false, but simple in devising of evil: which is agreeable to that saying of our Blessed Saviour, they should be wise as serpents, innocent as doves, and of S. Paul, 1. Cor. 13. that they should be children in maliciousness, but not in knowledge: this sense the words themselves favour: the simple are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is without any mixture of evil, of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to mingle, and the privative α, though some will have it derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an horn, such an one, as is without horns, that is, hath no power to do hurt; so than he is simple and sincere to evil, that neither hath cunning to sophisticate the truth, and to bolster out false doctrine, neither to work mischief.  
4. But yet this place maketh nothing at all for ignorant simplicity, for it must be joined with wisdom, and there is no wisdom without knowledge: the Popish simplicity then joined with gross ignorance, which the Jesuits require in their disciples, is not the simplicity, which S. Paul speaketh of: Martyr.  
5. Origen here moveth a question, how one and the same man, may be said both to be wise, and yet simple: and he answereth, that this may well be in diverse respects: as one may be wise toward God, and yet a fool to the world: as here in the world, he that is skilful in one art, may be yet simple in another: as sapientissimus Grammaticus, etc. a wise Grammarian, may be simple in the carpenters trade, and a good Pilot of a ship may be ignorant in Physic.   

Quest. 20. How the God of peace shall tread down Satan.  
1. The God of peace. 1. This is a good reason, to stir them up to vigilancy against false teachers, from the hope of victory. 2. he calleth him the Lord of peace, to show, that qui pacem amat, he that loveth peace, will dissolve whatsoever destroyeth it: Chrysostome. 3. and God shall do it, they must not be confident upon their own strength: neither yet must they be slouhtfull, they must use vigilancy.  
2. Shall tread. 1. The vulgar Latin readeth in the imperative, tread, and so Chrysost. saith it is both prophetia & precatio, a prophecy, and a prayer, but in the original it is put in the future tense. 2. he saith not, shall subdue, but shall tread down or crush: Chrysost. that is, shall so keep him under, as than he shall not prevail against the members of Christ. 3. and here there is an allusion to the first promise made to Eve, that the seed of the woman, should break the serpent's head. 4. this victory is not perfect here, but the perfect conquest shall be in the next world, Martyr. 5. Origen noteth well, that God is said suscitare Sathanam negligentibus, conterere studiosit, to raise up Satan or an adversary to those which are negligent, as he is said to have stirred up Satan an adversary to Solomon, 1. King. 11.14. and to crush Satan unto the diligent.  
3. Satan. 1. Chrysostome understandeth the deceivers, which are adversaries (for so the word Satan signifieth an adversary) but chiefly, the devil, qui ad ista ducem agit, who is their ringleader. 2. & Origen doth draw it to particulars, as si quis agonem susceperit castitatis, if any strive for chastity, if he continue, God shall vanquish under him the spirit contrary to chastity, and so likewise in the fight of faith, of patience, and such like.  
4. Shortly. 1. Some refer it to the day of judgement. 2. Ambrose to Paul's coming to Rome. 3. Tolet thinketh this was fulfilled in Constantine, who overthrew idolatry. 4. but even then presently this was in part fulfilled: God gave the Romans constancy both against the Roman persecutors, and spiritual wisdom against false teachers.   

Quest. 21. What Saint Paul meaneth by the grace of our Lord jesus, which he wisheth unto them. v. 20.  
1. As the Apostle began his Epistle with grace and peace, so he endeth it, as c. 15.33. he saith, the God of peace be with you: and here he saith, the grace of our Lord jesus: which words he repeateth again v. 24. (though Origen and Ambrose have them but once) which is not a vain repetition, but thereby the Apostle showeth the necessity of the grace of Christ, which he so often prayeth for: and further he showeth herein a fatherly affection, as the manner of a loving father is, to bid his children farewell again and again, and being both to take his leave, saepe ad colloquium convertitur, doth return often to his colloquy with them: and this benediction is there repeated because of the salutatious of the brethren, which he sendeth, ending in the same form, as the Apostles doth, Gorrhan.  
2. Whereas S. Paul 1. c. 7. doth ascribe this grace to God the father, and to jesus Christ, but here he maketh mention only of jesus, Origen observeth well, that it is una atque eadem gratia, one and the same grace: for as the father hath life in himself, and hath given unto the Son to have life in himself, so, gratiam quam dat pater, dat & filius, the grace which the father giveth, the Son giveth also. This then is an evident argument, of an equality of power and goodness, in the father and the Son.  
3. Chrysostome doth here enforce an argument from the greater to the less; that if when they were enemies, they were freed by grace, and redeemed from Satan, much more, amici facti, being made friends, shall they have grace to be delivered from less dangers: thus far Chrysostome well: but his other note here is dangerous, that whereas before he spoke of their obedience, and now turneth unto God by prayer, showing that we had need of both, & quae divinitus dantur, & quae à nobis sunt, as well those things, which are given of God, as which are of ourselves: for we have nothing of ourselves, all is of God. Therefore Origens' note is here to be preferred, sciendum, quod omne, quod homines habent à Deo gratia est, we must know, that all which a man hath, is of God and grace, nihil habet ex debito, he hath nothing of debt, for who hath given unto him first, etc.  
4. By grace here, 1. neither is understood that grace, which the Apostle should bring unto them at his coming, which he wisheth unto them now: for he speaketh of immediate grace from Christ. 2. nor yet only the grace, whereby we were first reconciled unto God, that they might continue therein, as Osiand. 3. but thereby is signified, both the favour of God, and the effects thereof, the graces and gifts of the spirit, Martyr: and whatsoever the elect have by grace from God, as faith, hope, remission of sins, Haymo.  
5. This salutation, the grace of God, etc. S. Paul was wont with his own hand to write in the end of every Epistle, whereby it was discerned, whether it were his epistle or an others: as he himself saith, 2. Thess. 4.17. The salutation of me Paul with mine own hand, which is the token in every Epistle, so I write: hereby than this epistle to the Romans, is discerned to have been written by S. Paul; that whereas the rest of it was set down from S. Paul's mouth by his Scribe, this salutation was extant under his own hand.   

22. Quest. Of the salutations of others, which Saint Paul sendeth to the Romans, v. 21. to 23.  
1. As before the Apostle named divers persons, to whom he sendeth greeting to v. 16. so now he sendeth the salutations of others unto them: and these are of two sorts, either such as were strangers in Corinth, or such as were citizens and inhabitants there, as Gaius, Erastus, v. 23.  
2. The Apostle sendeth greeting from others, not that he needed in himself their testimony, but he doth it partly to continue amity and love between the brethren, that they might be joined in good will, though they were divided in place: as also in respect of the Romans, that his Epistle having the consent of the whole Church, might be of the more weight, not in itself, but in regard of their weakness.  
3. The first is Timothy. 1. of whom we read, Act. 16. how he was circumcised by S. Paul: Origen thinketh he was of Derbe, and so Haymo: but it seemeth rather that he was of Lystra, because he was commended by the brethren at Lystra, Act. 16.3. Gualther. 2. Saint Paul calleth him his fellow helper, because he laboured with S. Paul in preaching the Gospel: where we see the great humility of S. Paul, that disdaineth not so to call a young man, newly converted to the faith of Christ: unto this Timothy, whom S. Paul left at Ephesus, did he write the two epistles to Timothy. 3. Lyranus saith, he was Bishop of Ephesus, but howsoever afterwards he were, he was not at this time, for then S. Paul would not have called him from his charge.  
4. Then follow the other. 1. Lucius, whom Origen and Haymo think to have been S. Luke, the inseparable companion of Saint Paul: of whom he maketh mention in 3. places: Col. 4.14. 2. Tim. 4.11. Phil. 2.4. and here he is called Lucius after the Roman inflexion: but it is more like to be Lucius of Cyrene mentioned Act. 13.1. who is their numbered among the Prophets at Antioch. 2. josan was S. Paul's host at Thessalonica, that endured so much for him, Act. 17.5. 3. and Sosipater, as Origen thinketh is that Sopater of Berea, which accompanied S. Paul sailing into Syria, Act. 20.4. 4. these three are called Saint Paul's kinsmen, not only because they were natione judaei, jews by nation, for so as Origen saith, all the believing jews were his kinsmen, to whom he notwithstanding giveth not this title: neither yet because they were of the same faith, Gorrhan, and as Origen thinketh, this consanguinity, ex baptismo intrabat, came in by baptism: but it seemeth they were sanguine iuncti, near in consanguinity unto Paul, yet so, as that they were joined in religion: for otherwise Saint Paul would not have made mention of them: Theophyl. whereby it is evident that Saint Paul had illustrem familiam, a famous stock, that findeth of his kindred in diverse places.  
5. I Tertius, etc. 1. this Tertius was Saint Paul's scribe, who did write it from S. Paul's mouth as he indited it: he is Tertius, which signifieth, the third, non numero, sed nomine, not in number, but in name, Ambros. 2. he put in his name by Saint Paul's licence: Lyran. whereby we see, that the labours and ministry of the faithful are not forgotten with God: as here the name of this Tertius is eternised to posterity for his faithful ministery and service to Saint Paul, and to the whole Church, in writing his Epistles. 3. neither as Chrysost. observeth, did he make mention of himself, to get praise, but rather by this his service to insinuate himself into the love of the Romans. 4. these words in the Lord, may have a treble sense, either to join them with his name, I Tertius in the Lord, that is, of the faith of Christ, Gorrhan: or I have written in the Lord, for the Lords cause: or, I salute you in the Lord, and this last sense is the fittest, Beza.  
6. Gaius. 1. Ambrose thinketh that this was he, unto whom S. john wrote his third Epistle: which may seem probable, because he is also there commended for his great hospitality, as here: yet Pareus thinketh he was not this Gaius, because S. john wrote long after S. Paul: but this letteth not, all falling out in one age. 2. Origen thinketh this was that Gaius, who was baptised by S. Paul at Corinth, 1. Cor. 1.14. 3. but, he can not be that Gaius, as Pareus thinketh, who was one of S. Paul's companions, mentioned Act. 20.4. for that Gaius is said to be of Derbe: therefore I consent rather with M. Beza and Tolet, that there were three of this name, one of Derbe, Act. 24.4. an other a Macedonian, Act. 19.29. the third of Corinth, whom S. Paul baptised, 1. Cor. 1.14. 4. If he had been only S. Paul's host, it had been a singular commendation, for no doubt the Apostle, according to Christ's rule, did dignum exquirere hospitem, seek out a meet host to sojourn with, Chrysost. but he was a common host of all the brethren, that passed that way. 5. Origen saith, it was received traditione maiorum, by tradition from their Elders, that this Gaius was Bishop of Thessalonica: Lyranus saith he was Bishop of Corinth: of these reports there is no great certainty.  
7. Erastus the steward of the city. 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifieth a steward: the vulgar Latin calleth him arcarius, the cofferer: but here divers notations are given of this word, arcarius: some derive it ignorantly, of archoes, which signifieth a Prince, or the chief, gloss interl. or of ab arce, of the castle of the city which he kept, Hugo: or of arca, a cheft, where the acts and writings of the city were kept, Lyran. the chamberlain, Genev. or the common treasurer of the city, Gorrh. and so Chrysostome taketh him to have been the quaestor aerarius, the treasurer or receiver: Beza, and the Syrian interpreter think he was the Procurator or governor: so also Theophylact: but he was more like to be the steward, or annonae praefectus, that made provision for the city, he that had the laying out of the money for the common use, and received the rents of the city, Haymo: Origen maketh a spiritual sense, that he was steward of that city, cuius artifex Deus, of the which the builder is God. 2. This city, some take to be Athens, Hugo: Origen leaveth it in doubt, what city it should be, because no name is expressed: but it was Corinth the city, where S. Paul wrote this epistle. 3. This is that Erastus, whom S. Paul saith he left at Corinth, 2. Tim. 4.20. namely to attend upon his office: yet he sometime ministered unto Paul, as he was sent with Timotheus into Macedonia, Act. 19.21. his riches, and office were no impediment to his calling.  
8. Quartus. This is no word of number, as the word signifieth the fourth, but it was his name, as Tertius of an other: as there were also among the Romans that were called Qvinti, Sexti, etc.   

23. Quest. Of the doxology, that is, of ascribing glory unto God, wherewith the Apostle concludeth his Epistle in general.  
1. Concerning the order and placing thereof; Origen observeth, that wicked Martion the heretic, who had corrupted the Apostles writings, putting in and out at his pleasure, had quite cut off these two last chapters from this epistle: beside there is an other difference among the Orthodoxal Expositors: for some do place this doxology in the end of the 15. chapter, immediately after these words, Whatsoever is not of faith, is sin: and so Chrysostome doth treat of it in that place, but Origen placeth it here.  
2. Chrysostome observeth this to be the Apostles holy manner, to shut up and conclude his exhortations with prayer: for it belongeth unto a teacher, non solum sermone instruere, not only to instruct by speech, but to entreat also the divine help.  
3. Three arguments the Apostle coucheth together, whereby he setteth forth the praise of God: his power, in being able to confirm them: his wisdom, in keeping secret the great mystery for many years, and manifesting it now: his goodness, in revealing the same, and making it known unto the Gentiles.  
4. But concerning the reading of this place, it hath much troubled interpreters, how it should be joined together in a good construction: because in the last verse, it is added, To whom be praise through jesus Christ: which can not hang upon this clause, v. 25. to him that is of power, etc. Erasmus thinketh it were great impudency to put out the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to whom, which is found in the most Greek copies: and therefore he professeth, he can not tell what to think, but that the Apostle after his manner, orationem imperfectan, etc. brought forth here an imperfect speech. But 1. this were no such boldness or impudency, as Erasmus thinketh: for neither hath the Syrian interpreter that relative, nor yet the Complutensian copy, which Beza followeth. 2. Augustine, as he is cited by the ordinary gloss, will have the word, praise or glory, to be twice supplied, in this sense: to him, that is of power, etc. be praise and glory, to whom be all praise: but this were a superfluous supply. 3. Chrysostome, howsoever he readeth that word in his text, yet he omitteth it in his comment: lectionis haec est consequentia, this is the consequence and coherence of the reading, and sense: to him, that is of power, etc. be glory: so also Ambrose: Lyranus interpreteth, cui, to whom, that is to Christ: Tolet, cui, that is, ipsi, to him: but yet the sense and the words should not hang well together.  
4. Wherefore, I think with Beza, that this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to whom, is a pleonasme, a filling or superfluous word, according to the manner of the Hebrew tongue: as he giveth instance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, himself, used superfluously, Eph. 3.21. 1. Pet. 2.24. but Pareus giveth a fitter instance, Hosh. 10.7. succisus est Samariae rex eius, the king of Samaria, of it, is cut off: and so in this place, this word, to whom, may abound, and be superfluous, but the sense and coherence is that which Chrysostome followeth.   

24. Quest. A description of the Gospel preached by the Apostle, inserted here in the conclusion of his Epistle, v. 25, 26.  
There are four parts of this description, containing the four causes thereof. 1. the material cause, or object, which is jesus Christ. 2. the form, revealed now by the Scriptures of the Prophets, before kept secret. 3. the author and efficient, at the commandment of God. 4. the end, for the obedience of the Gentiles.  
1. According to my Gospel, and preaching of jesus Christ. 1. he calleth it his Gospel, because he was the minister of it, as our Saviour calleth it, their word, job. 17.20. which shall believe through their word: the Gospel he nameth the word of the Apostles. 2. the preaching of jesus, some take actively, as Chrysostome, quem ipse praedicavit, which he preached: so also the interlinear. gloss, à qua non discordat, etc. from the which the preaching of Christ disagreeth not: but it is rather taken passively, for the Gospel preached concerning Christ, as it is taken, c. 1.3. and so the Syrian interpreter translateth, and withal it showeth Christ to be the author of S. Paul's preaching: he was minister, Christus magister, the minister, and Christ the Master, Lyran. Gorrhan. and so Origen, praedicatio Pauli, est praedicatio Christi, the preaching of Paul, is also the preaching of Christ as he saith, 2. Cor. 13.3. seeing ye seek experience of Christ, that speaketh in me.  
2. By the revelation of the mystery. 1. This mystery is not to be restrained to the calling of the Gentiles only, but to be understood of the whole doctrine of the Gospel, concerning the Trinity, the incarnation of the Son of God, and such like: which although they were in some sort made known in the old Testament, yet then but obscurely, that in respect of the clear light of the Gospel, they were but as a mystery. 2. Origen here understandeth one thing by the preaching of Christ, which belonged unto the faithful, an other, by the revelation of the mystery, which was manifested but to a few, unto such, as capaces esse possunt scientiae Dei, may be capable of the knowledge of God: but the Apostle saith, this mystery is made manifest among all nations, therefore not to a few, but unto all believers. 3. Kept secret, or in silence, not that either the Prophets knew not what they prophesied: for as Origen saith, si Prophetae non intellexerunt, ea quae dicebant, non erant sapientes, if the Prophets understood not the things they said, they were not wise: not yet, that the Prophets knew these things, sed non licebat profere aliis hominibus, but it was not lawful to bring them forth to others, as Origen: but it is spoken comparatively, that although these things were revealed in some part to the Prophets, yet ratione praesentis lucis, in respect of the present light of the Gospel, these mysteries were kept secret, and hid, Par. 4. by the everlasting times, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we understand not with Haymo, tempora aeterna quae praecesserunt mundi exordium, the infinite times which went before the beginning of the world: for they could not then be said to be kept secret or in silence, seeing there were none, to whom they should then be uttered: and whereas Tolet would justify this sense, by that place, 1. Cor. 2.7. We speak the wisdom of God in a mystery, e●en hid, which God had determined before the world, etc. there is great difference between these two places: for there the Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, determined, and the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth before, but here he saith only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was kept in silence: therefore this place is better explained by that other, Ephes. 3.5. which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in other ages, was not opened: the Apostle then by these long and eternal times, understandeth the ages past: quod fuit occultum ab initio temporis, which was hid from the beginning of time, Hugo: from the beginning of the world: for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which answereth to the Hebrew gholam, doth not always understand a time simply without beginning or end, but according to the matter whereunto it is applied.  
3. But now is opened among all nations, etc. by the Scriptures, etc. 1. here the efficient cause is showed, with the instrumental means, the prophetical Scriptures: Tolet referreth this nunc, now, to the times of the Prophets, and he understandeth totum tempus creatum, all the time created: but if this mystery had been opened then, S. Paul should speak contrary to himself, Ephes. 3.5. in other ages it was not opened: therefore Lyranus better interpreteth, the Scriptures of the Prophets Apostolis reseratas, opened to the Apostles, as Luk. 24. Christ opened the sense of the two disciples to understand the Scriptures, in illis propheticis Scripturis praedictum est, etc. that is, foretold in the prophetical Scriptures, which we see fulfilled in the Gospel: Calv. Christus concionum argumenta sumpsit, etc. Christ took the argument of his sermons out of Moses and the Prophets. 2. and the Apostle wisely maketh mention here of the Prophetical Scriptures, both to give contentment to the believing jews, that were addicted to the law: be not afraid, lest thou shouldst go from the law, in receiving the Gospel, atqui hoc exigit lex, this is that which law itself, and the Prophets require, Chrysost. and beside this is added, ne Evangelium, quasi novum, & à veteri lege dissidens, lest the Gospel should be suspected as new, and dissenting from the law.  
At the commandment of the eternal God. 1. Haymo referreth it to the commandment of Christ, given to his Apostles, go and preach the Gospel to every creature, but it signifieth more, the everlasting ordinance and appointment of God, aeternaliter disposuit, qua fierent in tempore, he disposed from everlasting, the things which should be done in time, Lyran. so Chrysost. olim praefinitum erat, nunc autem apparuit, it was appointed before, but appeared now. 2. so here the Apostle curiosis quaestionibus ianuam claudit, doth shut a door against all curious questions: lest any man should inquire, why the mystery of the Gospel was kept secret and hid so long, the Apostle sendeth us to the secret counsel and determination of God. 3. God is called eternal, as a title peculiar unto himself: that is truly eternal which is without beginning and end: and whereas other things are immortal, as Angels, and the soul of man: yet this difference there is, it is one thing non mutari cum possit mutari, not to be changed, when it hath yet a possibility to be changed, an other, non posse prorsus mutari, not to have any possibility to be changed at all, which only belongeth unto God, to be of an immutable nature, gloss. ordinar.  
4. The end followeth: for the obedience of faith. 1. Chrysostome observeth here, fides obedientiam exigit, non curiositatem, faith exacteth obedience, not curiosity: we must not curiously inquire and ask a reason of that which is commanded, but willingly yield our obedience. 2. there are two acts of this obedience, the one is, to receive the faith without exception or gainsaying, the other, to bring forth the fruits of this faith, by good works. 3. and the Apostle by pressing this end, the obedience of all nations, here also comprehendeth the Romans, non solum tu ita credis, sed tecum universus etiam orbis, but all the world also with thee, Chrysost.   

Quest. 25. Of the doxology itself, to God only wise, etc.  
1. It is not said, to God only wise, as though the Son were excluded, sed ad discretionem universae creaturae, but to distinguish all creatures from the creator: he only compared to the creatures is alone wise, Chrysost. for the Apostle saith not, to the father only wise, but to God only wise, which one God is the Father, Son, and holy Ghost.  
2. Origen noteth further, that God is not said to be wise, as though by wisdom he is made wise, as men are, but he is the fountain of wisdom, non enim ex sapientia sapiens Deus, sed ex sapiente Deo sapientia procedit, for God is not wise by wisdom, but wisdom proceedeth from God, who is wise.  
3. Glory. 1. Lyranus readeth honour, and glory, which he thus distinguisheth, that honour, is a reverence exhibited as a testimony of ones virtue: but glory, is an honour exhibited coram multis, before many: but here there is no use of this distinction: for in the original there is found only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, glory. 2. this ascribing of all glory unto God signifieth a threefold act: one in respect of God, to glorify him in his wisdom, in wondering at the depth thereof, glorificat illum denuo stupefactus, he doth glorify him, being again astonished at these incomprehensible mysteries, Chrys. as S. Paul crieth out in admiration of the unsearchable depth of God's wisdom, Rom. 11.33. then in ourselves, there is our rejoicing, and thanksgiving unto God: glory, is clara cum laud laetitia, a clear kind of rejoicing with praise, gloss. as the Apostle saith, Rom. 7.25. I thank my God, etc. the third act is in respect of others, that they may come to the knowledge of the Gospel, and so set forth the glory of God: as the Apostle saith, Eph. 3.10. That by the Church may be known the manifold wisdom of God.  
4. Through jesus Christ. 1. which some refer to the former words, to the only wise God, that is, to jesus Christ, gloss. interlin. but jesus Christ is here distinguished from the only wise God, as being a distinct person. 2. Origen referreth it to the eternal generation of Christ, because God the Father, genuerit sapientiam jesum Christum, hath begotten the true wisdom jesus Christ, and so he declareth God to be only wise. 3. Hugo referreth it to the preaching of jesus Christ, and those things which were done by him in the flesh, by the which he declareth God to be only wise. 4. Haymo, because by Christ, manifestatum est mysterium Trinitatis, the mystery of the Trinity was manifested. 5. Chrysostome joineth it to the first words, v. 25. to him that is able to establish you, etc. by jesus Christ, etc. 6. But it is better coupled with the words following, be glory: whereby the Mediatorship of Christ is commended, that we are by his Mediation made partakers of those benenefits, Calvin: and beside our praise and thanksgiving, cannot be accepted of God, but through Christ, Osiander: as the Apostle useth to say, I thank my God through jesus Christ, Rom. 1.8. chap. 7.25.  
5. For ever. 1. the vulgar Latin readeth in secula seculorum, for ever and ever, but in the original, it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in secula, for ever: though the Syrian read it as the Latin doth. 2. but the sense is the same: and howsoever here the Greek so readeth not, yet in other places, as Rev. 5.13. we find the word doubled, in seculo seculorum, for ever & ever, or for age after age, as we say world without end: as Origen saith, it is the manner of scripture immensitatem temporum per hoc designare, thus to set forth the immensity and infiniteness of time: and it is all one as if the Apostle should have said, in omnia futura secula, for all the ages to come, honour and glory be given unto God, Haymo. 3. And as this glory & praise is here set forth by the immensity of time, it never shall have end: so two other circumstances of the like infiniteness and immensity are elsewhere added, as revel. 5.13. all creatures in heaven and earth do join together to give praise unto him, that sitteth upon the throne: and they give praise, honour, glory, power, that is, all, and all manner of praise.   

Quest. 26. Of the use of the word, Amen.  
v. 27. Amen. 1. This word Amen, as Augustine observeth is neither Greek nor Latin, but an Hebrew word, and signifieth truth, or it is true, which word is retained in all languages, as Augustine conjectureth, ne vilesceret nudatum, that it should not being made bare (by interpretation) become more vile, and therefore the interpreter keepeth the original word, ut honorem haberet velamenti secreti, to give honour to the veiled secret: other reasons also may be yielded hereof, as herein the consent of nations is testified in the worship of God: and beside, this remainder of the holy tongue, all nations speaking the language of Canaan, as it is prophesied, Isay 19.18. is a pledge unto the Gentiles of the calling and reuniting of that nation, from whence they received their first faith, namely, the jews. 2. Haymo thinketh that this word, is juramentum vel affirmatio, an oath or affirmation: but the first it is not: it is only a constant and earnest asseveration of the truth: it were hard to say, that our blessed Saviour when he used to say Amen, Amen, as he did often, did swear, or take an oath.  
3. There was a double use of this word Amen: for it either showeth the approbation of the judgement, that the things spoken are true, as Origen saith here, vera & fidelia esse signat, quae scripta sunt, it showeth the things to be faithful and true which are said: and in this sense the Apostle saith, that all the promises in Christ are yea, and Amen, 2. Cor. 1.23. or it showeth the desire of the heart, and consent of the will unto the prayers and blessings pronounced: as the people used at the giving of thanks to say Amen, in the Primitive Church, 1. Cor. 14.16. as justinus also testifieth in the end of his second apology for the Christians: and so also Hierome, praefat. in 2. lib. epist. ad Galat. saith, that in the Churches at Rome, audiri veluti coelesti tonitru, populum reboantem Amen, that the people is heard founding Amen, as a thunder from heaven: and Chrysostome more particularly showeth the manner, how they said Amen, illud in seculo seculorum, qui finis precum est, audience, Amen non dicit, the people hearing these words, for ever and ever, which is the end of the prayers, cannot say Amen, if he understand not: so Amen was added in the end of their prayers and thanksgiving to express the common voices and desires of the people, and their hearty consent to that which was prayed for: so Calvin observeth well, upon that place, 1. Cor. 14.14. this word Amen, est nota confirmationis tam asserendo quam optando, is a note of confirmation both in affirming and in wishing: and it showeth, that the prayer conceived by the minister, whereunto the people answer, Amen, omnium esse communem, to be common to all.  
4. Hugo Cardinal hath a pretty observation upon that place, that Amen, in the law, was answered unto the maledictions and curses pronounced, Deut. 27. v. 15. to the end, but not to the blessings, as may be seen, Deut. 28. v. 1. to v. 8. but in the Gospel, Amen is said to blessings, and not to curses.  
5. But that is a ridiculous observation of the Carnotensian Canons, that upon that place of the Apostle, where it appeareth that it belonged only unto the idiore and unlearned to say Amen, hereby they would confirm their blind custom, that none say Amen, because their Church in the beginning consisted of noble and learned persons, there was none unlearned among them: to the which it may be answered, that there Church could not be more perfect than the Primitive Church, wherein the people said Amen: and how perfect soever a Church is, there must be order, that one pray in the name of the people, and the rest say Amen: and Hugo saith well, modo videtur quod satis possunt illud resumere per contrarium, but now it seemeth that they may rather resume and take up the contrary custom, etc. to say Amen, his meaning is, because there are none but unlearned there.   

Quest. 27. Of the postscript or date of this epistle, whether it were written from Corinth, and sent by Phebe.  
1. It must be observed that these postscripts of the Epistles, are no part of the Apostles writings, but were added afterward by others: neither are they generally true: for in the end of the first epistle to the Corinthians, it is said to be written from Philippi, whereas it was written and sent from Ephesus, as doth diversely appear: the Apostle saith, v. 5. of the last chapter, I will come unto you, after I have gone through Macedonia, for I will pass through Macedonia: he was not then yet come into Macedonia, where Philippis was: again he saith, I will tarry at Ephesus until Pentecost, and v. 19 the Churches of Asia salute you, and Aquila and Priscilla: he was then at this time in Asia and at Ephesus, where Saint Paul left Aquila and Priscilla, Act. 19 ●9. he was not then at Philippis in Macedonia, which is in Europe.  
2. But yet this epistle is dated right from Corinth, the haven of which city or port town was called Cenchris: this is the opinion of Origen, Hierome, with others: yet Haymo thinketh it was dated from Athens, and Lyranus to reconcile them, thinketh that S. Paul began his epistle at Athens, and finished the rest at Corinth: But this is a mere conjecture: for it is evident, that the Apostle was not at Athens, but at Corinth when he wrote this epistle, because he maketh mention of Cenchris, c. 16.1. from whence this epistle is supposed to be sent: and he sendeth salutations from Gaius, ver. 23. who was his host at Corinth, 1. Corin. 1.14.  
3. Whether this epistle were sent by Phebe or not, see diverse opinions before, qu. 3. as it is like she was the messenger, because she was now going to Rome. c. 16.1.2. Erasmus by the way hath a glance at the ambitious stateliness of the Pope's Ambassadors now a days, seeing the Apostles vere maximi pontifices, the great Bishops of the world did use such messengers: as S. Paul writeth of great and deep matters per mulierculam, by a silly woman: and here an end of these questions.    

4. Places of Doctrine.  

Doct. 1. That women do belong unto the kingdom of Christ.  
1. Phebe my sister. This woman is highly commended by S. Paul as a necessary member of the Church, who had done much good unto many: so godly women, though they are not admitted to the office of public teaching, yet by private exhortation, virtuous education of children, charitable relief of the poor, may edify much, so as S. Paul saith, there is in Christ jesus, neither bond nor free, male nor female, ye are all one in Christ jesus, Gal. 3.28.   

Doct. 2. Religion taketh not away the offices of humanity.  
v. 1. I commend. S. Paul in sending commendations, in saluting and sending salutations of the brethren one to an other, which he doth throughout this chapter, showeth that humanity, courtesy, gentleness, may very well stand with Christianity, against the opinion of those hypocrites, as here Melancthon calleth them, that allow of nothing but austerity, or rather curiosity: which was the fashion of the Scribes and pharisees, Matth. 6. to have four looks: but gentleness, lenity, benignity, goodness, are the fruits of the spirit, Galat. 5. and it is specially required of a Bishop, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, easy, equal, gentle, 1. Tim. 3.3.   

Doct. 3. That no part of the Scripture is superfluous or unprofitable.  
Chrysostome here observeth well, that though small benefit or profit may seem to rise unto the reader by this last chapter, which is only full of names and seemeth to contain no great matter of edifying: yet he that readeth it advisedly, shall find it to be otherwise, diligens lector, & hinc ditescet, remissus & negligens manifestis nihil lucri capiet, the diligent reader, will even gather riches from hence, but the remiss and negligent, will take no profit by any place, though never so manifest: he would therefore have us do as goldsmith's boys do, minuta fragmenta conquirunt, isti tantas auri messas negligunt, they gather up the small fragments, whereas these neglect and regard not great masses of gold: so the Apostle saith, that the whole Scripture (both it and every part thereof) is given by inspiration, and is profitable, etc. as our Blessed Saviour also before him said, Matth. 5. that one iota, or jot of the word of God shall not perish.   

Doct. 4. Religion taketh not away the respect of consanguinity.  
Whereas S. Paul, v. 7. saluteth Andronicus and junia, and v. 11. Herodian by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, kinsman, we learn, that even Christians may and aught to have respect unto their kindred after the flesh, as S. Paul giveth this rule, 1. Tim. 5.4. that they should learn to show godliness first toward their own house: as our Blessed Saviour hanging upon the cross commended his mother unto john: and this is reckoned by Saint Paul among other vices and enormities of the heathen, they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without natural affection, Rom. 1.30.   

Doct. 5. That all are not always of one mind and religion in one house.  
Whereas the Apostle saluteth those, which were of Aristobulus and Narcissus household, whereby it seemeth, that they themselves, being not remembered, but omitted as unworthy of the Apostolical greeting, that they were not believers: and Narcissus as is showed before, was an ungracious man, one that abused the Emperor Claudius' favour, to enrich himself by the decay and overthrow of others: hence it is evident, that even in one family there may be a division and separation of mind in religion: as in Adam's family, there was a Cain for an Abel, in Noah's, a Cham for a Sem, in Abraham's, an Ishmael as well as an Izaak, and in isaack's, an Esau for a jacob, and so as our Saviour saith, Luk. 17.34. two shall be in one bed, the one received, the other refused.   

Doct. 6. That a Christian may with a good conscience, and is bound to yield civil obedience to an unbelieving Master.  
This also is proved out of this place, for they which were of Aristobulus and Narcissus family, being converted to the Christian faith, did serve those Masters of a contrary profession, and yet they continued in that service still: so the Apostle 1. Tim. 6. giveth this rule to servants, to count their Masters (he meaneth, such as were unbelievers) worthy of double honour, and he giveth this reason, that the name of God, and his doctrine be not evil spoken of: Then by the same reason, ought subjects to perform all civil obedience even unto heathen Princes: if to such men, more to Christian governors, howsoever they stand under the presumptuous curse of the Roman Antichrist.   

Doct. 7. That there are diverse degrees of gifts and of rewards for the same.  
Chrysostome collecteth this doctrine out of the tenor and style of the Apostles salutations in this chapter: some he commendeth and saluteth, à laboribus, alios à nomine fratrum, alios ab appellatione sanctorum, for their labours, some by the name of brethren, others in calling them Saints: so that although they were all faithful, yet they were not all equal: so was it among the patriarchs, Lot was a just man, but not as Abraham, and so was Hezekias, but not as David: and all the Prophets, sed non ut joannes, but not as john, and all the Apostles were beloved of Christ, but john more than the rest: like as one star differeth from an other in glory: and so he concludeth, diligens omnium inquisitio, etc. there shall be a diligent inquiry made of every one's worth, and if one do but a little go before an other, neque hoc minimum negleget Deus, God will not neglect that little.   

Doct. 8. Dissensions and divisions may be even within the Church.  
v. 17. Mark those which cause divisions. So than it is clear, that there were dissensions and differences even in matters of faith among the Romans: yet they ceased not to be a Church: Satan raiseth such contentions not without the Church: for he hath over such an absolute power and dominion already, he need not practise to make them his: but within the Church, that the proceedings of faith may be hindered: and the Apostle giveth an other reason thereof, 1. Cor. 11.19. there must be heresies among you, that they which are approved may be known: Then neither can the Romanists condemn the Church of Protestants for their divisions, which do more abound themselves, nor the schismatics for the same cause to refuse our Church, in the which they themselves have made the rent.   

Doct. 9 The first doctrine is the best, and cometh nearest the truth.  
v. 17. Contrary to the doctrine which ye have learned: like as the doctrine first taught and planted by the Apostles was the best, and heresy and schism sprang up afterward; so as Tertullian generally observeth, quod primum id verum, that which is first is true, that false which cometh in afterward; as among the Israelites, Moses & the Prophet's doctrine concerning the true worship of God, was first, Idolatry and Baalisme came in afterward, so Christ and his Apostles doctrine touching justification by faith was first; the Popish doctrine of merits, and satisfactions, and of the rest, came in afterward.    

5. Places of controversy.  

Controv. 1. Against cloistered Nuns.  
1. I commend Phebe, etc. a servant of the Church of Cenchrea: This precedent of Phebe is a very simple warrant, and a slender ground for that superstitious order of cloistered and enclosed Nuns. 1. This Phebe ministered unto the whole Church of her substance, and so was a servant unto it: but these serve nor the Church, being sequestered from the public company and society of men. 2. this Phebe was a disciple of S. Paul's, & no doubt one that received and allowed his doctrine concerning justification by faith, but the other hope, ut suis obseruantiunculis mercantur remissionem, etc. that by their observations they may merit remission of sins, Osiand. 3. S. Paul would have no widows chosen under 60. year old, they contrary to S. Paul's rule, shut up young maids in cloisters, which wax wanton against Christ, as the Apostle saith. 4. and so far were these cloisters from being places of devotion, ut publica lupanaria videbantur, that many of them seemed rather to be common brothelhouses, Gualther.   

Controv. 2. The Church not always visible and consisting of multitudes.  
v. 5. The Apostle saluteth the Church, which was in the house of Aquila and Priscilla, so also he maketh mention of the Church in philemon's house, Phil. 2. whereby it is evident that the name of a Church agreeth even unto a few gathered together in Christ's name, as our Blessed Saviour promiseth, that where two or three are gathered together in Christ's name, he will be in the mids of them, Matth. 28. We must not then look always to find out a Church, by the outward pomp and glory of it, or by the multitude and great troops and number of people: as the Romanists make these the notes and marks of the Church: see further, Synops. Cent. 1. err. 18.19.   

Controv. 3. All doctrine is to examined by the Scriptures.  
Whereas the Apostle, v. 17. willeth the Romans to take heed of those which cause divisions contrary to the doctrine which they had received: the Rhemists give this corrupt gloss in their annotations: that he biddeth them not to examine the case by Scriptures, but by their first form of faith and religion delivered to them, before they had, or did read any book of the new Testament.  
Contra. 1. The doctrine which had been preached among the Romans, was agreeable to the old Scriptures, though there had been yet no books of the new Testament extant, as S. Paul professeth that he said none other things, than Moses and the Prophets did say should come, Act. 26.22. and therefore the brethrens of Berca, are commended, Act. 17.11. for searching the Scriptures, and examining the Apostles doctrine thereby. 2. yet it is very probable, that some of the Gospels were written at this time, as jeraeneus l. 3. c. 1. thinketh, that S. Matthewes was, and Hierome in catalogue. S. Marks. 3. but it followeth not, before the Scriptures were written, they received their doctrine and faith by tradition, when they had immediate direction from the Apostles, therefore now when the scriptures of the old and new Testament are extant, and no Apostles to direct the Church, who were privileged not to err, we should leave the written word of God, and flee unto unwritten traditions: Origen hath here an excellent saying, vide quam prope periculis fiunt high, qui exerceri in divinis Scripturis negligunt, ex quibus solis huinsmodi examinationis agnoscenda discretio est, see how near they are unto danger, which neglect to be exercised in the divine Scriptures, out of the which only, this examination is to be discerned and acknowledged.   

Controv. 4. That Papists not Protestants serve their own belly.  
Whereas the Apostle giveth this as a note of false teachers and seducers, that they seek rather to serve their belly, than jesus Christ, v. 18. our unkind countrymen the Rhemists, do glance here at Protestants, whom they falsely and blasphemously call heretics, That they seek only their own profit and pleasure, what soever they pretend: But it is as clear as the Sun, that they here take themselves by the nose, and that they are the heretics, if ever any, that serve their belly, and are cunning kators for their kitchen: They may remember what Erasmus answer was to the Duke of Saxony, when he was asked his opinion of Luther, that he meddled with two dangerous things, the Pope's crown, and the Monks belly: witness also that pitiful complaint and supplication of certain Monks to Henry the second, that whereas they had before 13. dishes of meat allowed them to a mess, their Bishop cut off three of them. And are the friars of these days think you, more sparing and pinching of their belly? let that factious crew of those makebates the traitorous judasites rather than Jesuits speak, who in few years at la-flesh in France, beside the sumptuous building of their College, which cost an 100 thousand crowns, bestowed as much in their revenue: a reasonable proportion to keep a fat table, and to fill their bellies.   

Controv. 5. That Protestants are no schismatics.  
Whereas the Apostle giveth a double caveat, v. 17. concerning seducers and false teachers that first they must be examined and observed, how they do bring in strange and novel doctrine contrary to the received truth, and then they must be avoided and declined: this doth justify the departure of the Protestants from the Church of Rome, because it is a false and Antichristian Church, and hath fallen away, and played the Apostata from the faith of Christ: and therefore we are to leave them: according to S. Paul's rule, Tit. 3.11. A man that is an heretic, after the first and second admonition, avoid.   

Controv. 6. Why the Gospel was kept secret so many years under the kingdom of Antichrist, against the objection of the Papists.  
v. 25. By the revelation of the mystery, which was kept secret from the beginning of the world: whereas the Papists object against the Protestants, where was your Gospel 60. or 70. years ago, how cometh it to pass, that it was so long kept secret, and hid in the world, is it like, that God would have his truth so long concealed? Hereunto we answer, that as the Gospel of Christ was a long time folded up in a mystery till Christ came, but then revealed at Gods own appointment: So it pleased God, that the Gospel once preached to the world, being by men's unthankfulness obscured, should liehid as a punishment of their ingratitude, that loved lies rather than the truth, yet should again for the gathering together of the elect, be revealed unto the world, at such time, as seemed good unto our gracious God.   

Contr. 7. Against the Popish doxology ascribing glory with Christ unto the virgin Marie.  
v. 27. To God only wise be glory through jesus Christ, etc. This was the holy use of the Apostles, to conclude with giving praise to God only through jesus Christ: we may then justly wonder at the superstitious impiety & audacious presumption of the Romanists, which use a contrary style joining Christ and the Virgin Marie together in their doxologies: as Tolet thus concludeth his commentary upon this epistle, sit gloria omnipotenti Deo, & glorios●ssima m●tri eius, glory be to the omnipotent God, and to his most glorious mother: so Pererius concludeth, laus Deo & Dei genetrici semper virgini Mariae, praise be to God, and to the mother (or bringer forth) of God the ever virgin Marie: And before him Bellarmine thus shutteth up his controversial disputes, Praise be to God, and to the Virgin his mother Marie.  
But this superstitious doxology of Papists may thus be refelled. 1. the Creator and the creature are not to be coupled or sorted together, in any religious act: as it is in the Psalm 115. 1. not unto us Lord, etc. but unto thy name give the praise: and S. Paul thus writing, Rom. 1.25. who served the creature rather than the Creator, who is blessed for ever: denieth all such praise and blessing to be done unto creatures, but to belong only to the Creator. 2. S. Peter saith, if any speak, let them speak as the words of God, 1. Pet. 4.11. but the word of God thus speaketh not: never did the Apostles use, in their thanksgivings, to join Christ and his mother together, nor yet any of the found ancient writers: therefore it is a superstitious phrase taken up by the Romanists, without any warrant of Scripture or antiquity. 3. as prayer and invocation is due only to God, because in him only we are to believe, joh. 14.1. Rom. 10.14. so thanksgiving being a kind of prayer, and a part of religious worship, is only to be given unto God. 4. we acknowledge the Virgin Marie to have been a chosen vessel of the Lord, and graced with the greatest blessing, that could be in this world, to be the mother of our Lord, and therefore of all generations to be held and called blessed, as she herself prophesieth in her song, and not to be held inferior to any of God's Saints: but yet no religious worship is to be given to her, neither therein is she to be partner with her Son: Our blessed Saviour foreseeing the superstition, which in time to come might grow in too high conceit of this external privilege given to his mother, as it were to prevent this inconveniency, doth of purpose extenuate this carnal respect, and detracteth from it: as when one cried out, happy is the womb that bore thee, etc. he answered, nay blessed are they which hear the word of God, and keep it, Luk. 11. and an other time, when his mother forgetting herself, would have prescribed unto Christ what to do, to turn water into wine: he sharply rebuked her, saying, woman what have I to do with thee, joh. 2. and after this, when it was told him, that his mother and brethren were without, desirous to speak with him, he not willing to be interrupted in his heavenly business, by any such temporal respect, answered, he that doth the will of my Father which is in heaven, he is my sister, and brother, and mother, Matth. 12.50.   

Contr. 8. Whether S. Peter were ever at Rome, and continued there Bishop 25. years.  
Now in the last place, because that in this last chapter, wherein S. Paul sendeth salutations by name unto many brethren at Rome, and maketh no mention of S. Peter, the Protestants do infer, that Peter was not then at Rome, & so either was not there at all, or could not there so long continue, as the Papists generally hold, it shall not be amiss briefly to examine the truth herein: and first we will answer the Papists objections, and then propound our own reasons. It is the general received opinion of the Romish Catholics, that Peter should come thither in the 2. or 3. year of Claudius, in the 45. year of Christ, and continue there Bishop 25. years, (saving that sometime he was absent thence by occasion of the affairs of the Church,) unto the 14. year of Nero, when he was beheaded in the 70. year of Christ: so Bellar. l. 2. de Rom. Pont. c. 5. Rhemists in their table of S. Peter set after the Acts of the Apostles: they reason and object thus.  
1. Ob. S. Peter writ his first epistle from Rome as it appeareth, 1. ep. 5.13. the Church which is at Babylon saluteth you, and Marcus my son: but this Babylon is Rome as it is called Rev. 17. and so Papias in Euseb. l. 2. c. 15. and Hierome de viris illustribus, do vndestand it, Rhemist annot. 1. Pet. 5. v. 13.  
Ans. 1. This Babylon some take to be that great city in Assyria, Beza: or rather it was the Egyptian Babylon, that great city now called Cayre, or Alcayre, which is 13. or 14. german miles about, and this is most like, because Mark was with Peter at this time, who is held to have been constituted the first Bishop of Alexandria in Egypt, where also he was put to death, and buried, as Nichep. l. 2. c. 35. & Doroth. in the life of Mark. 2. the Apostle would not date his epistle from a place so called in an allegorical sense: epistles are dated from places and cities as they are usually called. 3. in the Revelation Rome is called mystical Babylon, not the first Rome, but as it should be under Antichrist: but S. Peter handleth no such thing in this place, of the seat and place of Antichrist. 4. Eusebius rejecteth diverse of Papi●s fables, lib. 3. c. 36. neither is every thing that Hierome writeth, Gospel.  
2. Ob. The sight of the monuments of S. Peter's chair, sepulchre, death at Rome, do evidently convince them which deny, his being there, Rhemist.  
Ans. This is to prove one uncertain thing by an other: for how do they prove that S. Peter sat in such a chair, or that his body lieth there buried: when as they themselves have deceived the world with diverse fables concerning this matter: half of his body they say is at S. Peter's in Rome, and half at S. Paul's, his head at S. john Lateran; his neither jaw with the beard upon it at poitiers in France: at Triers many of his bones, at Geneva part of his brain, which was found to be a pumice stone: Therefore this argument taken from the sepulchre of Peter, proveth nothing: their own fables take away the credit of their report.  
3. Ob. But diverse ancient writers to testify, that S. Peter was at Rome, and among the rest Egesip. l. 3. c. 2. de excid. Hierosol. Iren. l. 3. c. 3. Euseb. l. 2. c. 13.15. Hier. in Cat. with diverse other fathers, Chrysost. Amb. August. Cypr. cited by the Rhemists, an. 4. in 16. c. Rom.  
Answ. 1. In general we say, that the fathers might follow the received opinion of those days, not observing how the mystery of iniquity then wrought, and a way even then was a preparing for Antichrist: and that their testimony without warrant of Scripture, is too weak a ground to build an article of faith upon, such as the Papists make this to be of Peter's being at Rome, and sitting Bishop there. 2. either the father's writings coming afterward to be handled with soul fingers, may be thought herein to be corrupted, or of small credit, considering the great variety of their reports, which shall be examined among our arguments following. 2. In particular, just exception may be taken to the four authors first alleged: Egesippus is held to be but a fabler, and not that ancient Egesippus mentioned by Eusebius, but an other of later time, or a counterfeit author. 1. that ancient Egesippus wrote the Acts of the Apostles, & their doctrine out of the Gospel secundum Hebraeos & Syros, according to the Hebrews and Syrians, but this fabulous Egesippus wrote in Greek. 2. This last Egesippus maketh mention of Constantinople, to which Rome should be equal in dignity, which was concluded after Constantine's time, after an. 340. but the elder Egesippus lived an. 146. or thereabout, near 200. year before. 3. the fables themselves are unsavoury avouched by this Egesippus, as how Peter and Simon Magus did strive, which of them should raise Nero's cousin, that was dead, and he that could not do it should die, and how Peter fleeing out of Rome, met Christ at the gates, and asked him, Domine quo vadis, Master whether goest thou, and he answered, I come again to be crucified, whereupon Peter returned and was crucified: for this is contrary to S. Peter's own doctrine, that the heavens should contain Christ until his second coming, Act. 3.21.  
To Ireneus testimony we answer. 1. whereas he saith that Matthew wrote his Gospel at what time Peter and Paul preached at Rome: this cannot agree with the history of times: for Matthew is held to have written his Gospel in the 3. year of Caligula, from which year unto the 2. of Nero, when S. Paul is held to have first come unto Rome, are very near 20. years. 2. and as Ireneus is uncertain in this, so an other opinion he hath of the like credit, that Christ should be 40. or 50. year old when he preached, and this he saith he received of all the Elders of Asia, who testified, id ipsum tradidisse eis johannem, that john delivered the same unto them: and yet the other opinion of Epiphanius that Christ died in the 33. year of his age, and began to preach at 30. is held of all to come nearer unto the truth.  
Hierome is as uncertain. 1. he saith that Paul came to Rome in the 2. year of Claudius, and yet he granteth that before he had been at Antioch, and from thence went and preached to the dispersed brethren in Pontus, Galatia, Bithynia, Cappadocia, Asia, which might hold him not much less than 14. years, as shall be showed afterward, so that he could not in this account come to Rome till the 2. of Nero. 2. Hierome is as uncertain in other things: in his epistle to Marcelia, he thinketh Adam was buried in mount Calvarie: in his epitath of Eustach. he will have him buried in Chebron: in his epistle to Evagr. he thinketh job came of Esau, and in his commentary upon Genesis, that he descended of Nahor Abraham's brother.  
To Eusebius these exceptions may be taken. 1. that he was an Arrian, and being an Arrian wrote his history, which maketh it of the less credit. 2. he is contrary to himself, for l. 3. c. 2. he affirmeth that Peter came not to Rome, till the last year of Claudius: See Christ. Carlil in his book of the life and peregrination of Peter, 1. dis. This shall suffice concerning the contrary arguments and objections made by the Papists: now ours follow for the demonstration of the contrary part, of Peter not being at Rome: where first I will set down the opinion of the Protestants, and then produce their reasons.  
Though the Protestants in general and by the most full and sufficient warrant of Scripture do hold that Peter was not at Rome, as Bishop there, or founder of that Church, and so in effect do agree in the substance, yet I find some difference among them in certain points coincident to this question. 1. Some directly affirm and prove it by evident places of Scripture, that Peter was not at Rome at all, as Vl. Vellanus, whose objections Bellarmine rather maketh an offer to confute, than indeed confuteth them, l. 2. de Rom. Pont. c. 5.6.  
2. Some go yet further, and affirm, that Peter neither lived at Rome nor yet died there, nor S. Paul neither: but assigneth jerusalem to be the place where S. Peter was crucified, by warrant of that place, Matth. 23.34. where our Saviour saith, that jerusalem shall kill and crucify some of the wise men and Prophets whom he should send thither: Christopher Carlil, who allegeth Lyranus and the interlinear. gloss. upon that place, that Peter was crucified at Jerusalem: for none else of the Apostles were crucified there: Linus also affirmeth that Peter was slain at jerusalem, by Agrippa the last king of the jews, when also james the less was killed, with joses, Simon, and jude.  
3. Some of our writers deny not Peter to have been at Rome, but they affirm he could not come thither so soon, nor continue there so long, 25. years from the 2. of Claudius: as Beza, saith, non invitus concedam, etc. I will not unwillingly grant that Peter was at Rome, and there put to death, but not the other: annot. in 1. Pet. 5.14. so also Gualther, id ego non facile negaverim, etc. I will not easily deny, that Peter in the last year of Nero received the crown of Martyrdom, because of the consent of ancient writers, etc. to the same purpose also D. Fulke annot. 4. in 16. c. ad Roman.  
4. To this we add further, that howsoever we absolutely deny not, but that Peter might be at Rome, yet it is more probable he was not: certainly out of the Scripture it can not be proved that he was there at all, and it is not de fide, a thing concerning faith, neither to be held as an article of faith, as the Church of Rome doth defend it, because the Scripture only must be a rule of our faith: and further it is evident out of the Scripture, that Peter was not at Rome, till Paul's first being there in bonds, where the history of the acts of the Apostle endeth, whatsoever he was afterward: which Pareus thinketh to have been the 11. year of Nero, but it was rather the second year, when S. Paul came thither first, and his second arrival was in the 11. year, for this Epistle was not written in the 8. year of Nero, as Pareus thinketh, but rather in the end of Claudius' reign, while Narcissus was yet in authority: see before in the end of the 5. and 10. quest. Our reasons against Peter's being at Rome, in manner and form aforesaid, are these.  
Our first argument shall be out of the Scripture. 1. it is evident, that Peter was at jerusalem, the third year after Paul's conversion, for there he stayed with him 15. days, which was the 37. year of Christ: he was not then yet at Rome.  
2. 8. year after this he was imprisoned by Herod, which was the 43. year of Christ, and the 3. year of Claudius, Euseb. l. 2. c. 11. joseph. l. 19 c. 7. Peter then was not yet at Rome.  
3. Six year after this, was Peter at jerusalem, for there S. Paul found him, 14. year after his first coming thither, Galat. 2.1. then was celebrated the Apostolical counsel, mentioned Act, 15. when each gave to other the right hand of fellowship, this was the 9 year of Claudius, as witnesseth Hierome: hitherto Peter had not visited Rome: neither will it suffice to say, that he came from Rome thither to the council: for than what time will they leave unto Peter to visit Antioch, and the Churches of Asia, Bythinia, Cappadocia, Galatia, and Egypt, where Nicephorus saith he preached, lib. 2. c. 35. in all these places he preached, as it appeareth by his 1. epistle written unto the dispersed brethren in all these countries: and again if Peter had come from Rome, when Claudius expelled the jews, it is like mention should have been made as well of Peter's coming from thence, as of Aquila and Priscilla, Act. 18.2.  
4. Then after this council, it is not like that Peter went to Rome, for these two reasons; because the jews had been lately expelled from thence: and S. Paul was by consent appointed to be the Apostle of the uncircumcision, Peter of the circumcision: he than went not to preach to the Romans, which belonged unto Paul's lot.  
5. When S. Paul, writ the epistle to the Romans, which might be in the last year of Claudius, Peter was not at Rome, for them Paul would not have left him out unsaluted, c. 16.  
6. And after this when Paul was brought prisoner to Rome, which might be in the 2. of Nero, and there continued in bonds, to the 4. of Nero, all this while Peter was not there: for then S. Paul in his epistles written from Rome, where he sendeth commendations from diverse of the brethren, as from Epaphras, Luke, and Demas, Coloss. 4.12.14. and to Philemon, v. 23. from Marcus, Aristarchus, Demas, Luke, his cohelpers, would not have forgotten also to send greeting from S. Peter, if he had been at Rome: again he saith, 2. Tim. 4.11. only Luke is with me, than was not Peter with him; and he further saith, v. 16. at my first answering no man assisted me, but all forsook me: but if S. Peter had been there he would not in all likelihood have forsaken him. Thus than it is evident, that to the end of S. Paul's first captivity at Rome, which was in the 4. of Nero, Pareus placeth it in the 11. and 12. of Nero, it is proved by the continuance of the sacred history that Peter was not at Rome; then could he not come thither in the 2. of Claudius, which was 16. years before, and sit Bishop there 25. years. After this time it cannot be certainly proved, whether he came to Rome, & therefore it cannot be received, and believed as an article of faith.  
Our second general argument is taken from the great uncertainty, and manifold contradictions of the ancient writers, concerning the time of S. Peter's coming and continuing at Rome.  
1. They descent about the time of Peter's coming to Rome: Eutropius saith, that Peter was at Rome the 1. year of Caius Caligula, who was Emperor 5. years next before Claudius, and that Philo an ambassador from the jews there spoke with him: Orosius saith, he came thither in the beginning of Claudius' reign: Hierome, in the second year; fasciculus temporum in the 4. Nauclerus saith he came to Rome in the beginning of Claudius' reign, but was not installed Bishop till the 4. year: the Passionall saith, he came not thither till the 13. year of Claudius: Eusebius l. 2. c. 13. saith, he came to Rome in the reign of Claudius, but he assigneth not the year: Damasus saith he came in the reign of Nero.  
2. There is also great difference about the time and place of S. Peter's death: Lyranus in his annotations, Matth. 23. thinketh he was crucified at jerusalem, so also Linus: others say at Rome: Epiphanius in Nason, assign the 12. year of Nero: the most the 14. year: Ambrose serm. 67. saith that S. Paul and S. Peter una die, uno loco, etc. in one day, and the same place endured the sentence of the same Tyrant: Hierome thinketh they suffered the same day, but Paul a year after Peter; Abdias saith, that Peter suffered at Rome in the time of S. Paul's free imprisonment, which was in the 3. or 4. year of Nero, so that Saint Paul should survive him 10. years; Ireneus saith, that Mark survived Peter, and writ his Gospel after his death, lib. 3. c. 1. and Eusebius writeth that Mark was put to death, in the 8. of Nero, l. 2. c. 24. then, if these authors say true, must Peter be put to death before the 8. year of Nero.  
3. A third difference is in the time of Peter's being Bishop at Rome: Eusebius giveth him 25. years, Hierome 27. Beda 29. Damasus holding that he came to Rome in the reign of Nero, cannot give him above half so many, if he were put to death by Nero; otherwise the 25. years which he giveth him will reach to Domitian's reign: See Christoph. Carlil. p. 7.14. of his first discourse.  
Let now the indifferent Reader judge, whether in such uncertainty it be not more probable, that Peter was never at Rome, or if he were, not as Bishop there being an Apostle and that of the circumcision: at the least his being there cannot be proved by Scripture, and so cannot be affirmed, as an article of faith: See further Synops. Pap. Centur. 1. err. 38.    

6. Moral observations.  

Observ. 1. Whom we are to commend.  
v. 1. I commend Phebe. S. Paul commendeth Phebe for her singular service performed to the church, in going hospitality to the Saints, which teacheth us whom we should commend by our testimony: that we take heed that we give not our commendation of any unworthy person, for than we should be found to be false witnesses: as we should not deprave the good gifts in any, so neither should we commend them, which have few or no commendable parts: under Christ's kingdom it is prophesied, that a niggard shall no more be called liberal, nor a churl rich, Isa 32.5. but every one shall be called and commended according to his worth: a good caveat for these days, wherein flattery so much prevaileth especially about great persons, that in such, great and enormous vices do often mask under the name and title of honour.   

Observ. 2. Of hospitality.  
v. 2. She hath given hospitality to many. These duties belong unto hospitality, affectuosa invitatio, a most affectionate and earnest inviting, as the disciples compelled Christ (as yet unknown unto them) to stay with them. 2. laeta susceptio, a joyful receiving and entertaining, as Zacheus received Christ joyfully and gladly into his house. 3. larga procuratio, large and liberal provision, as Abraham went himself and fetch a calse and killed it, 4. quiescendi opportunitas, opportunity and fit place to rest in, as the Shunamite provided for the Prophet a chamber, 2. King. 4. 5. securitas & protectio, security and protection; as Lot did safeguard his guests, the two young men came into his house. 6. amicabilis diductio, a friendly bringi●● on the way, in their departure, as Abraham did, Gen. 18.   

Observ. 3. Of the true ornaments of women.  
3. Greet Priscilla and Aquila, etc. This woman with her husband are commended for being assistants and helpers unto Paul in his ministry, and in preserving his life with endangering their own: such was their piety and zeal: behold these are the virtues and true ornaments of women: how many Queens saith Chrysostome, are buried in silence and oblivion, whereas this tentmakers wife, est in ore omnium, is in every one's mouth, and that not only ten or twenty years, but until the coming of Christ: ubi nunc facierum ornatus, ubi vana gloria, where is now the vain glory of women, in tricking up their faces: learn of this woman, what are the true ornaments, not sought for in earth, but laid up in heaven: This woman and her husband gave entertainment to S. Paul two years: and thou if thou wilt, plenius illum habebis quam illi shalt enjoy him more fully than they, neque anim aspectus Pauli tales illos fecit, sed verba, for it was not the fight of Paul, but his words which graced them so much: therefore accipe beatorum illorum libros, etc. take thou the books of those blessed men the Prophets and Apostles and thou shalt be as Priscilla which received Paul: Hic est ecclesia ornatus, ille theatrorum, hic caelis dignus, iste equis & mulis, this is the ornament of the Church, the other to have glistering apparel, is for theatres and stages, this is beseeming heaven, the other, to horse and mules, this is often put about dead bodies, namely costly apparel, hic vero in sola splendet anima, but the other only shineth in the soul: these true ornaments let us all labour for.   

Observ. 4. Of the profitable meditation of the punishment of hell.  
Chrysostome upon the diversity of gifts, which S. Paul commendeth in the brethren whom he saluteth in this chapter, groundeth the difference of rewards: and by a consequent he proveth the punishment of the wicked in hell, si non eisdem potientur justi omnes, etc. quomodo cum justis eadem gloria fruentur peccatores, if the just shall not enjoy the same reward, how shall sinners enjoy the same glory with the just: then he proceedeth in this manner. 1. many doubt of hell, inquiring of the place, erit alicubi extra orbem hunc gehenna, hell shall be somewhere out of this world, (he meaneth this visible world,) ●e quaeramus ubi sit, sed quomodo illam fugiamus, let us not seek where it is, but how we shall escape it. 2. some may doubt of the punishment to come, because here God punisheth not all, but the reason hereof is, God's longanimity and patience: propterea minatur, & non statim in gehenuam conijcit, therefore he threateneth, and doth not strait cast down into hell. 3. but some will further ask what manner of punishment it is: what thing canst thou name in this life so grievous, as sicknenes, diseases, torment of body, perpetual blindness, ridicula ista sunt ad futura mala, these are but toys to the evils to come. 4. But if there be hell it shall be only for infidels, not for believers: yes even for them also, if they live not according to their faith: for he which knoweth his Master's will and doth it not, is worthy of more stripes: for otherwise the devils should not be punished, for they believe and acknowledge God: and so he concludeth, continuos sermones de illis versemus, non enim sinet in gehenuam incidere, gebennae meminisse, let us talk continually of those punishments: for to remember hell, it will keep a man out of hell: utinam in tabernis utnarijs, etc. immo ubique de gehenna disputatum esset, I would that in wine-taverns, and other banqueting places, yea every where men would talk and dispute of hell.   

Observ. 5. The company of the wicked is to be shunned.  
v. 17. Avoid them. So S. Paul commandeth, 2. Thess. 3.6. that they withdraw themselves from them that walk inordinately: Moses from the Lord commanded the congregation to get them away from about the tabernacle of Korah, Dathan, and Abiram, Numb. 16.16.24. the company of the wicked, is to be declined, both lest they be partakers of their sins, and partners also in their plagues.   

Observ. 6. To give thanks always unto God.  
v. 27. To God only wise be praise through jesus Christ for ever: the Apostle teacheth us by his example to remember always to show our thankfulness to God: as he saith, 2. Thes. 5.18. in all things give thanks: thus doth the Apostle upon every occasion break forth into the praise of God, as Rom. 1.8. I thank my God through jesus Christ: and c. 7.25. I thank God, etc. and we must not be weary of giving thanks, praise must be yielded for ever: as Ambrose well saith, imitare Lusiniam, cui quoniam ad dicendas lau●●s dies sola non sufficit, nocturna spacia pervigili cantilena decurrit, imitate the nightinghal, which because the day sufficeth not to set forth the praise of the Creator, doth pass over the night with continual singing, Ambr. serm. 43.  
And now as S. Paul giveth thanks for the revelation of the mystery, a long time kept secret, which he hath opened in this divine epistle, so unto the same God, which hath given me strength thus to unfold the secrets of this epistle, otherwise far exceeding my capacity & ability, I conclude with the Apostle, saying, To God only wise, be praise through jesus Christ for ever.     
FINIS.   

A TABLE OF THE QUESTIons handled in this Commentary.  

General Questions out of the whole Book.  
Quest. 1. Of the word Testament, what it signifieth, and of what things it must be understood.  
2. qu. Of the divers significations of the old and new Testament.  
3. qu. Of the books of the new Testament, their number, and authority.   

More special questions out of the whole Book.  
1. qu. Whether S. Paul were the Author of this Epistle.  
2. qu. Of the birth, the life, acts, and death of S. Paul.  
3. qu. Of S. Paul's place of birth.  
4. qu. Whether S. Paul were noble by birth.  
5. qu. Whether S. Paul were brought up in the learning of the greeks.  
6. qu. Of the years of the reign of the Emperors of Rome unto Nero, under whom S. Paul suffered.  
7. qu. In which year after the passion of Christ Paul was converted.  
8. qu. At what age S. Paul was converted.  
9 qu. How long S. Paul after his conversion, was ravished in spirit, and taken up into Paradise.  
10. qu. At what time Paul was first in bonds, and of his going to jerusalem, how oft he went thither, before he came into bonds.  
11. qu. Of Paul's being in bonds first at Caesarea, and afterwards at Rome.  
12. qu. Whether S. Paul was set at liberty, after he was prisoner at Rome, and where he bestowed himself afterwards.  
qu. 13. In what year after the passion of Christ, and of Nero his reign, S. Paul was put to death at Rome.  
qu. 14. Of Paul's person, and of the manner and place of his death.  
qu. 15. What moved Nero to put the holy Apostle to death.  
qu. 16. Of the epistles of S. Paul, the number of them.  
qu. 17. Of the order of time, wherein S. Paul's several Epistles were written.  
18. qu. That it is no point of curiosity, but a thing very requisite, to know the divers times of the writing of S. Paul's Epistles.  
19 qu. Of the order of placing the Epistles, and why this to the Romans is set first.  
20. qu. Unto whom this Epistle to the Romans was written, and from whence.  
21. qu. Of the excellency, and worthiness of this Epistle.   

Questions upon the first Chapter.  
Quest. 1. Why Paul setteth his name before this Epistle.  
2. qu. Of the two names of the Apostle, Saul and Paul, what they signify.  
3. quest. Upon what occasion the name Saul was turned to Paul.  
4. qu. At what time the Apostles name began to be called Paul.  
5. qu. In what sense Paul calleth himself the servant of jesus Christ.  
6. qu. How Paul calleth himself a servant, seeing Christ saith, I will not call you servants, joh. 15.15.  
7. qu. How S. Paul saith, called to be an Apostle.  
8. qu. Of the office, and calling of an Apostle, what it is.  
9 qu. divers points, wherein consisteth the excellency of the Apostleship.  
10. qu. How S. Paul is said to be set, or put apart for the Gospel of God.  
11. qu. Of the description of the Gospel.  
12. qu. Whether the Gospel be comprehended in the old Testament.  
13. qu. How Christ is said to be made of David after the flesh.  
14. qu. How it can be showed that Christ was borne of the seed and posterity of David.  
15. qu. Whether Christ descended of David by Solomon, or Nathan.  
16. qu. Of the meaning of these words, v. 4. declared mightily to be the Son of God, etc.  
17. qu. Of the meaning of these words, declared to be the Son of God in power.  
18. qu. Of these words, according to the spirit of sanctification, v. 4.  
19 qu. Of these words, by the resurrection of the dead.  
20. qu. Of these words, v. 5. By whom we have received grace, and Apostleship.  
21. qu. Of the persons, whom the Apostle saluteth, To all you, that be at Rome, etc.  
22. qu. What the Apostle understandeth by grace, and peace, v. 7.  
23. qu. Of Paul's giving of thanks for the faith of the Romans, which was published abroad, v. 8.  
24. qu. How the faith of the Romans was published through the world.  
25. qu. Of the singular faith of the Romans.  
26. qu. Whether the Church of Rome, were first founded by S. Peter.  
27. qu. The place, Act. 28.21. reconciled.  
28. qu. Whether this be an oath, God is my witness, v. 9  
29. qu. Whether it be lawful to swear, and upon what occasion.  
30. qu. How Paul is said to serve in the spirit.  
31. qu. What prosperous journey the Apostle meaneth, v. 10.  
32. qu. Whether S. Paul needed to be mutually strengthened by the faith of the Romans.  
33. qu. Of the impediments whereby Saint Paul was letted to come unto the Romans.  
34. qu. Why S. Paul expresseth not the cause in particular, what letted him.  
35. qu. Whether Saint Paul's desire to go to Rome, being therein letted, were contrary to God's will, and so sinned therein.  
36. qu. How S. Paul, was a debtor unto all, v. 14.  
37. qu. Whom S. Paul understandeth by the Grecians, and Barbarians.  
38. qu. How Paul is not ashamed of the Gospel, v. 16.  
39 qu. What the Gospel, or Evangel signifieth.  
40. qu. Of the definition of the Gospel, It is the power of God unto salvation, to every one that believeth.  
41. qu. Of the difference between the Law and the Gospel.  
42. qu. Why the jews are named before the Grecians, v. 16.  
43. qu. The justice, or righteousness of God is revealed: what justice the Apostle meaneth.  
44. qu. Of the meaning of these words, v. 17 is revealed from faith to faith.  
45. qu. Whether the Apostle doth rightly cite this place out of the Prophet, The just by faith shall live.  
46. qu. Whether S. Paul in citing this saying, followeth the Prophet's sense.  
47. qu. How the wrath of God is said to be revealed from heaven, against all unrighteousness.  
48. qu. What it is to withhold the truth in unrighteousness, v. 18.  
49. qu. What the Apostle meaneth by these words, v. 19 That which may be known of God, is manifest in them.  
50. qu. Of the ways and means, whereby the Lord doth manifest himself unto men.  
51. qu. What invisible things of God the Apostle speaketh of, and how they are made known unto us.  
52. qu. Of the knowledge which the Philophers had of God, and by what means they attained unto it.  
53. qu. How other Scriptures, that deny all knowledge of God unto the wicked, agree with this place of S. Paul.  
54. qu. Of the meaning of these words, that they should be inexcusable, v. 20.  
55. qu. Whether there is any natural knowledge of God in man.  
56. qu. Whether the natural knowledge which the Heathen had of God, was sufficient unto salvation.  
57 qu. Whether any of the Philosophers were saved, by that natural knowledge, which they had of God.  
58. qu. Seeing that the natural knowledge which the Heathen had, was not sufficient unto salvation, how are they thereby made inexcusable.  
59 qu. v. 21. How the Gentiles are said to have known God, and yet glorified him not as God.  
60. qu. v. 21. How the Gentiles did not glorify God, neither were thankful, but became vain.  
61. qu. How the Gentiles changed the glory of God, into the image of men and beasts, v. 23.  
62. qu. Of the divers kinds of idolatry among the heathen, in worshipping the images of men and beasts, v. 23.  
63. qu. Of the gross idolatry of the heathen, in worshipping the images of men & beasts, v. 23.  
64. qu. How God is said to have delivered them to their own hearts lusts, v. 24.  
65. qu. How the Gentiles are said to defile their bodies in themselves.  
66. qu. How they worshipped the creature, rather than the Creator.  
67. qu. Of the unnatural sins of the heathen.  
68 qu. How one sin is punished by an other, upon these words, And received in themselves such recompense of their error, etc. v. 27.  
69. qu. How the Gentiles are said, not to regard to know God, v. 28.  
70. qu. What it is, to be delivered up to a reprobate mind.  
71. qu. General observations out of the Catalogue of the sins of the heathen, reckoned up by the Apostle, v. 29, 30.  
72. qu. Of the order observed by the Apostle, in the particular enumeration of the sins of the Gentiles.  
73. qu. Of the particular sins of the Gentiles here rehearsed by the Apostle.  
74. qu. Of the true reading of the last vers. 31. and the meaning thereof.  
75. qu. What a dangerous thing it is to be a favourer, and procurer of sin in others.  
76. qu. How one may be accessary to an others sin.  
77. qu. Whether all the Gentiles were guilty of the sins which are here rehearsed by the Apostle.   

Questions upon the second Chapter.  
1. qu. To whom the Apostle here speaketh, Wherefore thou art inexcusable, O man.  
2. qu. Whether one offend in judging an other, wherein he is guilty himself.  
3. qu. Of these words, v. 2. We know that the judgement of God is according to truth.  
4. qu. Whether a judge be bound herein to be like unto God, to judge according to the truth, which he knoweth.  
5. qu. Of the reasons, why the Lord useth patience and forbearance towards sinners.  
6. qu. Whether the leading of men to repentance by God's long sufferance, argueth that they are not reprobate.  
7. qu. How the bountifulness of God in leading men to repentance, and the revelation of his wrath spoken of ch. 1.18. may stand together.  
8. qu. How God is said to harden the heart, seeing the wicked do harden their own hearts.  
9 qu. Whether hardness of heart, and final impenitency, be a special kind of sin.  
10. qu. Whether it stand with God's justice to punish twice for the same sins.  
11. qu. Whether every one shall be rewarded according to his works.  
12. qu. How it standeth with God's goodness to punish evil, with evil.  
13. qu. Of the true reading of the 7. verse.  
14. qu. What the Apostle meaneth by patience of good works.  
15. qu. What glory, honour, and immortality, the Apostle speaketh of, v. 7.  
16. qu. How it standeth with God's justice to punish eternally sin temporally committed.  
17. qu. How eternal life is to be sought.  
18. qu. Whom the Apostle meaneth, by contentious, and such as disobey the truth.  
19 qu. Of the punishment due unto the wicked, indignation, wrath, tribulation, anguish, etc. v. 8.  
20. qu. Why the jew is set before the Grecian.  
21. qu. What jews and Gentiles the Apostle here meaneth.  
22. qu. Of the divers acception of the word person, v. 11.  
23. qu. How God is said, not to accept the persons of men.  
24. qu. Of the meaning of these words, v. 22. As many as have sinned without the law, shall perish without the Law.  
25. qu. Of the occasion of these words, v. 13. The hearers of the Law are not righteous before God, but the doers shall be justified.  
26. qu. Of the meaning of these words, Not the hearers of the Law, etc. but the doers shall be justified, v. 13.  
27. qu. How the Gentiles which had not the Law, did by nature the things contained in the Law.  
28. qu. How any thing can be said to be written in the heart by nature, seeing the mind is commonly held to be as a bare and naked table.  
29. qu. Of the Law of nature, what it is.  
30. qu. What precepts the law of nature containeth, and prescribeth.  
31. qu. What the law of nature was before and after man's fall, and wherein they differ.  
32. qu. Whether the light of nature, though much obscured, can altogether be blotted out of the mind of man.  
33. qu. Whether ignorance of the law of nature in man doth make any way excusable.  
34. qu. That the light of nature is not sufficient of itself to direct a man, to bring forth any virtuous act, without the grace of Christ.  
35. qu. Of the testimony of the conscience, & the accusing or excusing of the thoughts.  
36. qu. Why the Apostle maketh mention of the day of judgement, v. 16.  
37. qu. Why it is called the day, and of the application of other words, v. 16.  
38. qu. Whence the jews were so called, v. 17. Behold thou art called a jewe.  
39 qu. Of the privileges of the jews here recited by the Apostle.  
40. qu. How the jews are said to commit sasacriledge, v. 22.  
41. qu. How the name of God was blasphemed by the jews, and whether this testimony be rightly alleged by the Apostle.  
42. qu. In what sense the Apostle saith, Circumcision is profitable, v. 25.  
43. qu. How circumcision was available for infants.  
44. qu. What uncircumcised the Apostle here speaketh of, whether such of the Gentiles as were converted to the faith, and what keeping of the law he meaneth.  
45. qu. Of the explanation of certain terms here used by the Apostle, and of the letter, and spirit.  
46. qu. Of two kinds of jews, and two kinds of circumcision, v. 28.   

Questions upon the third Chapter.  
1. qu. Of the privileges of the jews, and of their pre-eminence before the Gentiles.  
2. qu. How men's unbelief cannot make the faith of God without effect.  
3. qu. How God is said to be true.  
4. qu. How every man is said to be a liar.  
5. qu. Whether every man can be said to be a liar.  
6. qu. How the Prophet David is to be understood, saying, every man is a liar, Psal. 116.11.  
7. qu. Of the occasion of these words, cited our of the 51. Psalm, that thou mightest be justified, etc. against thee only have I sinned.  
8. qu. Of the divers acceptions of this word justified.  
9 qu. Of the meaning of these words, That thou mightest be justified in thy words, and overcome, when thou judgest.  
10. qu. Whether a man may do evil, and commit sin to that end, to set forth God's justice.  
11. qu. Of the meaning of the 5, 6, 7, 8, verses.  
12. qu. Whether none evil is to be done at all, that good may come thereof.  
13. qu. Whether God do not evil, that good may come thereof, in reprobating the vessels of wrath, to show his power.  
14. qu. In what sense the Apostle denieth the jews to be more excellent than the Gentiles, v. 9  
15. qu. Of the meaning of certain phrases which the Apostle useth, v. 9 We have already proved, and, Under sin.  
16. qu. Whence the Apostle allegeth those testimonies, v. 10. to 18.  
17. qu. Of the matter and order observed by the Apostle in citing those testimonies.  
18. qu. How none are said to be just, seeing Noah, and other holy men, are reported to have been just in their time.  
19 qu. Of the particular explication of the sins, wherewith the Apostle here chargeth both jews and Gentiles.  
20. qu. v. 19 Whatsoever the Law saith: what is here understood by the Law, and how diversly this word is taken.  
21. qu. It saith to them, which are under the Law: who are here understood to be under the law.  
23. qu. How no flesh is justified by the works of the law, v. 20.  
24. qu. How the Apostle here denieth justification by works, seeing he said before, c. 2. v. 13. that the doers of the Law are justified.  
25. qu. How by the Law came the knowledge of sin.  
26. qu. Of the meaning of these words, The righteousness of God is made manifest without the law.  
27. qu. How the righteousness of faith had witness of the Law and Prophets.  
28. qu. Of these words, v. 22. The righteousness of God, by the faith of jesus Christ, unto all, and upon all.  
29. qu. What it is to be deprived of the glory of God, v. 23.  
30. qu. Of justification freely by grace, v. 24.  
31. qu. How God is said to have purposed or set forth Christ to be our reconciliation.  
32. qu. How we are said to be justified freely, seeing faith is required, which is an act in the believer.  
33. qu. v. 25. To declare his justice or righteousness, what justice the Apostle understandeth here.  
34. qu. What is meant by sins that are past, v. 25.  
35. qu. Why the Apostle only maketh mention of sins past.  
36. qu. How God is said to be just, and a justifier of him, which is of the faith, etc. v. 26.  
37. qu. How rejoicing is excluded, not by the law of works, but by the law of faith.  
38. qu. Of the difference between these two phrases; of faith, through faith, v. 30.  
39 qu. How the Law is established by the doctrine of faith.   

Questions upon the fourth Chapter.  
1. qu. Upon what occasion S. Paul bringeth in the example of Abraham.  
2. qu. Of the meaning of the first verse.  
3. qu. Of the meaning of the 2. verse.  
4. qu. How the Apostle allegeth that testimony, concerning the imputation of Abraham's faith for righteousness, v. 4.  
5. qu. Of the meaning of the words; who counted this for righteousness unto Abraham.  
6. qu. What it was, that Abraham believed.  
7. qu. Why Abraham's faith was imputed to him at this time, and not before.  
8. qu. What imputation is, and what to be imputed.  
9 qu. How Abraham's faith was imputed to him for righteousness.  
10. qu. Whether Abraham were justified by any thing beside his faith.  
11. qu. How S. Paul and S. james are reconciled about the manner of Abraham's justifying.  
12. qu. Of the explication of the 4. and 5. verses.  
13. qu. Of the divers kinds of rewards.  
14. qu. How it standeth with God's justice to justify the wicked, v. 5.  
15. qu. How our sins are said to be forgiven, and covered, v. 7.  
16. qu. In what sense circumcision is said to be a sign, and wherefore it was instituted.  
17. qu. In what sense circumcision is called a seal of the righteousness of faith, v. 11.  
18. qu. Whether the mystery of faith in the Messiah to come were generally known under the Law.  
19 qu. Certain questions of circumcision: and first of the external sign, why it was placed in the generative part.  
20. qu. Certain doubts removed, and objections answered concerning circumcision.  
21. qu. How Abraham is said to be the father of them which believe, v. 11, 12.  
22. qu. How Abraham is said to be the father of circumcision, v. 12.  
23. qu. How and where Abraham was promised to be heir of the world, v. 13.  
24. qu. Wherein Abraham was made heir of the world, and wherein this inheritance consisted.  
25. qu. How faith is said to be made void, if they which are of the law be heirs.  
26. qu. How they law is said to cause wrath.  
27. qu. Of the meaning of these words, v. 15. where no law is, there is no transgression.  
27. qu. Who are meant by Abraham's seed which is of the law, v. 16.  
28. qu. Of the meaning of these words, I have made thee a father of many nations, before God.  
29. qu. Of the meaning of these words, v. 17. who quickeneth the dead, and calleth those things, which be not, etc.  
30. qu. How God is said to call those things, which be not, as though they were.  
31. qu. Whether it be peculiar to God only to quicken, and raise the dead.  
32. qu. How Abraham is said against hope to have believed under hope.  
33. qu. How Abraham's body is said to be dead, v. 19  
34. qu. What promise of God made to Abraham it was, whereof he is said, not to have doubted, v. 20.  
35. qu. Whether Abraham doubted of God's promise.  
36. qu. How Abraham is said to have given glory unto God, v. 20.  
37. qu. What was imputed to Abraham for righteousness.  
38. qu. Of these words, Now it is not written for him only, etc. v. 23.  
39 qu. How Abraham's faith is to be imitated by us.  
40. qu. Wherein Abraham's faith and ours differ, and wherein they agree.  
41. qu. How Christ is said to have been delivered up for our sins, v. 25.  
42. qu. Why the Apostle thus distinguisheth the benefits of our redemption, ascribing remission of sins to Christ's death, and justification to his resurrection, v. 25.   

Questions upon the fifth Chapter.  
1. qu. What peace the Apostle meaneth, v. 1.  
2. qu. Of the second benefit proceeding of our justification, which is to stand, and persevere in the state of grace.  
3. qu. Of the benefit of our justification, the hope of everlasting glory.  
4. qu. How we are said to rejoice in tribulation.  
5. qu. How S. Paul and S. james are reconciled together: the one making patience the cause of trials, or probation, the other the effect.  
6. qu. Of the coherence of these words with the former, because the love of God is shed abroad in our hearts, v. 5.  
7. qu. What kind of love the Apostle speaketh of, saying, the love of God is shed abroad, etc.  
8. qu. Why the love of God is said to be shed abroad in our hearts.  
9 qu. Why it is added, by the holy Ghost, which is given us.  
10. qu. How Christ is said to have died according to the time, v. 6.  
11. qu. Of the meaning of the 7. v. One will scarce die for a righteous man, etc.  
12. qu. Of the difference between Christ's dying for us, and those which died for their country.  
13. qu. Of the greatness of the love of God toward man, in sending Christ to die for us, v. 8.  
14. qu. Whether man's redemption could not otherwise have been wrought, but by the death of Christ.  
15. qu. Wherein the force of the Apostles reason consisteth, saying, Much more being reconciled, we shall be saved by his life, v. 9  
16. qu. Why the Apostle saith, not only so but we also rejoice in God, etc. v. 11.  
17. qu. Whether any thing need to be supplied in the Apostles speech, v. 12. to make the sense perfect.  
18. qu. Who was that one by whom sin entered into the world, v. 12.  
19 qu. What sin the Apostle speaketh of here, original, or actual, by one man sin entered.  
20. qu. How sin is said to have entered into the world.  
21. qu. And death by sin; what kind of death the Apostle speaketh of.  
22. qu. Whether the death of the body be natural, or inflicted by reason of sin.  
23. qu. Of the meaning of the Apostle in these words, in whom all have sinned: and of the best reading thereof, v. 12.  
24. qu. Whether the Apostle meaneth original, or actual sins, saying, in whom all have sinned.  
25. qu. Of the coherence of these words, Unto the time of the Law was sin in the world.  
26. qu. How sin is said to have been unto the time of the Law.  
27. qu. What sin the Apostle meaneth which was in the world unto the time of the law.  
28. qu. How sin is said not to be imputed, where there is no law.  
29. qu. How death is said to have reigned from Adam to Moses.  
30. qu. Of the meaning of these words, which sin not after the transgression of Adam.  
31. qu. How Adam is said to be the figure of him that was to come, v. 14.  
32. qu. Of the names and terms, which the Apostle useth, in this comparison.  
33. qu. Of the comparison between Adam and Christ in general.  
34. qu. Of the disparity and unlikeness between Adam and Christ in this comparison.  
35. qu. Of the excellency and superiority which the benefit by grace in Christ, hath beyond our fall, and loss in Adam.  
36. qu. Some other opinions refused, wherein this excellency should consist.  
37. qu. In what sense the grace of God is said to have abounded unto more.  
38. qu. How all men are said to be justified in Christ, v. 18.  
39 qu. Why the Apostle saith, v. 19 By one man's disobedience many were made sinners, and not all.  
40. qu. How, many are said to be sinners in Adam.  
41. qu. How the law is said to have entered thereupon, v. 20.  
42. qu. How the offence is said to have abounded by the entering of the law, v. 20.  
43. qu. How grace is said to have abounded more.  
44. qu. Of the reign of sin unto death, and of grace unto life.   

Questions upon the sixth Chapter.  
1. qu. Of the meaning of these words, Shall we continue in sin, v. 1.  
2. qu. What it is, to die unto sin.  
3. qu. What it is to be baptised into jesus Christ.  
4. qu. Of the divers significations of the word Baptism, and to be baptised.  
5. qu. What it is to be baptised into the death of Christ, v. 3.  
7. qu. Of the meaning of this phrase, to be grafted, etc.  
8. qu. What resurrection the Apostle speaketh of, v. 5.  
9 qu. What is understood by the old man, v. 6.  
10. qu. What is meant by the body of sin, v. 6. that the body of sin might be destroyed.  
11. qu. How the dead are said to be freed from sin, v. 7.  
12. qu. What life the Apostle speaketh of, v. 8. We believe that we shall also live with him.  
13. qu. How death is said to have bad dominion over Christ, v. 9  
14. qu. How Christ is said to have died to sin, v. 10.  
15. qu. How Christ is said now to live unto God, v. 10.  
16. qu. Of these words, v. 11. Likewise think ye, etc.  
17. qu. How sin is said not to reign, etc. v. 12.  
18. qu. What the Apostle meaneth, by mortal body, v. 12.  
19 qu. Of these words, that we should obey it in the lusts, etc. v. 12.  
20. qu. How we are not to give our members as weapons unto sin, v. 13.  
21. qu. What it is, not to be under the law, but under grace, v. 14.  
23. qu. Whether the Fathers also, that lived under the law, were not under grace.  
24. qu. What the Apostle meaneth by the form of doctrine, whereunto they were delivered.  
25. qu. How we are made servants of righteousness.  
26. qu. Of the meaning of these words, I speak after the manner of men, because of your infirmity, v. 19   

Questions upon the seventh Chapter.  
1. qu. How the law is said to have dominion over a man, as long as he liveth.  
2. qu. Whether the woman be simply free, if the man be once dead.  
3. qu. Whether the woman have not the like liberty and freedom, in respect of the bond of marriage, as the man hath.  
4. qu. Why the Apostle saith, we are dead to the law, v. 4. and not rather the law is dead to us.  
5. qu. How we are said to be mortified to, and freed from the law.  
6. qu. What is meant, by the body of Christ.  
7. qu. Of the meaning of these words, being dead unto it.  
8. qu. What is meant by the newness of the spirit, and oldness of the letter.  
9 qu. How S. Paul being brought up in the knowledge of the law, could say, I knew not lust, v. 7. and, I was alive without the law, v. 9  
10. qu. What law the Apostle speaketh of, v. 7. is the law of sin.  
11. qu. What lust or concupiscence the Apostle speaketh of: I had not known lust, etc. except, etc.  
12. qu. Why the Apostle giveth instance in the tenth Command. Thou shalt not lust, and allegeth not all the words of the law.  
13. qu. What sin the Apostle meaneth, v. 8. sin took an occasion, etc.  
14. qu. How sin took occasion by the Law.  
15. qu. Of what time S. Paul speaketh, when he knew not the law, and afterward sin took occasion by the law, etc.  
16. What the Apostle meaneth by all concupiscence.  
17. qu. In what sense the Apostle saith, Sin was dead, and he alive without the law, v. 8.  
18. qu. How sin is said to have revived.  
19 qu. How sin is said to have deceived.  
20. qu. How sin is said to have slain him.  
21. qu. How the law is said to be holy, just, good, and likewise the commandment.  
22. qu. How sin is said to be out of measure sinful.  
23. qu. How the law is said to be spiritual.  
24. qu. How the Apostle saith, he is carnal and sold under sin, v. 17.  
25. qu. Of these words, v. 15. I allow not what I do, what I would, that do I not.  
26. qu. What the Apostle understandeth by flesh, I know that in me, that is my flesh, dwelleth no good thing, etc. v. 18.  
27. qu. How the Apostle saith, To will is present with me, etc. but I find no means to perform, etc. v. 18.  
28. qu. Of the meaning of these words, v. 21. I find a law, etc.  
29. qu. How the Apostle saith, Evil is present with me, v. 21.  
30. qu. Of these words, I delight in the law of God, etc. v. 22, 23. of the number of these laws, and what they are.  
31. qu. Why these are called Laws, and why they are said, the one to be in the inner man, the other in the members.  
32. qu. Of the Apostles exclamation, O wretched man that I am!  
33. qu. What the Apostle understandeth by this body of death, from the which he desireth to be delivered.  
34. qu. Why the Apostle giveth thanks to God, v. 25.  
35. qu. Of these words, I in my mind serve the law of God, etc.  
36. qu. Of that famous question, whether S. Paul do speak in his own person, or of an other, here in this chapter.   

Questions upon the eight Chapter.  
1. qu. Who are said to be in Christ.  
2. qu. What is meant by the law of the spirit of life.  
3. qu. What is understood by the law of sin and death.  
4. qu. Of the best reading of the 3. v.  
5. qu. What is meant by the similitude of sinful flesh.  
6. qu. Of these words, And for sin condemned sin in the flesh.  
7. qu. How Christ condemned sin in the flesh.  
8. qu. Who are after the flesh, and savour the things of the flesh.  
9 qu. How the wisdom of the flesh is enmity against God.  
10. qu. How they which are in the flesh cannot please God, v. 8.  
11. qu. Of the dwelling of the spirit of God in us, v. 9  
12. qu. Of the meaning of these words, v. 10. The body is dead because of sin, the spirit is life, etc.  
13. qu. How the quickening of the dead is ascribed to the spirit of Christ, seeing all both good and bad shall rise.  
14. qu. What it is to be lead by the spirit of God.  
15. qu. What is understood by the spirit of bondage.  
16. qu. Whether the fathers under the law had only the spirit of servitude.  
17. qu. Of the divers kinds of fear.  
18. qu. Why the Apostle joineth together two words of the same sense, Abba, father.  
19 qu. Of the testimony of the Spirit, what it is.  
20. qu. Whether the testimony of the Spirit, and of our spirit, be one and the same.  
21. qu. How we are said to be heirs, & what our inheritance is.  
22. qu. How these words are to be understood, If so be you suffer with him.  
23. qu. How we are said to suffer together with Christ.  
24. qu. Of the meaning of these words of the 18. v. I count that the afflictions, etc.  
25. qu. Wherein the sufferings of this life, are not proportionable, and so not worthy of the glory to come.  
26. qu. How the creatures are said to wait, and to be subject to vanity, and to be delivered, and to groan, v. 19 v. 23.  
27. qu. What creatures the Apostle here speaketh of.  
28. qu. Of the servitude of corruption whereunto the creature is subject, and wherefore.  
29. qu. Whether the heavens and earth are corruptible, and shall perish in the end of the world.  
30. qu. How the creature shall be delivered, etc. into the glorious liberty.  
31. qu. To what end the new heavens and new earth shall serve in the next world.  
32. qu. Why the Apostle saith, every creature, v. 22. having hitherto named the creature without any other addition.  
33. qu. Whom the Apostle understandeth, v. 23. We which have the first fruits of the spirit.  
34. qu. That no living creatures shall be restored in the next world, but only man.  
35. qu. How we are said to be saved by hope, v. 24.  
36. qu. Of the difference between faith and hope.  
37. qu. Whether things hoped for cannot be seen.  
38. qu. What Spirit is said to help our infirmity, v. 36.  
39 qu. What infirmities the Spirit helpeth in us.  
40. qu. How we are said, not to know how to pray, as we ought, v. 28.  
41. qu. How the Spirit is said to make request with sighs, that cannot be expressed.  
42. qu. Of the meaning of these words, v. 27. He that searcheth the hearts, knoweth what is the meaning of the spirit, etc.  
43. qu. Of the nature, condition, and property of a true and lively prayer, out of vers. 27.  
44. qu. How all things make together for the best to those that love God.  
45. qu. Of the meaning of these words, v. 29. Those whom he knew before, he also predestinate.  
46. qu. Wherein our conformity to the image of Christ consisteth.  
47. qu. How Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first borne among many brethren.  
48. qu. Of certain doubts out of the 30. v. Whom he predestinate, them also he called.  
49. qu. Of the difference between the purpose or counsel of God, his prescience, and predestination.  
50. qu. Of these words, v. 31. If God be on our side, who can be against us?  
51. qu. Of those words, v. 32. which spared not his own Son.  
52. qu. How nothing can be laid to the charge of the elect.  
53. qu. How Christ is said to make request for us.  
54. qu. Whether Christ's intercession, and interpellation for us, do extenuate the merit of his death.  
55. qu. What charity the Apostle speaketh of, from which nothing can separate us.  
56. qu. Of these words, v. 36. for they sake are we killed all the day long.  
57 qu. Wherein the faithful are compared unto sheep: we are counted as sheep for the slaughter, v. 36.  
58. qu. How the faithful are said to be more than conquerors.  
59 qu. Of the diverse interpretation in general of the 38. 39 verse, I am persuaded that neither life nor death, etc.  
60. qu. Of the divers interpretations in particular.   

Questions upon the 9 Chapter.  
1. qu. Why the Apostle beginneth his treatise with an oath, I speak the truth in Christ, etc.  
2. qu. Of the form and words of the Apostles oath.  
3. qu. Whether it be lawful for Paul to grieve for the jews, whose rejection was according to God's appointment.  
4. qu. Of the meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Apostle useth.  
5. qu. Whether the Apostle did well in desiring to be separated from Christ, from whom be knew he could not be separated.  
6. qu. How Moses wished to be blotted out of the book of life.  
7. qu. Whether in matters of salvation our kindred after the flesh, aught to have any priority before others.  
8. qu. The causes which made the Apostle to be so much grieved for the jews.  
9 qu. Of the excellency of the Israelites, and of true nobility.  
10. qu. Of the meaning of these words, v. 5. Who is God over all, blessed for ever.  
11. qu. Of the meaning of these words, v. 6. all they are not Israel, which are of Israel.  
12. qu. Of the meaning of these words, v. 10. and not only, etc. but also Rebeccah, etc.  
13. qu. Whether these examples concern temporal, or eternal election and reprobation.  
14. qu. How this saying of the Prophet, Esau have I hated, agreeth with that, Wis. 11.25. thou hatest nothing which thou hast made.  
15. qu. Of the meaning of these words, I will have mercy, on whom I will have mercy.  
16. qu. How it is said, It is not in him that willeth, nor in him that runneth, but in God that showeth mercy.  
17. qu. How the Lord is said to have raised or stirred up Pharaoh, v. 17.  
18. qu. How the Lord is said to harden whom he will, v. 18.  
19 qu. Of the objection propounded, v. 19 thou wilt say why doth he yet complain?  
20. qu. Of the Apostles answer to the former objection, Who art thou O man that pleadest? v. 20.  
21. qu. How the similitude which the Apostle bringeth in of the potter is to be understood.  
22. qu. What the Apostle meaneth by the same lump or mass, v. 21.  
23. qu. Of the 22. v. what & if God would.  
24. qu. In what sense the vessels of wrath are said to be prepared to destruction, v. 21.  
25. qu. Of the testimony cited, v. 21. out of the Prophet Hosea.  
26. qu. What is meant by the short sum or account which God shall make in the earth.  
27. qu. Why God is called the Lord of Hosts.  
28. qu. What is understood by seed.  
29. qu. How the Gentiles obtained righteousness, that sought it not, and the jews miss of it, that sought it.  
30. qu. How Christ is said to be a stumbling stone, and rock of offence, v. 33.  
31. qu. Of the meaning of these words, he that believeth in him shall not be ashamed.  
32. qu. Whether it be the property of faith; to make one not to be ashamed, which is ascribed unto hope, c. 5.5.   

Questions upon the 10. Chapter.  
1. qu. Of the general scope and intendment of the Apostle in this Chapter.  
2. qu. How S. Paul prayeth for their salvation, whom in the former Chapter he showeth to be rejected of God.  
3. qu. Why the Apostle doth thus insinuate himself, by professing his love to the jews.  
4. qu. How the jews are said to have zeal, but not according to knowledge.  
5. qu. Why the jews are said to 'stablish their own righteousness, v. 3.  
6. qu. How Christ is said to be the end of the law.  
7. qu. How Christ is said to be the end of the law seeing the Law requireth nothing, but the justice of works.  
8. qu. That Christ is not the end of the law, that we by grace in him should be justified in keeping of the law.  
9 qu. What life temporal, or spiritual, is promised to the keepers of the law, v. 5.  
10. qu. Whether Paul did of purpose allege that place of Moses, Deut. 30.12. or allude only unto it.  
11. qu. Whether Moses in that place directly speaketh of the righteousness of faith.  
12. qu. By what occasion Moses maketh mention in that place of the Gospel, and of the meaning of the words.  
13. qu. Of these words, the word is near thee, etc.  
14. qu. How Moses that preached the law, is alleged for justification by faith.  
15. qu. How Christ is to be confessed.  
16. qu. How Christ is said to be raised by God.  
17. qu. Whether to believe in the heart, be not sufficient unto salvation, without confession of the mouth.  
18. qu. Of these words, Whosoever calleth upon the name of the Lord, shall be saved, v. 13.  
19 qu. Of the gradation used here by the Apostle, v. 14. and the occasion thereof.  
20. qu. Of these words, v. 15. how beautiful are the feet, etc. whether it be rightly cited out of the Prophet.  
21. qu. Of these words, v. 16. but they have not all believed our report, etc.  
22. qu. Of the saying of the Prophet Isai, Lord, who hath believed, etc. c. 53.1. cited by the Apostle, v. 16.  
23. qu. Whether all faith come by hearing.  
24. qu. Whether the Apostle mean the jews or Gentiles, Have they not heard, v. 18.  
25. qu. Whether that place of the 19 Psal. their sound went through all the earth, be rightly cited by the Apostle.  
26. qu. Whether the Gospel were preached to all the world in the Apostles time.  
28. qu. How God provoked the jews to envy by the Gentiles, v. 19  
29. qu. Of these words, Isaias is bold, etc. v. 20.  
30. qu. Of these words, All the day long have I stretched forth my hands, etc. v. 21.   

Questions upon the 11. Chapter.  
1. qu. Of the scope and intent of the Apostle in this chapter.  
2. qu. Why the Apostle maketh mention of the tribe of Benjamin, whereof he was.  
3. qu. How God is said not to cast off that people whom he knew before, v. 2.  
4. qu. Of Elias complaint unto God, concerning Israel.  
5. qu. Of God's answer unto Elias.  
6. qu. Of the Apostles collection inferred out of this answer made by Elias.  
7. qu. Of these words, If of grace, it is no more of works, etc.  
8. qu. How it is said, Israel obtained not that he sought, v. 7.  
9 qu. Of these words, v. 8. As it is written, God hath given them the spirit of slumber; whence it is taken.  
10. qu. How God is said to send the spirit of slumber, to give ears not to hear, etc.  
11. qu. Of the meaning of these words, Let their table be made a snare, etc. v. 9  
12. qu. Whether it be lawful to use any imprecation, as David doth here.  
13. qu. Of the end of the stumbling of the jews, v. 11.  
14. qu. How the stumbling and falling of the jews brought salvation to the Gentiles.  
15. qu. How the jews were provoked to follow the Gentiles.  
16. qu. What is meant by the diminishing of the jews, and their abundance, v. 12.  
17. qu. How it standeth with God's justice to cast off the jews, that the Gentiles might enter in.  
18. qu. Why the Apostle maketh mention of his Apostleship, and how he is said to magnify his office, v. 13.  
19 qu. What the Apostle meaneth by these words, v. 15. What shall the receiving be but life from the dead?  
20. qu. What the Apostle meaneth by the first fruits, and the whole lump, the root, and the branches.  
21. qu. How the root can make the branches holy, seeing many branches did degenerate, and by nature all are unholy branches.  
22. qu. How Abraham is said to be the root to be grafied into, whereas we are said to be grafied into Christ, c. 6.5.  
23. qu. What S. Paul meaneth by the wild olive, and the grafting of it in, v. 17.  
24. qu. Of the meaning of these words, Thou bearest not the root, but the root thee.  
25. qu. Of these words, v. 22. If thou continue in his bountifulness.  
26. qu. Of the meaning of these words, v. 24. was grafted contrary to nature.  
27. qu. What mystery the Apostle here meaneth, I would not have you ignorant of this mystery, v. 25.  
28. qu. Whether toward the end of the world the whole nation of the jews shall be converted.  
29. qu. Of the testimonies here cited by the Apostle, how they are alleged, & whence.  
30. qu. Of these words, v. 28. As touching the Gospel, they are enemies for your sakes, etc.  
31. qu. Of the meaning of these words, The gifts and calling of God, are without repentance, v. 24.  
32. qu. Of the meaning of these words, v. 31. So now how have they not believed by your mercy.  
33. qu. How God hath concluded, and shut up all in unbelief, v. 32.  
34. qu. Of the Apostles exclamation, v. 33. The deepness of the riches, etc.  
35. qu. How these words must be understood, Of him, through him, and for him, are all things, etc.   

Questions upon the 12. Chapter.  
1. qu. Why the Apostle useth entreaty, saying, I beseech you brethren, by the mercies, etc. v. 1.  
2. qu. Why the Apostle addeth, By the mercies.  
3. qu. Of sacrifices in general, v. 1. upon these words, A living sacrifice, etc.  
4. qu. The general observations of the sacrifice, which the Apostle here requireth.  
5. qu. OF the conditions of this spiritual sacrifice in general.  
6. qu. How we must not fashion ourselves to this world, v. 2  
7. qu. Of our transforming by the newness of mind.  
8. qu. Of these words, That ye may prove, what the good will of God is, acceptable and perfect, etc. v. 2.  
9 qu. What the Apostle understandeth by grace, I say by grace, etc.  
10. qu. What it is to understand above that which is meet to understand, v. 3.  
11. qu. What is understood, by the measure of futh.  
12. qu. Of the similitude, which the Apostle taketh from the members of the body.  
13. qu. Of the best reading of the 6. v. seeing then we have gifts, which are divers, etc.  
14. qu. Of the distinction of the offices, here named by the Apostle in general.  
15. qu. What is to be understood by the proportion or analogy of faith, v. 6.  
16. qu. Of these several offices here rehearsed by the Apostle in particular.  
17. qu. Of the Christian affection of love, and the properties thereof.  
18. qu. Of certain external offices of love, as in giving honour one to an other.  
19 qu. The duties and properties of our love toward God.  
20. qu. Of the remedies against the calamities of this life, namely, hope, patience, prayer.  
21. qu. Of the communicating to the necessity of the Saints, and of hospitality.  
22. qu. How our enemies are to be blessed, bless them which persecute you.  
23. qu. Of the reasons, which should move us to love our enemies.  
24. qu. Whether it be not lawful upon any occasion to pray against our enemies.  
25. qu. Whether S. Paul in calling Ananias the high Priest, painted wall, Act. 23. observeth his own precept here.  
26. qu. How we should rejoice with them that rejoice, and weep with them that weep, v. 15.  
27. qu. What it is to be like affectioned one toward an other.  
28. qu. What it is to be high minded, and to be wise in ourselves.  
29. qu. How evil is not to be recompensed for evil, v. 17.  
30. qu. How honest things are to be procured before all men.  
31. qu. How we should have peace with all men.  
32. qu. How we should not avenge ourselves but leave it unto God.  
33. qu. Of doing good unto our enemies.  
34. qu. What it is to heap coals of fire upon the head of the enemy.  
35. qu. Of these words, v. 21. Be not overcome of evil, but overcome evil with goodness.   

Questions out of the 13. Chapter.  
1. qu. Of the occasion, which moved the Apostle in this Chapter, to entreat of the duty of the subjects to the Magistrate.  
2. qu. How every soul should be subject to the higher powers.  
3. qu. How the powers that be, are said to be of God.  
4. qu. Whether every superior power be of God.  
5. qu. How far evil governors have their power from God, whether by his permission and sufferance only.  
6. qu. Why the Apostle saith again, the powers that be, are ordained of God.  
7. qu. Of not resisting the power.  
8. qu. What kind of judgement they procure to themselves, which resist the Magistrate.  
9 qu. How the Prince is not to be feared for good works, but for evil.  
10. qu. What it is to have praise of the power, v. 3.  
11. qu. How the Magistrate is said to be God's minister, for our wealth or good.  
12. qu. How the Magistrate is said, not to bear the sword for nought, v. 4.  
13. qu. Of the right use of the sword, both in time of peace, and war.  
14. qu. How it is said, It is necessary to be subject, for conscience sake.  
15. qu. Why tribute is to be paid, v. 6.  
16. qu. Of the diverse kinds of tribute, and to whom they are due.  
17. qu. The several duties summed together which are due to the Magistrate.  
18. qu. How far the Magistrate is to be obeyed, and wherein not to be obeyed.  
How far the Civil state may proceed in resisting a Tyrant.  
How far private men may be warranted, in denying obedience unto Tyrants.  
19 qu. How we should not owe any thing to any man, but love one another.  
20. qu. How he that loveth his brother fulfilleth the law.  
21. qu. How a man is to love his neighbour as himself.  
22. qu. Who is understood by our neighbour.  
23. qu. How salvation is said to be nearer than when we believed.  
24. qu. How the night is said to be passed, the day at hand: of the literal sense.  
25. qu. What time is understood by the day, and night.  
26. qu. How we should walk honestly.  
27. qu. How we must put on Christ.  
28. qu. How the flesh is to be cared for.   

Questions out of the 14. Chapter.  
1. qu. Who are the weak in faith, and how they are to be received.  
2. qu. What is meant by controversies of disputations.  
3. qu. Why he is called weak, that eateth herbs.  
4. qu. Whether any things be indifferent in their nature, as being neither good, nor evil of themselves.  
5. qu. How the Apostle maketh the eating, or not eating of flesh, and the observing of days indifferent, which else where he condemneth.  
6. qu. Whom the Apostle speaketh of, the jew or Gentile saying, God hath received him, etc.  
7. qu. Whether it be not lawful at all for one to judge an other.  
8. qu. What it is to stand or fall to his own Master.  
9 qu. Of the meaning of these words, God is able to make him stand, v. 4.  
10. qu. What it is to esteem one day above an other, v. 5.  
11. qu. Of the meaning of these words, Let every one be fully persuaded in his mind, v. 5.  
12. qu. What it is to observe or take care of the day unto the Lord.  
13. qu. Of the sense and meaning of the former words, He that observeth, etc. observeth it to the Lord.  
14. qu. How he that eateth not, is said to give thanks.  
15. qu. Whether S. Paul's defence, that he which doth, or omitteth any thing in matters of religion, doth, or not doth it unto God, be perpetual.  
16. qu. Of the coherence of these words, None of us liveth to himself, v. 17. etc.  
17. qu. How we are said to live unto the Lord.  
18. qu. How Christ by his dying, and rising again, is said to be Lord both of the dead, and quick.  
19 qu. Of the tribunal seat of Christ, what it is, and of other circumstances of the day of judgement.  
20. qu. Whether the saying of the Prophet alleged, v. 11. be rightly cited by the Apostle.  
21. qu. When this prophesy shall be fulfilled, that every tongue shall confess unto God.  
22. qu. Whether every one shall give an account for himself, & appear before Christ's judgement seat, v. 12.  
23. qu. Of scandals and offences, the occasion, and diverse kinds thereof, v. 13.  
24. qu. Of the occasion of these words, v. 14. I know and am persuaded, etc. and of the meaning thereof.  
25. qu. How nothing is said to be unclean of itself, v. 14.  
26. qu. Of the legal difference of meats, why it was commanded.  
27. qu. Of the manner how meats are sanctified and made clean.  
28. qu. Why one's opinion and judgement maketh that unclean which is not, and whether an erroneous conscience bindeth.  
29. qu. How our brother is said to be grieved, and to be lost and destroyed, v. 15.  
30. qu. Whether any indeed can perish, for whom Christ died.  
31. qu. What is meant by the good, or commodity, which they must not cause to be blasphemed, v. 16.  
32. qu. How the kingdom of God is not said to be meat, and drink, v. 17.  
33. qu. Of righteousness, peace, and joy in the holy Ghost.  
34. qu. Of these words, he which in these things serveth Christ is acceptable to God, etc. v. 18.  
35. qu. How we ought to follow peace, and those things which concern edifying, v. 19  
36. qu. What the Apostle meaneth by the work of God, v. 21.  
37. qu. In what sense the Apostle saith, It is good, neither to eat flesh, nor drink wine, etc. v. 21.  
38. qu. Whether it be sufficient for one to have his faith before God, v. 22.  
39 qu. How many things are to be avoided in the use, and eating of meats.  
40. qu. What it is for one not to condemn himself in that which he alloweth.  
41. qu. Why he that doubteth is condemned.  
42. qu. Of the right meaning of these words, Whatsoever is not of faith, is sin.   

Questions out of the 15. Chapter.  
1. qu. Of the argument and scope of this Chapter in general.  
2. qu. Whom, and wherein the strong should support the weak.  
3. qu. Of the reasons why the weak should be supported.  
4. qu. How the Apostle here counteth himself among the strong, elsewhere maintaining himself among the weak.  
5. qu. What it is not to please ourselves, but our neighbour, v. 1.2.  
6. qu. How far, and wherein we must please our neighbours.  
7. qu. How Christ is said not to have pleased himself.  
8. qu. To what purpose the Apostle allegeth this saying out of the Psalm, the rebukes of them, that rekuke thee, etc.  
9 qu. Why the Apostle saith, whatsoever is written, is written for our learning.  
10. qu. How whatsoever is written, is written for our learning.  
11. qu. Of the Apostles prayer v. 5. the God of patience, and consolation.  
12. qu. Of the end of concord, which is to glorify God the father of our Lord jesus Christ.  
13. qu. Of the meaning of the 7. v. receive ye one another, as Christ received us, etc.  
14. qu. How Christ is said to have been the Minister of circumcision, v. 8.  
15. qu. Of the vocation and calling of the Gentiles, why it is said to be of mercy, and of the jews in truth.  
16. qu. Of the places of Scripture produced by the Apostle to prove the calling of the Gentiles. v. 9, 10, 11, 12.  
17. qu. Of the Apostles prayer, v. 13. The God of hope, fill you with all joy and peace, etc.  
18. qu. Why the Apostle doth thus insinuate himself, that he was persuaded of the Romans, that they had such excellent gifts.  
19 qu. Whether S. Paul do truly give this commendation unto the Romans.  
20. qu. Why the Apostle saith, I have written boldly after a sort.  
21. qu. Of S. Paul's description of the ministry of the Gospel.  
22. qu. Of the Apostles boasting and rejoicing, and the manner thereof.  
23. qu. Of the meaning of these words, I dare not speak of any thing, etc. v. 18.  
24. qu. Of the things which Christ wrought by S. Paul, as signs, wonders, how they differ, v. 19  
25. qu. Of S. Paul's labours in preaching the Gospel, from jeursalem unto Illyricum.  
26. qu. Why the Apostle would not build upon an others foundation, v. 20. that is, preach, where Christ had been preached already.  
27. qu. Whether this place of the Prophet be fitly alleged by the Apostle.  
28. qu. How S. Paul is not contrary to Christ, which saith of his Apostles, that they entered into others labours, joh. 4.38.  
29. qu. Of the Apostles let, and of his purpose to visit the Romans.  
30. qu. Whether S. Paul in person preached in Spain, as here he intendeth, v. 24.  
31. qu. Of the meaning of the 24. ver.  
32. qu. Of Paul's journey to jerusalem, why he taketh it in hand, v. 25.  
33. qu. Of the collection gathered among the Gentiles for the jews, & the reasons thereof.  
34. qu. How the Gentiles are said to be debtor to the jews.  
35. qu. In what manner alms ought to be given.  
36. qu. What the Apostle meaneth, by sealing of the fruit, v. 28.  
37. qu. What the Apostle meaneth, by the abundance of the blessing of the Gospel of Christ.  
38. qu. Of the Apostles request, that they would join in prayer with him.  
39 qu. Of the things which S. Paul would have them pray for.  
40. qu. Of the fruits of the prayer of the Romans for S. Paul.  
41. qu. Of the Apostles salutation: The God of peace, etc.   

Questions upon the 16. and last Chapter.  
1. qu. Of the diverse salutations sent by the Apostle in general.  
2. qu. Of Phebe commended here by S. Paul, what place she had in the Church, and wherefore commended.  
3. qu. Of Paul's request in the behalf of Phebe.  
4. qu. Of Priscilla and Aquila, whom the Apostle saluteth in the second place.  
5. qu. How S. Paul could salute Aquilae & Priscilla, as being at Rome, seeing they were at Corinth with him, Act. 18. whence he wrote this epistle.  
6. qu. Why Epinetus is called the first fruits.  
7. qu. Of the salutation and commendation of Marie.  
8. qu. Of the commendation of Andronicus and junia.  
9 qu. Of Paul's salutation, of certain of his familiar acquaintance, v. 8.9.  
10. qu. Of S. Paul's saluting of some, commended for their faith, though not of such special acquaintance, v. 10.11.  
11. qu. Of other salutations of the Apostle of some of special note, v. 12.13.  
12. qu. Of S. Paul's general salutations, without any special note of commendation, v. 14.15.  
13. qu. Of the custom then used to kiss one an other.  
14. qu. How the Apostle saith, the Churches salute you, etc. v. 16.  
15. qu. General observations concerning the greeting and salutation sent here by the Apostle.  
16. qu. Of the shunuing of the Authors of dissension.  
17. qu. How these false teachers and seducers are said to be discerned.  
18. qu. Why the Apostle maketh here mention of the obedience of the Romans, v. 19  
19 qu. What it is to be wise concerning that which is good, and simple in evil.  
20. qu. How the God of peace should tread down Satan.  
21. qu. What S. Paul meaneth by the grace of our Lord jesus, which he wisheth unto them, v. 20.  
22. qu. Of the salutations of others which S. Paul sendeth to the Romans, v. 21.23.  
23. qu. Of the doxology, that is, of ascribing glory unto God, where the Apostle concludeth his epistle in general.  
24. qu. A description of the Gospel preached by the Apostle, inferred here in the conclusion of his epistle, v. 25.26.  
25. qu. Of the doxology itself, to God only wise, etc.  
26. qu. Of the use of the word, Amen.  
27. qu. Of the prescript or date of this Epistle, whether it were written from Corinth, and send by Phebe.  
The sum of the questions discussed in this Commentary amounteth to 660.    

The table of the Controversies.  

General controversies concerning the new Testament.  
1. Con. Against those which think it is against the nature of the new Testament, to be committed to writing.  
2. con. Against the Romanists, that hold, that the writing of the Gospel, and other Scriptures, is not simply necessary to salvation.   

More special controversies out of the whole Epistle.  
1. con. That it is known, that this Epistle was written by Paul, and is of divine authority, by the epistle itself.  
2. contr. That S. Paul's epistles are not so obscure, that any should be terrified from the reading thereof.  
3. contr. Against the Ebionites, which retained the rites and ceremonies of Moses.  
4. contr. Against the Marcionites, that rejected the law of Moses.  
5. contr. Against the Romanists, which deprave the doctrine taught by S. Paul in his Epistle.  
6. contr. Against Socinus, that blasphemously subverteth the doctrine of our redemption by Christ, and justification by faith.  
7. contr. Whether Paul may be thought to have been married.   

Controversies upon the 1. Chapter.  
1. contr. Against the Manichees, which refuse Moses and the Prophets.  
2. contr. Against Election, by the foresight of works.  
3. contr. Against the Nestorians, and Ubiquitaries.  
4. contr. Against the heresy of one Georgius Eniedinus, a Samosatenian heretic in Transilvania.  
5. cont. Against the Marcionites, that Christ had a true body.  
6. contr. Against the Apollina●●sts, that Christ had no human soul.  
7. contr. That the Roman faith is not the same now, which was commended by the Apostle.  
8. contr. That the Pope is not universal Bishop.  
9 contr. Against the Popish distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to worship, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to serve, v. 9 whom I serve in my spirit.  
10. contr. That God only spiritually is to be served, and worshipped.  
11. contr. Of the vain use of Popish pilgrimages.  
12. contr. None to be barred from the knowledge of God's word.  
13. contr. Against diverse heretical assertions of Socinus, touching the justice of God.  
14. contr. Against inherent justice.  
15. contr. That the Sacraments did not confer grace.  
16. contr. That faith only justifieth.  
17. contr. How the Gospel is the power of God to salvation, to every one that believeth.  
18. contr. Of the difference between the law and the Gospel.  
19 contr. Whether by natural means the Gentiles might have attained to the knowledge of the only true God, without the special assistance of God's grace.  
20. contr. Against some Philosophers, that the world is not eternal.  
21. contr. Against the adoration and setting up of images, in Churches and places of prayer, v. 23. they turned the glory of the incorruptible God, to the similitude of an image.  
22. contr. Of the corrupt reading of the vulgar Latin translation, v. 32.  
23. contr. Against the Popish distinction of venial and mortal sins.   

Controversies out of the 2. Chapter.  
1. contr. Against the power of free-will in good things.  
2. contr. Of justification by the imputative justice of faith.  
3. contr. Against the merit of works.  
4. contr. Which are to be counted good works.  
5. con. Whether any good works of the faithful be perfect.  
6. contr. Whether men ought to do well for hope of recompense or reward.  
7. contr. Against justification by works, upon these words, v. 13. Not the hears of the law, but the doers shall be justified.  
8. contr. That it is not possible in this life to keep the law.  
9 contr. Whether by the light of nature only a man may do any thing morally good.  
10. contr. Of the imperfection of the vulgar Latin translation.  
11. contr. That the Sacraments do not confer grace.  
12. contr. That the Sacraments depend not upon the worthiness of the Minister or receiver.  
13. contr. Against the Marcionites, and other, which condemned the old Testament, and the ceremonies thereof.  
14. contr. Against the Anabaptists, which reject the Sacraments of the new Testament.  
15. contr. That the want of Baptism condemneth not.  
16. contr. That the wicked and unbelievers eat not the body of Christ in the Sacrament.   

Controversies upon the 3. Chapter.  
1. contr. That the Sacraments of the old Testament did not justify ex opere operato, by the work wrought, and so consequently neither the new.  
2. contr. Of the Apocryphal Scriptures.  
3. contr. That the wicked and unbelievers do not eat the body of Christ in the Eucharist.  
4. contr. That the Roman Church hath not the promise of the perpetual presence of God's spirit.  
5. contr. The Virgin Marie not exempted from sin.  
6. contr. The reading of the Scripture is not to be denied to any.  
7. contr. Against the adversaries of the law the Marcionites and other heretics.  
8. contr. Against the counsels of perfection.  
9 contr. Against the Pelagians, which established freewill.  
10. contr. That the virtue of Christ's death, is indifferently extended, both to sins before baptism, and after.  
11. contr. That the believing fathers before Christ, were not kept in Limbo.  
12. contr. Against the Marcionite heretics.  
13. contr. Against the Novatian heretics.  
14. contr. Against inherent justice.  
15. contr. Against the Popish distinction of the first and second justification.  
16. contr. Against the works of preparation, going before justification.  
17. contr. What justifying faith is.  
18. contr. What manner of faith it is that justifieth.  
19 contr. Of the manner how faith justifieth.  
20. contr. Whether faith alone justifieth.  
21. contr. How S. Paul and S. james are reconciled together.  
23. contr. Against Socinus, that Christ properly redeemed us by paying the ransom for us, and not metaphorically.  
23. contr. That Christ truly reconciled us by his blood, against an other blasphemous assertion of Socinus.   

Controversies out of the 4. Chapter.  
1. contr. That the Apostle excludeth all kind of works from justification.  
2. contr. Whether blessedness consist only in the conversion of sinners, v. 7.  
3. contr. Whether sin is wholly purged and taken away in the justification of the faithful.  
4. contr. Against works of satisfaction.  
5. contr. Of imputative justice against inherent righteousness.  
6. contr. That the Sacraments do not confer grace by the external participation only.  
7. contr. That there is the same substance, and efficacy of the Sacraments of the old and new Testament.  
8. contr. That circumcision was not only a sign, signifying or distinguishing, but a seal confirming the promise of God.  
9 contr. Whether circumcision were available for the remission of sin.  
10. contr. Of the presumptuous titles of the Pope, calling himself the father and head of the faithful.  
11. contr. Against the Chiliasts or Millenaries, that hold that Christ should reign a 1000 years in the earth.  
12. contr. Of the certainty of faith, v. 16. that the promise might be sure.  
13. contr. Whether faith be an act of the understanding only.  
14. contr. That justifying faith is not a general apprehension, or believing of the articles of the faith, but an assurance of the remission and forgiveness of sins in Christ.  
15. contr. That faith doth not justify by the merit or act thereof, but only instrumentally, as it applieth and apprehendeth the righteousness of Christ.  
16. contr. The people are no to be denied the reading of the Scriptures.  
17. contr. Against the heretics which condemned the old Testament, and the author thereof.  
18. contr. Whether justification consist only in the remission of sins.  
19 contr. Against Socinus corrupt interpretation of these words, v. 25. was delivered up for our sins.  
20. contr. Piscator's opinion examined, that our sins are remitted only by Christ's death, not for the the obedience, and merit of his life.   

Controversies upon the 5. Chapter.  
1. contr. Whether a good conscience and integrity of life, be the cause of peace with God.  
2. contr. Against invocation of Saints.  
3. contr. Of the certainty of salvation and of perseverance.  
4. contr. That the tribulation of the Saints, is not meritorius, though it be said to work patience.  
5. contr. That we are not justified by the inherent habit of charity.  
6. contr. Against the heresy of impious Socinus, who denieth that Christ died for our sins, and paid the ransom for them.  
7. contr. Against other objections of Socinus and other impugning the fruit and efficacy of Christ's death, in reconciling us to God his Father.  
8. con. That Christ's death was a full satisfaction for our sins, against Socinus his cavils.  
9 contr. That Christ's death was not only satisfactory, but meritorious, against Socinus.   

Certain controversies touching Original sin.  
10. cont. That there is original sin in men by the corruption of nature, against the opinion of the Hebrews.  
11. contr. That Adaws sin is entered into his posterity, by propagation, not imitation only, against the Pelagians.  
12. contr. Of the manner how original sin is propagated, against the Pelagians, where it is disputed, whether the soul be derived from the Parents.  
13. contr. Against the Pelagians and Papists, that original sin is not quite taken away in Baptism.  
14. contr. What original sin is, against the Romanists, and some some others, and specially against them which hold it to be Adam's sin imputed only to his posterity.  
15. contr. That original sin is not only the privation of original justice.  
16. contr. Of the wicked heresy of Martion and Valentinus, with the blasphemous Manichees.  
17. cont. That all sins are mortal, and worthy of death by nature.  
18. contr. That Henoch and Elias are not yet alive in the body.  
19 contr. The Virgin Marie conceived in original sin.  
20. contr. Again merits.  
21. contr. That the punishment of original sin is everlasting death.  
22. contr. That Christ's essential justice is not infused into us.  
23. contr. Against the Patrons of universal grace.  
24. contr. Against the Popish inherent justice.  
25. contr. That we are justified both by the active and passive obedience of Christ.  
26. contr. Against the Philosophers, who placed righteousness in their own works.  
27. contr. Against the Manichees and Pelagians, the one giving too much, the other too little to the law.  
28. contr. Of the assurance of salvation.  
29. contr. Of the diverse kinds of grace, against the Romanists.   

Controversies out of the 6. Chapter.  
1. contr. Against the administering of the Sacraments in an unknown tongue.  
2. contr. Concerning inherent justice.  
3. contr. That the Sacrament of Baptism doth not confer grace by the outward work.  
4. contr. That Baptism serveth as well for the remission of sins to come, as of sins past.  
5. contr. Whether in Baptism our sins be clean taken away.  
6. contr. Of the baptism of infants.  
7. contr. Of the assurance of salvation.  
8. contr. That Christ shall not die in the next world again for those which were not healed here.  
9 contr. Against the Sacrifice of the Mass.  
10. contr. Concerning free-will.  
11. contr. That concupiscence remaining in the regenerate is properly sin.  
12. contr. Whether a righteous man may fall into any mortal, or deadly sin.  
13. contr. Against the Manichees.  
14. contr. Concerning inherent justice.  
15. contr. Against the power of free-will in the fruits of righteousness.  
16. contr. Whether all death is the wages of sin.  
17. contr. Against the distinction of venial and mortal sins.  
18. contr. That everlasting life cannot be merited by good works.   

Controversies upon the 7. Chapter.  
1. contr. Against Purgatory.  
2. contr. Of the lawfulness of second marriage.  
3. contr. Whether the marriage bond be indissoluable before the one party be dead.  
4. contr. That the disparity of profession is no cause of the dissolution of marriage.  
5. contr. Whether the bill of divorce permitted to the jews, did lawfully dissolve matrimony under the Law.  
6. contr. Against the works of propitiation.  
7. contr. Against the Heretics which condemned the Law.  
8. contr. That we are freed by grace from the strict and rigorous observation of the law.  
9 contr. That concupiscence though it have no deliberate consent of the will, is sin, & forbidden by the commandment.  
10. contr. That the commandment, thou shalt not lust, is but one.  
11. contr. Against free-will.   

Controversies out of the 8. Chapter.  
1. contr. That concupiscence remaining even in the regenerate is sin, and in itself worthy of condemnation.  
2. controver. That none are perfect in this life.  
3. controver. That regeneration is not the cause that there is no condemnation to the faithful.  
4. contr. Against the Arrians and Eunomians, concerning the deity of the holy Ghost.  
5. contr. Against the Pelagians, that a man by nature cannot keep and fulfil the law.  
6. contr. The fulfilling of the law is not possible in this life, no not to them, which are in the state of grace.  
7. con. That not the carnal eating of Christ's flesh is the cause of the resurrection, but the spiritual, v. 11.  
8. contr. Against merits.  
9 contr. Whether in this life one by faith may be sure of salvation.  
10. contr. Against the invocation of Saints.  
11. contr. That a strange tongue is not to be used in the service of God.  
12. contr. That everlasting glory cannot be merited.  
13. contr. That hope justifieth not.  
14. contr. Whether hope rely upon the merit of our works.  
15. contr. Against the natural power and integrity of man's will.  
16. contr. That predestination dependeth not upon the foresight of faith or good works.  
17. contr. Against the opinion of Ambrose Catharinus concerning predestination.  
18. contr. That election is certain and infallible, of grace without merit, and of some selected, not generally of all.  
19 contr. That the elect cannot full away from the grace and favour of God, and be wholly given over unto sin.  
20. contr. Whether a reprobate may have the grace of God, and true justice.  
21. contr. That the elect by faith may be assured of everlasting salvation.   

Controversies out of the 9 Chapter.  
1. contr. That succession of Bishops is no sure note of the Church of Christ.  
2. contr. Against the old heretics the Manichees, Arrians, Nestorians, confuted out of the 5. ver.  
3. contr. Against the profane and impious collections of Eniedinus and Socinus late heretics.  
4. contr. That the water in baptism doth not sanctify or give grace.  
5. contr. Against the vain observation of Astrologers in casting of nativities.  
6. contr. That the souls had no being in a former life, before they came into the body.  
7. contr. Whether the foresight of faith or works be the cause of election.  
8. contr. That not only election unto grace, but unto glory also, is only of the good will of God.  
9 contr. That the Apostle treateth as well of reprobation in this place, as of Election.  
10. contr. Whether as well the decree of reprobation as of election, be without the foresight of works.  
11. contr. Of the difference between the decree of election and reprobation, and of the agreement between them.  
12. contr. Whether mercy be a natural property in God, or an effect only of his will, against Socinus.  
13. contr. Whether the mercy of God in the forgiveness of sin, be an effect of God's free and absolute will only, and be not grounded upon Christ, against the heresy of Socinus and Ostorodius.  
15. contr. Of the sufficiency of Scripture.  
16. contr. Of the certainty of salvation.  
17. contr. Against the works of preparation.   

Controversies upon the 10. Chapter.  
1. contr. Against inherent justice.  
2. contr. Against the works of preparation, which are done without faith.  
3. contr. That it is impossible for any in this life to keep the law.  
4. contr. Against the doubting of salvation.  
5. contr. Against unwritten traditions.  
6. contr. Against free-will.  
7. contr. Against Limbu, Patrum, that Christ went not down thither to deliver the patriarchs.  
8. contr. Whether the righteousness of faith and the righteousness of the law, be one and the same, or contrary the one to the other.  
9 contr. Whether the righteousness of the law, and that which is by the law, do differ.  
10. contr. That Baptism doth not give, or confer grace.  
11. contr. Against the dissembling of our faith and profession.  
12. contr. That faith is not only in the understanding.  
13. contr. The Scriptures the only sufficient rule of faith.  
14. contr. How the Apostle saith, there is no difference between the jew and the Grecian, v. 12.  
15. contr. Against the maintainers of universal grace.  
16. contr. That faith justifieth not by the act thereof, but only as it apprehendeth Christ.  
17. contr. That faith only justifieth, not invocation.  
18. contr. Against the invocation of Saints.  
19 contr. That we must pray with confidence, and assurance.  
20. contr. Against the vain pomp of the Pope of Rome, in offering his feet to be kissed.  
21. contr. Against human traditions.  
22. contr. That the Ministers and Preachers of the Gospel, have a lawful calling against Stapleton.  
23. contr. That the Hebrew text is more authentical than the vulgar Latin translation.  
24. contr. Against the works of preparation.  
25. contr. Against the jews, that will not have the Prophet to speak of them, in these words, I have stretched out my hands, etc.   

Controversies out of the 11. Chapter.  
1. contr. That none which are elected can finally fall away.  
2. contr. Whether the complaint of Elias of the paucity of true worshippers, be well applied to the decay of religion under the Pope at the time of the first reformation.  
3. contr. That works are excluded both from election; and justification.  
4. contr. Against freewill.  
5. contr. That universality and multitude is not always a note of the true Church.  
6. contr. Of the sufficiency of Scripture, and of the right way to interpret the same.  
7. contr. Against the jews.  
8. contr. Whether any of the true branches may be broken off.  
9 contr. Against the heresy of Valentinus and Basilides, that held some things to be evil, some good by nature.  
10. contr. That there was the same spirit of faith, and the same spiritual substance of the Sacraments, under the old Testament, and in the New.  
11. contr. That the Scriptures are the judge of every one in particular.  
12. contr. Against the Popish uncertainty and doubtfulness of salvation.  
13. contr. Against the Manichees, and Marcionites.  
14. contr. Against the works of preparation.  
15. contr. Against the erroneous opinion of Origen, concerning the purgatory of hell.   

Controversies upon the 12. Chapter.  
1. contr. Concerning the power of freewill.  
2. contr. Whether the Mass be a sacrifice properly so called.  
3. contr. Of the difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worship, and service, whether they signify two kinds of religious worships, the one peculiar to God, the other to the creatures.  
4. contr. Of the comparison between virginity, and marriage.  
5. contr. The mind itself, and not the sensual part only hath need of renovation.  
6. contr. Of the perfections of the Scripture: against traditions.  
7. contr. Against freewill.  
8. contr. Against the arrogancy of the Pope.  
9 contr. Against the superstitious orders of the Popish Clergy.  
10. controv. The Pope not the head of the Church.  
11. contr. That to love our enemy is a precept, and commanded, not counseled as indifferent.   

Controversies upon the 13. Chapter.  
1. contr. Whether the Pope, and other Ecclesiastical persons, aught to be subject to the Civil power.  
2. contr. Whether the Pope have a spiritual power over Kings and Princes.  
3. contr. That the tyranny and idolatry of the Pope, may be gain said, and resisted.  
4. contr. Whether the Civil magistrate have any power or authority, in matters of religion.  
5. contr. Whether Ecclesiastical persons, as Bishops, and others, may have the temporal sword committed unto them.  
6. contr. Whether it be lawful for a Christian to be a Magistrate, and to use the sword in the time of peace and war.  
7. contr. Whether laws Civil, and Ecclesiastical, do bind simply in conscience.  
8. contr. Whether Ecclesiastical persons are exempted from tribute.  
9 contr. Whether the fulfilling of the law be possible in this life.  
10. contr. Against the Marcionites, which denied the moral precepts, to be now in force, but to be ceased.  
11. contr. Against justification by the works of the law.   

Controversies upon the 14. Chapter.  
1. contr. Whether to abstain from certain meats, be an act of religion, and a part of God's worship, or a thing in itself indifferent.  
2. contr. That faith is not only an assenting of the will, but an act also of the understanding, and it is joined with knowledge.  
3. contr. That it is necessary, that festival days should be observed among Christians.  
4. contr. That festival days ought not to be consecrated to the honour of Saints.  
6. contr. Whether all the festivals of Christians are alike arbitrary to be altered, and changed, as shall seem good to the Church.  
7. contr. Against Purgatory.  
8. contr. Whether Christ by his obedience and suffering, merited for himself eternal glory, and dominion.  
9 contr. Of bowing the knee to the name of jesus, whether it be necessarily inferred out of this place, v. 11. and Phil. 2.10.  
10. contr. That Christ is proved to be God, by this saying of the Prophet, cited v. 11. as I live, every knee shall bow unto me: against the blasphemy of Georg. Eniedinus.  
11. contr. That moral works, which are done without faith are sin, howsoever outwardly they appear good.   

Controversies out of the 15. Chapter.  
1. contr. Whether S. Peter were justly reprehended of S. Paul for refusing to eat with the Gentiles.  
2. contr. That Christ is not set forth only as an example for us to imitate, but as our Saviour to redeem us.  
3. contr. Against the enemies and adversaries to the Scriptures, the Marcionites, Libertines, and others.  
4. contr. Of the authority of the Scripture, that it dependeth not upon the approbation or allowance of the Church.  
5. contr. Against the invocation of Saints.  
6. contr. Of the certainty of salvation, against the Popish diffidence and doubtfulness.  
7. contr. Against the power of free-will in spiritual things.  
8. contr. Whether the Apostles excusing of himself, do derogate from the authority of this epistle.  
9 contr. That the Scriptures are perfect and absolute, containing whatsoever is necessary to salvation, both touching doctrine and manners.  
10. contr. Against the Popish sacrifice of the Mass, which the Papists make the peculiar act of their Priesthood.  
11. contr. Against the superstitious order of Monks and Friars.  
12. contr. That miracles are not necessary in the Church.  
13. contr. Against the vain pomp of the Popish pontifical ornaments.  
14. contr. Of the idle boastings, and vainglorious excursions of the jesuits.  
15. contr. Against the pompous processions and Persian-like train of the Pope's Legates and Cardinals.  
16. contr. Against the anabaptistical community.  
17. contr. Against the invocation of Saints.  
18. contr. Against the merit of prayers.   

Controversies out of the 16. Chapter.  
1. contr. Against cloistered Nuns.  
2. contr. The Church not always visible and consisting of multitudes.  
3. contr. All doctrine is to be examined by the Scriptures.  
4. contr. That Papists not Protestants serve their own belly.  
5. contr. That Protestants are no schismatics.  
6. contr. Why the Gospel was kept secret so many years under the kingdom of Antichrist, against the objection of the Papists.  
7. contr. Against the Popish doxology ascribing glory with Christ unto the virgin Marie.  
8. contr. Whether S. Peter were ever at Rome, and continued there Bishop 25. years.  
The sum of the Controversies handled in this Commentary, beside Doctrines and Moral observations, maketh in all about 290.  
The Questions and Controversies summed together, make toward a thousand, being in all 950.  
This COMMENTARY by God's gracious assistance, was finished April 10. Ann. Dom. 1611. anno aetatis Authoris current 48.  
To God only wise be praise through jesus Christ for ever. Rom. 16.27.    

The Printer to the Reader.  
Whereas the copy was in many places dark and obscure, as being but once written, as it was first framed by the Author, neither could he be present himself to oversee the work, I pray thee, Courteous Reader, with patience to amend the faults, which fell out to be more, then either we had thought, or could by our diligence (which was not wanting) prevent.  
The first figure showeth the page, the other the line: exp. signifieth to put out: r. read: f. for.  
Pag. 2. lin. 30. for S. Matthew, read S. Mark. p. 5 25. r. letter. 6 29: r praeponit, and f. propoundeth, preferreth. p. 12. 3.r. which in, f and 〈◊〉 3 29 f. januarie, r. December, 14.56. r. how often. 15 20 of the, 16 f. officer, r ofine●. 18. r Hortiensi●. l. 28. exp. and p. 20. r. Phrygia paccaltana. 24 r. ipsius Corinthi. 26 part, s. puto. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34 3. r. of his. 37. r opponit 39.12 r. finite, f. infinite. 41. r. advers. Praxeam 42.17 significatur 45.30 collato. 44.61 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 r. illo. 45.20. f. he saith, ● he saith not, 16 25. r incontaminatam 47.40. r quidam. 52.56. r it, that is the Gospel 56.3 〈◊〉 601.7. r 〈◊〉 eat. f immiserat. 62.54 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the best thing living, and eternal, and the heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 64.3. r consecutive. 67 21. it, exp. 70.36. r. and is not. 71.1 r de placit. 43 Midata. 72.35 incorruptible. 36. r. pro, f pio 75.14 r. actiones, f. notim●●. 50 and, f. end. 76.57. r depriving. 77.9. r. ea part 21. r. as with. 81.24 p●●na● exp. 37. impr. be. 82.29 impugnatio. 83.33. Venerecu, 8● 27 implacable. 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●0. 45. Mahometan 91.2. r. in elatione. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●3. 21. r. conversation. 38. satisfaction. 96 34. Tharasius, 107 56. furnished. 110 19 proposition. 111.9. strange. 117.17 maintained, f. mentioned. 120 46. r not now. 121. ●9. r. esse. 122.32. in doing. 127 43. r. circumcision, f. remission. 131.4. carnal, f. moral. 141 ●7. Apostolici. 40. Christians, f. heathen. 1●4. 4. then, f. that. 156.51. their, f. then. 56. meriteth not. 57 accepert●nt. 162.30. denieth, f. decreeth. 166 6 treated of 169.25 satisfied, f. ●o testified. 170.31. framing, f. straining. 172.40. ipsam. 174.9. of, f if 180 49 qua, f quia 52. virtue, f. verity. 181.5. Catharinus. 15 antididagma. 184.20. whereas, f wherein. 188.23. and yet, f. nor yet 189 53. execration, f. operation. 56. r. is not 194.6. application. 13. amplified. 196.42.16. f. 6.201.18 iustificandi. 23. oppositions, 204 30. exp. of. 206.12. exp not. 208.15. foreshewer, f. foreshown. 55. quae, f quia. 209 26 it is evident, f it was evidently 213.51 retracteth, f returneth 216.1. we not have. 47. should not. 229.36. is joined. 230.24 Gods grace, f. his. 233.50. we, f. he. 51. unto him. 234.33 positively, f. passively. 35. rendereth, f. readeth. 49 sinned not. 237.7. the one, f. the other. 241.29 forth, f. faith 244.55. might, f must. 247. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 39 exp. place. 250.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17. Pho●●s. 256 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 257.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 54. one, f our. 263.29. obfuscationem. 34. depravation. 266.23. m, f an. 270 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 53.1.3.24. f. 2.14.272.20 if men were, f. of men. 277.4. form, f. former, 278.20 and to come, f the come. 28. out of a vessel not originally, etc. 279 23. is for. 47. a weak consequent. 286.13. and, f. on. 290.12. exp if 50. birth, f both. 29●. Flacius, f. Florius. 293 8 omittendo. 45. several, f. severe. 295.55. observeth, f. ascribeth. 298.14 form of, f. former. 301.17. unto, f. upon. 302.12 cura. 303.41. was in those, f. or those. 307.28. life, f death. 309.34. ●●der, f order. 45. maketh, f. worketh. 313.30. propounded, f. provided. 52. mind, f. word. 315.42. defect, f. desert. 49. the woman is free. 319.28. exp. of. 320.12. dumb, f. nondum. 321.12. depraved. 19 cum hominibus. 24. repeated. 322.17. the things which 18. some, f. four. 29. prisons, f persons. 324 2● 〈◊〉 328.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44. the present. 333.27. expositum, exposed. 38. potuit non mort. 334 vet, f. not. 24. prioribus, f principibus. 335.27. regul●bre●●er. 336 21. war,, f. marry. 337.29 accepted. 338.17 as of one. 340.11. ad Eust●ch. 341.56. preparatory. 344.51. in f. to. 351.25. some, f. sin. 352.21. join, f. coin. 355.38. contumacy, f continuance. 365.37 creature, f. nature 368.11 restored. 27. Hexemer, f. Hypertum. 373.50. wait, f. wail. 375.57. in, f. not. 376.20. interpellare 45. impatient. 377.11. expositions 49. neither, f. either. 380.11. arithmetical. 15 not in. 492.23. perfited, f. excepted 57 whatsoever 395 37. overthroweth. 397.11. wall, f. will 398 51 ad gloriam. 400.51. as long 401.8. are mentioned. 404.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 410 14. the wind. 50. raptum. 413.6 Iphicrate. 414.46. all sin, 415 9 strong. 418.6. should have. 420.50. in duritie. 430. curiously, f. earnestly 440.20. wherefore, f. whereas. 441.31. is, f. of 442 56. Thus then, f Then seeing 459 39 circumcision. 465. bashar, f. bashur. 466. operation, f. expectation. 469 of ●ne, f. Ive. Centur. 5. f. 3.470. tobel, f. tobel. 471.53. which is, f. with it is. 478.13. mind, f. word 479.25. whence, f. where. 38. safe, f. sure. 482.23. with, f. which, 485.32. titulare. 488.37. any, f. a. 489.30. ascribeth it not. 490. impetum. 492.6. Sidoniniaus, f. Sodomites. 497.27. exp. to, and. 499.30. interpretation. 502.25. nation, f. nature. 41. Gentiles, f. Iewes. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 503.42. a reason, f. occasion. 504. they, f. their. 506.25. of grace. 507. fractorum. 509.38. find out. 40 infiltando. 43. referre●. 512 ●. ●●●sion. 51●. 4. impenitienda. 11. repent of. 49. explication. 515. iniecerit. 519.56. eternal. 531. contribuo. 537. saguina, f. sanguina. 539.11. conscilarium. 540.37. clause. 542.14. that he. 544. on teaching. 549.50. fratrem. f. proprium 55● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 551.28 in ob●●● 554.1. Psallia●. 3. fall, f. fault. 555.19. communicate 32, yea the. 567, 44. mal. ficij, 18, non sua, etc., perdunt, 577.7, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35. provision. 580. emanavit, 581.35. causes, f. clauses, 587, 30, debitum, f, delictum, 596.18, hunc, 45, exp that, 50, omnem hominum, 597.57, constancy, f, conscience, 601.32, do, f, may, v 33, exp for, 602, 23, extorta, extorted by etc. 604, 2, decipere, 8, directiva, 609, 8, exercise, f, excuse, 32, exp. rather, 615, 11, judis, 619, 43, were not, 620, 9, liberality, 623, 5, beloved, 25, itineribus pedestribus, 625.50, 〈◊〉, 641.44, could f. would, 643, 18, not now, 48, over, f even, 646, 44, ipsa, 649, 30, feret, f. fecerit, 37, ends, f. orders, 65●, 48, Cle●●● f. Clemen. 656, 34, constituti, 663, 44, unionis. adoptionis, 664, 5, mercatur, 668, 24, time, f. term, 669, 20, simplicity, 671, 35.3. f. 5.673, ●0, numbering, f. maintaining, 675, 46, world, 57, cross, f. curse, 654, 49 f●cerat, 690, 41, Act 9, f. 29, 691, 46, acervos, ●●3, 6, 〈◊〉, 693, 8, misericordiam expectant, 704, 8, felicitas. 723, 18, whence, f, when, 722, 50, in, f. a, 724, 17, annotation, 725, 4, Pallis, 5, have, f. of, 724, 50, irreprehensibilis, f. irreprehensibili, 727, 3, censetur, 729, 2, permanendu●● ●6, them, f. thence, 43, but, f. by, 735, ●4. prefer. 737.5. secula. 20. velati. 738.55. massas. 740.34. is to be.